This imports that he shall not be known in the day of Christ oh how wofull will that sentence be when he shall say away from me ye workers of iniquity I know you not Mat. 7.27 Hitherto of the foundation The founder followes who is described by what he is himselfe viz. God and what he is to us viz a Father Of God To be elect and knowne before others is a great benefit but to be chosen of that dreadfull and immortall being and that when nothing was must needs adde to this prerogative If God choose them it matters not who refuse them If God know them it matters not who is ignorant of them If God honor them it matters not who disgrace them He that foâ—nded our election in his owne eternall praescâ—eâ—â—e is â—ee that founded this earth and spread over it this great heaven Iehovah Eloâ—im is his name and spirituall incomprehensible immortall infinite almighty is his nature The immense fountaine of all love mercy holinesse justnesse goodnesse wisdome and bounty It is he that before guided the wayes of eternity as he now doth of times What God hath done in time is done that we might know and praise him but what he did before time is without our measure and as it commeth neerer to Gods nature so it goeth farther from our apprehension at least till we be glorified in heaven But this is a sea over which no ship hath failed a Mine in which no spade hath delved an Abyssus into which no buckâ—t hath â—unke our sight is too tender to behold this sunne our understanding too finite to comprehend this glorious and infinite being and therefore I passe from what hee is in himselfe to consider what he is to us The Father God is Father to Christ to Angels to Men To Christ he is Father by nature as he is God and by personall union as he is man To Angels hee is father by creation and to faithfull men by adoption As hee is father to Christ I consider of it ver 3. here onely as he is father to the faithfull God hath an everlasting fatherly care and compassion over the faithfull and elect and this may serve for three sorts of uses 1. For consolation to the godly God useth them and ever will use them like a Father both for the affections of a father and for the provisions of a father he both loves them and provides for them as a father for his children Gods affection to the godly is a fatherly affection for it is 1. free and 2. tender and 3. constant 1. A fatherly love is a free love there needs no argument to a father but that this is my childe so it is with God 2. A fatherly love is a tender love it hath much compassion and care in it such is Gods love to the godly Looke how Parents pitty their children so doth God pitty them that feare him Psal. 103.13 yea God is troubled in their troubles and his bowels are turned in him in their discouragements and griefes Esay 63.8 Ier. 31.18 19. 3. A father still loves his childe so doth God and much more then all fathers or any of them For he loves with an everlasting love Esay 49.14 and is called an everlasting father Esay 9.6 Adde unto these that a father will love his childe though no body else doe so can God love us though he love alone Though naturall fathers and kindred forsake us Psal. 27.5.10 and spirituall fathers forget us Esay 63.16 17. yet God will never cease to love us hee will never leave us nor forsake us Onely we must ever remember that Gods love is a pure love For it hath not in it hurtfull indulgence he will not marre his children with too much fondnesse He can hide his face and though he will never take his mercies from them yet if they sinne he will scourge them with the rod of men he will afflict them though it be but for a short time Psal. 89. Esay 67.7 8 9. As is the affection of God so is his provision for the godly a fatherly provision he provides for them like a father yea like a heavenly father in their 1. attendance 2. dyet 3. preservation in trouble and 4. portion 1. For their attendance he provides for them better then the great men of the earth can doe for their children He hath given his Angels to bee ministring spirits to all these heires of salvation and these pitch their tents round aboâ—t them Psal. 34. Heb. 1.14.2 And for dyet they are fed with the food that perisheth not yea such food as he that eateth thereof shall live for ever John 6.27 3. And for preservation in trouble the power of God doth so keepe them that a haire of their heads cannot fall to the ground without the providence of their heavenly father Mat. â—â— and â—o that 〈◊〉 all the haires of their head are numbred and the spirit of God is given them to teach them to comfort them and uphold them 4. And for portion he hath blessed them with all spirituall blessings ìn heavenly things and since the earth was forfeited into Gods hands againe he hath restored the inheritance of the earth to none as is the opinion of many learned but to them Other men hold without any title from God Ephes. 1.3 Esay 45.11 17 18 19. and in the world to come they shall shine as the starres of heaven and as the sun in the firmament Mat. 13.43 Ob. But God hath so many sonnes of this kinde how can hee provide for them all Sol. Our hearts are not troubled for that we beleeve in God and beleeve in Christ also In our fathers house there are many mansions if it had not been so Christ would have told us and he is gone before to make our places ready for us John 14.1 2. Ob. But they have so many adversaries without and within that there is great danger lest they be pulled out of their inheritance Sol. God that hath begotten them and given them to Christ is greater then all no man can plucke them out of his hands John 10.29 Object But they are for the most part a people of many and those continuall wants there is scarce any moment wherein they want not something and therefore must either be uncomfortable in themselves or burthensome to God Sol. Whatsoever they aske the father he will give it them It is no trouble to God to receive Petitions from them continually he delights in it and rather blames them for asking so seldome and so little Iohn 16.23 Ob. God himselfe plagues them with troubles as much or rather more then he doth other men Sol. The fathers of our flesh correct us and shall not the father of spirits do it and the rather if we consider that he shewes his love therein a man will correct his owne son more then another mans and he doth correct us for our profit that
we might partake of his holinesse and live and there is much fruit in the afflictions of the godly all working together for the best unto them If God spare wicked men it is because they are bastards and not sonnes and yet there is a great deale of difference betweene Gods usage of wicked men and of godly even in their trouble For he spares and pitties his owne children as a man will spare and pitty his owne son He never strikes them but it is in measure and in their branches He doth not make a full end of them to confound them as he will doe with wicked men Heb. 12. Esay 27. Ob. The world sees no such excellency in them or in their Estate Sol. The world knowes them not because it knowes not God their father they are now the sonnes of God but it doth not appeare what we shall bee but we know that when Christ shall appeare we shall be all like him 1 Iohn 3.1 2. This doctrine of Gods fatherly love to his people may serve for instuction 1. To godly men 2. To carnall men 3. To earthly fathers 1. Godly men should learne here to live like the children of God and so they'doe if they looke to three things 1. That they live without sin and not shame their father by their wicked lives their workes should shew and beare witnesse by their care to finish them that God is their father and set them about them Iohn 5.36 Their righteousnesse must exceed the righteousnesse of civill men in this world Mat. 5.20 and therefore their daily prayers unto God should be that hee would establish them in holinesse before him till the comming of Iesus Christ 1 Thess. 3.13 2. Secondly that they live without care having such a heavenly father to provide for them Mat. 6.25 c. 3. Thirdly that they live out of the society with wicked men cleaving only to the houshold of God 2 Cor. 6.18 they should love their fathers house Psal. 27.4 and deny utterly the love of this world Iohn 2.15 16. 2. Carnall men should hence take notice if it may be to be better advised and not meddle with the godly no not to despise the least of these little ones Their Angels alwayes behold the face of God for them and their heavenly father will requite their wrongs Mat. 18.10 c. 3. Earthly parents should here learne of God God cares for his children before they were and shall not they care for their children when God hath given them to them Gods greatest care is to provide holinesse for his children and should not they learne of God therein Lastly this may serve for reproofe both of some of the godly and also of the wicked that live in the Church of God some of the godly doe greatly forget themselves about this point that is such as stirre not up themselves to take hold of God and to call upon his name in their distresses but sit downe dismaide and dead hearted as if there were not the compassion care or help of a father in God this is reproved Esay 64.8 Those sons of Belial also that live in the Church and call God father but live like the Devill who indeed is their father whose workes they doe those I say are most bitterly reproved in these and such like Scriptures even from their daring to call God father Mal. 1.6 3. ult Ier. 3.4 c. Mat. 3.9 7.21 Iohn 4.23 8.38.41.44 1 Iohn 3.15 2 Iohn 9. Through sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ. There is difference of senses about the understanding and dependancy of these words amongst Interpreters Some take sanctification in a large sense for mans righteousnesse in generall and obedience and sprinkling of the blood of Christ as the two parts or kindes of it by obedience understanding mans righteousnesse or holinesse in himselfe and by sprinkling of Christâ— blood that righteousnesse of Christ that righteousnesse I say made ours by imputation both which are applyed or wrought by the spirit of God Some others make sanctification the end and obedience and sprinkling the meanes and so conceive that before mans sanctification there goes two things in God Election and fore-knowledge and two things in Christ obedience and sufferings and all this in both that we might be sanctified Others understand sanctification of the heart or spirit of man as a means intended in Gods Election for the fitting of us unto obedience of life and the fruition of the benefits purchased by the blood of Iesus Christ and thus I take it it is meant here The summe seemes then to be this that our lives may bee obedient to Gods will and that we may enjoy the benefit of Christs death we must be sanctified within in our spirits Sanctification of the spirit Man is said to be sanctified or made holy three wayes 1. Of not holy privatively and so man that was once without holinesse is made holy by regeneration and justification 2. Of lesse holy and so Gods children are daily sanctified by proceeding from grace to grace 3. Of 〈◊〉 holy negatively and so Christ as hee was man was sanctified For there was a time when Christ had not this holinesse in his humane nature viz. when his humane nature was not Spirit is taken sometimes for the holy Ghost sometimes for an evill Angell 1 Kings 22. Luke 10.20 sometimes for the Gospell which hath adjoyned to it the spirit or working of the spirit of God 2 Cor. 3.6 sometimes for the soule of man and so it is taken sometimes more strictly for the understanding the Queene of the soule the reason of mans minde and then the soule is taken for the feare of affections Ephes. 4. â—3 1 Thess. â— 23 sometimes more largely for the whole inward man the whole soule with all the faculties of it and so I take it here Divers things may be noted here in the generall 1. First that without sanctification we can never have comfort of our Election by our obedience others may discover our Election and by inward holinesse we may discerne it of ourselves 2. That our sanctification hath some dependance upon Gods election and that 1. as he hath ordained the rules of good workes we should walke in Eph. 2.10 2. as he hath bound himselfe by his decree to guide his people to the holinesse he doth require of them 3. That an outward civill life will not serve the turne God requires especially the sanctification of the heart of man 1 Sam. 16.17 when God looks for the markes of his owne people he trieth the heart and reines Ier. 11.20 4.14 Prov. 4.23 23.16 Gods wayes are in the blessed mans heart Ps. 84.5 4. That there is flesh in the best of Gods Elect in this life their spirits onely are sanctified Thus in generall More particularly concerning the sanctification of the spirit I propound two things distinctly
would be glad to bring their honour in exchange for it Think of it If it were such a great glory to be honoured by earthly Kings as it was done to Ioseph and Mordecai what is it to be such whom God will honour God gives more honour then Kings have and therefore much more then they give Christians shall have this honour not in the sight of a few men but before all Nations of men Angels this honour shall not be for a small while but for ever For the King of heavens mind will not change nor shall the Elect die and lose their honor or live and staine it Besides God will give fulnesse of gifts and grace to use this honor which earthly Princes cannot give and this honor shall be held without envy or opposition and they shall have eternall possessions answerable to their Honor. And thus of the 7. verse and so of the fourth reason to confute the first objection Verse 8. Whom yee have not seene and yet love him in whom now though yee see him not yet doe you beleeve and rejoyce with joy unspeakable and glorious THis verse and the next containes an answer to a second objection which might be made thus Might some one say I know not whether the former comforts belong unto me I know not whether I be borne againe c. To this the Apostle answers by giving two signes by which men might try themselves 1. The first is the love of Christ. 2. The second the joyes of the holy Ghost Concerning which the meaning is that whosoever loves Christ whom he hath not seene and hath felt those unspeakable and glorious joyes of the holy Ghost hee is undoubtedly borne againe But such are you therefore you need not doubt your estate In generall we may then note 1. First that there are certain and infallible signs of a child of God there is such a way of tryall by signes 2. Secondly that the triall of our estate by effects wrought in us is a safe and profitable way 3. Thirdly that though we see not all the signes yet if we discerne any in sincerity they are infallible therefore the Apostle here propounds two of many Whom having not seene ye love Two things may here be observed the one exprest the other implied The doctrine exprest is that the unfained love of Jesus Christ is in every one that is borne of God and where it is it is an infallible signe He that loves Christ it is certaine that both God the Father and Christ love him Ioh. 14. 21. Eph. 6.23 and contrariwise 1 Cor. 16.22 The Use of this doctrine is threefold 1. First it should teach us to try our selves whether the love of Christ be in us or no now that this may be distinctly discerned wee must understand that the love of Christ may be two waies considered either as it is in the sparkle or as it is in the flame In some the true love of Christ is as it is but in a small measure Now others have the inflamed love of Christ. First there are 7. signes of the love of Christ wheresoever it is in truth though but weak 1. First we may know whether we love Christ by our estimation of him if we doe truly love him wee esteem him above all other persons and things in the world Mat. 10 37 Phil. 3.9 2 Secondly we may know it by our constant desire after the meanes of communion with Christ he loves not Christ that loves not the meanes in which Christ makes his favour knowne to men doe we love the kisses of his mouth that is doe we affectionately desire the meanes by which hee shews his love even those sweet pledges of his love in his word 3 Thirdly we may know our love to Christ by our love to Christians that are his members we love him that begat if we love them that are begotten of him 1 Iohn 5.1 4 Fourthly we may know it by beleeving in him Iohn 16.27 For if we love him we put our trust in him and relye upon him and his merits 5. Fiftly we may know it by our care to keep his commandements For so he saith himselfe He loveth me that keepeth my commandements Iohn 14.21 The love of Christ and the love of sinne cannot stand together 6 Sixtly we may know it by our griefe for his absence if to misse Christ be the sorrow of our hearts it is a signe we love him Cant. 3.1 7 Seventhly we may know it by our willingnes to suffer for his sake Ioh. 21.19 Thus Peter must one day prove that he loves Christ by being willing to be caryed whither naturally hee would not for the confirmation of the truth 2 Now there are seaven signes also of the inflamed love of Christ For they that have such tender affection after Christ 1 Doe sometimes feele the very passions of love they are as it were sick of love for the time overcome with the wonderfull affection they beare to Christ Cant. 2.5 especially when they have felt great comfort in the meanes 2. Their love is unquenchable and unresistible it is strong as death and much water cannot quench it Cant. 8.6 7. 3. They doe wonderfully earnestly and affectionately sometimes long after his second comming greatly desiring to be dissolved and to be with Christ 2 Tim. 4.8 Phil. 1.23 4. Fourthly they doe almost onely joy in Christ. God forbid I should rejoyce in any thing but the crosse of Christ Gal. 6.14 They account all other things losse dung in comparison of the excellent knowledg of Christ Phil. 3.9 5. Fiftly they continually talk of him they never linn they have words at will their tongue is as the pen of a ready writer Psal. 45.1 They can easily praise him and admire almost every thing in him Cant. 5.9 to the end 6. Sixtly their inflamed love is shewne by a willingnesse with contentment to doe the meanest service to Christ or his religion This was a signe Mary loved much that shee could even kisse the feet of Christ and wash them with her teares and wipe them with the haire of her head Luke 7.44 to the end 7. Seventhly they are wonderfully incouraged with his praises they are more fiered with his praises of them or his acceptation of them in the word or prayer then with the applause of the whole world besides Cant. 4.16 Coherence 2. Secondly if wee want the love of Christ wee should use all meanes to get it Now there are three things that would further us in getting this love 1. To pray for it to God 2. To acquaint our selves with the word of Christ. For that sets out his praises his love to us and the singular blessings he hath purchased for us 3. To converse with Christians that doe tenderly love Christ and abound in holy affections Those daughters of Ierusalem that wondered why the Church should make such adoe about Christ when they had conversed with her
whether my obedience be right or no seeing I cannot have true grace else Answ. I might answer out of other Scriptures that a childe of God may know his obedience is right by two things 1. Because God heares his prayers Ioh. 9.39 Psal. 66.18 2. Because thou hast hyred thy selfe by covenant to doe Gods works as a servant of righteousnesse and thou dost worke as a servant every day Rom. 6. But I answer out of this text Thou maist know thy obedience iâ— right because thou hast these foure things 1. Thou makest the truth thy guide and dost obey for the truths sake and commest to the light as Ioh. 3.21 2. Thy obedience is from thy heart and with thy heart it is inward as well as outward 3. Thy obedience is in all things 1. Though it be against thy profit c. Heb. 11.8 2. In the least commandements 4. Thy obedience is in all places 1. As well absent as present Phil. 2.12 2. Before the wicked as well as the godly 3. Before the meanest Christian as well as the greatest Through the spirit Our sanctification was first wroâ—ght by the Spirit of God and it is of the assistance of the Spirit that we doe performe obedience to the truth of God For 1. It is the Spirit that quickens us and raiseth us in the first resurrection Ioh. 3.5 2. It is the Spirit that leads us into the truth â—â—d enlightens us Ioh. 14. 3. It is the spirit that sets us at liberty from the bondage of corruption we have lived in 2 Cor. 3.17 and kils the deeds of the flesh Rom. 10.11 4. It is the Spirit that makes us mourne when wee faile of â—bedience Zach. 12.12 5. It is the Spirit that sheds aâ—â—oad the love of God in our hearts by which we are inflamed with desire to obey Rom. 5.5 It baptizeth us with fire Mat. 3. 6. It is the Spirit that makes us finde a rellish and sweetnesse in spirituall things Rom. 8. 7. It is the Spirit that worketh in us the particular graces that adorne our obedience Gal. 5.22 yea by the Spirit the Lord works our works for us it causeth us to obey Ezech. 36. Esay 26. Psal. 90. 8. It is the Spirit that shews us the recompence of reward to incourage us to obey 1 Cor. 2.10 The Use is 1. For information for hereby it is evident 1. That the godly have Gods Spirit Rom. 8.9 2. That there can be no absolute free-will in man seeing it is not by his owne power that he doth obey Gods will 3. That the holinesse a Christian hath in this life is of singular worth Wee use to esteeme the work by the workman And if wee admire them that can make us faire houses clothes faces c. how much more should we admire the workmanship of the Spirit of grace that purifies and makes our soules faire It is a better piece of workmanship then is shewed in making of the world 2. It should teach us 1. To be more carefull of sinning seeing wee shall thereby vexe or grieve or tempt the Spirit of God in us yea and deface his workmanship 2. To stir up our selves to undertake the work of godlinesse seeing we have the Spirit to assist us which is a Spirit of power 2 Tim. 1.7 Vnto the unfained love of the brethren One chiefe end of our sanctification is that wee might ever after live with all holy love together God hath purifyed us to this end that wee might love the godly above all others after we are converted That which is chiefly to be done of us is the duty of brotherly love In these words three things are to be observed 1. That the godly are brethreâ— 2. That we must love the godly above all others and that we were converted to that end Our chiefest fruit after conversion is to shew our love to them 3. That God cannot abide faining in this love 1. For the first the godly are brethren Col. 1.2 1 Tim. 6.2 Mat. 23.8 borne of the same wombe 1 Pet. 1.23 adopted of the same Father Eph. 4.5 brought up in the same family Eph. 3.17 estated in the same inheritance Rom. 8.17 written amongst the living in the same City with the writing of the same house of Israel Esay 4.3 executing the same office of Prophets and Priests to God Rev. 1.7 1. The Use is first for information We see the godly though despised in the world yet are people of a great kindred The meanest Christian hath as good friends as the greatest Potentate Grace works as it were a consanguinity with all the Saints 2. For instruction and it should teach us divers things to doe and avoid Are the godly thy brethren Then 1. Live familiarly with them visit them be not a stranger unto them Act. 15.36 2. Doe what thou dost faithfully for them Ioh. 3.5 3. Defend one another by words and works ye are brethren let not a godly man be wronged if thou canst help it 4. Supply their wants with a brotherly affection Iam. 1.15 1. Ioh. 3.17 The things we must avoid 1. Wee must take heed of contention Gen. 13. and this contention is either 1. Publike suites 1 Cor. 6. 2. Private quarrels or discords Ob. But they doe me wrong Sol. 1. Admonish them of it Mat. 18.18 Lâ—v. 19.17 2. Be not unadvisedly angry Mat. 5.22 3. If they repent forgive them even seventy times Mat. 18.21 and be quickly reconciled Mat. â— 23 24. 2. Call no man Rabbi or father on earth Mâ—â— 23.8 9. The Angels refuse it Rev. 19.10 22.9 3. Speak not evill one of another Rom. 14.10 Iam. 5.9 4.11 It is the devils property to accuse the brethren Rev. 12.10 4. Be not ashamed of them for Christ is not ashamed to owne them as brethren Heb. 2.10 5. Have them not in respect of persons The poore are brethren as well as the rich Iam. 2. Though they be in tribulation yet they be companions in Gods kingdome as well as we Rev. 1.9 6. Lastly Superiours Magistrates Ministers Masters of families must take heed of tyranny and contempt for they rule their brethren The godly must be loved above all others this is a maine end of our sanctification Rom. 13.8 Col. 3.14 Eph. 4.16 1 Ioh. 3 11â— 4.21 The Use is first for reproofe of worlds of people that neglect this love of the godly which should be as the life of their lives yea contemne them yea and reproach them they love none worse then the godly Quest. But how shall I know who are godly Answ. Thou maist know them 1. By their innocency they beare their fathers image 2. By their love to Gods house and the Word 3. By their language 1 Ioh. 4.5 â— 4. By the opposition of the world Quest. What good should I get by them Answ. 1. By sorting with them thou wilt be protected from many judgments which else would fall on thee Sodome had been spared for ten
5 That he doth not afflict willingly Lament 3.33 6 That all shall worke together for the best Rom. 8.28 Deut. 8.16 7 God will give a good end Iam. 5.11 Hee will lift up from the gates of death Psal. 9.13 God will give thee rest from thy sorrows and feares and hard usage Isaiah 14.1 3. Psalm 57.3 Hee will send from heaven to save thee 8 He will afflict but for a moment Esa. 54.7 But in both these cases we must remember First to seeke mercy of God Ezek. 36.32 Secondly if we be not presently answered our eyes must looke up to God and we must wait for his mercies Psal. 123.3 4. Thirdly we must checke our selves for the doubtfulnesse of our hearts as David doth Psal. 4.7 8. and 77.10 Fourthly because we live too much be sense wee must beseech God not onely to be mercifull but to let his mercy be shewed and come to us Psal. 85.8 and 116.77 Fifthly we should also beseech God not onely to let us feele his mercies but to satisfie us also early with his mercies Psal. 90 14. Sixthly we must looke to it that we walke in our integrity Psal. 26.11 and live by rule Gal. 6.16 Lastly howsoever we must trust in God and looke to it that we rest upon the Lord Psal. 32.10 and 33.18 22. For God takes pleasure in those which hope in his mercy Psal. 147.11 Quest. But how may a man that is not yet comforted with Gods mercy take a sound course to obtaine mercy Answ. That men may obtaine mercy First they must take unto themselves words and confesse their sâ—nnes to God and heartily bewaile their offences Ioel 2.13 Hos. 14.3 Secondly they must turne from and forsake their evill wayes and their unrighteousnesse inward and outward Isaiah 55.7 Thirdly they must be carefull to seeke the Lord while he may be sound Isaiah 55.6 Fourthly they must be mercifull and love mercy for then they shall obtaine mercy Matt. 5.6 Fifthly they must learne the waies of Gods people and learne them diligently Ier. 12.15 16. They must have pure hands and a cleane heart and not lift up their soules to vanity Psal. 4.5 Sixthly they must hate the evill and love the good Amos 5.5 Seventhly they must cry unto God daily Psal. 86.3 Eighthly there must nought of the cursed thing cleave unto their hands Deut. 13.17 Ninthly when the Lord saith Seeke yee my face their hearts must say Thy face O Lord will we seeke Psal. 27.7 8. Vers. 11 12. Dearly beloved I beseech you as strangers and pilgrims abstaine from fleshly lusts which fight against the soule And have your conversation honest among the Gentiles that they which speake evill of you as of evill doers may by your good workes which they shall see glorifie God in the day of their visitation THese words contain the epilogue or conclusion of the whole exhortation as it concernes Christians in generall from verse 13 of the former chapter hitherto and it hath in it matter both of dehortation and of exhortation as answering in the substance to all that he hath hitherto intreated of by way of use The dehortation is in verse 11 the exhortation in verse 12 in the one shewing what they should avoid in the other what they should doe They should avoid fleshly lusts and that they should doe is to live honestly In generall wee may note That it is the proper effect of all sorts of doctrine in Scripture to make an impression of care in our hearts about the reformation of our lives that it is in vaine heard which doth not some way breed in us a hatred of vice and a love of honesty This is the use of all Scripture 1 Tim. 3.16 17. Which may serve for triall of such as come to the Word They may know whether they bee good or evill hearers by the impression made upon their hearts by the Word And it may serve for information to shew us the excellency of the Word above all other Writings because there is no line in Scripture but some way it tends to the redresse of our natures from sinne and to plant holinesse in us which can bee true of no humane Writings And withall it shewes the happy estate of the godly who though they have many diseases in their natures yet they have wonderfull store and variety of medicines in Gods Word to heale their natures If for the diseases of our bodies there be but one herbe in the whole field that is good for cure we have reason to thinke that God hath provided well in nature for us but how is his mercy glorious who in the spirituall field of his Word hath made to grow as many herbes for cure of all our diseases as there be sentences in Scripture And lastly it should teach us to use the Scriptures to this end to redresse our waies by them And thus in generall The first part of the epilogue hath in it matter of dehortation where observe First the parties dehorted who are described by an epithet importing their priviledge above other men viz. Dearly beloved Secondly the manner of propounding the dehortation viz. by way of beseeching I beseech you Thirdly the matter from which he dehorts viz. fleshly lusts Fourthly the manner how they are to be avoided viz. abstaine from them Fifthly the motives first Yee are strangers and pilgrims secondly these lusts are fleshly thirdly they fight against the soule Dearly beloved This terme is not used complementally or carelesly but with great affection in the Apostle and with speciall choice and fitnesse for the matter intreated of which we may observe in the most places where this lovely epithet is given to the godly in other Scriptures God is exceeding choice of his words hee never mentioneth the tearmes of love but hee brings to his children the affections of love as I may so say Men through custome use faire complement of words when their hearts be not moved but let our love be without dissimulation But let that goe The point here to be plainly observed is That Christians are beloved of all other people they are most loved I will but briefly explicate this First God loves them and that with infinite and everlasting love and hath manifested it by sending his owne Sonne to be a propitiation for their sinnes 1 Iob. 4.9 10. Secondly Christ loveth them which hee sheweth by giving his life for them Thirdly the Angels of heaven love them which they shew by joying in their conversion and by their carefull attendance about them Fourthly the godly in generall love them There is no godly man that knowes them but loves them for every one that loves God that begot them loves every one that is begotten of God every one I say that hee knowes 1 Iob. 5.1 Lastly the godly Teachers love them which they shew in that they are not onely willing to impart to them the Gospel but even their owne soules because their people are deare unto them 1 Thess.
number of his Elect fulfilled and therefore he dispatcheth away the generations one after another and so shortneth the daies of man for his Elect sake Now for the Uses Are our lives so short then it should teach us divers lessons 1. To pray God to make us able to thinke so and so to number our daies that we may not make any reckoning of any long continuance here Psal. 39. 3. 90.12 2. To make haste and dispatch our repentance and all the businesses that concerne our sound reconciliation and so to walke while we have the light and to use all good meanes while we enjoy them 3. To redeeme the time and save as much of it as we can for the uses of a better life Eph. 5. and to worke the harder to fulfill thy measure and dispatch that taske God hath set thee to doe 4. To lay fast hold upon eternall life 1 Tim. 6. and to make that sure 5. Every day to provide for our departure even all the dayes of our appointed time to wait when our changing shall come Iob 14.14 FINIS AN ALPHABETICALL TABLE OF THE MOST Principall things handled throughout the whole Booke ACtion What things marre a good Action 630 How we are said to doe well ibid. Adoption Wherein the greatnesse and glory of our Adoption appeares 645 their priviledges in this life 646 What kind of persons we must be to attain this Adoption with the markes of it 647 How they must carry themselves 648 Affection We must care that our Affection grow not either cold or corrupt 163 Foure things which abate Affection in the godly ibid. Afflictions The godlies Afflictions are but for a season 56 57 God tries man in Afflictions seven waies 62 63. comforts therein 63 Afflictions better than gold in divers respects 67 Angels Of their names and natures 96 The singular account that God makes of them 97 Their affection to man ibid. 98 Of the Cherubims looking upon the Ark Exod. 268. 98 Of their knowledge affirmatively and negatively 99 100 Antiquitie In what things Antiquitie is ill pleaded 621 What respect is to be had to old time 622 Apostacie twofold 1. inward 2. outward 237 Apparell Rules for it 105. Vide Attire 603 604 605 Application Rules of application of the word aright 288 Assurance Such as have the perswasion of the Assurance of salvation should looke to foure things 77 Astray What is meant by going astray 555 Their miserie that so doe ibid. An aggravation of their miserie 556 Causes of mens going Astray ibid. Signes of a lost sheepe 557 Attire Eleven reasons against vain Attire in women 603 604 Foureteene wayes by which Attiring of our selves becomes vicious 605 B BAbes Why most are Babes in religion 228 Speciall duties of new borne Babes 229 What Babes by nature should teach men in grace ibid. Backe-biters Vide Evill-speakers or Whisperers 215 216 Behold The diverse acceptation of the word 274 Beleeve Vide Faith Beleevers They onely have benefit by Christ 154 We may be said to beleeve five waies 156 What it is to be a true beleever 290 In how many things it is seen ibid. c. It s excellencie 625 Helpes to it ibid. Rules for a right trusting in God 626 It is by Christ that wee beleeve in God and that for divers reasons 157 Birth Borne The necessitie and hoâ—â—ur of our new Birth 32 Why repentance is called a new birth 184 We had need often to be put in mind of our new Birth 185 Lets of it with excellent uses thereof ib. Bishop The word expounded 566 Christ excels all other Bishops in ten respects 561 All are happy that live under the charge of such a Bishop 567 The duties of such as be under his charge 568 Blesse Blessing How man blesseth God how God man how man blesseth man 29 30 Divers kinds of Blessings 688 When we blesse indeed and wherein it stands 688 689 Godly men inherit the Blessing many wayes 694 In this life three wayes ibid. c. What we must do to get Gods blessing 695 How godly men may grow in the comfort of Gods Blessing 696 Bloud The benefits flowing from Christs Bloud 21 This his Bloud diversly taken 145 Why shed ibid. Why this is most urged ibid. c. The uses of it 146 The preciousnesse of it ibid. What makes it so precious ibid. Bowels What Bowels of mercy doth import 183 When they are right 684 Motives to affect the having such Bowels 685 Brother Brotherhood How we should expresse our love to the Brotherhood 477 In what respects godly men are Brothers 178 478 680 Reasons perswading to love as Brethren 680 With what kind of love we are to love the Brethren 681 Rules for Brotherly love 682 Build Builders Meanes to build up a Christian 260 Causes why men are so little edified 261 How farre wicked men may be said to be Builders 295 296 The causes why many great and learned are oft times Destroyers rather than Builders 296 How Builders that is Churchmen refuse Christ 298. and how Christ refuseth them 299 C Calling It is a matter of great weight to shew a good warrant for our Calling 2 3 Seven sorts of men transgresse about their Calling 3 Those sorts of lusts which must be hatefull to us after our Calling 114 Eight reasons why we should avoid lusts after our Calling ibid. How many waies God calleth us 119 120 What our effectuall Calling is 120 Why our conversion is termed our Calling ibid. How a true Calling may be discerned ib. Seven things which we are called to 121 Three sorts of Calling 1 personall 2 naturall 3 supernaturall 334 335 Distinction of Callings 335 Foure things in the order of working in our Callings ibid. Eight signes of effectuall Calling 336 Five rules to shew us how to walk worthy of our Calling ibid. The danger of such as refuse their Calling in eight things 337 Of the C. of the Gentiles in generall 345 Why Christians should be affected with the consideration of their Calling 689 The Calling of a Christian is a hard Calling 690 The necessity of knowing our Calling ib. By what meanes 691 Ceremonies About taking and giving scandall in the use of Ceremonies 436 Chastity twofold 1 of body 2 of mind 594 Chastity must be as well in married persons as in single 595 Motives to Chastity 596 It is specially charged upon the woman ib. Preservatives of Chastity ibid. How a chaste wife may be discerned 597 Christ. The benefits flowing from his bloud 21 22 His generation and ours how unlike 31 In three things wee should learne of Christ to carry our selves towards God as our Father 31 Christ hid till his second comming in sixe respects 69 Seven signes of his love in the sparkle 71 Seven more in the flame ibid. The word Christ is a word collective 144 His bloud precious 146. c. He is said to be a Lamb in sixe respects 147 Christ manifested five wayes 152 Beleevers onely have benefit
ordered and guided The testimony of God is either immediate or mediate God hath given an immediate testimony either by vision or by voice By vision either in in sleep or in a certaine extasie when men were awake thus did he reveale his will often in the Old Testament sometimes in the New aâ— to Paul By voice God testified either to particular persons as when he gave answers to the Priest as some think wearing his Ephod or else by publike voice as when from heaven he said Mat. 3. This is my welbeloved Son heare him The testimony God hath given by meanes is threefold 1. By his Sonne 2. By his servants the Prophets and Apostles by word of mouth 3. By the Scriptures and of this here Now concerning the proofe of doctrine in Scripture we must observe 1. That the testimony of God onely is authenticall 2. That a divine testimony now adaies is no where to be had but in the Scripture 3. The testimony of Scripture is sufficient for all things needfull to salvation 2 Tim. 3. 4. That we both Ministers and people should have recourse to the Scriptures for warrant for what we teach beleeve or doe For if Christ and the Apostles men priviledged from error doe yet for honors sake alledge the testimony of Scripture then much more ought we to have recourse to what is written seeing we can have no assurance that we erre not but as wee are warranted by the Word Thus of the first point Now for the second point Inasmuch as the proofes are taken out of the Old Testament it shewes the wonderfull harmony and agreement between the Scriptures of the Old and New Testament and that the Old Testament is to be acknowledged of equall authority with the New Hence it iâ— that the quotations of authorities out of the Old Testament are so frequent for there are above 260. places of the Old Testament cited in the New so as there is almost no point of doctrine needfull to salvation but the harmony of the Old Testament and the New is exprest yea hence it is that there are very few bookes of the Old Testament but they are cited in the New amongst the historicall bookes I except Iudges Ruth Ezra Nehemiah and Hester amongst the Prophets I except Obadiah and Nahum amongst the dogmaticall books I except Ecclesiastes and Canticles else proofes are taken out of all the rest and very frequent out of many of them as the Psalmes are cited 53 times Genesis 42 times Esay 46 times and so I might note of the rest Lastly from the manner of propounding this authority or testimony out of the Word we may note two things 1. The great mercy of God afforded to us in these times that have so many helps for knowledge wee see here in those daies they quoted neither Chapterâ—or â—or vâ—rse and many times not the booke and therefore we should praise God that have the Scriptures digested so easily and our doctrine confirmed with such expresse quotations 2. This shews what labour knowledg the godly then had they were so conversant in the Scriptures that they could discern of a quotation though the place were not cited And thus of the fountain from whence this proofe iâ— fetched The matter alledged followeth Be ye holy for I am holy The drift is to shew that it hath beene anciently taught unto the people of God that if they profeste themselves to be his children they must imitate his holinesse and shew themselves like unto God their heavenly Father This sentence is chiefly found in the book of Leviticus and is there often used as Lev. 11.44 19.2 20.26 21.8 From hence divers things may be observed 1. That exact holinesse hath beene anciently required This is a doctrine hath ever â—ounded in the Church that we must be holy yea so holy as wee might in some meaâ—ure be like unto God and expresse his image Exod. 19.6 Dâ—ut 26 19. 2. That holinesse of life is indispensibly required of every child of God for so this speech is used Lev. 19.2 3. That true holinesse stretcheth it selfe to the care of lesser offences as these places shew Lev. 11.44 20.26 therefore God will accept our service in lesser duties 4. That we cannot have true holinesse without some competent knowledge of the nature of God Verse 17. And if you call him Father which without respect of person judgeth according to every mans worke passe the time of your dwelling here in feare HItherto of the first reason The second reason to inforce the exhortation in the 13. verse is here taken from the consideration of Gods judgement The time must certainly come that we must appeare before the Tribunall of God receive reward or punishment according to our works and therefore it stands us upon with all care and feare to carry our selves so reservedly and holily as in that day we may have comfort and reward In the words two things may be noted 1. The proposition of the reason 2. The inference or the conclusion of it or here is the doctrine and the use of it The proposition of the doctrine is He whom we call Father or call upon as a Father shall without respect of persons judge every man according to his works The inference or use is therefore wee should passe the time of our dwelling here in feare In the proposition concerning the last judgment observe 1. who shall be the Judge viz. God the Father whom we call upon 2. How will he judge viz. without respect of persons 3. Whom hee will judge viz. every man 4. For what they shall be judged viz. according to their works In the setting downe of the first point both matter and manner are to be observed The matter is that the same God and Father who is called upon by us is the judge of the world The manner oâ— expressing it is conditionally if you call him Father The words in the originall be both waies read Some reade if you call him Father and the meaning is not of prayer but of profession if you professe God to be your Father Some reade it if you call on the Father that is if in prayer you goe unto God the Father with your requests so the Kings Translators reade it and so I think it is most agreeable to the intent of the Apostle in this place If you call on the Father Many things may be noted from these words with their coherence 1. That the heart of man is not able to beare the contempâ—ation of the last judgement nor can we with comfort any way be fitted for it â—ill we know and by practice and experience doe find that God is our Father The Use is 1. for information The reason why many are so troubled with the thought of the judgement to come is the defect of assurance of Gods love as a Father these fears shew weaknesse of faith and if they raign constantly shew there is no assurance at all 2
their children such pride lying swearing c. as doth corrupt them 2. They should contrariwise instill good precepts into them and the rather because what good they are at first seasoned withall by their parents will more stick by them 3. They should 〈◊〉 leade them to the Word of God and betimes exalt the glory and 〈◊〉 of it in them that they may bee informed that from thence all perfect rules are to be fetcht 4. They should inure them to good company 5. They should give them good example themselves and set before them the best example of others 6. They should betimes correct those buds of sin which spring out of the propagated sin 7. Lastly they should carefully set up the worship of God in the family that from their cradles they may see the practice of piety 2. Children should also learne from hence 1. Not to rest wholy upon the tradition of Parents and to know it is not a sufficient rule to warrant their actions their Parents said or did so and therefore they must say or doe so too It is no dishonour to Parents that their children should know they are not absolute it is a glory God the Father hath reserved unto himselfe especially if thy Parents have beene given to idolatry or superstition thou must clense thy heart from all that drosse thou hast any way received from them Gal. 1.13 Ier. 8.19 10.8 2. What good is commended especially of the good fathers those we should imbrace and the rather for their sakes There are three sorts of Fathers we should observe with great respects 1. The holy Fathers mentioned in Scripture wee should study their praises and precepts 2. The glorious Fathers and Martyrs that have beene in former ages those especially that either were before Antichrist his time or in his time did rise up against their idolatry and superstitions 3. Our owne particular godly and religious auncestors and parents according to the flesh If God have given thee godly Parents thou shouldâ—â— rejoyce and with all affection make thy gaine of their holy examples and counsels accounting it a singular mercy of God to give thee such to guide thee as carry so much neerenesse and affection to thee 3. Shall not this evidently confute their grosse folly that so much urge the tradition of the Fathers 4. Are men so zealous for the tradition of their fathers of the flesh and shall not we be much more zealous for the traditions of God himselfe delivered in his word and the rather because wee are bound to love God above all the fathers or mothers of the world and besides his counsels are all perfect there can be no defect in them and further no parents can afford us such acceptation or reward for obedience Hitherto of the second point viz. from what wee are redeemed Now followes the third viz. how we were redeemed Verse 19. But with the precious bloud of Christ as of a lambe undefiled and without spot GReat is the wonder of Gods works of nature in the making of this huge â—rame of heaven and earth of nothing and in the providence about all creatures especially in divers things more eminent in those works But of all the works of God the works of grace even the great work of mans redemption is beyond all comparison wonderfull that hee should set his love upon such forlorne wretches as men in their corruption are and that hee should provide for them such an excellent happinesse But above all the meanes by which he doth this is infinitely beyond the reach of all the judgements and affections of all creatures and this is it which is most effectually comprehended in this verse That he should effect this redemption by his owne Sonne such a Sonne so richly qualified with such a price as the very bloud of his Sonne with such a strict account of him that his nature and works for man must not have a spot or blemish in them oh how should we be swallowed up with admiration and cry out God! yea how should we be vext at the vile dulnesse and deadnesse of our hearts that cannot be more affected with those indelible ravishments How justly might we perish for ever that have no more mind to seek after such a Redeemer and cleave unto that God and Father of mercies that hath found out such a way of redemption for us But that the nature and use of this great point may be urged yet more fully I consider of the particulars in this verse concerning the meanes of our redemption For here are two things to be noted 1. By whom we were redeemed 2. How we were redeemed 1. In respect of his passion by his precious bloud 2. In respect of his obedience by his righteousnesse 1. Of nature A lambe without blemish 2. Of action A lambe without spot Christ. This word is a collective it imports not onely the person but also the office of the Messias For Christ is not God alone or man alone but God and man united in one person for it is a word alwaies used of the person sustaining both natures Nor doth it rest there but it signifies his annointing of God as the word signifieth and so that hee hath accomplished all that was signified by the anointings in the law and so he was in substance all that the anointing of Prophets Priests and Kings could signifie and so â—â—mmarily it puts us in mind of the excellencies of our Saviour in person and office above all things in the world So then if you aske By whom man was redeemed The Apostle by saying by Christ doth as it were particularly tell you that we are redeemed by him 1. Thâ—â— from all eternity was the begotten Son of God 2. That in time was conceived so miraculously by the over-shadowing of the holy Ghost and borne of a Virgin a most transcendent wonder made a true man and this hâ—â—â—ne nature of ours was taken into the subsistâ—â—ce upon the person of his divine nature so as he was now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God and a man Rom. 9.5 3. That in both these united natures by an unspeakable mission from God the Father he did undertake that marveilous office of mediation betweene God and man wherein he tooke it upon him to unite us to God and God to us for ever This is our Saviour and this is he alone that claimes the glory of this worke he alone trode the wine-presse of Gods wrath he alone is our Saviour and there is no other Act. 4. Esay 64. 1 Cor. 1.30 there is no 〈◊〉 in heaven and earth by which we can be saved but onely by his The Uses follow 1. We may here observe the wonderfull wisdome and mercy of God in the choice of our Redeemer for this is he that was fore-ordained of God by him we are restored by whom we were created by him we partake of Gods love that was the Sonne of his love in him we obtaine the adoption of 〈◊〉
they shew forth the vertues of Christ and resemble his holinesse of carriage 5. And hee is manifested with them in that eternall fellowship of glory in the kingdome of heaven It is the first kinde of manifestation which is here meant Now Christ was manifested for them 1. on earth 2. in heaven On earth he was manifested 1. In his incarnation when hee shewed himselfe in our nature thus was accomplished that great mysterie of godlinesse God manifested in the flesh 1 Tim. 3.16 2. In his passion for so he was that true brazen serpent Ioh. 3. 3. In his ascension shewing himself in triumph leading captivity captive and giving gifts unto men Eph. 4. In heaven he is manifested for us 1. By session 2. By intercession By session for so hee was declared wonderfully as head of the Church when being set at the right hand of God all power was given him both in heaven and earth And by intercession he daily appeareth before God for us In this manifestation Christ hath turned himselfe into all formes for us for he hath beene manifested for us as a servant to doe our work as a surety to pay our debts as a sacrifice to expiate for our sins as a treasurer to supply all our wants as a Prophet to instruct us as an Advocate to plead our cause and as a King to subdue our enemies and rule over us The points of doctrine from hence to be observed are these 1. That God may conceive a wonderfull love to his people and have a glorious plot for their good and yet not manifest it of a long time Coherence shews this The Use should be in all distresses publike or private for the Church where we live or for our owne particular to live by faith and not mistrust or murmure or limit God as if hee had forgotten the cause of his people little knowest thou the thoughts of God concerning thy good and therefore we should check our owne hearts as David did and say Why art thou so sad oh my soule c. Secondly if God once doe manifest his love to thee oh then know thy happinesse and rejoyce in thy portion how rich is that goodnesse the Lord shews thee when in prayer or the word he declareth hid and mighty things in his answers Ier. 33.3 2. When God manifests Christ he discovers his greatest treasure the utmost of all Gods benefits for Christ is unsearchable riches and â—â— is hee in whom all the nations of the earth are blessed The Use is That therefore seeing God accounts the manifesting of hiâ— Son for us to be such a matter we should hence admire and praise this goodnesse of God that sent his owne Son into the world for our sakes and nouâ— in heaven honors and heares him for our sakes and in our behalfe especially this should quicken us unto the study of that sacred knowledge of Christ and his Kingdome and we should willingly serve so mighty and divine a Saviour 3. That it is no comfort to know that Christ is manifested till wee know he is manifested for us it is ill trusting to the knowledge of Christs incarnation we must seeke by all possible prayer and supplication that he may be acknowledged as a Saviour for us 4. The knowledge of Christs manifestation for us should be a point that should move and stir affection in the heart of every beleever and therefore it is to that end in this place urged But what should I doe might some one say to shew that my heart is affected towards my Saviour in this point of his manifestation either on earth or in heaven for me We must shew our affection herein foure waies 1. By beleeving in him without any doubting seeing in respect of the obedience of the law the discharge of our debt the conquest of our enemies the advocation in our causes c. he hath so fully manifested himselfe 2. By manifesting our selves without feare or delay for his sake wee should put our selves out into the open profession of his truth with all boldnesse but yet so as wee learne by his example how to manifest our selvesâ— that is to say 1. In the fulnesse of time that is after good advise and sound deliberation too hasty profession often-times doth great hurt 2. With resolution to endure all sorts of reproaches or what else in the labour or opposition might befall us though we should be accounted as he was Esay 53. Heb. 12.3 3. With all integrity being carefull to shew forth his vertue and not to blemish our profession with any spotted conversation especially expressing our imitation of his humility and dove-like harmlesnesse and respect of Gods law and contempt of the world 4. With all constancy even unto the death that wee may receive the crowne of life 3. By manifesting our selves to be ready to do any service to his servants 4. By longing for the time of his last and full manifestation in his appearing at the last day Thus of the fift point concerning our redemption The sixt is who are redeemed viz. such as by Christ doe beleeve in God for you who by him doe beleeve in God verse 21. For you The maine doctrine is twofold 1. That beleevers onely have benefit by Christ for them was redemption intended for them Christ shed his bloud for them he was made a sacrifice for them he was manifested both by incarnation and the preaching of the Gospell and by intercession in heaven Ioh. 17.9 19. Heb. 11.6 The Use is 1. For instruction Be sure thou have faith whatsoever thou want 2 Cor. 13.5 thou perishest else for ever Ob. If I have all faith yet I may perish 1 Cor. 13.3 Sol. All faith to doe miracles not to lay hold on Christ. 2. It is all faith without love and lovest thou not Gods children 2. For consâ—â—â—ation to the godly to whom God hath given this precious faith it is to be truely rich to be rich in faith it makes the poorest begger equall with the highest Monarch Iam. 2.5 because it procures priviledges better then that of Princes it intitles them to a birth better then that of the soâ—â— of men Ioh. 1.12 13. and for honour they have favour with the Highest that can doe more for them then all the Kings of the earth Ioh. 3.16 and for alliance it makes them a kinn to all the Saints and for contentment it fills them with joy unspeakable and glorious 1 Pet. 1.9 and for victory it makes them more then conquerors Rom. â— and for riches they have all the treasures of Christ and for possessions they have an immortall inheritance especially their glory shall appeare in the day of Christ 2 Thes 1.10 3. It should quicken the godly to a care to repaire and establish themselves in the faith and to this end to pray as 2 Thes 1.11 4. It shews the miserable estate of divers men in the very visible Church There are three sorts of Christians
righteous Potiphars house is blessed for Ioseph so Labans house for Iacob 2. Thou maist learne their waies 3. Thou maist come to acquaintance with the Father by living amongst the children thou maist get to know God by living amongst the godly Quest. But what if they doe neglect the love of the godly Answ. Thereby they shall discover their owne misery as these places shew 1 â—oh 2.11 13 14 15. 4.8.10 Quest. But what should be the cause multitudes of people have no more mind of society and affectionate conversation with the godly Answ. There are divers causes of it 1. Worldlinesse 2. A naturall hatred of goodnesse as in Cainâ— 1 Ioh. 3.13 3. A love of darknesse and shunning of the light because their deeds are evill Ioh. 3.21 very prophanesse and love of sin Men will not forsake their corruptions and therefore seeke such company as they may nourish their corruptions in 4. Ignorance of their priviledges both in earth and heaven For if those were knowne they would appeare the onely excellent ones 2. The second Use is for instruction It should teach and perswade with all that 〈◊〉 God to give him his end he aimes at and to shew our love to them by society with them by defending them and by well-doing to the uttermost of our power 3. It is comfortable in divers respects For 1. This very duty of loving the godly doth much commend us to God It is a signe it is the maine thing Gods aime is at and it affords us many benefits For it shewes 1. We are translated from death to life 1 Ioh. 3.14 2. Hereby we know 1. That we are of the truth 1 Ioh. 3.19 2. That we are borne of God 1 Ioh. 4. 3. That God dwelleth in us 1 Ioh. 4.11 3. All we doe shall be fully rewarded Mat. 11.41 4. And it may give us boldnesse in the day of judgement 1 Ioh. 4.17 2. It may comfort all the godly in this that God provided that every body should love them and encourage them He gives a charge to that end and therefore it implyes that he himselfe will love them with all tendernesse and constancy of love Vnfained Our love must be without hypocrisie Rom. 12.10 1 Ioh 3.18 The Use is therefore for instruction to teach us to avoid all dissimulation and faining Quest. How may I know whether my love be unfained Answ. Divers wayes 1. If I be as willing to doe them good as to proffer it 1 Ioh. 3.18 or seem to be willing 2. If we seeke not our owne things Phil. 2.3 but can love them against profit credit c. 3. If we love all as well as some the meanest as well as the greatest all Saints Eph. 1.15 4. If I can goe to God for them in secret 5. If I can love them constantly 6. If I can reprove as well as flatter or praise 7. If I can propose them as patterns to follow 8. If my sorting with them make me more holy and humble 9. In generall If I doe to them as I would be done by 2. It serves for reproofe of all faining dissimulation especially in our cariage towards the godly by lying levity flattery complementing hypocrisie despight envy malice scornes censure and back-bitings 3. â— astly cannot God abide faining amongst men how much more doth he abhor it when we counterâ—et with him as hypocrisie is hatefull any where so much more in Gods service for hypocrites are reâ—koned as a kind of sinners shall never escape Mat. 25. Hitherto of the Proposition The Exhortation or Use folowes in the last word See that ye love one another with a pure heart fervâ—ntly This contains the Apostles charge for the performance of brotherly love where note 1. the matter of the charge see that ye love one another 2. the manner how it is to be done with a pure heart and fervently See that c. This word see to it hath two things in it the one expressed the other implyed 1. That which is exprest is the necessity of brotherly love it is a thing must be looked unto 2. That which is implyed is the difficulty of it theâ—â— be many impediments if we looke not to it For the first it is not arbitrary whether we will carry our selves lovingly and brotherly and shew it by the fruits of love it is not any speciall goodnesse or curtesie in us more than God calls for For it is strictly injoyned and we must see to it It is a speciall Commandement that God and Christ hath given us Ioh. 13. 1 Ioh. 4.21 which I observe for two Uses 1. First it should much excite us to strive and labour in the workes of love seeing God hath given a speciall charge about them 1. A servant that hath many things to doe if he be specially charged to looke to one thing is used in that one to shew a singular diligence sure it is God will take well what we doe in this duty faithfully and contrariwise will judge us for it if we be negligent herein Secondly this would be noted to restraine that beholdingnesse which many stand too much upon For as it is said in the Proverbs The borrower is servant to the lender so it falleth out often in other cases that men looke for extraordinary observance and subjection of those to whom they have shewed their love by any workes of it whereas they should remember that they have done but their duty as being specially urged by Gods precept hereunto Now for the second observation This word see to it imports that if men do not looke to it there will be many impediments to hinder them from this brotherly love especially from the purity and servency of it For either Ignorance will blinde them or Envy will corrupt them or Pride and inequality of place and gifts will swell them or Inâ—â—rmities will dull them or Forgetfulnesse will disappoint them or Objections and excuses will deceive them or Trespasses will alienate them or the scornes of the world will sunder them Note this caveat given by the Apostle should quicken us to be sure we looke about us that the Devill doe not be witch us and by his methods in any of those eight waies or any other hinder us from the comfort reward of wel-doing in obeying God in this especial charge Thus of the matter to which he exhorts The manner followes 1. With pure hearts 2. Fervently With pure hearts We must love one another with pure hearts The heart is in Scripture accounted pure not onely when it is void of all corruption but when it is upright and sincere and this the puritie of the heart respecteth either God or man In respect of God there be foure things which make the heart pure in Gods acceptation through the intercession of Christ. 1. The first is Faith 2. The second is the desire of purity 3. The third is the battaile against inward sinnes 4. And the fourth is
measure of true appetite to the word may be discerned by some of these signes that follow First it is a signe that we doe heartily love the word when wee can from our hearts love and blesse them that doe love the word accounting them happy for their very love to the word Psal. 119.1.12 Secondly it is a sign of desire after the word when we can stick to the word and the constant frequenting of it notwithstanding the scornes and shame of the world Psal. 119.31.46 141. It is a sure testimony of our love to the Gospell when we can forsake father and mother brother and sister house and land for the Gospels sake Mark 10.29 Thirdly It is a signe of love to the word and of desire after it when we can mourne for the famine of the word as a bitter crosse Psal. 42.3.4 Fourthly Yea when men have the word and yet find not comfort in it it is a signe of their true affection when they long for those comforts with heavinesse of heart and account themselves in an uncomfortable distresse yea bitter distresse till the Lord returne to them in his person in the power of the meanes Psal. 119.82 83 123 131. Fiftly It is a signe we love the word when such as feare God are glad of us it is a signe that the Godly doe discerne appetite in us though we do not when they are tenderly affected toward us Psal. 119 74. Sixtly We may know our affection to the word by our willingnesse to be ruled by it if we can make the word our Counseller it is sure we do delight in it whatsoever we conceive of our selves Psal. 119 24. Lastly to strive against our dulnesse constantly and to pray to be quickned is a good signe that we have some desire to the word One may love Gods precepts and yet need to be quickned Psal. 119.159 Vse 2. Secondly this doctrine of desire and appetite after the word may much humble the most of us some being altogether void of all desire after it more then for fashion sake and the better sort have their appetites either dull or decayed Quest. Whence comes it that people have no more affection to the word or that men are so cloyed with the word Ans. The lets of appetite and affection to the word may bee considered two wayes First as they are without us Secondly as they are within us Without us the cause of want of affection is sometimes in the Minister sometimes in the Divell sometimes in the company men sort withall and sometimes in God himselfe 1. In Ministers there are two things which marvelously hinder the admiration and desire after the word The first is the manner of their teaching when they teach unskilfully deceitfully vaingloriously negligently or coldly When there is not a majesty and purity and life in the teacher it is no wonder if there be no affection in the people 2. Cor. 4 2. 1. Thessa. 2. 2 3 4 6 8. 1. Cor. 2.4 2. Tim. 2 15. The second is their ill lives What made the people in Elies time so loath the service of God but the wicked lives of Hophnâ— and Phineas 1. Sam. 3. Ministers must teach by example as well as by doctrine if they will not be despised 1 Tim 4 12. 2. The Divell that god of this world doth mightily labour in this point to keepe men from affecting the Gospell If he cannot hinder men from hearing then his next worke is by all possible indeavours to blinde their mindes and marre their tastes that they may not perceive nor regard the glorious things of God in Christ 2. Cor 4.4 3. Evill company is a wonderfull impediment it causeth perpetually hardnesse of heart and carelesness it keepes the hearts of the wicked men in a continuall habituall deadnesse and the best men seldome light into prophane company but they get some degree of dulnesse and deadnesse of affections by it Prov. 9.6 Psal. 119.115 4. God himselfe being provoked by mans extreame wilfulnesse in sinning gives them over to a spirit of slumber and curseth their very blessings yea restraineth sometimes the very gifts of his servants that so hee may execute his judgements upon a rebellious people The Lord hideth his statutes from them and with-holding his spirit keeps backe the life of the word in their hearts Esay 6.10 Yea many times to scourge the unthankfulnesse and unprofitablenesse of his owne people he doth for a time hide his testimonies from them Psal. 119.19 Thus much of the lets without us The internall lets must be considered First in the wicked Secondly in the godly The cause of this heartlessenesse and want of affection in the wicked is First their ignorance they know not either the word or the worth of the word or their owne need of it Secondly their prophanenesse and irreligiousnesse they live without God or without Christ in the world they make no conscience of their wayes They forget their later end they mind not the good of their soules but only earthly things they never tasted of the bountifulnesse of the Lord but were altogether corrupt and strangers from the life of God only greedy in sinning Thirdly Atheisme there is in the hearts of all wicked men in some degree abominable conceits concerning God and his word They either doubt whether the Scriptures be the true word of God or else they are strongly carried to resolve there is no profit in the knowledge of Gods wayes or in serving the Almighty Iob. 21.14 Malac. 3.15 Fourthly Cares of life The love of the profits or pleasures of this life cheak the word and the power of it as is apparent by these places Matth. 13. Luke 14. Psal. 119.36 37 c. Fiftly In some eyther whoredome or wine for these two sinnes together or either of them take away mens hearts they are voide of all due consideration and of all affection to Gods word They are senselesse creatures Hosh. 4. Thus of the chiefe lets of the wicked The lets of affection in the godly are divers First Sometimes it is their worldlinesse their too much minding and plodding about the things of this life or their excessive burthening of their heads about their calling they have too much to do or they have too much care care I say that is distrustfull and câ—rking care Psal. 119.36 Secondly Sometimes it is want of comfortable fellowshippe in the Gospell Affection that is alone is seldome constant in the same degree There is much quickning and comfort and incitation in a constant and tender and profitable society with such as love the word Psalm 119. verse 63. Thirdly Sometimes it is some secret sinne that gets too much dominion over them As affection may stand with meere frailties and infirmities So on the other sidâ— if any sinne once get head and men yeeld to it and agree to obey it their affections to the word presently dye within them Psal. 119.133 Yea if this sinne be but in the
our selves to Gods disposing we are his treasure it is reason he should doe with his owne what hee will and the rather because hee will never imploy his treasure but for advantage He that blamed the evill servant for not gaining by his talent will certainly himselfe gaine by all the waies he imployes his owne treasure This doctrine should serve also for a double warning to wicked men First to take heed how they wrong Gods people if they touch his Annointed they touch the apple of his eye Hee will be sensible and requite it They are not in a safe condition that wrong the Favourites of Kings their backes are as good as broken and every man is afraid of them and it is no lesse danger to be injurious to that people which is so deare to God And withall this doctrine should teach us and them that if they have any desire to get the King of heavens pardon or to obtaine favour with him if they have any minde to repent they should do well to get some of those Favourites to commend their suit to the King God will not deny them The prayers of the righteous availe much especially if they be earnest with him Hitherto of the enumeration of the particulars of the prerogatives of the godly the end of them follows viz. That they may shew the vertues of Christ that called them Vertues The originall word here translated vertues is but sparingly used in Scripture the Apostle Paul onely useth it once viz. Phil. 4.8 and the Apostle Peter here and twice in the next Epistle neither doe Interpreters agree about the translation of it For many following the Syriach render it praises and not vertues and so the meaning is our priviledges are bestowed upon us to this end that we should shew forth the praises of Christ and that divers waies First by embracing these prerogatives themselves For these do set out much the praises of Christ as his love to man his wisdome and power that could redeeme a people out of such misery to happinesse and his singular acceptation with his Father from whom hee obtained such large prerogatives for his servants Secondly by thanksgiving when we praise God for Christ and give praise to Christ for all his goodnesse and love to us Thirdly by commending the riches of the love of Christ to us setting forth his praise from day to day as we have occasion by discourse to others Fourthly by living so as that God in Jesus Christ may bee glorified in the woâ—ld especially in the Church Now other writers follow the native signification of the word and translate it vertues but with different interpretation For some by the vertues of Christ understand the benefits exhibited to us by Christ and so wee are enriched with the former priviledges that so wee might make it appeare â—ow much we have gained by Jesus Christ And these benefits of Christ wee shew forth by thansgiving to God daily praising him for them as also by the word of exhortation when we call upon others to seeke after them and lastly by carrying our selves so as may become so great treasure keeping them with all care esteeming them above all gettings and living as contentedly as if God had given us a Kingdome on earth and ordring our conversation so as men might see our care of good workes becomming such high preferment But I rather follow those Interpreters that take the word as it properly signifieth for the gifts of the mind in Christians bestowed upon them by Christ and so it is originally a philosophicall word expressing those endowments of the minde which Philosophers in their Ethickes prescribed and it is the more sparingly used by the Apostle because it is too low a word to expresse the worth of the rich mercies and graces of Christ and the Apostle Paul Phil. 4.8 when he saith If there be any vertue c. meaneth that if there were any vertue in which Philosophers did excell they should strive not to come behinde those naturall men even in those vertues such as were chastity liberality temperance sobriety magnanimity truth justice and such like Now as the Scripture taketh notice of vertue it belongs to the duties of the second table as godlinesse doth to the first and though vertue considered morally hath nothing supernaturall in it yet considered as it is propounded here it is of singular worthinesse to be regarded For though those vertues which were in the Philosophers were but naturall yet there were certaine vertues in Christ belonging to the second Table which as the patterne is given us in him could never bee found in meere naturall men so that the Apostle doth of purpose separate the consideration of vertues and in especiall call upon us to get framed in us those vertues which did most shine in the nature and conversation of the Lord Jesus Christ. Now in all the words foure things must bee distinctly handled First that every Christian is bound to imitate the speciall vertues of Jesus Christ. Secondly that it is not enough to have those vertues but they must shew them forth accordingly Thirdly how those vertues thus shewed forth are still called the vertues of Christ. Fourthly the Periphrasis by which Christ is described is to be attended when he saith It is hee that called us For the first of these it is apparent that the Apostle takes all the godly bound to the imitation of the vertues of Christ. Note by the way that it is the vertues of Christ that are to be imitated For every thing in Christ is not to be imitated as First not his infirmities for though they were unblameable and without sinne yet they imported weaknesse and so though they be in us yet wee are not to strive after the attainment of them Secondly not his workes of Divinity as his miracles curing of men with a word walking on the water fasting forty daies and such like Thirdly not his workes of Office such workes as he did in that singular obedience to that singular commandement of his Father in dying to redeeme the Church and so all the workes of his Mediator-ship as he was the Mediator betweene God and man Fourthly not his workes of obedience as the son of Abraham to the Mosaicall Lawes those that were Ceremoniall for Christ must be considered as the sonne of Adam and not as the sonne of Abraham As the sonne of Adam he was bound to the Morall Law whether as it was first written in mens hearts or as after it was taught by tradition and at length by the Writings of Moses Fifthly wee are not bound to follow every action of Christ in indifferent things no not in such as had some circumstantiall relation to religious duties such as were to sit and preach or to preach on mountaines or by high way sides and in a ship or to pray all night or to weare a garment without a seame or to sit at the Paschall Supper and a multitude
endure to be under the rule and authority of their husbands in this world for that estate of inferiority shall not last ever for in heaven God shall be all in all they shall be ruled by God and the Lambe Thus from the Coherence The first thing to be observed about the dignitie of Christians in generall is That they are heires Heires The doctrine is That all true Christians are heires Now for the opening of this doctrine two things must be considered 1. How they come to be heires 2. What their glory is in being so For the first Christians are not borne Heires I meane not heirs to God as is intended in this place but have it by the grace of adoption God hath but one Heire by generation and that is Christ all his other heires are by adoption such as hee chooseth of his meere Grace and makes them his heirs Now the mysterie of our adoption must be considered of in this manner A Christian by the Gospel is made a believer Now saith after an unspeakable manner engrafts him into the body of Jesus Christ Now being engrafted into Jesus Christ who is Gods Sonne hee thereby comes to the power to bee the Sonne of God and to be an heire with Christ. Christ is Gods Heire and so is all that is grafted upon Christ Ioh. 1.12 Now there is a double adoption the one imperfect in this life the other perfect which wee shall have after the Resurrection of the dead By the one wee have the promise of inheritance and by the other we shall have full possession Of the first is mention made Rom. 8.15 and the other Rom. 8.23 the first adoption is meant here For the second Adoption is called a glory by an excellence because there is no glory like to it even the adoption to be heires as it is in this life is the greatest glory in the world Now the glory of our adoption may appeare to be very great if we consider 1. By whom we are adopted viz. God If is be such a glory to be the Heire to any great Prince in the world what a surpassing glory is it to be the Sonne and Heire of God Rom. 8.17 and that if we respect either the excellence of God who is the King of all the earth and aâ—ove all kings or his eternitie he is such a Father as lives ever Hos. 1.10 An everlasting Father Esay 9.6 Other fathers that adopt may die before they passe the estate or at the best it is a kind of infelicity to enjoy the inheritance without the presence and love of the Father But not so here 2. The great price was laid downe to make us capable of this honour to be Gods Heires viz. the blood of Christ. There was never so much paid for all the inheritances in the world besides Gal 4.4 5. Heb. 9.14 15. 3. The great things we are heires to which I will but briefly touch here we are heires not only to all our eyes can see but to all things our hearts can thinke of Wee shall inherite the earth Mat. 5.5 Wee shall bee heires of the world Rom. 4. God will give us all the world yea we shall inherite eternall life as is to be shewed afterwards yea we are coheires with Christ Rom. 8.17 And what would we aske more 4. The great priviledges which Gods adopted children doe enjoy even in this life as 1. They have within them the spirit of Christ in their hearts therefore called the spirit of adoption Rom. 8.15 16. Gal. 4.6 The spirit of Christ I say to drive away regall terrours and to testifie to their spirits that they are the sons of God and that he hath adopted them to heaven and to make them able to treat with God as a Father by affectionate prayer and as other Scriptures shew to lead them into all truth and to be the guide of their lives to tell them when they goe our either on the right hand or on the left And lastly to be their continuall comforter Iohn 16. Esay 30. 2. By the right of their adoption in Christ both their persons and their works are accepted before God so as they stand alwayes high in Gods favour howsoever they are entertained in the world Eph. 1.6 3. They have a name and honour shall never be taken from them an everlasting name no preferment so high as theirs Esay 56.4 5. And this is the greater priviledge because no meannesse or contemptiblenesse of condition on earth can bar them from the enjoying of this prerogative as the coherence of that place shewes 4. They have the Angels of heaven to attend them God shewes by that that he will have them looked unto as his sons and heires Heb. 1. ult 5. They may aske whatsoever they will of God and are sure to have it that may get any suit of God and he is so far from not granting that he rather complaines that they will not aske him often enough Iohn 16.23 6. If at any time they fall into distresse they have such interest in Gods speciall providence that a haire of their heads shall not fall to the ground without the providence of their heavenly Father And besides God will make himselfe marvellous in their deliverance if all worldly helps faile Esay 43.18 19 20 21. 5. If we consider the wonderfull maner of their communion with Christ and that foure wayes For first we have communion of nature with him and that by his Incarnation for he tooke our nature and so became our Brother And this doth nothing at all belong to Reprobates because Christ tooke not nature polluted with sin Heb. 2.14 Yeâ— we have communion with him in his divine nature as that nature doth dwell graciously in us and we are made like unto it 2 Pet. 1.4 Secondly they have communion of state with him which the Scripture acknowledgeth as a great mysterie for so they are said to live with him to suffer with him to die with him to be buried with him yea to rise with him to ascend to heaven with him and to sit together with him Eph. 2. yea to judge the world with him only preserving the difference betweene the head and the members in all this Thirdly they have communion of offices with him for he hath made them Kings and Priests with him The oile that was poured on his head hath run downe upon his members Rev. 1.5 6. so that Gods heires are all Kings and Priests A royall nation and a kingdome of Priests 1 Pet. 2.10 Fourthly they have communion in benefits with him for God as a Father hath blessed them in him with all spirituall blessings in heavenly things Ephes. 1.3 Communion they have with him in grace in this life and in glory in the life to come Lastly if we consider the assurance that Christians have given them for their right of adoption for first they have an Act for it in Gods eternall councell Eph. 1.5 Men that have an Act of
also in respect of their falling by infirmities when it proves a griefe and affliction to them Gal. 6.1 Iude 22. 2 Cor. 11.29 So likewise in the case of the prosperity of others we ought to rejoice with them that rejoice and be affected as if the blessing had beene ours Rom. 12.15 3. The reasons are manifest First because hereby we prove our selves to be fellow members in the mysticall bodie of Christ which is to be doubted if this sympathie be not in us in some measure 1 Cor. 12.12 25 26. Secondly because hereby we shew our selves conformable and like to Christ our Head who excelled in this vertue Heb. 4.15 Mat. 25.40 Thirdly because that which is the case of others now may be our case hereafter as the Apostle shewes in the case of temptation Gal. 6.1 Fourthly a reason may be drawn from the excellency of the grace it excells almes and outward workes of mercy for when a man gives an almes he gives somewhat without himselfe but when we shew compassion we relieve another by somewhat that is within our selves and from our selves And lastly the coherence shewes that this may be a meanes to keepe us from trouble our selves The Use may be first to import the miserie of living in this world This life must needs be a vale of teares when we have not only occasion of sorrow many wayes from our own estates but also such varietie of occasions of sorrow from the condition of others deere unto us Neither is our case the better but the worse if we doe not sorrow with others Secondly this may greatly humble all sorts of men for their Apathie or want of care or feeling or sympathie in the distresses of others and the rather now when whole Churches are in great distresse Amos 6.6 Thirdly this should greatly move true Christians to strive after this vertue and to expresse it lively and shew it forth in all the fruits of it as first by declaring our affection to the afflicted with all tendernesse of heart and words of comfort secondly by using all our meanes and power to relieve them and help them out of distresse thirdly by pouring out our soules before God for them Love as brethren This is the third dutie charged upon them viz. the exercise of brotherly love This is vehemently urged in many Scriptures Rom. 12.10 Heb. 13.1 Iohn 13.34 1 Iohn 2.7 4.21 Now for the explication of this doctrine foure things would be distinctly considered of viz. 1. Who are brethren 2. What priviledge they have by the brotherhood or by being brethren 3. For what reasons we should so love them 4. With what kind of love we should love them For the first Men become brethren one to another many wayes as first by propagation when they are borne of the same bloud and so the children of the same parents are brethren and in a remoter sense kinsmen of the same bloud are brethren Luke 8.19 Secondly by Nation When men are countreymen they are called brethren especially when they descend originally from the fountaine of the same ancient families and so the people of the twelve Tribes were brethren Exod. 2.11 Thirdly by profession especially the profession of religion makes all professors brethren Acts 11.1 1.16 And this was one of the first titles of love and relation in the Christian world Fourthly communion with Christ and so we become brethren either by his incarnation Heb. 2.16.17 or in respect of our mysticall union with him in his mysticall bodie Col. 1.2 Mat. 25.40 and so we are brethren with the Angels as they also are joined under this head Christ Jesus Rev. 19.10 22. So then if any aske who are the brethren here meant that we must so love I answer they are such as are professors with us of the same religion and fellow members of the body of Christ. But that we may more plainely see who are meant by brethren in the Scriptures it will be profitable to observe that they are described by their holinesse The brethren we must love are such as are partakers of the holy calling Heb. 3.1 such as are begotten of God 1 Iohn 5.1 such as will doe the will of God by sound practice Mat. 12.47 49. They are the holy brethren wee are here charged to love 1 Thes. 5.27 For the second Our relation to the godly as brethren ought not to be despised for as we are brethren by religion we enjoy many excellent prerogatives for thereby we partake of a heavenly calling Heb. 3.1 we stand all in relation to God as his owne children by adoption Eph. 4.6 and so peace and the blessing of God as a Father is upon us all Eph. 6.23 Gal. 6.16 and wee are greatly beloved of God Rom. 1.7 and brought up in the same familie Eph. 3.17 fed with the same diet and entertainment in Gods house and estated into an inheritance better than all the kingdomes of the world Rom. 9.17 And hereby also we enjoy the fruit of the love of all the godly in the world even those that know us not in the face For the third There are many reasons why we should love the godly as our brethren above all the people in the world For first if to be all the children of one father have such a power over the naturall affections of men then should it not be without power in religion Secondly this is charged upon us above many other things yea above all things we should put on love Col. 3.14 and yet he had reckoned many excellent vertues before This was the speciall and one of the last Commandements of our blessed Saviour which he gave in charge when he was going to his death 1 Iohn 3.23 Iohn 13.34 Thirdly because this love comes of God and is a signe that God is in us and dwells in us and that we doe indeed love God himselfe 1 Iohn 4.7 8 12 16 20 21. Fourthly we have the example of God himselfe and Christ his Son that love them as their peculiar treasure above all the world and he shewed them love by unspeakable benefits 1 Iohn 4.10 11. Fiftly because our soules will thrive and be edified as brotherly love is continued and encreased in us Eph. 4.16 Sixtly because the godly must be our everlasting companions in heaven 1 Pet. 4.8 1 Cor. 13.8 and if we cannot see so much it is because we are puâ—blinde 2 Pet. 1. For the fourth point If any aske with what kinde of love we should love them I answer that our love must have many properties in it 1. It must be a naturall love that is such a love as is not by constraint but ariseth out of our dispositions and inclinations as we are made new Creatures in Jesus Christ Cor. 8.8 2. It must be a sincere love a love without dissimulation Rom. 12.10 not in word but in deed 1 Iohn 3.18 3. It must be a fervent love we must love them earnestly and with great
beare it 396 The wicked usually speake Evill of the godly 456 Example Excellent documents from the word Example 519 520 Ten things for us to follow in the Example of Christs sufferings 521 In what cases Christs Examples binde not 522 Two singular vertues in a good Example 620 When an Example binds 621 Excell The godly Excell others in divers respects 313 F FAith It doth ten things to further our preservation 45 46 What Faith will not preserve us 47 How to shew it in affliction 65 The praises of it then ibid. Seven things should move us to trust on God in affliction 60 Faith is onely seated in the hearts of the Elect 155 God is the object of our Faith and that not only in his nature but in his mercies and promises also 156 It is Faith that makes difference among men before God 282 Its necessitie ibid. Markes of true saving Faith 290 Signes of a true though weake Faith in a weake Christian 291 The Christians continuall use of Faith 157 What we should doe for comfort when the sense of Faith is gone 158 Seven rules for the daily use of Faith ibid. The difference between Faith and Hope 160 Helpes to continue in the Faith 161 All Faith and Hope in other than in God iâ— vaine 162 Faithfull The life of the Faithfull is a joyfull life 54 Seven things should move â—â— to be Faithfull in affliction 66 The Faithfull bow precious in Gods sight ibid. Familie Vide Houshold What makes a Familie happie 484 We are bound of God to care for Familie duties ibid. Why inferiours are first commanded Familie duties 485 Fashion Fashioning our selves to sinne hath seven things in it 115 Father How God is a Father to Christ Angels and Man 11 12 His affection is Fatherly that is first Free secondly Tender thirdly Constant 12 So iâ— his provision both in respect of first Attendance secondly Diet thirdly Preservation in trouble fourthly Portion ibid. Of what excellencie Gods Fatherly love iâ— first 〈◊〉 godly men secondly to carnall men thirdly to earthly Fathers 13 14 The name of Father given to divers sorts 492 Feare Three sorts of it first worldly secondly servile thirdly filiall 134 Our conversation must be coupled with Feare ibid. The Feare of God what 480 Sixe things in God of which we are to stand in awe 480 481 Motives to get this Feare 481 What kinds of men doe not Feare God 481 482 The signes of it 482 Reasons why wicked men are stricken with a servile Feare 597 598 A conversation coupled with Feare required of all Christians 598 599 How we should shew this Feare 600 What sorts of men have not Gods Feare 601 Wherein wives should shew Feare to their Husbands 601 602 Fight Vide Warre The Flesh fighteth against the Soule five waies 384 Why God doth suffer this Fight 385 How we may get victorie in this Fight 387 Flesh. Lusts are Fleshly in divers respects 365 Eight evill properties and effects of the Flesh ibid. How they hurt the soules of wicked men 366. as also of the godly ibid. The Flesh fights against the Soule five waies 384 Fooles Unregenerate men are Fooles 459 Signes of spirituall Follie ibid. Wherein godly men sometimes shew Follie 462 463 Fore-knowledge Vide Prescience 3. Vide Foresight 149 Fore-sight Vide Fore-knowledge 8 Three kinds of Fore-sight 149 150 Foundation diversly accepted 151 Christ the maine Foundation of all grace and holinesse 247 With the use of it ibid. c. The only Foundation of his Church 250 That Christ is laid as a Foundation stone imports many things 276 Freedome Vide Libertie From what Christ is made Free 467 To what a godly man is made Free 468 The Freedome of the Old and New Testaments 469 In what respects we are But as Free 469 470 Hypocrites in bondage whilst they seeme Free-men 471 Frowardnesse Reasons against Frowardnesse both in Masters and Servants 494 495 Helpes against it ibid. Frowardnesse how odious shewed by the causes and effects 615 G GEneration It is threefold first corporeall secondly metaphysicall thirdly singular 30 Three things wherein Christs and our Generation is not alike 31 The acceptation of the word Generation 316 Onely Christians come of the best Generation 317 Gentiles Of the Calling of the Gentiles in generall 345 Gird We must Gird up our minds and that divers wayes 103. c. Eight rules for it ibid. Glorie Glorifie How God is glorified by himselfe 404 How of us in generall how in particular 406 Motives to the care of glorifying God 408 409 Helpes thereto ibid. The thoughts of Gods glory two wayes established 411 Foure caveats for making others to Glorifie God ibid. c. Vaine-glory wherein it is seene 512 Wherein true Glorie doth consist ibid. The Glory of man but vaine in sixe respects 196 What is his true Glory 197 God Of his fore-knowledge 8 9 10 How a Father to Christ Angels and Men 11 12 Gods power in keeping us 43 Excellent uses of it 44 Wherein Gods graciousnesse is seene 238 By what meanes God may be brought to our minds 410 Helpes to conceive of God aright ibid. By what meanes he is to be magnified in our hearts 411 God is a Iudge 529 And thereby terrible to wicked men 530 Comfortable to the godly 531 Rules of committing our selves to God ib. Godly The Godly dispersed and the good that comes thereby 6 The Godly are Priests in many respects 264 The Godly excell others in divers respects 313 314 How the Godly come to be Gods heirs 645 That the Godly are Brethren 178 Godlinesse It hath many lets 102 The use of it ibid. Foureteene internall lets of Godlinesse 102 103 Gospel The word taken divers wayes 90 91 Eight effects of this Gospel 91 Eight things required of every one that would have part in it ibid. How it differs from the Law 92 Excellent uses of it both to Priest and People 92 93 Grace what and how it and Peace is multiplied 27 28 What we must doe that it might be multiplied 28 That we may not faile of the Grace of God we must doe foure things 8 How we frustrate the grace of God ibid. We must labour to walke worthy of that grace by doing foure things ibid. c. The divers acceptations of the word Grace 109 The glory of heaven called Grace in three respects 110 111 Seven things in which we should imitate Gods Grace in shewing mercy 111 Why God giveth not heaven as soone as he giveth Grace 112 Wherein Gods Graciousnesse is seene 238 The state of such as have but temporary Grace 338 Grace is either a gift in us or an attribute in God 665 Grace as it is in God considered two waies 666 What priviledges such have as enjoy Gods Grace ibid. Men transgresse against the Grace of God many wayes 667 Grasse Mans life is but Grasse 193 194. c. Grow Growth Divers kinds of it 232 In what graces Christians ought to grow 233 234 Helpes thereto 234 Lâ—ts