that growes in grace himselfe and seekes to enrich others with that treasure Wish I doe that there were not some who euvie the Prodigall for his retnure and that thinkes too much grace makes men madde But for preparing a place in heauen for his neighbour let him be one of a thousand that mindes matters of that nature so that wee may say true loue in these dayes is litle and very cold many cry they haue it who neuer yet sought to know it And shall we once imagine that they who quarrell and kill robbe and steale sweare and forsweare drinke and be drunke slander and reproch contend and goe to law as the yong man if he lyed not kept the Commandements from his youth vpward that these loue their neighbours Nay doe they not hate themselues To all these I may say how dwelleth the grace of loue in you Such wee heare say haue learned all that the Preacher can teach them viz. to loue God aboue all and their neighbours as themselues when as they are without naturall affection and haue no sparke of this grace in them But were Christians tryed by the second rule that is to loue one another as Christ hath loued vs we might cry out helpe Lord there is not such a man left for we will not loue where we are beloued our loue is for goods not for doing others good and if we haue any of this water shed abroad in our hearts Oh! how is it mixed with mudde truely our loue is short and shallow weake and often interrupted It is hardly kindled soone quenched beginnes with a flame but suddenly ends in smoke and smother We haue little fewell much quench-coale a drop of water will extinguish our loue a small puffe will put it out Our affections are like a lime-twigge to day they catch a fowle tomorrow they will not hold the softest lightest feathers so that in my hast I had almost said all men are liers who say they haue it for there 's none that hath it No not one Wee talke of it and of professors but let our loue be weighed at this ballance it will be found too light and not many amongst a million to haue any of this fire on the hearth of their hearts for all their boasting Wherefore let vs try our selues whether we be in the loue or no for either we haue in possession or at the least in resolution what hath beene said else we want the loue of God and of man Now if thou finde it in thee after due search blesse God for it follow it keepe it and increase it still But if not let these motiues following induce thee to pursue it 1. He that loueth not his brother is a murtherer and wee Motiues to loue one another know that no murtherer hath eternall life abiding in him We account murther a fearefull thing why all that loue 1 Io. 3. 15. not as we haue said are guiltie of this foule sinne and one day shall be arraigned and condemned for it 2. By loue thou maist try the truth of thy new birth for he that loueth his brother is borne of God and is not this worth the knowing 1 Ioh. 3. 10. 3. Without this loue thou art but a dead man odious in 1 Ioh. 2. 9. the eyes of God and man he that loueth not his brother is dead till now who would bee dead among the liuing how nature abhorres it we perceiue when we view but the dead corpse of our deerest friend 4. Finally loue will expell feare and make a man bold against death the day of iudgement Why doe so many Christians tremble and feare why doe they shrinke and shudder at the remembrance of death alas they want loue either in truth or in degree for perfect loue like wind the chaffe driueth away feare And know this that he who harboureth 1 Ioh. 4. 18. hate in his heart is often struck with horrour but hee who maketh loue his guest is filled with boldnesse For hee that loueth his brother is Christs Disciple and hath a portion in all the prayers of the Saints what need then such a man to feare Then get loue and forget not and if thou doe but ouer-take it at the day of thy death it will recompence all the paines thou hast tooke in thy life And that thou maist loue thy brother obserue these directions 1. Banish self-selfe-loue out of thy heart say vnto it with indignation Directions for Loue. get thee hence 2. Get a good vnderstanding of the worth of a christian For knowledge of that like a Bee her sting will set on our affection 3. Take a view of the best things in thy brother winke at the worst He that would alwayes pore on the defects in his owne person and not eye the best will in time hate himselfe 4. And last of all consider that Christ comes to thee and is in thy poore brother a Balaam will not beate his beast if once he perceiue the Angell of the Lord to be in him speake by him More might we adde as 1. Labour to be vnited with Christ grafted into him so shalt thou be like minded and receiue of his fulnesse grace for grace affection for affection 2. Striue also to loue God For as a greater circle comprehends the lesser so doth the loue of him the loue of all his children Thus hauing finished our discourse of loue we come to speake of a sound minde And out of the diuerse readings or seuerall interpretations we may deriue a double doctrine first that Christians haue sound mindes Doct. 9. Iudgement wisedome vnderstanding is the portion of euery Christian Godly men are not like moles but resemble the glegge eyed quicke sighted Eagle Isa 56. 10. Hos 4. 6. Mat. 23. 16. 17. Pro. 19. 2. 3. 30 2. Eph. 4. 23. Col. 1. 9. Else how should they wisely be directed in all their actions Reasons A sound minde is to the soule as a quicke eye to the 1. body And doe not good things often goe masked vnder bad 2. names euill clothed with glorious titles Now without a good iudgement truth cannot be discerned errour discouered Also by it are they taught what they may and what they 3. may not doe in their callings For all thinges lawfull are not alwaies expedient Moreouer by it they conceiue of their owne abilitie and 4. is not that needfull What more common euill in these times than to presume aboue our strength Besides when many good actions meete together like 5. the sunne and Moone in one line as sometimes they will a sound minde doth direct which is best to be done which not for the present And is it not that which teacheth them to obserue all 6. due circumstances order manner in doing of good for the excellencie of a thing is in the well-handling of a matter This confutes the doctrine of the Papists who lull men Vse 1. in ignorance
pricks or keene kniues they they pierce and strike it through the heart if God shew not greater mercy with deadly wounds temporall eternall Why then weepe for your selues and doe good for your selues and for your children Yet for all our preaching and pressing of parents to piety some houses are like little hells and diuers gouernours worse then Achitophel who though he hanged himselfe had a care first to set his house in order Furthermore this doctrine should instruct vs to pray for good gouernours godly parents For woe to that society Vse 4. where the Ruler of it is ignorant profane or a child in vnderstanding Such good men are little regarded respected men esteeme of them at too small a valuation Corke is light yet it keepeth the net from sinking to the bottome of the sea so good gouernours are too little esteemed of Notwithstanding were they remoued fire and brimstone should fall downe from heauen and heapes be tumbled into the nethermost hell When good Iosiah was taken away the people as men sensible of their owne misery mourned so that it became a proverb like Hadadrimmon in the valley of Megiddo for his death did presage future and fearefull evilles to follow When Lot was gone to Zoar what befell the inhabitants and if Paul had not beene in the ship who had come safe to shore Wherefore make much of such pray often and earnestly for such mourne and spare not for the departure of such and let all the men of God in their preaching ayme especially at the conuersion of such For one good King godly gouernour holy father is worth ten thousand of the inferiour people for all the world will be tapt to imitate the Rulers and great men being good will doe the more good by their speech example and authoritie Why did King Dauid a little before his death giue his sonne Salomon a charge to serue the Lord God of Israel in such a particular and speciall manner Why for hee was to succeed him in the kingdome to build the Temple therefore he was so vrgent to presse him to piety Let vs in the like case do the same In a word if they that gouerne houses Colledges or Kingdomes be godly pray for them praise God for them but if not mourne and entreat the Lord to amend them And the higher place thy sonne is to haue in the Church or commonwealth striue thou the more to teach him the knowledge and seruice of God And may a good governour bring a blessing to he Vse 5. whole house then depart not out of such a family from vnder such a mans protection for if thou doest thou maist draw iudgements vpon thine owne pate Some cannot endure such Masters as well curbe them of vnlawfull pleasures presse them to the performance of holy duties but will like the prodigall vp and be gone These out-runne the shower of Gods grace and thinke they doe well when alas as much as they can they drowne themselues in perdition and endlesse destruction They had rather eate and drinke and deuoure beefe and garlike in Aegypt then the water of life and Manna from heauen vnder the conduct of Moses Are thou one of this minde then alter thy manners for feare a worse thing follow Finally this must teach those that liue in bad houses to Vse 6. be vp and gone Is the gouernour a Papist or Athiest a swearer or filthy person carry not with him except a forced necessity compell thee For as the Lepers said in another case if thou abide in such aâ— place some mischi of evill light vpon thee 2 King 7. 9. Thou wilt say vnto me how shall I know a godly Quest family Well enough and that by these markes Answ 1. Is there in it more good bookes and Bibles then payres of cards and tables 2. Is there more praying then playing searching of Scriptures then shufling of cards turning ouer of the holy papers then tossing of tables singing of Psalmes then obscene songs and sonnets desire and endeauour to grow in grace more then to gather goods 3. Is there constant prayer morning and euening sanctifying of the creatures before they be receiued casting out of the bad receiuing in the good And last of all Is the Sabbath strictly obserued of all strangers that rest there as of the daily inhabitants then conclude that the feare of God is in that place and if thou maist lodge and cate thy bread there That house that hath neither Bible or good booke reading praying or singing of Psalmes instruction catechising nor care to keepe holy the Lords day is that place where Sathans throne is and the Deuill dwelleth And not to belye them such filthy and infectious habitations be the families of Papists yea all that I haue beene acquainted with of which sort the Norherne parts are but too fully replenished Rome hath two much roome there amongst them Abraham did teach his family Ieremiah imprecates the Lord to poure downe his fury vpon the families that cal not on his name David did the like See Ier. 10. vlt. But passing this poynt we come to handle another which is that True affection is of a spreading nature Act. 26. 29. Rom. 2. 3. Paul loued Oresiphorus well and from the head we see it enlarged it selfe to the whole house all the members Hence it is that in the Scriptures it 's compared to water for loue is said to be shed in the heart or to oile that being Rom. 5. 5. Psal 133. 1. c. powred on the head runneth downe all the garments Certainely he that in truth loueth the parents cannot but affect the children For at the first it was so created As the vnderstanding Reas 1. was to see all truth in all things so was the affection framed to effect all things the which reason approued Those two were to be proportionable like the patterne and the thing made by it Now at our Regeneration Loue in some degree is restored to that perfection it had at the Creation therefore spreadeth Because that Loue is nimble subtile actiue therefore likened Reas 2. to fire that would conuert all contrary elements and subiects into its selfe It s hotter then the coales of Iuniper it compasseth the creatures as a garment it will dilate it selfe farre and neere For of all simple elements fire is the most actiue and spreadeth as we may see by a candle the furthest and so will true and feruent affection Againe Loue shouldreth out enuy the which a pinching Reason 3. and cold frost freezeth and holdeth things together from spreading Enuy would draw all good from others to it selfe but loue doth breake those bonds and sets the heart at liberty And is not Loue true loue one of the most sacred attributes Reason 4. in God yea God is called Loue. And did not the Lord before sin brake the condition extend his affection to all creatures Why then a sparke of that true fire in the
creature cannot but haue a large extent a spreading operation This may informe vs what to judge of many in these Vse 1. dayes surely they haue little or none of this oyle or fire abroad and kindled in their hearts for if they had we should fee it's spreading We may truly say with Christ that Loue is waxen cold Many boast much of it but where shall we finde a faithfull louing man for all seeke their owne and not the good of their brethren We haue a prouerbe Loue me and loue my dog I wish some did not more loue their dogs then the Lords children And by this doctrine in the impartiall examination of Vse 2. our selues we may try the trueth of our Loue. Canst thou that art a Magistrate say with Moses Oh! that there were such an heart in my people to serue God being a preacher canst thou breake out with Paul I would to God that all that heare me this day were such as I am the children of the Lord Hath the Lord made thee a father and canst thou pray with Abraham and Noah Oh that Ismael might liue and Iapheth dwell in the tents of Shem that is that my disobedient seed might know the Lord God of their father serue him and be saued you that are Gouernours of families is it in your hearts and hands for you and your people to follow God doe you labour like Cornelius that all your family might feare the Lord And you that are single persons doe you helpe one another to get grace and to grow vp in godlines then this fire of true affection is from Gods owne altar descended on you this loue is shed abroad in your hearts the oyle of amity hath annointed your garments and you are of that number which with ioy vnspeakeable shall one day behold the face of God But if this desired spreading be absent your hearts are stuffed with hatred cold envy hath benummed your subtile and actiue affections and therefore take heed of this that you be not found haters of God and louers of pleasure aboue him or his If you be heare your doome Depart from me into euerlasting fire for I know you not you did neuer visit me in my members cloath me feede me or build vp my decaied body by prayer instruction example nor in affection therefore you haue no loue in you neither shall ye receiue any fauour at my hands for the head and members make but one obiect Thou wilt say vnto me How farre will loue spread it Quest Answ selfe Why from God the Father to all his children Christ the head to all his members from the beginning of Gods booke to the last letter in breife from one end of the world from one part of the large heauens vnto the other true loue would haue al sexes persons countries and kingdomes so farre forth as it may stand with the will of God the Father to be sanctified and for euer blessed for there is no bounds in loue Affection vnlesse God chaine it the which he may and doth for mans vnworthines is without limits spreading it selfe from the externall conuexe of the highest throne round about and thence descendeth to the earth's lowest center yea Loue embraceth the Lord who is infinite incomprehensible so farre forth as sound reason doth rightly guide it direct it It is a garment that doth cloth all creatures and to the vttermost of its power wrap within its louely armes the eternall Creatour He that findeth this in himselfe findeth a good thing and but that very character which is imprinted in the heart of euery true beleeuer and faithfull person I might deduct another doctrine out of the matter of this petition which is that The mercy of God is principally to be desired for our friends Doct. 5. For what Paul prayed for for his friends we should request also for ours Rom. 1. 7. 1 Cor. 1. 3. Gal. 1. 3. For if we receiue mercy from God we shall want no Reas 1. manner of thing For to whom the Lord shewes mercy to that man he will giue all gifts spirituall and corporall whateuer so farre as they be good for him Againe had we all other fauours the world can affoard Reas 2. yet without the mercy of God they would but proue curses to vs in the end for without mercy we are no members of Christ so no sonnes and consequently no heires of heauen This checkes the preposterous course of many in these Vse 1. times The Papist he entreates God that his friend may haue his Purgatory here or in another world but omits the mercy of God in the beginning The common Christian or earth-worme wisheth his kinred and companions strong bodies large possessions heapes of siluer and long life but no mention of Gods mercy all this while that is least thought on seldome prayed for He that obserueth but the custome of many in their best wishes shall heare them ordinarily crosse this Canon and method of our Apostle Let this then be a derection to thee what chiefly and Vse 2. first of all to beg of God for thy friends Aske not that thy sonnes may sit at the right hand of Christ in his earthly kingdome for it is not of this world Cry not for Quailes in the wildernesse for they may choake thee and thine nor for riches for the theefe may breake through thy wall carry them away seeke not long life or like Saul the honour of the people But cry to the Lord for grace and mercy this this is that one thing necessary for thy selfe for all thy friends And though few doe thinke so yet it is so for if the Lord doe not deny thee this then hee will deny thee nothing and hee that hath this shall haue all things This will wash away thy sinnes cloath thee with the righteousnesse of Christ enrich thee with the sauing graces of the Spirit procure thee food and rayment sanctifie all things to thee affliction and sinne it selfe giue thee comfort in trouble hope in death and carry thee to the throne of God where in his presence thou and thy friends shall haue fulnesse of ioy for euermore Then when thou prayest say The Lord giue mercy to me and my friends to them and their families For hee oft refreshed me In these words wee will briefly point out the Doctrines and handle some of them From the person refreshed Paul we gather that Want may befall Gods dearest children Doct. 6. Iacob sometime went ouer Iordan with his staffe Ioseph was once no rich man the widow of Sarepta was in a great Gen 32. 10. 1 King 17. 6. Luk. 16. 20. strait Lazarus was poore and it is said the women did minister to Christ Luke 8. 3. of their substance The Lord doth it for many Reasons First to correct his for the abuse of his creatures for Reas 1. when wee haue like the Prodigall mis-spent abused or surfetted on them the Lord in
good is alwaies to be preferred before a particular Yet thou must see that such by some trusty keeper may be respected well attended at the least May a Minister liue in a corrupted aire Quest 2. Answ Yes For 1. It s as good for him as for the people 2. And God would haue such saued He sought me c. We will collect hence that The faithfull where we trauell from home are to be sought for We haue in the Scripture both precept and example to this purpose and to confirme the point See Act. 21. 4. 8. Math. 10. 11. For they be of our kinred we are children of one father Reas 1. and will not euery one be desirous to see and be acquainted with his nearest friends We shall receiue comfort from them and they from Reas 2. vs for they will tell vs what great workes of mercy the Lord hath done in that place how the word runs what faithfull Men Magistrates Ministers c. the Lord of his good prouidence hath sent amongst them And thus when the Saints haue met they haue as we reade refreshed one another and builded vp one another in their holy faith This checketh those that neuer doe it nor can endure others Vse 1. to doe it Such a one was Diotrephes 3 Ioh. 3. 9. 10. Then when we goe into a farre country let vs enquire Vse 2. who are worthy that is honest men For its profitable many waies in buying selling borrowing lending in comforting and being comforted You shall haue the drunkards gamsters whoremasters and the like enquire out one another and shall not we such as be faithfull truly religious This point is of good vse but seldome practised and the best in the neglect of it may be a great enemy to himselfe euen in temporall affaires How shall I know such Quest Ans 1. If the best report well of them 2. If the worst say ill of them 3. By their speech and carriage for wisedome and grace will appeare in the words and face as the wiseman saith Yet beleeue not euery report faire shew good word For some mens sinnes follow afterward as others goe before 1 Tim. 5. 24. Very diligently The point is that Whom we affect truly we will seeke for diligently speedily Doct. 3. For so the word may be rendred This will hold in all things whateuer David loued the Lord and he would seeke him early at midnight and all seasons Elisha loued his Master therefore sought him The parents of Christ loued Luk. 2. 48. him and did they not seeke him with heauy hearts the Bride loued her Husband and so sought him and we Cant. 3. 1 2. may say the like of what can be named Because the affections are implacable vnlesse the obiect Reas 1. be enioyed which they most affect It is the nature of loue to delight in the present fruition of that it most affecteth And as euery graue thing is in motion vntill it come to the Center so are the affections stirring vntill they claspe about the subiect they affect Againe true affection desireth to manifest its selfe to the Reas 2. thing it loueth and to make it the better yea to bee if possible made one with it But how can this bee if they two bee separated therefore the affections will wooe and importune the will to worke for the bringing of them together What then shall we say of those who neuer sought the Vse 1. Lord saith grace or the kingdome of heauen in all their liues doe they loue the one or other Is their cafe blessed or cursed for the present It pittieth mee to thinke of the misery that many be in yet beleeue it not or know it not Where doe the most men seeke him their soules best loue when doe they seeke him how doe they seeke him Did Onesiphorus thus seeke Paul because he loued him and doe wee loue Christ and neuer enquire after him in his Word or in heauen Surely it cannot be Would we then vnderstand the soundnes of our affection Vse 2. vnto God his truth graces and children then let vs try it by the diligent search wee make after these things Doest thou seeke after God search the Scriptures and vse all other meanes for the hauing of them then thy loue is seruent not sained But if thou doe not labour the enioying of them of a truth the loue of them was neuer entertained in thy heart or saluation entred into thy soule Dauâ—d could say Oh how I long for God and When shall I appeare in his presence I meditate in the law day and night Paul Iâ—couet to bee with Christ and the Saints haue vsed to cry Come let vs goe into the house of the Lord. Cold is that loue weake is that affection which neuer worketh or endeuoureth to obtaine and possesse the thing it loueth And sound me Here is laid downe the successe that Onesiphorus had in his diligent search whence collect wee that They that seeke shall finde all conuenient circumstances being Doct. 4. also obserued For some shall seeke to enter and shall not be able because they either seeke amisse and that in regard of the meanes or end or in that they take not the acceptable time For these cautions must be considered and then the point is firme sound Mat. 7. 7. Psal 50. 15. Because the Lord cannot lie deny himselfe or breake Reas 1. promise his word is gone out and it shall stand therfore those that seeke shall finde And if it were not so then who would vse the meanes Reason 2. depend on the Lords promise or could be saued This Doctrines Vse serueth first to cleere the Lord against Vse 1. all false imputations that the Atheisticall people haue or may obiect against his promise For vndoubtedly hee that seeketh shall not lose his labour in the end Say not then with the idle seruant who digged his talent in the earth that the Lord is an hard Master for he is true of his word faithfull to all that with honest hearts doe or euer shall seeke him or his This may be in the next place a ground of great comfort Vse 2. to all the faithfull and vpright hearted for in whatsoeuer they goe about they shall prosper Wee may apply it to all things as well as to this particular and that by the warrant of the Prophets and Apostles themselues Doest thou seeke after the Lord doest thou desire his fauour callest thou for grace or mercy cryest thou after wisdome and vnderstanding followest thou after faith loue and the the like gifts pursuest thou and pressest thou the God of Abraham for wife children food rayment for earth and heauen why feare not but hope still in the Lord and thy heart shall be satisfied with these things But here let these rules be obserued 1. Take the present time Seeke the Lord while he may be Rules to be obserued in seeking found
prayer 101 Prayer is a difficult duty 101 Motiues to prayer 102 10. Preachers in speciall to be prayed for 103 11. Whom we affect we will pray for 104 12. As in the day so the faithfull pray in the night season 105 13. The time of trouble is a time of prayer 106 14. Though preaching may yet prayer cannot be preuented 106 Vers 4. Doctrines page 1. Personall presence to be preferred before writing 109 2. One faithfull man couets the fellowship of another 111 3. The best men haue a propension to weeping 112 When and for what we are to weepe 113 Motiues to shed teares 114 4. The signes of affection not to be forgotten 115 5. In all our proceeding we are to propound some profitable end 116 What ends to be propounded in the vse of Gods ordinances 115 6. There is ioy to be found in the course of a christian 116 Obiections against this doctrine answered 116 A doubt concerning the kinds of ioy resolued 119 7. The strong Christian may receiue increase of ioy from his weaker brethren 121 Vers 5. Doctrines page 1. Faith vnfained is the best inbabitant 125 Faith defined 126 The definition explicated 126 Two degrees of faith 129 Properties of faith in generall strong or weake 129 Properties of a great faith 130 Properties of a weake faith 131 Hinderances of faith in the preacher 131 Le ts of faith in the people 132 Motiues to faith 132 2. Our profession is to be in sinceritie 133 Properties of an hypocrit 134 3. Where true faith takes possession it dwels for euer 135 Where faith is seated 136 Whether faith remaine for euer 137 Seuerall obiections about that cleered 138 4. Weaknes of sex hinders not soundnesse of faith 140 5. Faithfull parents will endeuour to make faithfull children 141 Children to be taught yong and why 142 6. Faithfull wiues may haue faithlesse husbands 143 How to choose a good husband 144 Signes of a gracious person 146 A doubtfull question concerning mariage resolued 145 7. Onfained faith cannot be had but it will be heard of 146 8. Faith workes like effects in seuerall subiects 149 Who haue faith vnfained 152 9. The approbation of Gods people is to be respected 153 How a good report may be procured 154 10. The infidelitie of a father preuents not faith in his children 154 How an vnbeleeuing husband may be discerned 155 11. Succession of faith is the best succession 155 Who might be saued in the time of Poperie 156 Vers 6. Doctrines page 1. Children are to tread in the steps of their religious parents 159 2. Good men stand in neede of a memento 159 3. The graces of the spirit are of a fierie qualitie 160 4. The gifts of God are to be stirred vp within vs. 162 What quencheth the grace of God in vs. 163 Helpes to stirre vp grace in vs Publike Priuate 164 5. Imposition of hands in the ordination of Ministers may warrantably be vsed 166 Cautions in the imposition of hands 167 6. Great care to be had in the ordination of Ministers 167 7. The ordinances of God profitable if rightly practised 168 In the vse of Gods ordinances we are to obserue how he dealeth with vs. 170 Obseruations collected not prosecuted 172 Vers 7. Doctrines page 1. The duties of our callings not to be neglected 176 2. Growne Christians freed from slauish feare 177 3. Freedome from slauish feare no small fauour 177 4. Wisedome to be obserued in prouoking others to good duties 179 5. Gods people haue the spirit of power 180 How the spirit of power may be procured 182 6. The children of God haue the spirit of loue 183 Loue defined 183 Corrolaries from the definition 185 7. Gods children loue God 186 Trials of the loue of God 186 Motiues to loue God 188 8. The children of God loue one another 189 Motiues to loue one another 193 Directions for loue 194 9. Christians haue sound mindes 194 A sound mind defined 196 A distribution 196 All the intellectuall vertues defined 197 The obiect of a sound minde 198 Mans messengers 1. Loquentia 2. Eloquentia 198 Conclusions from the former discourse 199 10. Moderation of affection required in a Christian 201 Rules for moderation 202 An obiection answered 203 A double caution 204 Sundrie doctrines collected but brieflie handled 205 Vers 8. Doctrines page 1. Doctrine reason vse is a warrantable kind of preaching 209 Why the Scripture is writ as an historie 209 Directions in the deduction and application of doctrines 210 2. No man is to be ashamed of but to beare witnes vnto the Gospell 210 What preachers be ashamed of the Gospell 211 What people are ashamed of the Gospell 211 Cautions in quotations 211 Motiues to beare witnesse to the Gospell 212 What needfull for a good witnesse 213 3. Great mens proceedings are not alwayes according to equitie 213 4. With what measure we mete to others the very same may befall our selues 214 5. We are not to be ashamed of them who suffer for the Gospell 215 6. Corporall bondage preuents not spirituall freedome 216 7. We that professe the Gospell are patiently to suffer affliction that attends it 216 8. The Gospell preached or professed alwayes persecuted 217 9. The Lord proportioneth the sufferings of his seruants according to their power 218 Power distributed 220 10. Power from God supports in affliction 220 Vers 9. Doctrines page 1. Digressions in preaching warrantable 223 Cautions to be obserued 223 2. When good men name God they make mention of some mercie of his 224 3. He that would not faint in affliction must haue an eie to his saluation 224 4. God authour of mans saluation 226 5. The saluation of the faithfull is certaine and not doubtfull 227 Reasons rendred why Salomon was saued 230 Why the Papists hold he is condemned 230 Why God might suffer so excellent a man to fall so fearefullie 230 6. The saluation of man is a rare and great blessing 232 7. One Christian reioyceth in anothers saluation 235 8. Certaintie of saluation may be had if rightly sought for 235 Causes of doubting 235 9. Effectuall vocation accompanieth saluation 236 What time the Lord ordinarilie calleth 237 How he calleth 238 Why are not all called alike 239 Aged persons rarely called and why 238 Conclusions from the precedent discourse 242 Effects of effectuall calling 244 Wherein he that is called hath experience 244 10. The calling of the faithfull is an holy calling 246 Whether Preachers not called can call others 246 11. Man not saued for his workes sake 248 Why good workes are to be done 249 What needfull to a good worke 249 12. Men will haue some kind of workes 249 13. Gods free fauour the first cause of mans felicitie 250 An obiection answered 251 14. The calling of the elect is according to Gods purpose 251 Sundry doctrines deduced but not handled 252 Vers 10. Doctrines page 1. Gods purpose in his appointed time shall come to passe 254 2. Gods gracious
most preferment and the face of man but not one of a thousand in the first place the mercy of God But beloved let vs be of another mind striue we to haue Vse 2. this liquor shed abroad in our hearts to haue a sensible feeling of his tender mercy and sacred affection so shall we eat our bread with gladnesse and drinke our drinke with a chearfull heart be mercifull as our heavenly Father is mercifull to vs vnto our kinred and acquaintance the want of this causeth deadnes of affection doubting in the promise and rebellious disobedience both to God and man for wicked men are alwayes mercilesse men because that none can exhibitie that to another the which he hath not first received himselfe for as mercie is deriued vnto vs we accordingly deriue it to our brethren and now we proceeede to speake of Peace Peace Hence we also obserue that As grace and mercie so peace is a principall thing to be sought Doct. 7. for Take peace in what sence you please it will be worth the having Peace every where is commended and commanded 1. For the peace of God it passeth all vnderstanding 2. Peace Reas 1. with man is no small favour this made the face of Esau to Iacob looke like an Angell 3. In the dayes of Peace we may goe out build houses plant vineyards thriue and prosper 4. How soundly may we sleepe awake with ioy and runne into the Sanctuary when this double garment of externall and internall peace doe cover our beds and round about beset and guard our persons None know the worth of it but such as sometime haue wanted it and beene at warre with God and the creatures Away then with the courses of some who would be counted Vse 1. Christians that thinke not of it care not for it but of far greater blame are they worthie that seeke to set enmitie betweene God and man neighbour and neighbour Doe these seeke after peace Doe they wish it Or rather doe they not shut it out of place and person and set open the gates of warre and strife at all times every where These desire to swimme and fish in troubled waters and of their father the devill are they for his worke they delight to doe But let all the sonnes of peace pray for it entertaine it and Vse 2. make it their onely companion It s of great worth every way profitable What creature covets not peace Ioyeth not in it And shall not the reasonable desire it striue for it To liue and not to haue peace with man is vncomfortable but to be at warre with thy Conscience is most miserable its better not to be than not to haue rest peace Why could not David build the Lords house Why He wanted outward peace Why was Cain so netled in soule Why He had not inward peace Why are so many millions miserable Why They are not at peace with God and doth not experience tell vs that times of trouble hinder Traffique Let vs all then cry with the Prophet for our Ierusalem Peace be within thy wals and prosperitie within thy Psal 122. 7. pallaces Seeke to the God of peace for all kindes of peace Salute we our friends as Paul did his Grace mercy and peace be with you Say we to the house wherein wee set a foote Peace be vnto thee and if it be not worthy thou shalt not lose thy labour for it shall returne to thy selfe And thus much of this Point From the order of these words somewhat may further be observed as that Men without grace haue no true or sound peace Doct. 8. They haue a sound of feare in their eares quake at the shaking of a leafe tremble at the least terrible tydings and like the raging Sea cast vp mire and mudde There is no peace saith my God to the wicked Levit. 27. 36. Isa 57. vlt. Let the cause be removed and the effect will cease where fire is wanting heat will not be had and though some seeme to be ever at peace yet they are never at peace For they are fallen from the Creator God and its vnion Reas 1. with the Creator which giues rest to the creature if the foundation be not firme the building will reele and totter 2. And haue they faith No How then should such purchase and procure peace For onely justification by faith since the fall of man bringes sound and setled peace 3. And as they want faith so they haue no hope whereon to leane that their soules may finde peace 4. Adde to all this a guiltie and naughtie Conscience and how should they partake and be possessed of true-inward peace Gen. 4. 14. Dreame not then that all is peace that seemes so for what Vse 1. peace can a prophane person haue within him that wanteth faith and grace Nay how ever he cary the matter he is at warre within himselfe The wounded Deere runs skips and leapes yet the Arrow or Bullet stinges paines torments at the very heart and before long will cause a fall a death So vnder a chearfull looke the soule may be sorrowfull and all that laugh in the face are not at peace within Who then is he that would haue true and sound peace Vse 2. Let him striue for mercie and grace for as the shadow the bodie heat the fire these follow the one the other Many imagine they haue it yet are fouly deluded deceived I deny not but the wicked may haue a peace but it s not worth the naming for it runnes not from a cleare fountaine it springs not from a sweet root and therefore one drop of this we haue in hand is worth a thousand of that as a litle rose-water a whole glasse-full of mudde 2. It is not constant neither but often interrupted every thunder clap will cause such to quake to tremble and at the last they shall certainly be consumed O that men were wise to gather grace so should they haue peace at their latter end in the meane while be like Mount Sion vnmoueable Graunt that such may haue outward troubles yet they shall haue inward peace that passeth all vnderstanding And now we proceed to another Point Where Paul in all his former Epistles nameth but grace and peace and writing to Timotheus whom he loved so dearely addeth mercie in his Salutation we note that The degree of affection cannot be covered Doct. 9. As the truth so the measure of loue will show it selfe and and not in words onely but likewise in action Doe we not see this in Iacob towards Rachel Ioseph to Beniamin Ionathan to David And the people to Ionathan Gen. 33. 2. and 43. vlt. 1 Sam. 20. 2. c. For the disposition of the heart over-ruleth the outward Reas 1. members and like a strong streame moueth all the wheeles according to its motion 2. As he that loues would declare 2. the truth of it so would he its degree
for by the first he is re-beloved but by the second in a greater maner the manifestation of affection breedes affection as it is apprehended whether we respect truth or measure This argueth that the loue of many as Lot said of Zoar Vse 1. is but a little one so weake a spring can haue no deepe fountaine so small branches no great vertue in the roote and so feeble a flame no abundance of fewell for causes produce effects proportionable to their internall power doe they not Try then as the truth so the measure of thine owne and Vse 2. thy friends affection by the outward effects he that loues much will declare it by many prayers sundry actions this did Mary to Christ Christ to the people Beniamin must haue better attyre a double portion if Ioseph respect him aboue his brethren Shall Ionathan dye He shall not die if the hearts of Sauls subiects cleaue vnto him If Iesus loue Lazarus he will weepe groane in spirit and cry with a powerfull voyce Lazarus come forth for vndoubtedly such as the heat is within will be the burning without much loue much manifestation of it in words in action Or it may be Paul addeth mercie to grace and peace because that Timotheus was a Minister for the like he doth to Titus and omits it in all other his salutations to the Churches and people in generall to teach vs that Ministers of all men stand in need of mercie Doct. 10. And that not onely in respect of themselues but in regard of their place and calling To whom was this command chiefely exhibited Be mercifull as your heavenly Father is mercifull but to the men of God Or why did Elisha pray Let thy spirit be doubled vpon me but to confirme the truth of this Doctrine 2 King 2. 9. Luk. 6. 36. For they are in Gods roome resemble his Maiestie and Reas 1. therefore haue the more need of mercie in abundance Againe they are daily exercised about men in the greatest Reas 2. depth of misery and therefore store of mercie is necessary for such where much is to be vsed much is required This doctrines vse is scarce dreamed of or if it be but little Vse 1. practised Who that is a Preacher from the forenamed grounds seeketh to be rich in mercie Alas wee consider not how we resemble God What miserie the most are in and hence it followeth that Ministers many times are the most mercilessemen This must teach Preachers a lesson worth the learning Vse 2. namely to exceed all men in grace and mercy as Saul did the common people by the head and shoulders for doe they not resemble God Are they not the Wells where miserable sinners are to fill their emptie soules with the water of mercy Doth not each Ambassadour striue to resemble his Lord who sends him If the Preachers pit be dry how can we expect any in the common ditch Are not the Priests lips to preserue knowledge And shall their hearts be emptie of the spirit These haue rather need of a double portion I haue heard of a fire kindled in a towne that tooke hold of every house and passed by the Preachers I would not haue it so in regard of the spirit for how ever the former was accounted a mercie sure I am this latter is an heavie iudgement for all men should runne as the poore to the great mens houses to kindle their turffe at the Preachers Altar Where others striue for double honor double maintenance labour thou for double holines double mercie thus to doe is to doe wisely and but thy dutie neither From God the Father In this phrase two things concerning Doct. 11. God may be observed first that He is a Father God may be stiled a Father either essentially or personally Do ye so reward him O ye foolish people and vnwise is he not your Father This may be vnderstood essentially Deut. 32. 6. The God and Father of our Lord Iesus Christ 2 Cor. 11. 31. knoweth that I lie not here it is to be accepted personally Againe he is either a Father in generall or in speciall in generall as he is the Creator and conserver of all creatures hence he is called the Father of spirits Heb. 12. 9. Of Angels Iob. 1. 16. Of men haue we not all one Father Mala. 2. 10. And in speciall he is a Father and that of Christ or of the faithfull 1. Of Christ as he is the Word and begot from all eternitie the Lord possessed me in the beginning of his way before his workes of old I was set vp from everlasting or ever the earth was Pro. 8. 22. 23. 2. Of Christ by personall vnion Thou art my sonne I to day begot thee Psal 2. 7. Acts 13. 33. And of the faithfull he is likewise a Father in speciall 1. By regeneration Of hâ—s owne good-will be gate he vs by the Word of truth I am 1. 18. Or 2. By adoption Now are we the sonnes of God and haue received the spirit of adoption whereby we cry Father Father Rom. 8. 15. 1 Ioh. 3. 2. And haue the faithfull God for their Father in a peculiar Vse 1. manner Then in the first place we may take knowledge of their dignitie David could say Thinke ye that it is a small 1 Sam. 18. 22. thing to be sonne in-Law to a King Was that such a priviledge Then what is this O that the faithfull knew their owne worth Let the faithlesse fume chafe and swell till they burst yet one of these is worth a thousand of them the world is not worthy of such for is not the righteous better than his neighbour How readest thou Pro. 12. 26. Let the faithfull learne hence to know the God of their Vse 2. 1 Chron. 28. 9 Fathers and to serue him with a perfect heart and a willing minde will not a sonne honour his Father Must we respect the person of man And shall not wee regard the glory of God who is our Father How if we neglect him Can we be excused Doth not he expect it Deserue it And is it not our dutie to doe it Giue we him then his deserved titles make we mention of his many mercies secke we his glorie learne we his will and doe it for not every one that cryeth Lord Lord but he that doth the will of the Mat. 7. 2â— Father which is in heaven shall be blessed As he is our Father in speciall so let vs honour him in a singular maner the rule of creation requires it much more of re-creation and adoption Againe Art thou a faithfull person Then looke vp to Vse 3. God thy Father expect a worthy portion at his handes Can they that are evill giue to their children good things Luk. 11. 13. and shall not your heavenly Father giue to you the things whereof ye haue need Be not then in doubt but beleeue cry not What shall I eat drinke
required in the seruice of God two things the one is Knowledge the other Strength for these are absolutely necessary for the doing of any action the one to direct vs the other to enable vs in this dutie The obiect of this knowledge is double 1. God 2. His will These must be rightly vnderstood For 1. If we know not God we cannot loue him 2. or trust in him 3. Feare him 4. humble our selues before him all which are needfull for that man that would make God his Master We must loue him or else we cannot serue him for loue sets a man on working as in the example of Iacob yea loue saith the Apostle constreines 2 Cor. 5. 14. vs but if we know not God wee cannot loue him the affections worke according as the eye of Reason presents her Obiects And How can we beleeue in him of whom we haue not heard Rom. 10. 14. Faith cannot be without knowledge therefore knowledge is often put for the same Who will serue a Master himselfe Ioh 17. 3. or bind his sonne apprentice to such a person whose abilitie or fidelitie he is ignorant of Againe if we feare not God we will not serue him and if we know him not we will not feare him Haue not some mis-tooke a Piece for a Pipe and so haue beene murthered in stead of mirth So men not knowing the Lord haue played so much with his mercie that they haue beene destroyed by his justice And Humilitie also must be had or man cannot serue God for God giveth grace to the humble but without vnderstanding Iam. 4. 6. Note of him no throwing of our selues downe before him for man is of an haughtie spirit loth to stoope and besides vntill he know God he knoweth nothing aboue himselfe therefore will never be humbled And a generall knowledge will not serue but we must know him truely and certainely Some may obiect that God onely knoweth himselfe Obiect dwelling in that light which none can attaine vnto 1. Tim. 6. 16. What for that Can we know nothing of him Yes we Ans How GOD may be known of vs. may with Moses see his back-partes his sufficiencie and efficiencie His sufficiencie is that whereby he is able to doe all thinges and it consisteth in his essence and subsistence His essence is that absolute first being and independent of any other thing whatsoever And from this it doth follow that He is not compounded of any matter and forme but is one most pure and meere act Now because as he is act wee cannot vnderstand him especially with one act for our vnderstanding is finite he invisible and infinite therefore he taketh to himselfe and maketh himselfe knowne vnto vs by many attributes which attributes be nothing else but that one and meere act diversly apprehended as What he is Who he is He is a spirit invisible immortall infinite omnipotent omniscient and the like And we must be able to vnderstand the subsistences which are nothing else but that one most pure essence with his relatiue properties The subsistences are the Father and the Sonne and the holy Ghost The relatiue propertie of the Father is to beget therefore he is the first in order The Sonnes relatiue propertie is to be begotten and not to beget and he is the second person in order because he is from the Father alone The holy Ghost is the person proceeding from the Father and the Sonne and therefore the third person in order so that we must vnderstand that God is one essence in three persons thus much for his sufficiencie And for his efficiencie what is that But that whereby he worketh all thinges and all in all things either in respect of creation or providence Act. 17. 28. Rom. 11. vlt. This may suffice to haue spoken for the knowledge of God The second thing that we ought to know is What the Lord requireth of vs for how can wee doe it if wee doe not know it Or suppose wee should doe what he willes yet what comfort can we haue in this service or action If a servant shall plow sow and harrow a plot of ground without his Masters will and direction what content could he haue in working What hope of reward after he had finished his labour Would not feare rather possesse him seeing the ground might haue beene as profitable for pasture When we know our Masters will we may with boldnes chearfulnesse goe about it And this his will is conteined in the Law and the Gospell What the Law requireth and is there to be found out with searching The Law requires two things 1. That we haue no corruption inherent in our person 2. That we transgresse not or divert from it in our conversation this is the iustice and command the Law layeth on vs and exacts at our hands The Gospell also bindeth What the Gospell requireth vs to our taske 1. That we haue Faith 2. That we beleeue in God through Christ for iustification 3. That we clense our selues from the filthinesse of the flesh and spirit 4. And lastly that we liue without spot and blamelesse keeping our hearts vpright with God our outward actions honest before and with man for the Gospell wils no lesse inward or outward holinesse than the Law doth For the Gospell and Christ Mat. 5. 17. came to establish the Law that is to assure vs it is still of force and to giue vs abilitie another way to keepe it Againe as we haue heard that we must haue knowledge of God and his will before we can serue him so in the next place we must haue abilitie or we cannot doe his will A sicke or weake man may know his Masters pleasure but cannot doe it for strength with health must enable him So we know many things but what of that if we want power to performe them And we must get power 1. To beleeue Wherin Power is exercised 2. To obey Againe We are to know that faith is exercised about a double Obiect God and his Word And in his Word the promise and the threate We are to giue credit that all the threats of God are true and shall be accomplished in vs in particular if wee breake the condition as well as beleeue all the promises appropriate them to our selues who are made in Christ Iesus And in both these the best man failes for want of abilitie to beleeue them Our faith may be said to be a kind of obedience not in getting but principally in living by it And as Iudgement is vsed in Invention being a distinct part of the Art of Logick yet Invention doth precede Iudgement in nature so obedience is vsed in faith and faith in obedience though faith may seeme to goe before it for He that comes to God must beleeue that he is and then a rewarder of them that diligently seeke him Heb. 11. 16. So that by power to beleeue I meane that God is that his
be done before Prayer owne basenesse 3. Of thy present condition and 4. Of the former successe which thou thy selfe and others haue had in the done despaire to speed for it s not enough to haue faith but in every action to vse it now when the vnderstanding is misguided marke this then faith is idle not exercised The last thing that must accompany prayers is fervency Iaâ— 5. 26. The energeticall operatiue fervent Prayer is it which speedeth prevaileth This is the fire which must heat it concoct it else God will reiect it never regard it reward it the which may by these subsequent helpes be procured 1. Vnderstand the worth of what thou desirest crauest Helpes to pray with fervencie for that will fire our affections set an edge on our petitions He who knowes the excellency of grace mercy and peace of the remission remotion and prevention of sinne and the effects of sinne cannot but open his mouth wide send forth his petitions with sighes and groanes and strong cryes 2. Thinke how necessary these things of worth are for thee Why doe beggars cry so earnestly but from an apprehension of their present necessitie great misery Is it not Mat. 8. 28. Luk. 18. 41. evident What caused the blind man to cry O thou sonne of David haue mercie on me The Apostle Helpe Lord or else I perish but the want and worth of that they desired 3. Get loue to the thing thou askest strong affections cause fervent prayers earnest petitions Christ louing Lazarus well wept and groaned in spirit when he prayed for Iob. 11. 33. 34 him David did the like for his sonne Where affection is wanting there will be cold praying Doe we not see this in Sutors 4. Be humble in thine owne eyes conceiue thou art lesse than the least of Gods mercies Proud persons either never pray or but coldly luke warmely He that would leape highest stoopes lowest so he that would pray with fervencie must haue humilitie 2 Chron. 33. 11. 12. 5. Increase thy faith for as Powder the shot so faith sendeth out prayers furiously fervently a great faith will cause men to burne in the spirit and to cry mightily to the Lord God of heaven Mat. 15. 28. 6. In one word Cherish no sinne in thee He who steales his bread will pray coldly for a blessing on 't more might be added but these shall suffice And after Prayer somewhat is to be observed also 1. We What after must vse all lawfull meanes for the procuring of what we Prayer Ezech. 36. 37. haue prayed for He that keepeth not the condition may not expect the performance of the promise or band 2. And we must watch and waite for the things we haue asked at the hands of God these two are often coupled together Ephes 6. 18. Col. 4. 2. Pray and watch Were it not madnesse to preferre a petition to a Prince yet never attend an answer To craue an Almes and not looke and stay for the giuers pleasure 3. If thy demand be not granted at the first thou must not faint despayre but pray still hope and waite still great Luk. 18. 1. men doe not alwayes reward the Musitian at the first sound or ditty for then he would straight be gone mis-spend the gift and play at another Window so dealeth the Lord for we are apt to cease praying and things easily got are soone forgot little regarded 4. And when thy request is granted thou must be thankfull Prayer Watching and Prayses are linked together some fayle in the first many in the second but the most in the last David â—ould blesse the Lord when he had heard Psal 116. 12. his petition so must we In the third place wee are to declare why Prayer is so Prayer is a difficult dutie difficult a dutie to be performed 1. For man must deny himselfe goe in the forme of a beggar acknowledge a superiour and his heart naturally being proud he is not easily brought on his knees constreined to stoope to so meane and low a pitch Who is the Lord cryed Pharaoh that I a King should serue him 2. We exercise every facultie of the soule and member of the bodie in this action as the invention iudgement memorie will tongue hand and all The more strings on an Instrument the more difficult to well tune and strike them many pinnes to the lace makes it hard in weaving 3. It s a most holy dutie wherefore the harder What do the Saints in heaven more then praise God And as that life they liue is most excellent so most difficult for by how much it exceeds other actions in holinesse by so much its many earnest words in prayer for the Preacher as they doe in taxing and condemning of him who knoweth how the Lord might poure his spirit on him loose the root of his tongue and make him one of a thousand Wherefore pray for all men but especially for Princes for Preachers He that doth not this is an enemie to the Church no friend to his owne soule And pray thou that the spirit of prophecie may rest vpon him that hee may deliver the word with all boldnesse be freed from the hands of vnreasonable men and so speake and so doe as that he may saue his own soule and them that heare him Of thee Another may be hence collected that Whom we affect we will pray for Doct. 11. Yea the more fervently we loue another the more earnestly and often we shall pray for that person God forbid sayd Samuell that I should cease to pray for you What could 1. Sam. 12. 23. moue him to doe this but affection see this in David in Ionathan in Iesus and in all the faithfull For truth of affection will vse all meanes lawfull to doe Reas 1. that party good who is affected and is not this one if not the chiefe among many Againe the lover and the beloved are as it were but one Reas 2. subiect so that if wee can pray for our selues wee shall for them whom wee affect This shewes that true loue is rare and hard to be found Vse 1. Many boast of it who never had it to vse the wordes of Dalilab how canst thou say thou louest Father or friend brother or sister wife or children and dost not this thing for them He that affirmes he loueth and prayes not for that person shall be found a lyar and no affection is there in him Make triall of the truth of thy loue by this doctrine canst Vse 2. thou pray for him or her thou affectest without ceasing night and day Then thy loue is sound if not but carnall Many a man tels his wife she her husband Preacher people and they the Preacher one another that they loue them but where be their Prayers When call they on God for them I dare peremptorily avouch that all these are lyers It s 〈◊〉 possible for a man to loue his friend
a man to be put into possession of an house but no assurance to enioy it had hee a good lease and could read it then hearing it he reioyceth otherwise not Now the sonnes of God may be glad For they haue a lease in their hands and by the eye of faith reade it continually So that they neuer feare dispossession 3. When is faith made perfect in earth or heauen What then becomes of it is it annihilated by whom either by vs or he that wrought it But shall we conceiue that when so excellent a worke is perfected that on the sudden it shall be turned to nothing by its owne author and if it be not so then it abides for euer 4. I would demaund from what our good actions proceede as from their proper cause is it not from faith why are we no more holy is it not want of faith let this then be granted and faith must of necessitie continue For else holinesse would cease also And if we hold as some doe that faith is the essentiall forme of a Christian and that euerie good act comes from it as naturall acts from their proper formes then who can deny the proposition But against this it will be obiected that now abideth faith Obiect 1 Cor. 13. l. hope and loue but of these the chiefest is loue 1. The scope of the Apostle is not to declare the continuance Resp of loue but the excellency of it 2. Loue is commended aboue faith and hope but wherein why they two worke inwardly and their effects are more secret according to that saying hast thou faith haue it with thy selfe Rom. 14. 22. before God Loue doth declare her selfe outwardly and manifesteth by her effects that wee are Christians indeed otherwise faith is the cause of true loue and therefore more prayse worthy For that which produceth such a thing must needes be better than that it effecteth because it cannot communicate its whole nature to its effect or what it hath not in it self This is that excellent way to demonstrate to the Church that I am a true member of it when I am louing and charitable to my brethren 3. Many boasted of faith yet wanted workes if they had workes yet they did them out of sinister respect and not in loue therefore Paul commends it 4. The word now doth not denotate alwayes an adiunct period or any part of time but a kind of asseueration or affirmation and the like and when it doth yet the Greekes vse it sometimes for time future and not for the present And so much for this obiection But it will be further obiected that wee haue no neede of Obiect 2. faith hauing all things in perfect vision It is true we haue not for the beleeuing of any further Sol. degree of glory yet it is necessary to assure vs for the continuance of what we haue And though the blessednes wee possesse be present yet eternity is not Wherefore faith runneth on holding the promise by the end to eternitie It beleeueth no more but keepeth fast what it hath A man going vp many steps when he commeth to the highest seat of his wished desire hath neede of somewhat to hold him there so faith hauing passed all the promises now onely secureth the soule of what it hath in possession Some may yet obiect that hope than abideth also but Obiect 3. that cannot be seeing we enioy the things we hoped for We haue the things yet time and eternitie is not in vision Sol. Againe God gaue man hope to sustaine faith being weake and the promises being afarre off but now faith being perfect needs no supporter But is it not said that wee receiue the end of our faith Obiect 4. 1. Pet. 19. True but by end is ment that for the which faith was Sol. giuen vs to obtaine viz. saluation Moreouer saluation hath in it two things possession and continuance If this seeme a paradox to any I would haue him know that it is not without authority and besides were there the least danger in holding this as I see not any then by me it should neuer haue beene mentioned Wherefore receiue it or reiect it so you once haue faith it skills not Which dwelt first in thy Grandmother Loïs Here is faith laid out by its subiect in whom it dwelt from the which we gather that Weakenes of sex hinders not soundnes of faith Doct. 4. Reas 1. Doe we not read that women are the weaker Vessels and are not here two mentioned who had vnfeigned faith so that the point is plaine the weaker sex may haue soundnesse of faith Iudg. 5. 21. Mat. 15. 28. Heb. 11. 35. Rom. 16. 1. c. 1. For they are capable of it hauing vnderstanding affection Reasons will memory c. 2. All the ordinances of God are as freely offred to them as to the other sex and they haue asmuch priuiledge to vse them 3. They knowing their owne weaknes and Sathans malice are moued and stirred vp thereby the more carefully to seeke it 4. And is not the spirit of God the author of it doth he respect any persons may hee not doe what and worke faith where hee pleaseth This may comfort the weaker sex and encourage them Vse 1. to vse the meanes for the enioying of this precious treasure It should also make them thankfull to God that hee doth vouchsafe so great grace vnto them Many doe reioyce that they in somethings resemble man but let this not be counted a small thing in that thou art like to him in this thing For faith is the first foundation that God layeth within vs of our felicitie This also should teach the man to haue the woman Vse 2. though the weaker vessel in honour and not too basely to esteeme of her For hath not the Lord looked on her Wee must whom it concernes indeauour to make them by calling on them sound in the faith Sowe the seede of the word in this soule for there is hope that it may prosper Where we read that faith was first in the mother then in the child it may be noted that Faithfull Parents will endeuour to make faithfull children Doct. 5. Who doubteth but that these mothers here practised this dutie and might be instruments for the begetting faith in their children Gen. 18. 19. 1 Chro. 28. 9. Psal 44. 1. For they know they haue giuen them but a miserable being Reas 1. made them by nature the sonnes of wrath and therefore they striue to make them through grace the children of Eph. 2. 3. blessing Againe this is the way for them and their seede to escape Reas 2. the reuenging hand of God and to receiue all good things from him For make thy sonne the sonne of God and hee can want no manner of thing that good is Godly Parents know by experience that children will take instruction better at their hands than from others They wil
corruption beate downe the old man and the new will grow strong and ouer-master him 4. Striue to encrease thy faith For as that groweth thy strength will come The more naturall spirit the more corporall power so the more spirituall strength and ability by faiths increase For as naturall actions are said to proceed from the one so may all spirituall seeme to flow from the other No spirit no motion no faith no power 5. Censure not the weake doe not count him as nothing lest the Lord strengthen him and weaken thee And what 1 Cor. 4. 7. hast thou which another hath not that thou hast not received This is a foule evill in our dayes and haue not such beene met withall yea God often letteth such blood who are so ranke censurers of their weake brethren 6. Vse that power well that God hath imparted vnto thee for by vse it will growe and to such more shall be given God will not giue addition augmentation of strength when as he seeth the abuse of that we haue 7. Adde to all these often and earnest prayer crying with the Prophet firmely sustaine me O Lord with a free or as some reade a Princely spirit Psal 51. 13. For Prayer like the still dew the tender Plants will cause a growth of spirituall strength And of loue Loue being here related indefinitely without its obiect will giue vs full scope to treate of it at large First then it shall be noted that The children of God haue the spirit of loue Doct. 6. This grace by the holy Ghost is shed abroad in the hearts of all good Christians whether publique or private persons not one who is borne againe wants it Rom. 5. 5. 1 Io. 4. 8. For what we had by Creation we haue in part by Regeneration Reas 1. Shall not the second Adam Christ recover for vs by Redemption what we were spoiled of by the first Adams transgression The Apostasie and Anastasie fall and rising againe are equall in this though not in the latitude of their obiect for the fall was of all the restauration is but of some Io. 17. 9. c. Againe Christians are members of Christ and from that Reas 2. vnion haue of his fulnesse received grace for grace Had Adam stood all his seed had participated of what goodnesse was in him shall not those that be regrafted into Christ doe the same in truth though not in measure If it were not thus why should they be said to be partakers of the divine nature Io. 1. 16. 2 Pet. 1. 4. And haue the children of God loue Wouldest thou then Vses be one of them First Learne what loue is and secondly Striue for it Loue is an Act of the Will embracing with delight whatsoever Loue defined is first approoved by the vnderstanding In this Description are six particulars whereof we will speake in order First I say its an Act. For 1. all Divinitie is practicall and consists not in a bare and naked speculation And 2. if loue were a passion as some will and not an action then the promise should belong to the suffering Patient not the working Agent the which were absurd for its a more blessed thing to loue than to be loved because the louer hath a promise for his action but the beloued person none for his passion Secondly And it is an act of the Will not of the tongue or hand for 1. Divinitie is the rule of the Will immediately though of the whole man mediately 2. Againe if loue were not an act arising from the will but from an affection seated in the heart as the most hold then should loue cease in the Saints at their deathes and the Angels never haue it the which may not be admitted Thirdly In the third place we affirme that this act embraceth the obiect beloved For 1. The nature of loue is to vnite it selfe to the thing loued as the hand taketh hold of what the eye beholdeth And 2. should not the Will after its extension be conioyned to the obiect affected it would never be at rest and setled 3. Hatred reiecteth therefore loue embraceth Fourthly It embraceth with delight for 1. As every flower hath its smell so every action in Divinitie is accompanied with delight and comfort none excepted 2. Besides the Will doth imbrace what 's offered to it as good and the fruition of a good thing must needes breed delight else nothing can Fiftly Whatsoever Here note the latitude of the obiect of loue for it may be either truth or errour good or euill person or thing by accident and the reason is 1. In that the vnderstanding may present to the will an apparant truth for the truth it selfe As the silly fish catcheth the counterfeit flie for the naturall through misapprehension And 2. the will may be so much corrupted though it be not deceiued that it may with delight embrace the thing that is euill as we may see in wicked men and deuills Sixtly Whatsoeuer is first approued by the vnderstanding In this sentence we see the order of the wills act for the vnderstanding precedes it in acting as the eye the foote The reason is 1. because of an vnknowne thing there can be no loue or desire and 2. as whatsoeuer is in the inward sence was first in the outward so whatsoeuer thing is in the will was formerly in the vnderstanding It is with the inner man as with the outward The eye may be compared to the vnderstanding the feete likened to the affections and the hand to the will the eye beholds the obiect the feete carrie vnto it and then the hand takes it by acting so the vnderstanding iudgeth then loue coveteth and the Will as the hand worketh for it if it be not possessed if it be then it indeuours to retaine it still Now from this that hath beene sayd many things may be deduced 1. That They that know not God cannot loue him Ignorant Corrolaries from the definition persons haue not the loue of God For from the vnderstanding proceeds sound affection and there is no desire of what we know not 2. That Errour in the vnderstanding deceiveth the affection for loue takes things as they are presented and iudged if the one be deceived the other is also This is manifest 3. Besides I conclude hence that The affection is more worthy than the vnderstanding and the Will than both For that which is for another is of lesse dignitie than the thing for which it is The Sabbath was for man the Woman for man therefore Man is more worthy than either 4. Moreouer this followeth also that The affections doe immediately attend the vnderstanding as we receiue obiects and are in the first act Patients so then they importune the Will like an earnest suiter to worke for what they affect for the Will commands them actiuely When God workes to man he beginnes at the outward and inward sences and ends his worke at the
Will as the Center And when man workes to God and for him his act beginnes at the Will but ends at the externall and extreame parts and members 5. In the next place it will follow from the fore going definition that They who loue God haue inward ioy for loue alwayes receiues its obiect with great delight And little doth the world know what melodie the children of God haue in their hearts no stranger can intermeddle with their ioy For from the best intellect and best obiect proceeds the most comfort and the faithfull haue both 6. And lastly we may safely gather that Such people as doe not embrace the Lord and endeuour not still to be vnited to him did neuer truely loue him For the nature of loue is to be alwayes present and to become one with the thing shee loueth Christ louing vs became Emanuel God with vs and hath promised neuer to leaue nor forsake vs. And if Iacob affect Rachel he would be espoused to her For by marriage they are made one flesh vnited in the neerest bond In the next place we come to handle Loue as it hath relation to its obiect Whence we may note that Gods children loue God Doct. 6. This is a short point in words but long in worke soone proued of many confessed yet of a few practised Psal 46. 7. 73. 25. 97. 10. Col. 3. 14. 1 Io. 4. 19. For they haue the best intellect therefore affect the best Reas 1. obiect which is God the acutest eye couets the choicest colours the quickest sence the sweetest smell so the best vnderstanding the best obiect Againe they preferre many Petitions to him and he Reas 2. granteth their desires by the remotion of euill and the donation of good Hence Dauid I loue the Lord because he hath heard my Prayer will we not loue him that neuer denies vs any thing we request Psal 116. 1. Before we apply the point we will lay downe some sound signes inseparable properties of this loue 1. What thing doe we see in God worthy of our affection Trials of the loue of God When the sonnes of God saw the daughters of men to be faire then they made choice of them Doe we loue his attributes of mercy and knowledge and presence and iustice for he that loues God loues all that is in God and seeth nothing but good in him 2. Doe we desire to be acquainted with him and he with vs For this is the propertie of true affection that as we know and would better know him whom we affect so we would be knowne of him that loueth vs they that are strangers in this are strangers from the grace of loue 3. Would we haue God to loue vs reciprocally For if we loue any we would be equally affected of him els our loue should be lost and our ioy not full Is it not so betwixt friend and friend how should it be otherwise than betwixt the sonnes of God and their heaâ—enly Father 4. Furthermore if we loue God we then desire to be like him 1. In nature being conformed into his image 2. In actions too into the consimilitude of his proceedings For we haue such a deepe consideration and good perswasion of what we affect that we thinke all perfection to be in it and to flow from it 5. Againe they that truely loue the Lord thinke all others should doe the same See this in Mary she thought Ioh. 20. 15. others mindes were busied about no other thing but her Lord the Church in the Canticles did the same For they see admirable things in the obiect beloued to be desired 6. In conclusion if God be affected of vs we will vse all meanes to please him to retaine his fauour and doe nothing to discontent him yea the nature of loue is such that it reioyceth greatly to haue any occasion offered whereby it may manifest its vnfeigned affection to the subiect beloued And are these things true then vndoubtedly the loue of Vse 1. God is rare in the world it is not like fire kindled on the hearth of euery mans heart or grasle that groweth in each kinde of ground Euery one will cry he knoweth as much as the Preacher can teach him viz To loue God aboue all and his neighbour as himselfe But what admirable things doe these see in God What desire haue they to know him and he knowne of him that the Lord would loue them or they to become like him in person and action doe they wonder that others do not loue him take they care to please him in al things to offend him in nothing the contrarie is manifest Wherefore whatsoeuer they bragge and boast the loue wee speake of was neuer shed abroad in their hearts this herbe is a stranger from the garden of their mindes Be not then deceiued for if these things be not in truth though not in degree found in thee thou art an hater of him and a louer of profit and pleasure and not of God Davids heart gushed out teares when others kept not his law these themselues rent his precepts like the vaile of the Temple from the toppe to the bottome Dauid set him alwaies at his right hand these neuer haue him in their thoughts David trembled at his word these feare not to sweare by his holy name David did meditate of him day and night these cry Depart from me we will none of thy wayes David made songes to praise him these write bookes and coyne oathes to dishonour him David bad the louers of God to hate iniquitie these call others to commit all villany Shall they then haue Davids portion nay how can they escape swift damnation In the second place seeing wee haue seene what it is to Vse 2. loue the Lord and the true attendants that accompanie the same let vs neuer be at rest or quiet vntill these letters of loue be engrauen on the tables of our affections and imprinted in the leaues of our mindes and to moue thee to this take these directions following 1. We must of necessitie loue something for as no place Motiues to loue God in nature will admit of a vacuitie so all mens affections will couet some obiect then loue God for hee is the best thing Take what goodnesse is in all the creatures it s no more equall to him than a drop of water to the whole Ocean he is all faire and there is nothing vnlouely in him 2. Consider also what a neere vnion is betwixt vs and him hath not he tooke vpon him our nature married vs to himselfe is he not bone of our bone and flesh of our flesh and shall not this moue vs to loue him what neerer or more honorable bond what can be of greater force to allure our affection shall the creator thus stoupe to the creature and we not loue him 3. They that loue him shall not lose their labour and is not this something sometime we loue him
and her setting on our affections as the Bee her sting but lose our labour and as Paul of the Corinthians are lesse beloued the which makes vs to cry my sighes are many and my heart is heauie But loue God and thou shalt be beloued for in this loue is no losse 4. He onely can giue vs content For as the foote is neuer stable till it be pitcht on firme Land so our affections are euer wauering vntill they be fixt on God who is the first Being the sustainer of the soule 5. Call to mind how he hath loued vs Shall he choose vs from eternity and we reiect him in time Nay rather let his loue to vs worke in vs a reciprocall loue of him and so it will in all his chosen let me but giue warmth to my clothes and shall I not receiue heat by way of reflexion 6. He is alwaies with vs in vs and neither will nor can be absent from vs What a griefe it is experience tels not to bee present with the thing beloued This diuision like Reubens causeth many thoughts of heart For personall presence when friends affect aboue all things is desired and here onely and no where else it is to be obtained Ne thinkes these thinges should like the Load stone yron draw and knit our hearts vnto the Lord were they well weighed But if all this will not let vs further consider this that if he be not the obiect of our affection we shall be the subiects of his eternall wrath and indignation This may suffice to haue beene spoken of loue as it looketh towards God now we will handle it as it hath relation to man where we obserue that The Children of God loue one another Doct. 8. Mat. 22. 39. Rom. 13 8. Psal 16. 3. 10. 15. 10. Reasons This point is but short in speech but long in practise we must owe nothing to any man but that we loue one another Loue is a debt alwaies to be payd yet euer to be owing 1. For are they not sonnes of one father 2. Members of one body 3. Temples of one spirit 4. And heires of one and the same kingdome 5. Doth not the image of God shine in them 6. And are they not beloued of him And shall the creator loue that which the creature will not What then shall we iudge of some among vs that scoffe Vse 1. deride persecute and thinke they doe God good service in putting of his Children to death are these the sonnes of the most high or rather be they not bastards haue such the spirit of loue who hate the holy despise the most sincere religious verily they are as yet strangers and aliants from the houshold of faith and common-wealth of Israel Learne how we are to loue one another that wee deceiue Vse 2. not our selues in this dutie thinking we loue when we doe nothing lesse 1. Rule is As thy selfe Mat. 19. 19. The rule whereby we loue our selues must be the same in louing one another and this may appeare either affirmatiuely in what we will doe for our selues or negatiuely in what we will not doe to our selues for the first affirmatiuely 1. A man will cloth himselfe 2. Feede himselfe 3. Lodge himselfe 4. Prayse God and pray to God for himselfe 5. grow in and gather grace for himselfe 6. And for heauen he will daily prepare and fit himselfe For the second Negatiuely 1. A good man will not quarrell with or kill himselfe 2. He will not steale from and rob himselfe 3. Nor lye and beare false witnesse against himselfe 4. Hee will not vrge and carowse to make drunke himselfe 5. He will not slander and discredit himselfe 6. And lastly he will not goe to law and sute with himselfe But may not one Christian goe to law with another Quest Resol Yes but if it may be hee must preuent it 1. And that by dealing with his aduersarie hand to hand prouing if he may prevaile 2. Then if not tell the case to two or three to see if they can ende the controuersie 3. But if these two waies faile then he must tell the elders of the Church the which as some will are the Presbyterie others all the setled congregation and if they cannot make peace then may a Christian goe to law else it seemes not for Paul checkes the Corinthians 1 Cor. 6. for going to law one brother with another But hauing vsed all the former meanes account him thy aduersarie a Publican and no brother if thou canst not winne him appease him The second Rule whereby we are to loue one another is As Christ hath loued vs. Ioh. 13. 34. 1. For order Christ loued vs before we loued him for we loue him because he loued vs first so should wee loue our brother before we be beloued of him 2. In the end he loues vs to doe vs good not that hee receiues good from vs. As Iob of righteousnesse so we say of loue Our loue may profit the sonne of man but if we loue the Lord what receiueth he at our hands Iob. 35. 7. 3. It must be in sinceritie that is not in hypocrisie or dissimulation our loue must be pure not mixed not in word but indeed and truth 4. And we must haue regard to the degree of loue Paul tels vs of the height bredth depth and length of his loue and this will thus better appeare in these things 1. He being God became man that by this his pouerty wee might bee made rich What a degree of humilitie was this 2. He died for vs and herein is the loue of Christ made manifest For greater loue than this can no man shew to lay downe his life for his friends Nay for vs who were his enemies 3. Christ loued vs without measure for who can limit his loue and say hither came it and no further this is a great bredth 4. And he loueth vs for euer in persecution of wicked men temptation of Sathan nor yet the infinite wrath of his father could either stay or interrupt it here 's the length of it without end it is from eternitie to eternitie hath hee loued vs and the quantitie of it is vnmeasurable Should we trie the loue of our dayes by the first rule wee shall finde but little if by the second much lesse for who clotheth his neighbours may not many a member complaine with the head they haue parted my rayment and on my garment haue they cast lots We haue few Iobes or Dorcasses that make coates to cloth the poore Shew me the man that if his neighbour be hungry will giue him meate if he thirst will make him to drinke so our backes be clothed and our bellies filled we forget the afflictions of Ioseph How farre might we trauaile to finde out a Centurion who hath built the poore a Synagogue a Paul who will make mention of his friend Timothie in his prayers night and day Where is he and what is his name
thing of great worth and of the Reas 2. faithfull principally desired and therefore casting the eye of their mindes vpon that they will endure any sorrow Why did not Paul and others faint Why they accounted that the 2 Cor. 4 vlt. afflictions of this life were not worthy of the weight of glory that way layd vp for them in the heauens Here we see what enemies those be to themselues Who Vse 1. are alwaies casting their eye on their present miseries but neuer looke vp to the heauens If the husband man would neuer haue thought on the day of reaping hee would haue small comfort in plowing sowing c. And this is to direct vs what to doe in the sad times of affliction Vse 2. namely to thinke on our salvation David had vtterly fainted but that hee expected to see the goodnes of God Psal 27. in the land of the living and so shall wee in troublesome times haue we no eye towards the land of Canaan the new Ierusalem He that wades through a strong and swiftriuer must looke to the shoare not downe vnder his feete For then his head would grow giddy his eyes dazell and he be in perill of drowning so when the strong streames of affliction compasse vs on cuery side if we would not faint and fall cast we our eyes on the banke and coast of heauen And this thing is worth our daily observation for we shall haue some rubs lesser or greater continually This poynt then is physicke for each time euery malady Thus we proceed to handle the words without any relatition to the verses foregoing Who. The note is that God is the Author of mans Saluation whither temporall orâ—ternall Doct. 4. totall or partiall All the Prophers beare witnesse to this David cryeth Salvation Psal 3 vlt and 27. 1. Isaâ— 12. 2. is from the Lord The Lord is my Salvation Isaiah God is my Saluation and the Saviour of all men 1. Tim. 4. 10. For he found out that new and everliuing way when man Reas 1. Gen. 3. 15. had lost himselfe into which Satâ—an could not pry and the Angels desired to peepe into And as he found out the way so he prepared the meanes Reas 2. â—oh 3. 16. for he sent his sonne made of a woman that they that beleeued in him might be saued Thirdly he was contented to take a satisfaction of the Reas 3. surety whereas he might haue required it at the debtors hands and then no flesh had beene saued for none could haue made an infinit satisfaction What shall I more say he hath sent his word law and Reas 4. Gospell he hath fitted and thrust foorth Ministers to diuide it aright and to discouer the hidden mysteries in the same finally hee hath giuen vs of his Spirit and by the finger of the Holy-ghost in some measure made vs for the present capable of his kingdome it s he and none but hee that saveth Israel For the father he saveth vs by grace Christ by Note purchase the Holy-ghost by application This serveth to confute the Papists who ascribe too much Vse 1. vnto man for the worke of his salvation but wee passe by that And is God the principall agent in mans salvation Then Vse 2. not vnto vs not vnto vs but vnto his name giue wee the praise For what power had we to giue our selues a being to preserue our selues since we were borne to worke out our saluation why were not we reiected with many borne in a land of darkenesse or strangled sucking of our Mothers brests who tooke the veile of ignorance from our eyes caused the light of the glorious Gospell to shine into our soules and made vs who sometime were fooles wise vnto salvation why then with a gratefull heart say with the Prophet It is the Lords mercy I was not long agoe consumed and hee is my God and my Salvation And would we all be saued why then seeke vnto God Vse 3. rely vpon him yet vse thou all other helpes that hee hath prescribed Doe the best thou canst but still depend vpon him not on the meanes the which without his finger as Moses rod will worke nothing And is God the author of mans saluation why then let Vse 4. the righteous be of good comfort for they shall be saued What can hinder who can prevent his resolution Let Sathan and all the Spirits of the infernall pit gather their wit power and forces together cast riuers of water out of their mouthes breath fire at their nosthrills spet venome as fast as words yet God shall plucke off their Chariot wheeles smite them in the hinder parts they shall in heapes lye dead and stinking on the shore when the waters shall giue way that all the Israel of God may safely passe and possesse heauen And though sometimes we may seeme to be in great dangers as Paul and the people were in the ship yet Act. 27. as they did to land at the length so shall we come safe to the land of the liuing For not one whom the father hath chosen and his sonne redeemed but in the time appointed they shall be saued Not one of these souldiers shall become captiues none of these children shall bee disinherited Feare not them little flocke seeing nothing can depriue you of saluation Hath Out of this word it may be gathered that The Salvation of the faithfull is certaine and not doubtfull Doct. 1. Paul speakes of it as of a thing perfected finished And it is vsuall in the Scripture to call things that are not as Num. 23. 10. though they were Balâ—â—â— made no question of thiâ— God saith he will put his feare into them and they shall never mâ—â—ke Ier. 32. 29. 40. that depart from him He hath promised to marry himselfe to them in faithfulnes that is in a couenant that shall not bee Hos 2. 19. 20. broken and to such there is no condemnation And for the Rom. 8. 1. certainty of this poynt wee may produce many worthy reasons And first from God the father thus we argue 1. Hath hee Reas 1. not chosen them 2 Tim. 2. 19. and shall he at any time reiect his people Why then doth he not make a new election why for his counsell shall stand 2. He loueth them and whom he once loueth doth he not loue them with an everlasting loue Ier. 31. 3. 3. He cannot repent of what he hath promised or faile of his word Rom. 11. 29. and 4. Is not his iustice satisfied hath not Christ paid the full debt and shall God require it againe of the debtor Rom. 5. 8. And if God hath chosen them loved them his iustice bee satisfied for them and he hath promised to saue them shall then any of them perish on Gods part I trow this is plaine to euery mans capacity that they shall not nor cannot A second maine Reason or rather many may
be abolished Finally this may pricke on the Ministers to Preach the Vse 4. Gospel in season and out of season seeing it s the onely way to make the barren gracious and the dead to liue for euer VERS 11. For the which I am appointed a Preacher and Apostle and a Teacher of the Gentiles PAVL in this verse maintaineth the dignitie of The Logicall resolution his calling although he had done so in the first verse of this Chapter the which is farther explicated First by the object matter or end For the which Secondly how hee came vnto it in the word Appointed Thirdly by the dispenser of it being Paul himselfe who is infolden or Comprehended vnder a threefold denomination or tittle 1. Preacher 2. Apostle 3. Teacher And 4. and lastly the Persons be specified vnto whom he was to execute his function and they are said to be the Gentiles So that in this verse we see foure things to bee considered 1. His calling 2. How he came by it 3. The subiect that he was to Preach and 4. To whom For the which That is the Gospell for he had mentioned The Theologicall exposition it in the last word of the precedent verse so that this hath relation to that or to the ende of his calling which is to worke life I am appointed That is preordained of God and by him now set apart for this function A Preacher The word signifieth a Cryer who with an audible voice did openly proclaime things also it is sometimes expounded amongst the Greekes for a fish and of the Latines a Trumpet And Apostle See ver 1. And a Teacher Some expound the words thus A Preacher that is one that deliuereth the truth openly audibly an Apostle whatsoeuer hee had receiued a Teacher rendring reason of his calling and the doctrine hee deliuered Others hold that euery Congregation should haue both a Preacher and a Doctor and they instrance in Moses and Aaron Paul and Timotheus the Doctor was to deliuer the principles of Religion and the Preacher to presse the people to put them in practise But because euery Congregation was not and is not of ability to maintaine both therefore one must supply the duty of Preacher and Teacher The Doctor must be able to deliuer new thing and old and the Preacher had neede 1. Of a faithfull memory 2. An audible voyce and good vtterance But I assent to those who hold that by these three words the same things is ment Of the Gentiles These people came of Iapheth the sonne of Noah for whom he prayed Gen. 9. 27. That Gospel the which is an instrumentall cause for The Metaphrase the abolishing of death and the bringing in of life I Paul am preordained and separated of God to preach vnto the poore seduced and ignorant posterity of Iapheth who hither to haue beene strangers from the life of God and aliens from the Common-wealth of Israel and this doe I repute no base but an excellent function and honourable calling It is worthy our observation how that when the Apostle Doctrines deduced nameth God hee still maketh mention of some mercy of his and but nominating the Gospell we see how he runneth on it in diuers words whence we may gather that The seruants of God take delight to dwell and discourse of Doct. 1. good things Gal. 6. 11. Acts. 20. 7. It s no burden or wearisomnes to the Saints for to enlarge their speech on heauenly subiects A Traueller when he hath taken view of the scituation of many townes and countries beheld the rare monuments that hee hath met withall reioyceth to make relation thereof vnto his friends after his returne and so is it with a Christian who is a spirituall traveller when he hath seene into the mysteries of Religion found out the great secrets therein conteyned by the painfull travell of his minde He maketh it the ioy of his heart largely to discourse thereof vnto his brethren For this will draw others to see and search into the Reas 1. worth and dignity of the things Why is the Gospell no more regarded or the high calling of a Minister so little esteemed the Reason is because men of worth and learning doe not speake much and often in the commendation of the same Another Reason springeth from the loue they haue to the Reas 2. things If David loue the word he will write a bookâ— and dedicate it to the succeeding ages and generations hee will speake of it at home and abroad yea whatsoeuer we loue we will long by speech dwell vpon To vse a familiar similitude Let the hound affect the haunt will he not double and treble his voyce and crying This reproveth such that condemne men for speaking Vse 1. and often repeating of the workes and word of God Such vse to cry Oh! you be full of the spirit And is not this to speake evill of good and to despight in a kind the spirit of grace Surely this is a foule and fearefull sinne and cannot without repentance but be rewarded with a vengeance or some heauie iudgement Such men like the Athenians account preacherâ— but bablers but let those remember that they that despise them despise him that sent them And by this doctrine we see a difference betwixt Gods Vse 2. sonnes and Sathans slaues the one count it there meate and drinke to doe and speake the will and word of their heauenly father the other seldome or neuer doe the one or other But did they loue the Gospell they neither would or could besilent for their word like fire in straw would burst forth Will not the Souldiour speake of his wounds the huntsman of his hounds and the husbandman of his Cattell and grounds And shall we loue the Gospell and neuer make mention of it No no this little speech of heauenly things argueth that the loue of many is but cold Love the word once and say nothing of it if thou canst For the which The doctrine to be gathered is this that The Gospell is principally to be preached Math. 4. 23. and Doct. 2. 24. 14. Mark 16. 15. Because the end of our preaching must be Christ crucified Reas 1. who is the end of the Scriptures for the Morall politicall and ceremoniall law doe all poynt at him Besides all grace is wrought in the heart by the Gospel Reas 2. Act. 20. 32. Tit. 2. 11. preached therefore it is called the Word of grace yea Grace it selfe and by the Law we cannot come to grace and glory the which was signified by Moses that entred not into the land of Canaan and Ioshua typified Iesns who brought salvation by the Gospell Was not Christ preached and the Gospell vnder the Quest Law Yes but more darkely then in these dayes so that for Answ matter we haue no other Gospell but for manner and forme This reprehendeth those Preachers that preach all things more then the Gospell scraping together
who make Pictures Lay-mens Vse 1. bookes and they defend that it giues no occasion of Idolatry I say no more then cutting of throates doth of murther or running into the fire of burning This must teach all of vs to haue regard to what is written Vse 2. To the Law we must and to the Testimony This is the surest way to keepe our selues from all idolatry and superstition for what is superstition but that which is aboue the Supra statutum stitute The next poynt is this that The words of the patterne are to be sound words Doct. 5. Sometimes the Word is called Pure holy precious wholesome tried sweete good and the like all which presuppose soundnes sincerity Psal 12. 7. Prov. 30. 5. Rom. 7. 12. For if the words be not sound the patterne cannot but Reas 1. be vnsound When poyson is mixed with good meates and wines it spoiles all so when the words be not wholesome the 〈◊〉 and forme of doctrine is defectiue one rotten post maketh a weake building We must be transformed into the doctrine and as the Reas 2. spirit in the meate we eate is turned into ours so must the Word we reade or heare be converted into vs. Rom. 6. 17. And if our spirituall food be not wholesome our soules will grow sicke and dye This taxeth the Familists who haue words neuer heard Vse 1. of but from themselues As Manified Godified fulcom throw-breakings and the like So the Papists they fetch the milke of the Word out of the breasts of the Whore as Masse Pope our Lady Cardinall Iesuite transubstantiation and many more We read of Canaanites Iebusites c. Of which number these may well be reputed They cry out against vs for strange words as Companation impanation circumpanation But we all abandon them with transubstantiation But may we not vse words that be not in Scripture Quest Answ Yes But the sense must be there as if we say faith onely iustifieth c. But here the Papist with an open mouth calleth vs Heretikes and say wee neuer reade faith onely in Scripture Well this onely would I aske them is Christs exposition true Is it imitable Then we may say faith onely it being a truth though onely be not added For it s written Deut. 10. 20. Thou shalt feare the Lord thy God and serue him which latter phrase Christ turnes him onely shalt thou serue Math. 4. 10. Luk. 4. 8. Sure they had best now they know it to correct Christs words and say Onely is not in the Hebrew Text. But these exalt themselues aboue all that is called God And therefore the very Antichrist And as here we be taught to avoyd vnsound words so Vse 2. we must truely vnderstand the words els though words be good the sense will be bad The Papists vnderstanding Grace which is the free favour of God to be that which is habituall in vs and righteousnesse imputed for inherent holinesse or created righteousnesse for iustification haue by that meanes made such a patterne as we may boldly speake is not onely dangerous but damnable A patterne of their prescription in stead of saving poy soneth Which thou hast heard of me Whence it followeth that Apostles are to prescribe Patternes Doct. 6. A No man vnder the degree of a Prophet or an Apostle may prescribe Gods Church and Children patternes See Ephes 2. 20. Math. 28. vlt. For they know like skilfull Physicians all the diseases Reas 1. of our soules and like cunning Painters they vnderstand the very height breadth length bayre complexion and age of our spirituall man and so doe no other therefore the fittest to prescribe patternes to giue vs receipts They onely had the hand of Gods spirit to guide their Reas 2. Pensill for they spake and gaue their patternes as they were carried by him otherwise they might haue erred now they could not therefore they onely can prescribe true patternes 2. Pet. 1. vlt. And here againe I might meete with Pope and Papist Vse 1. who haue made more false patternes by the vsurpation of authoritie then there be lies in their leaden Legend or false stories of theirs in the three Bookes of the Lady of Loretto But blessed be God they shall prevaile no longer with many for their madnesse is evident to all wise men I will not stand to name them for they be like so many leprous persons wrapped in menstruous rags stinking reliques Pittie such Painters abandon their patternes And here we learne a double Vse First that we take not Vse 2. vpon vs to prescribe patternes wee are neither Prophets nor Apostles Secondly Learne the knowledge of the true patterne and draw the picture of thy life by that for they were directed by the Holy Ghost they could not misse their draught and there is no word or thing that can truely settle thy soule and quiet thy heart but the words of Prophets and Apostles Keepe then this patterne which thou hast heard In faith and loue According to our former exposition of these words we collect this Doctrine that By faith and loue the patterne of sound words is kept and observed Doct. 7. These two are often coupled together and pressed by all Psal 27. vlt. An◠186 1. the Prophets and Apostles Cotoss 1. 4. 23. 1 Thes 1. 3. 1 Tim. 1. 5. Phil. 5. 6. Rev. 2. 10. 1 Cor. 13. 1 Ioh. 1. 2. 3. Iohn the loving Disciple treats still of loue For by faith we beleeue that God is and a rewarder of them Reas 1. that serue him Faith beleeueth the Law Gospell the threats promises And therefore it s said Without faith its impossible Heb. 11. 6. to please God And by faith we liue quench the fiery darts of the Deuill are iustified overcome the world and be saved And whatsoever is not of faith performed is said to be sinne Rom. 14. 23. So that Faith is necessary to keepe the patterne For it purifieth the heart inwardly and is the true ground of all outward and acceptable obedience And for Loue that 's needfull also For Loue helpeth attention strengtheneth the memory Reas 2. setteth the Will aworke vniteth to God and Man and therefore t is rightly said that By loue we fulfill the Law For Rom 13. 10. without this affection our best actions neither please the Creator nor be profitable to the creature Loue hath foure principall properties Properties of loue 1. It will make vs goe speedily about good duties how did the women run to the graue Sichem make haste to be circumcised And Christ raise vp Lazarus quickly and Loue constrained them 2. Loue will endure sorrow Christ through loue layd downe his life for vs the Apostles for their brethren it suffereth all things 1 Cor. 13. 4. c. 3. Loue seeketh revenge Shall he make our Sister a Whore Gen. 34. 31. And it will breake a good heart by taking revenge
on it selfe for offending so good a God so mercifull a Father 4. Finally Loue with godly sorrow will make the man of God pine away Amnon did thus for the loue of Thamar and we must know that true Loue hath the like yea stronger operations In a word Loue will produce admirable effects of patience bountifulnesse long-suffering and passing by of great and many wrongs and iniuries So that no Loue no observation of the patterne And here we see that men without Faith and Loue can Vse 1. doe nothing that is good before God Paul desired to be kept out of the hands of men without faith for he accounted them vnreasonable and evill 2 Thes 3. 2. Would we then practise the Apostles doctrine then let Vse 2. vs striue for faith and loue these two support the estate of a Christian as the two pillars did the house of the Philistims if these be removed the foundation of our obedience and salvation faile and fall Faith and Loue include all the duties of the Conenants of grace and all the Commandements are reduced to Loue for at the beginning wee were created Note in Loue the breach of the Law set all enmity so the observation of it produceth amitie hence Loue is stiled The bond of perfection Many boast of their great faith but wee may say of their Loue as Lot did of Zoar that it is a very little one for who of Loue to God escheweth euill and doth good or of affection to man passeth by a fault and is liberall He that would soare to heauen wanting either of these may assoone see a bird mount on high and take her stand who wanteth one wing Faith like the hand taketh hold on Christ and Loue like the feete must carry vs to him And amongst many other duties What a fearfull thing is it to come to the Lords Supper without faith or affection to God and man We will not come at the earnest invitement of an enemy to his Table for feare of danger or dislike Yet when we are haters of God and our neighbours too liuing in malice and enuie hatefull and hating one another wee stay not our steppes But doe not such persons eare their owne iudgement For they want that wherewith they should feed truly on Christ or giue them an appetite to this food if they haue not affection and faith for as the mouth and stomacke be to the body so be Faith and Loue to the soule Thou wilt say How may I know when an action is Quest done in faith and loue If it be done in faith 1. Thou must be in the faith that Answ What action is done in faith is in Christ and Christ in thee 2 Cor. 13. 5. 2. It must be guided by the rule of faith 2 Pet. 1. 19. 3. It must be done with faith not doubtingly Rom. 14. 23. 4. And last of all it must be done to the obiect of our faith viz. in obedience to God in Christ and for his glory 1 Cor. 10. 31. If an action be done in Loue. 1. It s done so freely that What in loue there is not the least expectation of any future recompence Gen. 23. 15. 2. So secretly that if possible none might Math. 6. 2. ever come to the knowledge thereof 3. So cheerefully as there is equall or rather greater ioy in the doing then Ruth 1. 13. 2 Cor. 9. 7. Philem. 10. receiuing of the like fauour 4. So affectionately that the more good we doe to any the more wee finde our hearts enflamed with the loue of that person These foure things accompany an action done in the truth of affection For a good heart is constreined by loue it will vpbraid no man it knoweth that its better to giue then to receiue and it neuer waxeth weary or repenteth for well-doing And there cannot be a surer signe of an heart sprinkled with loue then to reioyce that it is willing and able to doe good to God or man If we take the words in the other senses then these be the points to be collected First that The essentiall parts of a Christians patterne consist of faith Doct. 8. and loue Againe that All our actions are to be done in faith and loue Doct. 9. Quest 1. Why Faith before Loue 1. Because faith is the roote loue the branch 2. Salvation Answ is tyed to the Gospell the principall obâ—ect of faith Why both faith and loue Quest 2. Ans 1. For faith or loue alone is not sufficient 2. Because the one hath regard to the fulfilling of the Gospel by the obedience of faith but the other looketh to the Law which is perfected by Loue. Which is in Christ Iesus From the fourefold interpretation we may note so many Doctrines 1. That Faith and loue are giuen to man of God through Christ Iesus 2. That Faith and loue in Christ should stirre vs vp to keepe the patterne 3. That The obiect of faith and loue is Christ Iesus 4. That Faith and loue are comprehended in Christ Iesus And whereas our Apostle hath now brought in this phrase fiue severall times in this short Chapter we may note diuers things worthy our instruction 1. That We are hardly brought to beleeue that all grace and mercy comes through Christ Iesus Diuine truths are not easily beleeued 2. That The best things may often for good ends be mentioned 3. That When we speake of any grace or fauour receiued wee should consider through whom it is conveyed to vs. viz. Christ Iesus 4. That The often repetition of the same thing is profitable 5. That What the people most naturally are prone to doubt of that is principally and often to be Preached 6. That An holy heart is not weary in writing or speaking the same things often VERS 14. That worthy thing which was committed vnto thee keepe by the Holy Ghost which dwelleth in vs. IN these words Paul persisteth in the exhorting The Logicall resolution of Timothy and hauing perswaded him to keepe the patterne in the former Verse it seemeth he now would haue him to be carefull to keepe that whereby the patterne of sound words may be kept by him 1. We may here also obserue to what he is exhorted and that is to keepe 2. What he must keepe and that 's called a worthy thing committed c. 3. Whereby he is to keepe it or the meanes whereby he came by it is laid downe which is the Holy Ghost The which Holy Ghost is said 1. to dwell 2. the place is mentioned where viz. in vs. That worthy thing or that good thing By thing no doubt The Theologicall exposition is meant faith and loue and the graces of the spirit so that this Verse serueth to confirme that exposition we gaue in the former And thing is put for things as tree for trees Gen. 3. 2. worke for workes Psal 95. 9. Heb. 3. 9. Ship for Ships 1. King 10. 22. compared