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A03443
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Loues complaint, for vvant of entertainement A sermon preached at Paules Crosse, the third of December, 1609. By William Holbrooke.
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Holbrooke, William.
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1610
(1610)
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STC 13564; ESTC S104136
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34,700
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66
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Vers 28. in conclusion hee exhorteth the Corinthians and vs in them to desire the best gifts Vpon the hearing whereof it seemeth some did or might conclude that so they would do for they would striue to speake excellently and to be men of great knowledge c. and what better then these for the better instructing of whom the Apostle in the three first verses of this Chapter gâ—ueth them to vnderstand that it is not sufficient to haue these and the best gifts except they had loue and accordingly did vse the same which he amplifieth by laying downe particulars as first that it is to no ende to speake with the tongue of men and Angels and to be without loue vers 1. secondly that it is to as little purpose to haue the gift of prophecying and that in the largest manner and measure yea to haue faith that is the gift of doing miracles without loue thirdly it is to no purpose for a man to be so liberall and kinde hearted as to giue all they haue to the poore and lastly so to suffer as to be burned without loue all these profite nothing Vpon this might some reply and say Thou doest not thinke vs altogether inhumane and void of loue doest thou Vnto which Paul doeth secretly reply You may deceiue your selues in your iudgement for euery loue is not the loue I speake of and meane here and that you may not be deceiued whether your loue be this yea or no obserue whether it haue the seueral marks and notable effects I propound vnto your consideration which charitie proceeding from iustifying faith hath and to this ende the Apostle from the 4. verse of this Chapter to the end of the 7. verse layeth downe a chaine consisting of 14. linkes euery linke whereof is a seuerall marke of this true loue amongst which this verse is one so that this verse conteineth a true marke of loue by which faith doth worke beeing the tenth linke of this chaine And thus you haue the conexion of it The sense of the words being the second thing I promised is to be considered by examining the seuerall wordes comparing the translation with the originall and the acceptation of them elsewhere in holy Writ For the word Loue it is in vaine to stand long vpon the acceptation of it it being diuersly taken in the Scripture the mind of the Apostle being easily perceiued that heere hee meaneth that loue which he speaketh of elsewhere saying Faith that is iustifying faith worketh by loue and elsewhere calleth it the fruit of the spirit Gal. 5.22 The word translated Iniquitie is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is most commonly translated Iniustice yet in the Scripture hath both a generall and restrained sense generally comprehending all sinne and so it is taken in that 5. of the first of Iohn ver 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all vnrighteousnesse is sinne and so doeth Ezra vse it in his prayer Chap. 9. ver 6. and Dan. 9. v. 5. Restrainedly it is taken for iniustice betwixt man and man which I take to bee especially meant in this place so you shall finde it taken in the last of the Reuelation and 11. verse He that is vniust let him be vniust still and in the 16. of Luke verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord commended the vniust steward or rather according to the originall the steward of iniustice so is the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for iustice that is honest dealing betwixt man and man Titus 1.8 speaking of a minister saith he he must be righteous that is iust which the word holy following sheweth In the second at the 12. verse the grace of God teacheth vs that wee should loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteously that is iustly which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following plainely sheweth Now wee see the acceptation of this word in the Scripture the Question is how it is to be taken in this place vnto which I Answere though I take the second sense to be especially meant in this place yet I see no reason why it may not carie both the senses here both which doe set out the nature of Loue the better and therefore I wil take it in both senses but specially in the latter it being the safest way to construe Scripture and take it in the largest sense when both the drift of the holy Ghost the sense of the originall words and the Analogie of Faith gainesay it not But reioyceth The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reioyceth together which some expound doth requite good dealing with good dealing which althogh I do not condemn yet I rather cleaue to this exposition by way of Antithesis to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as loue doth not reioice in sinfull and vniust courses so it reioyceth to see others together with himselfe to take delight in iust dealing with men and religion towards God fully expressing the nature of true loue both in hating and distasting of euill as also in the louing of good hauing these effects wheresoeuer it is For the word Trueth it is diuersly taken in Scripture sometimes for the Sonne of God Ioh. 14.6 I am the way the Trueth and the Life Sometimes for the word of God Ioh. 17.17 Sanctifie them with thy Word thy Word is Trueth Sometimes for honest dealing and true speaking Ephes 4.25 Speake the trueth euery man to his neighbour where by Trueth is not only meant to speake as the matter is but also to deale honestly And sometimes for religion professed according to the word of God as in that of the Prouerbs Buy the Trueth but sell it not And 2. Ep. Ioh. ver 4. I reioyced when I found of thy children walking in the Trueth Amongst the diuers acceptations whereof I tie my selfe to the two later by way of Antithesis answering my acceptation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former part of the verse and thus haue you the sense of it in parcels Now to totalize the same and cast it vp altogether it commeth to thus much that that person in whom true Loue is by which faith doth worke and is a fruit of the Spirit and by which our actions measured and performed doe please God as hee doth not take delight in sinne and vniust dealing so he doth on the other side yea it is his ioy and great delight to deale iustly with men and walke religiously towards God in his owne vse and to see others to doe the same and thus haue I performed the second branch of my promise 3 The parts into which this verse doeth offer it selfe are two 1. Quid Charitas abstinet in these words Loue reioyceth not in iniquitie that is farre from the propertie of true loue 2. Quid efficit in these words but reioyceth in the Trueth which loue euer doeth And that is the third branch of my promise The fourth remaineth Let vs hasten thereunto that wee may
LOVES COMPLAINT FOR WANT of Entertainement A Sermon preached a◠PAVLES CROSSE the third of December 1609. By WILLIAM HOLBROOKE IW LONDON Printed for Nathaniel Butter ⧠TO THE RIGHT HOnourable Sir Thomas Cambell Knight and the now Lord Maior of the famous Citie of LONDON all true honour grace and happinesse be multiplied ALthough it bee true Right Honourable which is commonly spoken that great men haue many eares and that the eyes of many are vpon the rich yet I know it to be as true that they haue as fewe true friends as any for who more licentious and out of order and who more incorrigibly and vnreprooued walke in wickednesse then many of them Let experience speake and yet either the timerousnes of their professed friends or their owne greatnes keepe such as should farre from entring into reproofe of them and such as would withhold themselues from it because most commonly both they and their true friendship finde hard entertainment I haue therefore Right Honourable presuming vpon your kind acceptation of what I haue done made bolde to dedicate this little worke vnto you that you may haue that dayly in your hands and before your eyes which once sounded in your eares The reasons ensuing I hope will excuse my boldnesse and pleade yea preuaile for kind entertainement For first to whome doth it of right more belong to then to your selfe both in respect of the place where it was preached your attention and readinesse in hearing especially when you in particular were spoken to and the matter therein contained which doth as much if not more concerne you then any that were hearers there that day both for the instigating of you to discountenance sinne by stopping the streame and course of many grosse corruptions in your Citie which GOD calleth for at your hands in respect of your place as also to the countenancing of good in all weldoers Secondly we are all through our owne in bred corruption and the readinesse of the deuill to choke good things begun more ready not to heare and forget hauing heard then to heare remember and practise what is taught which moueth me by writing to bee a Monitor to your Honour of that I was by my mouth Lastly your kind acceptation of it being heard as appeared by your speech to me your professed resolution to doe what you might though you could not doe what you would with your honourable respect as to all Ministers comming to that place so to me challengeth this labour onely to your selfe These reasons considered I hope right Honourable this Glasse which I dedicate vnto you without all sinister respect onely ayming at Gods glory therein your good and the good of your renowmed Citie will not onely bee entertained of you but carefully looked on by you from day to day it will proue one of the faithfullest Monitors and soundest friends about you it will lye for no cause it will not call white blacke nor blacke white it will not be meale mouthed it will not be bribed by kindnesse to conceale your errours if you goe awry nor moued by vnkinde dealing to exclaime of you and say more then is true or require more then is your due to pay to God and the place ouer which God hath called you to rule therefore what more worthy entertainement then such a true and trusty Friend which not doubting of I will cease from further troubling your Lordship with vnnecessary lines though not cease to pray for you that you may so walke and proue your selfe a man in this your present Office as the issue thereof may be to the glory of God the good of this Citie and the true peace of your owne Conscience Your Lordships to bee commanded WILLIAM HOLBROOKE TO THE READER GEntle Reader what I was contrary to my expectation commanded to preach I haue at the very earnest and importunate request of many consented to be published therein keeping my selfe as neere as I can to the very words I vsed in the preaching of it without addition or detraction neither affecting curiositie of words in the one nor the other but trueth and plainenesse which hath euer proued best and will I hope appeare to euery conscionable Reader to be herein The captious I regard not the Pulpit is a place not for a man to shewe his wit and reading in to worke vpon the eare by but the iudgement plainesse and euidence of the spirit to wound and worke vpon the conscience by which I especially aimed at what good it hath wrought I cease to speake more then to God in thankesgiuing what good it may worke let thee and me heartily desire Shew thy loue to the trueth by passing by in the reading of it without rigid censure what shall seeme harsh vnto thee I intended not the pleasing but the instructing of all therein Giue thanks to GOD for what good is therein reuealed and helpe me and the Church with the benefite of thy prayers Farewell Thine in the best band William Holbrooke LOVES COMPLAINT for want of Entertainment 1. CORINTH 13.6 Loue reioyceth not in iniquitie but in the trueth AS the eyes of the people were fastened vpon our Sauiour right Honorable right Worshipfull men fathers and brethren beloued in our Lord and Sauiour Christ that they might with the more attention heare what he would say so are yours vpon me expecting the Subiect I intend to stand vpon to answere your expectation wherein vnderstand that to meddle directly with controuersies abroad or amongst our selues so often inculcated vpon and trauailed in I intend not lest I should not say more then formerly hath beene said or trouble your eares with the same though happily by a cunning Cooke it might be serued in in other dishes counting it more then folly for a Physition to forsake his patients mortally sicke at home and to runne abroad for others much more folly yea and madnesse it selfe for mee a Physition of the Soule to leaue you my auditors snorting and sleeping yea ouerspread with sinne and to busie my selfe in matters afarre off that nought or little concerne you My intent then is at this present to discouer vnto you your iniquities whereof you are mortally sicke and that which is worst of all you will not bee cured especially I intend to shewe vnto you your want of Loue by your manifest iniustice and want of Reioycing in true and honest dealing and religion towards God Which my promise that I may make good I will both for your helpe of memorie and my better facilitie in speaking obserue this Methode 1. Shewe the connexion of this with that which praecedeth 2. Declare the sense of the words in retaile and by grosse 3. Lay open the parts thereof into which it doeth diuide it selfe and lastly handle the seuerall instructions thence arising For the connexion of it The Apostle in the Chapter next before going hauing laid downe the seuerall functions of men in the Church in the last verse of the same