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
Christ is supreme head of the Church vniversall Bishop and that the Lords annointed is aboue any Prelate what-ever assure him that all profane Popes shall perish their Chaplaines the Iesuites Priests and all the orders of their disordered Monkes and Fryers shall fall will them all to get knowledge of the truth to denie their owne workes put their confidence in Gods mercie through Christ or they must perish every mothers sonne Admonish the poore pur blind seduced multitude that they receiue not the beasts marke neither in hand nor forehead but renounce their erroneous doctrine else they shall dye the second death Conscience exhort the Iew to beleeue in Christ certifie them the Messiâ—h is come and that they watch for him in vaine if they denie this aske them where the tribe of Iuda is and Davids familie When Daniels sevens shall be accomplished what 's become of Ierusalem and the second Temple wherein Christ was to be seene Bid them tell thee what nation is without a King a Prince a sacrifice an image Hos 3. 4. an Ephod a Teraphim and dispersed through the earth besides themselues and if they doe not as indeed they cannot informe thee of these things assure them their estate is fearefull and their end shall be destruction And Conscience terrifie all wicked persons of what nation tongue or profession soever tell the swearer that the flying Booke full of curses within and without shall ceaze vpon him the Sabbath breaker that there is no rest prepared for him in the world to come the rebels who will not haue God and the King to raigâ—e over them that they must be bond-slaues to the Prince of the infernall pit that the Adulterers and Whore-mongers thou and the Lord will iudge to death the Murtherers quarrellers and stabbers how that the sting of a bad Conscience shall slay them at the last day the thiefe robber and pilferer that such may not inherit heaven The Rimers Iesters scoffers flatterers Players and lyars shall haue their portion in the lake that burneth with fire and brimstone for ever the drunkard glutton and Epicure that they shall be drunke surfeit spew vp their draughts morsels and carowses to their eternall torment In a word gall and gaster strike and wound terrifie and hunt to destruction all that striue not to learne the Word of God and keepe it with faith and a good conscience But Conscience if in this thy Pilgrimage thou meet with as thou shalt with many an honest person poore or rich salute him friendly and bid him good-speed be his comforter in life in death and in the evill day when thou entrest into an hall house or cottage if they be worthie leaue a blessing behind thee if not shake off the dust from thy feete and be gone Conscience blesse them that blesse thee and curse them that curse thee and so wishing thou maist returne to him that sent thee for the present I dismisse thee That without ceasing I haue remembrance of thee in my Prayers night and day We haue stayd long vpon the precedent doctrine but not without reason because a good Conscience is little knowne lesse regarded In this clause wee haue many things observable the which admits a double reading but first we will begin with the principall point that offers it selfe vnto vs which is that Faithfull men are frequent in Prayer Doct. 9. For Paul saith in my Prayers without ceasing night and day What should I tell you of Abraham of David of Iacob of Hannah and others Each page of the holy Papers confirmes the point How often shall you finde them in Gods Register honored with that title commended for Praying and the wicked branded with the contrary marke the direct opposite thing Read the Psalmes Luk. 2. 37. Acts. 9. 14. 10. 30. 1 Cor. 1. 2. Ier. 10. vlt. They haue the spirit of God and where he dwels there Reas 1. is libertie This fire will if once builded on the heart kindle and smoake and flame and ascend continually Rom. 8. 26. And haue they not a promise to be heard Aske and yee Reas 2. shall haue Hope to prevaile sets the tongue on worke where feare of speeding makes faint speaking Mat. 7. 7. Doe they not also apprehend their misery Are they not Reas 3. sensible of the want and worth of spirituall things And is not Prayer a present helpe to remoue evill and purchase what is best Rom. 7. 23. Psal 50. 15. Iam. 1. 5. Besides Is not God their Father Shall not children take Reas 4. delight to talke with him And what is Prayer but a kinde of conference with him a mutuall questioning and answering This being true whose children then be such or what Vse 1. faith haue they who never pray never call vpon GOD night nor day Continue they cannot for yet they haue made no entrance no beginning It s a wonder to see how many wee haue tong-tyed when they should talke with God and notwithstanding haue words at will to discourse with men Canst thou not or didst thou never pray Then thou art none of Gods sonnes but of Sathan thy Father for all the faithfull haue their tongues loosed and their hearts enlarged that they both can doe and will pray The Sunne shall sooner stand still and the earth moue round yea ascend vpward than a good Christian shall neglect altogether this dutie and not call vpon his heavenly Father Wouldest thou then be accounted faithfull registred amongst Vse 2. the sonnes of the most high Thou must learne to pray and when thou hast done so exercise thy selfe in that dutie and seeing it is so needfull so honorable so profitable an action for the better performance of it we will first shew what it is and the kindes of it Secondly giue some directions how to pray aright Thirdly declare why it is so difficult a dutie to discharge and finally bring in some motiues as inducements therevnto For the first Prayer is a calling vpon God in the name of Christ Iesus being Prayer described inabled by the spirit for all things necessary In this Description are fiue particulars to be considered of all which we will speake and proue in order Prayer is a calling In Scripture it is sometimes said to be I. Math. 7. 7. Mark 11. 24. Psal 25. 1. 1 Sam. 1. 15. a request an intreatie a lifting vp of the soule a powring out of the spirit and the like but most commonly both in the Old and new Testament it s noted by this name Calling When Abraham prayed it s said he called vpon God Gen. 12. 8. 21. 33. We may see the like of David both commanded and practised Psal 50. 5. 4. 1. Of Iob Iob. 9. 16. Paul is said to persecute them that call vpon God Act. 9. 14. And he writ to such as called vpon his name 1 Cor. 1. 2. By all which and many moe places its plaine that Prayer is a
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
the Centurion Except these abide in the ship ye cannot be safe and not we cannot be safe Act. 27. 31 The Reason shal be a Reason of the Doctrine For otherwise his words would not haue tooke so deepe impression Reas 1. For if he had said we cannot be safe Then they would haue paraduenture obiected that Paul said so for his owne safety but excluding himselfe they might Coniecture that God though they perished would saue him Mark 11. 30. c. another way And thus did our Lord by his wisdome put to silence the Pharisees in his Reasonings Againe when we haue vsed the likeliest course in our proceedings Reas 2. for the effecting of a thing we shall haue the greater hope of the end we aime at And if we be preuented yet Ester 4. 16. the remembrance how we obserued the best and wiâ—est way wil be of great force to comfort and content vs Euery wise Christian and daily workeman know the truth of this by daily experience in their proceedings In the vse of this we are constrained to reproue 〈◊〉 Vse 1. discrâ—tion of Preachers and priâ—aâ—◠〈◊〉 〈◊〉 〈◊〉 no wisdome in their provoking of others to good duties and thereby rather hurt then helpe others with whom they haue to deale in the way of Godlines and honesty What wilde fire shall you sometime see to fly from the Altars in the Temple what indiscreet carriage and gesture incomposed and indigested phrase from the Pulpit And agreat deale of passion little compassion The same is often seene in the Auditors also in censuring the preacher condemning of his method manner of deliuery his deduction and prosecution of doctrines Is this to honour an Elder to admonish him as a father is this wise and Christian dealing And let but one once haue a little life and true light he is crying out against all men condemning blindnes to the Center of darkenes These haue forgotten what they sometime were and though they haue zeale yet it s not guided by knowledge discretion and so there Actions worke no Reformation but Deformation Let vs then get wisdome in the guiding of all our speeches Vse 2. and perswasions Imitate the thresher when thou art to deale with thy Brother who first Tappeth his Corne in the sheafe before he lay on greater stroakes for else the good graine would fly into euery corner and the straw not endure the flayle so begin by degrees with another and when he will endure Tapping then smite harder or else thou dost but labour in vaine And thus we come to the second branch of the Verse But the spirit of power and of loue and of a sound minde These words haue a three fold consideration 1. As they haue relation to the former verse 2. As they are opposed to the spirit of feare and 3. As they one depend vpon another But first we will handle them as they be absolutely considered in themselues where we collect that Gods people haue the spirit of power Doct. 5. Had not the Poastes of an house neede to be of heart of Oake Gods people should be as Gedeons children euery one like the sonne of a King or Davids worthies men of valour mighty and strong able to turne the wheele ouer the wicked to smite them with the sword of the word hippe and thigh Was not Ieremiah a defenced Citie an yron pillar a wall of brasse Ezechiel had his face made strong his forehead like the adamant harder then flint Michaiah was full of power iudgement strength Barnabas of faith Steuen of the holy Ghost Ier. 1. 18. Ezek 3. 8. 9. Acts 7. 55. First Preachers haue the spirit of power else 1. How Reasons should they studie preach watch and pray 2. Withstand all oppositions 3. Boldly reproue great obstinate sinners for sound preaching will haue much resisting Iudas will be 1 Cor. 16. 13. Eph. 6 10. Coll. 1. 11. betraying Alexander withstanding and drunkards railing balladizing 4. And will not the deuill play his part who is strong And all private persons haue this power 1. Else how should they resist all naturall weaknesse in Reasons them which hinders the cheerefull performance of good duties 2. Ouercome all outward impediments they shall meet withall 3. Support the heauie burden of affliction which is a concomitant of the Gospell and 4. Without fainting indure to the end Weake trauellers will soone bee tired feeble professors quickly foyled And here is condemned those both Preachers and people Vse 1. who haue it not themselues neither can indure it in others We commend the deep-mouthed hound the shrill sound of the trumpet the lowd report of the piece yet cannot away with care not for the spirit of power resolution in a Christian Nay is not the drunkard who is mightie to to powre in strong drinke applauded the great beasts and huge Buls of Bashan for pushing and gorering one another admired Why then should not the spirit of power in Gods people be regarded extolled Is not power appropriated Iob. 9. 4. to God Did not Christ speake with authoritie and power and not as the Scribes Is not this recorded for his praise Mat 7 vlt. then where be mens wits are they not besides themselues Wilt thou heare me or wouldest thou be reputed Gods Vse 2. then striue for this strength procure thou this power for is it not a grace of the spirit are not they that want it subiect to slauish feare what can be of more worth stand thee in greater stead another day For can a Souldier be too strong a traueller ouer well limbed then may a Christian be too well fenced armed Must he not wrestle with principalities and powers combate with the sonnes of Anak tread vpon the Lion and the aspe and who can tell what weight may be put on his shoulders for time to come will wee not provin our beast for a long iourney rigge our ships for a rough passage build them strong for a long voyage bend our staffe before wee leape and shall we neuer fortifie the inner man repair the batterd bark of our soules nor try the truth of that stilt which must helpe vs to heauen Wherefore gather spirituall greatnes striue for this strength and purchase this power by all meanes possible and that thou maist doe these things 1. Endeuour to see thine owne weakenesse when men thinke How the spirit of power may be procured they want nothing they will not care for any thing If we truly did discerne our infirmities we would then labour for strength and stabilitie But ignorance in this makes men like Peter full of presumption 2. Auoyde sinne For as the more we bleed the weaker we become so the more we sinne the lesser power haue wee hee that sinnes weakeneth this spirit of power and pineth away 3. Mortifie the flesh for that is an opposite to this spirit Weaken the weeds and the good corne will florish so crucifie
Minister Master seruant then know the patterne the which God hath appointed for thee in particular and keepe that Why was David stiled a man according to Gods owne heart Why he kept the patterne A good King Why he kept that patterne too Why was Moses counted faithfull in all Gods house Why he made all according to the patterne Why was Paul and his sonne Timothy praise worthy Why they kept the patterne Why is Oneâ—imus prayed for â—hy he kept the patterne Why is there such a Catalogue well Heb. 11. reported of why they kept the patterne Haue not one weight for the Rich another for the poore but keepe iust Ballances equall measures and be not a respecter of persons For as many as walke according to this patterne peace shall Gal. 6. 16. be vpon them and mercy and vpon the whole Israel of God And here it will not be amisse to giue some breife Rules Rules to direct vs in our callings generall particular for direction First for thy generall calling thou must practise two things 1. Beleeue all the promises 2. Obey all the precepts For faith and obedience are the parts of this patterne and to be kept of all whether inferiours or superiours And he that commands one commands all for the like Reason is giuen of both â—nd of the whole aswell as of any part or member in particular And for thy particular câ—lling thou must also vnderstand it and then learne and doe what the Lord requireth of thee Art thou a Magistrate Then thou must doe these things 1. Appoint good and wholesome lawes 2. See them that they be executed Hath the Lord called thee to the Ministery Then thou must 1. Seeke to gather the scattered Saints 2. To build them vp to perfection 1. By doctrine 2. example Is thy calling to gouerne a family Then 1. teach them committed to thy Charge their duties 1. to God 2. to man And 2. Call them to an account how they walke after that patterne If they doe well reward them encourage them if not admonish correct them â—f then no amendment follow cast them out Psal 101. Suppose thou be a father 1. Traine and nurse vp thy children in the feare of God 2. provide an honest calling and conuenient meanes for them and vse all alike vntill thou see the Lord put a difference Let David dandle his Adonijah and Absalon without Reason God will whip him with his owne rod. Finally art thou in subiection Care not for it But 1. giue eare to what thou art commanded that 's lawfull And then 2. Doe it 1. Without answering againe 2. As in obedience to Christ thy greatest master And know that what good thing thou shalt doe the Lord will recompence it either here or at his appearance And let no man thinke that he may warrantably liue out of a calling as some doe being like Drones in Church and Commonwealth eating the hony but flie not into the field to gather any 1. For God at the Creation did not only command Adam immediately to serue him but also to dresse and keepe the Garden I will not say that the neglect of his particular calling as some doe was his first sinne or that the not casting out of the Serpent made way to his fall for he should haue kept the garden that no beast say they of the field should haue entred therefore for not punishing of the Serpent God made him an instrument of his owne death as sometimes we haue seene that he who hath spared a Malefactor worthy of execution that man hath afterward proued the executioner of the person that pitied him But this I may safely affirme that our first parents were to worke in a particular as to performe the dutie of a generall calling 2. After the fall and when the Lord out of his vnsearchable mercy and when Adam expected no such favour for when we least imagine of such a thing God calls vs had receiued them into his loue and giuen them the promise of life did he not send him to till the earth Gen. 3. And is this â—o with the first borne and shall the second Brother liue in idlenes 3. The Angels haue a double calling and no doubt but Christ too wrought as the most write at the Carpenters trade for a season and had a twofold vocation as was but expedient for he was to fulfill all righteousnes and to vndergoe all the meanes of humiliation 4. And why did the Lord write the Commandements in two Tableâ— No doubt to teach this point we haue in hand And be there not precepts in the first that teach vs our duty to God and in the second what we are to performe to our Neighbour Briefe notes on the decalogue 5. It is worthy of our observation to consider how man is tyed with a double bond of obedience 1. to God 2. to his Brother To God he is bound with a fourefold coard The 1. to I. serue God and none other The 2. to serue him with his owne worship and none other The 3. after that manner he willeth and none other for all circumstances of Gods seruice fall within this precept whatsoeuer some affirme The 4. and last is what day principally and wholy and none other And marke how these foure things are necessary in perfect seruice 1. The person serued 2. The worship wherewith or Rule by which he is to be served 3. The manner how And 4. The time when So that here is a strong Reason for the Morality of the Sabbath II. In the next place we shall see man tied to man by a six-fold bond The 1. tyeth superiours and inferiours together The 2. bindeth them by the hands The 3. to their owne bodies for Man and wife are but one flesh The 4. tyeth them to their owne substance The 5. bindeth by the tonges The. 6. and last by the thoughts Or first motions of the will and affections And this breefely may giue some light for our direction in the knowledge and true obedience of this patterne and doth without controuersy prove that All persons are to live in a twofold Calling generall particular Further observe that the breach of the first precept in the first Table is in respect of the obiect the breach of the second precept in the first Table is in regard of the Rule the third in circumstance or manner and the fourth in time It will be said that time is a circumstance therefore a breach Obiect Sol. of the third precept I answere 1. That time though an adjunct yet t is essentiall to an action for no action can be done but in time shorter or longer And take away time all created things would cease For time is an affection that runneth through and measureth all things God onely excepted who was from eternity And thgouh wee read that Time shall be no more yet I take it it is meant of Creation Generation Repentance c. for all things shall
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
heare of revolters From this poynt we learne a twofold lesson first to take Vse 1. 2. knowledge of the Backsliders And next to make others that be professors or Preachers of the Gospell acquainted therewith For its warrantable profitable therefore we are to put this duty in practise and the neglect of it is or may be a wrong to thy selfe hurtfull to thy faithfull Brethren as experience hath taught many a time What if others know it already Yet it must be done for Timothy we here see knew this thing full well And often admonition in this kind cannot be hurtfull for as man is too incredulous of the best so too much prone to credit the worst Are turned from me We note here that To Revolt and turne from our former profession is a foule fault Doct. 2. and great offence For Paul doth complaine against it and sets it downe for a sinne to be abandoned of all men Ioh. 6. 66. 1 Tim. 1. 19. 5. 11. 12. For in so doing we dishonour God yea no way more Reas 1. For will not prophane men iudge that there is no profit or comfort in seruing the Almighty when such forsake their profession For thus they will reason If that Religion had beene good they and they would neuer haue cast it off Againe we weaken asmuch as in vs lies the Church of Christ for cut off a member will not the body be the lesse Reas 2. powerfull And it giues the Deuill and his instrument the more encouragement to tempt and persecute the righteous for hauing prevailed with some they haue hope to doe so with all Let vs then that embrace the Gospell be carefull to hold what we haue and neuer to revolt from our Religion For Vse we can no way more dishonour God scandalize the truth giue fewell to the rage of wicked men and Devills then in so doing Better had it beene that such had neuer made profession better for them selues better for all men For none but Sathan and hell make gaine of backsliding And that thou maist neuer revolt and forsake thy Religion doe these things 1. Before thou enter into Religion lay a sure foundation Helpes against reuolting be well grounded in the truth and worth thereof for ignoance of these two is the cause of backsliding Why was our Apostle so resolute Why would not Peter and others forsake Rom. 1. 16. Ioh. 6 68. Christ They knew that he had the words of eternall life 2. Cast vp thine accounts and prepare for the worst thing that can befall thee yea expect what euill the best are subiect vnto For want of this causeth many to reuolt in the least triall or temptation 3. Withdraw thine affections from the loue of all earthly things for we cannot follow God and Mammon these be contrary Masters commanding contrary things 4. Get experience of the comforts that be in the practise of the power of Religion so shalt thou neuer leaue it in the most fiery and hottest assaults 5. Be iealous of thy selfe especially when thou growest negligent in the performance of good exercises for this doth presage a fearfull reuolt 6. Consider that without perseuerance thou canst not be saued or if thou be that thy rising againe will cost thee more toyle and torment being once fallen then to hold thee in thy present good condition Let all these and the like be well thought vpon Of which number bee Phygellus and Hermogenes From the nominating of these two who in all likelihood were some principall persons we gather that Men of high place and much respect among the people of God Doct. 3. sometimes fall away Iudas did so and Demas with others Psal 55. 13. 14. Act. 1. 17. 24. 1 Tim. 1. 20. And here it is to be considered that there be diuers kinds of falling away 1. When men fall from the profession of Religion first either in respect of the precepts and that totally or in part or secondly in regard of power in the practice of Christian duties 2. When they maintain their former profession yet separate from their brethren 3. When men fall away for a time yet recouer themselues afterward 4. And last of all When it s done by some vrgent necessity or willingly In many of these respects the best haue fallen And God would haue it so First that the world may see that the Lord can support Reas 1. and maintaine his Church by weake instruments and meane persons For his power is the more manifest in thus doing he hath chosen the foolish things to confound the wise and weake to destroy the mighty That we may see how to stand fast and that by cleauing Reas 2. vnto him and in seeking his assistance for experience of our owne and others weakenesse like a childe to the wall makes vs to run to the Lord for supportance after by a fall we haue hurt our selues And if it fall out thus with great men sometimes then Vse 1. let it be no new thing in thine eyes to see the same in our dayes For what is there that hath not beene and what hath come to passe heretofore that may not fall out hereafter Say not as some doe that if one fall away cry out They are all no better this kinde of reasoning from some to the whole company is not sound What and may such Cedars shake totter and fall then Vse 2. let the weake willowes and poplar take heed of the winde For blessed is he whom other mens harmes doe make to beware And it shall not be amisse to lay downe here some causes of falling away And they be either 1. inward or 2. outward The inward be foure especially 1. Weakenesse thus many haue fallen of infirmity Inward causes of falling away 2. Some affection not mortified for one such a Ionah in the ship will vnsettle all 3. Infidelity when men want faith they are vnstable in all their wayes 4. Want of experience of that secret comfort which the Lord infuseth into the hearts of such as stand resolutely for his truth in an euill time The outward causes are principally these 1. Persecution this hath turned millions backward Outward causes of falling away who in the daies of peace had their faces to Sion-ward 2. Some wrongs or iniuries the Israelites from this ground thinking to be reuenged fell from Rehoboam vnto Ieroboam But they were carried away captiue and neuer returned 3. Scandall or offences taken at some doctrine From that time many of his Disciples went backe and walked no more with him Ioh. 6. 66. 4. The example of great men Doth any of the Rulers or Pharisees beleeue in him This is a cord that pulleth thousands from the true path and Rule Ioh. 7. 48. 5. When men haue expected great promotion but seeing their hopes frustrate they turne aside This is a great load stone to draw an iron heart from the path to heauen 6. Too much familiarity with