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
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 faithfull friend would be as an Angell of God The chilling cold of winter makes the summers sunne more pleasant so doth long absence a friends personall presence And here may the profane learne a lesson or two if they Vse 2. please for this is the true cause why the faithfull like Pigeons flocke to the house of God are to be found there in Isa 60. 8. troupes and companies Is not that the congregation of the Saints and the royall exchange where they all meet together Againe they may see why some sigh in soule and desire to be loosed For their best friends bee gone to heauen before them and Christ is absent from them Phil. 3. 20. The person that thus wept was Timothie a good and godly man whence it will follow that The best men haue a propension to weeping Doct. 3. Iacob wept and Ioseph lifted vp his voice and wept David made his bed to swimme and with teares watered his couch Mary washed Christs feet with hers and Iesus wept Gen. 29. 11. 45. 14. Psal 6. 6. Luk. 7. 44. Ioh. 11. 35. Why Haue they not the best apprension of the losse Reas 1. of good things and doe they not most clearely discerne what things are the worst Besides they haue tender affections and pitifull hearts Reas 2. and therefore are prone to shed teares This made the Prophet to wish that his head were a fountaine of teares to weepe Ierem 9. 1. for the slaine of the people and Christ to weepe ouer Ierusalem This may serue for the iust reproofe of such as esteeme it a base and cowardlie thing to fall a weeping imagining it ariseth Vse 1. from the minds inbecillitie and yet such men haue bin of greatest magnanimitie I am sure of the greatest pietie Iudge not that then odious in such men as is highly esteemed of God for feare thou condemne the generation of the iust Vse 2. How many worthy men haue beene commended for weeping and Salomon the wisest king saith there is a time to mourne and when said hee of mourning thou art madde or of weeping what is it thou dost As hee did of ioy and laughter Now because all teares bee not commendable Eccles 3. 4. we will briefely declare what it is lawfull to shed teares for and when it is prayse-worthy to weepe 1. We must weepe when we see or heare the name of God blasphemed and dishonoured Psal 119. 136. 2. When the word and Gospell is opposed and the libertie When and for what we are to weepe thereof infringed Phil. 3. 18. 3. When the Church and Prophets are persecuted and the Preachers imprisoned Psal 137. 1. 4. When the truth is reiected and not sauingly intertained Luk. 19. 41. 5. When the people perish in their sinnes and be vtterly destroyed Ier. 9. 1. 6. When religious kings are tooke away wicked ones Zach. 12. 11. Isa 57. 1. reigne in their stead and good men perish from the earth and from man call we them dailie to mind let them not be forgotten for this will breed loue augment it prouoke to gratefulnes or nothing That I may be filled with ioy Where Paul sent for his sonne and laies downe the end why hee coueted his comming we obserue in generall from this particular that In all our proceedings wee are to propound some profitable end Doct. 5. As hee did in this so we are to doe in others I easilie conceiue that this point is larger than the texts latitude what than may it not without breach of rule or art be amplie prosecuted Acts. 19. 32. 1 Cor. 11. 17. And looke through the whole booke of God and shall wee not see that the end goeth before or followeth the act as the shadow when the sunne shineth accompanieth the body For herein we imitate God our heauenlie father who obserueth Reas 1. Rom. 8 29. this method in all his proceedings as of election creation redemption vocation and the like Eph 1. 4. 5. 6. 2 And is not the goodnesse of the act in respect of the Reas 2. Reas 3. Reas 4. end 3. are they not one and the same the end and the good for they may be converted 4. This to doe is the greatest wisdome and otherwise wherevnto serueth mans reason Let them then indure reproofe that in their proceedings Vse 1. either haue no end or that which is worse some pernitious intention Herod will tell you he sends out the wise men that if they could find Christ hee might come and worship him but was hee in earnest Nothing lesse for he meant to haue killed him Iudas had an end when hee kissed his Master but this end procured him a miserable end Dalilah had an end in weeping but a cursed one and so haue had many and haue at this time But let such obserue that neuer any came to good end that in his proceedings aimed at an euill end And I dare boldly set downe this peremptorie conclusion that whosoeuer aimeth at bad ends shall neuer haue a good end Let them trauaile of iniquitie and conceiue Psal 7. 14. c. mischiefe yet they shall bring forth a lie digge pits for others themselues shall fall therein their mischiefe shall returne vp on their owne heads for the mouth of the Lord hath spoken it And from this all men may learne a lesson for their proceedings Vse 2. though we grant that the pointe from the text is not so generall as wee applie it yet as a man sometimes steps out of his way to bring in one that wandreth out of his right path so will wee at this present but not without acknowledgement 1. When we come to heare the word of God wee must What are the ends to be propounded in the vse of Gods ordinances make this our scope that our vnderstanding may be rectified and our liues reformed For these bee the principall ends of preaching either to bee gathered into the true Church or to be builded vp to further perfection Eph. 4. 12. Art thou conuerted then come that life may be amended But how often doe we neither aime at the one nor at the other will a man goe to the market and not consider to what end and is not the place where the word is preached the market of the soule shall wee then returne home and not remember what wee haue bought or not direct the truth to its peculiar end thus to doe were foolishnesse madnesse 2. Againe prayer hath its ends and we in the discharge Mar. 6. 8. c. of that dutie must aime at them Therein we craue either the remotion of euill or the fruition of good or we giue thankes for fauours receiued or hoped for 3. And in receiuing the Lords Supper our end must be to strengthen all graces within vs and to make vs with a fresh remembrance to apprehend the second comming of Christ Iesus 1. Cor. 11. 26. a crumme of this bread
to him for therein we acknowledge euery good perfect gift to come from him and so glorifie his name Psal 91. 1. Iam. 1. 17. Also it s the best time spent that is spent in this dutie for Reas 3. therein we resemble the Saints and Angels in heaven who continually say Glory be to God and prayse to the Lambe that sitteth on the throne for evermore and hence it followeth that the more gratefull the more gracious is the person Rev. 19. Moreover is it not a meane to receiue more and greater Reas 4. favours What lost the Leper in returning backe to Christ Or the blind man in acknowledging his kindnesse And who will not be liberall to a gratefull person Ioh. 9. Luk. 17. Thankefulnesse is a voluntarie retribution of one good thing Thankfulnes defined for another First I say it is a retribution what shall I render or retribute to the Lord Psal 116. 12. for first it alwayes presupposeth a benefit receiued secondly or else it were a giving rather then a thanksgiving Secondly And it must bee voluntary not coacted it must be a free will-offering Ezra 2. 68. first for the giver and receiver in this are to be like minded freely ye haue Mat. 10. 8. received freely giue againe God respects the affection of the action more then the thing given for a wicked man may doe the one but not the other he loues a cheerefull giver 2 Cor. 9. 7. Thirdly The matter or thing rendred must bee good first we may not render evill for evill much lesse evill for good secondly againe iustice requires it and the very law of nature to doe as we would be done vnto Who is he that would bee content to receiue evill for good or what proportion is there betwixt them are they not the greatest opposites Fourthly The last thing in this definition is that wee must render good things for good things for though we may doe good for evill yet wee must not giue thankes for evill first for it is naught in it owne nature secondly and that were follie in vs and might moue the authour of it either to scoffe at vs or harden him in a course of evill doing But it may be obiected that Gods children haue given Obiect thankes for afflictions and they are evill True they haue done so yet not simply for afflictions Resol but first as they bee tokens of Gods loue for if wee were without corrections whereof all are partakers then were we bastards and not sonnes Heb. 12. 8. Secondly the Lord will cause them to worke for the good of his and in that they are to thanke him for them else not Rom. 8. 28. Psal 119. 21. Obserue further that good things are either exhibited or promised so that we are to prayse God for his promises as for performances first for they are good things secondly they shall all be accomplished in a convenient season and this duty haue the Saints also practised Luk 1. 46. Tim 4 8. Thankefulnesse is either conceived or manifested conceived Thankfulnes distributed in will and resolution manifested in word or deede The first kind is hid from man yet knowne to God and is the cause of the other that followes and in some sence the least degree of thankefulnesse for what is in the heart will vpon iust occasion breake forth into speech yea if there be abilitie into action also as in erecting of schooles hospitals building of churches colledges maintaining of ministers receiving of the poore and the like Againe thankefulnesse is either sincere or hypocriticall what one doth in truth another may in appearance as we reade of the Pharisee who stopped into the Temple with a Lord I thanke thee c. Luke 18. 11. This checkes the current of our times which is alwaies Vse 1. craving but never restoring many pray yet doe not pay For what are thankes but pence God sels his favour for we haue not onely nine but nintie times nine who never Luk. 17. 17. returne praise for their cleansing many and it s good intreat others to pray for them yet which were better never find time to desire men to giue thankes for them How many favours haue we received how many pretious promises are vnto vs exhibited whereof wee take no knowledge Is not this the signe of an vngratefull minde I had almost said of a gracelesse heart But to leaue such let vs studie and practise this dutie Vse 2. and say with that good man What shall we render to the Lord Psal 116. 12. Psal 148. 1. c. for all his benefits He would call vpon all creatures to praise him in their kinde No surer signe of sound grace than to be frequent in this action doubtlesse a gratefull heart hath set times to praise God as to pray vnto him they thinke no houres better spent than in thus doing O how will such reioyce when they finde their hearts enlarged and their lips opened to prayse God Such a day to them is of more worth than a thousand others but because to doe this is no easie matter remoue we the impediments that hinder vse the helpes that further this action and they be such as these following 1. When as we thinke that our owne handes haue procured Impediments of thankfulnesse vs our abundance Is not this Babell which I built by the might of my power When as except the Lord build the house man labours in vaine When men doe not know that all comes from God they will sacrifice to their owne nets Deut. 8. 17. Dan. 4. 30. Psal 127. 1. Hab. 1. 16. 2. A second is vnmindfulnesse of Gods mercies he that forgetteth a kindnesse done it is all one for the present as if he never received any whence springs these speeches truely I had thanked you but it was out of my minde I had quite forgot I pray you pardon me 3. A third is discontent when this rules in the heart no thankes is to be had a contented minde is alwayes a thankfull minde Whence it commeth to passe that proud men covetous men or ambitious men are vngratefull men The bird will not prune sing till she haue tooke a stand that giues her full content When wee can say with Iacob Gen. 33. 11. We haue all things then we will giue thankes for all things 4. And not to mention any more ignorance of our misery were we deprived of present favours is a great blocke in the way what were a man if he were stript of his clothes and turned without food but a day or two into the fields Should we but lodge one night in Egypt England would be a good Countrey were we in such a famine as was in Samaria that the Mother must famish or eat the fruit of her 2 King 6. 28. owne wombe then food would be worth thankesgiving But we haue lost our tast and that 's the reason we cry giue me my will as
and not pray for him no sooner shall a man begin to petition God for himselfe but whom he most affecteth will come to his remembrance Thus was it with that good man so is it with all that are like affected Night and day The Doctrine is this that As in the day so the faithfull pray in the night season Doct. 12. Morning and evening did David call vpon God at midnight at midnight was his voyce lifted vp to the Lord Did not Christ this And was it not the practise of his Disciples And the custome of the Churches Psal 119. 62. Acts. 16. 25. For there is no time wherein their prayers may not be Reas 1. heard the promise is made as to all places so to all seasons Then is the time quiet and still freest from distractions Reas 2. so that a man shall in a speciall manner draw neere to God and speake to him more familiarly For darkenesse shutting the outward sences and no noyse annoying them the inward are more free and better fitted for this action Also they delight in prayer and that moues them What Reas 3. causeth vnchrifts to game night vpon night Fishers to angle Yonkers to runne vp and downe in that season if pleasure or profit did not allure them And many occasions may fall out to induce them as oppositions Reas 4. of adversaries terrible dreames or the apprehension of some danger yea such an habit by the frequent vse of prayer in the day may be got that in the night they cannot leaue it What a dissimilitude then is here betwixt them and some Vse 1. persons For are there not many who neither pray night nor day It s a brand of a wicked man not to call vpon God at all and of an hypocrite not to pray at all times at all seasons Iob. 27. 10. Psal 14. 4. Pray then in the day and in the night let nor thy tongue Vse 2. cease for thou knowest not whether shall prosper better this or that VERS 4. Desiring to see thee mindfull of thy teares that I may be filled with ioy IN this Verse wee may obserue three things The Logicall resolution 1. That Paul longed to see Timothie which is also another argument of his affection 2. That he remembred Timothies weeping being a token of his loue to Paul and a meanes to encrease his affection to Timotheus 3. The end is laid downe why Paul was so willing to see his sonne and that is that he might be filled with ioy Desiring The word signifies an earnest desire such as is The Theologicall exposition impatient of delay To see Seeing is either with the eye of the mind or of the bodie the latter is here meant though the word be often vsed in the former sence Mindfull of thy teares Minding or remembring some thinke Paul alludes to Acts. 20. 37. Teares be some-time tooke for the gumme or iuyce of a Tree but here is meant the water which flowed from the eyes of Timotheus by which is vnderstood his sorrow and griefe for their separation That I may be filled Filled is a Metaphor and hath in it two things 1. A subiect of capacitie 2. An adiunct of equall proportion or quantitie Paul had a spirituall emptinesse With ioy Ioy is secret in the heart gladnesse may more evidently appeare in the face or outward gesture It hath in Scripture many acceptations here may be meant comfort and spirituall mirth For his absence might weaken his reioycing especially being in prison as also Paul having not any to assist him I though absent in body yet am not forgetfull of the The Metaphrase sorrow and griefe that thou endurest and by thy mourning at our departure a-sunder manifested the which doth increase mine affection vnto thee it being a signe of thine affection vnto me and makes me very desirous to see thee and that amongst other things I might be refreshed and in this affliction haue some addition and increase of farther ioy and spirituall comfort the which at thy comming I nothing doubt but to be filled with Where Paul desires to see Timothie so earnestly and yet Doctrines deduced Doct. 1. had writ so large an Epistle to him we note that Personall presence is to be preferred aboue writing The one is good but the other is better This was the cause why the same Apostle was so desirous to see the Romanes Why he so often purposed to come to the Thessalonians and why the Author to the Hebrewes willed them the more earnestly to pray that he might be restored vnto them the more quickly Rom. 1. 11. 15. 28. Heb. 13. 19. 1 Thes 2. 18. 3. 10. For is it not more painfull to declare the truth by pen Reas 1. than by speech This is the reason why the Evangelist having many things to write would not write with Paper and inke but trusted to see his friends and to speake mouth to mouth face to face 2. Ioh. 2. 3. Ioh. 13. 14. Againe In personall presence we may propound questions Reas 2. make oâ—iections reueale our spirituall wants and be the better resolved relieued It s good to haue the Physitian of the soule with vs for so with speed we may be cured of all our maladies A liuely voice stirreth vp the graces of God in a speciall Reas 3. manner milke from the breast doth more nourish than that which commeth out of the vessell for part of the spirit is spilt exhaust will not the countenance of a man as lightning before thunder prepare provoke to more attention image is the onely Obiect of his loue and doth not euerie good man in part resemble that and cary it about with him doe not the sparkles of grace and wisdome appeare in their faces Is there not a kind of diuine influence in their speeches They in some measure resemble their father as deare children and from the contrarie ground the wicked are an abomination to the iust They will build vp one another in their holie faith consult Reas 4. for the good of the Church and tell one another what the Lord hath done for their soules yea the very sight of a good Psal 66. 16. man in the morning a dreame of him in the night will make one walk with more cheerfulnes all the day following The face of the faithfull is like the Loadstone it conveyeth strength to many and yet is neuer the weaker poorer and as the one is reputed a great wonder in nature so is the other as great a wonder in grace This must teach those to be gratefull to God when hee Vse 1. affordeth so great a fauour We would better know the worth of it if we were a while in the want of it Had but some of vs made such a iourney as David did to Gath or Iacob to Padan-Aram had we liued a while in Meshech and pitched our tents a part in Kedar then the sight of
they doe For if they did they would water it prune it and by all meanes striue to preserue it increase it Let vs then be otherwise minded esteeming it the best Vse 2. guest that can come to our houses and the onely plant in our gardens for without it we cannot please God or saue our owne soules This is that tree of life whose leauâ—â— healâ— all our wounds rellish our actions and that doth food our-soâ—les to life eternall The world cryes what 's a man without money but I say what 's a man without faith For no faith no soule quickened hart purified sinne pardoned bond Cancelled quittance receiued or any person iustified saued Faith is a wonder-worker in the world it stoppeth the mouthes of Lyons blunteth the edge of the sword quencheth the violence of fire of weake makes strong and proueth valiant in battell Is not the ground cursed where its wanting blessed that beares it What shall I more say it conquers the world raiseth the dead and conuerts Diuels into the image of God for what 's a man without faith but an infernall spirit a slaue of Sathan and like Elimas the sorcerer the enemie of all goodnesse wherefore get faith and all thinges are possible for thee nothing shall be wanting to thee By the hand of faith thou maist roll the stone from the caue of Mach-pelah plucke out the Kinges set thy foot in their neckes and slay them euery mothers son Doe but pray in faith and thou shalt haue the vpper springes the neather springes and all that thy soule lusteth after a shame then is it not that so few seeke it respect it Now seeing it is of such worth we will first paint it out by a plaine description Secondly declare some particulars that attend it Thirdly we will shew what impediments hinder men from iâ— And last of all giue some directions how to procure it accompanied with motiues to perswade to the act of beleeuing the which being finished wee will winde vp all in a briefe exhortation Vnfeigned faith is that faith by which a man effectuallie called Faith defined beleeueth in God through Christ for saluation In this description six things are to be considered 1. It s described by its kind 2. By its subiect wherein it is resident 3. By its act or effect 4. By its proper obiect 5. By what meanes it commeth vnto it and finally by the end for which it is 1. I say that vnfeigned faith is that faith For wee are to The description explicated distinguish it from a miraculous which was in Iudas or others Mat. 17. 20. Againe from the temporarie mentioned 1. Cor. 13. 2. And from an Historicall which may bee found in wicked men and Deuils Some make the Genus of faith to be a confidence others a perswasion a third a Act 26. 27. Iam. 2. 19. beleefe a fourth a grace and the like all which in some sence are true but I conceiue that faith is the proper Genus of this faith as art in generall is the Genus of all arts if it haue any at all If I call it a confidence a perswasion an affiance I define it by the effects if a grace or gift that 's too remote For so is loue and peace and hope and what not wherefore we haue rather made choice to define it as aboue said that faith for faith is the generall Genus and the word that doth make the difference declare the species And here we must learne two things 1. That this faith comprehends in it an historicall faith For without the credence of the historie of the Bible it cannot stand though the other may without it 2. That this faith hath no specificall difference though it may admit of diuerse degrees as Great little 2. By which a man effectually called Man is the subiect to which this faith adhereth not Deuils and man effectually called not reprobates neither is it to be found in the elect themselues before effectuall vocation For that doth in nature and order if not in time precede iustification and so consequently faith of necessitie So that vnfeined faith dwels in none but in them that are called iustified And for this cause it may be called the common faith or the faith of the elect because it s onely found in them that are elected and common to none other Iude 2. Tit. 1. 4. 3. Beleeueth The forme is the most subtle of all things therefore we often if not alwaies put the effect for it For it sitteth close vpon it as the lace doth vpon the edge of a Garment and it beleeueth according to its degree either more strongly as in a great faith or weakely as in a lesser faith Rom. 8. 38. 14. 1. Math. 6. 30. 4. In God God he is the adequate and last obiect of faith the Scripture is not For then we might pray vnto it And Christ is not neither considered as he is our mediatour Heb. 4. 15. 16. For God the father is the creditor Christ but the 1 Ioh. 14. 1. suretie Therefore faith goeth a step further Againe Christ is he in whom the promises are made by the father Yea and Amen so that faith resteth not when it comes 2 Cor. 1. 20. vnto him Furthermore the second Adam must bring vs to that estate which we were in before the fall and that is to faith in God the Father It s true that Christ is the obiect of our faith especially for the matter of iustification but we rest not there God without Christ is our enemie for wee are his debtors and not able to giue him full payment therefore we goe first to Christ our suretie and take him by the hand of faith in the way and then passe boldly to God the Father who is our creditour this must Ioh. 14. 6. be marked For many in this thing are greatly deceiued For though faith lay hold on many obiects yet God the Father is the very center or rather seat vpon which faith at the last fixeth it selfe and wholly resteth and vntill then the Soule is not setled Psal 116. 7. 5. Through Christ Here is laid downe the order of Ioh. 14. 26. Mat. 3. vlt. faith ascending The spirit leads vs to Christ Christ hee as a second guide conducts vs to the Father and then cryeth the soule now returne vnto thy rest for it is by faith ascended to the highest steppe of its climbing in this spirituall passage 6. For salvation Euery thing is for one end or other and though there be subordinate ends of faith yet the principall is that we may be saued Before Adams fall it was said doe and liue but since beleeue and be saued Mat. 16. 16. 1 Pet. 1. 9. By this that hath beene said wee see that euery faith is not vnfeigned faith Againe that all men haue not vnfeigned faith Thirdly that faith must rest in God the father and none other Fourthly That wee must goe vnto him
of more grace than a common Christian This is the reason his gifts were increased 3. That the more worthie calling God sets vs in the greater portion of his spirit will he powre vpon vs. He did so by Timotheus 4. That preachers may aboue others depend vpon God for a blessing For are they not consecrated with great care and solemnity enriched with extraordinarie gifts and graces Think on this O ye men of God and in contempt of the world let the honour of your calling and hope of good successe in the faithfull execution comfort your soules and breed an vndaunted resolution in you VERS 7. For God hath not giuen vs the Spirit of feare but of power and of loue and of a sound mind THis verse may either be applied to the verse The Logicall resolution going before or that which followeth in the which is contained a Reason why Timothy should stirre vp the gift of God in him or not be ashamed of the Gospel And thus the Argument stands Whosoeuer is freed from the spirit of feare and is endued with the spirit of power loue and a sound minde must stirre vp the gifts of God in him be resolute in his calling and not ashamed of the testimony of Christ the Lord But thou my sonne art free from the Spirit c. Therefore thou must stirre vp the gift of God c. In the verse we may obserue two things First what the children of God haue not viz. The Spirit of feare Secondly What they haue viz. a threefold gift 1. Power 2. Loue. 3. A sound mind The Author of all which is said to be God For God That is God the Father the first person in the The Theologicall exposition deity though we exclude not the other For as all the three persons consented to and cooperated at mans Creation so doe they at his Recreation Gen. 1. 26. Hath not giuen In a Gift is 1. A giuer 2. A thing giuen 3. The freedome of the thing giuen 4. An act by which it is giuen And lastly some person that is made partaker of the gift giuen Vs. To me Paul thee Timotheus and it may extend to other grounded and strong Christians vnder the Gospell The Spirit This word Spirit is sometimes tooke in a bad Spirit taken in a bad sense Math 8. Luk. 14. 1 Tim. 4. 1 King 16. sometime a good sense In a bad 1. For Sathan 2. For a Ghost that wandereth 3. For false doctrine Or. 4. For some evill motion stirred vp by the Devill or some other cause c. In a good sense 1. For God in generall 2. For the subsistences Spirit in a good sense Ioh. 4. Esa 48. 1 Ioh 4. Gal. 5. 17. Eph. 3. Rom 8. Acts 23. 1 Thes 5. in particular 3. For the word of God 4. For the worke of grace 5. For the very act or motion that proceedeth and floweth from the worke of the Spirit And it is applyed to the whole soule and the faculties of it with the naturall animall and vitall parts the which we omit But in this place it is to be vnderstood I take it both of the ill motions that proceed from Sathan and his cursed worke within vs Or the good motions of the Holy Ghost and his blessed worke that is wrought within vs. For Sathan like the Spider is seldome separated from his wicked webbe neither may we put a sunder the Spirit and the worke or gifts of the spirit For so good a cause will not bee absent from his effect Feare We reade of a feare commended and commanded Psal 2. Prou. 1. Isa 33. Iam. 2. 19. the which some stile a filiall or childlike feare and it was in Adam by Creation and is restored to man at his Regeneration And we read of a feare in Divells and wicked men condemned and to be abandoned the which Divines call a servile or slauish feare Paul in Rom. 8. 15. Makes it an effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Spirit of bondage or servitude and opposeth it to the Spirit of adoption or filiation the which feare is here meant and it befell man for sinne and came not by creation For before Adam had transgressed there was no evill obiect in the world and this feare is a punishment of sinne therefore it may be called the gift of God but giuen in reuenge as we giue blowes to the peccant person Others by feare in this place vnderstand that feare which is at a mans first conversion Or comparatiuely For they say they vnder the Gospell had lesse feare then those that were vnder the Law and because the Scripture calleth that often nothing which is not in that measure But I rather hold the first interpretation making carnall men the proper subiect of it But of power By power is not to bee vnderstood any distinct grace but rather a strength of all other graces For every grace hath some enmity that must be overcome by this power And as in the naturall body there is a power or strength in every member so in the Spirituall body an ability of each part to the welbeing of it And of loue Naturall affection is not here ment but that which is Spirituall and seeing our Apostle sets it downe indefinitly and without its obiect we may expound it of Loue to God and man And of a sound minde Some turne the word Sobriety As if the Apostle had meant it or meates and drinkes But I vnderstand it of a spirituall sobriety the which hath in it two things 1. Soundnes of iudgement 2. Moderation of affection It stands thee in hand my Sonne to stirre vp the grace The Metaphrase of God that is in thee to looke diligently to the worke of thy Ministery and not to be idle or ashamed of the testimony of our Lord the Gospell of Christ Inasmuch that the Spirit of bondage which the vnregenerate are possest withall is tooke from thee and the Spirit of power and loue and of a sound minde to aide thee to moue thee and to direct thee the which are by God conferred and onely giuen to vs his peculiar and adopted children be imparted vpon thee And now if we consider the words as they be a Reason The Deduction of Doctrines and haue relation to the precedent and consequent verses then this is the first poynt that we obserue that The duties of our callings are not to be neglected Doct. 1. Io. 11. 9. c. 1 Cor. 16. 13. We must goe through good report and evil report And not feare any contrary opposition but quit vs like men and be resolute For to doe otherwise is to bring the evill vpon vs that Reas 1. wee are afraid of The Iewes would not confesse Christ because of the Romanes who if they did feared would spoile their Temple Yet was it spared No it was razed downe Math. 16. 25. to the ground notwithstanding And more then this they that be fearefull
to doe that which is good shall not inherit the kingdome of God for without shall be the fearefull and faint-hearted aswell as the whoremongers murtherers and faithlesse persons and shall tast Rev. 21. 8. of the second death This reproues the timorousnes of our daies and pusillanimitie Vse 1. that is in many persons The Magistrate like Pilate sometimes feares the people and so quits the guilty condemnes the innocent The Minister too often cryes peace peace when there is a sound of much warre powres in oyle when vinegar were fitter and all because hee feareth the Auditors Peter thus denyes his Master and Pauls friends doe forsake him Yea this evill is but too generall vnder the Sunne But let it not be so with vs Beloued least what we most Vse 2. feare fall to be our portion Let vs be diligent in our seuerall courses For he that walketh in the day stumbleth not We Ioh. 11. cry out against him that first breaketh the Rancke count him and call him a white-liuered and faint-hearted Souldier then let vs avoyde what we so much condemne and dislike in others For that which thou detestest in another by others shall bee as much detested if it be found in thee also And learne to feare God so shall hee make all creatures to stand in awe of thee For as Moses serpent did devoure all the false so will this true feare eate vp all that is counterfeite The next thing we note out of the words is this that Growne Christians haue not the Spirit of servile feare Doct. 2. Rom. 8. 15. Psal 23. 4. 112. 7. Yet such as be lately converted and weake haue much and many troubles and inward terrors Carnall persons are full of despaire and feare but men of age and grace are freed from it at the least in a great degree Reas 1. 1 Tim. 1. 9. Rom. 6. 14. For such are not vnder the Law subiect to the curse but vnder the Gospell of grace and mercy Hee that varieth the obiect and altereth his habitation shall find in his naturall body a diuers operation so they that come vnder the act of Gods loue and fauour are freed from their former feare Reas 2. Againe they haue the spirit of adoption whereby they be certified that they are the sonnes of God and in state of Gal. 4. 5. Salvation Now may they eate their bread with ioy and drinke their drinke with a glad heart for the Lord accepteth them Eccl. 9. 7. The favour of a Prince maketh the subiect merry and shall not the loving kindnes of the most High expell all mourning First by this we may try the truth and strength of grace Vse 1. in vs. Are we full of terror Doe we tremble at the evill tidings and quake in the remembrance of death iudgement and hell Then wee are either weake or no Chrians at all for faith and Gods favour maketh a glad heart and a chearefull countenance They that are alwayes trembling haue the spirit of feare and cruell bondage And in the second place We are directed how to expell Vse 2. feare and blow away the thicke mists of terror why get a growth in all grace striue to be a strong man in the Lord. Cripples are afraid of every thing so weake Christians and wicked persons quake at the wagging of a leafe at every little sound A third thing from the former part of this verse wee gather which is that Freedome from slauish feare is no small favour Doct. 3. Rom 8 15. Ioâ— 13. 2â— Paul Doth make mention of it as of a matter of much moment and a thing not lightly to be passed from the which they were deliuered Because its a fruit of sinne and an heauy curse incident Reas 1. to the wicked For if man had not offended he had never feared either the remotion of good or the infliction of evill Gen. 3. 10. the proper obiects about which this passion is conversant exercised Besides doth not this feare wound the Spirit eate and Reas 2. gnaw out the very heart consume the bones dry vp the marrow and make the face looke pale wanne griesly ghostly Psal 39. 11. and the whole body to consume and wast away And is it not an opposite to boldnes hope ioy and that Reas 3. inward peace that passeth all vnderstanding For no Chastisement of this kind is for the present ioyous but grieuous Heb. 12. 11. What can peirce the soule more then this dart enter so deepely into the secrets as this keene arrow Let Cain's Gen. 4. 14. flight further confirme it and our owne experience speake the trueth of this thing Fourthly doth it not hinder a man from the doing of Reas 4. Ioh 3. 1. 2. Luk. 19. 21. many good duties why doe we run from God often lay his honour in the dust forsake our brethen deny the truth and omit diuers good actions holy excercises Why feare Gen. 20. 11. 1 Sam. 21. 12. Math. 26. 59. constraines vs. Why did Abraham call his wife Sister David faine himselfe madde Peter curse and banne Oh! it was a slauish feare that produced these effects Then let such as are freed from it prayse God and repute Vse 1. it no common favour Freedome from this evill is either thanks-worthy or nothing You that sometime haue felt the force of it cast your eye behind you and forget not the the dayes of old What would not a man giue to be rid of this guest when he lodgeth in the house of his heart Nothing would be too deare at such a season And shall God dispossesse him and we proue in gratefull well take heed what thou doest for God can cause him to returne with a double sting and vexe thee more then in former time And here we must learne to avoyd all occasions that may Vse 2. procure it and to vse the meanes that will expell it driue it away Take heed of the omission of good or the least commission of euill for these two be the naturall parents that produce it conserue it For as euery body hath his shadow each Bee her sting so euery sinne hath feare for his attendant wouldest thou sleepe securely lay thee downe in peace liue with ioy and dye with comfort Then learne to doe good cease from euill Heare is yet another poynt to be noted out of Pauls manner of reasoning Why doth he couple himselfe with Timotheus saying for God hath not giuen vs and not thee I take it to incourage him the more to stirre vp the gift of God in him whence obserue that There is a wise handling of a matter to be obserued in the prouoking Doct. 4. of others to good duties It is worthy of our consideration to marke how our Apostle Neh. 2. 3. Act. 22. 26. 27. sometimes seuereth himselfe sometimes coupleth himselfe with others in his Exhortations Prouocations Reprehensions Why did Paul say to
we doubt of it or of Christs sufficiency A second we may draw from his person for hee is God Reas 2. and man Therefore our onely and absolute Sauiour He must be man that saved vs. 1. That the iustice of God might be satisfied in that nature whereby he was offended for in Heb. 2. 17. no wise he tooke vpon him the nature of Angells 2. That we might be his brethren and 3. He haue a fellow feeling of our infirmities the better to succour vs and comfort vs Heb. 4. 15. when we are tempted And he must be God two natures in one person 1. That his merits might be sufficient to satisfie the infinite wrath of the father for the worthines of the merit comes from the dignity of the person 2. That hee might ouercome him that had the power of death that is the Deuill Christ was stronger then he And 3. That he Rom. 14. 4. vlt. might be able to raise himselfe from death so that he might be able to raise himself from death so that he is our only Saviour for none was euer like him before him or euer shall be after him this is our Kinsman And he may be called our Sauiour from his properties Reason 3. for he is holy harmelesse vndefiled separate from sinners Heb. 7. 26. and made higher then the heauens He is infinite in knowledge power and presence neither can hee euer sleepe or slumber Finally he may be called a Saviour 1. In respect of his Reason 4. doctrine 2. Example 3. His mediation And 4. by his merit Heb. 7. 25. and that is principally So that he is a Saviour every manner of way For all the promises are yea and Amen in Christ Iesus 2 Cor. 1. 20. And here we might shew the misery of the Iewes Turkes and Heathens who put no confidence in him neither haue Vse 1. heard of him As also the Papists that put their confidence and place their hope in Mary and their owne merits This should teach vs to be acquainted with him and to Vse 2. repose al our confidence and trust in him for our saluation And that so much the rather seeing eternall life consisteth Ioh 17. 3. in the knowledge of him and the obedience of his doctrine For this is a sure way Who hath abolished death The note is this that Death by Christ is destroyed Doct. 6. Oh death where is thy sting O graue where is thy victorie But thankes be vnto God who hath giuen vs victorie through our Lord Iesus Christ 1 Cor 15. 55. c. Reasons For he onely it is who hath borne our infirmities and the burthen of our sinnes paid our debt dissolued the workes of the Deuill quickened vs by his spirit tooke away the law of ordinances broke downe the partition wall cancelled our bond and satisfied the iustice of the father for the first and second death The which if any should deny these reasons may serue to confirme it 1. For the law requireth both after the fall therefore Christ must satisfie for both or he had not discharged the full debt and payment 2. They that are not partakers of his sufferings shall dye the first and second death who calls this into question 3. What had we suffered if he had not died the separation of soule and body and of both from the fauour of God for euer and euer had we not And 4. Haue we not a double life from Christ then a two-fold death was abolished by the rule of contraries But it may be obiected that his sufferings were finite Obiect 1. Sol. 1. True in respect of time but there is another infinitie in regard of degree or quantitie the which Christ endured 2. The course of originall sinne is stopped in all his members 2. that they do not sinne for euer therefore it was not necessary that Christ should suffer for eternitie But some may further obiect how is this manifested in Obiect 2. scripture and when did he suffer for it Were not the bodies of those beasts whose bloud was Sol. I. brought into the holy place by the high Priest for sinne to be burnt without the campe and did not Christ suffer Heb. 13. 11. 12 without the gate What can be vnderstood by this but the second death For is it not a priuation of all ioy and the infliction of the torments of hell for a season 2. And was not Christ in his agonie in great perplexitie when he cried My soule is heauie to heath My God let this cup passe from me And why hast thou forsaken me In what sence Christ may be said to suffer the second death Yet this is warily to be vnderstood For we may not in any wise so much as thinke that God the father did euer wholly withdraw his loue from Christ Iesus or separate his affection from him the second death so accepted is to vndergoe the full iustice and implacable anger of God for all eternitie the which may not here in that sence be admitted For the father did neuer with draw his loue from his sonne indeed Though for the present hee looked on him as hee was our suretie and a sinner by imputation with the strict eye of a seuere iudge and creditor who would not remit one farthing of his due debt but exact a ful perfect satisfactiō At which time Christ felt the most bitter pangs in his passion and that torment the which was equiualent to the second death This should worke in vs both loue and thankfulnes to Vse 1. Christ who hath wrought so great a worke for vs. How should we praise him for so great a fauour If a Physician remoue a disease or preuent death in vs will we not pay him and commend him And is it not thanks-worthy to haue corruption remoued death destroyed and that temporall and eternall David would glorifie God in that hee had deliuered his soule from the nethermost part of hell And 1 Sam 25. 32. 33. did he not blesse God and blesse Abigail and blesse her counsell in that she was a meanes to preserue Nabal and his familie from death and shall we not doe so much who are our selues preserued from death eternall I wish that wee did but well consider this thing then we would be more affected with Christ more thankfull to him for the remouall of so great an euill Againe this may comfort euery christian heart in its greatest Vse 2. troubles Doth corruption fight within thee and striue to put out the sparke of grace Be of good comfort for it shall neuer preuaile When that serpent death shooteth out his venemous sting why consider its tooke from him And that which thou seemest to see is but like the Enchanters serpent counterfeit Let the deuill tempt thee why haue recourse to Christ who hath destroyed his plot redeemed thee out of his hands and tooke his power from him And
couetous when he hath gotten goods the Prodigall hauing satiate his soule with the huskes of pleasures the ambitious when he hath climbed to the highest pitch of honour thinke they liue the onely Iouiall life and yet all dwell and breathe in the chambers of death and as the Apostle speakes are dead while they be aliue no better than walking ghosts in the formes of liuing men Let such buy and build plow and sow marry and beget many children yet the vntimelie birth is better than they The basest life exceedes as much the best meere being as Adam the red earth whereon his body was made but this life excels all others Gods only excepted more than men do beasts or Angels Deuils Why then let the worth of it moue thee the withering of this is worse than the death of the Gourd of Ionah And will not this consideration that all thy actions are but as so many beautifull sinnes and distastfull vnto the Lord set thee a worke to obtaine it Then call to mind how it maketh all things beautifull and well pleasing to the eye Will not our flesh tremble to see a body without a soule the teeth closed the eyes open the lips shrunke and the bloud set blacke and swart in the face and members is not such an obiect odious to man Euen so yea worse are we being dead in sinne to God and good persons Yet if all that 's said will not moue thee to this then know No life here no escape of death hereafter And immortalitie We collect hence that Life spirituallis eternall Doct. 10. It is not like the Lillies that flourish to day and wither to morrow Methushelah liued long yet died at the age of 969. but he that once hath the life of grace shall see no corruption Mortality shall put on immortalitie and though the body perish yet this life is in the soule being a more excellent subiect for as he that puts off his apparell doth not leaue his naturall life in it so he that layes downe the body loseth not the life of grace and immortalitie with it For as the naturall life is in the body not in the apparell so the spirituall life is in the soule not in the dead corpse after the separation Mat 19. 29. Mark 10. 17. Ioh. 5. 24. 1 Cor 15. 53. For Christ hath purchased eternall redemption Heb. 9. 12. Reas 1. Christ was a holy person yea God aswell as man and he obeyed freely these two made the satisfaction of Christ sufficient And there is a proportion betweene Adams sinne and Christs sufferings 1. Finite sinne offending Adam Christ Adam Christ Adam Christ 1. Finite suffering satisfying 2. Finite sinne offended the infinite God 2. Finite suffering satisfied the infinite God 3. Finite sinne infinitely offended the infinite God 3. Finite suffering infinitely satisfied the infinite God So that life must be infinite because the satisfaction was infinite in value and worth and equall to the offence in remouing eternall death God hath promised eternall life and hee is faithfull and Reas 2. cannot denie himselfe 1 Ioh 2. 25. Christ from whom this life is deriued liueth for euer and Reas 3. maketh intercession Heb 7. 25. Reu 1. 18. Else it were better with the wicked than the faithfull of all Reas 4. men they were most miserable 1 Cor. 15. 19. And the word is called eternall 1 Pet. 1. vlt. And we read of an eternall house an eternall weight an eternall kingdome an eternall crowne and an eternall inheritance This 1. Confutes those heretikes that hold the soule is Vse 1. mortall 2. the Papists also who say that a man may haue true spirituall life and lose it But we see that Christ hath brought life and immortality or immortall life and if this life should end then it were mortall This makes also for the comfort of such whose friends Vse 2. are departed in the Lord why be of good cheare they are not dead but liue for God is not the God of the dead but of the liuing This vse is of great vse were it well vsed This likewise might and ought to encourage all to goe Vse 3. on with cheerefulnes and Christian resolution and not be afraid of death seeing after it followeth eternall life death like a dore le ts the soule passe a better roome of habitation And here we haue a strong motiue to moue vs to labour Vse 4. for this life Is it immortall incorruptible why then striue for it What man would not liue long why liue this life once and liue for euer and that thou maist thou must 1. Be vnited to Christ for euery branch that abideth not in Helpes to life spirituall him is cast out and withereth All spirituall life floweth from this coniunction For as the graft hath life from the vnion with the stocke so haue we from Christ Ioh. 15. 2. Heare the Gospell preached for the word of is God spirit and life and he that beares this voyce though he were dead yet shall be liue What though we cannot quicken our selues yet we may vse the meanes And the Angell may trouble the water and Christ come and heale vs when we are at the wels mouth and vnable to helpe ourselues 3. Pray often Dauid neere about 19. times in the hundred and nineteenth Psalme prayeth Lord quicken me Lord giue me the spirit of life c. Did he thus sure then it was good for him to be practised of all such as would be quickned and enliued Finally and aboue all things resist no good motion that thou hast in the vse of Gods ordinances or at any time else for this is to driue the author of all life from vs. Entertaine them therefore and kindle those sparks by obeying of them so shall thy soule liue and not dye Through the Gospell Here is manifested the instrumentall cause by which death is abolished and life brought vnto vs whence let this be noted that Though all grace come by Christ yet it is deriued vnto man by Doct. 11. meanes of the Gospell For that declareth how it may be attained and no other Reas 1. writing God giues his spirit with the Gospell not by the Law Reas 2. Gal 3. 2. and hence it is called the ministration of the spirit 2 Cor. 3. 8. This must worke in vs a loue to the Gospell and a care Vse 1. to continue it amongst vs. Had we but one herbe in our grounds that would cure all diseases would we not hedge about it water it and by all meanes seeke to preserue it it from perishing Why the Gospell is this herbe that tree whose leaues onely cure all the nations We must make much of them that bring this Physicke Vse 2. for the wounded spirit how should such men be respected Pray we that the word may runne and be scattered to the Vse 3. foure ends of the world otherwise death will reigne life
may fall out that when we haue them in respect advancing one too much aboue another the Lord may withhold a blessing from that wee so much prize in particular because he would haue the other had in honour Like a wise Mother who when the childe will covet more one breast then another either rubbeth it with some bitter thing or draweth it dry before the childe begin to sucke it And verily when we omit to draw the water of life iust circumstances observed at every conduit God will either stop that for a time wee so much depend on or mixe the water with some brackishnes And this may suffice to haue beene spoken of this Doctrine and Text too though other poynts might be collected VERS 13. Keepe the true patterne of the wholesome or sound words which thou hast heard of me in faith and loue which is in Christ Iesus PAVL Having by many forcible arguments The Logicall resolution in the former Verses encouraged his â—onne to Preach the Gospell practise the true Doctrine of Christ and to suffer affliction rather then to leaue or neglect his calling He in this Verse comes to giue him Direction how he may so carry himselfe as becommeth a Christian and avoyd all sinne impuritie of lâ—fe and false Doctrine This Verse therefore is a preceptor exhortation wherein these parts or things are comprehended 1. He perswades him to an act Keepe 2. To what he must keepe or the obiect of the act the patterne This patterne is described 1. By the matter whereof it consisteth words 2. What kinde of words viz. sound words 3. How he came by this patterne which seemes to be an adiâ—nct to it and that was by hearing of Paul 4. The parts of the patterne probablie are declared or by what it is to be obserued as causes and they be two 1. Faith 2. Loue Which thou hast heard in faith and loue And finally we see either the roote from whence they spring or the subiect wherein they meet and that is Christ Iesus Keepe There is a foure fold keeping of this patterne and The Theologicall exposition all here meant 1. In memorie not forgetting 2. in faith not doubting 3. In affection not hating 4 In practise not disobeying And there can be none of the foure without the first Some read haue others hold the patterne all one in effect The patterne It is by some turned the true patterne or perfect patterne or forme It seemes to be a word borrowed from a painter who first drawes but after a patterne or from a Carpenter that workes by rule Of sound words A thing may be said to be wholesome or sound 4. wayes 1. When its sound in its selfe 2. When it workes soundnes in another thing or 3. Preserues it being wrought and 4. When it is a signe of soundnesse Ioh. 3. 12. And all these be in the words of this patterne I might tell you here 1. What is a word Words consist of letters or syllables and are the vessels wherein truth and errour be conteined by which deliuered discouered to man And 2. The seuerall acceptions of it viz. 1. For the sonne of God as he Ioh 1. 1. Luk. 16. 2. Mat. 5 32. Acts. 22. 22. is abstracted from his humane nature 2. For reason 3. The act of reason 4. For a booke epistle sentence or word either writ or vttered whereupon the Papists from this place ground their traditions But who makes question that hath wit but that Paul meant the Epistle and doctrine especially which he had deliuered to Timothie in speaking as in writing And that the substance of what Paul spake was writ else where in the booke of God Infaith Some expound it thus faithfullie not deceitfullie Others would haue faith to be a part of the patterne being distributed The former sence shewes the manner of deliuâ—â—iâ— The latter the one part of the patterne And we read that faith is both tooke for faithfullnes and doctrine Mat. 23. 23. Rom. 12. 6. And loue That is out of affection as some will The second member of the patterne as others I Confesse the place is doubtfull for it may well beare either sence The interpretation of the former sort hath this sence Keepe the forme of doctrine the which I thy father out of fidelitie and affection to thee in Christ Iesus haue deliuered The second this Keepe thou the patterne the parts where of are two faith and loue which is in Christ Iesus There is yet another reading that I select aboue other and it is this I thinke that faith and loue are to be referred neither to Paul nor the patterne but vnto Timothie making him the subiect of both And that the word In is to be turned by and then this is the meaning That Timothy is to keepe the patterne by the assistance of that faith and loue which the Lord had giuen him My reasons be 1. For Paul had mentioned faith and loue and was perswaded that he had both in ver 5. 7. 2. Paul in the next verse maketh mention of the ground which did support him in keeping the patterne and what 1. Beleefe 2. Perswasion Surely the same cause must helpe Timothy in the like duty 3. It is vsuall with the Apostle not onely to tell what man must doe but how and by what meanes he is to performe the same 4. Because these two are in this sense coupled together in the former Epistle and else where and referred to the persons not the doctrine but as they be guided by it 1 Tim. 5. Which is in Christ Iesus These prepositions in of from to c. are difficult to be vnderstood and may admit of seuerall interpretations and here in Christ may diuerslie be expounded 1. Faith and loue may be said to be In Christ Iesus as he is the subiect of them and they adhere to him 2. As he is the obiect of them for when these two peepe as I may say out of man they are fixed and fastened both on Christ Iesus 3. As they are a motiue cause to induce vs to the performance of any holy action As if there be any loue in Christ thinke vpon these things For faith and loue in him will moue mightily Phil. 2. 1. 4. And in is put for after compare Mark 13. 24. with Mat 24. 29. So in Dan. 2. 44. In for after c. 5. And lastlie faith and loue may be said to be in Christ because he is the only meane by whom we come to partake of them and so here I vnderstand it In Christ that is through Christ I haue by many forcible arguments disswaded thee The Metaphrase my sonne from fainting in affliction or being ashamed of the Gospell and also perswaded thee by weighty reasons faithfully to execute thy function to puritie in doctrine and conversation The which that thou maist performe I doe now exhort thee as aspeciall helpe to direct all thy speech and practise according to
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
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