of an husband or a wife either for the How to choose a good husband rules will hold in that respect also two things must be regarded first the person secondly the portion The person is to be respected afore the portion for diuers reasons 1. For he is of more worth 2. He being bad may soone mis-spend it 3. What comfort can that woman haue in goods her husband wanting grace and 4. Otherwise she may be said not to marrie the man but the money We must crosse the worlds custome and first say what is he then what hath he Now in the person two things are to be considered the one grace the other nature Grace must be regarded in the election and much set by For what is beauty or birth or wealth without this but very vanity And in grace wee may consider either the truth of it or the degree of it If we in the iudgement of charitie finde some beginnings and some sprouts of this tree wee may not reiect such a plant for it will grow and in time come to greater perfection but if we finde none at all this is not to marry in the Lord. 1 Cor. 7. 39. Some may demand may not one marry with one that Quest hath not so farre as she can iudge any sauing grace at all being tractable and hopefull Diuerse answer diuersly but I say the safest way is to Ans make a good things as sure as we can And it s a safe course when we haue choyce to choose the best Nay take heed that he whom thou art well perswaded of doe not deceiue thee and proue bad enough The next thing to be respected in the person is the nature or his disposition the which will be more meeke and gentle austere and froward A little grace in a crooked crabbed nature will not easily be perceiued in a good tractable nature it will and shew excellent Wherefore if the disposition constitution and complexion content thee aswell as grace there will bee the greatest strongest and durablest bond of affection It is a fault in some that are carelesse in this respect and cry giue me grace and let him be crooked or deformed or froward that will neuer trouble me Thou art deceiued my friend a little Sugar in sweete wine makes it excellent but a great quantitie in tart will not change the tast so when grace and nature doe both answere thy desires then will thy loue and content be the greater Wee haue in our selues a double man and if thou canst please both vse it rather Next the goodnes of the cloth regard the colour and when thou hast found grace haue an eye to nature The second generall thing is the portion maintenance must be had or loue will waxe cold And the Lord prouided for Adam before hee put him into this condition And portions may be in hand or in hope In hand either good domesticall or terrestriall grounds mines pondes c. The portion in hope is either the promise of Parents friends or the fruits of ones hands hauing an honest calling The latter is good but the first is better By all this wee may be directed how to know a good husband and a very good or a bad and a very bad husband If a man haue much grace an ingenuous and tractable nature accompanied with lands and possessions this is a very good husband If true grace a tractable disposition and a small promised future portion This man is not though not equall to the first to be altogether reiected Indeed naturally we desire lands For wanting much faith wee liue by sence and earth is least subiect to be remoued from vs. And on the contrarie when men are not sanctified of a froward disposition and neither haue goods in hand or in hope these must needs proue if the Lord worke not aboue mans reach euill husbands â—angerous to match withall Wherefore in thy choyce be wise as the Serpent and lay hands on no man rashlie But how shall a gracious man be knowne 1. If he take Foure signes of a gracious man delight in the societie of the Godly 2. If gracious words proceed out of his mouth 3. If he bee well reported of 4. If hee make choyce of thee for grace not goods and this may appeare if he refuse another that hath a greater portion than thy selfe When I call to remembrance the vnfeigned faith These Doct. 7. words be the first in the verse yet we haue made choyce to handle them last Out of which we note that Vnfeigned faith cannot be had but it will be heard of Paul could not remember but what he had either heard or seene For rememberance is of things past and so properly to be vnderstood here Faith will get fame and cannot be hid Fire will giue light the wind makes a noyse and so will faith vnfained be perceiued Rom. 1. 8. Coll. 1. 4. Why should this be so For it will by its effects declare it selfe to the world If Reas 1. roots be found in the earth some sprigges will be sprouting Hot riuers will smoke and a liuing heart set the pulse a working So will faith in the soule sprout smoke and worke apparently It is ordinarily conceiued in sorrow and borne with Reas 2. great gronings Before it be begot and brought forth there will be some stirre and striuings And can the trauell of a woman be hid or a Prince bee borne without rumor Great report Meanes must also be vsed to mainetaine it as hearing Reas 3. reading singing praying conferring and will not the world and good men too take notice of these things these are like so many flashes which argue fire for certaine And the Deuill too will put to his hand to declare it for then like Herod he will goe about by all meanes to murther Reas 4. it He would eate vp this seede wither this branch if neither yet hee will sow some cockle to choke it or send some pur-blinde crow to pecke about it Truely the sunne may assoone runne his full course in the equinoctiall about the whold Globe vnseene as faith passe her Pilgrimage till death and not be heard of Doe not those then incurre reproofe that would be reputed Vse 1. faithfull yet their bruit must not goe abroad they would willingly goe to heauen but like Balaam it shall be betweene two wals or in corners What hope is their that men will fight when they tremble to bee termed Souldiers resist to blood and cannot suffer to be seene in the combate doe these thinke to steale their passage and not pay their fare to heauen to be wiser than their forerunner and Grand-Captaine the Lord Iesus take heed lest now walking folded in the ragges of darkenesse thou be not one day wrapped in the robes of blacknesse This may meete with those also that will commend for Vse 2. a handfull of Barley at the day of death such whose faith was
that growes in grace himselfe and seekes to enrich others with that treasure Wish I doe that there were not some who euvie the Prodigall for his retnure and that thinkes too much grace makes men madde But for preparing a place in heauen for his neighbour let him be one of a thousand that mindes matters of that nature so that wee may say true loue in these dayes is litle and very cold many cry they haue it who neuer yet sought to know it And shall we once imagine that they who quarrell and kill robbe and steale sweare and forsweare drinke and be drunke slander and reproch contend and goe to law as the yong man if he lyed not kept the Commandements from his youth vpward that these loue their neighbours Nay doe they not hate themselues To all these I may say how dwelleth the grace of loue in you Such wee heare say haue learned all that the Preacher can teach them viz. to loue God aboue all and their neighbours as themselues when as they are without naturall affection and haue no sparke of this grace in them But were Christians tryed by the second rule that is to loue one another as Christ hath loued vs we might cry out helpe Lord there is not such a man left for we will not loue where we are beloued our loue is for goods not for doing others good and if we haue any of this water shed abroad in our hearts Oh! how is it mixed with mudde truely our loue is short and shallow weake and often interrupted It is hardly kindled soone quenched beginnes with a flame but suddenly ends in smoke and smother We haue little fewell much quench-coale a drop of water will extinguish our loue a small puffe will put it out Our affections are like a lime-twigge to day they catch a fowle tomorrow they will not hold the softest lightest feathers so that in my hast I had almost said all men are liers who say they haue it for there 's none that hath it No not one Wee talke of it and of professors but let our loue be weighed at this ballance it will be found too light and not many amongst a million to haue any of this fire on the hearth of their hearts for all their boasting Wherefore let vs try our selues whether we be in the loue or no for either we haue in possession or at the least in resolution what hath beene said else we want the loue of God and of man Now if thou finde it in thee after due search blesse God for it follow it keepe it and increase it still But if not let these motiues following induce thee to pursue it 1. He that loueth not his brother is a murtherer and wee Motiues to loue one another know that no murtherer hath eternall life abiding in him We account murther a fearefull thing why all that loue 1 Io. 3. 15. not as we haue said are guiltie of this foule sinne and one day shall be arraigned and condemned for it 2. By loue thou maist try the truth of thy new birth for he that loueth his brother is borne of God and is not this worth the knowing 1 Ioh. 3. 10. 3. Without this loue thou art but a dead man odious in 1 Ioh. 2. 9. the eyes of God and man he that loueth not his brother is dead till now who would bee dead among the liuing how nature abhorres it we perceiue when we view but the dead corpse of our deerest friend 4. Finally loue will expell feare and make a man bold against death the day of iudgement Why doe so many Christians tremble and feare why doe they shrinke and shudder at the remembrance of death alas they want loue either in truth or in degree for perfect loue like wind the chaffe driueth away feare And know this that he who harboureth 1 Ioh. 4. 18. hate in his heart is often struck with horrour but hee who maketh loue his guest is filled with boldnesse For hee that loueth his brother is Christs Disciple and hath a portion in all the prayers of the Saints what need then such a man to feare Then get loue and forget not and if thou doe but ouer-take it at the day of thy death it will recompence all the paines thou hast tooke in thy life And that thou maist loue thy brother obserue these directions 1. Banish selfe-loue out of thy heart say vnto it with indignation Directions for Loue. get thee hence 2. Get a good vnderstanding of the worth of a christian For knowledge of that like a Bee her sting will set on our affection 3. Take a view of the best things in thy brother winke at the worst He that would alwayes pore on the defects in his owne person and not eye the best will in time hate himselfe 4. And last of all consider that Christ comes to thee and is in thy poore brother a Balaam will not beate his beast if once he perceiue the Angell of the Lord to be in him speake by him More might we adde as 1. Labour to be vnited with Christ grafted into him so shalt thou be like minded and receiue of his fulnesse grace for grace affection for affection 2. Striue also to loue God For as a greater circle comprehends the lesser so doth the loue of him the loue of all his children Thus hauing finished our discourse of loue we come to speake of a sound minde And out of the diuerse readings or seuerall interpretations we may deriue a double doctrine first that Christians haue sound mindes Doct. 9. Iudgement wisedome vnderstanding is the portion of euery Christian Godly men are not like moles but resemble the glegge eyed quicke sighted Eagle Isa 56. 10. Hos 4. 6. Mat. 23. 16. 17. Pro. 19. 2. 3. 30 2. Eph. 4. 23. Col. 1. 9. Else how should they wisely be directed in all their actions Reasons A sound minde is to the soule as a quicke eye to the 1. body And doe not good things often goe masked vnder bad 2. names euill clothed with glorious titles Now without a good iudgement truth cannot be discerned errour discouered Also by it are they taught what they may and what they 3. may not doe in their callings For all thinges lawfull are not alwaies expedient Moreouer by it they conceiue of their owne abilitie and 4. is not that needfull What more common euill in these times than to presume aboue our strength Besides when many good actions meete together like 5. the sunne and Moone in one line as sometimes they will a sound minde doth direct which is best to be done which not for the present And is it not that which teacheth them to obserue all 6. due circumstances order manner in doing of good for the excellencie of a thing is in the well-handling of a matter This confutes the doctrine of the Papists who lull men Vse 1. in ignorance
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
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
which is that When we haue done all we can to confesse our selues vnprofitable seruants Let vs neuer dispute with our Maker plead perfection or by our selues iustifie our selues or expect the least reward Surely he that is well acquainted with his owne inward corruption and actuall transgressions will neuer boast of his owne worthines And no one point which the Papist doth defend hath caused me to doubt more of their finall good estate then this For if they were borne againe of the water and spirit they by their owne frailty would haue learned experience to haue beene farre from the least thought of merit Wherefore in thy best condition say Lord thy mercy is my merit thy free fauour my felicity Where Paul in the twelfth verse and now againe in this maketh mention of the last day we note that A good mans minde is often carried to thinke on the day of Doct. 5. iudgement Iob. 19. 25. Psal 17. vlt. 2 Cor. 5. 2. Phil. 3. vlt. For when they cast their eye on the poore creatures the Reas 1. which groane for our sinnes and shall not be freed vntill that time how should a good man who is mercifull to his beast but remember that day wherein they shall be deliuered into the liberty of Gods sonnes Gods children haue many false tales father'd on them and Reason 2. with strange aspersions are they besprinkled the which as vpon Eagles wings fly through towne and tauerne country and citie Gath and Ascalon vnder the great broad seale of good fellowship neuer to be reuerst or contrould vntill the Ancient of daies the searcher of all hearts that impartiall iudge haue the hearing of the case which must be at that day The faithfull feele and find in themselues many great infirmities Reason 3. of soule and body the which shall neuer be perfectly cured till Christ shall appeare So that the very losse of a tooth or of the least member will carry a good mans minde to that day wherein he beleeueth to be made perfect And he is so affected with his Sauiour he hath such a secret Reason 4. loue to all the Saints of God the which he neuer saw and a desire to behold the great possession his Father hath prepared for him the which he shall not fully behold and in soule and body absolutely pertake of and ioyntly enioy vntill Iesus come to iudge the world that his minde is often carried thither And is it not the great day of reaping the yeere of Iubilee and the marriage of the Lambe and his beloued Shall not the Diuell and all his soule spirits that haue persecuted the Saints of God be rewarded according as they haue rewarded vs and all the faithfull take possession of that glorious and immortall kingdom where they shal all with one tongue and heart with ioy vnspeakeable and glorious sing glory to God praise to the Lambe without the least inward opposition or interruption the which is their chiefe desire that heere on earth they ayme at that wherein their greatest blessednesse consisteth for euermore So that wonder not then if the faithfull haue their mindes often carryed to thinke on the day of iudgement And if this bee thus as it is indeede What shall wee Vse 1. thinke of such who neuer minde this day verily they are much affected with earthly pleasures and profits and haue little regard of the greatest good Many men in the Inne of this world are like the swaggerers and prodigals in a Tauerne who call freely eate and drinke laugh and are fat but neuer minde either the reckoning or the time of haruest for they haue sowne no good seed neither haue wherewith to discharge the shot therefore suffer these things willingly to slip and absent themselues out from their mindes because they haue or can expect no commodity by either But the faithfull man is of a contrary mind for he is sparing in expence and hath scattered much good graine the which will bring a goodly crop at his Masters appearing the great day of reaping both of which cause him often to looke vpward And by this Doctrine wee may proue whether wee bee Vse 2. like minded or not to the most faithfull person Doest thou againe and againe thinke on this day Is thy minde often carried to this obiect So arest thou on high with the wings of faith and a sound eye to this hill why then thou art a right bird truely bred and not of the bastard brood Euery crosse base imputation false report ach in the ioynts corruption in the flesh and spirit each good action faithfull prayer motion of true affection towardes Christ and his members heauen and holinesse will carry the mind of him or her that's truely religious vpright hearted to this Mountaine Marriage day and time of refreshing So that findest thou this in thy selfe then be of good cōfort for thou art of the Brides company and one that shall see the euerlasting light sit downe and reape ioy and gladnes life and glory in the largest fields of Gods goodnesse the heauenly Canaan the new Ierusalem which is aboue But if thou art destitute of these kinde of motions eleuations then striue for these properties that are the inseparable breathings and mouings of an holy heart sound minde and blessed person The very frame of nature stretcheth forth her necke and peepeth vpward to this season And shall the Eagles of the Churches owne breeding neuer flutter with their wings and cast vp their piercing eyes to this rich prey but stand a pruning that were a thing incredible Therefore haue this in thy selfe and bee blessed for euer We may further collect where Paul prayeth for mercy against that day that All our prayers are to be grounded on Gods promises Gen. 23. Doct. 6. 9. 12. 2 Sam. 7. 25. 1 King 8. 25 c. For our Apostle knew full well that such a time would come and that the Lord would reward euery good worke at that season by vertue of his former promises Because that they are all Yea and Amen in Christ Iesus Reas 1. not one but shall be performed sooner or latter Againe otherwise wee can haue no hope to bee heard Reas 2. For no faculty can or ought to extend it selfe beyond its adequate and proper obiect it is limited by its peculiar Rules The eye of the vnderstanding and foote or hand of faith may leade vs to God the first Ens and cause of all things but beyond that they cannot passe for there is nothing further to act or rest on Hee therefore that prayeth without a promise denyeth his owne request What madnes then is it for the Papist to pray to Saint Vse 1. and Angell Can they make promises in Christ or haue we any such ground giuen vs of God Vaine wishes are reprehended hence as when men pray for impossibilities and this doth meete with those that vse vnlawfull imprecations and also the blind devotion of
most preferment and the face of man but not one of a thousand in the first place the mercy of God But beloved let vs be of another mind striue we to haue Vse 2. this liquor shed abroad in our hearts to haue a sensible feeling of his tender mercy and sacred affection so shall we eat our bread with gladnesse and drinke our drinke with a chearfull heart be mercifull as our heavenly Father is mercifull to vs vnto our kinred and acquaintance the want of this causeth deadnes of affection doubting in the promise and rebellious disobedience both to God and man for wicked men are alwayes mercilesse men because that none can exhibitie that to another the which he hath not first received himselfe for as mercie is deriued vnto vs we accordingly deriue it to our brethren and now we proceeede to speake of Peace Peace Hence we also obserue that As grace and mercie so peace is a principall thing to be sought Doct. 7. for Take peace in what sence you please it will be worth the having Peace every where is commended and commanded 1. For the peace of God it passeth all vnderstanding 2. Peace Reas 1. with man is no small favour this made the face of Esau to Iacob looke like an Angell 3. In the dayes of Peace we may goe out build houses plant vineyards thriue and prosper 4. How soundly may we sleepe awake with ioy and runne into the Sanctuary when this double garment of externall and internall peace doe cover our beds and round about beset and guard our persons None know the worth of it but such as sometime haue wanted it and beene at warre with God and the creatures Away then with the courses of some who would be counted Vse 1. Christians that thinke not of it care not for it but of far greater blame are they worthie that seeke to set enmitie betweene God and man neighbour and neighbour Doe these seeke after peace Doe they wish it Or rather doe they not shut it out of place and person and set open the gates of warre and strife at all times every where These desire to swimme and fish in troubled waters and of their father the devill are they for his worke they delight to doe But let all the sonnes of peace pray for it entertaine it and Vse 2. make it their onely companion It s of great worth every way profitable What creature covets not peace Ioyeth not in it And shall not the reasonable desire it striue for it To liue and not to haue peace with man is vncomfortable but to be at warre with thy Conscience is most miserable its better not to be than not to haue rest peace Why could not David build the Lords house Why He wanted outward peace Why was Cain so netled in soule Why He had not inward peace Why are so many millions miserable Why They are not at peace with God and doth not experience tell vs that times of trouble hinder Traffique Let vs all then cry with the Prophet for our Ierusalem Peace be within thy wals and prosperitie within thy Psal 122. 7. pallaces Seeke to the God of peace for all kindes of peace Salute we our friends as Paul did his Grace mercy and peace be with you Say we to the house wherein wee set a foote Peace be vnto thee and if it be not worthy thou shalt not lose thy labour for it shall returne to thy selfe And thus much of this Point From the order of these words somewhat may further be observed as that Men without grace haue no true or sound peace Doct. 8. They haue a sound of feare in their eares quake at the shaking of a leafe tremble at the least terrible tydings and like the raging Sea cast vp mire and mudde There is no peace saith my God to the wicked Levit. 27. 36. Isa 57. vlt. Let the cause be removed and the effect will cease where fire is wanting heat will not be had and though some seeme to be ever at peace yet they are never at peace For they are fallen from the Creator God and its vnion Reas 1. with the Creator which giues rest to the creature if the foundation be not firme the building will reele and totter 2. And haue they faith No How then should such purchase and procure peace For onely justification by faith since the fall of man bringes sound and setled peace 3. And as they want faith so they haue no hope whereon to leane that their soules may finde peace 4. Adde to all this a guiltie and naughtie Conscience and how should they partake and be possessed of true-inward peace Gen. 4. 14. Dreame not then that all is peace that seemes so for what Vse 1. peace can a prophane person haue within him that wanteth faith and grace Nay how ever he cary the matter he is at warre within himselfe The wounded Deere runs skips and leapes yet the Arrow or Bullet stinges paines torments at the very heart and before long will cause a fall a death So vnder a chearfull looke the soule may be sorrowfull and all that laugh in the face are not at peace within Who then is he that would haue true and sound peace Vse 2. Let him striue for mercie and grace for as the shadow the bodie heat the fire these follow the one the other Many imagine they haue it yet are fouly deluded deceived I deny not but the wicked may haue a peace but it s not worth the naming for it runnes not from a cleare fountaine it springs not from a sweet root and therefore one drop of this we haue in hand is worth a thousand of that as a litle rose-water a whole glasse-full of mudde 2. It is not constant neither but often interrupted every thunder clap will cause such to quake to tremble and at the last they shall certainly be consumed O that men were wise to gather grace so should they haue peace at their latter end in the meane while be like Mount Sion vnmoueable Graunt that such may haue outward troubles yet they shall haue inward peace that passeth all vnderstanding And now we proceed to another Point Where Paul in all his former Epistles nameth but grace and peace and writing to Timotheus whom he loved so dearely addeth mercie in his Salutation we note that The degree of affection cannot be covered Doct. 9. As the truth so the measure of loue will show it selfe and and not in words onely but likewise in action Doe we not see this in Iacob towards Rachel Ioseph to Beniamin Ionathan to David And the people to Ionathan Gen. 33. 2. and 43. vlt. 1 Sam. 20. 2. c. For the disposition of the heart over-ruleth the outward Reas 1. members and like a strong streame moueth all the wheeles according to its motion 2. As he that loues would declare 2. the truth of it so would he its degree
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
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
we note that Power loue and a sound minde should moue vs to be resolute Doct. 1. in good actions and to stirre vp all other gifts we haue receiued Againe we obserue as they bee in opposition with the word feare that Doct. 2. The Spirit of power expelleth feare For the weaker is easily subdued by the stronger Men of strength will with ease ouercome feeble Infants Besides we collect that Loue driueth away feare Perfect loue casteth it out as another Doct. 3. Apostle writeth 1 Ioh. 4. 18. And this may be obserued also that A sound minde putteth away the Spirit of feare Doct. 4. He that knoweth all the dangers in his voyage and hath skill to guide the Barke will not feare shipwracke Ignorant Pilots so iniudicious Christians are timorous persons Reasons For 1. It will teach a man why he should feare 1. 2. 3. 4. Vse 2. What to feare and what not to feare 3. When he is to feare when not to feare And 4. How to feare for kind measure Wouldest thou then not feare as the wicked doe then striue for a sound mind a profound Iudgement And as they depend one on another we gather that Power loue and a sound minde are of absolute necessity for a Doct. 5. resolute Christian Preacher or private person For Power without Loue can worke but will not Reasons 1. 2. 3. Vse 1. Loue without power would worke but cannot And Power and Loue can and will but a sound minde is requisite to guide both Woe then to those that stand in the Sanctuary of God to feede his flocke and haue none of the three neither seeke for them It had beene good for such they had gone to plow or Cart. I say no more of them but the Lord haue mercy vpon them In the name then and feare of God let vs striue for these Vse 2. three this cord will not easily be broken Get wee power loue sound minds so shal we be resolute in good courses and fight valiantly the battels of the Lord. Sleepe not with the veyle of darknesse ouer thine eyes couer not thy heart with the mantle of hatred neither be thou like the cripple that is alwaies crawling or relying on his crutches But get thou the annoynting of grace from aboue that thine â—â—es may be opened loue shed abroad in thy heart and strength and nimblenes to run through the whole man Omit not the season neglect not the meanes least thou seeke one day and shalt not be heard And finally we note another thing that Doct. 6. Power loue and a Sound mind are the gifts of God Man by his fall lost all Learne then whom to praise for them if thou best them whither to goe for them if thou want them VERS 8. Be not therefore ashamed of the Testimony of our Lord neither of mee his prisoner But be partaker of the afflictions of the Gospel according to the power of God TWo things in generall in this verse are to be obserued The Logicall resolution 1. A Dehortation 2. An Exhortation In the Dehortation are three things 1. What the Apostle dehorts from viz. Shame 2. Whereof Timotheus must not be ashamed viz. 1. Not of the Testimony of Christ 2. Neither of Paul his prisoner And 3. The ground why hee must not bee ashamed is contained in the word Therefore In the Exhortation three things also may be noted 1. To What the Apostle exhorts him and that is to suffer afflictions 2. What afflictions such as accompany the Gospell 3. How he must suffer according to the power of God And the word Therefore may also be a ground to the Exhortation as to the Dehortation The Theologicall Exposition Be not therefore This word therefore presupposeth two things 1. An inference drawne from some precedent reason 2. A thing to be omitted or performed subsequent Ashamed Shame is an effect that followeth the commission of some evill and alwayes is a companion of true repentance But by not being ashamed Paul intendeth more as Boldnes resolution constancy perseuerance Of the testimony of our Lord. That is the Gospel of Christ and it may be called his Testimony for 2. Reasons 1. For Christ did seale it with his bloud 2. Because in the Gospel testimony is giuen of Christ Testimonies are either divine or humane they be inarteficiall arguments hauing little force of arguing or prouing a thing and that they borrow from the artificiall for they haue it not in their owne nature Now the Gospel is a divine testimony and hath great power and authority because the author of it Christ was trueth it selfe and they that penned it were carried by the Spirit and could not erre Neither of me his prisoner There be two sorts of prisons and prisoners spirituall or corporall of spirits or of persons Peter speaketh of spirits in prison where note by the 1 Pet. 3. 19. way that soules departed are in place contrary to the iudgement of some But here is meant a corporall or personall prisoner for so was Paul at that present And he ioynes himselfe with Christ because his cause was coupled with Christs The Exhortation followeth But be partaker of the afflictions of the Gospel or Doe thou suffer together for the Gospel This word Partaker intimates 2. things 1. Companions or diuers persons 2. A thing devided or shared amongst them The persons Companions to Timotheus was Paul and others the thing they had part of was afflictions And afflictions are such as either wound the soule or body for man consisting of a double substance may suffer two kinds of torments But man onely can hurt the body not the soule of Paul was in their fingers Of the Gospell Gospel in Greeke is glad tydings and Gospel some deriue of God and speech saying it is an old Saxon word signifying Gods speech or good speech The sense is Endure such troubles as accompany the Preachers and embracers of the word of God and of Christ According to the power of God There is some difficulty in the vnderstanding of this phrase and my Authors say nothing to content me Some vnderstand them thus Being moued by or with the power of God others reade Being perswaded by the Gospel which is according to the power of God that is in which the power of God doth plainly shew and declare it selfe For my part I take this to be the truth that Paul wold haue Timotheus to suffer as he was able and had or should receiue ability from God And hee seemes to answere a secret obiection that might arise in his sonnes heart He might thus reason How am I able being yong and weake to endure such great troubles as accompany Paul and other strong Christians Paul takes away this thus Why Timothy doe thou suffer according to thy power beare what thou art able for that 's all I require of thee or that the Lord will afflict thee withall Being that the Lord hath
with 2 Chron. 9. 21. Which was committed to thee The word in the Greeke here vsed is the very same which is in the 12. Verse and it properly signifieth a Deposition or thing committed to our trust and faithfulnes If you say that this Exposition crosseth that in the 12. Verse where we did interpret it of Pauls soule or saluation the answere is this he that preserueth faith and loue and the graces of the Spirit in him shall be saued and they that commit their soule and saluation to God are carefull to preserue grace within them for the one is a meanes of the other And there could be no danger in expounding this good thing to be the soule for its a good thing and by Christs affirmation more worth then the whole world But the gifts of the Spirit is the truest interpretation Keepe Or hold fast that is cherish preserue haue in safetie By the Holy Ghost These words may haue a double 〈◊〉 If we read them as some doe thus That worthy thing which was committed to thee keepe by the Holy Ghost then the holy Ghost may seeme to be he that committed this worthy thing to vs that dwelleth in vs which is a truth but the other I take to be the naturall meaning for Paul informes Timothy how by whom he is to keepe that worthy thing and he tells him that is done through the holy Ghost By the Holy Ghost is to be vnderstood the third person in the Deity Which dwelleth in vs. The Spirit here is described by 3. things 1. That he is holy 2. By an effect he dwelleth 3. By the subiect place where and 't is said to be in Timotheus and Paul and in euery beleeuer also he dwelleth As I haue lately perswaded thee to keepe the patterne of The Metaphrase sound words so now I likewise exhort thee as a meanes for the performance of that dutie that thou cherish encrease and hold fast the good and worthy graces of God committed to thee and that are within thee And for thy better direction I would haue thee to know that the onely way whereby they are preserued is through the holy Spirit of God that hath his a blode and dwelling in me and thee That worthy thing The poynt hence is plaine which is that The graces and gifts of God are good and worthy things Pro. 3. Doct. 1. 14. 15. Luk. 14. 34. Phil. 1. 6 The causes of them are holy and good For the chiefe efficient Reas 1. cause is God and is not he good the instrumentall is the Word and Preachers and are not they good Indeede Heb. 6. 5. wicked Ministers for the most part beget men as Adam did after his fall in their owne image yet as he is a man sent from God and in regard of his calling he may be called good and doe good And from their effects they may be called good for they Reas 2. make him good before God in whom they be they doe stirre vp and enable a man to doe good they will weaken all euill in that person where they dwell they will make our actions good and neuer leaue vs vntill they haue brought vs to perfection of glory Here are those reprehended who neuer had any care to Vse 1. possesse these worthy things Nothing in man or out of him that is of greater worth and nothing lesse regarded We doe count that person blessed that hath his house hung with rich Arras his chests full of gold and his barnes stuffed with corne and yet we neuer haue esteeme of these excellent and rare things Truely the least degree of faith is more worth then all the gold of Ophir a remnant of true loue then all the gay garments in the world Hope of heauen will more reioyce the heart of Dauid then his scepter and kingdome But men doe not thinke so neither will they haue it so yet the day of death like an equall Ballance shall declare it to be so This may serue to comfort the poore man who like Peter Vse 2. hath neither siluer nor gold Hast thou faith and loue and hope and zeale that all the world quarrell with then thou hast cause to reioyce and be glad Many wish to be as wealthy as such and such But what Art thou a poore Christian and hast thou grace Why then except he haue it too thou art richer then he One is rich in goods voyde of grace thou hast grace but wantest riches wouldst thou change estates with him No no then be content and of good comfort Are they worthy things Then put them to the best vses Vse 3. and abuse them not Its pitty to heare how many men lay their faith to pawne and pledge their hope for every trifle crying By my faith t is thus As I hope to be saued it s not so nor so Is this well done and will our master take it well at our hands that his graces and gifts be thus employed I trow not Wee make great stirre before wee lay to pawne our chiefest Iewells yet we let our faith goe freely which is more worth then all And it is to be feared that God will seuerely correct this or we may doubt rather that they who doe thus haue no faith or hope at all for if they haue they know the worth of it and how they came by it and whatsoeuer many iudge it s not easily gotten But such play the Logicians and make a distribution saying They sweare but by their Ciuill faith not by that which iustifieth I answere first that this distinction will not iustifie them Againe how shall a man know when they sweare by their civill faith Sure they sound alike therefore they must giue another accent or tone els they may and others too be mistaken But when will such be wise Is it not the greater offence to place the meaner and baser thing and creature in the Creators roome Let them iudge And in the last place seeing these be worthy things Let Vse 4. vs all labour to possesse them for of how much more value a thing is by so much the more we should striue to obteine it And to perswade vs hereunto Let 's consider to what they be likened Grace is compared to fire to water to food to ayre and to gold and siluer Is it not a misery to want fire to warme vs water to wash and refresh vs food to nourish and to strengthen vs ayre to breath by and to coole vs and gold and siluer to enrich vs We could not but thinke him a poore man that a miserable place where all these be wanting and shall wee not see our owne woe when we doe not enioy these things All our sacrifices are to be seasoned with this salt boyled in this liquor rosted with this fire if acceptable to Christ or profitable to his members See then the worth of the one by the want of the other Haue wee not now time and
meanes to furnish our selues But will this winde blow this tyde returne this fire descend and this treasure be got when we expect it desire it No such matter Then take the oportunitie leost the time come and the evill dayes approach wherein we shall say that are haue no pleasure in them And let the rarenesse too of this thing worke in vs some desire to endeuour for it For all men haue not grace and faith it s sowne but in few Countries and where it is it s not found growing in each mans grounds Wee say that things farre fetcht and deare bought are the greatest dainties Why doth not this treasure come from farre and what Ship could bring it to vs except Christ the Lord What could purchase and ransome it but the precious bloud of the Sonne of God Will not these things allure thee Why then beware least the Lord haue a purpose to kill thee Keepe The thing we note from hence is this that Grace once gotten is to be preserved Doct. 2. We must hold fast the good gifts we haue and neither suffer sinne or Sathan to plucke them out of our hands And every where we are bid to grow therein Revel 2. 25. Heb. 6. 6. 2 Pet. 3. vlt. Lude 21. Because if grace grow weake the patterne will not be Reas 1. practised When all the parts of the naturall body be in a consumption can we walke and worke in the duties of our particular callings And if the New man waxe pale and pine away the pathes of Gods commands will not be run or trodden For as all naturall actions proceed from the bodies strength and the purest spirit so doe all spirituall from the vigour of grace and the Newman Againe if grace decay then corruption will grow for as Reas 2. it was in another sense said of Christ and Iohn the Baptist so may it of these two When the one encreaseth the other decreaseth This checketh the carelesnes of some Christians who Vse 1. play the Prodigall with their spirituall portions in mis-spending or permit their graces to fall into a consumption It was a reproofe made by the Spirit I haue somewhat against Rev. 2. thee for thou hast left thy first loue and the same hath befallen many persons When men haue got some competency of wealth they lye long in bed and will not vp to worke and and so their riches waste In like manner it falleth out with Gods children for when they haue attained to some competency of gifts they are highly conceited grow idle neglect the meanes and so are ouertaken with spiritual pouerty then the which what greater damage losse We must then learne here not onely to get grace but to Vse 2. keepe it We will mourne if we loose our money grieue if we be depriued of our corne naturall strength and earthly commodities And shall the losse of grace neuer pinch vs pierce vs Shall Ionah be so dejected for his Gorud and we neuer be moued when grace is withered ready to persh Shall the earth-worme sigh at the losse of goods and we neuer shrinke at the shipwracke of heauenly gifts No greater damage then this none lesse regarded more insensible Let our plants begin to prin our haire waxe gray or fall it will make some impression But grace may decay the spirit faint and few be wounded in heart Yet to such a time shall come of great mourning Then get grace keepe grace so shall corruption be expelled extenuated and the patterne of sound words obserued practised A second instruction we gather out of the word Keepe which is that Spirituall gifts are in danger of loosing Doct. 3. Grace got may be lost Else wherefore should Paul bid his sonne keepe the worthy things in his custody We giue the greatest charge when things are most subiect to perill damage or destruction This poynt hath its proofe in holy writ For did not Sampson loose his spirituall aswell as or rather then his corporall strength and sight the shearing of his head was the cutting and killing of grace in the heart for by that another thing is meant The Church of Ephesus left though not totally lost her first love David desired to gather strength See Iudg. 16. Rev. 2. 4. Psal 39. vlt. 51. And this cometh to passe through our own negligence Reas 1. for when we doe not employ these talents to their proper ends or watch ouer our selues or neglect the meanes to preserue them or dig them in the earth not vsing them at all we shall either haue them remoued from vs or at the least weakened in vs. Fire must haue fewell or it will cease to flame infants are to be fed or they will be feeble And so must the babe of grace the new borne child of faith or fall into a fit of languishing Againe it may come to passe in respect of the Preachers Reas 2. and that of the bad or better sort False Teachers did creepe into the Church of Galatia and they fell from their former stedfastnes And when such as be truly sent preach rarely coldly negligently and watch not ouer their flocke much grace may be lost by their default Let the sheepe fast or feed barely they will grow lanke and leane of body Besides the Diuell cannot endure that grace should grow Reas 3. and corruption decay for then he shall lose his croppe and his hope shall perish therefore he is nipping this fruite in the bud and would teare it if he could vp by the roote and though he cannot yet hee will venter at all Finally the Lord may suffer it to be lost at the least for Reas 4. a time in our owne feeling and that for these causes 1. When we begin to swell waxe big and are puffed vp with his graces which should humble vs. 2. When we are too seuere in censuring of our weake brethren And 3. When we grow ingratefull to him for the gifts he hath freely conferred vpon vs. For God cannot endure pride security or ingratitude therefore he permits oftentimes a winter whereby for a season these flowers looke dead and withered Wonder not then if we see some backsliders in our Vse 1. times as hath beene in former ages For it s no vnusuall matter to finde declinings in this kind And it 's a disputable question whether any Christian what euer except hee depart soone after his conuersion doth grow and goe from strength to strength without some losse of the inward power of the graces wherewith he is endued For Churches in generall persons in particular haue had their symptomes and distempers And this is to warne all men to watch the more diligently Vse 2. ouer themselues that this languishing doe not befall them As also to try themselues if they haue not fallen already from their former perfection and left their first faith And here two things may seeme needfull to bee proposed 1. How farre a man
creature cannot but haue a large extent a spreading operation This may informe vs what to judge of many in these Vse 1. dayes surely they haue little or none of this oyle or fire abroad and kindled in their hearts for if they had we should fee it's spreading We may truly say with Christ that Loue is waxen cold Many boast much of it but where shall we finde a faithfull louing man for all seeke their owne and not the good of their brethren We haue a prouerbe Loue me and loue my dog I wish some did not more loue their dogs then the Lords children And by this doctrine in the impartiall examination of Vse 2. our selues we may try the trueth of our Loue. Canst thou that art a Magistrate say with Moses Oh! that there were such an heart in my people to serue God being a preacher canst thou breake out with Paul I would to God that all that heare me this day were such as I am the children of the Lord Hath the Lord made thee a father and canst thou pray with Abraham and Noah Oh that Ismael might liue and Iapheth dwell in the tents of Shem that is that my disobedient seed might know the Lord God of their father serue him and be saued you that are Gouernours of families is it in your hearts and hands for you and your people to follow God doe you labour like Cornelius that all your family might feare the Lord And you that are single persons doe you helpe one another to get grace and to grow vp in godlines then this fire of true affection is from Gods owne altar descended on you this loue is shed abroad in your hearts the oyle of amity hath annointed your garments and you are of that number which with ioy vnspeakeable shall one day behold the face of God But if this desired spreading be absent your hearts are stuffed with hatred cold envy hath benummed your subtile and actiue affections and therefore take heed of this that you be not found haters of God and louers of pleasure aboue him or his If you be heare your doome Depart from me into euerlasting fire for I know you not you did neuer visit me in my members cloath me feede me or build vp my decaied body by prayer instruction example nor in affection therefore you haue no loue in you neither shall ye receiue any fauour at my hands for the head and members make but one obiect Thou wilt say vnto me How farre will loue spread it Quest Answ selfe Why from God the Father to all his children Christ the head to all his members from the beginning of Gods booke to the last letter in breife from one end of the world from one part of the large heauens vnto the other true loue would haue al sexes persons countries and kingdomes so farre forth as it may stand with the will of God the Father to be sanctified and for euer blessed for there is no bounds in loue Affection vnlesse God chaine it the which he may and doth for mans vnworthines is without limits spreading it selfe from the externall conuexe of the highest throne round about and thence descendeth to the earth's lowest center yea Loue embraceth the Lord who is infinite incomprehensible so farre forth as sound reason doth rightly guide it direct it It is a garment that doth cloth all creatures and to the vttermost of its power wrap within its louely armes the eternall Creatour He that findeth this in himselfe findeth a good thing and but that very character which is imprinted in the heart of euery true beleeuer and faithfull person I might deduct another doctrine out of the matter of this petition which is that The mercy of God is principally to be desired for our friends Doct. 5. For what Paul prayed for for his friends we should request also for ours Rom. 1. 7. 1 Cor. 1. 3. Gal. 1. 3. For if we receiue mercy from God we shall want no Reas 1. manner of thing For to whom the Lord shewes mercy to that man he will giue all gifts spirituall and corporall whateuer so farre as they be good for him Againe had we all other fauours the world can affoard Reas 2. yet without the mercy of God they would but proue curses to vs in the end for without mercy we are no members of Christ so no sonnes and consequently no heires of heauen This checkes the preposterous course of many in these Vse 1. times The Papist he entreates God that his friend may haue his Purgatory here or in another world but omits the mercy of God in the beginning The common Christian or earth-worme wisheth his kinred and companions strong bodies large possessions heapes of siluer and long life but no mention of Gods mercy all this while that is least thought on seldome prayed for He that obserueth but the custome of many in their best wishes shall heare them ordinarily crosse this Canon and method of our Apostle Let this then be a derection to thee what chiefly and Vse 2. first of all to beg of God for thy friends Aske not that thy sonnes may sit at the right hand of Christ in his earthly kingdome for it is not of this world Cry not for Quailes in the wildernesse for they may choake thee and thine nor for riches for the theefe may breake through thy wall carry them away seeke not long life or like Saul the honour of the people But cry to the Lord for grace and mercy this this is that one thing necessary for thy selfe for all thy friends And though few doe thinke so yet it is so for if the Lord doe not deny thee this then hee will deny thee nothing and hee that hath this shall haue all things This will wash away thy sinnes cloath thee with the righteousnesse of Christ enrich thee with the sauing graces of the Spirit procure thee food and rayment sanctifie all things to thee affliction and sinne it selfe giue thee comfort in trouble hope in death and carry thee to the throne of God where in his presence thou and thy friends shall haue fulnesse of ioy for euermore Then when thou prayest say The Lord giue mercy to me and my friends to them and their families For hee oft refreshed me In these words wee will briefly point out the Doctrines and handle some of them From the person refreshed Paul we gather that Want may befall Gods dearest children Doct. 6. Iacob sometime went ouer Iordan with his staffe Ioseph was once no rich man the widow of Sarepta was in a great Gen 32. 10. 1 King 17. 6. Luk. 16. 20. strait Lazarus was poore and it is said the women did minister to Christ Luke 8. 3. of their substance The Lord doth it for many Reasons First to correct his for the abuse of his creatures for Reas 1. when wee haue like the Prodigall mis-spent abused or surfetted on them the Lord in