Lectures Upon the Epistles to the Thessalonians, Part 1 · Lecture 12
THE TWELFTH LECTVRE VPONUPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.
1. THESSA. CHAP. 3. verſ. 9. 10. 11. 12.
9 For vvhat thanks can vve recompenſe to God againe for you, for all the ioy vvherevvith vve reioyce for your ſakes before our God.
10 Night, day, praying exceedinglie that vve might ſee your face, and might accompliſh that vvhichwhich is lacking i… your faith.
11 Novv God himſelfe, euen our Father, and our Lord Ieſus Chriſt guide our iourney vntounto you:
12 And the Lord increaſe you, and make you abound in louelove one tovvard an other, and tovvard all men, as vve doe tovvard you,
IN the Text immediatlie going before, welbeloued in Chriſt, wee heard of the ſending forth of Timothie to the Theſſalonians, we heard of his returning, and what tidings he brought: hee reported to Paul of the Theſſalonians, concerning their faith and perſeuerance in faith, concerning their louelove; and particularlie of that remembrance they had of Paul, who had founded them in the faith of Chriſt, in his abſence deſiring moſt earneſtly to hauehave his preſence againe. Laſt ye heard what effect theſe tidings reported by Timothie vvrought in Paul: they wrought conſolation and joy, notwithſtanding all the afflictions and miſerie he lay in in Athens for the preſent.
Now brethren, to come to the text vve hauehave in hand. In this text he does two things: firſt he ſhowes vvhat thankſgiuing he gaue to God for them and for all that joye he had conceiued of the glad newes he heard of them: he ſhowes how earneſt & inſtant he was in prayer for them, crauing day and night that hee might ſee them face to face, notwithſtāding that report he heard of them by Timothie. Then in the ſecound part of the text he falles out in a prayer continewing to the end of the chapter, firſt beſeeching God the Father and the Lord Ieſus Chriſt to direct his journey toward them: next deſiring God to increaſe them, and make them to abound in louelove euerie one toward an other, and toward all men in the worlde: thridlie beſeeching God that he would eſtabliſh their hearts before him in all holineſſe at the comming of Ieſus Chriſt with his Sancts. There is the effect of the text ſhortlie. Novv to returne and to ſpeake of the firſt part: he ſhovves his thankſ-giuing and prayer to God for them. He ſayes, For vvhat thanks can vve recompenſe to God againe for you, for all the ioy vvherevvith vve reioyce for your ſakes before our God. I can not get a heart (would he ſay) to thanke my God for it,Ioy in the hart burſtes out in thankſgiuing. as I ſhoulde doe. The text is verie plaine. So the doctrine is eaſie. Firſt heere vve ſee. vvhen the heart of any man conceaues a ſpirituall joy for the grace of God, eyther beſtowed on him ſelfe, or vponupon others, it is not able to conteine that joy, but it muſt breake out, and it muſt open the mouth to giuegive thankes and praiſe to the Lord: for of the ab…ndance of the heart, the mouth muſt ſpeake. If the heart …, be it good or euill, the har… muſt opened mouth, and … muſt ſpeake either good or euill. Then the ſecond thing … be marked in this text, is w…ē the joy of the hart opens the mouth to vtter thankes, what euer be the … and meane of joy, the firſt thanks that are giuen will not be giuen to it eſpecially. (Paul heere giues not the glorie of this joy to the Theſſalonians) but the mouth will be opened to glorifie the author of all grace and joy, which is God: for without him there is no grace, neither hauehave we our ſelues any grace, neither hes any other any grace in him ſelfe:Thankeſgiuing to God only. and without God there is no joy; except he worke the joy, there can be no joy in the heart. Yea, albeit the grace be giuen, yet if he giuegive not a new grace to worke joy in the heart for the grace, there can be no joy. And therefore the mouth when it is opened, to praiſe & glorifie, firſt of al it ſhold be opened to glorifie him who is the giuer of all: honour the inſtrument as the inſtrument, honour the Miniſter as the Miniſter, but let the author & worker of al hauehave the glory & thanks. Then thridlie mark. In a maner he complaines that he can not get a mouth to thanke God ſufficientlie for all that grace they had receiued, and joy he had receiued and gotten through their graces. Marke then, our thanking and glorifying of God for the grace receiued and joy conceiued in heart, it is not anſwerable in greatnes to the grace, nor to the joy receiued. For will ye cōpare theſe two together, the grace of God, and thy thankfulnes for it, the grace of God paſſes thy thankfulnes, yea, the verie joy that we hauehave in heart for the grace beſtowed on vsus or others, will be greater nor the thankfulneſſe can be: and the tongue of man is not able to vtter all that joy conceiued, nor to thank God ſufficientlie for it. Peter 1. Epiſt. 1. 8. he calles it a joy vnſpeakable: The joy the faithfull heart will conceiue, is an vnſpeakable joy. So Paul of the ſighs of the godly. Rom. 8. 28. The mouth of man is not ſo wyde, nor ſo capable of grace as the heart is. I meane of the regenerate man. If the ſpirit of Ieſus dwel in the heart, all the tongues of men and Angels, can not be able to tell nor expreſſe the thouſand part of that joy the hart wil hauehave in Gods grace for all that ioy ſaies he, vvhat thanks ſhall … giuegive to God? As he wold ſay, my mouth can not get words to vtter thanks to God the author for the graces receiued, and joy that is conceiued there throgh.
Now farther we hauehave to learne in the wordes. He ſayes, all this joy is before God,All ioy in the face of Ieſus. all the joy that the heart conceyues is in the ſight of God and in his preſence, it is all in the ſight of chriſt. No libertie ſayes Paul, but when the heart is turned to God, and laid oppin to him. 1. Cor. 3. 16. 17. No, no light of the knowledge of the glorie of God, but in the face of Ieſus Chriſt. 2. Cor. 46. No ſacretie of joy, but in his countenance, ſayes Da…d Pſal. 16. 11. And Peter in his 1. Epiſt. 7. 8. ſayes, that beleeuing in Ieſus, and keeping him in our preſence, vve reioyce vvith a ioy vnſpeak … and glorious. So, no joye for thee, except thy eye be fixt in ſome meaſure on the face of Ieſus. Looke not for it, turne thou thy back to him, and thy face from him, no joy for thee, if thou were all the Monarches in the earth: No, no joye, peace, nor tranquillitie of conſcience but in the face of God. And therfore who euer would hauehave joy, and rejoyce, and be glad in heart in this world, let him caſt an eye on Chriſt, and be humelie with him: for his face is joyfull. And what is all this joy we conceyue in heart? but as little ſparkles of the plenitude and fulneſſe of that heauenlie joy in Chriſt, all proceedes as blenks from it. Experience teaches vsus, that neither by day nor night can the ſoule rejoyce, but when it hes the preſence of the liuing God, in the face of Chriſt: for there is no ſight of him but in Chriſt.
Now laſt I gather of all this: He can not thanke the Lord eneugh for their perſeuerance. Then all perſeuerance in faith and louelove comes of God if thanks muſt be giuen to God for it, of neceſſitie it muſt follow that God is the giuer of it: and therefore it is a vaine tale to ſay that mans perſeuerance is in his owne hand: he has a free will, he may ſtand if he will, he may fall if he will. All is vanitie, all our ſtanding is onelie in God: if he holde vsus in his hand we ſhall ſtand: if he pull away his hand we ſhall fal: therefore ſeeke at God that we may ſtand and perſeuere; for without him we ſhal not ſtand one moment: & euerie one who ſtands is bound to praiſe him, who is the author of all perſeuerance. So brethren by Pauls example a Paſtor when he ſees his flock perſeuere in the faith of Chriſt aboue all men he is bound to praiſe God.
Now to the next verſe ſhortlie. As he hes ſhowen he thanked God for that grace they hauehave gotten, and the joy he had conceiued of it, ſo he addes to, and ſhowes that as he thanked, he prayed and asked more. Prayed, how long▪ Night and day, After what maner? Excedinglie vvith all feruen…e. To whom pra…es lie? to God the Father and his Sonne Christ. What prayed he? that he night ſee their face. And to what end? ha… he might accompliſh that vvhichwhich is looking in their faith. That is the effect of his prayer. So the Apoſtle vvould hauehave prayer continualie joy…ed with thankeſ-giuing. And there is not ſo great matter of thankeſ-giuing for the grace which is receiued, and for the joy that ry…es of the grace,Prayer ſhould be ioyned vvith thankeſgiuing. but yet there reſts great neede to ſeeke more grace and more joy. So long as we liue heere, there is ay a want and inla…k in the beſt liuer in this world. Faith is not perfite heere. Reg…nerat: on & newnes of life is not perfite heere, no perfection in this life, and they who hauehave come fartheſt toward that glorious face of God; yet they are farre from the marke. Albeit thou haſt run before others, yet ſo long as thou liueſt here thou art far frō the mark: and therefore night and day thou muſt ask grace and furtherance: & ſay, Lord further me fil out the grace, it is not ful yet Lord the thankeſ-giuing is not full, yea the faith is not perfite. Lord fill it out, Lord augment that heauenlie life in me.
Now, behold the maner of his prayer and his continuance of it. He ſayes he prayed night and day inſtantlie After what maner? Not coldlie, but feruenthe, with exceeding great earneſtnes in praying. So ye ſee Paul hes bene a man much exerciſed in praier partlie for himſelfe, partly for others. And certainelie a Miniſter in his calling ſhould be much exerciſed in prayer, not for himſelfe onlie, but for the people he hes adoe with, night and day▪ Prayer …and not for the faſhion, but with feruencie. Then note two properties in praier The firſt in reſpect of the tyme, Praier would hauehave a inſtantneſſe and continuance: … muſt not be one word and away: no but it muſt be … night and day. Then againe, Prayer would hauehave an … Be inſtant in tyme: be feruent and earneſt … if it hauehave not feruencie it is little we uſe it is … on ſeem morning to euening … thy beeds without … in the heart, al is vaine. Then againe feruencie without … is but a vaine blaſt and will blaw away. So if thou wouldſt pray to God, and vvo…ldſt hauehave him to heare thee (for he of purpoſe holdes backe his eye to make thee inſtant and earneſt) pray earneſtlie and not for the faſhion. And when thou commeſt before that Majeſtie, preſent thy ſelfe with an ardent deſire of that that thou craueſt: wilt thou compeare before him, and not deſire that thing thou craueſt' ſo thou ſcorneſt him.
Novv the th…d thinge in this verſe is, that he might ſee their face: and that to this end, that he might fill out that which vvas inlacking in their faith. It may be demanded, Coulde not their faith be ſupplyed without Paule, that is, vvithout his miniſtrie? was it not eneugh that Paul had once grounded them in their faith, and reuealed to them the counſell of God? No, marke this: No increaſe, no growing in the faith of Ieſus Chriſt without this miniſtrie. In plaine wordes, contemneſt thou it, thou ſhalt neuer grow one inche in faith, but thou ſhalt goe backward. It is true, it is God that giues thee the increaſe and growth,Increaſe of faith onelie by the miniſtrie. 1. Cor. 3. 7. but it is as true, he giues no growth in faith and grace, but by the miniſtry. God giues the growth to the corne, but if the corne be not wattred vvith raine which is the ordinarie meane thereto, the corne will not grow. So if thou be not continuallie wattred with this miniſtrie, thou ſhalt not growe, (I ſaye ordinarelie and not extraordinarelie.) The Lord let vsus ſee the miſerable eſtate vve are into through contempt of the ordinare meane that the Lord hes appointed. Paul Epheſ. 4. 11. ſayes When the Lord paſt vp to heauen, he gaue ſome to be Apoſtles, ſome to be Prophets. &c. And how long is it needfull that this miniſtrie ſhold abide with thee? for a day, a month a yeere, or twentie yeeres? No, it is not eneugh but it muſt abide with thee ay vntill thy breath go out, and vntil thou giueſt vp the laſt gaſpe: thou haſt ay neede of the goſpell. Therefore the Apoſtle in that place he limites the time, vvhile ye come altogether to the vnitie of the faith, and vntounto the perfite man in Chriſt. When commeſt thou to that perfite man? Not ſo long as life is in thy lippe. So thou haſt need of the miniſtrie ſo long as thou liueſt. But in deede when all thy ſenſes goe away, when ſpeaking and hearing go away; then the miniſtrie leaues thee, & thou feelleſt a ſenſe of theſe things that thou heardſt before: but if thou lay not to thine eare to heare in time, thou ſhalt neuer ſee them. Brethren, ye will wonder at this earneſt deſyre he had to ſee them: Might not the ſending of Timothie, and wryting of this Epiſtle ſatiſfie him? No, he thinkes he can not doe them that goode that he would vntill he ſee them and ſpeake them, and that for this purpoſe to fill out then faith. Well brethren, when once Sathan gets a ſeuering of the paſtor from the people it is hard to get them together againe. Do what Paul could do, he could not meete with theſe Theſſalonians: For he ſayes, Sathan held him away when he would hauehave bene at them. Then ye ſee, the remedie againſt Sathan to ſtay his courſe is prayer, and inſtant prayer night and day.Preſence of the Paſtor verie povverful. But to the purpoſe: There is much in the preſence of him who hes the grace of God in him, for augmenting the faith and grace of God in men: his meſſage will do much, but his preſence will do more: the lyuelie voice of man vvill be more effectuall, nor the written word will be: his preſence will edifie more nor his letter. And ſo it is no ſmall matter to hauehave the preſence of a man that is gratious Paul knew this well, and therefore he is ſo inſtant in praying to hauehave their preſence. If the Lord hes choſen out a man to win ſoules, there is nothing in that man, but it will edifie▪ his tongue, his eye, his behauiour, his countenance, all will edifie and further men to Chriſt.
Novv in the ſecond part of this text he falles out in a prayer. There are thre parts thereof. The firſt part is, that yet God the Father and the Lord Ieſus ſhould direct his journey tovvard them, that he would giuegive him that grace to ſee them, and hauehave that mutuall preſence. Then when he is ſpeaking of the prayer he vſed to God, looke what fell out. Showing them he vſed to pray inſtantlie for them: in the meane tyme he leaues off this narratiue, and he burſts out in prayer to God. There is a ſodaine change. Now take head. If that earneſtneſſe and feruencie to pray be in the heart, the leaſt occaſion in the world wil walken it vp, and make a man hold vp his hands, and fall on his knees immediatlie: The verie name of ardent prayer vvill raiſe him vp to prayer: for as of the aboundance of the heart the mouth ſpeakes, ſo the words in the mouth will walken the heart, if there be anie ſpark of grace in it: and the hart being walkned the mouth will fall out immediatly to prayer. Looke to thy heart & mouth both. Looke that thy heart be filled with God: looke that godly ſpeaches be in thy mouth; for certainlie as thou ſpeakeſt ſo thou vvalkneſt the heart: ſpeake well, a good affection will riſe in thy hart: ſpeak euil a foul affection wil riſe in thy hart; and thy words ſhall be as bellowes to blow vp thine owne heart and the hearts of them that knovv the ſinne and vncleanneſſe.
To the purpoſe; he prayed: to whom? To God the Father. To whom next? To Ieſus Chriſt the Lord. He giues them both their owne ſtyles. Chriſt hes bought vsus vvith his bloude, and ſo hee is our Lord and wee his ſeruanes: And the Apoſtle ſayes, For this cauſe is Chriſt riſen againe, that he ſhould hauehave, … ouer all creatures. Rom. 14. 9. Nowe brethren, marke their ſtyles more narrowlie and ſhortlie. God is a name of majeſtie, but Father is a name of louelove. Paul vſes to ſet downe the majeſtie of God vvith louelove to cauſe vsus to imbrace it. This ſtyle the Lord, is a ſtyle of ſuperioritie & dominion. The ſtyle then that Paul vſes telles you what diſpoſition was in his heart in praying: he ſpoke to a Majeſtie, he ſpoke to a Lord: therefore reuerence was in his heart. He ſpoke to a louing father:Diſpoſition of the heart in prayer. therefore louelove and homelines was in his heart. This telles vsus vvhat diſpoſition ſhoulde be in our hearts is when vve ſpeake to God▪ In prayer thy heart ſhoulde be diſpoſed with feare and reuerence, with louelove and homelines. Reuerence and feare would not be allone, for then it were a ſeruile feare. LoueLove and homelines woulde not be allone; for then thou wouldſt grow in contempt. So joyne together homelines and feare, louelove and reuerence, and then in exceeding ſweetnes ſhall follow. And this was … faſhion; and the faſhion of all the godlie fathers, and this ſhould be our faſhion in prayer. Looke the perſones he directs his prayer not to prayes not to the father allone, nor to the Sonne … allone: he prayes God the Father, … Ieſus Chriſt … Lord. What ſhowes this to vsus If there were no other place in the Scripture▪ yet this declares …ſufficientlie vntounto vsus, Ieſus the mediator is equal with God the father: elſe … had neuer prayed to him & joyned him with that glorious Majeſtie of the Father? Now to open this more plainelie to you. The Father and the Sonne are one in nature, eſſence and ſubſtance: next as they are one in nature,Ieſus eternall God. ſo both their doing is but one: that that the father does the ſonne does, and that that the ſonne does the father does alſo. In Iohn he ſayes, My Father vvorkes to this day, and I vvorke vvith him. Iohn. 5. 17. Farther, the Father vvorkes with the Sonne, when he is incarnate, cled with our nature: and Ieſus Chriſt, God and man, being in our nature workes together with the Father; and the Father giues vsus all the graces out of the fleſhlie hand of Chriſt the man: all the goodneſſe that flovves to thee, it flowes through the vaile of the man-hood of Chriſt. Looke their thou ſeuere not Chriſt and his Father; and look that all thy duetie thou doeſt to them, be a common duetie: beleeueſt thou in the one, beleeue in the other Ioh. 14. 1. Praieſt thou to the one, pray to the other: ſerueſt thou and glorifies thou on… glorifie and ſerue both together: honor euer the Father and the Son together; for if thou ſeuer the Sonne from the Father, or the nature of the man from the Sonne, Father nor Son ſhall doe thee no good. For when thou praieſt to the Father, ſeuering him from Chriſt, as the Iewes do; or to Ieſus, ſeuering him from our nature, thou draweſt down a plague in ſtead of a bleſſing. Then joyne all together in prayer. Pray to God the Father, and the Son manifeſted in our nature, and looke in vntounto God the Father throgh the Sonne. Then he prayes to the Father, and to the Sonne.
What ſeekes he? In the firſt part of his praier he ſeeks, that his iourney ſhould be directed to the. Theſſalonians. Prouerb. cha. 16. verſ. 9. The heart of man vvill diſpone his ovvne vvay, but God vvill direct his ſteps. Man will ſay, I will byde heere to morrow, and there other morrovv, and he vvill be at the fire ſide, and no thought of God who hes the journey in his hand. Man diſpones his waies, but God directs them. Without God, when thou haſt taken all thy purpoſes, thou haſt not a foote to lift to doe them: and if he giuegive thee leaue to lift thy foote, vvithout him, and not knovving him, thou ſhalt not be able to ſet down thy foote in the hie way; a curſe ſhall be on thee, and thou ſhalt runne and ride to deſtruction: and either thou ſhalt goe back, or elſe goe to this ſide, or that ſide, and not in the right vvay. Brethren, vvaite ye not what ye hauehave to doe? When thou takeſt any journey in hand, thou wilt not come to the doore ſo ſoone in the morning, but the Deuill vvill meete thee▪ and if Gods Angell doe not conuoye thee, the Deuill vvill conuoy thee. Alas, hauehave ye adoe vvith fleſhe and bloode onelie? vvill ye not looke to him vvho is working aboue? All this telles vsus, that we ſhould hang on that holie will God, which is the rule of all our doing. Paul ſayes Romanes 15. 32. I vvould be at you, if by any meane the vvill of God vvill permit. Men vſes this prophainneſ…e in ſpeaking, as▪ Iames ſayes 4. 13. 24. I vvill goe to …, and buy and ſell, &c. But he ſayes to the, what art thou doing? haſt thou thy journey in thy owne hand? thy lyfe is vncertaine. I ſay farther then Iames. Suppoſe thou liue, vvhat if he giuegive thee not legges to trauell with? and ſuppoſe he giuegive thee legges, what if he curſe thy journey, and ſend Satan in the way? All this learnes vsus to hauehave God before vsus, and depend vponupon him: and to ſpeake with houes, …f it pleaſe God, I vvill doe this or that, Alwayes I ſubmit my ſelfe to his holie vvill knovving that vvhether I goe or byde, all ſhall be to my well and comfort: Hang on God. for there is no proſperous ſucces, except thou ſtriue to hauehave an hart lifted vp to God in all thy doinges. For all this vvorld vvill vaniſhe avvay, but to him who depends on God, what euer falles out al comes for the beſt, This is the rule of the Apoſtle.
Now the ſecond part of the Prayer is: Seing he can not come to them as he vvould, he prayes to God the Father, and to the Sonne the Lord Ieſus Chriſt; that thoſe thinges he could not get done by his prefence, the Lord wil do them in his abſencer that is, That the Lord vvold make them abound in louelove and charitie, first among them ſelues, and then among all men. The example he giues, is, euen as I loued you. Then when thou canſt not get that which firſt thou wouldſt hauehave; leaue not off to pray for the next beſt. There are many that when they pray for any thing, and cannot get it, they leaue off all praying. No, but vvhen thou canſt not get that firſt thing thou prayeſt for, pray for the ſecond; it may be, if thou get not the firſt, thou ſhalt get the ſecond: and well is the ſoule that gets any peece of grace. So vvhen one thing failes thee,LoueLove, the gift of god o…ely. ſeeke an other, and neuer leaue off ſuting. Then he prayes for louelove and charitie. Alas for louelove and charitie in this age: fare well louelove, thou haſt gone away out of Scotland. There is a vaine name of faith among vsus; he beleeues, and ſhe beleeues: but, louelove vvhichwhich is the true vvitneſſe of faith is gone. Fare vvell louelove. Theſe are the latter dayes: all louelove is dead. But, to the purpoſe. Ye ſee that he begges louelove from God to them. Then, it muſt follovve of neceſſitie. As faith is the free gift onelie and grovves not in our foull ſtinking nature: ſo, louelove and charitie is the gift of God, and growes not in nature. Thy louelove by nature is a foull ſtincking ſelfe louelove, thou haſt that rooted in thy heart, thou wilt hate God and all the world for that louelove: and if thou …akeſt a ſhovve of louelove to any vvho is conjoyned to thee, all it for thy ſelfe, and not for Chriſt. Thou wilt louelove thy vvyfe and children, but, not for Chriſt, but, for thy ſelfe. No ſinceritie in that louelove. The Papiſt will ſay, God commands vsus to louelove: therefore it is in our owne hand to louelove, or not to louelove: Is this a faire argument? But, I reaſone by the contraire, out of this place. Paul begges louelove at God to them; therefore it followes well, louelove is the gift of God onelie. For, if it were in nature, whereto ſhould I aske it from God? Marke one rule. It is a fooliſh thing to meaſure the commaund of God by the ſtrength of nature; and the ſtrength of nature by the command of God, and to reaſon, God hes bidden me doe this, therefore, I hauehave free-vvill vvithin my ſelfe to doe it; this reaſoning will deceiue thee. The Lord when he commaunds thee who ſtands in that Couenant made with vsus in Chriſt; with the verie command, by his Spirite he workes in thy heart aboue nature the ſame thing he commaunds thee, he workes that louelove that he commaunds thee. O the greatneſſe of this louelove of God. Say, Lord, doe that thing in me thou bidſt me doe; bid me doe nothing, Lord, but that vvhichwhich thou vvorkeſt in me, for, I can doe nothing without thee. The Lord open mens eyes to ſee this.
The next thing is the meaſure of louelove, that he askes of God▪ He ſeekes not louelove in a ſmall meaſure, he ſeeks not little louelove, but aboundant louelove. Seeke euer theſe ſpirituall giftes in as great meaſure as thou canſt, ſeeke aboundance: for, thou canſt not ſeek ſo much with thy mouth,Meaſure of louelove. nor conceiue ſo much in thy heart, as the Lord is able to giuegive thee. His hand is larger nor thy heart, and ſo be greedie of thoſe ſpirituall graces, and neuer leaue off to ſeeke, or to begge, till thou findſt thy heart running ouer vvith grace; full of louelove, full of knovvledge and light. Paul to the Coloſſ. 3. 16. prayes that the Lord would fill them vvith knovvledge: Looke Ephes. 3. 10. 20. Col. 1. 9. For, our perfection ſtandes in abundance, our glorie ſtandes in fulneſſe, and our fulneſſe goes forward degree by degree: There is nothing in this life but a growing in faith, in knowledge, &c, we are neuer filled with louelove, knowledge, &c. but we muſt grow peece and peece, vntill we ſee the Lord face to face: and then we ſhall get ſaciety, then we ſhall be filled when God (who is louelove himſelfe) ſhall be all in all thinges. And therefore grovv euer; get a peece of grouth this day, another peece to morrovve, and ſo day by day grovv, vntill thy heart be filled vvith the grace of Chriſt. As thou increaſeſt in knovvledge, ſo thou muſt increaſe in louelove: for, theſe muſt be joined together, knowledge and louelove. Knowledge is in the mynde, and louelove in the heart. Ye ſee how pleaſant it is to ſee the Sunne, but the light of the mynde whereby we ſee the Sunne of glorie is more excellent; it is the light that commeth from the Lord. Then joyne thereto the louelove in the heart, theſe tvvo ſhould anſvvere other in proportion. Groweſt thou in knovvledge of the vvay of Chriſt? looke thou grovv in louelove to God and man: othervvayes, I ſay, thy knovvledge ſhall not auaile thee; and the greater knowledge, without louelove grow there-with, the greater damnation.
Now whom ſhould they louelove? LoueLove euerie one among your ſelues, louelove, next, all men in the vvorld. LoueLove all mankinde. Ye are Chriſtians, louelove together mutuallie. Be ye among the Heathen, louelove them too, who knows not Chriſt: louelove the Domeſtickes of faith, but louelove the ſtrangers too: louelove the members of the bodie of Chriſt, but louelove them alſo, vvho are out vvith the bodie: but, in a different maner. The words lets vsus ſee, the louelove of the domeſtick is mutuall. As thou loueſt me, ſo I louelove thee: as the hand loues the foote, ſo, the foote loues the hand. So among the members of Chriſts bodie, there is a mutuall louelove. The band of louelove goes from my hart to thee, and comes again from thy hart to me: but, it is otherwaies with the louelove that reaches out beyond the body to ſtrangers: it is but a ſingle louelove going from my hart, and not returning againe from them. I louelove him, but he loues not me: I louelove the Iew, but he loues not me: I louelove the Turke, but he loues not me; becauſe he is not conjoined in a body with me: we ſhould louelove them to ſaluation. Then, learne, we ſhould not be narrovv hearted in louelove Say not, I louelove not him becauſe he loues not me: if Chriſt had done ſo, vvhen thou vvas an enemie, it had not beene well with thee. He loued thee being his enemie. LoueLove them then vvho hates thee, and them, vvho would ſlay thee. I will not giuegive a penny for thy louelove, if thou louelove them onelyonly vvho loues thee. And this telles that thou art a member of the bodie, when thy louelove reaches out with the bodie to others. As Chriſt loues his enemie, ſo, thou, if thou be of Chriſts bodie, vvill louelove thy enemie. Alas, the canker of our nature againſt louelove. If thou ſtriue not to louelove thy enemie and to get that rancor of thy nature ſlaine, ſlaine ſhalt thou be. Steuin when the Ievves vvere ſtoning him to death, ſayes, Lord, let it not be laid to their charge. Act. 7. 60. Therefore, as thou wouldſt hauehave thy ſoule ſafe, louelove thy enemie.
He layes downe his owne enſample: as I doe you. He vſes this commonlie when he bids them doe any thing. I craue nothing but that ye ſhould reſemble me: I louelove you, louelove ye others. There is a leſſon Thou vvho vvilt bid anie other doe well, doe vvell thy ſelfe: vvilt thou bid me louelove? louelove then firſt, thy ſelfe, and louelove all men. A Paſtor vvho vvould teach his flock to louelove, let him ſhovv louelove firſt in his life and actions himſelfe: othervvaies, he ſhall not hauehave grace in his vvords: let him caſt himſelfe to be full of louelove, and then, his vvords ſhall edifie: Let him euer ſeeke an hartie louelove to their ſaluation, and craue louelove to them, at the hands of the Father, and Chriſt Ieſus his Sonne. To vvhom vvith the holie Spirite, be all praiſe, for novv and for euermore.
AMEN.