Evangelical good conscience what it is with the rule of the Gospell For the better vnderstanding of this know O ye sonnes of Adam that God when he had created man gaue him a Law written in his heart the which had he perfectly obeyed he should haue stood for ever But he falling from the rule of gubernation fell also from conservation and so became with all his posteritie hable to death neither is there any abilitie remaining in him to recouer his former condition For knowledge is obliterated the will weakened at the least peruerted and each wheele of soule and bodie exorbitated turned out of his way onely so much light he hath left him like one of Iobs messengers as to tell him that his Josse is great and condition miserable But marke the mercie of God who hath given spoiled man another rule whereby he might purchase a good Conscience procure as great an estate and much better and that is the doctrine of the Gospell 2. In the second place To the making vp of an Evangelicall good Conscience these particulars are necessary 1. Knowledge of the Gospell else why should Paul so highly prize it So much covet it And doth not our Saviour Christ place eternall life in the Ioh. 17. 3. having of it 2. Obedience is necessary also for the Gospell requires that as well as the Law these two may not be disioyned so that thus farre a Legall and an Evangelicall good Conscience accord for whatsoever is in the genus is in the species though the species may include more in it than is to be found in the genus Grant we that animal is the genus of man and beast yet man hath more in him than animal hath to wit reason notwithstanding animal communicates his whole nature to both the species 3. In the third place let vs see the differences 1. The first is in the ground of obedience for that in Adam before his apostasie proceeded from the image of God wherein he was created but in vs vnder the Gospell it springs from faith that these two differ is evident but how is not easily discerned and who did ever affirme that they were one and the same For doth not the former come by Creation the latter by Regeneration 2. There is a reall difference in regard of the act for the Law runnes on this wise Doe and liue the Gospell thus Beleeue and liue And though to beleeue in the Gospell be a kinde of obedience because God so commandes yet the holy Ghost in the Scripture makes a distinction betwixt them And doubtlesse the head Christ obeyed the Law after another manner than we his members doe the Gospell 3. The third difference is the Obiect about which the act is conversant for the Law giueth particular Precepts how to direct all our actions The Gospell is as a staffe or stay whereon the act resteth and cleaueth vnto Hence is this phrase so frequent in the Gospell Beleeue in me and Ioh. 9. 35. Act. 16. 31. they that beleeue in or on the sonne of God c. So that the Law giues rules for the acts direction the Gospell for its supportation 4. Moreover a complete Legall good Conscience requires many acts to the perfecting of it for if one commanded be omitted or the contrary committed Conscience is spoyled shipwrackt Now an Evangelicall requires but one onely to the making of it complete For one act of beleeuing will vnite to Christ by which vnion man is made partaker of the all-sufficient obedience of Christ which is the sole and absolute obiect matter of an Evangelical good conscience For as one act of Adam brake the whole decalogue so one act of faith in Christ will perfectly fulfill it Where note that the habit of faith neither its act without its obiect makes an Evangelicall good conscience and consequently iustifies not For the whole obedience of Christ is it that satisfies the iustice of the law the which when we by faith are conioyned to him is made all ours and so are we quit from the rigor of the law by the satisfaction of Christ our furetie and that by one onely act of faith in him which is the condition on our parts to be performed for the purchasing of an Evangelicall good conscience Was not the brasen serpent a prototype of Christ and would it cure any without the act of the eye fixed on it Also would not one act of looking on it heale him that was stung with many serpents in that wildernes so the act of faith separated from Christ cures none and one act of credence in him as he is our surety will though our sinnes be great and many make vs sound perfect and helpe vs against all our maladies 4. In the fourth place for the procuring of an Evangelicall conscience wee must haue 1. Knowledge and that both of the Law and Gospell For he that vnderstands not the Lawes precepts and what it requireth can neither see his sinne or be constrained to runne vnto the Gospell for reliefe in the time of neede And though our Father Adam before his fall had hee observed the rules of the law might haue procured a legall good conscience without any vnderstanding of the Gospell yet it is otherwise with vs. For we must see our debt before wee can haue a mind either by our selues or any other to discharge it and without knowledge of the law this will not be effected And the Gospell must also be learned of vs. For it is the new couenant the law of libertie to set vs free who are in spirituall bondage And as knowledge of the law was necessarie for Adam that hee might obey and liue so is it of the Gospell that we might beleeue and liue Obserue here that a more exact knowledge especially of the three persons in the Godhead of their relatiue properties and peculiar operations is required of vs since the fall than before it For though we dare not denie to Adam the certaine vnderstanding of the Trinitie yet in the perfect knowledge of God simplie considered and of his will in the obedience whereof he might haue obtained a legall good conscience But now we are to goe a step further for our restauration because man being fallen wee are to conceiue how God the father is primarily offended how the Sonne assumed our nature to make an atonement for vs to him and how the holy Ghost doth apply the redemption purchased by Christ Iesus For in these and the like particulars consisteth the whole subiect of the Gospell and therefore of absolute necessitie in some degree to bee vnderstood and learned of vs. For this is eternall life to know God and whom he hath sent Iesus Christ and no man can say Iohn 17. 3. 1 Cor. 12. 3. that Christ is the Lord but by the holy Ghost The second ingredient for the completion of an Evangelicall good conscience is faith not that poore depraved faith which may be found in apostata men
Word is truth both in the threatnings and promises and shall be accomplished accordingly as we keepe the conditions And by obedience I doe vnderstand a conscionable care to beleeue threat and promise aswell as to obey the precept for to beleeue is to obey and to liue by faith may be called the obedience of the Gospell 2 Thes 1. 8. Many haue some care in somethings to obey the Precept but never regard to liue by faith and if they can say they beleeue in Christ Iesus then they thinke all is sure and their dutie discharged as though a man must never vse his hand but in holding fruit in it and not in applying it to the mouth assuredly faith hath a worke in every action that we performe and that not onely in assuring vs the thing is lawfull we doe but in perswading the Lord will performe his promise to vs when wee haue kept the covenant with him And vnderstand this that if we could beleeue more wee should obey more for all life motion and spirituall action comes from faith as all naturall acts are said to proceede from the forme If then these things were looked into who dares deâ—ie that a Christians course is leborious painefull and requires great diligence on their parts that will serue the Lord For knowledge of God and of his will must be had and faith and obedience too in him and his word both in the threats and promises as well as in the Precepts else no good servants From mine elders It may here be demanded if Paul served God with a pure Conscience before his Conversion I thinke it may be vnderstood of both for so farre forth as the Letter of the Law directed he was obedient liuing after Acts. 26. 4. 5. the most strict sect of a Pharisee and what he did against the 2 Tim. 1. 13. Saints was through ignorance wherefore the Lord had the rather mercie on him but it is principally meant after his Conversion For the Pharisees of which number he himselfe was vnderstood the Law according to the Letter neither could he away with the Gospell till the Lord in a wonderfull manner had compassion Acts 9. on him The Doctrine that we gather hence vnderstanding by Elders the auncient Patriarches and beleeving Iewes is that The Church before Christ had the same faith which now it hath Doct. 6. after his comming Did they not all eate the same spirituall meate And all drinke of the same spirituall drinke For they dranke of that rocke which followed them and that rocke was Christ It differed nothing in truth but in degree as a childe and an aged person 1 Cor. 10. 3. 4. Else God should be changeable but there is no variablenes Reas â— nor shadow of turning with him Iam. 1. 17. And were it not thus man should be saved after a divers Reas 2. manner which may not be admitted And did not Christ and his Apostles confirme their Reas 3. doctrine by Moses and the Prophets This confuteth the Maniches who hold that an evill Vse 1. God writ the old Testament and a good the New but one God was the Author of them both and what was darkely included in the former is more clearely manifested in the latter And this may confirme the salvation of our forefathers Vse 2. who kept the faith and to doubt no more of them than of our selues The Papists bring in this place for their Parents wherevnto we reply 1. That they were not beleevers 2. They are degenerate and fallen from the ancient faith 3. There was a Prophecie of a generall Apostasie and so their Elders are by the streame of time corrupted 4. And the antiquitie of a few or 500. yeares is not sufficient From mine Elders That Abraham Isaac Iacob whence it ariseth that The name of the righteous shall be had in remembrance Doct. 7. What though the names of the wicked rot Shall not the memory of the iust be blessed Yes it shall grow vp and flourish from generation to generation Prov. 10. 7. Psal 112. 6. For God will honour them that honour him 1 Sam. 2. 30. Reas 1. Reas 2. Also one good man will perpetuate the name of another vnto their succeeding posteritie and tell it to his children Furthermore such leaue noble and worthy Monuments Reas 3. behind them either by doing or suffering which spread their fame into all quarters and future generations And the wicked may haue an hand in this action for Reas 4. some of them may thinke well of such and register their names others as Pilate by Gods over-ruling-hand may write the truth which shall stand for ever Doe they not then labour in vaine who seeke to blot out Vse 1. the memoriall of the iust with taunts scoffes and reproaches as men doe the engraving vpon Tombes with their foule shoes Let them doe their worst spet their venome weaue a deceitfull webbe yet shall they never effect their purpose for What is written shall be written maugre all their malice the names of the wicked are written in the earth each foot shall scatter them but for the righteous they are engraven in stone with a pen of yron and for ever shall flourish Here may a man take direction that will lead him to true Vse 2. honor eternall doe iustice loue mercie walke vprightly serue in truth of heart the Lord God of thy Fathers and thy same shall ever remaine build Bethel pull downe Babel and thy name shall be everlasting Who would haue his name to rot His memoriall perish Not any then serue God from thy elders with a pure Conscience Many like Nimrod seeke a name but they in not taking the right way lose both it and themselues What person so poore if religious but is had in everlasting remembrance And who so great if vngodly but are either forgot or their names continued to their everlasting shame For when men by indirect meanes seeke prayse they lose it and purchase perpetuall reproach With pure Conscience Here is laid downe the manner how Paul served God whence the collection is that The service of God is then commendable when it is accompanied Doct. 8. with a pure Conscience These two like Naomi and Ruth must run together What tast without salt in the white of an egge What praise in that service that wanteth sinceritie And who ever in merchandizing lost so much credit as Himeneus and Philetus that made shipwracke of faith and a good Conscience The Hebrewes still put heart for conscience having no particular word for it and so doth the Evangelist so that a pure heart and a pure conscience are equivalent termes Prov. 15. 15. 1 Ioh. 3. 20. Isa 38. 3. Iob. 27. 4. 5. Acts. 24. 16. Heb. 13. 18. For otherwise the life were led either in close hypocrisie Reas 1. or open profanenesse and can that deserue praise which hath no similitude with God Nay he condemnes that which hath not
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
seeke Saluation What was Pharaoh the better in being a King Athaliah a Queene or Iudas an Apostle and cast out of heauen Where be now the Fooles great barnes Nebuchadnezzars Babel or the rich gluttons purple fine linnen and dainty fare What is now become of dancing Dalilah painted Iezabel or drunken Nabal whose eares would not tingle and hearts tremble to treade in their steps and to thinke at what a doleful haven they be landed wherefore cry and cry againe with the Iailor Syrs what shall I doe to be saued Master how may I inherite eternall life Oh thinke and thinke often that salvation is the greatest good that can befall a man for without that wee shall perish for euer and then woe to vs that euer we were borne Vs. That which hence I gather is that One good Christian reioyceth in the salvation of another Doct. 7. Paul envieth not that Timothy was partaker of the same blessing Againe we note that Certainty of Salvation may be had if it bee rightly sought Doct. 8. for Yet some thinke that Paul vnderstood this by extraordinary Reuelation Yet the poynt is a truth though it were not drawne from this Text. 2 Cor. 5. 1. 1 Io. 3 1. 2 Cor. 13. 5. 1 Ioh. 3. 19. For in the vse of the meanes we may get faith and that wil Reas 1. assure our hearts of salvation Againe God giueth his spirit to such as seeke aright and Reas 2. Eph. 1. 13. it will beare witnesse with our spirit that we be the sonnes of God and if sonnes we shall be saued This confutes the contrary doctrine of the Papists who Vse 1. leaue a man like a Meteor hanging in the ayre alwayes doubtfull But they obiect that faith is not felt by sense 1. What if it were not yet repentance is sensible and hee Obiect 1. Sol. that repenteth truly shall be saued 2. He that beleeueth is sure that hee beleeueth for as the eye doth see and knoweth it seeth so doth faith beleeue is assured it beleeueth by that faculty it hath in it selfe But the best doubt Obiect 2. Sol. True but 1. Doubting comes from the flesh and diuers causes produce contrary effects 2. Varying the minds obiect varyeth the act for the present and 3. Faith and doubting Causes of doubting may stand together when as they be neither of them in the highest but in a remiâ—se degree And as limping is a signe of life halting of motion so is doubting of beleeuing for as without life there can be no limping so without faith no doubting though I grant there may be despairing We may try by this doctrine what good vse wee haue Vse 2. made of Gods ordinances Haue we got assurance that our names are writ in the booke of Life are wee sealed by the spirit of promise are we certaine we shall be saued Why then we are good profitients in Christs schoole else not Doe we still hang all vpon seeming saying thinking and conceiting why then we are much amisse and must labour for assurance We would haue our Lease sure hold our Lands sure and make all sure and shall we take no paines to make our salvation sure Well we through the goodnes of God haue time and meanes to doe it and if we omit the opportunity the day of had I wist will ouertake vs. What is of greater estimation then the certainty of salvation and what lesse regarded more neglected Some thinke it s a doctrine impossible others cannot stand about it and many desperately in a blindfold manner cast themselues on the secret and vnsearchable mercy of God Art thou any of this number then in the feare of God amend this thing I can tell thee it will prove worth thy labour at the length though it seeme labour in vaine for the present season And hath called vs. From the copulation of these two together it is to be obserued that Effectuall vocation accompanieth Saluation Doct. 9. None shall be saued but such as be effectually called Adam was called no doubt when the Lord came in the coole of the euening and said Adam where art thou Gen. 3. 9. See Math. 9. 13. Rom. 8. 28. 1 Cor. 1. 9. Gal. 5. 8. Col. 3. 15. 1 Thes 2. 12. 1 Tim. 6. 12. Heb. 5. 4. 1 Pet. 1. 15. Iude 1. Because we by Nature are in darknesse and spirituall bondage Reas 1. we lye like Adam hidden in the bush vntill the Lord call vs out and set vs at liberty The bondage in Egypt of Israel vnder Pharaoh prefigured this and as they were called corporally so must we spiritually before wee can come to the heauenly Canaan Againe the Lord hath set downe a most sure path that Reas 2. leadeth to heauen he therefore that will come to his iourneies end eternall salvation must travell the Kings high Exod. 14. way Rom 8. 30. Israel did so to Canaan Besides if we be not called we cannot be iustified and Reason 3. consequently saued For effectuall vocation in order at the least doth precede iustification And if wee haue not this linke of the chaine we lose the other also Rom. 8 30. And last of all No vocation no true title to the promises Reason 4. for they belong to as many and no more as the Lord shall call Act. 2. 39. And he that hath not right to them but is still vnder the Law cannot be saued for we come to heauen by no other way but by the promise And here we taske the carelesnes of many that neuer haue Vse 1. care by prouing the truth of their calling to make their salvation certaine Some cry they are not assured of heauen what marvell seeing they be not called for the one is or the other can be neuer Who will expect wages when the Master of the house hath not called him to worke This teacheth vs how to get assurance of salvation viz. in Vse 2. making our calling sure Get the one and thou shalt haue the other And because thou maist the better try the truth of thy calling we will stand a litle to shew the order and manner of it We must know that preparation goeth before this effectuall The order of Gods proceeding with whom he calleth vocation And it hath 2. parts 1. A cutting off 2. A fitting This cutting off is done by the knife of the law which like an axe loppeth vs off from the wild oliue tree Adam For though we be not called by the law yet we are fitted by it In this cutting off we may obserue 1. The time when What time the Lord calleth and 2. The manner how The time is ordinarily when wee are the best able to doe the Lord service in his vineyard which is in a middle age seldome are children and rarely be old men called for the one is not of age to worke the other almost past age to worke Yet we read of some children as
answered No Lord. When a poore man hath beene alwayes in his want relieued by his rich friend will it not make him the more boldly to rely on him for helpe in time to come 2. Consider how he hath giuen thee knowledge when thou wast ignorant infused faith into thine heart being before an infidell and preserued his graces in thee from perishing For the calling to minde the dayes of old is a notable helpe for this thing Is it possible that he who hath begun to doe well will now waxe weary in so doing What man planteth a tree and will not labour to preserue the same from withering And shall the Lord suffer his pleasant plants after he hath so often pruned watered and dunged them to dye and perish for want of dressing II. Call to minde the many dangers from the which he hath deliuered thee Why mightest not thou haue beene buried in thy Mothers wombe beene drowned in the waters or deuoured on the land the theefe might haue slaine thee some crumbe choaked thee or a thousand diseases beene thy death And shall not the fresh remembrance of these things worke powerfully in thee When our Apostle had beene deliuered out of the mouth of the Lyon he gathered strength thence that the Lord would deliuer him from euery evill worke and preserue him vnto his heavenly Kingdome 2 Tim. 4. 17. 18. III. Take a view how in times past he hath dealt with his children run to and fro through the stories and acts of holy Writ and as he hath done to his servants of olde so will he doe to thee assuredly I wish that this were well thought on for its a notable remedie Psal 37. 25. IV. Conferre with grounded Christians Demand of them how the Lord hath dealt with them in some particulars for they can teach thee by experience their comforts will comfort thee also A timerous patient will be encouraged to swallow the bitterest pill when another standeth by that hath beene cured of the like disease that he now is annoyed with telleth him the experiment V. Take a view of the vanitie of all other things Our Ioh. 6. fathers ate Manna in the wildernesse and are dead For in so doing thou shalt get experience of Gods constancy the Creature is changeable sometimes killing another whiles curing But the Lord is one and the same for euer VI. Finally and aboue all Consider how the Lord dealeth with thee in the vse of all his ordinances Marke what power the Word hath in working in thy soule how it weakeneth corruption strengtheneth the new man Obserue how the Lord hath heard thy prayer in time past and now how he enableth thee to call vpon him being in the like condition Dauid from this ground cryeth out The Psal 6. 9. Lord hath heard my petition for grace the Lord will receiuâ— my prayer and therefore as one refreshed biddeth the workers of iniquitie be gone Canst thou pray at this present as in times past when he heard the voyce of thy weeping then doubt not but he will deale fauourably with thee For when the Lord intendeth to conferre a fauour vpon his children he will alwayes giue them hearts for to vse the meanes whereby he doth ordinarily convey the same vnto them and wherevnto he hath annexed his promise If Hannah prevaile for a sonne or Abraham either they shall first be enabled a long season to powre out their soules by prayer vnto the Lord. And so it is in all other things whatsoeuer I wish that every one had but the experience of this engrauen in their mindes for it would be profitable for them every manner of way And true it is that this experimentall knowledge of God is the very food and spirit and life of a Christian from which all faith patience and resolution in the times of trouble spring and flow as from their proper fountaine and roote Then striue for it in the vse of the forenamed meanes and when thou hast obtained it wonderfull and vnspeakeable are the effects that it will produce and thou shalt taste of Againe in these words wee see Paul placeth knowledge before beliefe whence we may collect this doctrine that The knowledge of God precedeth faith in him Doct. 8. How can they beleeue in him of whom they haue not heard And for this cause Knowledge in Scripture is many times put for faith Rom. 10. 14. Ioh. 17. 3. Io. 4. 10. Reas 1. Because the act of faith in beleeuing followeth the act of the vnderstanding rightly guided Knowledge is like the needle which maketh the way faith the threed that tyeth and vniteth things together And as whatsoeuer by ordinary working is in the inward senses was first in the outward so whatsoever comes to the will the proper seate of faith must first be in the vnderstanding And if this were not so then might an ignorant man be Reas 2. saued and haue faith the which the whole current of Scripture runs against As My people are cut off for want of knowledge and God shall come in flaming fire to render vengeance on them that know him not Hos 4. 6. 2 Thes 1. 8. and many more to that purpose This confuteth Bellarmine and his adherents who say Vse 1. A man may better beleeue things whereof he is ignorant then those which he knoweth If he had spoken it of the things recorded in their leaden Legend I should easily haue consented with him for I thinke that when men haue heard them they more doubt of them then when they were ignorant of them To name some of thâ—ir ridiculous fables we read of one that was sicke his stomacke would vomit vp whatsoeuer he receiued so that he being willing to receiue the Sacrament yet doubting he should not retaine it if he receiued it by ordinary course it was put the consecrated Hoste I meane to his side the which opened and after the receipt thereof closed as before And there is mention made of a woman whose Bees were sicke of the Murraine who tooke also an Hoste put it into the hiue and marke this they within a few dayes were not onely cured of the danger of the disease but there was a miraculous encrease of them in number and they had built a Chappell and steeple and bells and an Altar and layd the Hoste thereon and the Bees sung their Canonicall houres about it iust as the Monkes vse to doe in their Cloysters I could relate the like of the Lady of Loretto for ther 's bookes of her too in Folio It s reported that shee sometime vnderstand the house too being discontented displaced her selfe and passing by a wood all the trees in reuerence bended and stooped with their heads to the very earth vnto her wonder it was they had not rent themselues vp by the rootes and proffered her their standings Also the Booke sayth that one being prisoner in Turkey and there having his bowells ript out by the ayde of a prayer that he made
those that liue it are counted as signes and wonders in Israel Isa 58. 18. But what marvell sith Christ was not Isa 52. vlt. And 53. 7. knowne by it his image despised his person in carnall eyes deformed They then that cannot discerne the Sunne how should they perceiue a Starre a Candle Moreover Is our life from Christ Let vs then that are Vse 4. partakers of it returne him prayse for so great a blessing divide not this treasure ascribe nothing to thy owne selfe or others it s the root that beareth vs not we the root life is a Rom. 11. great blessing this life the blessing of blessings then let vs never be weary in magnifying the Lord for such a favour nay seeing it comes from Christ let vs returne it againe vnto him seeking his glory as he hath done our good If we beget children doe we not expect they should spend their liues for the profit of vs their Parents As the Sea therefore sends forth many rivers but they returne all againe into her bosome so seeing our life comes from Christ let it flow backe to the prayse of his Maiestie and thâ— rather wee may be induced hereto because this is the onely way to haue life and to escape death for all eternitie And here may all of vs learne instruction seeing our life Vse 5. is from Christ Iesus are we weake and feeble in our minds Runne we to to him and pray we Lord quicken me Be our children dead in sinne Bring them before Christ desire him to raise them to life imitate the poore that liued when he liued amongst them in the vse of the meanes still haue an eye to this Physitian otherwise our Patients will not be cured this is that Sunne that with his warme beames enliueth all the creatures if he be absent we are all but dead men rotten branches And to shut vp this poynt wee are to learne here to be Vse 6. carefull that we offend not this Lord of life and incurre his displeasure for if we doe we shall dye the second the eternall death Simple Polititians be they that consider not how all the keyes to convey life and death hang on his finger Will we not tremble to heare treason For its death And shall we then crucifie againe the Author of our salvation and rend his flesh in our teeth and tongues like the vaile of the Temple from the top to the bottome take heed of this for he that lighteth our Candle can easily put it out And this shall suffice to haue spoken of the Pen-man of this Epistle for the present now in the next Verse is the person mentioned to whom Paul in particular directed his Writings VERS 2. To Timotheus my beloved sonne grace mercie peace from God the Father and Christ Iesus our Lord. IN these words are two things contained a description The Logicall resolution and a salutation in the forme of a prayer the person to whom Paul sent this Epistle is described 1. By his name Timotheus 2. By a word of relation sonne 3. By an adiunct beloved In the salutation being laid downe prayer-wise obserue what he wisheth and from whom the matter what is 1. Grace 2. Mercie 3. Peace the persons from whom be 1. God 2. Iesus Christ and both are amplified by a word of relation God the Father Christ our Lord. To Timothie This word imports as much as the honor The Theologicall exposition of God or precious to God his Father was a Grecian and his Mother a Iewesse who beleeued in God Acts 16. 2. What he was in name he was in nature he honoured God was precious to God My beloved sonne Sonne is a word of relation and doth alwayes presuppose a father who gaue him his being and it is diversly taken 1. For persons Psal 79. 11. 2. for lambes branches bullets arrowes sparkes or almost any other thing the which proceedeth from a cause Genes 49. 22. Psal 79. 11. and 80. 16. and 89. 23. and 1â—4 4. and 147. 8. Iob. 5. 7. Now the reasons why Paul cals him sonne may be these 1. Because he had either begot him or at the least confirmed him by the Gospell 2. Because he loued him as a sonne and he Paul like a Father 3. In that he was yong and Paul old 4. And in regard he was so like minded to the Apostle from the first reason I take it came the name of God-father because they had begotten them to God And he addeth Beloved to distinguish him from others for he was beloved of God of the good people and of Paul also in a speciall manner Grace mercie and peace To omit to speake of all the acceptations of grace let vs know that it is tooke chiefly two wayes 1. For Gods free favour 2. For the gifts flowing from the same the first though I exclude not the latter is here meant Mercie To omit how many wayes it is accepted by Mercie here is meant a loving inclination of God to his people being in misery or for an effect of his grace or the effects of that loving inclination mercie seemes to proceede from grace and all other blessings whatsoever for by the grace of God each one may truely say I am that I am Peace It also in Scripture hath a large extent but ordinarily is received for outward rest and quiet and inward tranquilitie of the mind this latter is to be received though the other not absolutely to be reiected And what if wee should vnderstand grace as it is in God Mercie as manifested to miserable man And peace as the effect which proceeds from both Yet how ever it be this is most safe to hold that Paul wished Timotheus all good spirituall corporall temporall eternall without him and within him From God the Father In these words the Apostle manifesteth to vs from whom and in what order grace mercie and peace is derived to vs. By God is meant the first person in the Trinitie and he is called the Father because as from the fountaine all things proceed from him for by an vnvtterable yet naturall generation he begate the Sonne from all eternitie He is also a Father by Creation Adoption Preservation Againe the word Father is attributed to the whole Deitie in generall and the distinct persons in particular Isa 9. 6. Ier. 23. 6. And Iesus Christ our Lord We haue once heard for all what Iesus and Christ signifies yet here is another title annexed to our Messias Lord in the Hebrew tongue is a supporter stay or base In Greeke it signifies one that hath authoritie over a thing or person being a word of relation It is a truth that I haue writ diverse times vnto Churches The Metaphrase in generall and publike and private persons in particular wished them all blessings that might make either for their comfort and peace here on earth or the perfection of glory in the kingdome of heaven But now I haue Penned this
suffer now shall be denyed of Christ hereafter at his appearing Such as are found halting must be turned out of the way And as the words stand in way of argument we may gather that The sufferings of others should moue vs to suffer also Doct. 5. What a cloud of witnesses haue we Christ example is propounded to this purpose and many more in the booke of God that we with patience might endure the crosse and despise the shame Heb. 12. 1. 2. For its a good thing to follow a multitude in the way of Reas 1. righteousnes as it is evill to tread in the lewd steppes of vngodly persons Againe if their example moue nothing then they shall Reas 2. rise vp in iudgement against vs For are not they recorded to this purpose Let vs in time of trouble then cast our eyes on those that Vse 1. haue gone before vs for like a liuely picture they will giue vigour to our faint spirits when we are ready to faile Examples are of great force in all things and shall so many worthy patternes prevaile nothing No I ade so dull but will follow a free and forward leader And here we are instructed to giue good examples to others Vse 2. Let vs learne some incouragement by our practise to future posterities that they may be pricked forward to tread in our footesteps For vndoubtedly the best way of teaching others as we see is not by precept onely but by example also For I know whom I haue beleeued We haue heard of two causes why Paul suffered the one in that he preached the Gospell the other that he preached it vnto the Gentiles and now followeth a double reason why he was not ashamed of so doing but resolutely did goe on in the fulfilling of his Ministery Whence this poynt will truly arise that As the wicked haue pretended causes to afflict the faithfull so Doct. 6. haue they good grounds not to be ashamed of their sufferings Heb. 11. 24. 35. 2 Cor. 4. 16. Acts 5. 29. Aske Moses why he would not be called the sonne of Pharaohs daughter enjoy the pleasures of sinne for a season but chuse rather to suffer affliction his reason is at hand he hath respect to the recompence of reward Why would not Heb. 11. the Saints in their greatest tortures by vnlawfull meanes be comforted they looked for a better resurrection Wherefore did not the faithfull faint in their suffering they did account that the momentany afflictions of this life were not wâ—rthy 2 Cor. 4. 17. of that eternall weight of glory that should be revealed What reason had Christ that he would not come downe from the Crosse and saue himselfe that saued others Hee must doe the will of him that sent him finish his worke and performe his promise And he knew that his death and resurrection would be a greater miracle then to haue deliuered himselfe another way For the Children of God goe by a sure rule they ground Reas 1. their proceedings and sufferings vpon Gods precepts and promises when as the prophane haue false rules fained causes And if it were not thus they could haue no comfort in Reas 2. their suffering for blessed are those that suffer persecution for righteousnes sake Therefore they ground the cause of their affliction vpon Reason Vse 1. Wonder not then ye men of this world why the Saints in all ages haue resisted unto bloud and not counted their liues deare vnto themselues but haue carried them in their hands For they know that though man frowne the Lord will fauour though Antichrist bind with a curse Christ will lose with a blessing though Sathan tempt and terrifie the Spirit will strengthen and comfort if the flesh be weakened the spirit shall be renewed if death goe before that life shall follow after and if the world loose them heaven shall find them For so it s said that if their earthly house of 2 Cor. 5. 1. this Tabernacle be destroyed they haue a building giuen of God an house not made with hands but eternall in the heauens of the possession whereof they be assured after their dissolutions A wonderment riseth from the ignorance of the cause or the rarenes of the event and these be the proper grounds why many men admire and are astonied at others sufferings for the Gospell But surely the seruants of God haue had great reason for their courses whatsoeuer blinded men doe deeme of them For I know c. The next Instruction wee obserue from these words is this that It is an experimentall knowledge of God that will cause a Doct. 7. man to bee resolute in good courses and to suffer afflictions See this in David and in the wife of Manoah for notable are these two places for this purpose 1 Sam. 17. 34. 35. c. Iudg. 13. 23. Rom. 1. 16. 17. Because it is a great meanes to strengthen our weake faith Reas 1. Now as our faith encreaseth so is our resolution and patience bettered Christ would call his Disciples Men of little faith when they were troubled and dejected in small matters so that weakenes of faith must be remoued to beget resolution and that is done by the experience we haue had of the Lords proceedings Againe the former performance of Gods promise doth Reas 2. not take away the efficacie force of it for future time but rather confirmes it For when God loues once hee loues euer so to whom he performes his promise once hee will performe it for euer The often setting and rising of the Sun doth assure vs the more both of the one and of the other for we haue had long experience of the stability of it in its course and motion In the first place here we may see why men are faint impatient Vse 1. vnder the Crosse and vnsetled irresolute to any good word or worke they haue no experience of God and his proceedings For experience will cause tribulation to bring foorth patience as many little acts doe make a great habit Rom. 5 3. And in the next place this poynt serueth for our direction Vse 2. and teacheth vs what to doe that wee may patiently beare the Crosse and manfully fight the battels of the Lord namely to get experience of Gods manner of proceedings And for our direction the better to gaine this obserue Rules to procute experimental knowledge these Rules following I. Obserue Gods dealing with vs. 1. In temporall 2. In spirituall things 1. Hath he not fed thee clothed thee lodged thee since he gaue thee a being and is his hand shortened and not stretched out still When the Disciples of Christ were troubled in minde about these matters What sayth he haue ye not remembrance how I fed you with a little bread and a few fishes When I sent you forth without money in your purse meate in your scrippes and all other prouision wanted you any thing they