neuer heard of all the daies of their life Is there not a woe denounced against them that speake good of euill and is hee Isa 5. 20. not culpable of Iudgement to honour those the Lord neuer did I would haue men to iudge charitably rather then to speake too confidently yet God is wise for such praise without iust desert stirres vp men to rippe vp that whereby their names rot and so that is effected they neuer intended And may not this giue vs some glimpse what to deeme Vse 3. of them whose faith to this day was neuer heard of may not such feare their present condition and we mourne to consider their wofull estate wa st thou neuer a noted person reputed singular or entertained of the Saint surely thy faith is dead and thou art dead the Lord quicken thee Let this in the last place bee a comfort to those whose Vse 4. sound goeth through the world and whose names are famous too amongst the faithfull For it argueth some good thing to be in thee when good and bad haue some words about thee Crowes doe not flocke and houer and cry but it s about some thing nor Eagles soare and gather themselues together except there be a carkase yet take this also with thee be sure thou art such in truth as good men report of thee and contrary to what the world daily dischargeth against thee For otherwise thou maist haue a name to bee a liue and art dead and defamed but of desert And by the way take this as a note of faith vnfeigned viz. a care to Note become better when either the good commend thee or the bad condemne thee It may here be demanded how Paul came to know that these three had one and the same faith It s not to be doubted of but by the effects that flowed from these persons though he had an extraordinary gift of discerning too From the which this will arise that Faith vâ—feigned is to be iudged by the effects We cannot see Doct. 8. it in its selfe or in its cause But we omit this and collect another doctrine which is that Faith workes like effects in diuerse subiects Doct. 9. The Grandmother the mother and the mothers sonne had the same faith and the like fruits proceeded from them else Paul would neither haue called it vnfeigned or said that it dwelt in them or giuen them all three one and the same testimony All three had faith and vnfeigned faith For the likenes of actions were in them and proceeded from them by the which it was called vnfeigned and equally appropriated to each particular person And it is an vndoubted position that faith produceth the like effects in all Gods children in truth it must bee vnderstood not in degree For as faith increaseth the effectes are bettred Many Lanternes with seuerall Candles will all giue light but in proportion to their diuerse degrees and quantities Euery peece hath his report but according to the bignes and each instrument will sound but variously as they be in proportion and that for these reasons Because faith differs not in kind but in degree and like Reas 1. causes produce like effects Euery Bell hath its sound Each stone its weight and seuerall planets their diuerse influences yet not in the same measure though they may varie in kind Againe faith is diffused into subiect though seuerall yet Reas 2. they are the same in nature and consist of like principles Fire put into straw will either smoke or burne let the bundle be a thousand life in the bodie will haue motion though not in the same degree and measure and reason in euery man acteth but not so exquisitely The constitution may not be alike therefore a difference may be in operation naturall and also from the same ground in acts spirituall A darke horne in the Lanthorne dimmes the light somewhat Faith is begot and increased by the same originals the Reas 3. spirit and the word be both the principall and conseruing causes of it If one woman conceiue and bring forth a child and another nurse it varietie of foode might somewhat alter the nature and disposition of it but that spirit which begets faith doth also preserue it therefore it cannot be but that the like effects should proceed from it Here by the way we may see that those mothers if a forced necessity compell not who bring forth and bearâ— children yet haue no care to nurse them are to be blamed for so doing in that they differ from Gods manner of proceeding And in the last place if faith had not like effects in all Gods children Reas 4. then could they not attaine to one and the same ends as iustification sanctification saluation c. And so should it be in vaine the Lord failing and man too of their chiefe scope and purpose Hath not God made euery eie to see and hand to worke and shall we then iudge that faith shall not act but be idle away with that From this point we may learne how to iudge of the faith in our times which so many boast of they cry haue Vse 1. not we faith Doe not wee beleeue aswell as the best but where be the fruits of faith vnfeigned hast thou an humble and purging heart dost thou call vpon God at al times tary his leasure and rely vpon his promise art thou bold and resolute for good causes canst thou resist Sathan cleaue to God and shunne the appearances of euill will neither pouerty ouerpresse thee by despaire or prosperitie by presumption Why it s well and we beleeue that Faith is to be found in thee but if not thou hast it not rooted in thee For the tree is knowne by the fruit Will not the flower smell the candle giue light and the fire heate and shall true faith be without her effects boast not too much lest thou deceiue thy selfe taking the shadow for the body and that which is not for that which should be And this doctrine is of great comfort for them that often call the truth of faith into question But hast thou the true Vse 2. signes of it then thou hast it What if it worke not so mightily as in others will it follow that thou art without it suppose thou wert carried to the toppe of some high tower and casting thine eye vpon seuerall chimneyes of the which number thine is one and all smoking wouldst thou not conclude that fire in is thine house aswell as in thy neighbours there is the like effects therfore the same cause of certaine When men in heart and life are like the Godly let them be assured they haue the same faith It may differ in some degree yet the quantity greater or lesser alters not the kind of it Leauen is leauen though neuer so litle and if the meale bee seasoned it is to be found in the lumpe This must teach vs to take heed how we rashly
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
the rule forenamed and remembred and having done so the vnderstanding takes a strict and exact view of their agreement or disagreement Now if there be a iust proportion betwixt the acts and the rule then there is excusation the effect of a good Conscience For Faith resteth on the promise for reward from the Law-giuer But if there be a disagreement then followeth accusation the attendant of a bad Conscience For beleefe giues credit to the threat and expects a penaltie And thus you see how a good Conscience excuseth a bad accuseth by reason of faith being interposed Neither need we to doubt but the Gentile had a kinde of faith the which produced these effects Rom. 2. 15. The King of great Brittaine giues a iust law for the well gouerning of his subiects promising a reward to them that obserue it threatning a penaltie to them that transgresse it I my selfe being one of the number heare vnderstand and beleeue it Well a day is appointed when my obedience must be tryed The Law is read and I giue eare vnto it If now my actions answer the Kings command I am not afraid my Conscience doth excuse me Why For I beleeue he will iudge me according to my workes But if they disagree from his Precept then I feare and my Conscience doth accuse me because I giue credit that answerable to the threat I must be rewarded But suppose I were ignorant of my Princes pleasure or knowing it did not yet credit it should I then haue excusation or accusation Not and the reason is in that I want faith to beleeue the promise or threat which are of force to accuse or excuse being credited Let vs apply it God the King of all the world hath giuen man a Law writ without him or within him that skils not to gouerne his actions he also hath passed his vnchangeable Word that the observers of it shall liue the transgressors dye All this I giue credit to Now when I apply mine actions to the Law and they are proportionable to it then my Conscience excuseth me for here is a good seeing together Notwithstanding all this Faith must credit the promise and threat for producing of these effects and is in truth the first and remote cause though Conscience be the second and nearer of accusation and excusation When the hand doth amisse we vse to say can yee not see Yet it is not the eyes fault And so in this we doe the like appropriating that vnto Conscience the which properly and immediatly springs from faith And tell me why doth the Devill tremble Is it not from faith Why are the profane fearefull Is it not from faith Why is a good Christian chearfull Why He hath kept the patterne and hath faith and why doe we sometimes doubt sometimes beleeue But from partiall obedience and an imperfect faith Yet as wee haue said Conscience doth accuse and excuse cause ioy and feare as the Precepts of Grammar the boyes Latine but not without faith And I pray you would a Scholler care at all whether his Latine answered the rule or no had he not faith to beleeue the truth of it and his Masters promise threat And thus you see our opinion let the learned iudge 2. The second effect accompanying a good Conscience is Ioy ioy I say vnspeakeable vnvtterable Davids Harpe was nothing to this yet made full pleasant Musicke A good Conscience will make the heart to leape the face to shine fill the breasts with milke and the bones with Marrow It s Prov. 15. 15. Iudg. 9. 13. a great a continuall feast Irke Wine it cheareth the spirit of God and man Let Saul want it his kingdome will augment his feare Naball may make a feast like a King Belshazzar carowse in Bowles but having not this dish their thoughts will trouble them and their hearts in the middest of all their mirth dye within them This this is the ground of all true and solide ioy the best musicke will it make that ever was heard What caused Iob to laugh at death Peter to sing in prison Paul to comfort himselfe in the angry Adriaticke Sea And Stevens face to shine like an Angell when the stones came flying about his eares Any thing but a good Conscience The gallants of these daies may seeme the onely merry men but without this they are all base wretched miserable 3. Shall we thinke that Conscience goeth alone or with one single attendant or two as Iacob to Padan-Aram Ionathan with his Armor-bearer or Nehemiah to view the walls of Ierusalem No no Ioy is on its right hand and contentation runnes with it Cast a world into the heart of man he is not satisfied when as Paul not having a penny shall rest contented If thou canst but see the face of a good Conscience in the closet of thy soule engrauen on the Tables of thine heart thou maist cry with old Israel when he saw Ioseph his sonne aliue I haue inough or with Mephibosheth when the King returned safe let the Zibaes of the world take all For Conscience is a rich Treasure a Cabinet full of precious Pearles a costly banquet I say that Bread nourisheth Drinke refresheth but a good Conscience is all in all 4. Doth not Conscience also walke with Hope and giue good evidence for time to come It s like a rich Merchant who keepeth Factors in a farre Countrey and forreigne Land Doth it not send hope to trade and barter in the India of heaven from whence she returnes with comfortable tydings and supporteth Conscience vntill all things be had in perfect vision Were it not for this the heart would burst and good mens spirits faile them for feare Hope will still be whispering Conscience in the eare bid it be of good comfort and not faint for the time of its visitation is at hand Truely a Consciencelesse man is a hopelesse man and he that wanteth that shall perish 5. Also Conscience is alwayes armed and attended with courage boldnesse And is not that worthy the right hand of fellowship A man of Conscience dares stand before Princes plead his owne cause and force Faelix a bribing Iudge to tremble What made the Prophet to giue King Ahab the lie The Apostle to call the high Priest painted wall And Iohn to tell Herod he was an Adulterer But the force that floweth from a good Conscience He that hath a good Conscience may quench the fiery darts of Sathan conquer the King of feare and shake off all terrible tydings Keepe it and it will keepe thee safe amidst ten thousand dangers Sayle thou in this ship and it will land thee in safetie when they that want it shall split the barke of their soules vpon the rocke of condemnation 6. Conscience as thou hast worthie attendants in this thy Pilgrimage on earth so thy reward shall be great in heauen For thou shalt haue thy seat in the noble house of the soule till the day of iudgement Peace shall be thy
and a drop of this wine like Ionathans honie should it not open the dimme eies of our mind 4. And to omitt many things and to apply it to the purpose do we send for our friends let it be to pray to conferre of good things and to tell what God hath done for vs as well as to eat and drinke and make great mirth What a pittifull thing is it to enioy such abundance of Gods good creatures the societie one of another and yet neuer speake of Gods bountie or for the edification of our faith what salt better to season and sanctifie the creatures to vs vs to the Lord than gracious words prayer singing of Psalmes I wish this were the generall custome of our country men I may be filled with ioy Also we gather from this sentence that There is ioy to be found in the course of a Christian Doct. 6. What if few thinke so is it therefore not so know this that as there is a smell in euery flower so euerie action in Religion produceth comfort Are not all her wayes waies of pleasure Pro. 3. 17. the Prophets and Apostles haue they not published the word with ioy is it not their meate and Ioh. 4. 34. drinke to doe the will of their heauenly father haue not the people heard with ioy vnderstood with ioy search Neh. 8. 12. and see And there 's reason for 't first from their present portion 1. For are not their sinnes remitted the band of their debts Reas 1. cancelled and shall not the remembrance of this breed ioy 2. Are they not reconciled to God at one with him and may not such eat their meat with gladnes and drinke with a cheerefull heart 3. Be they not enriched with the graces of the spirit and is not one of them Ioy haue they not Gal. 5. 22. the earnest of life eternall and shall not that produce ioy 4. Is not the curse of the creature remoued and shall not bread dipped in the blood of the Lambe cause ioy doe not the blessed Angels attend them pitch their tents about them and is not that matter of great ioy Secondly From future promises 1. Shall they not haue food and raiment fit and convenient Need such to feare a deere yeare 2. Crosses shall turne to their comfort death be their advantage and the day of iudgement the time of their marriage coronation 3. Shall they not iudge Men Angels and the world 4. And is not heauen prouided for them Shall they not anon take possession of it if these things minister not ioy what can O but mee thinkes I Obiect 1. heare the worldling fume and chafe and say none more sad to see to none more heauie harted than these forward professors of the Gospell I tell him thats false such haue meat to eat thou knowest Resp not of bread thou neuer tastedst a treasure hid from thine eie May not the hart be merry vnder a sad countenance I tell thee againe they be Gods first borne and therfore partake of a double portion I but for all you can say sir their very lookes bewray Obiect 2. them their deepe silence makes against them But ô thou foole when wilt thou be wise doe not empty Resp vessels make the greatest sound shallow waters runne with most noise When full barrels ring not deepest riuers haue the stillest streame is it not one thing to bee rich another thing to say so can a man haue no coyne in his possession except thou enter into his Closet peepe into his Chest and finger into his treasure I trow yes I thinke you would make me beleeue that seeing is not beleeuing Obiect 3. haue I not heard such cry beheld thē weep bitterly Now I perceiue thou hast spet thy venome said thy Resp worst vnderstand me if thou canst Did not Ioseph weepe greatly was it for ioy or for heavinesse may not mirth and sorrow like sweet and sowre bee mixt together what if the sunne for a time be Ecclipsed shall it neuer appeare as in times past thou art to know that there is a Misterie in godlinesse the which none can read but they of the bride chamber How euer it be I am sure of this that there is ioy to be found in the course of a Christian Obiect 4. Well well but are not such euery day in ieopardie subiect to crosses death too Resp Grant it be so what of all that though the bodie be in bands may not the spirit be at libertie what if they haue outward trouble may they not haue inward peace that passeth all vnderstanding What if men forsake them shall not Angels minister vnto them grant they should dye for the Gospell can they doo 't in a better cause for a better thing Obiect 5. But I shall neuer beleeue that such crosses can stand with sound comfort Thou Didimist full of vnbeleefe they haue what thou Resp wantest to wit faith which is all in all by it they know that crosses come from a father and hee hath giuen them Davids charge handle the yong man gentlie that like haile on a tyled house they rattle more than hurt that they shall tary but for a time and at their departure as the ouerflowing riuer doth rich mudde leaue a blessing behind them I see you can set a good face on a bad matter you make Obiect 6. the best of an ill thing but for all you haue said I am not of your minde Of my mind for thine owne sake I wish thou werst Resp But alas as yet this secret is hid from thine eyes yet let me aske thee a question in sad earnest what is thy ioy whence doth it spring how long shall it continue or wherein doth it excell the ioy of a Christian hast thou health of body Why that he hath with a sound mind Hast thou goods so hath hee and grace too Hast thou friends For one hee hath a thousand Hast thou many things laid vp for many yeares I tell thee he hath all things laid vp for euer and euer This then may serue at once to stop the mouthes of such men as speake euill of the truth of God and course of a Vse 1. Christian who crie with open voice turne puritane become a precisian then farewell all mirth and welcome Melancholie These bring an ill report on the path to heauen as the people did on that to the land of Canaan they commended the countrey spake fairelie of it but complained of the passage as of walled townes fenced Cities and they saw great Giants sonnes of the Anakims so the carnall men of our times speake well of heauen thinke its worth the hauing but there be blacke stormes raging tempests and violent persecutions to passe thorow and therefore with Ruben and Gad they resolue to pitch their tents on the hether side of Iordan These muck-wormes reioyce in and feed on earthly vanities as Curres and
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
this or that fortune or chance but cast our eye on our former dealings to others and peraduenture we shall spy out the true cause why in that particular wee are afflicted And if in so doing we find out the roote from which this branch sprouâ—eâ—h why plucke it vp and let it no longer grow in our ground Lay the fault where it is for feare a worse thing follow And is this true then let vs all learne Christs lesson Doe Vse 2. as we would be done vnto another day Would the servant haue done obedience by his when hee is a Master then let him be seruiceable when hee himselfe is in subiection And they that are children must obey their parents else they shall finde theirs to prooue but vntoward tooles Speake ill of no man for if thou doest its iust with God to let one loose that shal pay thee home in the same kind And in briefe wouldest thou be releiued in want comforted in misery haue the faithfull to pray for thee and in the houre of death to close vp thine eyes then giue to the poore pitty the weake comfort the feeble minded pray for thy brethren and visit them that are a dying And though this point by me be short in pressing yet I would haue it of thee to be long and often in practising Neither of me c. Where we note that We are not to be ashamed of such persons as by suffering beare Doct. 5. witnesses to the Gospell 1. For God is not they are precious in his eyes Reas 1. Reas 2. 2. If we be we doe not as we would haue others to deale with vs. And from this branch we note one thing more that Doct. 6. Corporall bondage doth not depriue Gods seruants of Spirituall freedome For Paul saith he is the prisoner of Christ both prisoner for his cause and also respected of him in prison as his servant This is a poynt that hath or may haue his vse and is comfortable Vse to all that shall at any time suffer for the Gospell in Turkey Rome or nearer home for though such be mans bondmen yet they be the Lords freemen From this very 1 Cor 7. ground Paul comforted the poore servants of infidells But be partaker of the afflictions of the Gospel Having finished the dehortation we come to speake of the Exhortation where we first collect that We that professe the Gospell are patiently to suffer all afflictions Doct. 7. that accompany the same So haue the faithful done in former time not counting their liues deare vnto them for the truths sake For we loose nothing by it 1. If friends forsake vs Angels Reas 1. shall pitch their tents about vs. 2. If we want liberty of body we haue freedome of spirit 3. If there be no outward peace yet we haue in ward that passeth all vnderstanding And â— though our outward man perish notwithstanding the inner man is renewed daily Herein we are the likest to Christ and what greater honour Reas 2. to man then to be made conformable to his Lord and Master And is not the Gospell and the obedience of it the best Reas 3. things that we haue or can doe what were wealth without the word one drop of this balme is to be preferr'd before all the riuers of pleasure and profits in the world And one act of beleeuing in Christ will restore a man to all more too then that he lost by one offence in Adam his Father We must once die and neuer in a better cause besides all Reas 4. this Christ he hath suffered for vs and we haue the Lord on our side And heere we might reprehend some that will suffer nothing Vse 1. for the Gospels sake they neuer respect candle or candlesticke The Preacher and the Gospel are the onely things that best may be spared in the parish A word will make them cast away their weapons and be gone And like little children they hang their heads clappe their hands on their faces set their hatt in the brow and runne away at the very humming of Bees and flies In the next place let vs all in wisedome and resolution Vse 2. confesse the Gospell and professe it and partake of the smal afflictions that be in these dayes Beloued wee haue not resisted to fire and fagot neither hath our purple bloud coloured the stones in the streetes then shall wee not suffer the tongue with patience to smite vs I cannot prescribe what kind or measure we may suffer But it is the voice of heauen that in the world we shall haue many tribulations All that Act. 14. 22. 2 Tim. 3. 12. Ioh. 16. 33. will liue godly in Christ Iesus shall suffer persecutions But let vs be of good comfort for our Captaine Christ in whom we are more then conquerours hath ouercome the world Againe we obserue hence that The Gospell whether preached or professed is alwaies attended Doct. 8. with sufferings and afflictions Psal 22. 2 Chron. vlt. 15. 16. For some doe imprison the very word and would not Reas 1. haue it to run and be glorified 2 Thess 3. 1. And it must be so For 1. God hath glory by it 2. His Reas 2. children get good by it And 3. hereby the devill is proued a lyar for Iob serues not God for nought Yea and 4. The basenes of the Gospell as some esteeme it bringeth sufferings as to trust in a crucified God Those then that are Ministers must arme themselues with Vse 1. patience and resolution Private Christians must doe the same Yet here is a wonderfull mercy of God that no power or policy can prevent the liberty of the word or hinder Mat 24. 24. the salvation of one soule for its impossible that any of the elect can be deceiued condemned And this must teach vs not to thinke the worse of that Vse 2. Gospell that is accompanied with troubles or of such as doe embrace it Some cry Oh! the dayes of old were good when we had lesse Preaching we had more peace and plenty What maruell for â—ow Sathan seekes to put out the Candle that directs to heauen and wicked men labour to put out that light that doth discouer them Let Popery bring peace with it for the present yet perdition shall follow it in future time According to the power of God Taking these words in that sense we haue mentioned the doctrine to be collected is that The Lord proportioneth the sufferings of his children according Doct. 9. to their power He will not suffer them to be tempted aboue their ability 1 Cor. 10. 13. Christ would not deliuer many things for the people for the present were not able to beare them Timothy escaped prison it seemes when Paul a stronger man kist the stockes Act. 16. for God had an eye to his weakenes First he would haue vs suffer according to our power because Reas 1.
visitation to be obserued 257 3. The Church more glorious since the comming of Christ than before 258 An obiection answered 260 4. Christs appearing in the law and Gospell glorious 263 5. Iesus Christ our onely Sauiour 265 6. Death by Christ is destroyed 267 In what sense it may be said that Christ suffered the second death 268 How we may destroy death 269 How Christs death killes death in vs. 270 Whether God could or not haue saued man without a satisfaction 272 How finite man may be said to suffer infinite torments 273 7. All spirituall life is procured by Christ Iesus 273 8. To preach the same things againe is warrantable 273 Acaution 274 9. The office of Christ chiefly cònsisteth in the abolishing of death and procuring of life 274 Rules to know if death be remoued from vs. 275 Trialls if we haue life by Christ Iesus 276 Motiues to get spirituall life 277 10. Life spirituall is eternall 278 Helpes to life spirituall 280 11. Though all grace come by Christ yet not without the meanes of the Gospell 280 Doctrines Page Vers 11. 1. The Godly take delight to dwell and discourse of holy things 283 2. The Gospell principally to be preached 284 3. The dignitie of our calling to be maintained 285 4. Preachers be cryers 287 Cautions for cryers 288 Rules for auditors 289 5. The word preached a principall meanes whereby sinners are conuerted 289 How reading may be said to be preaching 290 Whether preaching is to be preferred aboue praying 291 Sundry obiections answered 291 6. When God will call a people he raiseth vp fit instruments for that purpose 293 Paul sent principally to Preach to the Gentiles 294 8. Prayers made in faith are not alwayes granted at the first 295 Vers 12. Doctrines Page 1. The goodnes of an action cannot free the doer frō affliction 299 2. Neither learning wisedome pietie or externall priuiledge can prescrue a man from persecution and affliction 302 3. Good men suffer many things 303 4. A resolute Christian is not ashamed of the Gospell 305 Helpes to endure shame 306 5. The example of others sufferings should moue vs to suffer also 306 6. As the wicked haue pretended causes to afflict the faithfull so haue they good grounds not to be ashamed of their sufferings 307 7. It is an experimentall knowledge that will make the men of God resolute in good courses 308 Rules to procure experimentall knowledge 309 8. Knowledge of God precedeth faith in him 311 How God is to be Knowne of vs. 314 Rules to know God 315 9. It is the dutie of a Christian to settle his soule in the certaintie of his salvation 316 Signes of presumption 317 Hinderances of the soules setling 318 10. The best way to secure the soule is to commit it into the hands of God 318 Helpes to commit the soule to God 319 What times especially the soule is to be committed into the hands of God 319 11. God is a God of power 321 His power defined 321 Two kinds of impossibilities that God cannot doe 321 Particulars mentioned of the first sort 321 And instances of the other kind 322 The power of God distributed 324 Differences of this power 324 A subdiuision of his externall power 325 Actuall power hath two parts 325 From all which many conclusions especiallie against our aduersaries the Papists and others 326 Rules to get experience of Gods power 327 12. As power so will may be attributed to the Lord. 328 Gods will defined and explicated 329 Gods will seuerall wayes distinguished 331 Many Corrolaries from the former propositions 333 13. Faith hath distinct degrees 335 14. The greatest faith may grow 336 How faith and infidelitie are inseperable 337 Helpes of faith to the distressed christian 337 Vers 13. Doctrines page 1. Perswasion and disswasion are to be accompanied with direction 343 2. The best way to maintaine puritie in religion is to haue a patterne 343 Adam had the law writ in his heart at the creation 343 Adam broke the morall law 344 The law was writ in Moses time 345 3. All men guided by one and the same patterne 346 An obiection answered 347 Rules to direct vs in our callings generall particular 349 Briefe notes on the Decalogue 351 When the Sabbath begins 353 Why the Sabbath was changed 355 4. The patterne of a christian is to consist of words 355 5. The words must be sound words 356 Whether words may be vsed not found in Scripture 356 6. Apostles are onely to prescribe patternes 357 7. By faith and loue the patterne of sound words is preserued 358 Properties of loue 358 What is done in faith 360 What in loue 360 Why faith is put before loue 360 Why both together 361 Seuerall doctrines collected but not prosecuted 360 Vers 14. Doctrines page 1. The graces of Gods spirit are good and worthy things 363 2. Grace being got is to be preserued 366 3. Spirituall gifts are in danger of losing 367 How far a man may fall from his former grace 369 Signes of falling from former grace 369 4. The faithfull are the temples of Gods spirit 371 How may the spirit be said to dwell in man being infinite man finite 371 In what manner the spirit may be said to dwell in the reprobate 371 Signes if the spirit dwell in vs. 373 5. Where the spirit takes possession he dwels for euer 374 How Sathan may be sayd to reenter being once cast out 374 The spirit dwels in a new hart the which hath many properties 376 In what manner the heart is made new 376 6. The Spirit of God is an holy spirit 378 Why he is or may be called holy 378 How the spirit may be procured 379 7. The graces of the spirit are preserued by the spirit 379 Vers 15. Doctrines page 1. We are to put the faithfull in mind of others falling away 381 2. To fall frō our former professiō is a great sin foule offence 382 Helpes against reuolting 383 Causes of reuolting 1. inward 2. outward 385 3. Men of great note in the Church may sometimes fall away 384 4. God doth propertion mans shame according to the offence 386 5. Great wicked men vsually fall by couples 388 6. Many may fall away together 388 Whether all that fell away of Asia neuer returned 389 Vers 16. Doctrines page 1. One good mans example is to be preferred before a multitude of wicked men 392 2. In the time of persecution few haue bin found faithfull 393 3. A good gouernour may procure a blessing vpon the whole family 394 How a godly family may be knowne to be so 397 4. Loue is of a spreading nature 398. How farre loue spreadeth 400 5. The mercie of God is to be wished especially for our friends 401 6. Want may befall Gods dearest children 402 7. The faithfull are not once but often to be relieued 403 8. Gods children are a thankfull kind of people 404 9. Good men haue beene vsed like malefactors 405
and that proceedeth daily from vs who were able to abide it Not we Christ onely excepted so that we must flee to the promise for life and cast off the precept in this respect Besides this there is another reason rendred by the Apostle Reas 2. which is that if justification and consequently salvation had beene obtained by the Law then Christ had dyed Gal. 2. vlt. gratis in vaine for nothing Indeed the Law is able to giue life for Christ was saved by it but we are weake and not able to fulfill it And though the law be said to be of no strength it is in this respect that like a iust Iudge to an offender Rom. 8. 3. it giueth a true testimony not able to set man at libertie who is a transgressor Confutation springs from this roote of the Papists who Vse 1. tye salvation rather to the law and workes than to Christ and the Gospell Reprehension too proceeds from the same ground against Vse 2. the ignorant Protestants who being demanded how they hope to be saved Reply either by their good deeds or honest meaning this is naturall Papistrie yet good workes are in no sort to be omitted For they be the true euidences of faith as childe of a father the high way to heaven though not the principall and immediate cause of raigning these may be said to bring life as the nurse to the child faith as the mother And from hence every one that longeth after life must Vse 3. 1. deny his owne workes 2. Learne to be acquainted with the promises and to discerne them from the precepts 3. Labour for faith to apply them for knowledge except mixed with faith profits nothing Heb. 4. 2. This may also direct Ministers how to teach their people Vse 4. a principall point of Catechisme as also to worke faith in them that they may beleeue not that the law is to be omitted for that reuealeth sinnes breaketh the heart setteth before the eye of the soule Gods irresistable judgement and directs the way that leadeth to justification and salvation yet in a differing manner from the Gospell It s our Schoole-master to Christ Gal. 3. 24. Might we not hence obserue further that the principall end of Preaching is to bring men to life and salvation By the foolishnesse of Preaching it pleaseth God to saue such as 1 Cor. 1. 21. beleeue Then are they farre wide that looke for life without a Preacher Why doe they not expect children without generation a crop of corne without sowing Againe we note out of the word according that There is one method or true manner or at least matter of teaching to be practised of the Preachers for every Art is guided by its owne rule precepts obiect Which is in Christ Iesus In Christ that is from him or by him Whence let it be noted that No life or salvation is to be expected but in and through Christ Doct. 7. Iesus Whether we respect the life of motion sence reason or salvation all is conveyed to man from him he is the way the truth and the life Iohn 14. 6. Ioh. 10. 10. and 17. 12. Act. 3. 15. For he created all things as he was God without him was Reas 1. made nothing that was made He is the beginning of all creatures Col. 3. 15. therefore called the Lord of life Act. 3. 15. He also as God preserveth the essence and being of the Reas 2. creature 1. In giuing nourishment fit and convenient 2. and in blessing the meanes without both which the life of man like a lampe that lacketh oyle is extinguished for man liueth not by bread onely but by every word that proceâ—deth out of the mouth of God Mat. 4. 4. Furthermore life and salvation come from Christ as he Reas 3. is our Suretie and Saviour 1. For by his death he hath destroyed death O death Where is thy sting 2. By his life he 1 Cor 15. 55. v. 22. 23. hath purchased our life as by the offence of one man came death so by the obedience of Christ came life 3. All the promises 2 Cor. 1. 20 meet in Christ and are yea and amen in him as all the lines doe in the point of a Center 4. He sends his word and spirit for to quicken vs being dead before that time in sinnes Ephes 2. 1. and trespasses In a word by his death we dye with him and through his Resurrection and Ascension we shall rise out Rom. 5. 10. of the graue and ascend and liue for ever with him From this point doe many profitable Vses spring First learne hence that the life of a Christian is no base being Vse 1. or mouing but the sweetest life of all and equalleth if not excelleth that life of Adam in the Garden because it floweth from a more pure fountaine springeth from a more honorable head and is purchased with a farre greater price Doe we not esteeme Wine by the Grape fruit by the tree Oyle by the Oliue And people by their pedigree It s called the life of God for God gaue it at the Creation Christ Ephes 4. 18. redeemed it by his Passion and it s the neerest to that life the Lord himselfe liueth and delighteth in it s a royall life for it exceedeth this life all other what ever Ther 's not a greater dissimilitude betwixt the life of a naturall man and a beast than there is betwixt this and the life of reason And it s a durable life certaine and abideth for ever and Vse 2. can it be otherwise comming from Christ Let the root liue the branches will not wither the spring flowe the rivers will be full and whilest the head is not hurt well fare the members Indeed this tree was once dead but now he is aliue Rev. 1. 18. shall dye no more death hath no longer power over him They therefore that are graffed into this stocke shall never taste of the second death For out of their branches shall flow Io. 7. 37. rivers of the waters of life And as Moses with his rod struck the rocke whence issued water to refresh the people so God with the law of his iustice strooke Christ the rocke out of whose side commeth the water of life to saue all his members Besides it also followeth from the same ground that it is Vse 3. a secret and hidden life hid in Gods bosome long before it was manifested hid in the Promise hid in the Sacrifices and Ceremonies hid from the eyes of the world hid from him that hath it for the greatest and best part of it is said to be hid with Christ in God that is in heaven Col. 3. 3. For God and heaven are often put one for the other in Scripture And it may be said truely to be a hidden life so few seeke it or find it and yet if they doe they know it not Hence
and them was there any equall comparison 1 King 17. 10. 15. Luk. 22. 43. For the best man may be left alone and then any of Gods Reas 1. Saints must be acceptable to him If one be in a strange countrey and haue no faithfull companion the poorest boy of all his neighbors borne would refresh his spirit at that season The best men receiue ioy in doing good aswell as in receiuing Reas 2. they gather comfort they can build vp any Adde to this the willingnes of good men to learne the meane conceit they haue of themselues and how well they Reas 3. iudge of others And that the spirit of God bloweth as it listeth and will Reas 4. not then the point be certaine Here we must needs soundly lesson the spirits of our Vse 1. Isa 65. 5. dayes who cry stand apart I am holier than thou conceiuing that none is able to reach them comfort them But let them swell like leauen yet a frost of affliction will bring downe such risings Truely such persons know nothing as they ought to know and will one day confesse it when God by correction hath opened the eare Haue not then this swelling conceit of thy fulnesse for such kind of simptoms haue made shipwrack of faith This as it must teach them that are meaner not to be deiected Vse 2. or fearefull in the vse of meanes to comfort the strongest for God may vse weake instruments for his greater glory so it must learne the best not to despise the weakest member of Christ The head hath had helpe from the foot and finger Did not the master stand in need of comfort from his seruants when he said could ye not watch with me one houre and may not seruants one from another VERS 5. When I call to remembrance the vnfeigned faith that is in thee which dwelt first in thy Grandmother Loïs and in thy mother Eunice and am perswaded that in thee also IN the two precedent verses and this ensuing The logicall resolution Paul layeth downe 1. His affection to his sonne 2. How he praied for him 3. How hee desired to see him and that from a double ground The one was his teares the other his faith mentioned in these words we haue in hand Which faith is thus described 1. By the qualitie of it vnfeigned 2. By the effect dwelt 3. By the subiects wherein Lois Eunice Timothie 4. By the order how it did dwell 1. In the Grandmother 2. In the mother and lastlie in the child of the mother and in conclusion by a two-fold adiunct 1. It was thought on 2. Pauls testimonie of it When I remember or call to minde See this phrase opened vers 3. Vnfeigned That is sound sincere true not hypocriticall not counterfeit Faith Faith may be appropriated to God and then it signifieth the truth and certaine accomplishment of his promises or threats shall their vnbeleefe make the faith of God of none effect Rom. 3. 3. Or to man as in this place and it may haue a double interpretation being vnderstood of the facultie or of the Act. In the former sence the Apostle doth intend it when he saith Aboue all things take the shield of faith Eph. 6. 16. In the latter where he affirmeth how al the patriarches obtained good report through faith that is by the acts or effects of it Heb. 11. 2. 39. Accept it in which sence you will it matters nothing onely they differ facultie and act as cause and effect Where note that the second cannot be without the first For each cause in nature and order precedes its effect yet by a metonimie the one vsually is put for the other Which dwelt dwelt hath in it besides the habitation and inhabitant two things more the one the possession the other a continuance For before a thing can be said to dwell it must first haue possession and then abide there continually otherwise faith should either be an vsurper or a stranger where it remaineth First in thy Grandmother That is it was in the mother of his mother then in his mother and last of all in himselfe so that here you see 1. The subiects of faith 2. The order of its habitation proceeding from one to another Loïs That is by interpretation Better she was Timothies Grandmother and Eunices mother Eunice Which is good Victorie she was mother to Timothie and daughter to Loïs And am assured that in thee also This is Pauls testimony of Timotheus his faith declaring that hee nothing doubted but it dwelt in him as it did in his Grandmother and mother before him It is not without reason that I thus affect thee conet The Metaphrase to see thee and in my prayers make mention of thee for I remember thy teares which argue thy loue to me and the vnfeigned faith which is in thee and thy religious Grandmother and mother before thee in whom this excellent grace was also so that thou art worthie to be much respected highly esteemed of me Whereas Paul commends faith and omits al other graces Doctrines deduced that were in these three religious persons the doctrine to be noted is this that Faith vnfeined is chiefely to be respected in a Christian Or Doct. 1. thus Faith vnfeigned is the best inhabitant Fauour is deceitfull and beautie is vanitie but faith is a thing highly to be regarded and all things that thou canst see or desire are not to be compared vnto it Psal 12. 1. Mat. 15. 28. Heb. 11. 2. 3. 9 For where faith dwels Christ dwels Eph. 3. 17. these be Reas 1. as twinnes in one and the same wombe And as Lydia compelled the Apostles to come into her house so doth faith constraine Christ to dwell in the hart of man These two like fire and heate cannot be parted All other graces doe still accompanie it Where it is Reas 2. they all be Faith may be compared to a Prince which wheresoeuer he pitcheth his tents hath many rich attendants 1 Cor. 13. vlt as loue hope zeale patience c. Faith expelleth infidelitie out of the heart as heat doth Reas 3. cold wind smoke For they be contraries It cannot nor will not admit of so bad a neighbour it shoulders out all vnprofitable guestes Acts 15. 9. Heb. 4. 2. And besides this faith makes our actions acceptable to Reas 4. God for without it its impossible to please God this is that true fire which commeth downe from heauen and seasons all our sacrifices Heb. 11. 6. Rom. 14. vlt. What then are they worthie of that neither respect it in Vse 1. themselues nor others many haue no care to plant this flower in the Garden of their hearts or if they haue it to preserue it from perishing Ionah mourned that his gourd withered yet we grieue not if faith be destroyed Some as Sarah did by Hagar handle it roughlie and driue it into the wildernesse but alas they know not what
their courses They will pray Iob. 27 9 10. in affliction but not call vpon God at all times be humble when God threats lifted vp like the bull-rush if the sunne doe but for a moment shinne vpon them 6. In a word they blesse at the Church curse at home drinke with the drunkard and commend precisenes with the Puritan they are like water that fits it selfe according to the Vessell wherein it is They be all things in shew nothing Mark 12. 40. in substance but thou O man of God flee these things and follow them that call vpon the name of God with a pure hart The next thing whereby this faith is described is in that it dwels it stayes not like a stranger whence it might be noted that Where true faith takes possession it remaines for euer Doct. 3. If it once be well rooted it cannot be remoued Rom. 11. 29. 1 Pet. 1. 5. For the right hand of the Lord hath planted it and put it Reas 1. into possession Christ hath prayed for it that it may not be dispossessed Reas 2. The spirit doth water it and watch and ward its habitation Reas 3. The soyle wherein it is seated is holy ground the house Reas 4. where it dwelleth is swept and made cleane euery morning Why then should it dye or wither or be cast out by any This confutes the contrarie doctrine of our aduersaries Vse 1. who hold it may decay and perish This also is of great comfort for them that haue it for it abideth Vse 2. and indureth continually And let Sathan and corruption doe their worst it shall neuer perish But before we passe this point a double question may be Quest 1. demanded The one is in what part of man faith is feated the other whether it continue in the world to come for eternity Vnto the first I answer that faiths seat is in the will that Ans 1. is the proper subiect of its habitation And the Scripture seeme to confirme this placing faith in the heart Psal 1 12. Where faith is seated 7. Acts 8. 37. Rom. 10. 10. Yet here is a trope for by hart is ment the will which is in the heart So that if the will bee in the heart and faith in the will then faith may be affirmed to be in the heart example If there be wine in the Butte and the Butte be in the Ship then its a truth that there is wine in the ship For that which comprehendeth the subiect comprehendeth what is conteined in the subiect And the reasons be these 1. Diuinitie is the rule of the will that therefore which is immediatly ruled by it must be in the will as for the body and the parts of it they are but guided by diuinitie at the second hand 2. Faith is said to be the ground of things hoped for now hope is in the heart Therefore faith else make the foundation in one place and the building in another what more absurd 3. Faith must haue a seat where it may haue the best rooting and that is in the will For an error or truth in the vnderstanding is soone remooued but if either passe to the will then they sticke fast as in their proper subiect 4. It is where it worketh And doth it not like a strong hand pull Christ into the heart purifie the heart and worke by loue as by an instrument in its fist that is seated in the heart Gal. 5. 6. They that haue placed faith in the vnderstanding are therfore deceiued We grant that the rules of faith are first in the vnderstanding as of all other arts but faith is not seated there And this may be the cause why knowledge is often put for faith because that must be first or the other can bee neuer And there is also a logicall assent in the vnderstanding of the truth of a thing but that may be found in wicked men Devils For as the externall sence conueyeth species to the internall so doth the vnderstanding put them ouer to the will where faith being resident stretcheth forth her hand and maketh that good which the vnderstanding did iudge for truth For as the eye of the body guides the hand so doth the eye of the mind the will and as we first see then worke so we first know then beleeue And to holde this for a truth seemâ—s to me and many more to be a truth Quâ—st 2. Concerning the continuance of faith there be diuerse opinions Some thinke it ends at death others at the day of Ans iudgement but what if we hold that it dwels in the soule for eternity there can be no danger at al in that but rather on the contrarie And this position hath strong reason which may seeme sufficient to confirme it 1. For doth not the Obiect of faith continue for euer if Whether true faith remaine for euer the obiect then faith For the better vnderstanding of this I 'le stand a litle to explane my meaning We must obserue that in Christ God the Father hath made many promises some of this life others of the life to come those of the first kind cease For man being once made Spirituall hath no neede of corporall food or rayment Now for the other promises we are to consider two things in them 1. The truth of them or 2. The extent of them At the comming of our Lord they shall all be accomplished not one of them shall faile yet there is a promise of continuance in that condition which yet is to be beleeued example My Father doth promise me many kindnesses and at such a day he will giue me a good farme for euer Now in this there bee two things obseruable The one is the time of possession the other the continuance When my Father hath put me in possession a part of the promise ceaseth as it is iust but the other part is still of force and I beleeue my Fathers word and by vertue of that I doe still inioy my liuing and thus it is betwixt God and his children All the promises hee hath accomplished or will at the day of iudgement and then hee putteth his Sonnes into full possession yet haue not they a promise from him to remaine there for euer So that faith doth still continue to beleeue the continuance of that condition which they haue in fruition and no otherwise 2. And is it not comfortable to be assured that as they haue fulnesse of ioy so it shall be for euer Adam was in a good condition in the Garden but God neuer gaue him a promise For his abiding in that estate hee stood was so as he might fall and the euent proued yet the Lord hath giuen vs a sure word that we shall neuer be moued And is it not faith that must by application perswade vs thereof and fill our hearts like a neuer dying spring with vnspeakable ioy What a misery were it for
a man to be put into possession of an house but no assurance to enioy it had hee a good lease and could read it then hearing it he reioyceth otherwise not Now the sonnes of God may be glad For they haue a lease in their hands and by the eye of faith reade it continually So that they neuer feare dispossession 3. When is faith made perfect in earth or heauen What then becomes of it is it annihilated by whom either by vs or he that wrought it But shall we conceiue that when so excellent a worke is perfected that on the sudden it shall be turned to nothing by its owne author and if it be not so then it abides for euer 4. I would demaund from what our good actions proceede as from their proper cause is it not from faith why are we no more holy is it not want of faith let this then be granted and faith must of necessitie continue For else holinesse would cease also And if we hold as some doe that faith is the essentiall forme of a Christian and that euerie good act comes from it as naturall acts from their proper formes then who can deny the proposition But against this it will be obiected that now abideth faith Obiect 1 Cor. 13. l. hope and loue but of these the chiefest is loue 1. The scope of the Apostle is not to declare the continuance Resp of loue but the excellency of it 2. Loue is commended aboue faith and hope but wherein why they two worke inwardly and their effects are more secret according to that saying hast thou faith haue it with thy selfe Rom. 14. 22. before God Loue doth declare her selfe outwardly and manifesteth by her effects that wee are Christians indeed otherwise faith is the cause of true loue and therefore more prayse worthy For that which produceth such a thing must needes be better than that it effecteth because it cannot communicate its whole nature to its effect or what it hath not in it self This is that excellent way to demonstrate to the Church that I am a true member of it when I am louing and charitable to my brethren 3. Many boasted of faith yet wanted workes if they had workes yet they did them out of sinister respect and not in loue therefore Paul commends it 4. The word now doth not denotate alwayes an adiunct period or any part of time but a kind of asseueration or affirmation and the like and when it doth yet the Greekes vse it sometimes for time future and not for the present And so much for this obiection But it will be further obiected that wee haue no neede of Obiect 2. faith hauing all things in perfect vision It is true we haue not for the beleeuing of any further Sol. degree of glory yet it is necessary to assure vs for the continuance of what we haue And though the blessednes wee possesse be present yet eternity is not Wherefore faith runneth on holding the promise by the end to eternitie It beleeueth no more but keepeth fast what it hath A man going vp many steps when he commeth to the highest seat of his wished desire hath neede of somewhat to hold him there so faith hauing passed all the promises now onely secureth the soule of what it hath in possession Some may yet obiect that hope than abideth also but Obiect 3. that cannot be seeing we enioy the things we hoped for We haue the things yet time and eternitie is not in vision Sol. Againe God gaue man hope to sustaine faith being weake and the promises being afarre off but now faith being perfect needs no supporter But is it not said that wee receiue the end of our faith Obiect 4. 1. Pet. 19. True but by end is ment that for the which faith was Sol. giuen vs to obtaine viz. saluation Moreouer saluation hath in it two things possession and continuance If this seeme a paradox to any I would haue him know that it is not without authority and besides were there the least danger in holding this as I see not any then by me it should neuer haue beene mentioned Wherefore receiue it or reiect it so you once haue faith it skills not Which dwelt first in thy Grandmother Loïs Here is faith laid out by its subiect in whom it dwelt from the which we gather that Weakenes of sex hinders not soundnes of faith Doct. 4. Reas 1. Doe we not read that women are the weaker Vessels and are not here two mentioned who had vnfeigned faith so that the point is plaine the weaker sex may haue soundnesse of faith Iudg. 5. 21. Mat. 15. 28. Heb. 11. 35. Rom. 16. 1. c. 1. For they are capable of it hauing vnderstanding affection Reasons will memory c. 2. All the ordinances of God are as freely offred to them as to the other sex and they haue asmuch priuiledge to vse them 3. They knowing their owne weaknes and Sathans malice are moued and stirred vp thereby the more carefully to seeke it 4. And is not the spirit of God the author of it doth he respect any persons may hee not doe what and worke faith where hee pleaseth This may comfort the weaker sex and encourage them Vse 1. to vse the meanes for the enioying of this precious treasure It should also make them thankfull to God that hee doth vouchsafe so great grace vnto them Many doe reioyce that they in somethings resemble man but let this not be counted a small thing in that thou art like to him in this thing For faith is the first foundation that God layeth within vs of our felicitie This also should teach the man to haue the woman Vse 2. though the weaker vessel in honour and not too basely to esteeme of her For hath not the Lord looked on her Wee must whom it concernes indeauour to make them by calling on them sound in the faith Sowe the seede of the word in this soule for there is hope that it may prosper Where we read that faith was first in the mother then in the child it may be noted that Faithfull Parents will endeuour to make faithfull children Doct. 5. Who doubteth but that these mothers here practised this dutie and might be instruments for the begetting faith in their children Gen. 18. 19. 1 Chro. 28. 9. Psal 44. 1. For they know they haue giuen them but a miserable being Reas 1. made them by nature the sonnes of wrath and therefore they striue to make them through grace the children of Eph. 2. 3. blessing Againe this is the way for them and their seede to escape Reas 2. the reuenging hand of God and to receiue all good things from him For make thy sonne the sonne of God and hee can want no manner of thing that good is Godly Parents know by experience that children will take instruction better at their hands than from others They wil
and maintaine it to be the mother of deuotion Why had the Apostles all tongues but to teach all nations to get sound mindes Vse 2. Also it reproueth those Preachers that take vpon them to teach others yet neuer learned the truth themselues Such saith God shall be no Priestes for me Hos 4. 6. Nay he threatneth further to forget their children And it condemneth the vulgar sort who liue in all kinde Vse 3. of ignorance neuer striuing to be made wise for their saluation to discerne betwixt good and euill when as concerning the time and meanes they might haue beene teachers of others they haue yet neede to learne the principles of religion Heb. 5. vers 12. Vse 4. In the last place let all who would be reputed Christians get sound mindes be not like children but men of ripe age Are not men without this compared to fooles madde and frantike persons Who laugh when they should weepe account friends for telling them the truth enemies kick against the prickes thinke being bastards they are borne to a kingdome and deceiue their owne soules What is a man without a sound minde but a very beast led by lust not considering of times past present or to come When these return to their wits like the Prodigal will they not be ashamed what doe such but abuse the best things to the dishonour of God and their owne damnation wherefore get knowledge striue for a sound minde for men of vnderstanding are of excellent spirits And for our furtherance herein wee will set downe what a sound mind is and wherein it consisteth A sound minde is the minde guided by the arte of Logicke A sound mind defined that is the true rules of Reason For euery good Logician hath a sound minde God hath giuen to man Reason which is the verie eie of the soule and to guide this reason hee hath appointed precepts the which if he follow hee shall doe well For as it were to no purpose to haue an eye if he had no obiect for it so in vaine to haue reason wanted he rules to guide it And God hauing made man and all things for man hath giuen him an eye to see them and how by rule to dispose of them And this must be noted that the rule of Reason Note crosse not the precepts of Divinitie for they will stand together though somethings in Divinitie goe beyond our reasonable apprehension For in the word of God there is 1. Truth 2. Goodnesse Truth is the obiect of reason Goodnesse the obiect of the will hence the will is more noble than the vnderstanding from the goodnes of its obiect And for our better proceeding in this wee haue in hand A distribution we may consider a sound minde 1. In it selfe or 2. In respect of its obiect All things in the world may be said to be primarily the obiect of Reason for as the eye hath all creatures colours visible for his obiect so all arts or the irradiations that proceed from them first reflect on the glasse of mans reason or vnderstanding And as the eye guides the hand so reason guides the will The eie in order of naturall operations directeth the foote and the finger the eie of reason in morall actions guideth affection and the wills faculty And as the hand and foote guided by a dimme eye doe often worke and moue a misse so the will and affection misled by the darknesse of reason operate and doe things not convenient And obserue further that as the eye of the body hath diverse 5. Intellectuall vertues all defined seuerall acts so hath the eye of reason the which some call Intellectuall vertues I thinke they be distinct acts of reason arising from the variety of the obiect about the which its conversant First Intelligence which is that act of reason whereby 1. we vnderstand euery particular concerning euery thing 2. Secondly Science which is that act of reason whereby we know all truth in all things Thirdly Sapience which is that act of reason whereby 3. we vnderstand and perceiue what will follow from euery thing Fourthly Prudence which is that act of reason whereby 4. we obserue the fittest opportunities for the effecting of all things Fiftly Art or Skill which is that act of reason whereby 5. we know how to effect euery thing most skilfully Or the first act of reason is to see simple arguments without any relation one to another The second act how one depends on another as cause and effect absolutely subiect and adiunct after a manner The third act is discerning of what will follow as the deduction of axiomes The fourth act is to apprehend how these are to be applyed in vse And the last act is skill how to dispose of all aright For he that doth the foure first is an artist and a skilfull artist so that wee see what is needefull for a sound minde But yet we would not ensnare the tender conscience here as though without this acute knowledge none could be saued we rather doe deliuer this doctrine that man seeing his blindnesse might be truly humbled and not boast as many doe of their iudgements that know nothing as they ought to know and consequently seeke vnto God for wisedome who giueth it to the simple for saluation And there is no good Christian but hath in some measure a sound minde 1 Cor. 2. 15. for the spirituall man discerneth all things and Christ hath promised to send them his spirit which shall leade them into all Ioh 16. 13. truth Yet the best know but in part and before they vnderstand any thing aright God must take the vaile from the eye and anoynt it with oyle that commeth from the Lampe of his spirit 1 Corint 13. 9. 1 Iohn 2. 27. Reu. 3. 18. And now we will a litle touch the obiect of a sound The obiect of a sound minde minde and so winde both vp together And to these particular heads it may be referred 1. Logick 2. Grammar 3. Rhetoricke 4. Geometrie 5. Arithmeticke 6. Philosophie and 7. Diuinitie The art of Logicke guideth Reason Grammar and Rhetoricke speech Geometrie and Arithmeticke quantitie both discrete and continued Philosophie nature and Diuinity the will And a man may be said to haue a sound mind that is skilfull in any of these arts Further that may not bee omitted that Arts may be compared to the steps of a ladder and as the lowest guideth and helpeth to all vpwards yet it selfe borroweth ayd from none so doth Logicke giue direction helpe to all the other arts yet it selfe receiueth assistance from none and this is worth our learning to see how one depends vpon another God he hath made all things liable to reason and that man might apprehend them he hath tipt the creatures as with colours for the eye so with Logicall irradiations for the vnderstanding to receiue instruction Now because all things fall
excell the principall in some one thing as the foote by fleeing may saue the body when the head cannot moue without it So the least of Gods ordinances in one thing or other may be more profitable then the highest For â—xample For the plantation of a Church the conuersion of the sinner the begetting of faith the information of the iudgement and the directing of man in the pathes of righteousnes Preaching doubtlesse hath the preheminence But in easing of the troubled heart by confession in recounting the great and many things the Lord hath done for vs in praysing him for his benefits and obtaining of comfort and helpe in the time of need and to a sinner converted prayer I thinke is the more profitable Obiect Sol. It will be said We cannot pray without preaching True not well neither can wee preach well without praying Againe faith comes by preaching and without faith no Obiect prayer We grant it yet prayer doth preserue it increase it Preaching Sol. is the procreant but Prayer the conservant cause of faith the one is as the Mother the other as the Nurse We in preaching heare God speake to vs in praying we Obiect 3. speake to him True it is that the Lord in the word truly preached speaketh Sol. to man yet not immediately And so in praying doth God speake also For the Spirit of God doth direct and assist all the faithfull to pray And in this following respect Prayer seemes to haue the prayse For in Preaching God by man speaketh vnto man But in Praying Man by the Holy Ghost doth speake vnto God the Father And on the other part Obiections are brought as this Obiect That which is for another thing is of lesse value then that thing for which it is But preaching is for prayer therefore not to be preferd aboue it This rule seemes to me not alwaies to hold true Example Sol. The father and the Mother are for the sonne therefore the sonne is better then they God was in Christ and redeemed the world by him therefore the world is more worth then the sonne of God This were a doubtfull if not a blasphemous consequence Yet obserue this that one thing may be for diuers ends as the Redemption of man by Christ was not solely for the good of man but for his owne and the glory of his father and Christ as he was God was both the end and the meanes so that sometimes things be not as they seeme to be I will to and fro dispute the question no longer for my first generall answere shall stand for all And none needs to doubt of the truth of it Onely thus let vs conclude that as Christ said Giue that to Caesar which is Caesars and to God that which is is Gods So giue we to preaching that which is its due and to prayer its priviledge also And in the second place this should teach vs thankfulnes Vse 2. to God for the word preached Alas what were all other fauours worth if we had not the Gospell to conuert vs and to sanctifie vs to God all things to vs We esteeme not of this fauour as we ought and as it deserveth Haue wee a guide to direct vs being out of the way a Phisitian to remoue some dangerous disease or but a remedy to turne our cloth into a better colour We esteeme highly of such things But haue too little respect vnto the word taught the onely meanes to heale our spirituall maladies and to conuert vs vnto the Lord. And if this be not thanksworthy then all we haue is of no worth Praise wee the Lord therefore that our visions faile not Againe would we and our children be converted and Vse 3. healed then let vs depend on the word taught Moses Rod in Moses hand did worke miracles and so the word in the mouth of the men of God will destroy the cursed worke of Sathan in vs and make vs in mind and life like vnto Christ Iesus We must wash in this poole attend at this porch and suffer this water to fall vpon vs so shall the Leprosie of our sinne be washt away and we be transformed into the image of the Lord wherin we were at the first created But how few mind or practise these things Yet it s a truth that there is no way to bring vs ordinarily vnto heauen but the diligent hearing of the word preached Last of all Let vs all strive to continue the word taught Vse 4. amongst vs for if it faile the people perish Nay we should to the vttermost of our power with the Thessalonians cause the Gospell to run and abound in all places this is a worke of worth and great necessity You often and it s good speake in the praise of that in his Art matchlesse Peere Sir Francis Drake for deriving the water into your Corporation and you are at daily expence to repaire the breaches of its passage And shall we then neuer be at any charge to cause the water of life to slow through the Townes and places about vs by the Conduits of faithfull preachers Nay would to God some did not stop this wells mouth or rather hinder the passage But woe to them whosoeuer they be Of the Gentiles We might gather diuers things from these few words being diuersly considered but the cheife I take is this that When the Lord will call and saue a people hee rayseth vp the Doct. 6. fittest instruments for that purpose Who fitter then Paul to be a Preacher to the Gentiles or to deliuer Israel then Moses being skilfull in all their learning Peter was a man resolute and fiery therefore the more meete to deale with the stiffnecked Iewes And the Lord sent Papists to Pp ' for their conuersion for they knew their iuglings and were able to beate them with their owne weapons Because the Lord is wise in all his wayes and skilfull in Reas 1. all his enterprises A man of vnderstanding will doe his best to haue his matters effected and shall not the fountaine of all wisedome worke wisely Againe the Lord doth this in respect of the people for Reas 2. they naturally are subiect to quarrell to make objections and to deny the meanes of their conuersion Now a man well qualified will remoue their doubts conuince them in iudgment discouer their folly and so the sooner draw them to repentance For though God can worke and sometimes doth with weake or no meanes at all yet this is his Method in his ordinary course of proceeding By this poynt we may partly tell what to iudge of many Vse 1. places and people in the world Doth the Lord send them fit Pastors then hope the best but if not feare the worst This must teach vs to reuerence the Lord in his workes Vse 2. and not to passe by without casting our eye on his wise prouidence For its worthy of our obseruation and imitation I feare
may fall out that when we haue them in respect advancing one too much aboue another the Lord may withhold a blessing from that wee so much prize in particular because he would haue the other had in honour Like a wise Mother who when the childe will covet more one breast then another either rubbeth it with some bitter thing or draweth it dry before the childe begin to sucke it And verily when we omit to draw the water of life iust circumstances observed at every conduit God will either stop that for a time wee so much depend on or mixe the water with some brackishnes And this may suffice to haue beene spoken of this Doctrine and Text too though other poynts might be collected VERS 13. Keepe the true patterne of the wholesome or sound words which thou hast heard of me in faith and loue which is in Christ Iesus PAVL Having by many forcible arguments The Logicall resolution in the former Verses encouraged his â—onne to Preach the Gospell practise the true Doctrine of Christ and to suffer affliction rather then to leaue or neglect his calling He in this Verse comes to giue him Direction how he may so carry himselfe as becommeth a Christian and avoyd all sinne impuritie of lâ—fe and false Doctrine This Verse therefore is a preceptor exhortation wherein these parts or things are comprehended 1. He perswades him to an act Keepe 2. To what he must keepe or the obiect of the act the patterne This patterne is described 1. By the matter whereof it consisteth words 2. What kinde of words viz. sound words 3. How he came by this patterne which seemes to be an adiâ—nct to it and that was by hearing of Paul 4. The parts of the patterne probablie are declared or by what it is to be obserued as causes and they be two 1. Faith 2. Loue Which thou hast heard in faith and loue And finally we see either the roote from whence they spring or the subiect wherein they meet and that is Christ Iesus Keepe There is a foure fold keeping of this patterne and The Theologicall exposition all here meant 1. In memorie not forgetting 2. in faith not doubting 3. In affection not hating 4 In practise not disobeying And there can be none of the foure without the first Some read haue others hold the patterne all one in effect The patterne It is by some turned the true patterne or perfect patterne or forme It seemes to be a word borrowed from a painter who first drawes but after a patterne or from a Carpenter that workes by rule Of sound words A thing may be said to be wholesome or sound 4. wayes 1. When its sound in its selfe 2. When it workes soundnes in another thing or 3. Preserues it being wrought and 4. When it is a signe of soundnesse Ioh. 3. 12. And all these be in the words of this patterne I might tell you here 1. What is a word Words consist of letters or syllables and are the vessels wherein truth and errour be conteined by which deliuered discouered to man And 2. The seuerall acceptions of it viz. 1. For the sonne of God as he Ioh 1. 1. Luk. 16. 2. Mat. 5 32. Acts. 22. 22. is abstracted from his humane nature 2. For reason 3. The act of reason 4. For a booke epistle sentence or word either writ or vttered whereupon the Papists from this place ground their traditions But who makes question that hath wit but that Paul meant the Epistle and doctrine especially which he had deliuered to Timothie in speaking as in writing And that the substance of what Paul spake was writ else where in the booke of God Infaith Some expound it thus faithfullie not deceitfullie Others would haue faith to be a part of the patterne being distributed The former sence shewes the manner of deliuâ—â—iâ— The latter the one part of the patterne And we read that faith is both tooke for faithfullnes and doctrine Mat. 23. 23. Rom. 12. 6. And loue That is out of affection as some will The second member of the patterne as others I Confesse the place is doubtfull for it may well beare either sence The interpretation of the former sort hath this sence Keepe the forme of doctrine the which I thy father out of fidelitie and affection to thee in Christ Iesus haue deliuered The second this Keepe thou the patterne the parts where of are two faith and loue which is in Christ Iesus There is yet another reading that I select aboue other and it is this I thinke that faith and loue are to be referred neither to Paul nor the patterne but vnto Timothie making him the subiect of both And that the word In is to be turned by and then this is the meaning That Timothy is to keepe the patterne by the assistance of that faith and loue which the Lord had giuen him My reasons be 1. For Paul had mentioned faith and loue and was perswaded that he had both in ver 5. 7. 2. Paul in the next verse maketh mention of the ground which did support him in keeping the patterne and what 1. Beleefe 2. Perswasion Surely the same cause must helpe Timothy in the like duty 3. It is vsuall with the Apostle not onely to tell what man must doe but how and by what meanes he is to performe the same 4. Because these two are in this sense coupled together in the former Epistle and else where and referred to the persons not the doctrine but as they be guided by it 1 Tim. 5. Which is in Christ Iesus These prepositions in of from to c. are difficult to be vnderstood and may admit of seuerall interpretations and here in Christ may diuerslie be expounded 1. Faith and loue may be said to be In Christ Iesus as he is the subiect of them and they adhere to him 2. As he is the obiect of them for when these two peepe as I may say out of man they are fixed and fastened both on Christ Iesus 3. As they are a motiue cause to induce vs to the performance of any holy action As if there be any loue in Christ thinke vpon these things For faith and loue in him will moue mightily Phil. 2. 1. 4. And in is put for after compare Mark 13. 24. with Mat 24. 29. So in Dan. 2. 44. In for after c. 5. And lastlie faith and loue may be said to be in Christ because he is the only meane by whom we come to partake of them and so here I vnderstand it In Christ that is through Christ I haue by many forcible arguments disswaded thee The Metaphrase my sonne from fainting in affliction or being ashamed of the Gospell and also perswaded thee by weighty reasons faithfully to execute thy function to puritie in doctrine and conversation The which that thou maist performe I doe now exhort thee as aspeciall helpe to direct all thy speech and practise according to
heare of revolters From this poynt we learne a twofold lesson first to take Vse 1. 2. knowledge of the Backsliders And next to make others that be professors or Preachers of the Gospell acquainted therewith For its warrantable profitable therefore we are to put this duty in practise and the neglect of it is or may be a wrong to thy selfe hurtfull to thy faithfull Brethren as experience hath taught many a time What if others know it already Yet it must be done for Timothy we here see knew this thing full well And often admonition in this kind cannot be hurtfull for as man is too incredulous of the best so too much prone to credit the worst Are turned from me We note here that To Revolt and turne from our former profession is a foule fault Doct. 2. and great offence For Paul doth complaine against it and sets it downe for a sinne to be abandoned of all men Ioh. 6. 66. 1 Tim. 1. 19. 5. 11. 12. For in so doing we dishonour God yea no way more Reas 1. For will not prophane men iudge that there is no profit or comfort in seruing the Almighty when such forsake their profession For thus they will reason If that Religion had beene good they and they would neuer haue cast it off Againe we weaken asmuch as in vs lies the Church of Christ for cut off a member will not the body be the lesse Reas 2. powerfull And it giues the Deuill and his instrument the more encouragement to tempt and persecute the righteous for hauing prevailed with some they haue hope to doe so with all Let vs then that embrace the Gospell be carefull to hold what we haue and neuer to revolt from our Religion For Vse we can no way more dishonour God scandalize the truth giue fewell to the rage of wicked men and Devills then in so doing Better had it beene that such had neuer made profession better for them selues better for all men For none but Sathan and hell make gaine of backsliding And that thou maist neuer revolt and forsake thy Religion doe these things 1. Before thou enter into Religion lay a sure foundation Helpes against reuolting be well grounded in the truth and worth thereof for ignoance of these two is the cause of backsliding Why was our Apostle so resolute Why would not Peter and others forsake Rom. 1. 16. Ioh. 6 68. Christ They knew that he had the words of eternall life 2. Cast vp thine accounts and prepare for the worst thing that can befall thee yea expect what euill the best are subiect vnto For want of this causeth many to reuolt in the least triall or temptation 3. Withdraw thine affections from the loue of all earthly things for we cannot follow God and Mammon these be contrary Masters commanding contrary things 4. Get experience of the comforts that be in the practise of the power of Religion so shalt thou neuer leaue it in the most fiery and hottest assaults 5. Be iealous of thy selfe especially when thou growest negligent in the performance of good exercises for this doth presage a fearfull reuolt 6. Consider that without perseuerance thou canst not be saued or if thou be that thy rising againe will cost thee more toyle and torment being once fallen then to hold thee in thy present good condition Let all these and the like be well thought vpon Of which number bee Phygellus and Hermogenes From the nominating of these two who in all likelihood were some principall persons we gather that Men of high place and much respect among the people of God Doct. 3. sometimes fall away Iudas did so and Demas with others Psal 55. 13. 14. Act. 1. 17. 24. 1 Tim. 1. 20. And here it is to be considered that there be diuers kinds of falling away 1. When men fall from the profession of Religion first either in respect of the precepts and that totally or in part or secondly in regard of power in the practice of Christian duties 2. When they maintain their former profession yet separate from their brethren 3. When men fall away for a time yet recouer themselues afterward 4. And last of all When it s done by some vrgent necessity or willingly In many of these respects the best haue fallen And God would haue it so First that the world may see that the Lord can support Reas 1. and maintaine his Church by weake instruments and meane persons For his power is the more manifest in thus doing he hath chosen the foolish things to confound the wise and weake to destroy the mighty That we may see how to stand fast and that by cleauing Reas 2. vnto him and in seeking his assistance for experience of our owne and others weakenesse like a childe to the wall makes vs to run to the Lord for supportance after by a fall we haue hurt our selues And if it fall out thus with great men sometimes then Vse 1. let it be no new thing in thine eyes to see the same in our dayes For what is there that hath not beene and what hath come to passe heretofore that may not fall out hereafter Say not as some doe that if one fall away cry out They are all no better this kinde of reasoning from some to the whole company is not sound What and may such Cedars shake totter and fall then Vse 2. let the weake willowes and poplar take heed of the winde For blessed is he whom other mens harmes doe make to beware And it shall not be amisse to lay downe here some causes of falling away And they be either 1. inward or 2. outward The inward be foure especially 1. Weakenesse thus many haue fallen of infirmity Inward causes of falling away 2. Some affection not mortified for one such a Ionah in the ship will vnsettle all 3. Infidelity when men want faith they are vnstable in all their wayes 4. Want of experience of that secret comfort which the Lord infuseth into the hearts of such as stand resolutely for his truth in an euill time The outward causes are principally these 1. Persecution this hath turned millions backward Outward causes of falling away who in the daies of peace had their faces to Sion-ward 2. Some wrongs or iniuries the Israelites from this ground thinking to be reuenged fell from Rehoboam vnto Ieroboam But they were carried away captiue and neuer returned 3. Scandall or offences taken at some doctrine From that time many of his Disciples went backe and walked no more with him Ioh. 6. 66. 4. The example of great men Doth any of the Rulers or Pharisees beleeue in him This is a cord that pulleth thousands from the true path and Rule Ioh. 7. 48. 5. When men haue expected great promotion but seeing their hopes frustrate they turne aside This is a great load stone to draw an iron heart from the path to heauen 6. Too much familiarity with
be The Iudge of all the world But in regard the most little consider this day or dreame of their latter end or if they doe vsually like Agrippa put it off vntill it be too late let these following Motiues somewhat preuaile with thee to practise it speedily 1. Remember that he may come suddenly in the dead of Motiues to prepare for the day of iudgment the night when thou little dreamest of such a matter Was it not a dreadfull summoning to the rich foole This night shall thy soule be fetched from thee Suddennes makes an evill a double curse We may die in our sleepe and what a fearefull thing would this be if we be tooke away in our sinnes for as death leaueth vs so shall iudgement find vs. 2. We cannot hide our selues or the least of our sinnes from his all-seeing eye For all things are naked and bare before him with whom we haue to deale 3. Consider his power he can send his Angells to fetch vs before him from the foure endes of the world be we neuer so strong in might or potent for number 4. Call to minde that he is strict and iust in all his proceedings not one can escape death if sinne be found vpon him 5. That there shall be no delay or bayle when he commeth iudgment shall be executed speedily 6. And last of all let it be well thought on what the iudgment is where the torments shall be with whom and how long The paine shall be in soule and body the place that darke and infernall pit the persons Sathan and all the damned from the presence of God and the spirits of iust and perfect men and the continuance for all eternity What heart so hardened conscience so seared or person so desperate reprobate weighing these things in the equall ballance of his owne minde and consideration that would goe on in a sinfull course and not amend Yet if this will moue nothing I say no more but the Lord haue mercy vpon thee for thy case is fearefull dreadfull The fourth Note we obserue is that The best man is not to rely vpon the merit of his workes but Doct. 4. the free mercy of God at the day of iudgement Math. 25. 37. 38. c. For he hath many falls into euill If we say we haue no sinne Reas 1. we deceiue our owne selues and the truth is not in vs And There is none that doth good and sinneth not no not one Even in many things we sinne all Besides our sinnes the best workes we performe be imperfect Reas 2. For as chaffe groweth vp with the corne so doth sinne cleaue to our perfectest actions Grace and corruption like fire and water mixed hinder the acts one of another from absolute perfection Away then with the Merit Mongers that plead through Vse 1. desert for saluation Had Onesiphorus neede of mercy that did so many good workes shal the Papist hold workes of supererogation We might say of Supererogation Canst thou stay the Sunne in his swiftest motion gather the wind in thy fist remoue the earth out of its center or stoppe the hot burning fornace with straw and stubble then plead afterward for merit yet these things be easier to mortall man then the other yet both impossible But they obiect Why then doth Daniel exhort the King Obiect 1. to Redeeme his sinnes by righteousnes Dan. 4. 27. 1. The Hebrew phrase is not truly turned Sol. 2. It s but an exhortation to repentance inducing him for to breake off his former cruelty he had committed the which is needfull for all persons 2 Tim. 2. 25. Christ bids the people to Make them friends of their riches Obiect 2. of iniquitie that when they want they may receiue them into everlasting habitations Luk. 16. 9. Sol. 1. They is not to be referred to the riches but to the persons as is plaine by the parable's application 2. No other thing is meant but that they would testifie of their goodnes and charitie towards them and pray for them Why then doth God command good workes Obiect 3. Sol. 1. To manifest that he approueth and alloweth them 2. That we might be prouoked to doe them 3. To comfort vs in the assurance of the truth of our faith 4. To strengthen the weaknes of our beleefe that often staggereth But God hath promised a reward to them Obiect 4. True but 1. It s of his free mercy not for our merits Sol. 2. He crownes his owne graces in vs. And we cannot Merit for 1. He workes both the will and deed of his good pleasure 2. There is no equall proportion betwixt our workes and salvation For they be finite imperfect temporall it is infinite perfect eternall 3. A worke of merit must be aboue that which is required at our hands aboue Gods due we haue none such For God hath created redeemed sanctified vs freely 4. We confesse that God might condemne the best for if he should Marke what is done amisse no meere man could abide it And he of his mercy can saue the worst Let the best therefore not presume neither the worst vtterly despaire 5. And we read of a threefold promise of reward 1. Vnder the Couenant of workes 2. Of faith 3. After we beleeue in Christ But this is all out of the Lords mercy and dignity not for our merits or desert 6. And if that be a truth that Christs merits doe not proceede from him or are procured by him without relation to the free promise of his Father the which some hold how then can man merit condignely Yet the Protestants maintaine good workes and no barren faith doe they allow as the lying Aduerâ—aries know well enough though they send vs all to hell with our fruitles faith Onely we say that by faith we are iustified without the workes of the law for were it otherwise Christ had died in vaine And this is our firme position that as fire cannot be without heate ayre without leuity water voyd of humidity or the earth be abstracted from all gravity No more can a true liuely faith be without some fruites worthy amendment of life Good workes are the way to heauen and a necessary condition if man haue time and meanes to be obserued yet they are not the sole cause of raigning When the Figtree saith our Lord puts foorth his leaues ye know that the spring draweth neere But is that a cause of the spring or the spring of that So when we bring foorth good workes we know we haue a true faith but faith is the cause thereof not the contrary and so consequently of mans salvation Bellarmine himselfe saith that in regard of the vncertainty of mans workes and our owne presumption the safest way is to depend on the mercy of God Thus by the ouerruling hand of God a second Caiphas hath once againe prophecied aright And let this doctrine reach vs to practise Christs lesson Vse 2.