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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	father_n	person_n	trinity_n	5,937	5	9.9723	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01344	Ioseph's partie-colored coat containing, a comment on part of the 11. chapter of the 1. epistle of S. Paul to the Corinthians : together with severall sermons, namely, [brace] 1. Growth in grace, 2. How farre examples may be followed, 3. An ill match well broken off, 4. Good from bad friends, 5. A glasse for gluttons, 6. How farre grace may be entayled, 7. A christning sermon, 8. Faction confuted / by T.F.	Fuller, Thomas, 1608-1661.	1640 (1640)	STC 11466.3; ESTC S4310	83,852	200

their set number how many there be of them but still reckon them up with an Et Caetera leave still a Plus ultra to place more in if need require And as the Athenians for feare they should omit any Deity erected an Altar to the unknowne God So the Papists in summing up their Traditions will not compleat their number but are carefull to leave Blankes and void places for a Refuge and Retreating Place that in case they be prest in Disputation and cannot prove their point by places of Scripture they may still plead it is a Tradition 4. Whereas the word Tradition is taken in severall senses and there be many kinds of them Papists jumble and confound them together As Cheaters use to cast their counterfeit coyne amongst good gold hoping so to passe it away currant and undiscovered So they shuffle false and true Traditions together in one heape that the bad may goe off under the countenance and protection of the good Wee will marre their Mart by sorting them into these severall Rankes 1. Traditions in a generall sense are taken for things delivered though in Scripture by Christ and his Apostles thus Saint Basil cals Baptising In the name of the F S. and H G. a Tradition 2. For such matters of Faith which are not found in Scripture totidem verbis in the words and sound but yet in the same sense and substance or at least may by faithfull consequence bee thence deduced as the Trinity of Persons two wils in Christ his Consubstantiality with God the Father Thus Lindan a Papist cals Originall sinne a Tradition 3. For such opinions against which nothing appeares in Scripture and the Church in all times and ages have maintained them condemning the Opposers for erroneous As that the Mother of Christ was ever a Virgin 4. For such Rites and Ceremonies of the Church no matters of Faith which therein have beene used from great Antiquity and therefore probably might have their Original from the Apostles As Fasting in Lent though the manner time and continuance in keeping it was very different in severall Churches Take Traditions in the first and second acception wee account them to have equal force and authority with the Written Word In the third sense wee honour and embrace them as true In the last Acception wee approve and practise them as decent and ancient provided alwayes they be not obtruded as things necessary to salvation but indifferent in their nature But all this makes nothing for the blacke Guard of Romish Traditions which lag still behind some of them frivolous As this Apostolical Tradition That a Priest if against their wils they receive any money from wicked men they must in no case expend it on meat but to buy wood coals Some impious and blasphemous worshipping of Images prayers to Saints the Sacrifice of the Masse Purgatory c. having nothing for them much against them in Gods written Word To draw to a conclusion Scriptures besides many others have two most principall priviledges above Traditions First their Infallibilitie as being inspired by the Spirit of God 2 Pet. 1.20 So that yee first know this that no prophecie of the Scripture is of any private Interpretation vers. 21. For the Prophecie came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost As for the authors of Traditions they might both falli and fallere be deceived themselves and deceive others They might be deceived themselves either by mis-understanding the Traditions delivered unto them or by mis-remembring or by mis-relating them againe They might deceive others either unwillingly by these forenamed slips and infirmities or else willingly and wittingly by venting those things as received from the Apostles which they had not received from them And by usurpation intitling the fancies of your owne heads to bee Apostolicall Precepts 2. The Providence of God plainely appeares in his preserving of the Scriptures against all oppositions Many a time from my youth up may the Scriptures now say yea many a time have they fought against me from my youth but they could not prevaile against me Neither Antiochus before Christ nor Iulian the Apostate since him nor the force of Tyrants nor the fraud of Heretikes though the world of late hath scarce yeelded a wicked sharpe wit that hath not given the Scriptures a gash could ever suppresse them Their treading on this Cammimell made it grow the better and their snuffing of this candle made it burne the brighter Whereas on the other side the Records of Traditions are lost and those bookes wherein they where compiled and composed Aut in curia hominum aut injuria temporis or by some other sinister accident are wholly miscarried and no where appeare Papias is reported by * Eusebius in five bookes to have contained all the Apostolicall Traditions which they call the Word not written by Bellarmine himselfe confessed that these are lost Likewise Clemens Alexandrinus as the same Eusebius storieth it wrote in a booke those Traditions which hee received from the Elders and they from the Apostles which booke the Papists themselves at this day cannot produce I will conclude all with Gamaliels words Act. 5.39 But if it be of God yee cannot destroy it Had these bookes beene inspired by Gods Spirit no doubt the same Providence would have watched to preserve them which hath protected the Scripture Let us therefore leaving uncertaine Traditions stick to the Scriptures alone trust no Doctrine on its single band which brings not Gods word for its security Let that Plate be beaten in peeces which hath not this Tower-stampe upon it That the Lord Iesus the same night wherein he was betrayed Christ bestowed the greatest courtesie on mankind when hee foresaw that hee should receive the greatest cruelty from them O that wee were like minded with our Saviour to move fastest in Piety when wee draw neerest the Center of Death and then chiefly to study to fasten favours on our Enemies Why did Christ institute it then and not before Because dying men bequeath not their Legacies till they make their wils nor departing friends bestow their tokens till they take their farewell 2. Because till then the Passeover a Sacrament in the same kind did continue in full force and the Lords Supper was not to bee lighted til the Passover was first fairly put out Seeing Christ appoynted it a Supper how comes it now to be a Dinner God hath instrusted the discretion of his Church on just occasion to alter some circumstances in the Sacrament True it is such circumstances as are Sacramental not only of the Commission at large but also of the Quorum nomina whose absence or alteration maims and mangles the Sacrament are unchangeable But Common and ordinary circumstances such as is the Time Place Kind of Bread and Wine the Church hath power to alter by vertue of a Warrant left

wils Se defendendo to maintaine the Honour of God and our office to stand upon our points let us leaving the Patterne of Elisha's statelinesse rather follow the president of Saint Pauls Humility I was made all things to all men that by all meanes I might gaine some To returne to Naaman The mention of the water put him into a fire hee burneth with Choler and Passion Are not Abanah and Pharpar Rivers of Damascus better than all the waters of Israel May I not wash in them and be cleane so he turned and went away in a rage Well his servants come to him to perswade him and bring with them good Logick and Ethicks good Arguments and good manners good Logick reasoning a minori ad majus If the Prophet had bid thee doe some great thing wouldest thou have not done it How much rather then when he saith to thee Wash and be cleane Good Ethicks my Father my All-speaking in one person so unanimously they consented in one opinion Father as if they had said wee confesse thou art wiser then wee are of more age of more honour yet you are neere unto us you are deare unto us wee wish your weale and welfare O what a deale did they speake in a little and how many sentences are comprised in this one word Father These words so wrought on Naaman that the Lyon became a Lambe hee that formerly had conquered his foes now subdues himselfe down came he in his stomacke and downe comes hee in his person Then went hee downe c. These words containe a Cure most strange most true wherein observe 1. The time wherein it was wrought Then 2. The sick man or if you please since his servants have perswaded him the Patient 3. The Disease Leprosie 4. The Physitian the Man of God Elisha 5. The Physicke Quid Washing in Iordan Quoties seven times 6. The Effect and Operation thereof And his flesh came againe like the flesh of a little Child and he was cleane But as Gideon had too great an Army for his use and therefore sent most of his Souldiers away so the time commands me to dismisse most of these points and onely to retaine such with me as are most pertinent to the present occasion I begin with the time wherein the Cure was wrought Then Then When After his servants had perswaded him Whence observe Wise men must sometimes follow the counsell of their Inferiours as Naaman did of his servants The reason is that wise men may bee deceived in those actions wherein they themselves are parties and interested it is possible that Passion prejudice and Partiality one or all of these like so many Pearles may blind the eyes of your Iudgement Whereas such as looke on may see more then those that play the game and though in other respects their judgements be farre inferiour yet herein they may be more cleare because lesse ingaged Yea Salomon himselfe though the wisest of Kings had a Counsell of aged men that stood before him And though this might seeme but the lighting of so many Candles to the Sun yet no doubt hee knew wisely to make use of them who in wisedome were farre beneath him I have seene a dull Whet-stone set an edge on a Knife yea the wisest of men need not thinke scorne to learne of the worst of men when we may be taught not to take carking care by the Lillies and yet providently to provide from the Pismire But then especially are wee to listen to the counsell of Inferiours whose advise we know proceeds from a loving heart and is aymed and levelled at our good especially if they be such that our credit and profit is imbarked in the same bottome with theirs together they sinke and together they swim so that wee cannot suspect dare not deny and must confesse that their advise lookes straight forward at our good and squints not aside at any sinister respect Wherefore sometimes let Abraham hearken to Sarah his wife Moses the Iew to Iethro the Gentile David the Soveraigne to Ioab the subject yea let not Apollo though eloquent and mighty in Scripture thinke scorne to learne his Christ-crosse from Aquila and Priscilla Yet when Inferiours presume to commend their counsell to their Superiours let it be qualified with these cautions 1. Let them doe it seasonably in a fit opportunity Now opportunity is the Spirits of time extracted or the quintessence of time at large distilled and such an opportunity must he waite for who hopes to doe any good by his advise to his betters Abigail was excellent hereat 1 Sam. 25.36 Shee told her Husband Nabal nothing lesse or more untill the Morning light Either because shee would not cast the pearle of her good counsell before a Swine wallowing in Drunkennesse or because shee thought her physicke would worke the better with him if shee gave it him fasting 2. It must be done secretly An open reproofe of our betters is little better than a Libell True it is wee Ministers may publikely when occasion is offered us reprove the vices of those who in outward respects are far our Superiours yet we must doe it Publikely Secretly publikely for the place secretly for the manner We are not to make in the Pulpit such an Hue and Cry after the Offender that the capacity of the meanest may take him on suspition whom we meane No let us deliver our Doctrine in common and let the guilty conscience inclose it to it selfe 3. They must doe it with all reverence and humility as the servants of Naaman in my Text A Wool-packe doth conquer the strength of an Ordnance by yeilding unto it so there be many natures which will be led but may not be drawne or dragged and these may be broken with faire usage that cannot be bowed with forcible dealing 4. Let them pray to him who hath the hearts of all men in his hand like the Rivers of water hee turneth them whether he pleaseth that he would be pleased to prepare and mollifie their hearts to whom they are to addresse their counsell that he would bow their eares to heare their heads to conceive and their hearts to practise that advise which shall be commended to them for their good And so much for the time Come we next in the second place to the Physick prescribed Water of Iordan Whence observe God appoints weake meanes by the vertue of his Institution to accomplish great matters Take a survey of all the parts of Gods service and we shall find this true Begin at the Font there is plaine water of Iordan yet by the vertue of Gods Ordinance it washeth away originall sin Passe from the Font to the Ministers Pue there is stil plain water of Iordan the weaknesse of the Word and the folly of Preaching yet Gods wisdome and power to make the Goat a Sheep the Lyon a Lamb the Wanton chaste the Passionate patient yea to revive such as are dead in trespasses and sins Looke on the

deceased and cannot but be delighted with their Goodnesse let us labour to fashion our selves after their frame and to erect the like vertues in our owne soules Godly Children occasion their Parents to bee called to memory Saint Paul beholding Timothies Goodnesse is minded thereby to remember his Mother and Grand-mother Eunice and Lois they can never bee dead whiles hee is alive Good children are the most lasting monument to perpetuate their Parents and make them survive after death Dost thou desire to have thy memory continued Art thou ambitious to be revenged of death and to out-last her spight It matters not for building great houses and calling them after thy name give thy children godly education and the fight of their goodnesse will furbish up thy memory in the mouthes and minds of others that it never rusts in oblivion Which dwelt first That is which was an Inhabitant in their hearts Faith in temporary Believers is as a Guest comes for a night and is gone at the best is but as a Sojourner lodges there for a time but it dwelleth maketh her constant residence and aboad in the Saints and servants of God Grand-mother Lois and Mother Eunice Why doth not Saint Paul mention the Father of Timothy but as it were blanch him over with silence First it is probable that Saint Paul had not any speciall notice of him or that hee was dead before the Apostles acquaintance in that Family 2. Likely it is he was not so eminent and appearing in Piety the weaker vessell may sometimes be a stronger vessel of honour yea the Text intimateth as much Act. 16.1 Behold a certaine Disciple was there named Timotheus the sonne of a certaine woman which was a Iewesse and beleeved but his Father was a Greeke Let women labour in an holy Emulation to excell their husbands in Goodnesse it is no trespasse of their modesty nor breach of the obedience they vowed to their husbands in marriage to strive to bee Superiours and above them in Piety 3. Eunice and Lois the Mother and Grand-mother are onely particularly mentioned because deserving most commendation for instructing Timothy in his youth as it is in the Chap. 3. ver. 16. Knowing of whom thou hast learned them and that from a Child thou hast knowne the Holy Scriptures For the same reason the names of the Mothers of the Kings of Iudah are so precisely recorded for their credit or disgrace according to the goodnesse or badnesse of their sonnes Let Mothers drop instruction into their children with their milke and teach them to pray when they beginne to prattle Though Grace bee not entayled from Parent to Child yet the Children of goldy Parents have a great advantage to Religion yea that five-fold 1. The advantage of the promise yea though they come but of the halfe blood much more if true borne on both sides if one of their Parents bee godly 1 Corinth 7.14 For the unbeleeving Husband is sanctified by the unbeleeving Wife and the unbeleeving Wife is sanctified by the Husband else were your Children uncleane but now they are holy 2. Of good Precepts some taught them in their Infancy so that they can easier remember what they learned then when they learned it Gen. 28.19 For I know Abraham that hee will command his children and his Houshold after him to feare the Lord 3. Of good Presidents Habent domi unde discant whereas the children of evill Parents see daily what they ought to shun and avoyd these behold what they should follow and imitate 4. Of Correction which though untoothsome to the palat to taste is not unwholsome to the stomacke to digest 5. Of many a good prayer and some no doubt steept in teares made for them before some of them were made Filius tantarum lachrymarum non peribit said Saint Ambrose to Monica of Saint Augustine her son Disdaine thou then out of an holy pride to bee the vitious sonne to a vertuous Father to bee the prophane Daughter of a pious Mother but labour to succeed as well to the lives as to the Livings the Goodnesse as the Goods of the Parents Yea but may the Children of bad Parents say This is but cold comfort for us and they may take up the words of the Souldiers Luke 3.14 And what shall wee doe First if thy Parents be living conceive not that their badnesse dispenceth with thy duty unto them thou hast the same cause though not the same comfort with good children to obey thy Parents this doe labour to gaine them with thy conversation It was Incest and a fowle sinne in Lot to bee Husband to his Daughters and beget children on them but it would bee no spirituall Incest in thee to be Father to thy Father to beget him in grace who begat thee in nature and by the Piety and Amiablenesse of thy carriage to be the occasion by Gods blessing of his Regeneration and what Samuel said to the people of Israel 1 Sam. 12.23 God forbid that I should sinne against the Lord in ceasing to pray for you so God forbid thou shouldest ever leave off to have thy knees bended and thy hands lifted up for the conversion of thy bad Father Moreover labour more especially to shun and avoyd those sinnes to which thy Father was addicted and chiefly such sinnes the Inclination whereto may depend from the temper and constitution of the body so that a pronenesse thereto may in some sort seem to be intayled to Posterity Was thy Father notorious for wantonnesse strive then to be noted for chastity was hee infamous for Pride Labour thou to be famous for Humility And though thou must not be dejected with griefe at the consideration of the badnesse of thy Parents yet mayest thou make a Soveraigneuse thereof to bee a just cause of Humiliation to thy selfe If thy Parents bee dead and if thou canst speake little good of them speake little of them What Sullennesse did in Absolon 2 Sam. 13.22 Hee spake to his Brother Amnon neither good nor bad Let Discretion do in thee seale up thy lips in silence say nothing of thy Parents He is either a Foole or a mad man who being in much company and not being urged thereunto by any occasion will tell others My Father lyes in the Fleet my Father lyes in Prison in the Counter More witlesse is hee who will speake both words Vncharitable and Vnnaturall concerning the finall estate of his Father in an eternall bad condition And I am perswaded there is a three-fold kind of Perswasion whereby one may be perswaded of good in another man 1. The perswasion of Infallibility and this onely God hath Act. 5.18 Knowne unto God are all his workes from the beginning of the World hee alone searcheth and tryeth the hearts and reines And they also have it to whom God immediately reveales it Thus Ananias knew that Paul was a true servant of God after it was revealed to him Act. 9.15 For hee is a chosen