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
Papist and ignorant Protestant in their inuocations It may be obiected that Moses desired to haue his name Obiect blotted out of the booke of life Paul to be accursed and separated from Christ both of which are impossible 1. I answere that these wishes proceeded from great sorrow Sol. of heart for the sinne of the people from the zeale they had for Gods glory and loue of their brethren and kinred in the flesh yet might be mixed with some imperfection as the act was in breaking the two Tables 2. Moses dealt as a Mediator betweene God and man and was a figure of our Mediator Christ who became accursed that we might be blessed Gal. 3. 13. 3. The intent of Paul and Moses might be that they might die a temporall death in stead of the people and so beare their punishment For the death of the iust maketh reconciliation Isa 53. 5. And one of their deathes was worthten thousand of them all 4. It must be vnderstood conditionally and with its limitation for so Christ prayed Father if it be possible let this cup passe from me neuerthelesse not my will will but thy will be done Math. 26. 39. 5. They might haue this reseruation as that it might so appeare in the iudgment of the people not otherwise for David desired that the names of some might be blotted out of the booke of life whose names were neuer written there Psal 69. 27. 28. 6. Finally these examples are extraordinary if we either respect the persons the occasion or the end therefore not to be attained to or imitated of euery common and priuate man in his vsuall and set deuotions The Obiection I haue to my power resolued Now consider what I haue said and the Lord giue thee vnderstanding in these things And this doctrine will giue vs a sound direction and a Vse 2. right rule to guide our selues in praying Learne the number of Gods promises know them as it were by name and then aske what the Lord hath promised and he will giue it thee Care not how many they be for multitude how great for substance and worth for they bee all true and but the rule of faith and prayer and the more excellent fauours the Lord shall giue thee the greater glory shall he haue and his children good As thou maist not dare to aske what he hath not promised so neuer feare to pray for what he hath promised but open thy mouth wide and he shall fill it Come not short neither goe beyond the rule and thou canst not erre A Logician Grammarian Rhetorician and every Artist must know all his precepts and practise them So must a good Christian be acquainted with euery promise and pray as they shall direct him I would haue this lesson Directions for prayer well learned of euery person And take these helpes for thy direction 1. Consider that the promises are of this life or the life to come temporall things craue conditionaly eternall absolutely 2. All that the Lord hath promised or that is contained in his promises is either the remotion of euill or the fruition of good And euill is either the euill of sinne or of punishment Good is either carnall things or spirituall And in these heads or within these particulars are all things comprehended that thou art to pray for or against Now thou art to petition for thy selfe or thy brethren for blessings to fall on thy selfe or the elect or cursings on the reprobate For that which is a threat to the wicked is a promise to the faithfull because when iudgments befall the prophane it is good some way for Gods glory or to his children But let these things be wisely vnderstood warily practised Moreouer from this example of the Apostle who receiued many fauours yet hauing not in the same kind to make requitall but prayeth for his friend we note that When we want wherewith to requite our friends then we are to Doct. 7. pray vnto God for them This hath beene the practice of all the faithfull 2. Cor. 9. 14. For by prayer we may preuaile with God so that they may Reas 1. receiue greater favours we in so doing may procure them spirituall blessings or an increase of the same substance wherewith we by them haue beene releeued refreshed Againe what if we should not yet in the performance of Reas 2. it we shall haue comfort for we haue done our duty and what the Lord requireth of vs. Let none then say that he wanteth meanes to repay or pay Vse 1. his debts for this helpe can neuer be taken from thee Prayer hath a large extent pouerty doth not depriue a man of this priuiledge neither take away the presence of Gods Spirit or the vertue of his promises Truly this cannot but comfort an honest and thankfull heart and pricke him forward to this way of requitall And this should teach those that haue contributed to the Vse 2. necessity of the poore Saints not to repine or repent for so doing But rather to proceed therein neuer to grow weary in this kind of weldoing Little doest thou know for whose sake at whose request thou art sâ— rich prosperest For the praiers of the poore are not vaine in the Lord. Then comfort the feeble minded visit the sicke cloath the naked and feed the hungry for it may nay it shall proue profitable to thee and thy posterity Resides all that we haue said diuers doctrines notwithstanding remaine behind they shall be pointed out and briefly passed one is this viz. that Our principall friends in a particular and peculiar mannâ—r are Doct. 8. to be praied for Paul had beene often refreshed by this his friend therfore praieth for him in particular so he did for others who haue vsed him kindly See to this purpose Luk. 22. 32. Eph. 6. 19. c. For the law of God and Nature warrant it As much is to Reas 1. be required where much is giuen so much is to be restored where much hath bin receiued And is not prayer a speciall meanes to returne fauours into the bosome of our friends Againe such friends haue by many kindnesses manifested Reas 2. the truth of their affection supported vs in our weaknesse And shall not we then by all meanes we can declare our reciprocall amity and striue to vphold them Mary loued much the reason was because Christ forgaue her many sinnes so must we in regard many things are giuen vs And no surer signe of sincere affection or stronger meanes to procure welfare to a friend then earnest often and particular prayer for him This Doctrine semeth to discouer a fault in them that alwaies Vse 1. pray in generals and haue defended too that wee are not bound to remember particular persons grounding their position on the Lords Prayer where wee be taught say they to say Our Father But Christ practised and his Apostles the contrary The one must be done and the
conceiue that the Preacher speaketh out of spleene not of affection and therefore they regard not their words And they are wise for the world to come and louing to their children therefore they doe this For herein consisteth Reas 4. true affection and the principall dutie of good Parents to their children What then be those Parents that neuer practise this Vse 1. point Nay who neuer so much as once minde it may we not from the rule of contraries conclude that they are profane and impious they will prune their plants breake their horses and traine their hawkes to the lure yet neuer dresse the plants of the Sanctuary instruct their Sonnes or take the least toyle to make them faithful of the Lords family Doe they not rather by rotten speech lewde example and wicked courses make them two-fold worse than children of the Devill If they procure them a competent portion a profitable calling which be good we grant they thinke they haue done their dutie but what haue they done all the while for their soules and to make them the Lords sonnes the vnreasonable creatures will feed their yong till they can prey of their own wing so that thus farre they are equall to them Let them then that would bee accounted religions shew Vse 2. it in the imitation of these Godly parents Prouide food raiment for the body but especially a spirituall portion for their soules Worke faith in their hearts grace in their persons and in thus doing thou shalt saue thy selfe and thy children Let their eares heare not thy trickes of youth but what God hath done for thy soule in the daies of old Let thy practise be a Patterne worthy their imitation say to thy sonne doe thus aswell as this that it may be said of thee a Godly father a Godly childe And doe not deferre the time but take the season teach them while they are yong and let these reasons moue thee 1. For then they will remember it when they are old Pro. Children to be taught yong why 23. 13. dye cloth in the wooll not in the webbe and the colour will be the better the more durable 2. To deferre this dutie is dangerous For thou maist bee tooke from them Who then shall teach them after thy departure or what if they dye in that condition must not thou answere for their bloud 2. Kin. 2. 24. 3. Besides what if they come to faith will it not be with the more difficulty fallow ground must haue the stronger teame great trees will not easily bend and a bad habit is not easily left and a better come by If their memories bee stufft with vanity as a table-table-booke the old must bee washt out before new can be writ in 4. What shall I more say God workes strangely in children 1 Kin. 14. 13. and rare things haue beene found in them and what a comfort will it be for parents in their life to heare their children speake of good things and at the last day when they can say to Christ here am I and the children thou hast giuen Heb. 2. 13. me And here children must attend to their fathers instruction Vse 3. and not despise their mothers counsaile least the Rauen of the valley plucke out their eies and the yong Eagles eate it Pro. 30. 17. Some care not for the instruction of their Parents other can out-runne them but can they escape the hand of God and hee that obeyeth not his Parents speech shall certainely be destroyed 1 Sam. 2. 25. We reade here of good women but there is no mention made of their yoke-fellowes the mothers bee commended not the fathers whence let be noted that Faithfull wiues may haue faithlesse husbands Good women Doct. 6. may be vnequally yoked 1 Sam. 25. 3. 1 Cor. 7. 13. And this comes to passe through beauty for that being Reas 1. in a man may much preuaile with the weaker sex For why did the sonnes of God take the daughters of men to their wiues Was it not because they were faire So might it fall out with the daughters of God Gen. 6. 2. beauty preuailes much in this matter Gen. 12. 12. Couetousnes also may be a cause Honest maides be often Reas 2. poore haue but small portions wicked men sometimes rich and mighty and that may worke mightily Hester 2. 16. And if there be but such a motion how will carnal Parents presse their daughters to it Sometimes men affecting and knowing the person to be Reas 3. religious will like the Shechemites serue the true God to gaine fauour By this diuellish dealing many haue beene deceiued Iosh 9. 4. Gen. 34. 9. 14. It often falleth out that when persons marry they are Reas 4. both faithlesse and so the Lord calling the wife and passing by the husband that woman becomes vnequally yoked 1 Cor. 7. Whence we are taught not to iudge wiues by the cariage Vse 1. of their husbands neither husbands by their wiues For in so doing wee may commend or condemne without cause or reason Nabal the foole may haue a wise Abigail and Hester a good Queene an vnbeleeuer All wiues that haue good husbands must first praise God Vse 2. for such Secondly Make much of such Thirdly Pitty and pray for those that haue not such and fourthly In their liues endeuour to walke worthy of such else they may receiue the greater condemnation in being yoked to such And good wiues that haue bad husbands are 1. to seeke Vse 3. out the true cause if some carnall respect did not make them to marry such if it did they must acknowledge their sinne with great sorrow if not be patient For it is but a fatherly correction and God may worke great good out of it aiming at another end they are not aware of Hester 4. 14. for the present 2. They must be subiect to their husbands that though they obey not the word yet they may without the word by their good conuersation be wonne to the word 1. Pet. 3. 1. The wiues good actions must be their husbands instructions 3. Let this teach them to loue Christ their first husband the more perfectly For by the badnes of the one you may iudge the better of the goodnes of the other This is to draw good out of euill and worthy to be remembred 4. Such must admire the mercy of God to them that they had not themselues beene bad their husbands good and liue in hope that through the blessing of the Almighty they may proue instruments to saue their soules And if this fall out how would that man affect then his wife more than euer he disliked her From this doctrine the women maids or widowes that Vse 4. intend to marry may learne a lesson to beware in their election least they fall into the like condition And the better to direct thee let these rules be obserued in the choyce of an husband In the choyce
set thee apart for the worke of The Metaphrase the Ministery hath also fitted thee with gifts for the execution thereof I therefore doe dehort thee from being ashamed and abashed in regard of the great and many troubles and trialls that doe accompany the preaching and professing the glad tidings of Salvation and doe further from the same grounds exhort thee for to endure with patience constancy and perseuerance such afflictions as thy fellow-labourers partake of and are incident vnto neither let thy youth or weakâ—es daunt or discourage thee for all that I desire of thee or that the Lord will inflict vpon thee is no more then that thou hast or maist receiue ability to vndergoe and beare this is all I would this is that thou oughtest to doe The deductioÌ„ of doctrines First out of the word therefore we note that Doctrine Reason and vse is a warrantable kind of preaching Doct. 1. It is not any vpstart and fantasticall but an auncient and an Apostolicall kind and way of teaching When Paul by many Reasons had proued the Resurrection and iudgement to come in conclusion hee makes vse Wherefore my beloued 1 Cor 15. vlt. be yee stedfast immoveable abundant alway in the worke of the Lord in as much as you know your labour is not in vaine in the Lord. So doth he 1 Thess 4. 14. vlt. And Peter treadeth in the same steps of method 1 Pet. 4. And you shall find it practised throughout the booke of God For saith the same Apostle Seing these things are so what manner of men ought we to be in holines of life and blamelesnes of conversation 2 Pet. 3. 11. For is it not reasonable Who can deny it wee gather Reas 1. some note that directly floweth from the Text then we confirme it First By axiomaticall propositions and Secondly By some third argument When two pieces of cloth be in controuersie we take a light and by that wee discerne whither is the better for colour substance so when two things are controuerted which of them is the truth wee produce a third argument and laying that to them as the candle to the cloth wee come to iudge the better which is false or true And Application is profitable For men naturally being Reas 2. vnwilling to receiue the seed of the word as the hard earth is the corne Application like a mallet or harrow breaketh the heart and causeth the truth to take the better and deeper impression Men therfore must not condemne this Method as though Vse 1. Obiect Sol. it were vnreasonable vnprofitable But some may say The Scripture doth not vse it I answere it doth yet not so exactly for God in wisedome and goodnes hath scattered things and often vseth an inversion of the parts that man might seeke search in the vse of his Reasons For Logickes Rules are like so many hounds beating the bush of Gods booke to find out the truth And as flowers were they layd vpon an heape would not be so delightfull to the gatherer as when in the garden they be pluckt here and there by one and one So the truth in Gods Booke being found out by seeking and searching here a little and there a little is much more acceptable and well pleasing vnto man And this I iudge is the Reason why the Scripture is writ as an history This may confirme and encourage those that vse this Vse 2. method to go on not to cast it off for the dislike of a few Notwithstanding we tye no man to our order but let euery one write and speake as he hath receiued of the Lord. Yet this I adde that it is good for memory the common people doe profit the most by that way of teaching therefore it s not amisse for their better edification to descend and stoope to the capacities of the simple vnlearned And this by experience I haue proued that the doctrine Directions in the deduction and applicatioÌ„ of doctrines and my text if rightly deduced make a Syllogisme the text it selfe alwaies being the third argument to confirme it Againe my Reason and my doctrine make a Syllogisme also my Reason being a third argument further to confirme it And last of all my vse and doctrine must be also a Syllogisme and ordinarily a connexe so that so many vses as you deduce from the doctrine if they will the doctrine being the third argument make a syllogisme you neuer misse your rule be they few or many Be not therefore ashamed Whence note that No man is to be ashamed of but resolutely to beare witnesse Doct. 2. vnto the Gospel The faithfull are called a cloud of witnesses And this is not Heb. 12. 1. without command Acts 1. 8. Matth. 10. 32. Acts 26. 16. For it is the power of God to salvation to the Iew first Reas 1. Rom. 1. 16. 17. to the Gentile both before and after the comming of Christ in the flesh this Reason Paul giues of the point Who would be ashamed of that ship that was a meanes to preserue him from drowning Because to be ashamed of it is to be ashamed of the Author Reas 2. of it Christ for he that despiseth his doctrine despiseth Heb. 10. 29. him and is neare vnto cursing and burning This reproues both Ministers and people for how many Vse 1. haue we that will not beare witnesse to it but are ashamed of it You will say who be they Quest Ans What Preachers be ashamed of the Gospel I answere for Ministers 1. Such as can Preach but doe not 2. They that giue ouer their calling and with Demas doe embrace the world 3. When men Preach without study and premeditation idlely not soundly 4. When they fill their Sermons and stuffe them with a bastard kinde of eloquence of variety of tongues Poets Authors for why should they doe this if they were not proud and had not a base conceit of the Gospell But may not a man doe this Quest Ans Yes When hee speakes to a learned intelligent and iudicious Auditory or when the point is in controuersie betwixt vs and our Aduersaries or when the end is not for ostentation but to winne dignitie to his Ministery and for edification of the people But yet cautions must bee obserued Cautions in Quotations 1. It must be done sparingly 2. Augustine Chrysostome and Ierome must not shoulder out Peter and Paul Iames and Iohn And those Ministers may be said to be ashamed of the Gospell who Preach one thing and practise another herein Peter was to be blamed Gal. 2. 12. And for People these may be said to be ashamed of the When and what people are ashamed of the Gospell Gospel 1. Who thinke that the power of godlines consists in Ceremonies beggarly and impotent rudiments as the Papists doe 2. Who if they dislike the person they will none of the doctrine these are like those
to the Lady for wee will not wrong them and Christ together he was enabled having put them vp againe to travell into Italy where this house is and there having receiued the Sacrament then dyed Many more such as this the Bookes mention And doe ye not now easily beleeue that these things are harder to be credited being related then if in grosse or implicitely they had beene vttered I may say of these as a man replied once hearing a strange tale that he gaue small credit to and the Relater demanding said Why sir doe you not beleeue this the person replied truely it s too much for one to credit it himselfe but if the persons present will take my part we will beleeue it amongst vs. And I thinke the Miracles in the three Bookes of the Lady of Loretto and their Legend are too many and too great for any one Protestant in the world after they haue knowledge of them to beleeue them Therefore we will leaue the ignorant Papists who never read or heard them to giue credit to them I speake not these things mistake me not to moue laughter but to make them if possible ashamed of their doctrine and that we thereby seeing their most palpable blindnesse and error might be the rather induced to prayse God for our light and the truth we pertake of But to omit them and their false Doctrine Let vs come Vse 2. nearer home and learne what to iudge of such as haue no knowledge of God at all Why surely they haue no faith in him neither for the Lord hath put these together like man and wife and therefore they may not be put asunder Christ propounds this Question When the sonne of man sayth he shall come shall he finde faith on the earth From the vse of this Doctrine we may make answere Surely very little For if knowledge be but amongst few as that is a truth then is faith rarely to be found This must moue vs all to get knowledge of God if wee Vse 3. would haue faith in him yea the best must grow herein for the better we know him the more confidently shall wee beleeue in him For it s so in all other things When I know the firmenes of the Land I will the better rest my foote on it the strength of my staffe the rather leane my whole body vpon it and the faithfulnesse of a friend put and repose my confidence in him And we must know God 1. In his power how that he is able to doe whatsoever he How God is to be knowne will this confirmed Abrahams faith and moved him to offer his sonne to whom it was said In Isaac shall thy seede be called For he considered that God was able even to raise him vp from the dead Heb. 11. 18. 19. 2. We must know him in his truth and iustice This made the Apostle to be of great courage in his perilous voyage and Sarah to expect a sonne after she was past the naturall course of conceiuing because shee iudged him faithfull which had promised Heb. 11. 11. Act. 27. 25. And here we Iustice either Revenging or Rewarding 2 Thes 1. 6. 7. are to vnderstand that the iustice of God is either revenging or rewarding It s a righteous thing with God to recompence tribulation to them that trouble you ther 's Revenging iustice and to you that are troubled rest with vs that is Rewarding Rom. 2. 6. 7. 8. iustice The one accompanieth the truth of his promises the other the truth of his threatnings And if we were more acquainted with this it would strengthen our faith in the performance of all his promises to vs and the many threats giuen out against the wicked 3. We are to know God in his stabilitie How that time changeth not his nature neither altereth his purpose He had no beginning therfore cannot either be yong or grow old He consisteth not of either matter or forme but is one most simple and pure act so that he is not incident to any shadow of turning What the Lord hath said it shall Iam. 1. 17. stand for euer for God is not like man that he should repent or change his purpose Did we know this it would wonderfully support our weake faith and stay our staggering mindes Did we vnderstand that the affection of our friend we most affect were constant it would make vs the more confidently to rely on him But feare of mutation weakens perswasion 4. We are to vnderstand that God is soveraigne Lord that there is none higher then he For if we should trust in an inferiour we might be deceiued But know this that he is aboue all and then thy faith cannot faile thee in beleeuing in him To put confidence in an inferiour Lord were dangerous in policie but in Divinitie desperate 5. We must know God in Christ For without him he is a severe Iudge a consuming fire But if we know him in Christ Iesus he is our Father and all his attributes that otherwise would be terrible will be most comfortable Thinke on this Finally We are also to know God in the distinction of Persons One Deitie yet three subsistences Father Sonne and Holy Ghost and we should haue some apprehension of their seuerall operations For otherwise we cannot beleeue as we should and ought for his full glory and our certaine salvation And thus briefely I haue poynted out some things in God and of God that must be knowne if we would obtaine Faith to the eternall conservation of our soules Rules to come to the knowledge of God God is knowne either 1. In his Word 1. The Law Psal 19. 2. The Gospell Rom. 1. 17. Or 2. In his Workes 1. Of Creation RoÌ„ 1. 20. 2. Of Providence Act. 14. 17. And this Doctrine with that hath beene delivered may Vse 4. serue to informe Ministers how to deale with their people Parents with their children and Masters with their servants If they would haue them faithfull to God to themselues they must make them acquainted with God and whom he hath sent Iesus Christ for to know this is â—tâ—â—all life Ioh. 17. 8. 1. When men heare much but practise little or nothing 〈◊〉 of the soules setling 2 Pet. 3. 17. The neglect of this causeth men to be plucked away and to fall from their former stedfastnes For euery act of godlinesse is like the blow and stroke of a Mallet that stablisheth rivetteth and setleth the soule on a firme foundation like a pile or poste in the earth by often beating 2. Too much confidence in sanctification and too little in iustification We must fixe and fasten our faith in the obedience of Christ and make his life and death the sure foundation of our establishment For such shall neither stagger or be moved Rom. 8. 1. 3. Omission of private and often prayer the contrary to this like a strong Cord doth binde vs fast vnto the tree of Christ David therefore
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
who make Pictures Lay-mens Vse 1. bookes and they defend that it giues no occasion of Idolatry I say no more then cutting of throates doth of murther or running into the fire of burning This must teach all of vs to haue regard to what is written Vse 2. To the Law we must and to the Testimony This is the surest way to keepe our selues from all idolatry and superstition for what is superstition but that which is aboue the Supra statutum stitute The next poynt is this that The words of the patterne are to be sound words Doct. 5. Sometimes the Word is called Pure holy precious wholesome tried sweete good and the like all which presuppose soundnes sincerity Psal 12. 7. Prov. 30. 5. Rom. 7. 12. For if the words be not sound the patterne cannot but Reas 1. be vnsound When poyson is mixed with good meates and wines it spoiles all so when the words be not wholesome the 〈◊〉 and forme of doctrine is defectiue one rotten post maketh a weake building We must be transformed into the doctrine and as the Reas 2. spirit in the meate we eate is turned into ours so must the Word we reade or heare be converted into vs. Rom. 6. 17. And if our spirituall food be not wholesome our soules will grow sicke and dye This taxeth the Familists who haue words neuer heard Vse 1. of but from themselues As Manified Godified fulcom throw-breakings and the like So the Papists they fetch the milke of the Word out of the breasts of the Whore as Masse Pope our Lady Cardinall Iesuite transubstantiation and many more We read of Canaanites Iebusites c. Of which number these may well be reputed They cry out against vs for strange words as Companation impanation circumpanation But we all abandon them with transubstantiation But may we not vse words that be not in Scripture Quest Answ Yes But the sense must be there as if we say faith onely iustifieth c. But here the Papist with an open mouth calleth vs Heretikes and say wee neuer reade faith onely in Scripture Well this onely would I aske them is Christs exposition true Is it imitable Then we may say faith onely it being a truth though onely be not added For it s written Deut. 10. 20. Thou shalt feare the Lord thy God and serue him which latter phrase Christ turnes him onely shalt thou serue Math. 4. 10. Luk. 4. 8. Sure they had best now they know it to correct Christs words and say Onely is not in the Hebrew Text. But these exalt themselues aboue all that is called God And therefore the very Antichrist And as here we be taught to avoyd vnsound words so Vse 2. we must truely vnderstand the words els though words be good the sense will be bad The Papists vnderstanding Grace which is the free favour of God to be that which is habituall in vs and righteousnesse imputed for inherent holinesse or created righteousnesse for iustification haue by that meanes made such a patterne as we may boldly speake is not onely dangerous but damnable A patterne of their prescription in stead of saving poy soneth Which thou hast heard of me Whence it followeth that Apostles are to prescribe Patternes Doct. 6. A No man vnder the degree of a Prophet or an Apostle may prescribe Gods Church and Children patternes See Ephes 2. 20. Math. 28. vlt. For they know like skilfull Physicians all the diseases Reas 1. of our soules and like cunning Painters they vnderstand the very height breadth length bayre complexion and age of our spirituall man and so doe no other therefore the fittest to prescribe patternes to giue vs receipts They onely had the hand of Gods spirit to guide their Reas 2. Pensill for they spake and gaue their patternes as they were carried by him otherwise they might haue erred now they could not therefore they onely can prescribe true patternes 2. Pet. 1. vlt. And here againe I might meete with Pope and Papist Vse 1. who haue made more false patternes by the vsurpation of authoritie then there be lies in their leaden Legend or false stories of theirs in the three Bookes of the Lady of Loretto But blessed be God they shall prevaile no longer with many for their madnesse is evident to all wise men I will not stand to name them for they be like so many leprous persons wrapped in menstruous rags stinking reliques Pittie such Painters abandon their patternes And here we learne a double Vse First that we take not Vse 2. vpon vs to prescribe patternes wee are neither Prophets nor Apostles Secondly Learne the knowledge of the true patterne and draw the picture of thy life by that for they were directed by the Holy Ghost they could not misse their draught and there is no word or thing that can truely settle thy soule and quiet thy heart but the words of Prophets and Apostles Keepe then this patterne which thou hast heard In faith and loue According to our former exposition of these words we collect this Doctrine that By faith and loue the patterne of sound words is kept and observed Doct. 7. These two are often coupled together and pressed by all Psal 27. vlt. An◠186 1. the Prophets and Apostles Cotoss 1. 4. 23. 1 Thes 1. 3. 1 Tim. 1. 5. Phil. 5. 6. Rev. 2. 10. 1 Cor. 13. 1 Ioh. 1. 2. 3. Iohn the loving Disciple treats still of loue For by faith we beleeue that God is and a rewarder of them Reas 1. that serue him Faith beleeueth the Law Gospell the threats promises And therefore it s said Without faith its impossible Heb. 11. 6. to please God And by faith we liue quench the fiery darts of the Deuill are iustified overcome the world and be saved And whatsoever is not of faith performed is said to be sinne Rom. 14. 23. So that Faith is necessary to keepe the patterne For it purifieth the heart inwardly and is the true ground of all outward and acceptable obedience And for Loue that 's needfull also For Loue helpeth attention strengtheneth the memory Reas 2. setteth the Will aworke vniteth to God and Man and therefore t is rightly said that By loue we fulfill the Law For Rom 13. 10. without this affection our best actions neither please the Creator nor be profitable to the creature Loue hath foure principall properties Properties of loue 1. It will make vs goe speedily about good duties how did the women run to the graue Sichem make haste to be circumcised And Christ raise vp Lazarus quickly and Loue constrained them 2. Loue will endure sorrow Christ through loue layd downe his life for vs the Apostles for their brethren it suffereth all things 1 Cor. 13. 4. c. 3. Loue seeketh revenge Shall he make our Sister a Whore Gen. 34. 31. And it will breake a good heart by taking revenge