to make shew of it vnlesse it be attained by newe instruction Secondly they want not all faith Christ himselfe reckoneth them among beleeuers Matth. 18.6 whosoeuer offendeth one of these little ones which beleeue in me in which respect circumcision which was administred to infants was called a seale of faith Thirdly whereas some diuines thinke that this faith of theirs is no other then the faith of the parents the truth is that the faith of the parents is so farre theirs as that it giueth them right to the couenant for the couenant is made to Abraham and his seede and to the faithfull and their seede and the beleeuing parent also laieth hold on the couenant for himselfe and his seede thereby intitling his child to the right of the couenant as well as himselfe euen as in temporall things he can purchase land for himselfe and his heires This truth confirmeth the Apostle If the root be holy so are the branches and the one parent beleeuing the children are holy to this purpose saith Musculus that children may be called faithfull although they haue no faith Fourthly but because this may seeme not so proper a faith beeing wholly imputed 1. in that all children saued are not of beleeuing parents yea we may in charitie presume of some perhaps without the Church whome the Lord mercifully saueth out of most wicked progenitors for many generations and 2. because the iust shall liue by his own faith It is verie probable that elected infants haue a spirit of faith that is the spirit of God working inwardly and secretly but diuersly in infants dying before discretion and those which shall surviue to the former giuing that spirit which worketh either faith or something proportionable for their iustification regeneration sanctification and saluation in the latter working the seedes or inclination of 〈◊〉 which in due time shall fructifie vnto eternall life And hereunto the Scriptures giue insinuation in shewing how after a merueilous and secret manner the Lord can and hath effectually wrought in infants euen in the wombe as in Iacob Ieremie Iohn Baptist and others neither doth it any thing hinder that infants haue no sense of any such thing no more then it prooueth them not to liue because they knowe not that they doe so And not only the Scriptures but that auncient and common distinction of baptisme 1. into that of water 2. holy Ghost 3. martyrdome seemeth to him that well considereth to giue some ground of it Howsoeuer it be if we cannot attaine the manner of this secret working in infants we know that Adams corruption is not more effectuall to pollute the infants of beleeuing parents then Christs blood and innocencie is to sanctifie them and beeing so his wisedome wanteth not meanes to apply it vnto them euen in their infancie yea in the wombe to make it their owne although we cannot reach vnto them So much of the faith of infants Here one scruple remaineth to be remooued namely if men of yeares must beleeue and children of beleeuing parents must be faithfull and holy before baptisme what shall baptisme be good for or what profit can it bring to any Answ. First in regard of Gods commandement which Abraham Cornelius Paul beleeuing obeyed without reasoning and so manifested their faith in obedience 2. That such as haue receiued inuisible incorporation into Christs bodie must be also visibly incorporated that whom God tooke for a member of the Church the Church also might accept as one 3. That the grace receiued might be augmented for by the worthy vse of the Sacrament those graces which are weake receiue more encrease faith is incited loue quickned hope confirmed and obedience bettered daily 4. That the partie himselfe may be strengthened and confirmed both in the graces receiued as also in regard of that grace and glorie which he expecteth to receiue in the resurrection both which are more firmely sealed in the Sacrament of baptisme wheras otherwise it would be with men here as in their temporall tenures in which if their leases or indentures want a seale they like their hold much the worse Vse 1. Ministers must deliuer this doctrine plainly and not as we may obserue some who either not vnderstanding it or not willing that others should vnderstand them generally tie a certaine grace to this Sacrament of baptisme but not explaning these two points how and to whome leaue their hearers laid open to many dangerous errors of which I will giue some examples 1. To conceiue of an absolute necessitie of baptisme and hence cruelly and impiously denie vnto Infants dying without it the saluation But we must beware of running backe into this point of Poperie which at this day thrusteth the soules of such babes into a place very neere hell and their bodies out of Christian buriall as they call it into an vnhallowed place and conceiue aright of the point thus As for inward baptisme which is to be within the couenant and regenerated to hold it absolutely necessarie vnto saluation Ioh. 3.5 Except a man be borne againe of the water and the Spirit he can not enter into the kingdome of heauen but as for outward baptisme the seale of the former to hold it necessarie but accidentally as 1. in regard of Gods commandement 2. of our owne weaknes 3. to auoid the danger and appearance of neglect or contempt of so holy an ordinance but to hold it so necessarie as that he that steppeth not ouer this threshold can neuer get into heauen is directly both against the grace of God in the Scriptures which affirme the children of the faithfull to be holy before they come to this baptisme as also the examples of children dead before the eight day the day of their circumcision of men and children for the space of fourtie yeares wanting circumcision in the wildernes of Dauids child dying before the eight day the damnation of which he feared not of the thiefe on the crosse who wanted the outward baptisme although not the inward Surely our Sauiour Christ where he had good occasion maketh no such necessitie of it He that beleeueth and is baptized shall be saued but marke in the opposition he saith not he that beleeueth not and is not baptized shall be condemned but that we should not conceiue of such a needles necessitie he purposely leaueth out the latter clause of the former sentence onely affirming that he that beleeueth not shall be condemned And what an vnequall thing were it that if parents should neglect to bring children seasonably vnto baptisme that the child not offending should for the parents fault be condemned Let vs therefore send backe this cruell opinion to the Papists among whome it was first hatched and better beseemeth Duraeus or some such other hard hearted Papist affirming that God is able to saue infants without baptisme but we know his reuealed will to the contrarie well enough then any Protestant minister among whome it
willingly not as Lords ouer Gods heritage but as examples to the flocke 2. Wouldest thou know what ambition Christ hath permitted vnto his Ministers it is euen this that he that would be chiefe of all should become seruant of all not as that man of sinne the sonne of perdition who while he calls himselfe the seruant of all the seruants of God exalteth himselfe not only aboue all his brethren but aboue all that is called God also but to be indeede the seruant of the least and weakest member of the Church furthering by all his endeauour the saluations of men If any then be of the spirit of Zebedeus his sons that desire to sit at the right and left hand of Christ in this his kingdome here is the most compendious way to rise to his thoughts let him painefully serue the Church as a good steward let him dispence the food to the family in due season thus he shall get next vnto Christ the most faithfull seruant of the Church becomes the greatest ruler in it According to the faith of Gods elect Here the Apostle expresseth the ende of his calling to Apostleship namely to this purpose to bring the elect of God vnto the faith or produce faith in the elect the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which aboue other expositions I receiue because the same Apostle leadeth vnto it 2. Tim. 1.1 Paul an Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the promise of life that is to declare the life promised in Christ. It is true in this inscription if in any other which Beza obserueth of all Pauls inscriptions that in some one word or other he vseth to coÌ„prise the whole scope of the Epistle yea the whole summe of the Gospel but in this in many words yea many verses he enlargeth that which in others he breifely contracteth and therefore as he wisheth not to passe ouer the inscriptions too lightly as which containe matter sufficient â—o oppose against all seducers so may we not without great ouersight and hindrance of our owne edification passe ouer the diligent inquisition of such multiplicitie and excellencie of matter as is infolded in this and the two verses following which containe as we may well tearme it rather a large description of the Catholike faith of all Christians then a breife inscription of a priuate letter passing betweene two freinds These words which set open the gate to passe vs into such a faiâ—e feild containe three conclusions to be opened 1. That God hath some 〈◊〉 are elect chosen and others are not 2. That these elect haue a speciall faith distinct by themselues 3. That this peculiar faith is wrought in them by the Ministerie of the word For the first Men may be called the elect of God three waies â— In respect of some temporall function or Ministerie to which the Lord hath designed them Iob. 6.70 Haue not I chosen you twelue and one of you is a deuill 2. In regard of that actuall election and choise of some people and nations aboue other vnto the true meanes of life and saluation so to become the people of Gods election And thus although all Israel was not chosen to life eternall yet in regard of the meanes they were called an elect people And thus whosoeuer giue their names to Christ and are set into him by Baptisme may be called elect in this more general acceptation of the word 3. In respect of that eternall election of God which is according to grace whereby of his good pleasure he chooseth from all eternitie out of all sorts of men some to the certaine fruition and fellowship of life eternall and saluation by Christ. These elect of God are here meant the number of which is comparatiuely small for many are called but few chosen a little flocke and a few that haue found the narrow way These few I say are chosen 1. from all eternitie for no new thing can fall into the prescience and will of God 2. they are chosen of his good pleasure euen before they haue done good or euill 3. and they are chosen to the certeine fruition of life eternall as beeing immutably elected For although many of both the former sorts might fall away and manifest their reprobation as Iudas and such as the Apostle Iohn speaketh off They went out from vs but they were not of vs yet this is the priuiledge of this election that it is the firme purpose of God to saue and haue mercie Obiect It will be here alleadged that seeing there is not acceptation of persons with God Rom. 2.11 he cannot more accept one to saluation then another or if he do how shall it not be most vnequall that those who are equall should not be equally delt withall Ans. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated person signifieth not the substance of a man or the man himselfe but some outward circumstance belonging vnto him as his outward qualitie appearance or condition which beeing obiected to our eies may make a man lesse or more respected such as are honour wealth parentage learning authoritie which when they bring men into account then is the face or outward appearance of a man accepted And thus the Lord accepteth not nor reiecteth any man for any adherent qualitie which can commend him aboue another for he accepteth not the persons of Princes nor regardeth the rich more then the poore seeing they are both the worke of his hands but freely in his Christ chooseth such as are good in his sight the rest being reiected As for such as alleadge vnequall dealing in God towards such as are equally corrupted and lie all alike in the same masse there beeing no more matter of saluation in such as are chosen then those who are reiected all this paueth no way to a dependent election or reprobation which hangeth vpon some outward thing without the most absolute will of God much lesse maketh the straight waies of God vnequall For may not he doe with his owne as he will who art thou that darest dispute with God that presumest to prescribe laws to thy Maker that he should deale with one man thus or with another otherwise or who hath spoiled him of his soueraigntie ouer his creatures If thou canst not sound this depth of the riches of this wisedome and knowledge of God acknowledge then how vnsearcheable are his iudgements and how his wayes are past finding out Cauil not at what thou canst not conceiue but admire it Vse This first conclusion teacheth vs 1. To make sure our owne election and shew our selues vnto others to be of this small number namely by holy and vnblameable walking by daily flying the corruption that is in the world through lust by the daily washing and purging our selues from our old sinnes and by the studie of righteousnesse becomming vessels of honour prepared vnto euery good worke 2. It confirmeth
fire from heauen know not of what spirit they are of 3. The Minister is to watch ouer mens manners more then others now if espying as he shall contempt and rebellion in some malice deceit dissembling in others and vnkindnes and vnthankefulnes in euerie corner what a life should he lead if he should be alwaies readie to draw if he should not beare with some faults and take none at the worst yea if he should not resemble God himself whose roome he standeth in who striketh not for euery escape but is slow to wrath and grieued for the euill Let none here alleadge Christs whipping the buyers and sellers out of the Temple for he was not onely a Minister but the Lord of his Temple Nor the Apostolicall rodde wherewith Peter strucke Ananias dead and Paul Elimas blind which was a gift extraordinarie and temporarie We must walke by this ordinarie canon which prohibiteth a Minister to be a striker Vse 1. What an happie change of things should our eies see if this one charge of the Apostle were duely obserued how might brethren liue together in vnitie although they retained some difference in iudgement in things circumstantiall and of lesser moment then such as are too hot might be wisely cooled without chafing and storming such as are weake might be by softnes and gentlenesse suported by the stronger such as haue strayed might by the spirit of meekenesse be reduced into the fold and such as are loath to step awrie should be incouraged in their godly care And surely this is the meanes vsed by Christ and his Apostles in the building vp of his kingdome and maintaining of his causes who while they had power to command did rather choose to beseech men and not onely practised in their owne persons but prescribed to all those who were to succeed them in their labours and to continue the ministry vnto the end Wheras contrariwise what is it that hath vpholden Antichrist so long and quickned and preserued life in bad causes but violence crueltie and rage against the seruants of God The strongest arguments in Poperie were euer fire and fagot and if they could not take away the reasons alleadged by the word this they could doe euen take away their liues by the sword of the Magistrate 2. Here are reprehended many Prophets and the sonnes of the Prophets who perhaps in the schoole of the Prophets are no better then swashbucklers fitter to receiue pay in the field then pension from the Churches patrimonie resolute Lamechs who readily reuenge an iniurie seuentie times seuen fold whose glorie is to quarrell and stand out at swords point with any man that which is Gods glorie they deem cowardise namely to passe by an offence How doe these consider that they are either dedicated vnto or dismissed with the tidings of peace that they are to serue vnder the Prince of peace euen the head of our profession who in his owne person bare all iniuries rebukes and buffettings of sinners and commanded his disciples to turne the other cheeke to the smiter not that it is not lawfull for them to stand vpon their lawfull defence but to be so farre from offering or returning iniurie as that they must rather suffer twaine then revenge one 3. The same dutie belongeth to euerie Christian for the Apostle speaketh not a word in all these ministeriall directions especially in the manner and carriage of the life of the Minister but it concerneth euery man in his place and may be his glasse of whatsoeuer condition he be And who seeth it not vnlawfull for any of Gods people to liue in wrath and enmitie or as we say like dogs and cats but as the children of one father members of one bodie maintainers of one faith and expectors of one glorie The subiects of Christs kingdome are no longer cockatrises basilisks Lyons but lambes and as sucking children harmeles and innocent so saith the Apostle the wisedome which is from aboue is gentle peaceable c. Which meeteth with a number of men marked as Caine was with the deuils brand who was a manslayer from the beginning who are men of a word and a writ nay a word and a blow if not a stabbe caring no more in their furie to spill a man then to kill a dogge such a blacke image of the deuill is stampt vpon them as they are professed enemies to the image of God and care not in how many they can extinguish it But such bloodie men whose valour and sport it is to fight it out and quarrell are for most part hit home in earnest and as they are the enemies of the commō societies of men are by God suddenly rooted out of their societie and seldome go to their graues in peace for the Lord scattereth the people that delight in warre and the cruel and bloodie man liueth not out halfe his dayes He that sheddeth mans blood by man commonly his blood is shed Abner slayeth Asahel Ioab slayeth Abner and Salomon slaieth Ioab Not giuen to filthie lucre This vice of couetousnesse is the fifth and last reckoned by the Apostle of which he would haue the Minister free The word noteth such a one as beeing greedily set on gaine and outward profits bendeth the greatest part of his studie that way or else one that will take any course vse any meanes lawfull or vnlawfull refuse no occasion but out of euerie thing neuer so base and meane can carue his owne commoditie no matter what winde it is that bloweth in his profit But to shew that all is not gained which is thus gotten the Apostle cals it filthie gaine or lucre 1. because this immoderate and vnnaturall affection maketh a man most base and sordid in getting seruill in keeping and illiberall in expending 2. because by getting or keeping this gaine some filthie sinne or other will cleaue to the fingers as in Achab and Iudas couetousnesse and murther were coupled in Achan and Gehezi couetousnes and lying were combined In the Priests and Prophets of Ieremies time couetousnesse and all manner of iniustice from the greatest to the least euerie one is giuen to couetousnesse from the Priest to the Prophet they deale all falsely and no marueile if the roote of all euill be so fruitful in all iniquitie Doct. 1. The Minister of all men must be free from such a base sinne as this is the man of God must flie earthly mindednesse as a sinne most dishonouring his high calling and disabling him from the dutie◠of it Reas. 1. This vitious affection distracteth him and infoldeth him in many impertinent businesses stealing away his heart and causeth the proper duties of his calling to lie neglected Most fitly did the Apostle compare the worke of the Ministerie to a warfare and inferreth this same reason against this vice in the person of a Minister that as he which goeth a warfare doth not implicate and entangle himselfe with the affaires of this life but hauing receiued
is euerie where a reproach but here besides that it marreth such a necessarie dutie and hardeneth the person vniustly reprooued against a iust reproofe for time to come it carrieth many blots with it For 1. it argueth him to be a busie bodie who especially if a priuate person pryeth into other mens actions that he may catch matter of reprehension whereas it is not the part of a prudent Christian to seeke out the sores of others but wisely to heale those which beeing in his way and calling he meeteth withall 2. It argueth want of loue to receiue hastily reports against such as we professe freindship vnto with whom a rent is made where none was nor needed to be iustly taking themselues iniured when they see themselues discredited in our hearts causlesly or else their names not sufficiently tendred of vs. 3. It argueth want of wisedom and great indiscretion rashly to reprooue that wherof either the partie knoweth himselfe innocent or else is done secretly now that is secret to vs which albiet it be knowne to others yet is not sufficiently knowne to vs the note of a foole saith Salomon is to beleeue euery thing and of a slanderer to discouer secrets Prov. 10.19 Quest. But what if I heare a report of my neighbour and I haue a vehement suspition and some presumptions that it is true may I not vpon those reprooue Ans. In this case obserue two rules The former in Deut. 13.14 Thou shalt rather seeke and make search and inquire diligently and if it be true and the thing certaine then thou maist safely reprooue 2. If thou canst not be certaine then reprooue not but vpon supposition thou canst not here say directly as Nathan to Dauid thou art the man For such a plaine reproofe implieth the certaine knowledge of a sinne which we must not suffer vpon our brother Leuit. 19.17 Sharpely It will heare be demanded what is this sharpe reproofe here mentioned Ans. To know it the better we may consider it either in the person of euery Pastor or that which is in the seuerall Churches The former belonging to euery Pastor standeth 1. in the enlargement of sinne knowne to be committed that it may appeare vnmasked and in it owne face that thus it may appeare more ougly and odious both to the vnderstanding and iudgement of the sinner 2. In following it with the curse of the law denouncing out of the word those plagues of God which shall surely ouertake such a partie if he faile of vnfained and seasonable repentance that thus there may follow a renting of the heart a breaking vp of the fallow ground and seeing one measure of sorrow fitteth not all sinnes such a measure of sorrow in the soule of the sinner as the degree of the sinne deserueth The latter kind of sharpe reproofe is that whereby the Church seeketh to recall offenders Neither is this that of the ciuill sword but is spirituall and respecteth the soule alone and standeth in three things 1. Admonition with denuntiation of iudgements 2. In suspension from the Lords table 3. In excommunication whereby the obstinate offender is giuen vp to Satan for the humbling of the flesh and sauing of the spirit as by a desperate remedie The error will not be great to vnderstand either of these in the precept but if either more then other I encline rather to the former namely that Titus is here directed how to carie himselfe toward these vaine people through the course of his doctrine rather then in exercising the censures of the Church whereunto both the words before and the verse following seemeth to encline Doct. According to the nature of sinnes and sinners we must set an edge vpon our reproofes and sharpen them for all sinnes are not of one size nor all sinners of one straine but some sinnes are more enormious then other and some sinners are more obstinate then other Some sinnes are of ignorance some of malice some secret some open some sinners are as waxe to worke on some are stonie and stifnecked some haue here and there their freckles and frailties on them others are spotted all ouer like the leopards or like the Ethiopian they neuer change their hew no washing doth them good Now we must wisely put a differnce betweene both Compassion must be shewed vpon some and others whom loue cannot allure feare must force some must be saued by loue and some be pulled out of the fire some sores need but a gentle lenitiue some a sharper drawer some require but the pricke of a needle to open them others a more painefull lancing and cutting and some a cutting off Obiect 2. Tim. 4.2 Reprooue with all long suffering how can that stand with this precept of sharpe reproofe Ans. Some which commit these two places together would reconcile them againe by considering the persons to whom the Apostle writ them the one Timothy who they say was seuere austere and therefore is exhorted to patience and meeknes the other Titus who was gentle and meek of nature and therefore spurred vnto sharpnes and seueritie But the context applieth it selfe fitlier to their answer who draw the difference from the people ouer whome they were set The Cretians were hard and reâ—ractarie full of bad qualities as here we see the Ephesians among whom Timothy was sent were of some better temper and disposition and therefore were more mildly to be delt withall Besides more mildnes was to be vsed with such as yet had not beleeued then those who hauing professed the faith in word and yet departed from it againe as the Galatians and these Cretians with whome Paul was so sharp and this difference also some of the auncient put between these two peoples of Ephesus and Candy But howsoeuer the places are easily accorded for euen to the worst much patience and lenitie must be vsed till it be dispised and till it be cleare that no meeknes will serue to winne men but then it is high time that seueritie should terrifie those who by lenitie would not be allured according to the example of God himselfe Rom. 2.4 Vse 1. As all Christian duties so this much more ought to be ordered by Christian wisedom and therfore Ministers especially must labour for the gift of discerning to iudge aright of persons and sinnes Of persons which are of Hagars seede and which are free borne of Sarah which men need the rodde and which the spirit of meekenesse Of sinnes which be greater for which the wounds may be the deeper which be larger for which the sorrow may be enlarged and in a word which are hard knots which need hard wedges 2. With wisedome and loue euery Minister must ioyne zeale and conscience yea in some case vehemencie seueritie in their reproofes dealing as the Lord himselfe doth often in setting the sinnes of men in order before them If he be to deale with Heliâ—s sonnes the sonnes of Belial it will not serue the turne
himselfe with sackcloath all his life fast fortie daies if he can or rather neuer eate meate neuer touch mony neuer marrie wife he shall neuer find the kingdome of God in these beeing things which God neuer required at his hands and yet these precepts of mans braine are the rules of all his religion But yet here is a goodly shew of wisedome what is it not profitable to abstaine from flesh euery fryday and all lent that by the one the flesh may be tamed and by the other our Lords sufferings remembred and must not the Minister who is to deliuer the blessed bodie of the Lord be vnlike other men yea farre more holy then they and therefore must not he liue single at home and be seene in hallowed garments abroad But where is the word of the Lord to free these from beeing fables The Lord looketh not to what we are bent or can pretend for our owne deuises but requireth that his will should be our rule Oh that we could acknowledge the truth in accounting our deliuerance from this Popish Egypt and Romish blindnes the next blessing of God to the gift of his Sonne seeing in the body of their religion there can be no soundnes of faith if any faith at all the best of it beeing a disease and rotennes if we may not more truly say it hath a name to liue but indeed is starke dead Doctr. 2. It is a grieuous sinne and iudgement to be turned away from the truth and yet this is the fearefull fruit of humane deuises For the Apostle would here note a iudgement of God vpon such persons as were addicted vnto fables and humane precepts the which iudgement is a wofull and heauie stroake of Gods wrath whether a man estrange himselfe from it before or after he haue receiued it much more For what a plague is it for a man to hate the truth and in it God the author of it who is truth it selfe the light of comfort and direction of it as also the happie fruit of it which is saluation seeing all they are damned that rereceiue not the loue of the truth whereby they might be saued What a wofull delusion were it that a condemned person for high treason going to execution should refuse a pardon offered nay be so farre from accepting it as that he abhorres to heare of it will not turne his eies to behold it yea treadeth it vnder his feete and yet such a spirituall frenzie possesseth all such as turne away from the word of truth and when God calleth them runne another away For seeing if the Sonne set vs not free Ioh. 8.32 we remaine in bondage vnder sinne and damnation and are euery day drawing to execution in the meane time as condemned persons beeing reserued in bolts and chaines till the time of execution Now in these bands of death the Prince of peace our Lord Iesus offreth a gratious pardon the partie offended seeketh to the delinquent entreateth and wooeth him to accept of a pardon procured by his own blood and sealed by his death Now wretched men cannot abide neither the message nor the messengers but in contempt tread vnder their feet that blood wherewith they should be sanctified and scorne the Princes clemency shall not the very consciences of these men in the Lords iudgement accuse themselues as worthy of ten thousand deaths yes surely and shall iustifie the Lords righteousnes when he shall bring vpon them that great condemnation of a great part of the world who the light being come and shining on their faces yet loued darknes rather then light But much more miserable is it after the embracing and knowledge of the truth to turne away from it a great witcherie it is to beginne in the spirit and end in the flesh an vnworthy man is he of Gods kingdome that setting his hand to the plow looketh backe after washing to returne to the filthines of the world and to waxe weary of weldoing is farre worse then neuer to haue known to do well this is properly called a reuolt when men depart from the gratious calling of Christ the relaps we say is farre more dangerous then the first disease and the end of the Apostate is farre worse then his beginning the deuil that hath bin once cast out and entertained againe bringeth seauen spirits worse then himselfe so as better were it for a man neuer to haue knowne the way of truth then after the knowledge of it to depart from the holy commandement Vse If men were perswaded of the greatnes of this sinne it could not be they could be so indifferent in such a maine matter so nearely concerning their finall and euerlasting estate of whom many receiue not the truth at all others turne away and fall from their first loue after they haue once receiued it Did euer the world abound as at this day with Worldlings Libertines Atheists Newters and Epicures and was yet the truth euer more glorious and shining then at this day Was there euer such coldnes loosenes deadnes heauines drowsines and earthlines in professors and if that added to the equitie of Pauls reproofe of the Galatians reuolt that Christ was described plainely and crucified before their eyes Gal. 3.1 may it not much more gall vs among whom notwithstanding the cleare euidence and brightnes of the truth it is yet refused of the most and slenderly entertained of the best The which what argueth it either in one or other but that the former would herein hold their wonte which hath beene generally to change and turne their religion with the times as though the truth to saluation were not the same but variable and alterable as the times are and that the latter haue in no small measure turned themselues from that truth in the which they haue formerly found much more sweetnes then now they do that delusion hath possessed both the one in whole the other in great part Obiect But it is not thus with vs we come to heare the truth and loue it and hope to hold it vnto the end Ans. Yet this detracteth not from that truth laid downe For 1. how many will not grant the Gospel their presence their bodies their eares no man will gainsay but that these are turned away or if any should the pitifull ignorance and the fruits of it would conuince it 2. How many be there which heare and yet in their iudgements intertaine not the truth and these are thus farre worse then the Iewes themselues who could acknowledge that Christ taught the way of God truly Men will not beleeue that the way to heauen is so straite as we out of the word of God describe it nor that God is so rigorously iust as to cast away those that meane well nor so straite laced as to exact the forfeyt of euery offence neither that can be the truth to saluation which so few embrace and so many contemne what doe none know or go the way to
to bearing of children then surely for women to despise the ministerie which is the meanes of beginning and continuing in faith loue and holinesse is fearefully to despise fellowship with God and life euerlasting Secondly women must walke in as straight waies to heauen as men sinne is as odious in Eue as in Adam vnder the same lawe are they borne by the same lawe are they to be ruled in this life and iudged in the life to come the same pretious promises of life are made vnto them the same pretious faith must lay hold vpon them the same spirit must inhabitat them the same graces which accompanie saluation must beautifie them Women must worship God as well as men Lydia Act. 16.14 must feare God Act. 17.4 the chiefe women not a fewe must be disciples full of good works and almes to the Saints as Dorcas all or any of which graces if elsewhere they can attaine or performe then by the direction and institution of the word we will giue them leaue to contemne it with the whole ministerie of it but if this be the word of faith which we preach the word of the kingdome and if we haue the words of eternall life let them goe elsewhere or by any other direction saue this whether of naturall reason fleshly wisedome lewd custome or what euer may perswade it they shall surely faile of faith of the kingdome and of life eternall in the ende Obiect But how often haue we heard Popish or profane men alleadge to the contrarie What should women minde the Scripture or meddle with religion what haue they not huswiferie at home haue they not children seruants and a calling to tend and how often doth our religion heare it selfe disgraced in that it is embraced by women who they say are simple and easily seduced Answ. To all which I answer that if these wretches had prooued that women had no soules to loose or to saue such gracelesse discourses were more easily to be admitted 2. Might not a man haue come vpon Marie with the like interrogatories why haue you nothing to doe but to sit downe at Christs feete to heare words which concerne you not haue you no huswiferie to set your selfe about doe not you see you haue a great Prophet to giue entertainment vnto doe you see your sister Martha medling with such matters But if any had thus rebuked her would Christ haue recanted that which he had affirmed of her that she had chosen the better part and if Martha had done so too would Christ haue said that she had failed in the due regard of one thing which was more necessarie then all that busines which shee encombred her selfe withall 3. Salomons mother requireth two things in a vertuous woman one the ouerseeing of the wayes of her familie the other to open her mouth with wisedome and haue the lawe of grace sitting vnder her lippes without which latter should a woman excell the life and death of some bruit beasts assuredly if the former were all shee should liue and die a little more ciuilly but neuer a whit more religiously then they 4. It is so farre from being a iust reproach to the Gospel that women professe it that it is rather a note of the truth of it God chooseth the weake and simple of the world to confound and prouoke the wise and mightie Christ himselfe prouoked Simon the Pharisie by an example of loue which a poore woman had shewed vpon him farre beyond him and thought it no disgrace that Marie out of whom he had cast 7. deuills nor the noted harlot the woman at the well should follow him and entertaine his profession neither did his wisedome thinke it preiudiciall or not beseeming the simplicitie of the Gospel to shew himselfe after his resurrection first to simple women and to make them preachers of it euen to the Disciples themselues Obiect But women are to rest in their husbands instruction and need not depend vpon the Ministers mouth 1. Cor. 14.35 Let them aske their husbands at home Ans. The Apostle there forbiddeth open and publike speach in the congregation where if in the exercise of prophesiyng they had any doubts rising concerning the things handled they were not permitted to stand vp as the men were either to teach or aske questions but keepe silence for the time and consult with their husbands at home for the resolution of their doubts but this place taketh it for granted that they must resort to the Church and heare in the congregation ver 34. And pittifully should most women be taught if they should content themselues with their husbands instruction Vse 1. We see hence what to thinke of the Popish doctrine who will neither admit women nor men but their learned Licentiats to meddle with the Scriptures and least they should so doe they shut them vp in an vnknowne tongue an high wickednes against the commandement of Christ to Laiks and common men Ioh. 5.39 Search the Scriptures and the practise of the Church and beleeuers in the old and new Testament Deut. 31.11 Nehem. 8.3.4 Act. 17.11 2. Let no woman please her selfe that her husband goeth to Church and neglect the meanes her selfe for an vnbeleeuing wife may be sanctified by a beleeuing husband but she shall neuer be saued but by her owne faith he sanctifieth her mariage but not her person 3. The husband may not suffer his wife to incurre such danger but if he loue her he must extend his loue to her soule and better part seasonably giuing gentle admonitions and reproofes if with Martha they grow heauy or careles of this dutie 4. Let no woman be discouraged but incouraged rather in the powerfull profession of religion and frequenting the exercises of it of hearing and reading it reuerent speaking and carefull practise of it imitating herein those good women who followed Christ and ministred vnto him of their substance It is the modestie of women neuer to be ashamed to professe Christ and godly women haue many times become more zealous then men and their sanctified affections haue vsually exceeded mens in strength and tendernes And although the darknes of the world endure no manifest light in men much lesse in women yet Christ and his word highly esteemeth the least appearance of grace in men and much more in women how carefull was Christ to instruct comfort and reueale himselfe to the women that followed him honouring their profession of him in some things aboue his dearest Disciples what a great and worthy praise was it that Priscilla as well as Aquilla her husband should take such a man as Apollos home to instruct him in the waies of God and of how many women doth the Apostle in his salutations giue more then common report of their loue and faithfulnes in the truth As goe no further then the Romans Priscilla was ready for his life to laie downe her owne necke Marie bestowed much labour on the Apostles
some rules for the wel doing of such a dutie 1. To begin loue not as the most at the man or in the flesh but in God and for God acknowledging the necessitie of the dutie because God hath commanded it for if it be of conscience it will be lasting it will suffer nothing against God and will encounter against all occasions which would worke change of affection Secondly loue his soule first and principally both hindring sinne in him as Pilates wife although an heathen womā wished her husband to haue nothing to do against Christ as also in wisedom prouoking him to good duties whether publik in the assemblies or priuate in the family as reading prayer catechising and such like watching her seasons and best aduantages vnto both these contarie to the practise of many Iesabels who though there be no neede to spurre free horses yet are powerfull enough to perswade and worke them to vngodlines Thirdly this loue must be testified to his outward estate and person 1. In her cheerefull behauiour at all times out of sicknesse or other afflictions which call vnto humilitie and mourning which opposeth it selfe to the ordinarie sullennes of a number 2. In her wise obseruing his disposition and inclination that she may in all things frame her selfe to please him so farre as without sinne she may in wise passing by and couering his infirmities and bearing his burthen the discouerie of which vnto others and taking vantage of which against himselfe were both to disease her selfe and vncouer her owne nakednes and further in a wise pacifying of his displeasure not growing impatient by his impatience but rather by meeknes of spirit cast milke into his flame and be as Dauids harpe to appease Sauls furie 3. In her carefull diligence to prepare him outward comforts in sicknes and health and that in due season wicked Iesabell comforted her husband in his sicknesse Ieroboams wife as wicked as he and she were yet sought out for his health see the same dutie in a better patterne of Rebecca who prouided for Isaak such meate as hee loued 4. In warie circumspection if God giue her to see more then her husband with the least preiudice towards him to turne away and hinder whatsoeuer would be dangerous to their good estate and welfare thus Abigail saued Nabal and Micol Dauid 5. In louing and to her abilitie liberall entertainement of her husbands kindred and freinds as Ruth did to the freinds of her dead husband In these things standeth the true loue of the wife towards the husband all which she oweth him be he a foole a froward Nabal or whatsoeuer else nothing can loose her from these duties which dissolueth not the marriage bond Now although this text speaketh nothing expressely of the husbands dutie yet may not the husband thinke himselfe lawles or to expect the payment of these duties and liue as he list For not only other places of our Apostle bind him as straite as this doth the wife but euen this place secretly putteth him in minde of his dutie both because he is the fountaine of all marriage duties as of marriage it selfe as also in that all these offices of loue in the wife should be a consequent of his loue yea a thankfull returne of loue for loue for so is the loue of the Church towards Christ. We will therefore in few words shew although not so directly laid downe in the text wherein the husbands loue must bewray it selfe towards his wife that so he may the more iustly require the duties from her And he must expresse it fowre waies First by instructing her and seeking to haue the seed of sauing knowledge sowne in her heart dwelling with her as a man of knowledge Secondly by protecting her from danger as Dauid rescued his two wiues Ahinoam and Abigail Thirdly by cherishing her 1. her bodie prouiding necessaries for her allowing her all needfull honest yea and delightfull comforts so farre as their estates will suffer and this freely and liberally out of his loue which is bountifull for in a Naballs hand or heart as drie as flint is iust suspition of want of loue Shee may looke to be iudged nearer then a child and yet no father but will prouide necessaries before his child shall need to aske or begge the same of him 2. Her soule and in it what grace of saluation he espieth so as she may see he reioyseth in it and her for it in that she is thereby testified an heire of the grace of life 3. The gifts of her mind obseruing what gifts of gouerment wisedome and experience God hath giuen her and employ them that hereby she may see she is not onely not despised but also incouraged when she findeth the heart of her husband trusting in her Fourthly by honouring her As 1. esteeming her his fellow and companion 2. tolerating her infirmities and bearing with her as the weaker vessell 1. Pet. 3.7 for it is a mans glorie to passe by infirmities couering all her infirmities as Christ couereth all his Churches but yet with all patience and seasonablenesse curing so many as he can 3. Suffering himselfe sometimes to be perswaded by her that she may see his good respect of her Abraham must sometimes heare Sarah The want of which wise and holy carriage in many husbands pulleth by force vndutifulnesse on the wife when she cannot see the image of Gods glorie and wisedome shine in his gouernment of her who should be her patterne and glasse but he looseth his authoritie by vndiscreete and childish behauiour he diminisheth her loue by froward teastie hard or niggardly vsage of her so as it is iust vpon him that he be drawne into contempt and to haue the comfort of his marriage withdrawne although it be vniust that the wife should neglect any part of her dutie because the husband doth a great part of his That they loue their children These words commendeth not vnto mothers a bare affection of loue towards their children wherein many are excessiue and too to foolishly with the ape kill and spoile many of their young ones with their ouer-kind clasping and cockering of them but he requireth some maine duties of loue to be performed towards them wherein mothers must walke as in the cheife duties of their speciall calling neither are the most of these duties so proper to them as that the husband hath no stroke in them but are commended to women the rather because while children be young it is their proper employment to be about them and among them within the house whilest the fathers occasions for most part call him abroad The first of these duties of motherly loue is to nurse her child her selfe except health and strength suffer not or else some iust and weighty cause which in the court of conscience will be warranted do hinder A dutie howsoeuer vnnaturally neglected by many of the richer sort for this disease of drie breasts is somewhat a
them for good men and goe no further whereas they ought to be transformed into the pattern not only of our doctrine but euen of our liues so farre as we follow Christ. Doctr. 2. We hence obserue further in that the Minister must so order himselfe in regard of publike and priuate courses actions and speaches as he may not be reprooued that it is possible for a man by grace so to liue as he cannot iustly be blamed Zacharie and Elizabeth liued without reproofe 1. Thess. 2.10 Ye are witnesses and God also how holily iustly and vnblameably we liued among you And because it may be alledged yea indeed Apostles and some choise extraordinarie men and Ministers one of a thousand may attaine hereunto but we ordinarie men may not looke for it the Apostle Iames answereth and affirmeth that the endeauour vnto it belongeth vnto euery Christian professing religion in that he calleth the religion it selfe pure and vndefiled and if he be said truely to liue without reproofe who after his effectuall calling cannot be iustly charged with any grosse or open sinn no doubt the Lord hath many ordinary Christians abroad who by his grace haue attained to liue without reproofe Vse This reprehendeth many who not hauing learned thus much in Christs schoole can beare out all their grosse vices and misdemeanours hereupon What we are but flesh and blood and men are but men and not Angels and all men are sinners we cannot be Saints and thus swallow deadly things vnder the colour of humane frailtie as though euen in humane frailtie such an vnreprooueable life could not be attained 2. Euery man must aime at this white to liue without reproofe and the meanes are these 1. To beware of sinne in regard of God and of conscience and not onely in regard of men the conscience must hate sinne because God hateth it and not because men will crie out against some sinnes And this will bring a man to obey God in all things euen in one commandement as well as another which he must doe that must liue without reproofe for he must hate all the waies of falsehood Notable is that place to this purpose Psal. 119.6 Then shall not I be confounded when I haue respect to all thy commandements 2. Stop occasions of sinne auoid appearances of euill preuent greater falls by lesser 3. After slips bewaile them couer them from Gods eies by repentance and this will be a good meanes to hide them from men That he which withstandeth In this inforcement nothing is hard but to know how he that withstandeth the Gospel may be made ashamed And this is done by the conuiction of his owne conscience beeing euen oppressed with the vprightnesse of such a one as gladly he would condemne his owne wicked heart can witnes to the righteousnesse of the other and iustifie his person as Saul Dauids saying Thou art more innocent then I Thus while innocencie it selfe pleadeth in their thoughts their conscience is stricken with shame and feare putteth them to silence shame of that they haue falsely surmised and spoken and feare to proceed further in such false accusation Whence we may note three points First that no Minister be he neuer so iust and faithfull in his Ministerie of neuer such sanctitie and holinesse of life but he shall meete with opposites and withstanders 2. That their qualitie is to seek nothing more then how to open their mouths against them 3. That euery godly mans practise must be so much the more carefully to shut their mouthes Doctr. 1. For the first It is the lot of faithfull Ministers as here of Titus to haue opposites and aduersaries yea such as are iust contrarie and directly opposite for so the word is vsed Mark 15.39 The case is clearer then needeth proofe How the Prophets were entertained our Sauiour sheweth by that speach to the Iewes which of the Prophets haue not your Fathers persecuted and slaine Moses was often resisted by all the people and before he shall goe scot-free his owne brother and sister shall withstand him and as he was resisted by Iannes and Iambres so in all ages to the end men of corrupt mindes shall start vp to resist the truth That the Disciples and Apostles notwithstanding their Apostolicall rod and power were resisted appeareth by Alexander the coppersmith who was a sore enemie to Pauls preaching and Elimas who was full of subtiltie to peruert the truth and strongly withstood the Apostles How was Christ himselfe the cheife Doctor withstood by the Scribes Pharisies Sadduces Rulers and people that he had neuer come into the world if he had not made his reckoning to giue his backe to the smiters his cheekes to the nippers his face to shame and spitting yea himselfe to the shamefull and accursed death of the crosse If it was thus to the greene tree we shall need seeke no further what was done to the drie but rather to enquire into the reason hereof and that is this so long as there is a Deuil darknes and death in mens soules so long will there be resistance vnto God his light and life in whomsoeuer it is the Deuil not only suggesting but working effectually in the hearts of reprobates and naturall men to withstand Gods worke as Sanballat and Tobiah vsed all meanes to hinder the building of Ierusalem and so do his instruments the spirits of Deuils goe about the world to prouoke men vnto warre against Christ and his little flock Those spirits of Deuils are gracelesse and wicked men carried by deuillish motion and violence against Christ and his kingdome and the battaile betweene Michael and his Angels and the Deuil and his angels shall not cease till time be no more Vse 1. Euery faithfull Minister must resolue to fight the good fight of faith and suffer affliction as a good souldier of Iesus Christ. Soldiers we see are in continuall danger and euer in the face of their enemie and therefore their liues should not be deare vnto them but especially these Captains ouer the Lords battels must make light account of their liues which they must rather forsake then cowardly either forsake the feild or yeeld the bucklers but hold out vnto victorie striuing lawfully Quest. How shall a Minister be able to hold out in such a conflict or skirmish so dangerous so doubtfull against so many so great so learned so malicious so skornfull aduersaries Answ. He must encourage himselfe by meditating vpon the promise of God who hath put him in his seruice put a powerfull word in his mouth goeth with him to see that none touch him or doe him any harme Ieremie was sent against Princes Priests people who all he knew must fight against him how now should one poore Ieremie hold out against them all the Lord furnisheth him with a gracious promise to leane vpon I will be with thee to deliuer thee and when he was in his Ministerie found he
be glorified by vs hath he called vs out of the world which lieth in wickednes vnto holinesse and so fitteth vs to euery good word and worke oh what a thing were it for vs to walke in such waies as are distastfull and dishonourable to God and no whit distinguish vs from the profane and vngodly of the Lord needed the Lord haue bin at halfe the cost and labour with vs for such fruits as these or is this that returne which he expecteth of all his paines Vse Would any know whether he be a good tree of righteousnesse the planting of the Lord set into Christ and liuing and thriuing in him let him looke to his fruits which be they neuer so good cannot make a tree good but can declare it so to be Examine then thy selfe whether thou art a new creature whether old things be passed away and all is become new whether thou findest the effect of the blood of Christ purging thy conscience from dead workes to serue the liuing God whether thou walkest in the light as he is in the light hence it will appeare that this blood is still distilling vpon thy soule to cleanse thee from all sinne there is no more conspicuous note or euidence that a man hath escaped condemnation and is in the state of grace then that which is giuen by the Apostle as a touchstone Rom. 8.1 Which walke not after the flesh but after the spirit But what haue they to do with Christ who hate the light in whom sinne ruleth to destruction who walke in the waies of the world and in the lusts of their owne hearts and eyes who are led by the spirit that beareth rule in the sonnes of disobedience who in stead of shewing out the vertues of God beare vpon them the brand and expresse image of their father the Deuil some in mallice and enuie against God and good men as he was a manslayer from the beginning some in vncleannes and filthines as he is called an vncleane spirit others in rayling swearing and cursing who haue their tongues set on fire from hell others in vnrighteous words and deeds as he is a lyar from the beginning some in tempting and seducing others to their owne lure enticing to companionship drinking gaming c. as he compasseth the earth to doe mischeefe of all these we may say as Christ to the Iewes Ye are the children of your father the Deuil for his workes yee doe And others also in whose liues such open vnrighteousnes breaketh not out yet because they cannot shew the fruits of righteousnes we may cōclude against them that they were neuer washed by Christ. The adopted sonnes of God imitate the naturall Sonne who when the Iewes said Tell vs art thou that Christ that we may doubt no longer he presently sendeth them to his workes If I doe not the workes of my Father beleeue mee not so art thou a Christian and the child of God as thou professest and beleeuest I say if thou dost not the workes of God thou art not to be beleeued Now the workes of God are 1. to beleeue in his Sonne 2. to endeauour to keep all his commandements 3. to practise the duties of repentance and invocation and that daily 4. to call others especially those that belong vnto thee vnto the knowledge and seruice of the true God that thou with thy house maist serue the Lord 5. to make thy calling and euery dutie to man branches of obedience vnto God These would make thee diligent in the Ministrie for faith must be maintained neither canst thou obey all vnlesse thou knowest all the third would cause thee to watch against sinne in thy self the fourth to banish it from thy family the last would make thee beneficiall to all men hurtfull to none and by all shalt thou adorne thy holy profession These works of thy father cheerefully and constantly performe and we will beleeue that thou art the child of God Thirdly note that the thing that God requireth in a professor is zeale forwardnes and earnestnes in well doing and that his whole course should be a studious prosecuting of good workes The same word is vsed in 1. Cor. 14.1 Couet spirituall gifts but the word is be zealous after or zealously addicted vnto them and cap. 12.31 Be zealous after the best gifts the same teacheth the same Apostle Gal. 4.17 It is a good thing euer to be zealous in a good thing and is a vertue euery where called for in the scriptures yea such a one as without which good things cannot be done well or in good manner Now because euery forwardnes and earnestnesse euen in good things is not commendable zeale for Peter euen in Christs defence may hastily draw his sword and rashly lay about him therefore to the right ordering of it there must alwaies goe with it these three things First the light of knowledge that it may both beginne and end with the word Paul reprooueth the Iewes who had zeale and that for the law of God because it was not according vnto knowledge yea he condemneth that hote zeale wherewith himselfe was enraged in the time of his ignorance because it had turned almost to the wasting of the whole Church To this head are to be referred those blind deuotions of the Papists at this day who are much in zeale whereby they are in continuall tumults as the Ephesians for their Diana but ignorance must be the mother of these deuotions Secondly it must be guided by good discretion it must be wise as well as warme in greater matters greater and lesser in lesser A wise man will not powre out all his indignation against euery trifling displeasure nor set his whole strength to that which he can wipe away with a finger There must alwaies be a fire of zeale kept burning in the soule as the fire on the Altar neuer went out but it must be a iust zeale proportioned according to the occasion euen as we keepe the fire on our hearths all day long but enlarge or lesson it according to the occasions of the house If some great good be in thine eye tending to the great glorie of God and great good of his Church stirre vp and adde to thy zeale till it become a great flame but in smaller and minutiall matters to carrie an vnbounded and vnbridled zeale were to call for a sword to kill a flie or an hatchet to breake an egge and yet zeale must euer fence the heart from affecting committing or communicating the least euill in the world Thirdly it must carrie with it sincere affection abandoning all by-respects besides the glorie of God desire of mens good and conscience of the good dutie it selfe In doing any good thing the close corners of the heart must be well searched seeing much deceit and guile lurketh in them and if with the Papist we doe any thing neuer so good for the matter and neuer so zealously for the manner to merit at the
canst so nimbly take all advantages and forfeitures consider whether God deale so or thou wouldst haue him to deale so strictly with thee doth he strike so soone as thou hast sinned and so soone as he hath thee at an aduantage and yet he might say I hope I doe no more but iustice and lawe I require but my couenant Oh therefore let euerie Christian looke into this cleare mirrour and say with himselfe oh how softly and tenderly doth our God deale with sinnefull flesh he layeth not about him nor presently bringeth the forfeit of his lawe vpon me but hath sent out his gospel a mercifull moderator of that rigour without which euerie day would bring a newe deluge of iudgement against all flesh euen so must I in imitation of my heauenly father deale with my brethren not seeke or take the forfeites which the lawe suffereth me to doe but by Christian softnesse which the Gospel teacheth me remit of that rigour and extremitie for shall the Lord powre out a sea of mercie vpon me and shall not I let one droppe fall vpon my brother and would not I haue God to deale in iustice with me and shall I stand altogether vpon iustice and lawe with an other And thou also that takest thy brother by the throat and castest him into prison and there detainest him for some debt vnto which he is altogether insufficient here is lawe also and iustice and I thinke it meete that such should be punished whether for their ouersight or yet much more for their craftie or vniust dealing but yet mercie and equitie must at length take place where there is extreame insufficiencie especially Consider how insufficient thou wert if the Lord should exact all thy debt how he contenteth himselfe to correct thee with the rods of men in mercie and not with scorpions nor in wrath aboue that thou art able to beare he might by his couenant require totall obedience of his whole law but seeing thy state to be broken he is contented to take as thou art able euen a debt of ten thousand pound as it were by a penny a yeare go thou now and doe the like be mercifull euen as thine heauenly father is mercifull But shewing all meekenesse to all men In this precept three things must be considered 1. The vertue prescribed meekenesse 2. The manner how it must be excercised it must be shewed openly 3. The persons to whom to all men The nature of this grace will appeare in the description of it Meeknesse is a grace of God whereby the heart and affections are enclined vnto a mild and louing a kind and curteous carriage towards our neighbour euen then when they might be prouoked to anger Where three things are laid downe to be further opened to the better knowledge of this vertue 1. That it is a grace of God for the next verse will teach vs that we are borne as rough as Esau in our corrupted nature and therfore this strippeth and goeth beyond the best nature beeing a fruit of the spirit and is called the spirit of meekenesse because it is such a peculiar work of the spirit and proceedeth not of the flesh 2. The worke of it is properly to preserue Christian affection in moderating all reuengfull passions not suffering the heart to be easily ouercome with bitternesse but is as a wall or fence of the soule receiuing all the shot of iniurious and hostile actions and speaches and yet keeping all safe within not permitting the possessor hastily or violently either to offer to another or remooue from himselfe such iniuries The mother of it is humilitie the daughter is long-suffering and therefore we read it set betweene these two in diuerse places The next attendants or handmaids of it are inwardly a quiet peaceable spirit for these hath the Apostle combined as inseperable 1. Pet. 3.4 outwardly 1. soft answers such as that of Abigail which broke the wrath of Dauid 2. compassion or affliction of spirit in sight and sence of the afflicted 3. readinesse to forgiue offences 3. I say it preserueth peace within when it is prouoked to warre to anger and returne of wrongs for then is the cheife vse of this grace which is therefore added because many men seeme to haue attained this vertue when it is neuer a whit so Let them alone offend them not you shall haue them gentle courteous affable and tractable inough but crosse them a little and stirre their blood oh now you must pardon them they haue their affections and you shall know they can be passioned and angrie as well as others here shall you see the best nature betraying her meeknes But Christian meeknes must step in to ouercome euill with good when it is prouoked to returne euill or else what great thing dost thou it is no hard thing for the very Infidell and Turke to be kind to the kind nay the wild beast if thou goest no further will be as meeke as thou who the most of them hurt not vnprouoked Secondly this meeknesse must be shewed forth not hidde with our selues but it must be brought into the light that others may haue the benefit of it for as this grace is a signe and pawne of our election which as the elect of God we must put on and araie our selues withall Collos. 3.12 so also must it be the ornament of our vocation whereby we glorifie God adorne our profession and winne others vnto the liking of it Hence the Apostle praying the Ephesians to walke worthy of their high calling teacheth them that this they shall doe if they put on humblenes of mind meeknesse long suffering c. Ephes. 4.2 for otherwise if men partake not in these our graces the vnitie of the spirit in the bond of peace cannot long last vndissolued Thirdly this meeknes must be shewed to all men beleeuers vnbeleeuers freinds enemies the better and the worse which is a speciall point not to be neglected because it is the ground of the verses following Quest. But if meeknes must be shewed yea all meeknes to all men how may we warrant any anger against any man in any sinne or offence or how may any seueritie be put on against any offender Answ. This beeing a grace of the spirit it crosseth not any other of them so as it is no enemie to that of zeale which we haue vrged out of the 14. verse of the former Chapter and Christians mistake this grace when they dreame it to be a bottomles charitie and vnder pretence of meeknes can beare with any euill which indeed is nothing else but an irreligious and mute approbation and association in the euill He that commandeth to be angrie but not to sinne maketh it a sinne not sometimes to be angrie neither did the meeknesse of Moses hinder but that he might be exceeding angrie at the calfe they had made Whence it followeth that publicke persons must publickly represse and reprooue open sinnes disturbing the
publike proceedings of religion or iustice so Dauid put on zeale to weed the wicked out of the land and the Minister hath bin taught if he see beasts or slow bellies to reprooue them sharply The priuate person must priuately also but yet plainely reprooue his brother and not suffer his sinne vpon him or at the least by shewing his indignation against sinne he freeth his owne soule from the guilt of it as also the punishment yea from the suspition of it in such as may be present who else may think him that holdeth his tongue a partner or of consent with the sinner Quest. What is then the vse of this meeknesse Answ. To purifie our zeale for so the Apostle Iames would haue a wise man to shew forth his good conuersation in meeknes of wisedome Which meeknes of wisdome or wise mildnesse 1. causeth a man to put a difference betweene the person and the sinne and affecteth him with pittie to the person euen in reuenge of the sinne so Ioshua called Achan my sonne when yet presently he executed the iudgement of death vpon him 2. Between sinne and sinne for Christians are no Stoiks to account all sinnes alike some are motes troubling the eye some are beames putting out the eye a mote may soone be blowne away and remooued a beame requireth more strength wise meeknesse will more shew it selfe in the one but more retyre it selfe in the other Againe some sinnes are more directly iniurious to men and perhappes the partie himselfe others more iniurious to God Now this meeknesse of wisedome will be Queene in the former but giueth place to zeale in the latter 3. It discerneth between sinner and sinner for all sinners are not of a suite some sinne of ignorance some against their light and knowledge some of weaknes some of set purpose and obstinate wickednes some are leaders and setters of sinne some are led and seduced some seeke excuses as ashamed of that they haue done others defences as glorying in their iniquitie Now commeth this meeknes of wisedome and putteth difference shewing compassion on some and others sauing with feare Thus meeknes and zeale destroie not but strengthen one another and thus all meekenes of wisedome must be shewed to all men but this is such as neither impayreth the glorie of God nor the proceedings of the Gospel nor the edification of men Vse Beware of that vice which Paul would here note in the Christians of those dayes which we may well wish they had not traduced to sundrie professors of our times for they beeing conuerted they scorned vnbeleeuers and cared not how carelesly they carried themselues towards them Which spice of pride I would it brake not out only not against the godles persons but against poore beleeuing brethren as deare to God inwardly as rich and sometimes as farre stripping them in store of grace as they come behind them in store of outward things but let this text teach vs how vnbeseeming it is for a Christian to be churlish to the worst weakest and most abiect And let the motiues be effectuall to perswade to the generall practise of this dutie 1. It is a grace verie acceptable to God The Apostle Peter wisheth women to deck themselues herewith which as a precious garment will bring them into reputation with God as their ordinarie most costly attyre maketh them bewtifull and setteth them out before men neither is it so peculiar a garment to the woman as the man also may not put it on for it serueth not to distinguish the sex as bodily clothing but commendeth euery soule possessing it vnto God of whom not male nor female but a new creature is respected 2. It is an essentiall marke of a Christian who ought herein to imitate his Lord Iesus who for the same purpose became a speciall schoolemaster of it Learne of mee for I am lowly and meeke 1. of heart 2. of speach when he was reuiled he reuiled not againe but sometime said nothing at all and when he spake how meekly receiued he the greatest wrongs appeares Ioh. 18.23 If I haue euill spoken beare witnes of the euill but if not why smitest thou mee 3. of action he was as a sheepe dumb before the sheareâ— This was the Sonne of God on whom the spirit lighted in the similitude of an innocent doue and euen we to testifie our selues the sonnes of God must in the practise of this grace after a sort manifest the lightning of Gods spirit vpon vs. To this purpose the Scriptures hence denominate the righteous and make it a title of the iust Zeph. 2.3 Seeke the Lord all the meeke of the earth 3. The blessings intayled vnto it should mooue vs to the prastise of it 1. spirituall God will teach none but the meeke Psal. 25. neither can any learne of God but the meeke and therefore Iames willeâ—h vs to heare with meeknes the ingrafted word without it prayers will be interrupted or not accepted and therefore the meeke are commanded to seeke the Lord. 2. Temporall blessings euen all outward prosperitie so farre as God seeth good for this is the blessednesse of the meeke that they shall inherit the earth And in daies of distresse and times of straitnesse and affliction they shall be safe for the Lord hath promised to hide them in the day of his wrath Zepâ— 2.3 Vers. 3. For we our selues also were in times past vnwise disobedient deceiued seruing the lusts and diuerse pleasures liuing in malitiousnesse and envie hatefull and bating one an other This verse layeth down a weightie reason whereby our Apostle would bow and bend the minds of Christian men to the practise of the former â—ertues namely of equiâ—ie lenitie long suffering and meekenes towards all men foes as well as friends yea the worst as well as the best The reason is drawne from the consideration of the present condition of conuerted Christians compared with that estate they were in before their conuersion and calling to the faith to which purpose he is verie large in describing 1. our estate of corruption in this 3. vers 2. our estate after conuersion in 4 5 6 and 7. verses from both which the Apostle thus concludeth the same thing thus First from the former If we our selues were in times past in the selfe same condition which other men are not yet called out of then ought we to be meeke and mercifull euen to those who are not yet conuerted But we our selues were in times past as they are we lay in the same puddle of corruption were hewne out of the same pit and though we may thinke we were neuer so gracelesse as we see some others yet we cannot charge them so deepely for time present but they may come ouer vs with the same in times past as this third verse will teach vs and therefore we ought to shewe all lenitie and meekenes to all men Secondly from our latter condition of conuersion thus our Apostle frameth his
grounds or 4. laden with lusts and then the spirit will not sowe among thornes And thus all the meanes of saluation enioyed out of their holy vse are turned to greater condemnation Who art thou then that contentest thy selfe to come to Church to heare to pray to reade keepest the Sabbaths professest the Gospel to haue the countenance of religious persons whereas in the meane time thou wantest the inward master the spirit of supplication the power of the Gospel All is wrong with thee thou hast embraced a shadow for the substance and found aâ— it were the cloathes of Christ but the bodie is risen and gone Begge at the hands of God therefore in all thy duties publike and priuate the presence of the spirit who alone can worke thy heart wait for Gods teaching for this is the way to become vvise to saluation Doctr. 2. God in sauing vs from our miserie reneweth vs vnto his own image of righteousnes and holines for he saueth vs by giuing vs vnto his sonne and if any be in Christ he must become a new creature which new creature is called the new man which after God is created and which must be renewed on vs in knowledge after the image of him that ereated him Colos. 3.9 The Apostle Peter teacheth vs that great and precious promises namely of life and saluation are made vnto vs. But how come we to â—nioye them the next words shew by beeing made partakers of the diuine nature and flying corruptions which are in the world through lust This diuine nature is nothing else but the renewing of vs vnto the image of God by which beeing freed from the corruption of the world we become of earthly and fleshly heauenly and diuine like vnto our Father practising those heauenly qualities which God by his spirit createth in vs such as are the hatred of sinne loue of pietie the contempt of the world and the breathing after life eternall by all which we seeme and after a sort put on his nature and image The same truth haue we confirmed by Zachariah in his song where he maketh this part of Gods image standing in righteousnes holines a fruit of our redemption and iustification Vse 1. This doctrine letteth vs see the absolute necessitie of our renewing without which there can be no saluation Ioh. 3.5 Except a man be borne againe of water and the spirit he cannot be saued And the reason is because by it as by an inward meane the Lord setteth vs into the state of saluation That washing of the Disciples feete was not only an example of humilitie but a symbole and representation of this washing away of sinnes in this our renewing by the blood of Christ and therefore Christ saith vnto Peter If I wash thee not thou hast no part in mee And indeed who can haue part in Christ that will not part from his foule sinnes that he may be cleane which if it be true how farre doe men delude themselues who thinke they can walke with Christ and haue part in him and yet haue neither hand nor foote head nor heart washed from guile Euery Simon Magus will thinke to haue part in this businesse as well as Simon Peter and yet inwardly nourish a bitter gall of iniquitie But let no man henceforth deceiue himselfe for the sinner that will not be washed hath no part in the kingdome of God and of Christ. 2. It affoardeth a triall whether a man be in the way of saluation or no hee that is a new creature is in the way of life Obiect But this is a secret worke of the spirit and how can we know it Answ. First thou must be borne againe to which is required that God become thy Father in Christ the Church thy mother the word the immortall seed of which thou art begotten there must be a conception wherein Christ must be formed in thee a birth wherein by the helpe of Ministers as midwiues thou must be brought into this spirituall world a desire of the sincere milke of the word drawne out of the two Testaments the brests of the mother and after a desire of stronger meat to grow stronger by Now thou art borne vnto God but what a parable is this to many euen old men Masters and Teachers and Rulers in Israel who know no natiuitie but one of Adam and Eue no progenie of God and his Church know no parents but such as beget earthly children vnto naturall life base borne sonnes of the earth not knowing any heauenly Father neither principall nor ministeriall begetting them to any heauenly life of grace or glorie Secondly after this birth all old things must passe away and euery thing must become new he that is washed is all cleane And therefore there must be 1. a new light in the minde and vnderstanding conceiuing the things of the spirit of God For as the further blinding of men is a note and brand of a reprobate so is it a note of one begotten to God to be renewed in knowledge Col. 3.9 Secondly there must be a newe qualitie in the will readie to heare the voice of Christ in all things and obey it The Scripture noteth it a marke of an vngodly wretch to be further obdurate and hardened but he that is borne of God heareth his words Ioh. 8.47 he carrieth a flexible heart vnto the word and 1. Ioh. 2.29 he that doth righteously is borne of him Thirdly there must be a new conuersation manifesting the workes and fruits of the spirit a life lead in the practise of raigning sinne and making shewe of the works of the flesh is a note of him that is lead by the flesh but he that is borne of God sinneth not 1. Ioh. 3.9 he hath sinne in him but not raigning Rom. 6.4 he doth sinne also but 1. it is not he but the sinne in him 2. it is against his heart and intention 3. he lyeth noâ— in his sinne but his course is according to the commandement and a walking after the spirit Fourthly There must be new affections as the loue of God hatred of all sinne especially in himselfe loue of good men of pietie of puritie of the light the whole first Epistle of Iohn beaâ—eth vpon this point for it is a note of one in darkenesse to hate the light to hate the brethren c. men thinke it a sound plea when they ouershoote themselues in affections speaches or actions to say they are flesh and blood and they must hate and speake their minds c. but if thou beest no more then flesh and blood thou shalt neuer come in heauen Christians are of the blood and flesh and bone of Christ and therefore must subiect themselues in all things to be ruled by his spirit Fiftly there must be meanes vsed to preserue all these as namely the spirit of prayer and supplication Zach. 12.10 a child new borne into the world crieth presently and that which doth
shamefull thing it were to marrie a wife in hope to beget children by another mans helpe what an equall thing it is that he who doth not his dutie in his owne person but by a deputie should also goe to heauen by a deputie but not in his owne person as merily and wittily Iodocus a famous French preacher witnessed by Espenceus From all which I may conclude this reason with the words of a Papist that seeing neither nature is the principle or ground of nonresidencie for that is contented with a little nor yet grace which is contented with lesse therefore the corruption of the heart of man is the cheefe counseller and perswader vnto it Neither is his reason to be neglected for though a man saith he dare liue a nonresident yet would he not willingly die one And as for the matter of substitution whereon the whole frame of nonresidencie is set as on a foundation he saith he seeth not why one man might not haue as well an hundreth liuings as one by this plea for he might get substitutes inough neither doth he see any reason but women might also be capable of Church liuings by this plea as well as men for they also might performe the duties by substitutes But I remit the reader to the author as also to other of our later Diuines who haue largely and learnedly handled the same argument 5. We may adde hereunto the example of the Preists vnder the law who were fixed in their courses neere the Temple and had their chambers and roomes adioyned vnto the Temple that they might waite on their offices and be readie for their seruices and there is no reason why the Ministers of the Gospel should not now as diligently waite on their office as they vnder the law vnlesse we will say that the standing Ministerie of the new Testament is not so necessarie not so certaine as that walking Ministerie of the old Let Ministers therefore see that the occasions of leauing their flockes for a time be vrgent and weightie not pretences proceeding from couetousnesse nor ambition nor any other sinister respect neither let them dare to remooue themselues no not for a while but for some occasions which are more necessarie then the attending of the flocke for howsoeuer they may shroud themselues by the protection of humane laws yet in the court of conscience only such necessary and weighty occasions wil beare plea and giue a man leaue for a time to be absent 2. As it must not be a small matter that must draw a Minister from his charge so if such weightie occasions fall out as require the gifts of some men to be otherwise employed for the time for the greater good of the Church then in his priuate charge then we see what must be our rule If Titus be remooued an Artemas or Tychicus a faithfull and furnished man must be sent in his roome that while the whole bodie is cared for no particular member be lost or neglected Where also great and noble men may be put in minde what a grieuous sinne they bring vpon themselues when they call Ministers from their charges into their houses or vnto the seas or any such employment and in the meane time neglect to prouide sufficiently for their flockes and the sinne is the greater in that they might be ordinarily better serued by such as haue no charges and why should they not rather send to the Vniuersities then to the Churches if they did not chuse to wrong them both when as yet no necessitie vrgeth or forceth them hereunto Vers. 13. Bring Zenas the expounder of the lawe and Apollos on their iourney diligently that they lacke nothing In this verse is contained the second priuate busines which is enioyned Titus commanding him that he should set forward on their iourney both Zenas set out by his profession an expounder of the law and Apollos and this he should doe 1. by accompanying them in some part of their way and 2. by prouiding that they wanted no necessarie for their long iourney being to saile from Creta in Grecia For the persons of Zenas and Apollos they were Apostolike men of notable gifts for the Ministerie The former is here said to be by profession an expounder of the law that is of Mosâ—s lawe as is most likely rather then the ciuill lawe but howsoeuer he was not like our lawyers he ioyned himselfe with Apollos and was a poore man and had wanted but for the churches contribution For Apollos we reade of him Act. 18.24 that he was borne at Alexandria that he was an eloquent man mightie in the Scriptures and feruent in the spirit yea so powerfull in his doctrine as that of some he was accounted not inferiour to the cheife Apostles for as some said they were Pauls so some cleaued to Apollos as other some to Cephas and therefore both of them were worthy to be respected by Titus who therefore must performe vnto them this part of Christian curtesie to lead them forth on their way Doctr. Whence note that Christianitie hindreth not but commendeth and enioyneth ciuill curtesie and all kinde of humanitie For 1. whatsoeuer pertaineth to loue and good report that must beleeuers thinke on and doe Philip. 4. Secondly the wisedome which is from aboue is gentle peaceable full of mercie and good fruits Iames. 3.17 Thirdly those many commandements that Christians should salute and greete one an other and that with an holy kisse 1. Thes. 5.26 called by Peter the kisse of loue vsuall in those East countries by which outward testimonie they declared mutuall loue and kindnesse Fourthly outward curtesie is a necessarie vertue euen for the maintaining of the bond of Christian peace yea availeth much for the nourishing and encreasing the communion of Saints and societie with Gods people Fifthly how disgracefull a thing were it for the profession of Christ that such as professe faith in the Lord Iesus should shew themselues inhumane or hoggish who should be as lambes and little children for such are they who haue entred into the kingdome of Christ as the Prophet witnesseth Let this point therefore be well thought of that as faith and loue cannot be separate so must good conscience and good manners goe together Now for this speciall branch of curtesie to bring the seruants of God and the Church on in their iourney it is from an inferiour to a superiour a dutie of honour as we see in Barzillai 2. Sam. 19.36 who would go ouer Iordan with king Dauid set him so farre on his way to Ierusalem then returne back to Gilead And of the equall to the equall it is a dutie of kindnes and towards the teacher of both and as it seemeth was verie common among beleeuers in the Apostles times Thus we read how the Elders of the Church of Ephesus accompanied Paul to the ship Act. 20.38 so the disciples whom he found at Tyrus with their wiues and children accompanied
imputation of the Church of Rome against our doctrine who beare the world in hand that our religion is a destroyer of good workes and an enemie vnto all charitable actions whereas we call for them as fruits of the Gosspel as ornaments to our calling as pledges of our election as witnesses of our sound faith and graces and as the very way which God hath appointed to walke to heauen in Our religion permitteth not any to stand idle in the vinyard we say let him not eate that will not worke yea we teach a necessitie of good workes iâ— beleeuers as well as the Papists do howsoeuer not as causes of saluation and iustification yet as inseparable companions of liuely and sauing faith only let Christ hold his place and they shall not set them higher then wee and let them giue them no more then the Scriptures doe and we will giue them neuer a whit lesse Vse 2. Seeing by good workes we glorifie God edifie our brethren and doe our selues so much good let vs be prouoked to the diligent practise thereof Neither let any man thinke himselfe exempt from this doctrine be he neuer so poore for we are not of the Popish beleefe who thinke that only such great and glorious workes as building Churches Colledges high-waies or giuing goods and Lands to the Church or almes deeds and such like deserue the name of good workes but euery man hath a double calling namely the generall calling of a Christian and the speciall calling of life wherein God hath set him and there is neuer a dutie of either of these be it neuer so base or seruill if performed in saith and obedience but it is a good worke and pleasing vnto God But what shall we say of them who by open wicked life professe contempt of God and his word hatred of the light and the bringers of it that cast backe yea pull backe many others who might be brought on and so accustome themselues to graceles courses as they can no more change them then the Ethiopian his skin certainly these although they also will bragge of a good faith to God-ward yet is it no better then the deuils haue who shall as soone be saued by their faith as these by this if timely they repent not That they be not vnfruitfull These words containe in them the reason of the former precept wherin by an excellent metaphor or borrowed speach he prouoketh Christians to the practise of good workes The metaphor implieth that as the Church is Gods orchard or garden and his Ministers are his planters and waterers so the faithfull are the trees euen trees of righteousnesse the planting of the Lord and planted by the riuers of waters that they might bring forth their fruits in due season And teacheth that true Christianitie is not a barren but a fruitfull profession vnto which Christians are euery where called In Ezech. 47.12 we haue a notable resemblance of those manifold fruits which by the power of the Gospell should be by beleeuers produced in the Church of the new Testament The vision was of waters which runne from the Temple and from vnder the threshold of the sanctuarie And wheresoeuer these waters should runne they should cause admirable fruitfulnesse in so much as on both sides of the riuer shall grow all kind of fruitfull trees whose leafe shall not fade and their fruite shall not falle These waters are the Gospel which issue from vnder the threshold that is from Christ the doore typified by that bewtifull gate of the Temple from the Temple at Ierusalem these waters were with swift current to runne not only ouer Iudea but all the world in a short space hence was the Church mightily increased for though these waters runne into the dead sea wherein if we beleeue Histories abideth no liuing thing yet such a quickning power they carrie with them as euen there euery thing shall liue such as were dead in trespasses and sinnes are hereby quickned and become trees of righteousnesse greene and flourishing yea and constantly fruitfull in all godly conuersation And this is the same which our Sauiour noteth Ioh. 15.1 that his Father is the husbandman himselfe is the vine Christians are the branches of that vine who if they be sound his Father purgeth that they may bring forth more fruite teaching vs hereby that it is the Lords scope and ayme that Christians should be abundant in fruits beseeming their profession The Apostle Paul accordingly exhorteth the Philippians to be much in goodnesse to abound in loue in knowledge and in all iudgement yea to be filled with fruits of righteousnesse which are by Iesus Christ vnto the glorie and praise of God And the same Apostle calleth rich men to be rich in good workes Now this beeing so necessarie a dutie to which euery Christian is euery where called we will for the further clearing of it consider these three points 1. The conditions of this fruitfulnesse 2. the reasons to prouoke vnto it 3. the hindrances of it vnto which we will adde and annex some profitable vse First the conditions of this fruitfulnesse are these 1. Euery Christian must be fruitfull for euery fruitlesse branch is cut downe and made fewell for the fire not only Churchmen or the Clergie as we say nor only rich men nor men only of lesser imployment but euery man high and low rich or poore learned or vnlearned must testifie himselfe a Christian by answerable fruits this word euery branch admitteth of no exception but is as a bush which stoppeth euery gap 2. Euery Christian must bring forth good fruite Matth. 7.17 Euery good tree bringeth forth good fruite and euery tree which bringeth not forth good fruit shall be hewen downe and cast into the fire and therefore the fruits which are called for at our hands are called in respect of the efficient fruits of the spirit in respect of the instrument fruits of faith and in respect of their qualitie good fruits acceptable to God and profitable to men 3. This fruitfulnes must proceede from good causes for first the tree must be good for men gather not grapes of thistles 2. he must haue a good roote that is he must be set and abide in Christ Ioh. 15.4 abide in me the branch cannot beare fruit of it selfe vnlesse it abide in the vine 3. he must draw thence good sappe and iuyce through the fellowship and communion of Christ his death and resurrection without which we can doe nothing 4. he must haue the spirit of the Sonne to be a principall agent in the setting and ripening of these fruites for they must be fruites of the spirit 5. he must haue the loue of God within him constraning him which will be as the sunne helping on these fruits to their perfection 6. he must haue good endes in his eie namely Gods glorie and mans good Philip. 1.11 4. Euerie Christian must bring forth much fruit and not for clusters
bid him not God speede and 2. King 3.14 Elisha telleth Iehoram an idolatrous king that had it not beene for the good king Iehosaphat he would not haue looked vpon him nor seene him And yet this hindreth nothing but that we must salute our owne priuate enemies though we may not the open enemies of God 3. If any haue sinned the sinne vnto death we may not pray for them therfore not salute them 1. Ioh. 5.16 This is the former kind of salutatioÌ„ but not that which the Apostle speaketh of in the text but the latter which is a more inward and entire affection betweene such as are of the houshold of faith who are straitlyeâ— knit together then by the bonds of humanitie and ciuill conuersation for besides these they are tyed by the bond of the spirit of faith of a most holy profession and are brethren not in the flesh but in the faith yea heires of the selfe same inheritance in glorie These are said to loue one another in the faith If they therefore be to be kindly saluted which hate vs much more they which loue vs and if they which loue vs in the flesh much more they which loue vs in the faith and that with a most heartie and large affection Hence note 1. that religion bindeth man to man in the straitest bond for 1. the spirit is the tyeâ— of it and hence is it called the vnitie of the spirit in the bond of peace and indeede it must be a wonderfull bond that can reconcile such deadly enemies as men are before they come into the kingdome of Christ Isa. 11.6 2. Gods image wheresoeuer it is is exceeding beautifull and a great binder especially where renewed and repaired which beeing once espied let the outward condition be what it can be a religious heart seeth sufficient matter of loue and will knit the soule vnto the soule of such a one 3. It addeth strength and firmenesse to all other bonds of nature affinitie desert c. and maketh them more naturall What a true friend was Ionathan to Dauid because he saw that God was with him his soule claue vnto him though the kingdome was to be rent from him for it yet could he not rent his heart from Dauid If Ioseph had not had more then nature he could not but haue reuenged such infinite wrongs vpon his brethren whereas the grace of his heart made him say It was not you my brethren but God sent me before you Consider also of the example beyond all imitation of our Lord Iesus Christ who gaue himselfe to the death for vs when we were yet his enemies 4. This loue must needes be most lasting for beeing loue in the truth for the truthes sake it shall continue so long as the truth doth but the truth abideth with vs and shall abide with vs for euer· and this is the cause that whereas the loue of nature dieth with it and the loue of wicked men dieth with their persons this loue liueth in death yea when goeth to heauen with a man and getteth strength and perfection then faith ceaseth and hope vanisheth away Vse 1. Whence we are taught most familiarly to embrace them that loue vs in the faith and to make most account of their loue Many loue in the face many in the flesh many in nature onely the loue of Christians is a fruit of faith a worke of the spirit and â—herefore a surer bond then they all Well knew the Apostle that none was in comparison worth hauing but this he calleth for no other he careth for no other he mentioneth no other 2. Such as set into any societie with others if he would haue it comfortable vnto him let him strengthen all other naturall or ciuill bonds by this bond of religion let him labour to begin his loue in the faith or if he haue begunne elsewhere alreadie let him reforme the same hereby if he looke for any sound comfort in his estate for this is the cause that men often haue so little returne of loue from their wiues so little obedience from their children so little dutie from their seruants so slender respect from their equalls because they begin their loue and duties at a wrong ende and haue for other respects affected those with whome they liue but the least if at all for grace and religion which of all is the soundest most profitable and most comfortable Quest. But how may I knowe whether I loue an other in the faith oâ— no Answ. By these notes 1. If thou loue him because he is a member of Christ for this loue must be a fruit of faith and knitteth him that hath it to the members as faith doth to the head 2. If thou loue his soule first and will not suffer sinne vpon it 3. If thou spyest and dost reuerence the image of God in him and louest him that is begotten because of him that begat and preferrest the grace of his heart aboue all other outward parts and respects 4. If thou aboue all other things wish him yea if it be in thy power helpe him to a further part in the better part which shall neuer be taken from him 5. If the more thou seest grace to growe in him the more entire thy loue groweth towards him 3. This point sheweth their fearefull condition that make religion the verie cause of their hatred and malice against the godly an apparant marke of the deuill is stamped vpon them who for this cause compasseth the earth that if it were possible he might chase the image of God from off the face of it Secondly in that the Apostle saluteth such as loued them in the faith we may note what a mighty power the Gospel carrieth with it where the Lord will haue it effectuall These Cretians had beene a vile people and of most bruitish behauiour as we haue at large heard in the first Chapter but now there were amongst them such as loued Paul and such as claue vnto him in the faith the Gospel had tamed and subdued them had turned them out of their sauage and cruell natures had made them tractable and docible and of euill beasts had reduced them to Christian affection and conversation but of this we haue spoken before Grace be with you all Amen This is Pauls ordinarie farwell written with his own hand in all his Epistles whereas the Epistles themselues were written out by some of his Scribes And it is added 1. as the marke of his owne Epistle that he might preuent counterfeit writings for well knew he how neerely it concerned the Church to cleaue vnto those writings which were indited by the holy Ghost inspiring the Prophets and and Apostles and not to haue any other bastard writings obtruded vpon her in which practise the deuill was restlesse euen in those times 2. As a testimonie of singular affection and good will which can be by no better meanes expressed then by frequent and earnest prayers and