appeares not to our eyes and yet its certain that the Church hath alway a being and is alway enlightened by Christ her Sun So saies Whitaker against Campian Thinkest thou that thou canst perswade us An tu te posse putes nobis persuadere eum esse Ecclesiae statum ut obscurari nequeat ut nil perfidia nil hostes nil Antichristus valeat Delere hi quidem Ecclesiam nunquam possunt in angustias compingere compellere in latebras possunt Ecclesiam Augustinus lunae similem esse dixit quae nunc tota lucet solis incensa radiis nunc luminis magna parte privatur nunc lumen omnino nullum ostendit Ita Ecclesia interdum lumine clarissimo illustratur interdum obscurior apparet interdum vix apparet quidem Ad Campian ra◠3. that the state of the Church is such that it cannot be obscured so that the perfidiousness of enemies and Antichrist can do nothing against it They cannot indeed destroy the Church but they can bring it into a narrow compass and drive it into holes Augustine saies the Church is like the Moon which sometimes shines wholely being enlightened with the Sun-beams sometimes is deprived of a great part of her light and sometimes shewes no light at all So the Church shines sometimes more gloriously sometimes it s more obscured and sometime it hardly appears at all He proceeds to make it manifest by example The face of the Jewish Church saies he was glorious under David and Solomon Si Ecclesiae illius tanta vastitas esse potuit ut ex omni illo piorum numero nullus omnino reliquus esse videretur etsi reliqui erant re permulti mirum esse non potest in regno Antichristi qui omnes Achabos Jezabelas immanitate superat ita fuisse direptam Ecclesiam ut mira esset fidelium solitudo Nec tamen in ista Ecclesiae vastatione efficere potuit Antichristus quin multae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctorum remanserint qui genua nunquam bestiae flexerint nec signum ejus inuri permiserint Ibid. but under Ahab it was so obscured that Eliah complained that besides himself there was none left And thence he infers ' If that Church could be so wasted that of all that number of godly men none seemed to be left though indeed many were left seven thousand saies God it is no wonder if in the Kingdome of Antichrist who exceeds all Ahabs and Jezabels in cruelty the Church was so laid waste that there was so great a solitude of the faithful Yet neither was Antichrist able in that devastation of the Church to prevail but that there remained thousands of Saints which bowed not the knee to the Beast nor received his mark Hence we may frame an answer to the Romanists frequently assailing us with that question Where was your Church before Luther for this is the confident assertion of Campian the Jesuit of us That for fifteen Ages we cannot finde any one Town or Village or House Quindecim seculis non oppidum non villam non domum reperire possumus imbutum doctrina nostra rat 3. holding our Religion namely till the time of Luther Zuinglius and Calvin But learned Whitaker doth justly deny it Id falsissimum est Campiane Temporibus enim Apostolicis omnes Ecclesiae omnes urbes omnia oppida familiae omnes eandem fidem religionem coluerunt quam nos profitemur Ibid. This is most false saies he for in the times of the Apostles all Churches all Cities all Towns all Families held the same faith which we professe he means all Cities Townes and Families in which the Church was planted by the Apostles And the truth of this may with ease be manifested by comparing the particulars of our Religion professed by the Reformed Churches with the Religion of those Apostolical Churches but that would take up too much time It s true that sometimes the Church hath been much obscured and kept under the hatches yet still there hath been a Church that hath maintained the faith of Christ against heresies springing up When Arianisme prevailed most under the Emperors Constantius and Valens there wanted not those that maintained the faith of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consubstantiality of the Son with the Father And when Heathenisme had the upper hand under the Emperors that were before Constantine the great and under Julian that infamous Apostate who succeeded Constantius still there were such as professed the Christian faith and defended it against the heathen resisting for it even unto blood And so in the times when as the Church lay under the greatest darkness by reason of the Apostasy and Tyranny of the Romane Synagogue even in all Ages there have been such as have professed and defended even unto death the faith of Christ received from the Apostles against the Heresies and abominable Superstitions of Rome witness the glorious Martyrs that have suffered death for the cause of Religion in all those times both at home and abroad So that to this question of the Romanists we may justly answer that our Church was before Luther though not alway equally appearing but sometimes as some grains of corn covered over with chaff in the floor and as fire on the hearth in the night-time covered over with ashes CHAP. XI The Church and a Mother SAint Paul makes use of this resemblance while he saies That Jerusalem Gal. 4.16 which is above is the mother of us all on which place hear Luther This Jerusalem saies he which is above is the Church Est illa Hierusalem coelestis quae sursum est Ecclesia id est credentes per totum orbem qui idem evangelium eandem fidem in Christum eundem Spiritum Sanctum eadem Sacramenta habent Ideo sursum non intellige de Ecclesia triumphante in coelis sed de militante in terris In loc that is believers dispersed through the whole World which have the same Gospel the same faith in Christ the same holy Ghost and the same Sacraments Understand this therefore that it s here said above not of the Church-triumphant in Heaven but of the Church Militant on Earth And this Church is the mother of us all that is of all believers both Jewes and Gentiles both high and low both rich and poor for towards us all she doth perform all the offices of a mother as Saint Austin speakes excellently The mother Mater Ecclesia mater est Patris tui matrisque tuae haec nos ex Christo concepit haec martyrum sanguine parturivit haec in sempiternam lucem peperit haec fidei lacte nutrivit nutrit Ep. 38. ad Laetum the Church saies he is the mother of thy Father and of thy Mother she hath conceived thee of Christ she hath travelled of thee by the blood of the Martyrs she hath brought thee forth to the everlasting light she hath nourished and doth nourish thee with the milk
to the Mercy-seat Hence we may see the Antiquity of Christian Religion It is true that the Doctrine of Salvation by Christ which is the sum of the Gospel and of Christian Religion hath been frequently charged with novelty as a new and upstart Doctrine But how unjustly may easily appear from that which hath been said for if the rule of godlinesse hath alway been the same from the begining how can it be agreeable to truth or equity thus to impute novelty to it And the more to discover the falshood of this charge hear we what the Scripture saies of the transcendent Antiquity of it hear we our Saviour equalizing for Antiquity with all the holy Prophets Joh. 5.39 Search the Scriptures saies he for they testifie of me Here by the Scriptures he means the Books of the old Testament for then there were no other Books of Scriptures then Christian Religion must needs be as ancient as the Books of the old Testament Act. 3.24 Consonant to this is that of St. Peter All the Prophets from Samuel and those that followed after as many as have spoken have likewise foretold of these daies And that in his Sermon to Cornelius Act. 10.43 To him bear all the Prophets witnesse that through his name whosoever believes in him shall receive remission of sins And what is more properly a Doctrine of Christian Religion then that mentioned by St. Peter then must Christian Religion needs be as Ancient as the Prophets yea as Samuel But our Saviour rises yet higher while he sayes to the Jewes Joh. 5.46 If yee had believed Moses yee would have believed me for he wrote of me then Christian Religion must needs be as ancient as Moses of whose Antiquity Justin Martyr bears witnesse saying Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnibus vestris sive sapientientibus sive Poetis sive Philosophis sive historicis legis-latoribus antiquior fuit primus religionis nostrae Doctor Moses Cohort ad Graecos the first teacher of our Religion was more ancient then all your Wisemen or Poets or Philosophers or Historians and Law-givers how ancient then is Christian Religion And yet our Saviour rises higher Abraham saies he saw my day a far off and rejoyced Joh. 8.56 then is our Christian as old as Abraham But I may go one step higher and tell you that it s as old as Adam for even to him did God utter that sentence Gen. 3.15 The seed of the woman shall break the serpents head which is a main Doctrine of the Gospel and a ground-work of Christian Religion But St. Paul goes a step higher and higher we cannot go in that he saies of the Gospel 1 Cor. 2.7 that its the wisdome of God in a Mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God ordained before the world Incomparable antiquity And hear we St. Austin asserting the Antiquity of Christian Religion That very thing which is called Christian Religion saies he Res ipsa quae nunc dicitur Christiana religio erat apuà antiquos nec defuit ab initio humani generis quousque Christus veniret in carne unde vera religio quae jam erat coepit appellari Christiana Retract l. 1. was among the Ancients neither was it wanting in the world from the first rise of mankind till the coming of Christ from which time it was first called Christian Irenaeus also affirms the same Our faith saies he Fides nostra ante circumcisionem fuit in Abraham in reliquis justis qui placuere Deo Adversus haereses l. 4. c. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Non ex quo tempore in carne apparuit Christus Evangelium incepit sed multo ante in propheticis literis radices egit tandemque Apostolorum praedicatione effloruit Tom. 6. serm de uno legislat was in Abraham before he was circumcised and so in all other righteous persons that pleased God And so St. Chrysostome The Gospel saies he had not its begining then when Christ came first in the flesh but it had taken root a great while before in the writings of the Prophets and then at last it flourished in the preaching of the Apostles And elsewhere The Apostle saies not The righteousnesse of God is given Non dixit Justitia data est sed manifestata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. novitatis crimen amovens quod enim manifestatum est ut vetus occultum manifestatur Et ob hoc ipsum aettexuit dum comprobatur testimonio legis prophetarum q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ne quia nunc data est tumultuenis ne turberis quasi res fit nova peregrina eam enim tum lex tum Prophetae jam inde ab initio praedixerunt In Rom. hom 7. sc in rom 3.21 but it s made manifest that he might wipe off the crime of novelty for that which is made manifest is made manifest as being ancient and hidden And therefore he adds Being witnessed by the Law and the Prophets as if he had said Be not troubled because it s now given as if it were some new and uncouth businesse for both the Law and the Prophets even from the begining have foretold it Ye see then of how great Antiquity the Gospel is and Christian Religion discovered in it and consequently how causelessely novelty is objected to it CHAP. XXIII COROL II. HEnce also we see that the Rule of Godlinesse though it be alway one and the same for substance is yet suteable to several times diversly administred Regula pietatis varie administrata It was first made known in some select Families to some select Persons as to Adam Seth c. Noah c Abraham Isaac Jacob and this was while the Church was in familia in the narrow bounds of a Family namely till the children of Israel grew into a People and so it was for the term of 2000 years and somewhat more In which time the Rule of Godlinesse was handed over from Father to Son by Tradition and dilivered by word of mouth without writing And in this time the Rule of Godlinesse the Doctrine of Christ was still cleerer and cleerer for first it s said Gen. 3.15 Gen. 9.26 In loc that he should be the seed of the woman Noah foretels that he should be of Shem Blessed saies he be the God of Shem that is saies Ainsworth Christ who came of Shem according to the flesh Rom 9.5 but is also God over all blessed for ever Amen But because Shem had divers Sons therefore God gives a clearer discovery to Abraham while he tells him Gen. 12.3 that in him all the Families of the Earth should be blessed and afterwards that in his seed all the nations of the earth shall be blessed Gen. 22.18 In which he tells him that he by whom blessednesse should come to the world should be his seed and come from him But Abraham also had many sons and
no more Think we Is it not much more perswasive to have God himself speaking then onely to read what is written from him And who desires not more to see his Friend and to hear him speak then to receive a Letter from him And as for those godly Persons to whom the Son of God did not appear they had yet their Ancestors that could tell them I have seen the Lord And the Lord hath spoken to me Yea it was far more commodious for the Church which was to enjoy the benefit of the written Word that the foregoing Church should thus be delt withall by Visions Apparitions c. without a written Word then to have had a written Word from the begining without these for this was a mean to gain more credit to the Scripture which was to follow as it appears by that speech of God to Moses Lo I come unto thee in a thick Cloud Exod. 19.9 that the People may hear when I speak unto thee and believe thee for ever In which words God gives this as a Reason why the Israelites should hear God speaking to Moses before Moses should write any thing namely that they should be moved to believe him for ever And so is the case here So that all that space of time which went before the Scripture was to succeeding ages as a preparative to stir up the mindes of men to receive read and hear the Scriptures to be afterwards delivered to the Church with more reverence and undoubted Faith But God would have the Word afterwards commited to writing because then it was needful for that the Church was then much enlarged into many Families and therefore there would have been great uncertainty in matters of Religion and much danger of corruption unless God should still have appeared and spoken to the Fathers of the several Families or unless there were one Prophet in common to teach them all neither of which were or had been so convenient So that had not this heavenly Doctrine been committed to writing there would have been as hath been said much danger of corruption yea we see that before even when the Church was in a narrower compass there was corruption Adam had God revealing his Will to him immediately Gen. 4. 6. and yet Cain his Son brought in corruption yea and afterwards the Sons of God corrupted Religion by their unlawful Marriages God restored the purity of Doctrine to Noah and he teaches it to his Posterity and they being dispersed over the face of the Earth it was committed specially to the Posterity of Shem and yet within the space of two hundred years Terah Josh 24.2 Gen. 20 the Father of Abraham serves other gods God again restores the purity of Doctrine to Abraham and makes him a Prophet Isaac succeeds him and Jacob him who dying commends the keeping of it to his Posterity and it 's probable it was kept pure as long as the Sons of Jacob lived but from the death of Jacob's Sons until their departure out of Egypt there were not many above an hundred years and yet the Rule of Godliness was so worn out in that short space of time Ezek. 20.7 8 that even those Israelites bred and born in Egypt forsooke the Religion of their Fathers and took up the Customs of Egypt and became Egyptian Idolaters Much greater danger there would have been of corruption afterwards if the Rule of Godliness had not then been committed to Writing And therefore it pleased God in his Wisdom and Mercy that now at length the Rule of Godliness should be written both to prevent the Errors which might otherwise have prevailed against the Church and also that the Church might have a Rule certain and certainly known by which to try all Doctrines and Practices whatsoever According to that of the Prophet To the Law and to the Testimony Isai 8.20 If they speak not according to that Word it is because there is no Light in them Stand we still and wonder at the Goodness and Wisdom of our gracious God so providing for his Church and answering her necessities so managing his Dispensations as may be most suitable to the condition of the Church particularly in this That he contents himself to deliver this Rule of Godliness by word of mouth when there was less danger of corruption but then committing it to Writing when there was more danger in this kinde Fail we not Psalm 96.8 to give unto God the Glory due to his Name even the Glory of his incomprehensible Wisdom and unspeakable Mercy But be we also careful to answer Gods expectation herein And having this written Word as a sure Rule by which to try all Doctrines Eph. 4.14 Let us not be as Children tossed up and down with every wind of Doctrine let us not believe every spirit but try the spirits 1 John 4.1 whether they be of God or not If we be deceived and led into Error having in our hands such a Rule of Tryal who shall pity us But Saint Chrysostom gives another Reason of this various Administration of the Rule of Godliness In the begining God spake to men by himself so he spake to Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ab initio per seipsum loquebatur hominibus Deus secundum quod audire eis erat possibile Sic cum Adam locutus refertur sic cum Noe sic cum Abraham c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vbi autem genus nostrum proclivius in malitiam declinavit à Parente Conditore suo quasi longa quadam peregrinatione discessit confabulatione cessante literis epistolis ad eos tanquam longe à se positos utitur quibus eos veteris cujusdam amicitiae familiaritatis admoneat Tom. 2. in Genes Ser. 1. to Noah to Abraham c. But when Mankinde declined downwards to Wickedness and as taking a long journy departed from their Father and Maker the Confabulation ending he uses Letters and Epistles to them as being far absent from him by which he brings to their minde that Friendship and Familiarity which sometimes they had with him 2. Another difference in this Administration of the Rule of Godliness is in regard of the Persons to whom it was discovered then to one Nation now to all Nations Exo. 10.22 23 As it was in the Plague of Darkness that was upon Egypt all Egypt was in the dark onely the Hebrews in Goshen had Light so was it in the Times of the Old Testament That Light of saving Truth did then shine onely among the Jews all the World besides was then in Darkness It is the Confession that David made He hath shewed his Word unto Jacob Psa 147.19 20 his Statutes and Judgments unto Israel He hath not so delt with any other Nation and as for his Judgments they have not known them To this also Saint Paul gives his Attestation first of the Jews to that question What advantage hath the Jew
made it plain That howsoever we differ one from another in some of those Articles which he calls Theological Conclusions the sound and entire knowledg of which is necessary for Divines yet in the Catholique Articles there is full Agreement between the Divines on both sides and that herein we all hold together against the Romish Doctors Take we the very words of Paraeus for having distinguish'd the Articles of Religion into Catholique and Theological as also did Dr. Vsher that Learned and Reverend Primate of Armagh in a Sermon before the King of the Universality of the Church and the Unity of the Faith professed therein he adds these words In both kindes the Protestants are far separated from the Papists In utroque genere Evangelici omnes à Papist is sunt longissime separati invicem autem in articulis Catholicis conjuncti in solis articulis Theologicis dissensiones aliquae hactenus agitantur quae nisi ambitiose magis quà m consulto plebeiorum auribus inculcatae fuissent ad tam infalix Schisma res nunquam venisset Irenic p. 150. consenting yet among themselves in the Catholique Articles onely in the Theological Conclusions there are yet some Dissentions which had they not published to the common people rather ambitiously then wisely we had never faln into such an unhappy Schism So that it 's manifest both that we have just cause to break off from Communion with the Church of Rome because they have broken off from the Foundation and therefore that no Peace can upon safe terms be had with Rome so long as they do with so much obstinacy retain their devilish Doctrines so contrary to the Foundation And also on the other side That we who are Protestants shall do well to lay aside heat on both sides and to agree together considering that in Fundamentals we agree and our Differences are not greater then we see them to be It 's the minde of that learned and moderate Paraeus De Theologicis conclusionibus lacerare velle Ecclesiā nen Christianae charitatis sed Antichristiani est supercilii Iren. About Theological Conclusions to teer the Church in pieces savors not of Christian Charity but of Antichristian Pride 5. Let us labor for the knowledg of the Doctrine of Christ for this is the Foundation of Religion wanting this knowledg we shall be as a man that builds upon the Sand without a Foundation and so our Building will be tottering and subject to ruine This is the Touchstone for the Tryal of all other Doctrines without the knowledg of this Doctrine how shall we make Tryal of other Doctrines and without such Tryal made we shall be in danger to be cheated by every Heretick and false Teacher even to be cheated of our precious Souls then which what danger is or can be greater yea This is Life Eternal says our Saviour to know thee John 17.3 and Jesus Christ See Saint Paul's valuation of this Knowledg I count all things but loss for the excellent Knowledg of Christ Jesus my Lord Phil. 3.8 Upon which place Zanchy brings in Saint Ambrose affirming That the knowledg of the Incarnation Cognitio Incarnationis Passionis Resurrectionis Christi perfectio est vitae thesaurus sapientiae Ambr. apud Zanch. in loc Passion and Resurrection of Christ is the Perfection of Life and the Treasury of Wisdom What things therefore soever they are whereof we remain ignorant let us strive to be more and more acquainted with Christ and to him let us refer the knowledg of all other things and let the knowledg of Christ season all the rest Knowledg of other things without the knowledg of Christ is but Heathenish This is the knowledg which is fit for a Christian Let not therefore the knowledg of other things shut out this but so spend time for the gaining of that knowledg which concerns us in our particular Callings or that in which we take special delight as the knowledg of Physick Law Musick Mathematicks c. that we reserve time and that in a good proportion for the study of Christ Read other Books John 5.39 but above all Search the Scriptures for says our Saviour they testifie of me and this was the care of that pious Eunuch Acts 8.30 who being in his Charet in his return from Jerusalem to Ethiopia gave himself to the reading of the Scriptures 6. Let us for the Doctrine of Christ contend with any that dissent from us for this is the Fundamental Doctrine therefore the Difference is Fundamental but while others agree with us in this let us keep discord from us though they differ in Judgment from us in other things for this Doctrine of Christ is the onely Foundation and therefore the Differences in other things will not be Fundamental 1. I say contend for this it deserves our contention it 's a business of great moment Jude 3 Fight together for the common Faith we cannot be too eager He cannot be saved that is ignorant of this Doctrine nor can he be other then an Heretick that obstinately denies it If any deny Christ to be God or to be Man or to be God and Man in one Person or to be the onely Saviour of the World or to be the Messiah foretold by the Prophets or to be the onely King Priest and Prophet of the Church or to be conceived of the Holy Ghost and born of the Virgin Mary c. He is an Antichrist and to be withstood and held accursed yea though he be an Angel If we says Saint Paul or an Angel from Heaven preach any other Gospel unto you Gal. 1.8 then that which ye have received let him be accursed Verse 9 He repeats it As I said before so say I now again If any man preach unto you any other Gospel then that which ye have received let him be accursed And so Saint John Who is a Lyar but he that denies that Jesus is the Christ 1 John 2.22 He is an Antichrist who denies the Father and the Son Hear him again If there come any other 2 John 10 and bring not this Doctrine receive him not into your House neither bid him God speed The ancient Fathers therefore are hereby to be justified in their heat against Arians Eunomians Ebionites Marcionites Nestorians Maniches c. as among the rest Polycarpus in his heat against Marcion who when Marcion Euseb hist Eccl. l. 4. c. 14. meeting him called to him saying Know us answered him tartly I know that thou art the first-born of Satan Which was agreeable to that which is reported of Saint John who meeting Cerinthus in a Bath would stay no longer lest the Bath should fall upon them And hereby we are in like manner to justifie the zeal of our Forefathers engaging themselves in that Quarrel against the Papists so far that against Transubstantiation c. they have contended even to the death not counting their own lives dear in comparison
and pitch of Perfection which he hath layd out for you as Christ at the time of his Death had attained to full age strength and stature And fear not Satan ye are weak and he is strong and now ye think how shall we stand against him how can it be avoyded but that he should devour us but fear not The Kite hath an aking tooth at the Chickens seeking to make prey of them and the Kite is strong the Chickens weak but the Hen perceiving the danger calls and gathers them under her wings and is ready to fight for their defence against the Kite And such is the affection of Christ towards his weaklings he stands in defence of them and he is able to defend them against him John 10.29 None says our Saviour shall be able to take them out of my hand for he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mean man onely flesh and blood as we are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Immanuel God and Man in one Person Verse 29 30 and as God one with his Father and that his Father greater then all namely greater in power why then should we fear the worst that this Prince of Darkness can do unto us Fear so as to be circumspect and watchful over our selves not to give him advantage against our selves but fear not so as to despair of our safety Christ is at once tender over us and infinitely able to shelter and defend us Much less shall we have need to fear visible Enemies who are flesh and blood as we are if Christ be so able to defend us against the Devil how shall he not be able to safe guard us against his Imps fly but to Christ and get under his wings as the Chickens under the wings of the Hen and we shall be safe let our Enemies be never so strong never so watchful never so malicious and there will be nothing to hinder but that we may say with David In the Lord I have put my trust Psalm 56.4 I will not be afraid what flesh can do unto me But if Christ be so tender over us and so tenderly careful of our safety and welfare as the Hen over her chickens then it becomes us by way of thankful retribution to be as tender of his honour let us not then fail hereof think what it is by which he may be in danger to suffer in the point of his honour and let us study to prevent it or remove it Sin it is that is such an enemy to his honour let us therefore set our selves against it to the utmost of our power and that both in others and in our selves Spare not any that shall venture by sin to act against his honour it concerns the Magistrate Rom. 13.4 he must not bear the sword in vain for he is the Minister of God a revenger to exercise wrath upon him that doth evil It concernes the Preachers of Gods word to them the charge is given Cry aloud spare not lift up thy voice like a trumpet Isa 58.1 shew my people their transgression and the house of Jacob their sin It concerns Masters of Families to endeavour to keep the name of Christ from being dishonoured by the sins of those that are under them spare not to chide spare not to correct and make them to feel smart that are bold to dishonour Christ by their sins Because old Eli did forbear to exercise due severity against his Sons dishonouring God by their abominable wickednesse he is deeply censured 1 Sam 2.29 1 Sam. 4.11 18. as honouring his Sons before God and we see the severity that God exercised both against his Sons and against himself for it Yea it concerns us all seeing any friend or neighbour by Sin to dishonour Christ not to spare them but to endeavour by seasonable reproof to take them off from their exorbitant courses Lev. 19.17 Thou shalt not hate thy brother in thy heart saies God but thou shalt reprove him Thus therefore let us shew our charinesse for the honour of Christ in respect of others But no lesse let us be thus affected in respect of our selves Let us professing our selves Christians take heed of sin least Christ be dishonoured by it for our sins above the sins of all others will occasion dishonour to him Through you saies the Apostle Rom. 2.24 the name of God is blasphemed among the Gentiles Salvian in this kinde excellently enlarges himself Can it be said of the Hunnes saies he behold what manner of men they are Numquid de Hunnis dici potest Ecce quales sunt qui Christiani esse dicuntur Numquid propter Maurorum efferos mores lex sacrosancta culpatur Numquid de ullis istorum dici potest ubi est lex Catholica quam credunt uhi sunt pietatis castitatis praecepta quae discunt Evangelia legunt impudici sunt Apostolos audivat inebriantur Christum sequuntur rapiunt Numquid haec de ulla istarum gentium dici queunt Non utique de nobis quippe ista omnia dicuntur In nobis Christus patitur opprobrium in nobis patitur lex Christiana maledictum De gubern Dei l. 4. that are said to be Christians Is the holy Religion blamed for the savage manners of the Moores Can it be said of any of them where is the Catholick Faith which they believe where are the precepts of piety and chastity which they learn they read the Gospels and are unchaste they hear the Apostles and live in drunkennesse they follow Christ and oppress can these things be said of any of these Nations at no hand but of us all these things are spoken In us Christ suffers reproach In us Christian Religion is evil spoken of Let us then for Christs honour sake look to our behaviour to abandon all sins which are so dishonourable to Christ And on the other side let us be careful not to omit any duty by which we may in our places promote the glory of Christ nor let us stick at the undergoing of any hardship so we may honour Christ thereby how shall we clear our selves from the guilt of horrid ingratitude if we shall not be thus chary of the honour of Christ who hath been so tender of our welfare and safty Lastly let us imitate our blessed Saviour and as he is tender and chary of the good and welfare of us all so let us be tender of the welfare and safety each of other whom can we study to resemble more safely then him of whom it s testified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 7.37 he hath done all things well and whom ought we more to imitate then him that is our head that so there may be a conformity between him the head and us the members Let us therefore be tender and chary of the safety and welfare of others Let us do nothing that may be destructive to others let us not poyson others by our evil