Pet. 2.6 5 If thou have a spirit without guile Psal. 32 2. and that will appeare 1 By thy desire to be godly and religious more than to seem so Rom. 2.26 2 By thy desire to be ridde of all sinne and to be turned from all thy transgressions Ezech. 18.30 setting thy selfe against thine owne iniquity 2. Sam. 22.24 If thou feele a combat within thee the spirit striving against the flesh aswell about inward sinnes as outward against the very evill that cleaves to thy best workes and against those sinnes that thou hast most loved or have been most gainefull or pleasing to thee Gal. 5.17 3 This will be clearer if thou desire to forsake thy sins in thy youth or prosperity while thou couldest yet securely commit them 4 If thou keepe thy goodnesse in all companies aswell when thou art absent farre as when thou art present with such as are religious Phil. 2.12 doing righteousnesse at all times Psal. 106.2 6 If thou love the house of God above all the places in the world and that thy thirst after the meanes continue and last and bee renewed after the foode of thy soule as thy stomacke is after thy bodily foode Psal. 26.8 84. Iob 23.12 Psal. 119.20 7 If thou honour them that feare the Lord and are religious above all the people in the world discerning betweene the righteous and the wicked contemning vile persons and joyning thy selfe to the godly as the people thou wilt live and dye with and as the best companions of thy life Psal. 15. Mal. 3.17 Psal. 16.3 1. Iohn 3.14 8 If the vaile be taken off thy heart so as thou canst heare as the learned and understand spirituall doctrine that before was harsh and foolishnesse to thee 1. Cor. 2.14 2. Cor. 3.15.16.18 Esa. 51.6 9 If thou finde that thou canst not sinne Marke it the Apostle Iohn saith he that is borne of God cannot sinne hee meanes he cannot sinne as he was wont to doe for either God crosseth him still and hinders him or hee findes that hee cannot affect his sinne so heartily or commit it with his full consent or with his whole heart as hee was wont to doe 1. Iohn 3.9 the power of sinning is marred and dissolved in him Now that this worke may prosper if you find your selves any way effectually wonne be advised then to look to these rules following 1 Take heede of smothering of doubts aske the way to Heaven and seeke resolution in things of so high importance as your Vocation Iustification Sanctification and Salvation are Ier. 50.4 2 Looke to it what teachers and what doctrine you heare choose that foode for your soules that is most wholesome be not carryed away with the inticing words of mans wisedome 3 Be carefull to humble your soules in secret judging your selves for your sins before the Lord. Be not sleighthie in this great worke though you have repented yet repent still till your hearts be fully setled and the power of your corruptions broken rest not upon common hopes or probabilities or the good opinion others have of you but lay a sure foundation for your owne faith and hope Ier. 31.20 4 Come constantly to the light that it may be manifest that your workes are wrought in God and let the Word of God be the light to your feete and lanthorne to your pathes Iohn 21.22 Psal. 50. Gal. 6.16 What remaines uow but that I should beseech you to turne unto God withall your hearts Give your selves to God he will keep that which you commit to him till the day of Christ. Let not our words be as water spilt upon the ground Oh that the Lord would bow the Heavens and come downe amongst you and take possession for himselfe and perfect the worke he hath begunne in some of your hearts Remember the covenant you have made with God in the Sacrament made it I say over the dead body of your Saviour Now is the axe laid to the roote of the tree now or never bear fruite This is the day of salvation say you This is the day the Lord hath made for our conversion God is gracious if you turne to him with all your hearts and just if you prove false in his covenant Though grace in you be but as the smoaking flaxe yet it shall not be quenched the Lord establish his worke If you hold out to the end you shall be saved That they which obey not the Word The persons that may be wonne are described by these wordes as a Periphrasis of carnall persons men that are not in Christ and so may note either such husbands as were Gentiles or such husbands as were carnall Christians If by those Husbands be meant unbeleeving Gentiles a question may be asked viz. how the Gentiles are said to disobey the Word of Cod seeing it was never given unto them For answer we must understand that at this time the Word was brought among the Gentiles by the Apostles and other Ministers of the Gospel and therefore now they are bound to obey it aswell as any others and this was the condemnation of a world of them that light was come amongst them and they loved darknesse rather than light Otherwise considering the Gentiles without the Law brought to them they shal be judged not by the Law written which they had not but by the Law of nature which they had in their hearts Rom. 2.15.16 Now if by these wordes bee meant carnall Christians that had turned from Gentilisme and received the profession of Christian religion but yet followed their carnall courses wee may then note That the bare change from a false religion to the profession of the true is not sufficient to salvation A man that hath professed a false religion had neede of two conversions the one is from his false religion to the true and the other from profanenesse to sincerity in that religion The corne must bee fetched from the field into the barne but that is not inough for so is the chaffe but it must then be taken from the barne into the garner To leave Popery and turne Protestant is not in it selfe sufficient unlesse a man turne from the profanenesse that is in the multitude in true Churches to embrace the sincere profession of the Gospel And there is reason for it for in changing from a false religion to a true a man doth but change his profession or his minde at best but hee that will bee changed effectually must change his heart and whole conversation and become a new creature So that then these words describe a carnall man viz. that he is such a one as doth not obey the Word of God By the word hee meanes here the doctrine published by the Prophets and Apostles and now contained in the Scriptures Many doctrines may be hence observed 1 The Scripture is God's Word because God thereby doth expresse the sense of his minde as men doe by their wordes The Scripture is not the word which God the
promises made to his servants concerning his acceptation of their desires and endevours Lastly such as have attained to this conversation with feare should much rejoice and labour to preserve it with all care because it is a thing which is not onely lovely in the sight of God but is very amiable and of a winning quality amongst men as this Text imports And thus of this conversation with feare as it concerns those women as they were Christians Now there is another kinde of fear which is required of them as they are wives for so it is expressely charged upon all wives that they should feare their husbands Eph. 5. ult And this feare they must shew 1 By giving reverent tearme and titles as Sarah did to Abraham 2 By avoiding all things by wisedome she can ghesse or by experience she can finde to bee crosse to the nature or desire of her husband even striving to avoide what might provoke his very infirmities giving soft answers when he is angry and forbearing passion and unquietnesse even with others if he be present 3 By a care to shew all faithfulnesse diligence care and tender respect of him and his good in all things in their power and charge And so it appeareth in the negative what wives doe not feare their husbands viz. such us care not to be daily guilty of such faults as crosse or grieve or vexe their husbands such as give them unseemly titles out of the rudenesse of their familiarity or the distemper of their passions such whose feet will not keepe their owne house to attend their callings such as blaze abroad their husbands infirmities whereas they should have been the glory of the man such as are apt to make the worst constructions of the doubtfull actions of their husbands and such as are inquisitive and still desirous to have accounts given them of all their husbands doe Verse 3. Whose adorning let it not be that outward adorning of plaiting the haire and of wearing of gold or of putting on of apparell Verse 4. But let it be the hidden man of the heart that which is not corruptible even the ornament of a meeke and quiet spirit which is in the sight of God of great price THese words containe the third thing charged upon wives by the Apostle in his exposition and that is their comely dressing of themselves which he sets downe negatively shewing how they must not be dressed ver 3. affirmatively shewing what doth most adorne them ver 4. In the negative observe what is expressely prohibited and then what is impliedly allowed That which hee expressely forbids he referres to three heads The first concernes the naturall abuse of the ornaments that by nature are upon the body and instanceth in the haire which God hath given to women for a covering And the abuse â—eth in the plaiting of the haire by which he meanes not the tying up of the haire after a decent manner but the artificiall laying of it out in plaits or curles or lockes or the like Their devises about their haire are so many as wee cannot reckon them by the names they give them The second concernes the excesse of cost about their dressing Synecdochinally express by the putting about of gold and pearles and such like rich jewels The third concernes the vanity of fashions in attire in the last words of putting on of apparell Now for the meaning of the Apostle in this negative prohibition I finde three opinions The one is of such as thinke the Apostle did absolutely forbid the things named but yet that it was but a temporary prohibition intended to binde them of that time not to binde us that live now The other is of such as thinke that hee doth not simply forbid these things but onely comparatively meaning that in comparison of the inward dressing wee should not have so much care of these outward ornaments or about dressing our care should not bee so much for the outward dressing as for the inward The third is of such as conceive that the Apostle doth simply and for ever forbid these things named and all of like sort and that for ever The opinion of the first sort of men is rejected by all sorts of Divines as very foolish and erroneous The second opinion hath Cajetan a Papist for the author of it but is rejected by Divines of his owne sect for this reason Because if that were the Apostles meaning his prohibition would teach the most sober and modest women in their apparell aswell as the most licentious for ever the most modest are tyed to respect the inward dressing above the outward which cannot bee the Apostles meaning The third opinion is the opinion almost of all the Ancient and moderne Writers But because I will not take power to binde your consciences onely by the opinions of men therefore afterwards I will shew you by expresse Scripture when apparell or dressing becomes vicious but first I would consider of the doctrine in generall Doct. It seemes to be a cleare truth That Christian women should in the dressing of themselves take heede of ostentation costlinesse and vaine fashions and that curious desire after the adorning of their bodies And though the Text mentioneth onely wives yet it must needs also be true of unmarried women much more For wives many times lay the fault of their vice upon their husbands that they did either by their command or to please them but that vaine excuse is wholy taken away from the unmarried because they have none upon whom to lay their faults that waies And therefore the practise of the yonguer women is the more abominable in our times when wee see that usually they are more vile and excessive in cost and vaine fashions than the elder women And the pretence that it is to get them husbands is devillish for if their naturall comelinesse will not set them out they are wicked deceivers that make themselves to be that in dressing which they are not in nature And those men are excessively foolish that judge of the fitnesse of women to make wives of only by their cloathes and not by the persons or gifts And further it is out of doubt that if these things in apparell are ill in wives they are as ill in husbands or rather worse What can be more abominable to the view than the observation of the most monstrous effeminateness that is found in many of our Gentry that daily betake themselves to most womanish trickes in their dressing of themselves These are uncleane devills in the flesh and no Christians Now there are many reasons why Christian women and so men also should not pride themselves or bee any way vaine and fantasticall in their dressing or apparell and why they should not bee curious about their cloathes or the comelinesse comes from them 1 Because our cloathes are a continuall remembrance of our shame A Thiefe may aswell be proud of his halter as woe of our garments for
but the worse therefore the old man must be mortified and all old things must be put away 2. Cor. 5.17 As an old Leprosie is worse than a new Levit. 13.11 so their hatred was the worse because it was old Ezech. 25.15 And the godly pray Remember not against us our old iniquities Psal. 79.8 and the wicked are condemned for not purging out their old sinnes 2. Pet. 1.9 and all men should purge out the old leaven 1. Cor. 5. And as in the sinnes of life betweene man and man so about Gods service old courses are hatefull if they be Idolatrous superstitious and therefore they were condemned for doing after the old manner 2. Reg. 17.34 and they are reproved by the Prophet Ieremy that so commended the old times of Idolatry Ierem. 44. 4 When God abolisheth the old things and brings in new and so the old Covenant is not better than the new nor the old Testament better than the new Heb. 8.6 7 13. 2. Cor. 5.17 5 In the case of the discoverie of such mysteries as for the time of revealing them depend upon the good pleasure of God only so things hidden for ages and generations are revealed in the Gospell and yet must not be rejected Col. 1.16 6 When old times are pleaded of purpose to lessen the glorie or profit of the present workes of Gods power and mercy Esa. 43.18 And this way the Pharisees offended that to avoid subjection to Christ and his doctrine would magnifie Moses and the Prophets of old time And so doe those people offend that commend the old Teachers more that are dead or absent and will not profit by those they have Mat. 23. 7 When it is used in defence of publick disorders and offences and grievances in Church or Common-wealth The pretence of Innovation must not hinder the reformation of knowne diseases in publick States Such things as have beene wasts of old must be built though it were not done of long time They shall build the old wasts saith the Prophet Isa. 61.4 8 When particular Christians do misapply it to confirme them in their unbeleefe or doubting as if God did not regard or accept as in former times whereas if we serve him in uprightnesse of heart he will accept our offerings as in the dayes of old Mal. 3.4 And if we get Davids affections to God and goodnesse and will attend upon Gods mercie in the meanes we shall have the sure mercies of David Isa. 55.1 4. Thus of the wayes how old things the pleading of them may be misapplyed and done in our owne wrong Now followes to shew in what cases respect must be had to Antiquitie and old times And so Antiquity commends 1 The workes of Gods power and mercie Deuter. 32.7 2. Kings 19.25 Psal. 44.2 and God is well pleased to be urged with arguments taken from his old dealing with his people Arise as in the dayes of old Isa. 51.9 so in Mich. 7.14 20. and hath left the memorie of them upon record that wee might thence confirme our weake faith 2 The particular experiences we have had of Gods goodnesse towards us Thus David remembers dayes of old Psal. 77.6 143.5 3 The profitable determinations of right in judiciall things betweene man and man and so the old bounds are to be greatly respected Pro. 22.28 4 The publick orders of the Churches about the circumstances of Gods worship as the orders of the Iewes to have the preaching of Moses in every Citie on the Sabbath day Acts 15.21 This order is the more observeable as for other reasons so because it was so in old times 5 Gods commandements It is an argument of weight to perswade to obedience when it can be shewed that that commandement is an old commandement 1. Iohn 2.7 6 In things that are doubtfull or difficult such respect is to be given to Antiquitie as men should not rashly oppose their owne or other mens new conceits so as a due respect be had to equall comparison in the nature of the things questioned Iob 32.6 7 In the examples and patternes of well-doing that have had due conformitie to Gods will revealed in his precepts and so the examples of holy practices in old time should much move the consciences of the godly nowadaies as the Apostle shewes in this verse And thus of the two points in the description Holy women The persons from whom this patterne is taken are holy women where observe 1 That holinesse in the first Table is required of women aswel as men and they are bound to the duties of Gods worship and to be religious women aswell as to the dueties of the second Table to be chaste mercifull faithfull diligent in the affaires of the family or obedient to their husbands Which serves to confute those men that say women need not be studious in matters of Religion it is enough for them to be good house-wives and obey their husbands And withall it may comfort women in the practise of the dueties of Religion for by the commendation given of holy women in this Text it appeares that God accepts holinesse in them aswell as in men 2 That all holy women did make conscience of subjection to their husbands and therefore the Apostle speakes indefinitely of all holy women And this is the more evident because amongst all the infirmities noted in any godly woman in the Scriptures yet there is no example of a godly woman that did customarily live in the sinne of frowardnesse or rebellion against her husband the instance of Zipporah is but of one onely fact and the errour seemes to be as much in her judgement as in her affections And this doctrine should light verie heavie upon manie wives that professe Religion in these times and compell them to reforme their hearts and behaviours in their carriage towards their husbands for this Text doth import that they want holinesse that are not subject to their husbands and live in customarie frowardnesse and unquietnesse 3 That christian women ought to studie the example of holy women in old times and therefore they should do well to get a catalogue of the praises of godly women in Scripture to lay before them for their imitation and so they should learne of Sarah reverence to their husbands and of Rahab and the Midwives of Egypt to shew mercie to Gods servants in distresse and of Ruth obedience to their parents and constant love to religion and of the Shunamitish woman 2. Reg. 4.8 c. and of Lidia Acts 16.14 and of Phebe Rom. 16. 2. to be entertainers of Gods servants to succour them and of Hanna to be humble and patient and devout in praier and of the good woman in the Proverbes chap. 31. and of Priscilla and Salomons mother Pro. 30.1 2. and Timothies mother and grand-mother 2. Tim. 14 to get the law of grace into their lipps to instruct others and of that woman in the Proverbs to be painfull in labour and to be wise in
to the use I must put you in minde of a limitation that concernes this doctrine We must be of one minde but then it must be according to Christ Iesus Rom. 15.5 that is this consent in judgement must be in the truth and in such truth especially as may further the edification of the mysticall body of Christ else agreement in judgement is a conspiracie rather than unitie The use may be both for instruction and reproofe for instruction and so we should all be affected with a great estimation of unitie in judgement and strive by all meanes to attaine to it and keepe our selves so all of us that we do live in unitie with the Church of God Now that wee may doe thus 1 We should beseech the God of patience and consolation to give us to be like minded even to worke in us the unity he requires of us Rom. 15 5. 2 We must take heed of private interpretations Men should with much feare and jelousie heare or reade of such opinions or interpretations of Stripture as have no authors but some one or few men Of such authors of doctrines wee should say with the Apostle What came the word of God out from you or came it unto you only 2. Cor. 14.36 Especially men must take heed of receiving opinions from meere private persons that are not Ministers of Gospell for I suppose it cannot be shewed from any place of Scripture that ever anie truth was revealed to or by a private man that was unknowne to all the Teachers of the Church yea if the authors of diverse and strange doctrines be Ministers yet that rule of the Apostle should hold that the spirits of the Prophets should be subject to the Prophets Such doctrines as may not be approved by the grave and godly learned that are eminent in the Church must not be broached 1. Cor. 14.32 And this rule hath one thing more in it viz. that men should not expresse difference of opinion without open and manifest Scripture Avoide doubtfull disputations Rom. 14.1 Esa. 8. 3 A great respect must be had to the Churches peace so as such doctrines as are likely to breed eyther scandall or division in the Church are eyther not to be received or not uttered except in some speciall case Yea moderate Christians that make conscience of unity should hold themselves in conscience bound to be affraid to depart from the judgment of the Church in which they live unlesse it bee when doctrine is brought in with great demonstration to the Conscience To preserve the unity of the spirit we must haue great respect to the bond of peace Rom. 14.19 1. Cor. 14.33 Eph. 4.3 We must greatly reverence the forme of doctrine in the Church where wee live Rom. 6.17 4 That wee may be of one minde every Christian must be sure to know the truth which is given to the Churches and to make himselfe fully perswaded in his mind about such truths as are fundamentally necessarie to salvation 2. Tim. 1.13 5 Private Christians in receiving opinions should have great respect unto such Teachers as have beene their fathers in Christ God hath bound them to a speciall reverence towards them which they should shew by reverencing their judgements more than any other men in meet comparison 1. Cor. 4.15.16 11.1.2.4.5 Phil. 3.15.17 6 To preserve a further unity it should be the care of such as have gifts of knowledge and utterance to helpe forwards such as are weake in judgement to comfort the feeble minded left they being neglected become a prey to deceivers of mindes 1. Thes. 5.14 and to warne such as are not of the same minde Philip. chap. 4. Lastly wee should marke such as cause divisions and offences contrary to the Doctrine which wee have learned and avoide them Rom. 16.17 18. The second use may be for the reproofe of multitudes of Christians in all places that offend greatly against this Doctrine by their dissenting in opinions without due respect of the former rules There is almost no Congregation in the kingdome but is disquieted with this sinne yea many times the glory of such as professe religion is greatly obscured by this sinne and the sincerity of religion much exposed to contempt and the prophane reproach of the wicked And this sinne is the greater 1 When men not onely bring in new opinions but also bring them in with an opinion that they are more holy and more spirituall than such as receive them not or resist them 1. Cor. 14.37 2 When the opinions are meerely new and unheard of before in the Christian world 3 When they are brought in by private persons that goe from house to house to inferre upon others the singularity of their conceits 4 When themselves are doubtfull inwardly of the truth of what they affirme and are not fully perswaded but doubt both waies and yet take to that side that differs from the generall judgement of the Churches Rom. 14.5 1. Tim. 1.6.7 5 When men urge their dissenting so violently that a Schisme is made in the Church or Christians are divided from the exercise of brotherly love and mutuall fellowship 1. Cor. 1.10.11 6 When men are vaine talkers will have all the words and by their good wills will talke of nothing else and so hinder edification in profitable doctrine and such as is out of question Tit. 1.10 11. and when men lust to be contentious and are like Salamanders that live alwaies in the fire and know no zeale without contention 1. Cor. 11.16 7 When men differ in judgment in the very points of foundation and erre against such truths as must be beleeved to salvation 8 If men be so light headed and variable that they are tossed to and fro and carried about with every winde of doctrine sometimes of one opinion and shortly after of another especially when men are so new fangled as in every place to receive almost any doctrine that is new and diverse Eph. 4.14 9 When men quarrell so earnestly about things of lesse moment contrary to the custome of the Churches as about praying or prophecying bare or covered or about eating the Sacrament full or fasting 1. Cor. 11. or about such indifferent things as may be used or not used with Christian liberty Rom. 14. or about Genealogies 1. Tim. 1.4 and such like And that this reproofe may enter the more deepely upon the hearts of some Christians it will be profitable to consider of the ill causes of dissenting which are these and such like 1 Ignorance of the Scripture if they had more true knowledge they would not disagree And this ignorance yea somtimes palpable ignorance may bee found in some that thinke themselves to have more knowledge and to be more spirituall than a multitude of those from whom they disagree Mat. 22.1 Tim. 1.7 6. 1. Cor. 14.37 38. 2 Want of love to those sound truths that more concerne sanctification causeth God in his justice sometimes to
lusts and inordinate desires which being not resisted and subdued the inward cause of all that absurd and perverse carriage shewes it selfe openly Quest. 2. But what should men and women doe that they might attaine to this orderly and amiable conversation Answ. 1. They should heartily in secret bewaile their former disorders and seeke pardon of God and then reconcile themselves one to another by confessing their faults follies These things will never be mended till they be repented of 2 They should seriously attend to the doctrine of their duties and hear it with all conscience and desire to obey take notice of Gods preceptorie commandement in requiring these things and by all meanes take heed of prejudice in hearing but make conscience to heare this part of the word of God as the word of God as well as any other Thinke not this doctrine too base or meane to be heard or studied nor imagine that it is but the severitie of the Teacher to tell of so manie things to be done by men and women especially take heede of that profane jesting to put off the sound practice of this doctrine with jesting one at another Remember one thing by the way that it is a great testimonie of true uprightnesse of heart when men and women make conscience of it to be good at home as well as abroad Thus of the first generall doctrine Doct. 2. Secondly we may hence in generall note That the word of God and the instructions of the ministery of the word belong to women as well as men and therefore the Apostles call to the women to heare the word of the Lord. This point is to be noted the rather because many give out that the knowledge of religion and hearing of Sermons and studying the Scriptures is not fit for women God doth not require it of them Now that this dotage may be the more evidently consuted consider that which is here intimated There are a multitude of arguments may be brought as First the image of God by creation was stamped upon the female as well as the male Gen. 1.27 2 The profession of godlinesse good workes faith charitie and holinesse is required of women aswell as men 1. Tim. 2.10.15 and therfore all meanes of grace is necessary for them aswell as men 3 It is required of them to be teachers of good things though they are not allowed to teach publickly 1. Cor. 14. yet they must teach their children and the elder women must teach the yonger women Tit. 2.3 4 They are commanded expresly to learne the doctrine is publickly taught 1. Tim. 2.11 5 The Scripture is full of instances Of the good woman in the Proverbes it is said that shee was not only a good house-wife but the law of grace was in her lips Pro. 31.26 King Lemuel was taught prophecies by his mother Pro. 31.1 and women followed our Saviour to heare his Sermons some followed him I say from place to place Luke 8.3 and Mary was commended by our Saviour for choosing the best part when shee set her heart about religious duties and to sit at the feet of Christ to heare his word Luke 11. Our Saviour instructs a woman of Samaria in the great mysteries of conversion and salvation Iohn 4. At Philippi Pauls hearers at the first were only women Acts 16.13 and honourable narration is made of many christian women converted Act. 17.4.12 ult and we reade of Priscilla that shee was a meanes to instruct Apollos an eloquent and learned man and to make him more perfectly to understand the way of God Acts 18.26 and so wee reade of women that laboured with Paul in the Gospel Philip 4.3 6 If women must suffer for their Religion it is reason they have all the knowledge and helpes in Religion but women are in danger to suffer for Religion aswell as men Acts 8.3 9.2 22.4 7 Finally the way to be saved is the same for women aswell as men and therefore all meanes of salvation belong to them and are to be used by them aswell as men Which as it may incourage all women that are religious to study the things that belong to the kingdome of God so it should teach them to make conscience of what they heare and learne of the Virgin Mary to lay up the good Word of God in their hearts and keep it and to look to their waies in all things that they may please God for as God is no respecter of persons but loves godlinesse in women aswell as in men so hee doth require sound obedience and reformation and holinesse of life of women aswell as men For with God there is neither Iewe nor Greek bond nor free male nor female but all are one in Christ Iesus Gal. 3.27.28 Thirdly before I yet come to open the particular parts of the text it may be asked why the Apostle is so large in speaking to wives as spending so many verses upon them I answer it is not simply because wives are more faulty than husbands though many times it proues to bee so in many wives but 1 Because it is more against nature to obey than to rule 2 Because women have many hinderances or letts both in receiving the doctrine and in practising it sometimes they rest in the generall That they must obey and so never study particulars and therefore had neede to have it beaten out in particulars for them Besides they are in danger to be infected with temptations evill counsell evill example c. 3 Because the inferiour must mend first and therfore the Apostle begins with the wives and would faine have them in order before they require respect from their husbands 4 Because if the women be gained to religion they may be great meanes to worke good upon their husbands for as they are pernitious instruments of the divell to doe their husbands hurt if they bee wickedly bent so may they bee great meanes to doe them good if they be soundly reformed themselves as the Apostle imports in the first verse of this chapter Besides if the mother be godly and carefull though the father should not be so yet the children may bee by her instructed and well brought up and the advantage from her for the childrens good is the greater because shee is most with the children and usually they more affect her than the father 5 Because many times their provocations from absurd husbands are so great as if God did not speake very much to them they could never indure it with subiection To conclude when things are much urged or repeated in Scripture usually thereby three things are imported about the matter so urged the one is difficulty the other necessity and the third excellency all three may bee well thought on here The Lord is very long in giving the charge to wives and it is both because it is a very hard taske to learne to be a good wife and because it is a thing wonderfull necessary
to bee noted that the Apostle useth fâ—ire language when hee speaketh even of carnall men Hee gives not these carnall husbands reproachfull words but onely faith They obey not the Word and the reason may be because the conscience of a man is noâ— wonne by the terror of words but by the evidence of the matter And besides the Apostle did not thinke it fit that wives should bee humoured in the violent dispraises of their husbands It is not profitable for inferiours to conceive much of the hatefulnesse of the sinnes of superiours 12 Religion doth not binde wives to account carnall husbands to bee religious They may know that they are carnall and yet not sinne against their husbands in such judgement so as they judge by infallible grounds for though the wife must love her husband with matrimoniall love above all other men yet shee is not bound to beleeve that he is the best man in the world Lastly it is a great affliction to a Christian wife to have a carnall husband Till shee have wonne him she is but in a distressed estate for other wicked men shee might shunne and so avoide the discomfort ariseth from seeing and hearing their wickedness but an evill husband she cannot nor ought not to depart from him though she must avoide his sinne 1. Cor. 7. and from such a husband she cannot have the helpes shee should have from a husband that could dwell with her as a man of knowledge Besides the many waies in which such a husband may or will hinder her in the course of golinesse besides it cannot but bee a great griefe to her to thinke of their parting out of this world that the one of them must goe to hell and that the companion of her life when he dyes if he repent not must be an eternall companion of devills 13 Good wives may have ill husbands such wives as are truly religious and obedient may have husbands that will not obey the Word of God and that ariseth sometimes from the improvidence or ill providing of parents Many parents that have children that obey them and will be ruled by them doe dispose of them for carnall ends to carnall or ill disposed husbands Sometimes from the hypocrisie of such men as feare God but prove not so when their wives enjoy them Sometimes from an unruly affection in good women who though they know the men they choose to be carnall yet they will have them though it prove to their owne continuall woe and affliction Sometimes from a speciall corruption of nature in some husbands who either are loving husbands and yet but carnall men or are good men but bad husbands Sometimes it ariseth from the speciall grace of God to the wife who though she was carnall when she marryed the carnall husband yet afterwards is converted and effectually called and this was the case of such women as the Apostle seems here to write to Sometimes it falls out by a speciall and unavoideable providence of God though all meanes have been used to try or prevent this evill in the husband for marriage being to bee reckoned amongst outward things God for reasons knowen to himselfe and alwaies just will give ill husbands to good wives And contrariwise it may be God knowes that if some good wives had better husbands they would prove worse wives or both husband and wife would be more unapt to the kingdome of God 14 Vnequall matches ought to bee avoided as much as may be and that may be gathered from the manner of the Apostles speaking in that hee saith If any obey not the Word If any as if he would import that it is a case he desired might be very rarely found amongst Christians They also may be wonne We reade in Scripture of divers kinds of winnings there is a spirituall winning or gaining and there is a wordly winning About the spirituall winning we read of the winning of Christ Phil. 3.8 which is the worke of a particular beleever labouring and wrestling with God in the use of his ordinances to obtaine by the gift of his free grace Iesus Christ for his justification sanctification finall salvation Likewise we read of the winning of grace and spirituall gifts and so godlinesse is called gaine and the good servants are said to winne or gain more Talents to the Talents they had And this gain is gotten by a spirituall trading in the diligent imploiment of the gifts the godly have to get them encreased Wee reade likewise of the winning of other mens soules in many places and that is done either by the Preachers of the Gospel conquering the hearts of their hearers to the obedience of the VVord of Christ and unto sound conversion or else it is done by private persons that by their examples and good carriage or by their admonitions or counsells doe perswade and incline others to a liking of a new life or to humiliation and reformation of some particular faults VVee reade likewise of worldly gaine and winning when men by their sports strive for prizes or in their trades labour for lucre and gaine Now this latter kinde of gaine differs greatly from the former both in the matter of the gaine and in the manner of seeking it for there is no comparison betweene the gaine of grace and godlinesse and the gaine of riches and honour the one is transitorie the other eternall the one is true riches and gaine and serves for the best uses the other is but in shew and serves for the meaner uses of a corporall and temporall life the one doth alwayes doe us good the other doth often doe men hurt and therefore is called filthie lucre And in the manner of getting or holding these gaines there is difference we may covet the best gifts and long after them and love them and joy in them but wee are forbidden the coveting or loving of worldly things But in this place the Apostle speakes of the winning of soules about which the Etymologie affoordeth matter of profitable consideration The originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies gaine and withall the joy and delight of the heart in gaining this gain being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it pleaseth delighteth the heart And it signifieth craft or policie and therefore in that language a Fox is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath his name from this word which may teach three things 1 To winne a soule is a great gaine which must needs be so because to winne a soule is more than to gaine the whole world for what shall it profit a man to winne the whole world and loose his owne soule saith our Saviour 2 It is a marveilous joy to the heart of man to winne soules to God no man that understandeth the worth of the gaine can bee pleased with any thing more than with that The people never comforts the hearts of their godly Teachers more than when they they are
out of the house yet the sonne abideth for ever Iohn 8.35 Lastly we should the lesse feare death seeing hence wee learne that wee have many things that will last with us even after our bodies be rotten in the grave Thus of the third doctrine Doct. 4. Now a fourth point is also cleare and that is That incorruptible things doe wonderfully adorne and make men comely This is the maine scope and drift of the Text. and therefore wee should the more seeke after these things for if wee could see the beauty of the inward man as it is adorned with grace we would bee wonderfully ennamoured and in love with it No comelinesse of the body can so allure as would this inward beauty of the man of the heart and therefore againe we should hence learn to make the more account of poore Christians There are no persons in the world so comely as they if wee knew the worth and ornament of true grace And so in generall wee should love the godly above all people because they are the fairest and best adorned of all the men and women in earth and in particular those husbands that have gracious wives should learn so much religion as to love them entirely even for the beauty of the man of the Heart though they wanted the outward ornaments of riches or extraordinary comelinesse of the outward man Women also should especially hence learne to get grace and knowledge and holinesse into their hearts for their best handsomnesse is in their qualities and gifts 'T is not their cloathes but their manners disposition that becomes them or disgraces them A faire body doth commend little if the heart bee fowle It is a small praise to have a good face and an ill nature Some women are like Helen without and like Hecuba within Thus of the adorning of the man of the Heart in generall Now followes the particular ornament which the Apostle commends by name and that is a meek and quiet spirit Of a meeke and quiet spirit Quietnesse is added to Meeknesse lest by mistaking the definition of Meeknesse they should not understand the Apostles meaning Now the doctrine hence to bee gathered is That amongst all the particular vertues required in Christians meeknesse and quietnesse of nature and spirit is a speciall vertue and carefully to bee sought and in particular by Christian wives as this and other Scriptures shew Eph. 4. 2. Mat. 11.28 Zeph. 2.3 Col. 3.12 Before I make use of this point I must consider what is comprehended in those tearmes of a meeke and quiet spirit and first we must know before hand what it doth not comprehend It doth not require that women or men should be so quiet as not to bee troubled for their sinnes or not to humble their soules for sinne or that they should be carelesse of their callings eyther generall or particular or that they should not admonish or reprove sinne in others when they have a calling and fitnesse But unto the constituting of true meeknesse and quietnesse of spirit is requisit 1 Freedome from the evills that disquiet and molest the spirits of men such as are first anger frowardnesse fretting and peevishnesse secondly worldly sorrow crying and aptnesse to take unkindnesse and fullennesse thirdly distrustfull cares of life arising from covetuousnesse 1. Tim. 6.10.11 fourthly rash zeale and fiercenesse or inordinate striving and wilfulnesse as may be gathered in the case of a Minister 2. Tim. 2.24 25. 26. fifthly contention and evill speaking or ill language as may be gathered from Tit. 3.2 and stirring up contention or brawles sixthly all inordinate desires and raigning heart-sinnes whether sinnes of ambition lust malice or the like Iam. 1.21 seventhly unconstancy and levity of minde Especially it crosseth those evills which are noted to be most usuall in women such as are fretting crying taking unkindnesses unconstancy wilfulnesse complaining on the husbands or the like 2 A kind of peacefull contentment when Christians are habitually well pleased with their condition 3 A gentle behaviour in case of wrongs or faults from or in others so as to be first able to beare them secondly not to render evill for evill but rather to overcome evill with goodnesse thirdly ready to forgive fourthly not provoked to anger 4 A harmelesse and innocent behaviour Zeph. 2.3 5 The fixing of the heart by trusting upon God and living without care like a little child that beleeves his father will provide for him Mat. 18. 6 Lowlinesse of minde thinking no great thoughts of our selves and esteeming the gifts of God in others and accounting others better than our selves and therefore is Lowliness so often added to the word Meeknesse to explane it 7 Silence from many words from vaine and rash speeches especially provoking tearms 8 Retirednesse when a Christian is no busie-body in other mens matters and his feete will bee kept out of his neighbours house and refuseth to have to doe with the strife that belongs not to him 9 Tractablenesse and easinesse to bee directed or appointed and governed as in relation to God it is meeknesse to take his zeale upon us Mat. 11.28 and so in a wife it is a property of a meek and quiet spirit to be easie to bee directed and advised and governed Obhect But is it not lawfull to be angry Sol. Yes it is at some times for some persons upon some causes and in some manner Anger is a tender vertue and such a one as by reason of our unskilfulnesse may be easily corrupted and made dangerous Object But we must reprove or correct Sol. You may doe so but that you must reprove with passion or unquietly I reade not but rather you must reprove with the spirit of meeknesse And besides many rules are requisite to the right use of reproofe and correction Object But can all this be attained Sol. It may or else it would not be required in the new Covenant so often and so vehemently urged and the Church of God is not without instance of such as have attained it and though in many things we may sinne all yet this vertue may bee had though not in the perfection of it Object But I have desired and endevovred to attaine to it and cannot Sol. 1. Vse the means to attain it yet still it may be had at length though not presently Secondly it may bee doubted of many that pretend this that they have not such desire nor use not such endevour in sincerity they are not watchfull and carefull to looke to the opportunities of this vertue or the occasions of the contrary vices Object But may not one have comfort of this vertue if he be at any time angry Sol. Moses the meekest man on earth was once angry and Christ himselfe we read was angry but where this vertue of anger is not habitually it raignes not and where it is it is bridled and ordered Or else I may answer that the act of meeknesse may be interrupted and yet the habite
give men up to delusions and to beleeve lies 2. Thes. 2. 3 Vaine glory the very desire to be some-body and to excell others makes some Christians gladly to receive or bring in different opinions 1. Cor. 4.8 Phil. 2.3 Gal. 5.26 4 Over much trust upon the judgments of some men they esteeme when they respect some Ministers so much as to be of their opinion though their consciences be not enformed of any sound reason from the word of God for it This estimation of men above that is written hath deceived many 1. Cor. 3.21 4.6 5 Respect of earthly things Some men teach and professe to hold opinions of dissenting sometimes meerely for advantage to their estates either to get maintenance or preferment in the world by it Tit. 1.10.11 Rom. 16.19 20. 6 Prejudice is the roote of dissenting many times as the Gentiles would not abide yeelding to ceremonies out of very dislike of the Iewes and the Iewes would not understand the needlesnesse of their ceremonies out of very contempt of the Gentiles and so the strength of faction on both sides kept them from agreeing 7 Heaping up of Teachers disorderly when Christians are so diseased with humour and so hard to bee pleased with sound doctrine that they hunt up and downe to heare all sorts of men it many times prooves hurtfull in this respect that they get infection from the different humours of the many Teachers they heare Disordered hearing in this respect breeds as a surfet of the inward regard of sound doctrine so a great aptnesse to receive divers and strange doctrines 2. Tim. 4.3 4. 8 The contempt of their godly Teachers and want of sound affection to them To them I say that have a charge over their soules whom they ought to obey And this is the more vile as some Christians order the matter because of their hypocrisie in magnifying the judgement or gifts of Teachers that are absent and have not the charge of their soules and abusing the due respect of their owne Teachers which is yet more vile if this injury be done to such as were their fathers in Christ. Thus of the use for reproofe By the limitation given before from other expresse Scriptures wee learne so to understand this doctrine of unity as it excludes all unity of opinion or practise with such Churches or particular persons as hold doctrines against the foundation of Christian religion so as wee must never agree with them As for instance Wee may not without the damnation of our soules be of one minde with the Church of Rome for there are many things which they beleeve and practise which we must in no case joyne with them in and it is impossible to reconcile us to them unless they change their minds I will instance indivers things wherein wee cannot without losing Christ be of one minde as 1 In opinion of merite of workes for thereby we make the Gospell or Doctrine of Gods grace of none effect and the promise of God voide which is to deny the very grounds of Christian Religion Gal. 5.3 Rom. 4.14 11.6 2 In the opinion of worshipping Saints and Angels for the Apostle saith expressely that they that doe so hold not the head and so cannot be true members of Christ. Col. 2.18 19. 3 In their Polatry in making and worshipping of Images and almost infinite superstitions contrary to the second Commandement expressely and so as wee are commanded to get out of this spirituall Babel in respect of her spirituall fornications 4 In their doctrine of Traditions for they teach that Traditions that are not agreeable to Scripture yet are to be received if they be delivered by the Church in equall authoritie with the Scriptures If wee be of one minde with them herein we cannot escape Gods eternall curse as these Scriptures shew Gal 1.8 Rev. 22 18. 5 In their doctrine of perfection for they teach a man may perfectly keepe the Law of God No this is so dangerous an errour that the Apostle saith there is no truth in the man that holds it 1. Iohn 1.8 10. I omit the rehearsall of other differences Thus of the first vertue The second vertue charge upon Christians is compassion one towards another Have compassion one of another The word signifies such a fellow-feeling or sympathie that makes us like affected as if we were in their case The doctrine then is cleer That we ought to have a sympathie one towards another this is a singular vertue In handling of which point I will observe these things 1 The Proofes of it from other Scripture 2 The Explication of the sense shewing in what things we should be like affected 3 The Reasons of it 4 The Vses 1 The Proofes are very pregnant and full in these other Scriptures Rom. 12.4 15. Heb. 13.3 2 For the Explication this sympathy is to be exprest both in the case of the evills of others and in the case of the good of others In the case of the evills of others we ought to be tenderly affected towards them both in respect of their sufferings troubles griefes and crosses Heb. 13.3 10.34 Ioh 30.25 whether they be inward or outward as also in respect of their falling by infirmities when it proves a griefe and affliction to them Gal. 6.1 Iude 22.2 Cor. 11.29 So likewise in the case of the prosperity of others wee ought to rejoice with them that rejoice and bee affected as if the blessing had been ours Rom. 12.15 3 The Reasons are manifest First because hereby wee prove our selves to be fellow members in the mysticall body of Christ which is to be doubted if this sympathy be not in us in some measure 1. Cor. 12.12 25 26. Secondly because hereby wee shew our selves conformable and like to Christ our Head who excelled in this vertue Heb. 4.15 Mat. 25.40 Thirdly because that which is the case of others now may bee our case hereafter as the Apostle shewes in the case of temptation Gal. 6 1. Fourthly a reason may be drawne from the excellency of the grace It excells almes and outward workes of mercy for when a man gives an almes hee gives somewhat without himselfe but when wee shew compassion we relieve another by somewhat that is within our selves and from our selves And lastly the coherence shewes that this may be a meanes to keepe us from trouble our selves The use may be first to import the miserie of living in this world This life must needes be a vale of teares when we have not only occasion of sorrow many wayes for our own estates but also such varietie of occasions of sorrow from the condition of others deere unto us Neyther is our case the better but the worse if we doe not sorrow with others Secondly this may greatly humble all sorts of men for their Apathie or want of care or feeling or sympathie in the distresses of others and the rather now when whole Churches are in great distresse Amos 6.6
Thirdly this should greatly move true Christians to strive after this vertue and to expresse it lively and shew it forth in all the fruits of it as first by declaring our affection to the afflicted with all tendernesse of heart and words of comfort secondly by using all our meanes and power to relieve them and helpe them out of distresse thirdly by pouring out our soules before God for them Love as brethren This is the third duetie charged upon them viz. the exercise of brotherly love This is vehemently urged in many Scriptures Rom. 12.10 Heb. 13.1 Ioh. 13.34 1. Ioh. 2.7 4.21 Now for the explication of this doctrine foure things would be distinctly considered of viz. 1 Who are brethren 2 What priviledge they have by the brotherhood or by being brethren 3 For what reasons we should so love them 4 With what kinde of love we should love them For the first Men become brethren one to another manie wayes as first by propagation when they are borne of the same bloud and so the children of the same parents are brethren and in a remoter sense kinsmen of the same bloud are brethren Luke 8.19 Secondly by Nation when men are countreymen they are called brethren especially when they descend originally from the fountaine of the same ancient families and so the people of the twelve Tribes were brethren Exod. 2.11 Thirdly by profession especially the profession of Religion makes all professors brethren Act. 11.1 1.16 And this was one of the first titles of love and relation in the Christian world Fourthly communion with Christ and so wee become brethren eyther by his incarnation Heb. 2.16 17. or in respect of our mystical union with him in his mysticall bodie Col. 1.2 Matth. 25.40 And so we are brethren with the Angels as they also are joined under this head Christ Iesus Rev. 19.10 22. So then if any aske who are the brethren here meant that wee must so love I answer they are such as are professors with us of the same religion fellow members of the body of Christ. But that we may more plainly see who are meant by brethren in the Scriptures it will bee profitable to observe that they are described by their holinesse The brethren we must love are such as are partakers of the holy calling Heb. 3.1 such as are begotten of God 1 Ioh. 5.1 such as will doe the will of God by sound practise Mat. 12.47 49. They are the holy brethren wee are here charged to love 1. Thes. 5.27 For the second our relation to the Godly as brethren ought not to be dispised for as wee are brethren by religion wee enjoy many excellent prerogatives for thereby wee partake of a heavenly calling Heb. 3.1 wee stand all in relation to God as his owne children by adoption Eph. 4.6 and so peace and the blessing of God as a father is upon us all Eph. 6.23 Gal. 6.16 and we are greatly beloved of God Rom. 1.7 and brought up in the same family Eph. 3.17 fed with the same diet and entertainment in Gods house and estated into an inheritance better than all the kingdomes of the world Rom. 9.17 And hereby also wee enjoy the fruit of the love of all the godly in the world even those that know us not in the face For the third There are many reasons why we should love the godly as our brethren above all the people in the world For first if to be all the children of one father have such a power over the naturall affections of men then should it not bee without power in religion Secondly this is charged upon us above many other things yea above all things wee should put on love Col. 3.14 and yet he had reckoned many excellent vertues before This was the speciall and one of the last commandements of our blessed Saviour which hee gave in charge when hee was going to his death 1. Ioh. 3.23 Ioh. 13. 34. Thirdly because this love comes of God and is a signe that God is in us and dwells in us and that wee doe indeed love God himselfe 1. Iohn 4.7 8 12 16 20 21. Fourthly wee have the example of God himselfe and Christ his Sonne that love them as their peculiar treasure above all the world and hee shewed them love by unspeakable benefits 1. Ioh. 4. 11 10. Fiftly because our soules will thrive and be edified as brotherly love is continued and encreased in us Eph. 4.16 Sixtly because the Godly they must bee our everlasting companions in heaven 1. Pet. 4.8 1. Cor. 13.8 and if we cannot see so much it is because wee are purblinde 2. Pet. 1. For the fourth point if any aske with what kinde of love wee should love them I answer that our love must have many properties in it 1 It must be a naturall love that is such a love as is not by constraint but ariseth out of our dispositions and inclinations as wee are made new Creatures in Iesus Christ 2. Cor. 8.8 2 It must be a sincere love a love without dissimulation Rom. 12.10 not in word but in deed 1. Ioh. 3.18 3 It must be a fervent love wee must love them earnestly and with great affection above all other people 1. Pet 4.8 brotherly kind love 2. Pet. 1.7 4 It must be a pure love that comes from a pure heart 1. Tim. 1.5 and projects not any iniquity 1. Cor. 13.6 and therefore must be a love in the Spirit Col. 1.8 5 It must be a diligent love that will expresse it by the daily fruits of it upon all occasions a labouring and working love 1. Thes. 1.3 Heb. 6.10 6 It must bee a speedy love that will not put off or delay a love that will not say Goe and come againe tomorrow Prov. 3.28 7 It must be an humble love a love that would ever serve the brethren not doe them good only Gal. 5.13 And that is further shewed by not respecting persons but loving all the Saints even those that are poore or sicke or in temptations or fallen by weaknesse Eph. 1.15 Prov. 19.7 Iam. 2. and that is also shewed by carrying our selves with all lowlinesse and meekenesse of minde in all long suffering and forbearing one another Eph. 4.2 8 It must be a constant love wee must love alwaies as well as earnestly Gal. 4.18 9 It must be a growing love that will still encrease and abound Phil. 1.9 1. Thes. 4.10 The use may be divers for Vse 1. First carnall Christians are by this doctrine sharply to be reprooved for their want of love to the brethren and for all the courses by which they shew their dislike or hatred of godly Christians This verie sinne is grievous in the sight of God for for this sinnes sake when they hate a godly Christian because his workes are better than theirs God reckons of them but as Cainites the seed of Cain yea as the children of the Divel 1. Ioh. 3.10 yea God will reckon
God and walke in his waies 3 It greatly staies and supports the heart of man in the evill day when temptations or afflictions befall us yet the comfort of our assurance sustaines us and refresheth us greatly For helpe in the evill day the Apostle saith wee should above all things put on the shield of faith which if it remove not the crosse yet it quencheth the fiery temptations of Sathan with which we may be assaulted Eph. 6.16 and it greatly helpes us against the feare and terrour of death Heb. 10.19 20 22. In a word it overcomes the world 1. Iohn 5.4 5. 4 The faith of a Christian is all his living hee lives by faith in all the occasions of life as his faith helps him when all other meanes failes him and makes all other meanes more successfull when he useth them The just man lives by faith The people in captivity that were Gods children raised a living for themselves in a strange land by their faith Hab. 2.5 5 It puts life into all the duties of religion or righteousnesse it worketh by love it sets all our affections on worke towards God and his people and creatures Gal. 5.6 6 It opens a spring of grace in the heart of a Christian every good gift from above is excited and made to flow from within him by the benefit of his certaine knowledge and assurance of faith Iob. 7.38 Now if any aske how a Christian comes to know his calling I answer 1 By his sensible feeling of his sinnes to be a heavie burthen to him of which hee is truely weary so as hee desireth more to be rid of them than of any burthensome crosse whatsoever Mat. 11 2â— 9.13 2 By his manner of receiving the voice of Christ and the preaching of the Gospell not in word but in power The voice of Christ hath a marvellous power over him above all things in the world which appeares by the effects of it For he feeles in hearing the word first such an estimation of it as he acknowledgeth nothing like it for power and wisdome 1. Cor. 1.23 24. Secondly he finds at sometimes especially such an assurance of the truth of his religion and the doctrine hee heareth that he is fully established and â—â—eed from his naturall uncertainties about the true religion Thirdly the Word worketh in him spirituall senses and very life from the dead which hee feeles in all parts of his conversation making conscience of his waies in all things bewailing his frailties and striving to be such as God would have him to be Fourthly it makes him to separate himselfe from the world avoiding all needlesse society with the wicked and exciting in him constant desires to use the world as if he used it not Fiftly much spirituall joy before the Lord even then when in respect of outward things he is in much affliction The most of these effects are noted 1. Thes. 1.4 5. 3 By the Image of the vertues of Christ in his heart by new gifts in some measure for when God calls a man he reveales his Sonne in him Gal. 1.15 16. There is begotten in him a likenesse of Christ his very disposition is changed into the similitude of the vertues of Christ God gives him a new heart with the Image of Christ stamped upon it and hee is like Christ in respect of lowlinesse of minde and meeknesse and contempt of the world and love of God and the godly mercy wisdome patience love of his very enemies and desire to live without offence and praying to God as to his father Quest. But if Christians may know their calling what should be the reason that so many Christians are so unsetled and are not assured of their calling Ans. Distinguish of Christians some are Christians in name and outward profession but not in deed beeing not at all converted though they have the meanes of conversion and this is the estate of the most men and women in all places Now some are indeede converted but are weake Christians as it were infants that lye but in the cradle of religion Now for the first sort the answer is easie They know not their calling because they are not called yea they are so far from knowing it that they generally are offended at it that we should teach that any body can know his owne calling certainly Carnall Christians then know it not because they have it not and in particular the causes why these Christians attaine not assurance is because they rest upon common hope of mercy in God which house is but like the house of a Spider and will give up the ghost when the evill day commeth upon them And besides they live in knowne sinnes which they love and preferre before all things can bee offered to them by the Gospell Now it is impossible to have true assurance and to lye at the same time in knowne grosse sinnes without repentance And further many Christians by their wilfull unteachablenesse and incurablenesse in sinning doe so provoke God that all meanes notwithstanding yet those things that concerne their peace are hidden from their eies Luk. 19.42 Now for the weake Christian the causes of his want of assurance are such as these Sometimes ill opinions about assurance either that it may not be had contrary to the charge given 2. Pet. 1.10 or if it be had it will not bee profitable contrary to the reasons given before Sometimes it is their ignorance they are so unexpert in the Scriptures that not discerning the frame of godlinesse in generall they can never tell when they fully know this or any other doctrine in particular And this let is the stronger when they smother their doubts and will not aske the way or seek resolution in things they understand not especially in cases of their owne consciences In some Christians this want of assurance ariseth from meare slothfulnesse though they bee often called upon and convinced yet they returne to their former carelesnesse and will not bee at the paines to use the directions given them for the setling of their hearts In some Christians it is a violent pronenesse in their natures to take offence at such infirmities or mistakings as they observe in such as have professed religion before them yea sometimes they take offence at the liberty of those that are truly godly though they abuse not their libertie And this offence is sometimes so deadly that they give way to the projects of renouncing of all religion because they have observed such things in those that professe religion As in the primitive church many Christians took grievous offence at other Christians for the use of their liberty in things indifferent so as the Apostle was affraid they would fall away and perish in their scandalls Lastly some Christians are not setled because when the evill day comes upon them they cast away their confidence and strive to thinke that because God afflicteth them therefore they are not his being for the