EPHES.
4.
3.
Endeauouring
to
keepe
the
Unitie
of
the
Spirit
,
in
the
band
of
peace
.
THIS
Chapter
is
a
great
Scripture
for
Vnity
.
For
,
here
we
find
there
is
but
One
Lord
whom
we
serue
ver.
5.
But
One
God
and
One
Spirit
whom
One
Lord
,
One
God
and
Father
,
One
Spirit
.
Three
in
One
,
all
Three
but
one
God
,
blessed
for
euer
.
But
one
Baptisme
,
by
which
we
are
cleansed
.
But
one
Faith
by
which
wee
beleeue
:
ver.
5.
But
one
hope
vpon
which
one
knowledge
,
by
which
One
Bodie
of
One
Edification
.
Diuers
offices
,
but
all
ioint-Ouerseers
of
the
same
worke
;
Till
the
Building
be
One
and
we
One
in
it
,
ver.
11.
This
Chapter
is
as
pressing
a
Scripture
for
Exhortation
.
And
the
first
Exhortation
is
,
That
men
would
walke
worthy
of
their
Calling
:
ver.
1.
Their
calling
to
be
Christians
;
Their
endeauor
to
keepethe
Vnity
of
the
Spirit
in
the
band
of
peace
:
ver.
3.
All
for
Vnity
.
And
let
me
tell
you
.
We
often
read
of
One
in
the
Scripture
:
but
the
word
Vnity
in
the
Abstract
,
is
no
where
read
either
in
Old
or
New
Testament
,
but
onely
in
this
Chapter
,
and
here
't
is
twice
.
For
we
are
exhorted
to
keepe
it
:
ver.
3.
But
how
till
we
be
made
perfect
:
ver.
13.
that
is
,
to
the
end
ofthis
life
.
Why
,
but
what
need
was
there
of
this
Exhortation
at
Ephesus
?
What
?
why
sure
false
teachers
to
enter
in
,
and
lye
in
wayt
to
deceiue
:
ver.
14.
This
Asia
the
lesse
.
At
this
time
subiect
to
the
Romane
Empire
.
Their
Proconsul
and
other
Deputies
were
ouer
them
,
Acts
19.
But
Diana
Ephesus
then
was
Ethnicke
:
No
Religion
but
Paganisme
auowed
by
the
state
.
And
the
Citie
was
a
stranger
to
the
Church
that
was
in
it
.
A
Stranger
and
without
as
the
Apostle
speaks
,
1.
Cor.
5.
Yet
such
is
the
force
Herod
&
Ierusalem
were
troubled
when
Christ
was
borne
S.
Math.
2.
So
here
Demetrius
and
Ephesus
2.
3.
were
troubled
when
the
name
&
Religion
of
Christ
was
borne
and
nursed
vp
among
them
.
For
the
word
of
God
did
no
sooner
growe
and
preuaile
at
Ephesus
:
Acts
19.
20.
but
by
and
by
there
arose
no
small
trouble
about
it
:
ver.
23.
The
Citie
and
the
state
Heathen
,
yet
troubled
when
Religion
came
in
:
Therfore
,
A
Citie
&
a
state
Christian
must
needes
be
more
troubled
when
Religion
goes
out
.
And
the
ready
way
to
out
Religion
,
is
to
breake
the
Vnitie
of
it
.
And
the
breach
of
the
Vnity
of
Religion
will
be
sure
to
trouble
the
City
first
,
and
hazard
the
state
after
.
For
the
state
,
whether
Pagan
or
Christian
,
hath
euer
smarted
more
or
lesse
,
as
the
Church
hath
crumbled
into
Diuisions
.
S.
Paul
I
know
wrote
this
Epistle
to
the
Church
of
Ephesus
,
not
the
Citie
.
And
hee
called
for
Vnitie
bound
vp
in
peace
for
the
Churches
good
,
without
any
expresse
mention
either
of
Citie
or
state
.
Yet
hee
well
knew
that
the
good
both
of
the
State
and
the
Citie
would
follow
vpon
it
.
For
Vnity
is
a
binder
vp
;
And
Vnity
of
Spirit
,
(
which
is
religion's
vnity
)
is
the
fastest
binder
that
is
.
And
lest
it
should
not
bind
fast
enough
,
it
calls
in
the
band
of
peace
.
So
that
no
man
can
exhort
vnto
,
and
endeauor
for
the
Vnity
of
the
Church
,
but
at
the
same
time
,
he
labours
for
the
good
of
the
state
.
And
if
it
were
so
at
Ephesus
where
the
state
was
Heathen
;
much
more
must
it
needs
be
so
,
where
the
state
is
Christian.
I
shall
follow
my
Text
therfore
both
in
it selfe
,
and
in
the
Consequent
which
followes
vpon
it
.
In
it selfe
,
and
so
't
is
for
the
Vnitie
of
the
Church
.
And
a
maine
Text
it
is
Ierome
)
against
Heresie
and
Schisme
.
In
the
Consequence
it
hath
:
And
so
t
is
for
the
Vnity
of
the
State
.
And
a
full
Consequence
it
is
.
For
Vnitie
not
kept
in
the
Church
is
lesse
kept
in
the
state
And
the
Schismes
and
diuisions
of
the
one
,
are
both
Mothers
and
Nurses
of
all
disobedience
and
dis-ioynting
in
the
other
.
So
the
Apostles
exhortation
goes
on
directly
to
the
Church
,
by
Consequent
to
the
State
.
And
it
will
behoue
both
Bodies
that
all
the
seuerall
members
of
each
Endeauor
to
keepe
the
Vnity
of
the
Spirit
in
the
band
of
peace
.
The
Text
hath
sixe
particulars
.
For
first
,
here
's
the
thing
it selfe
,
to
which
the
Apostle
exhorts
.
That
's
Vnity
.
Secondly
,
All
Vnity
will
not
serue
the
turne
.
It
must
be
the
Vnity
of
the
Spirit
.
Thirdly
,
what
's
to
be
done
with
this
Vnity
,
It
must
be
kept
.
Fourthly
,
there
will
bee
no
keeping
of
it
,
without
a
strong
Endeauour
.
Fiftly
,
this
Endeauour
to
keepe
will
bee
to
no
purpose
,
if
it
be
not
in
peace
.
And
sixtly
,
Peace
it selfe
cannot
hold
it
longe
,
except
it
bee
bound
vp
in
Vinculo
,
in
the
strongest
band
that
peace
hath
.
I
beginne
with
that
which
is
the
matter
of
the
Apostles
Exhortation
.
T
is
Vnity
;
A
very
charitable
tye
,
but
better
knowne
then
loued
.
A
thing
so
good
,
that
't
is
neuer
broken
but
by
the
worst
men
.
Nay
,
so
good
it
is
,
that
the
very
worst
men
pretend
best
when
they
breake
it
'T
is
so
in
the
Church
;
Neuer
Heretick
yet
rent
her
bowels
,
but
he
pretended
that
hee
raked
them
for
truth
.
T
is
so
in
the
state
.
Seldome
any
vnquiet
Spirit
diuides
her
Vnion
,
but
hee
pretends
some
great
abuses
,
which
his
integrity
would
remedie
.
O
that
I
were
made
a
Iudge
in
the
land
,
that
euery
man
which
hath
any
Controuersie
might
come
to
me
,
that
I
might
doe
him
Iustice
.
And
yet
no
worse
then
Dauid
was
King
,
when
this
Cunning
was
vsed
,
2
Sam.
15.
Vnity
then
both
in
Church
and
Now
to
be
one
here
whether
in
Church
or
Common-wealth
is
not
properly
taken
,
as
if
all
were
to
be
shrunke
vp
into
one
Body
.
But
One
is
taken
here
(
saith
Paulinus
)
pro
Vnione
multorum
,
by
the
vniting
and
agreeing
of
many
in
one
.
And
so
S.
Luke
,
Acts
4.
The
Church
was
a
multitude
of
Beleeuers
,
sed
co●vnum
,
but
they
liued
as
if
they
had
had
but
one
heart
among
them
.
This
Vnity
then
is
so
2.
2.
q.
17.
●
.
3.
c.
One
,
as
that
it
is
the
vniting
of
more
then
one
:
yet
such
a
vniting
of
many
,
as
that
when
the
Common
Faith
is
endangered
,
the
Church
appeares
for
it
as
One.
And
when
the
common
safety
is
doubted
,
or
the
common
peace
troubled
,
the
state
appeares
for
it
as
one
.
As
Israel
was
said
to
be
knit
together
as
One
man
:
Iud.
20.
And
indeede
when
One
You
see
what
Vnitie
is
.
Will
you
see
what
hurt
followes
where
t
is
broken
?
First
,
Fraction
makes
vneuen
reckonings
.
And
t
is
hard
,
very
hard
,
for
a
man
that
breakes
vnitie
to
giue
either
God
or
man
a
good
account
of
so
doing
.
Hard
to
giue
account
,
but
that
's
not
all
.
For
,
if
Vnity
be
broken
,
if
a
Diuision
bee
made
,
the
parts
must
be
aequall
or
vnaequall
.
If
the
parts
be
aequall
,
neither
of
them
hath
more
then
halfe
its
strength
.
If
they
bee
vnaequall
,
one
hath
not
so
much
.
And
that
which
hath
more
,
vsually
hath
more
pride
,
and
so
lesse
will
to
vnite
.
And
yet
for
all
this
pride
,
farre
weaker
it
is
,
then
when
there
was
Vnity
,
and
altogether
.
Nay
,
in
breach
of
Vnity
there
is
not
alwaies
safetie
for
the
greater
against
the
lesse
.
For
in
that
greeuous
breach
in
Israel
,
when
the
Eleuen
Tribes
came
out
against
Beniamin
foure
hundred
thousand
strong
,
and
their
quarrell
good
,
yet
they
fell
twice
before
them
,
Iudg.
20.
Nay
this
is
not
all
,
not
any
almost
of
the
hurt
which
followes
in
either
Church
or
state
,
when
discontents
haue
swallowed
vp
their
Vnity
.
For
the
Church
.
Nothing
(
saith
S.
Chrisostome
)
doth
so
prouoke
God
to
anger
as
to
see
diuisam
Ecclesiam
,
his
Church
purchased
by
one
blood
,
to
be
One
Body
,
made
more
,
made
other
then
One.
And
for
the
Common-Wealth
.
A
people
is
as
one
Cittie
,
yet
such
a
one
Saint
Augustine
)
cui
est
periculosa
dissentio
,
as
to
whom
all
breach
of
Vnity
is
full
of
danger
.
For
Church
and
state
together
;
It
was
a
greeuous
Rent
among
the
Iewes
,
when
Manasses
deuoured
Ephraim
,
Ephraim
Manasses
,
and
both
fell
vpon
Iudah
,
Esay
9.
What
followed
?
was
God
pleas'd
The
wrath
of
the
Lord
was
not
turn'd
away
,
but
his
hand
was
stretched
out
still
.
Still
?
How
long
was
that
?
How
long
?
Why
,
Till
Ephraim
and
Manasses
which
could
not
agree
at
home
,
were
with
the
rest
of
the
ten
Tribes
carried
away
into
perpetuall
captiuity
.
And
Esay
liued
to
see
his
Prophecy
fulfilled
vpon
them
.
For
they
were
carried
away
by
Salmanasar
in
the
sixt
yeere
of
Hezekiah
,
when
Esay
flourished
.
This
wrath
of
the
Lord
was
fierce
,
and
the
people
dranke
deepe
of
this
Cup.
Therefore
I
goe
a
farre
off
both
for
time
and
place
to
fetch
this
Instance
:
And
doe
you
take
care
not
to
bring
it
neerer
home
.
And
I
pray
obserue
it
too
:
The
hand
of
God
was
stretched
out
vpon
Ephraim
and
Manasses
,
but
there
's
no
mention
,
which
was
the
first
,
or
which
the
greater
offender
,
Ephraim
or
Manasses
.
What
's
the
Reason
?
'T
is
because
the
breach
of
vnity
scarce
leaues
any
Innocent
;
and
the
hand
of
God
is
stretched
out
vpon
all
.
I
presse
Vnity
hard
vpon
you
(
pardon
me
this
Zeale
.
)
O
that
my
thoughts
could
speake
that
to
you
that
they
doe
to
God
:
or
that
my
tongue
could
expresse
them
but
such
as
they
are
:
Or
that
there
were
an
open
passage
that
you
might
see
them
,
as
they
pray
faster
then
I
can
speak
for
vnity
.
But
what
then
?
will
any
kinde
of
Vnity
serue
the
turne
?
Surely
,
any
will
doe
much
good
:
But
the
best
is
safest
;
and
that
is
the
Vnity
of
the
Spirit
.
The
learned
are
not
altogether
agreed
heere
,
what
is
meant
by
the
Vnity
of
the
Spirit
.
a
bare
concord
and
agreement
in
minde
and
will
.
Lett
's
keep
this
,
and
both
Church
and
state
shall
haue
a
great
deale
of
freedome
from
danger
.
But
others
take
the
Vnity
of
the
Spirit
to
be
that
spirituall
concord
,
which
none
doth
,
none
can
worke
in
the
hearts
of
men
,
but
the
Holy
Ghost
.
And
I
am
apter
to
follow
this
sence
:
because
if
you
take
it
but
for
a
bare
agreement
in
iudgment
,
Saint
Paul
had
said
enough
by
naming
Vnity
,
Hee
needed
haue
made
no
Addition
of
the
Spirit
.
And
because
in
the
Text
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
for
the
most
,
points
out
the
Holy
Spirit
.
And
because
else
Saint
Pauls
words
(
which
Bucer
calls
Ardentia
verba
,
zealous
and
burning
words
)
adde
Coldest
exhortation
of
the
Heathen
to
Vnity
.
The
Vnity
then
of
the
Spirit
,
to
which
the
Apostle
exhorts
includes
both
;
Both
concord
in
minde
and
affections
,
and
loue
of
charitable
vnity
,
which
comes
from
the
Spirit
of
God
,
and
returnes
to
it
.
And
indeed
the
Grace
of
Gods
Spirit
is
that
alone
,
which
makes
men
truly
at
peace
and
vnity
one
with
another
.
Ei
tribuendum
non
Nobis
.
To
him
it
is
to
bee
attributed
,
not
to
vs
,
(
saith
Saint
Augustine
)
T
is
Hee
that
makes
men
to
be
of
one
minde
in
an
house
,
Psal.
68.
Now
one
minde
in
the
One
minde
in
an
house
;
All
from
the
Spirit
.
And
so
the
Apostle
cle
erely
ver.
4.
One
Body
,
and
one
the
Spirit
that
ioynes
all
the
members
of
the
Church
into
one
Body
.
And
't
is
the
Church
that
blesses
the
state
,
not
simply
with
vnity
;
but
with
that
vnity
with
which
it selfe
is
blessed
of
God
.
A
state
not
Christian
may
haue
Vnity
in
it
.
Yes
.
And
so
may
a
state
that
hath
lost
all
Christianity
,
saue
the
Name
.
But
Vnity
of
the
Spirit
,
nor
Church
nor
state
can
longer
hold
,
then
they
doe
in
some
measure
obey
the
Spirit
,
and
loue
the
Vnity
.
This
vnity
of
the
Spirit
is
closer
then
any
corporall
vnion
can
bee
.
For
Spirits
meete
where
Bodies
cannot
;
and
neerer
then
Bodies
can
.
The
Reason
is
giuen
by
Saint
Chrysostome
:
Because
the
Soule
or
Spirit
of
man
is
more
simple
and
of
one
forme
.
And
the
Soule
apter
in
it selfe
to
Vnion
is
made
more
apt
by
the
Spirit
of
God
,
which
is
One
,
and
loues
nothing
but
as
it
tends
to
One
.
Nay
,
as
the
Spirit
of
God
is
One
,
and
cannot
dissent
from
it selfe
;
no
more
ought
they
whom
the
Spirit
hath
ioyn'd
in
One
:
and
the
Spirit
hath
ioyn'd
the
Church
in
One
;
Therefore
he
that
diuides
the
Vnity
of
the
Church
,
practices
against
the
Vnity
of
the
Spirit
.
Now
this
vnity
of
the
Spirit
(
so
called
,
because
it
proceeds
from
the
Spirit
of
Grace
,
continues
in
Obedience
to
it
,
and
in
the
end
brings
vs
to
the
Spirit
that
gaue
it
)
is
the
cause
of
all
other
vnity
that
is
good
;
and
the
want
of
it
,
the
Cause
of
all
defects
in
vnity
.
The
presence
of
it
is
the
Cause
of
all
vnity
that
is
good
:
Of
all
within
the
Church
,
no
man
doubts
.
But
't
is
of
all
without
the
Church
too
.
For
no
Heathen
men
or
states
did
euer
agree
in
any
good
thing
whatsoeuer
,
but
their
vnity
proceeded
from
this
Spirit
,
and
was
so
farre
forth
at
least
a
vnity
of
the
Spirit
.
And
for
states
that
are
Christian
,
and
haue
mutuall
relations
to
the
Church
that
is
in
them
:
S.
Gregories
Rule
is
true
.
The
vnity
of
the
state
depends
much
vpon
the
peace
and
vnity
of
the
Church
:
therefore
vpon
the
guidance
of
the
same
Spirit
.
And
as
the
presence
of
the
vnity
of
the
Spirit
is
the
Cause
of
all
vnity
that
is
good
:
so
the
want
of
it
is
the
Cause
of
all
defects
in
vnity
.
For
as
in
the
Body
of
a
man
the
Spirit
holds
the
members
together
;
but
if
the
soule
depart
the
members
fall
asunder
:
So
't
is
in
theChurch
(
saith
Theophilact
)
and
Spirit
is
grieued
,
and
hath
iustly
withdrawn
much
of
his
influence
.
And
how
is
the
Spirit
grieued
?
How
?
why
,
sure
by
our
neglect
,
if
not
contempt
of
Him
as
Hee
is
One.
Spirit
of
fortitude
,
Esay
11.
there
wee
'l
haue
him
,
he
shall
defend
vs
in
warr
.
And
as
hee
is
the
Spirit
of
Wisedome
,
there
wee
'l
haue
him
too
,
he
shall
gouerne
vs
in
peace
.
But
as
heis
One
Spirit
,
and
requires
that
wee
keepe
his
vnity
,
there
wee
'l
none
of
him
;
though
we
know
right
well
,
that
without
vnity
peace
cannot
continue
,
nor
warre
prosper
.
One
vnity
there
is
(
take
heed
of
it
)
't
is
a
great
Enemy
to
the
vnitie
of
the
Spirit
,
both
in
Church
and
Common-wealth
.
S
,
Bafil
calls
it
Concors
Odium
,
vnity
in
hatred
Mentake
counsell
together
,
Psal.
2.
Saint
Augustine
calls
it
vnitatem
Pagans
,
Iewes
,
and
Hereticks
,
or
any
profane
crew
whatsoeuer
,
make
a
league
against
the
Churches
Vnity
.
And
about
that
work
,
that
the
name
of
Israel
may
bee
no
more
in
remembrance
,
that
there
may
be
no
Church
,
or
no
reformed
Church
,
Gebal
,
and
Ammon
,
and
Amaleck
,
the
Philistins
,
and
they
that
dwell
83.
4.
In
Psal.
140.
at
Tyre
are
Confederates
together
,
Psal.
83.
S.
Hilary
will
not
vouchsafe
to
call
such
vnion
vnity
;
Indeed
it
deserues
not
the
name
.
'T
is
not
vnity
(
saith
he
)
be
it
in
Church
or
be
it
in
state
:
but
't
is
a
Combination
.
And
hee
giues
his
Reason
.
For
vnity
is
in
faith
(
and
Obedience
:
)
but
Combination
is
Consortium
factionis
,
no
other
,
no
better
,
the
consenting
in
a
faction
.
And
all
Faction
is
a
Fraction
too
,
and
an
Enemie
to
Vnity
,
euen
while
it
combines
in
one
.
For
while
it
combines
but
a
part
,
it
destroyes
the
vnitie
of
the
whole
.
Is
the
spirit
in
this
?
Out
of
question
,
No.
For
a
Faction
to
compasse
it's
end
,
I
will
not
say
,
when
it
sees
a
theefe
it
consents
to
him
;
or
that
it
is
alwaies
partaker
with
the
Adulterers
:
but
this
it
doth
:
It
speakes
against
its
owne
Brother
,
and
slanders
its
owne
Mothers
Sonne
,
Psal.
50.
Can
any
man
call
And
now
I
cannot
but
wonder
what
words
S.
Paul
(
were
he
now
aliue
)
would
vse
,
to
call
backe
Vnity
into
dismembred
Christendome
.
For
my
part
,
Death
were
easier
to
mee
,
then
it
is
to
see
and
consider
the
face
of
the
Church
of
Christ
scratched
and
torne
,
till
it
bleeds
in
euery
part
,
as
it
doth
this
day
:
And
the
Coat
of
Christ
,
which
was
once
spared
by
Souldiers
,
because
it
was
seamlesse
.
S.
Ioh.
19.
Rent
euery
way
and
S.
Ioh.
19.
23.
which
is
the
miserie
of
it
by
the
hand
of
the
Priest
;
And
the
Pope
,
which
Bellarmine
bee
one
Ministeriall
head
,
to
keepe
all
in
vnity
,
is
as
great
as
any
,
if
not
the
the
greatest
cause
of
diuided
Christianity
.
Good
God
,
what
preposterous
thrift
is
this
in
men
,
to
sowe
vp
euery
small
rent
in
their
owne
Coat
;
and
not
care
what
rents
they
not
onely
suffer
,
but
make
in
the
Coat
of
Christ
?
What
is
it
?
Is
Christ
only
thought
fit
to
weare
a
torne
garment
?
Or
can
wee
thinke
that
the
Spirit
of
Vnity
which
is
one
with
Christ
,
wil
not
depart
to
seeke
warmer
cloathing
?
Or
if
he
be
not
gone
already
,
why
is
there
not
vnity
,
which
is
where
ere
he
is
?
Or
if
he
be
but
yet
gone
from
other
parts
of
Christendome
,
in
any
case
(
for
the
passion
&
in
the
bowels
of
Iesus
Christ
I
beg
it
)
make
stay
of
him
heere
in
our
parts
.
For
so
the
Apostle
goes
on
.
Keepe
the
Vnity
of
the
Spirit
.
This
Exhortation
requires
too
things
(
saith
S.
Ierome
:
)
the
one
,
that
they
which
get
it
.
And
certainely
nothing
can
be
more
beneficial
,
or
more
honourable
either
for
Church
or
state
,
then
to
get
it
when
they
haue
it
not
,
or
to
keepe
it
when
they
haue
it
And
this
is
implyed
in
the
very
word
,
which
the
Apostle
vses
,
Keepe
.
For
no
wise
man
wil
aduise
the
treasuring
vp
&
keeping
of
any
thing
,
but
that
which
is
of
vse
and
benefit
.
And
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
barely
signifie
to
Keepe
,
but
Tueri
,
to
defend
too
,
which
is
the
stoutest
keeping
.
Now
all
wise
men
are
for
vnity
:
And
all
good
men
for
the
vnity
of
the
Spirit
.
Yes
(
saith
Saint
Isidore
)
Boni
seruant
,
Good
men
keepe
it
.
Wise
and
good
men
keepe
it
;
why
then
none
but
fooles
,
and
bad
men
breake
it
.
Slie
and
cunning
men
perhaps
may
haue
their
hands
in
Diuisions
,
but
wise
or
good
men
they
are
not
.
For
are
they
not
all
without
vnderstanding
that
worke
wickednesse
?
Psal.
53.
And
a
greater
wickednesse
men
vnity
of
the
Spirit
in
either
Church
orCommonwealth
.
For
they
doe
as
much
as
in
them
lies
to
bring
profanenesse
into
the
Church
,
and
desolation
vpon
the
state
.
Keepe
therefore
the
vnity
of
the
Spirit
.
Keepe
Vnity
:
why
,
but
what
needs
that
?
will
not
vnity
keepe
it selfe
?
'T
is
true
;
vnity
is
very
apt
to
hang
together
.
It
proceeds
from
Charity
,
which
is
the
glue
of
the
Spirit
,
not
seuered
without
violence
.
Yea
,
but
for
all
this
,
it
needs
keeping
.
In
the
Church
it
needes
keeping
:
And
therefore
the
Prophets
and
Gouernors
of
the
Church
are
called
Custodes
;
Keepers
,
Watchmen
and
Ouerseers
,
Ezek.
3.
&
Acts
20.
And
they
must
3.
17.
Acts
20.
28.
watch
as
well
ouer
her
peace
,
as
her
Truth
.
And
yet
there
are
so
many
that
scatter
the
tares
of
Schisme
and
Heresie
,
that
her
vnity
is
not
kept
.
In
the
Common
wealth
it
needs
keeping
too
.
For
her
Gouernors
are
Custodes
Ciuitatis
:
Keepers
of
the
Citty
.
But
there
also
,
there
are
not
few
that
trouble
the
waters
for
their
owne
fishing
.
And
many
times
a
Common-wealth
is
in
danger
to
loose
her
Vnity
,
iust
as
Ephesus
did
,
Act.
19
:
At
which
19.
32.
time
all
the
Cittie
was
troubled
,
but
the
greater
part
knew
not
why
.
And
the
true
Cause
of
the
Diuision
was
no
more
but
this
Demetrius
and
his
fellowes
were
afraid
they
should
loose
their
gaine
,
if
Diana
and
her
Temple
kept
not
vp
their
greatnesse
.
Now
this
noyse
at
Ephesus
doth
not
onely
tell
vs
that
Vnity
needs
keeping
,
but
it
informes
vs
farther
of
the
way
to
keepe
it
.
The
way
to
keepe
vnity
both
in
Church
and
state
is
for
the
Gouernors
to
carry
a
watchfull
eye
ouer
all
such
as
are
discouered
,
or
feard
,
to
haue
priuate
ends
.
For
there
's
no
priuate
end
,
but
in
something
or
other
it
will
be
lead
to
runne
crosse
the
publique
:
And
if
gaine
come
in
,
though
it
be
by
making
shrines
for
Diana
,
't
is
no
matter
with
them
though
Ephesus
bee
in
an
vproare
for
it
.
And
certainely
there
's
no
keeping
of
Vnity
in
either
Church
or
state
,
vnlesse
men
will
be
so
temperate
(
when
it
comes
to
a
lumpe
at
least
)
as
to
lay
downe
the
priuate
for
the
publique's
sake
,
and
perswade
others
to
doe
the
like
:
Else
(
saith
Saint
Chrysostome
)
Vnity
of
the
Spirit
.
And
in
an
earthly
Cittie
,
the
vnitie
of
that
is
gone
,
when
the
Cittizens
studdie
their
owne
,
not
the
publique
good
.
Why
,
but
when
then
is
Vnity
to
be
kept
?
When
?
why
,
surely
at
all
times
,
if
it
be
possible
.
But
especially
it
is
to
bee
kept
,
when
Enemies
are
banded
together
against
Church
or
state
.
Then
aboue
all
other
times
looke
well
to
the
keeping
of
Vnity
.
Am
I
deceiued
?
or
is
not
this
your
Case
now
?
Are
not
many
and
great
Enemies
ioyn'd
against
you
?
Are
they
not
ioyned
both
against
the
Church
and
against
the
state
?
Are
they
ioyned
,
and
are
you
diuided
?
God
forbid
.
It
cannot
be
that
you
should
so
forget
the
Church
of
Christ
,
or
the
Bowels
of
your
owne
Countrey
,
and
your
own
.
Ioyne
then
and
keepe
the
Vnity
of
the
Spirit
,
and
I
'le
feare
no
danger
though
Mars
were
Lord
of
the
Ascendent
,
in
the
very
instant
of
this
Session
of
Parliament
,
and
in
the
second
house
,
or
ioyned
,
or
in
aspect
with
the
Lord
of
the
second
,
which
yet
Ptolomey
thought
But
suppose
all
danger
ouer
(
I
would
it
were
)
yet
keepe
Vnity
at
all
times
.
For
Enemies
are
as
Cunning
as
malice
can
make
them
:
And
if
Vnity
be
not
kept
at
all
times
,
at
that
time
when
t
is
not
kept
they
'l
make
their
breach
.
And
they
'l
make
it
certainely
.
For
if
the
Vnity
of
the
Spirit
be
gone
,
the
Spirit
is
gone
with
it
;
And
if
the
Spirit
bee
gone
,
Christ
is
gone
with
him
:
And
if
they
be
gone
,
God
the
Father
is
gone
with
them
.
And
what
misery
will
not
follow
when
an
Enemy
shall
come
vpon
a
state
,
and
finde
the
whole
blessed
Trinity
,
Father
,
Sonne
,
and
Holy
Ghost
gone
from
it
,
to
accompany
that
Vnity
which
is
banished
out
of
it
?
Yea
but
you
will
say
;
If
Vnity
be
lost
,
we
wil
quickly
fetch
it
backe
againe
.
Soft
:
First
t
is
more
wisedome
to
keepe
it
then
to
bee
driuen
to
fetch
it
backe
.
Secondly
,
before
Vnity
be
thrust
off
,
it
would
be
well
thought
vpon
,
whether
it
be
in
your
power
to
bring
it
backe
when
you
will
.
The
Spirit
,
I
am
sure
,
is
not
,
and
t
is
His
Vnity
.
And
,
loose
it
when
you
will
,
't
is
like
the
losse
of
health
in
the
naturall
body
;
Iust
like
.
For
there
euery
Disease
is
with
some
breach
of
Vnity
;
either
by
Inflammation
in
some
noble
or
vitall
part
:
or
by
strife
in
the
humors
:
or
Luxations
in
the
loynts
:
or
by
breaking
veines
or
sinewes
;
still
with
some
breach
ofVnity
.
Well
.
What
sayes
the
Patient
therewhile
?
What
?
Why
,
He
sayes
he
wil
recouer
his
health
,
&
then
take
care
to
keepe
it
.
Yea
,
but
what
if
Death
seaze
vpon
Him
before
health
be
recouered
?
What
then
?
Had
it
not
beene
better
&
safer
a
great
deale
to
keepe
health
while
he
had
it
?
And
is
not
death
a
iust
reward
of
his
distempering
his
humors
?
I
will
not
apply
,
to
either
Church
or
Common-wealth
:
but
certainely
't
is
better
for
both
to
keepe
the
Vnity
of
the
Spirit
;
then
trust
to
the
Recouery
of
it
when
't
is
lost
.
Keepe
then
the
Vnity
of
the
Spirit
;
but
know
withall
,
(
and
it
followes
in
the
Text
)
that
if
you
wil
keepe
it
,
you
must
Endeauour
to
keepe
it
.
For
it
is
not
so
easie
a
thing
to
keepe
Vnity
in
great
Bodies
as
't
is
thought
;
There
goes
much
labour
and
endeauour
to
it
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
studie
,
be
carefull
to
keepe
it
.
Saint
Augustine
reades
it
Satagentes
doe
Nay
,
the
Apostle
comes
so
home
,
that
hee
vses
two
words
,
and
both
of
singular
care
for
Vnity
.
For
He
doth
not
simply
say
keepe
it
:
Nor
simply
endeauour
it
,
but
studdie
and
endeauour
to
keepe
it
.
Now
no
man
can
keepe
that
is
not
carefull
;
And
no
man
will
endeauour
that
is
not
studious
.
Neither
is
it
(
saith
Saint
Chrysostome
)
euery
mans
sufficiency
to
bee
able
to
keepe
Vnity
:
And
the
word
implies
such
an
endeauour
as
makes
haste
to
keepe
:
And
indeed
no
time
is
to
bee
lost
at
this
worke
.
Why
,
but
if
there
be
neede
of
such
endeuouring
,
whence
comes
it
,
that
that
which
clings
so
together
,
as
all
Vnity
doth
is
so
hard
to
keepe
?
Whence
?
why
I
'le
tell
you
:
I
presume
you
'll
endeauour
the
more
to
keepe
it
.
First
,
then
t
is
hard
to
be
kept
,
in
regard
of
the
nature
of
this
Vnity
.
For
bee
it
in
Church
,
or
bee
it
in
Common-wealth
t
is
Vnum
aggregatum
,
One
by
Collection
and
Coniunction
of
many
.
And
the
Schoole
teaches
vs
,
that
this
Vnity
is
Minima
Vnitas
,
1.
2.
A
Vnity
that
is
least
One
:
And
therefore
aptest
to
fall
asunder
.
Both
because
many
are
not
easily
kept
at
One
;
And
because
euery
one
of
the
many
by
reason
of
the
contrary
thoughts
and
affections
which
diuide
him
,
is
not
long
together
one
in
himselfe
.
Which
is
the
Reason
(
as
I
conceiue
)
of
that
in
Philo.
That
a
little
difference
is
able
to
2
3
diuide
a
Cittie
.
Secondly
,
t
is
hard
to
keepe
in
regard
of
Opposers
against
it
,
and
slie
practicers
vpon
it
.
And
they
are
many
.
Dauid
complained
of
them
in
his
time
,
Psal.
120.
My
soule
hath
long
dwelt
with
them
that
are
Enemies
to
peace
.
And
ther
's
no
Church
,
nor
no
state
,
but
hath
some
of
these
.
And
since
the
plotting
and
studdie
of
these
is
to
breake
,
you
must
endeauour
to
keepe
the
Vnity
of
the
Spirit
.
And
you
'll
finde
the
worke
hard
enough
.
But
as
to
keepe
Vnity
is
a
worke
of
Difficultie
,
and
takes
vp
much
endeauour
of
the
best
:
so
't
is
a
glorious
worke
,
and
worth
their
endeauour
.
It
is
a
pitifull
thing
to
see
a
man
but
reputed
wise
,
and
his
Endeauour
,
vaine
:
But
beside
the
comfort
that
is
within
,
there
's
a
great
deale
of
honour
to
see
a
wisemans
endeauour
like
himselfe
.
And
nothing
is
more
like
wisedome
then
Vnity
.
For
wise
Counsells
,
are
seldome
better
knowne
by
any
thing
then
this
;
That
as
they
are
in
themselues
One
and
varie
not
;
so
they
tend
to
One
and
distract
not
.
That
One
end
is
verity
in
the
Church
;
Safetie
in
the
state
;
and
Vnity
in
both
.
Notwithstanding
this
,
Good
God
,
what
spending
their
is
of
great
endeauours
,
about
vanity
,
and
things
of
naught
?
Halfe
that
endeauour
spent
in
keeping
Vnity
,
would
doe
what
all
our
hearts
desire
,
and
more
too
.
Why
,
but
then
how
shall
we
be
able
to
set
our
Endeauour
right
to
the
keeping
of
this
Vnity
of
the
Spirit
?
How
?
why
the
Apostle
tells
you
that
too
,
ver.
2.
And
the
way
he
keepe
the
Vnity
of
the
Spirit
,
both
in
Church
and
state
.
First
,
then
all
Endeauour
to
keepe
the
Vnity
of
the
Spirit
is
void
,
if
it
bee
not
vertuous
.
For
the
Spirit
will
neither
bee
kept
,
nor
keepe
men
together
in
vice
.
Next
,
Among
all
vertues
foure
are
most
necessarie
to
preserue
Vnity
.
The
Apostle
nameth
them
;
and
I
'll
doe
no
more
.
They
are
Humilitie
at
the
heart
.
Meekenesse
in
the
Carriage
.
Patience
in
point
of
forbearance
.
And
Charitie
,
whose
worke
is
supportation
of
the
weake
that
scandall
be
not
taken
,
and
Vnity
broken
.
And
Concerning
this
last
great
vertue
whose
worke
is
supportation
of
the
weake
,
't
is
an
Excellent
passage
which
Saint
Augustine
Therefore
thou
art
not
yet
so
perfect
as
thou
thoughtest
,
but
thou
hast
somewhat
that
others
may
support
and
beare
in
thee
.
Endeauour
then
to
keepe
the
Vnity
of
the
Spirit
,
that
we
must
.
But
in
what
is
Vnity
best
preserued
?
In
what
?
why
that
followes
next
.
T
is
in
peace
,
saith
the
Apostle
.
Now
Peace
in
this
place
is
not
taken
as
't
is
opposite
to
Warr.
But
it
is
that
Peace
,
which
opposes
all
iarring
and
falling
out
,
especially
falling
off
one
from
another
.
It
is
not
considered
heere
as
opposite
to
warr
.
For
that
Peace
and
Warr
cannot
possibly
stand
together
.
But
this
Peace
in
which
Vnity
is
kept
,
is
most
vsefull
,
most
necessarie
,
when
Warr
is
either
threatned
or
begunne
.
For
as
there
is
most
need
of
Vnity
against
Vnited
Enemies
:
so
is
there
most
need
of
peaceable
dispositions
to
Vnite
at
home
,
against
forces
from
abroad
:
Therefore
the
Learned
agree
heere
,
That
Peace
stands
for
a
Calme
,
and
quiet
dispose
of
the
hearts
of
men
,
and
of
their
carriage
too
,
that
the
Vnity
of
the
Spirit
may
be
preserued
.
And
certainely
without
this
peaceable
disposition
,
t
is
in
vaine
to
say
wee
endeauour
for
Vnity
;
either
to
get
,
or
to
keepe
it
.
The
Peace
then
heere
spoken
of
,
differs
not
much
from
the
vertue
of
meekenesse
.
Onely
it
adds
aboue
meekenesse
towards
others
,
quietnesse
with
them
.
As
it
agrees
with
meekenesse
,
so
t
is
the
way
to
Vnity
:
As
it
adds
aboue
it
,
so
t
is
the
Treasurie
in
which
Vnity
is
kept
.
T
is
an
ancient
Rule
for
kingdomes
and
a
good
.
Iisdem
Artibus
quibus
parta
sunt
facilè
retinentur
.
They
are
kept
in
subiection
,
order
,
and
obedience
,
by
the
same
vertues
by
which
they
were
first
gotten
.
Now
the
vnity
of
the
Spirit
is
a
great
part
of
the
Kingdome
of
grace
;
Therefore
this
Kingdome
too
,
if
it
be
gotten
,
as
it
is
,
by
peace
,
then
in
peace
it
must
be
kept
For
you
shall
neuer
see
the
Vnity
of
the
Spirit
dwell
in
a
froward
heart
,
that
is
enemie
to
peace
.
That
affection
of
which
Saint
Bernard
Patrons
of
vnitie
.
And
surely
such
,
in
what
state
soeuer
they
liue
,
know
not
of
what
Spirit
they
are
,
though
all
other
men
see
,
t
is
fire
they
call
for
,
S.
Luke
9.
9.
55.
Why
?
but
what
need
is
there
of
this
Exhortation
to
Peace
?
this
Endeauour
for
Vnity
?
what
need
in
regard
of
the
times
,
the
time
it selfe
preaches
,
I
may
hold
my
peace
.
But
what
need
there
is
in
regard
of
mens
persons
and
conditions
,
which
are
to
comply
with
the
times
,
that
I
'le
tell
you
.
The
best
peace
that
is
,
and
the
fairest
calme
,
that
the
Soule
of
man
hath
,
is
imperfect
in
this
life
.
What
then
?
What
?
why
therefore
saies
the
Schoole
,
though
the
Soule
bee
at
rest
and
peace
with
God
and
consequently
in
it selfe
and
with
others
,
yet
there
is
still
some
repugnancy
,
both
within
,
and
without
,
which
disturbes
this
peace
.
For
whatsoeuer
is
imperfect
is
vnder
perturbation
.
And
the
more
a
Man
is
troubled
,
the
lesse
perfect
is
his
peace
.
Out
of
which
it
followes
againe
,
that
all
Exhortation
to
recall
a
mans
passions
to
peace
is
very
needfull
for
the
keeping
of
vnity
:
And
hee
that
is
offended
at
S.
Pauls
Exhortation
to
peace
,
is
not
at
peace
in
Himselfe
.
Will
you
say
farther
,
that
this
peace
which
keeps
,
and
this
vnity
of
the
Spirit
which
is
kept
,
is
the
blessing
and
the
gift
of
God
?
It
shall
euer
bee
farre
from
me
to
denie
that
.
But
what
then
?
Because
they
are
Gods
blessings
,
must
not
you
endeauour
to
get
them
?
And
because
they
are
Gods
gifts
,
must
not
you
be
carefull
to
keepe
them
?
Nay
,
ought
not
you
be
the
more
carefull
to
keepe
,
when
God
himselfe
is
so
free
to
giue
?
T
is
true
,
You
cannot
endeauour
till
God
giue
grace
;
But
t
is
true
too
,
that
you
are
bound
to
endeauour
,
when
hee
hath
giuen
it
.
Bound
certainely
;
and
therefore
Saint
Ierome
expounds
Precipitur
.
Ther
's
Gods
command
vpon
you
,
that
you
endeauour
for
vnity
in
peace
.
And
now
,
what
if
God
haue
giuen
suffciencie
,
nay
abundance
of
Grace
,
and
yet
there
be
no
Endeauour
,
can
any
bee
blamed
then
for
want
of
vnity
but
your selues
?
'T
is
true
,
that
except
the
Lord
keepe
the
Citty
,
your
Watchmen
wake
in
vaine
,
Psal.
127.
But
is
it
127.
2.
any
where
said
in
Scripture
,
that
if
you
will
set
no
watch
,
take
no
care
,
that
yet
God
will
keepe
the
Cittie
?
No
sure
.
And
this
will
euer
bee
found
certaine
,
when
and
wheresoeuer
the
Vnity
of
the
Spirit
is
not
kept
,
then
and
there
was
want
of
mans
endeauour
to
keepe
it
in
peace
.
And
whensoeuer
God
laies
that
punishment
which
followes
Disunion
vpon
a
Nation
,
the
Sinne
vpon
which
the
punishment
falls
is
committed
by
mans
misendeauouring
,
or
want
of
Endeauouring
.
But
Peace
it selfe
cannot
hold
Vnity
long
,
if
it
be
not
a
firme
and
a
binding
peace
.
And
this
brings
in
the
end
of
the
Text
,
the
keeping
of
Vnity
in
Vinculo
Pacis
,
in
the
band
of
peace
.
First
,
then
if
you
will
keepe
a
setled
vnity
,
you
must
haue
a
firme
peace
.
The
reason
is
,
because
in
this
Vnity
many
are
brought
together
.
And
many
will
not
be
held
together
without
a
band
.
Saint
Augustine
discouered
this
.
Vnitas
fine
nodo
facilè
dissoluitur
.
saith
he
)
which
hath
no
knot
,
is
easily
dissolued
.
This
Vnity
is
so
comfortable
,
so
beneficiall
both
to
Church
and
state
,
that
it
cannot
be
too
fast
bound
.
But
if
it
be
not
fast
bound
,
both
it
and
the
benefit
will
soone
be
lost
.
Now
in
vinculo
,
in
that
which
bindes
this
is
to
be
obserued
:
It
compasses
about
all
which
it
containes
,
and
then
where
it
meets
there
's
the
knot
.
So
that
which
is
bound
is
held
close
within
the
Imbracings
of
the
band
.
And
the
band
is
not
of
one
substance
,
and
the
knot
of
another
,
but
both
of
one
and
the
same
substance
.
So
t
is
heere
.
For
the
vnity
of
the
Spirit
is
contained
and
compassed
,
as
it
were
by
peace
:
Peace
goes
before
it
,
to
bring
it
in
:
And
Peace
goes
with
it
when
t
is
in
:
And
Peace
goes
round
about
it
,
to
keepe
it
in
.
And
where
the
two
ends
of
Peace
meete
,
there
vnity
is
fast
and
knit
vp
.
And
the
knot
is
of
the
same
substance
with
the
band
,
Peace
too
.
And
therefore
where
the
ancient
reading
of
the
Text
is
To
keepe
Vnity
in
the
band
of
peace
,
there
some
will
haue
it
,
to
keepe
Vnity
in
vinculo
This
band
as
't
is
the
band
of
vnity
;
so
't
is
well
fitted
to
the
vnity
it
bindes
.
For
if
you
marke
it
,
it
bindes
vnity
,
and
the
band
is
but
One.
In
vinculo
pacis
:
in
the
band
of
peace
;
One
band
.
And
yet
that
which
is
vnum
is
not
vnius
,
that
which
is
but
One
,
is
not
onely
of
One.
For
it
bindes
many
,
whole
Churches
,
whole
Kingdomes
.
And
both
bodies
are
euer
safest
,
when
the
band
is
One
;
and
that
One
able
to
hold
them
.
For
when
this
One
band
of
peace
cannot
binde
close
,
t
is
a
shrewd
Argument
,
either
that
some
ill
humor
swells
,
and
will
not
endure
the
band
;
or
that
the
band
it selfe
is
strained
and
made
weake
.
And
in
both
these
cases
,
timely
helpe
must
be
applied
,
or
the
vnity
of
the
Body
is
in
Danger
.
You
may
see
this
plaine
in
the
Naturall
body
.
The
out-band
of
the
body
is
the
skinne
.
If
the
body
be
too
full
of
humors
,
and
they
foule
and
in
Motion
,
the
body
swells
till
the
skinne
breaks
.
So
t
is
in
the
Church
,
and
so
t
is
in
the
state
,
when
the
Body
is
too
full
of
humors
.
The
inner-band
of
the
body
is
the
Sinewe
.
'T
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
very
word
which
the
Apostle
vses
;
The
band
or
the
sinew
of
peace
.
If
the
sinew
bee
broken
or
ouer-strained
,
there
s
much
paine
and
weaknesse
in
the
body
,
and
the
members
hang
as
loose
,
as
if
they
were
falling
one
from
another
.
And
so
t
is
in
the
Ecclesiasticall
;
And
no
other
then
so
,
in
the
Ciuill
Body
.
If
there
be
but
a
straining
in
the
band
,
though
perhaps
the
sinew
be
not
yet
broken
,
t
is
high
time
to
looke
to
the
Vnity
of
the
body
.
Well
.
What
Remedie
then
?
What
?
Why
,
sure
there
's
none
but
Vinculum
Vinculi
:
The
sinew
must
haue
a
swathe
:
And
that
which
was
wont
to
binde
the
body
,
must
bee
bound
vp
it selfe
.
And
if
the
Cure
light
not
into
honest
and
good
Chirurgions
hands
,
it
may
proue
a
lame
Church
,
and
a
weake
state
euer
after
.
God
blesse
the
body
therefore
,
and
direct
the
Chirurgions
.
Now
as
the
Band
of
these
great
Bodies
,
the
Church
,
and
the
state
,
may
be
broken
:
so
the
knot
,
which
hath
euer
beene
hard
to
vntie
,
may
be
cutt
.
And
both
Church
and
state
haue
euer
had
Cause
to
feare
both
,
both
breaking
and
cutting
.
Saint
Ignatius
was
afraid
of
this
in
the
Church
,
by
and
by
after
the
Apostles
times
.
And
therefore
to
flie
and
to
shunne
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
partition
or
cutting
off
this
knot
.
And
indeed
t
is
not
fit
for
any
man
imployed
about
this
band
of
peace
,
to
haue
his
Rasor
about
him
.
And
Dauid
was
afraid
of
this
in
the
state
;
and
hee
had
Cause
,
great
cause
.
For
some
wilde
vnruly
men
cryed
out
then
.
Lett
's
breake
their
bands
in
sunder
,
and
cast
their
cords
from
vs
,
Psal.
2.
What
bands
?
Why
,
For
the
Consultation
then
was
(
saith
Caluin
)
to
depose
Dauid
.
But
hee
that
dwells
in
heauen
,
laughed
them
to
scorne
,
ver.
4.
And
then
brake
them
in
peeces
like
a
Potters
vessell
,
ver.
9.
Now
the
Breakers
of
the
band
Pride
to
disobedience
,
Come
lett
's
breake
the
band
.
And
this
is
very
obseruable
,
and
with
reference
to
this
band
of
peace
too
.
You
shall
neuer
see
a
disobedient
man
,
but
hee
is
proud
.
For
hee
would
Obey
,
if
he
did
not
thinke
himselfe
fitter
to
gouerne
.
Nor
shall
you
euer
see
a
proud
man
stoope
to
binde
vp
any
thing
:
But
if
you
see
him
stoope
,
take
heede
of
him
,
't
is
,
doubtlesse
,
to
breake
the
band
of
peace
.
The
Reason's
plaine
;
If
hee
stoope
to
binde
vp
,
Hee
knowes
hee
shall
bee
but
one
of
the
bundle
;
which
his
pride
cannot
endure
.
But
if
he
stoope
to
loose
the
band
,
then
he
may
bee
free
,
and
shew
his
vertue
(
as
he
calls
it
)
that
is
,
hope
To
runne
formost
in
the
head
of
a
Faction
.
Fond
men
,
that
can
bee
thus
bewitched
with
pride
against
themselues
.
For
when
they
are
bound
vp
,
though
but
as
one
of
the
Bundle
,
yet
therein
,
vnder
God
,
they
are
strong
and
safe
:
But
when
the
Band
is
broken
,
and
they
perhaps
,
as
they
wish
,
in
the
Head
,
headlong
they
runne
vpon
their
own
Ruine
.
Thus
you
haue
seene
the
Apostles
care
for
Vnity
:
For
Vnity
,
but
faine
would
he
haue
it
of
the
Spirit
.
This
Vnity
hee
desires
you
should
keepe
;
yea
studdy
and
endeauour
to
keepe
,
as
the
Spirit
is
ready
to
preuent
and
assist
,
that
you
may
bee
able
to
keepe
it
.
This
Vnity
must
be
kept
in
peace
:
And
if
you
will
haue
it
sure
,
in
the
band
of
peace
.
That
which
remaines
is
:
that
you
obey
and
follow
the
Apostles
Exhortation
.
That
all
of
you
in
your selues
,
and
with
others
,
endeauour
to
keepe
the
Vnity
of
the
Spirit
in
the
band
of
peace
,
both
in
Church
and
Common-wealth
.
For
good
Counsell
,
such
as
heere
our
Apostles
is
,
doth
not
make
Church
or
state
happy
,
when
t
is
giuen
,
but
when
t
is
followed
.
And
to
the
danger
that
may
come
,
it
addes
guilt
,
to
all
such
as
will
not
obey
the
counsell
,
that
they
may
preuent
the
danger
.
And
let
me
say
thus
much
for
the
Vnity
of
the
Spirit
;
'T
is
that
which
ties
vs
one
to
another
,
and
all
to
God
,
and
God
to
all
.
Without
God
wee
cannot
be
safe
,
either
in
this
life
,
or
that
to
come
.
And
without
this
Vnity
,
no
man
is
sure
of
his
Neighbours
assistance
,
nor
any
man
of
Gods
.
But
by
this
Vnity
,
GOD
himselfe
is
content
to
be
bound
to
you
.
And
that
which
is
bound
,
is
sure
,
and
ready
at
need
.
Et
fortis
cum
That
Vnity
is
Omnipotent
.
Keepe
Vnity
then
,
and
be
sowre
(
t
is
honourable
Iustice
)
vpon
any
that
shall
endeauour
to
breake
it
.
He
deserues
not
to
liue
,
that
would
dissolue
that
band
,
by
which
God
hath
bound
himselfe
to
assist
the
Church
,
and
the
Common-wealth
.
Our
Aduersaries
make
Vnity
a
Note
of
the
Church
,
and
they
perswade
such
as
will
beleeue
them
,
that
wee
haue
no
Vnity
,
and
so
no
Church
.
I
would
not
haue
Occasion
giuen
them
to
inlargé
their
doctrine
;
lest
in
the
next
place
they
take
vpon
them
to
proue
,
that
we
haue
no
Common-wealth
neithor
,
for
want
of
Vnity
.
Now
to
Keepe
Vnity
,
I
haue
made
bold
to
direct
you
one
way
already
;
and
heer
's
an
other
.
'T
is
necessary
that
the
Gouernors
haue
a
good
and
a
quick
eye
to
discouer
the
cunning
of
them
that
would
breake
the
Vnity
first
,
and
the
whole
Body
after
.
You
shall
giue
a
guesse
at
them
by
this
.
They
'll
speake
as
much
for
Vnity
as
any
men
;
but
yet
,
if
you
marke
them
;
you
shall
still
finde
them
busy
about
the
knot
,
that
bindes
vp
Vnity
in
peace
:
somewhat
there
is
that
wrings
them
there
.
They
will
pretend
perhaps
,
t
is
very
good
there
should
be
Vinculum
,
A
Band
to
binde
men
to
Obedience
,
ô
God
forbid
else
:
but
they
would
not
haue
the
knot
too
hard
.
Take
heed
.
Their
aime
is
;
They
would
haue
a
little
more
liberty
,
that
haue
too
much
already
.
Or
perhaps
they
'll
pretend
,
they
would
not
vntie
the
knot
,
no
,
there
may
bee
danger
in
that
,
but
they
would
onely
turne
it
to
the
other
side
,
because
this
way
it
lyes
vneasily
.
But
this
is
but
a
shift
neither
.
For
turne
the
knot
which
way
you
will
,
all
binding
to
Obedience
will
be
grieuous
to
some
.
It
may
be
they
'll
protest
,
that
though
they
should
vntie
it
,
yet
they
would
not
leaue
it
loose
.
They
would
perhaps
tie
it
otherwise
,
but
they
would
bee
sure
to
knit
it
as
fast
.
Trust
not
this
pretext
neither
.
Out
of
Question
,
their
meaning
is
to
tie
vp
Vnity
in
a
Bow-knot
,
which
they
might
slip
at
One
End
when
they
list
.
Indeed
,
whatsoeuer
they
pretend
,
if
they
be
curious
about
the
knot
,
I
pray
looke
to
their
fingers
,
and
to
the
Band
of
peace
too
.
For
whatsoeuer
the
pretences
bee
,
they
would
be
at
the
dissoluing
of
Vnity
.
Well
.
Prouide
for
the
keeping
of
Vnity
;
And
what
then
?
Why
,
then
God
blesse
you
with
the
Successe
of
this
Day
.
For
this
Day
,
the
seuenteenth
of
March
,
I.
Caesar
ouerthrew
Sex
.
Pompeius
.
And
that
Victory
was
in
Spaine
;
and
Spaine
which
had
long
beene
troublesome
,
setled
,
and
came
quietly
in
,
by
that
one
Action
.
And
this
very
Day
too
,
Fredericke
the
Second
entered
Ierusalem
,
and
recouered
whatsoeuer
Saladine
had
taken
from
the
Christians
.
But
I
must
tell
you
,
These
Emperours
and
their
forces
were
great
keepers
of
Vnity
.
The
first
Lesson
at
this
Daies
Euening
prayer
,
is
Iudg.
4.
There
Sisera
,
Captaine
of
Iabins
Tribes
,
Zabulon
and
Nepthali
,
went
vp
in
great
both
Vnity
,
and
courage
against
them
,
Iudg.
5.
And
I
make
no
doubt
,
but
this
Endeauour
to
keepe
the
Vnity
of
the
Spirit
in
the
Band
of
peace
.
And
now
,
to
conclude
.
I
beseech
you
Remember
,
That
all
this
Vnity
and
Peace
,
what
ere
it
be
,
and
when
t
is
at
the
best
,
is
but
Vestigium
,
a
track
,
and
a
footing
of
that
euerlasting
peace
which
is
to
come
.
And
I
would
not
haue
you
so
loue
this
peace
of
grace
,
that
you
should
at
any
time
forget
the
infinite
peace
ofGlory
:
The
band
whereof
nor
Earth
,
nor
Hell
can
breake
.
For
t
is
not
folly
onely
,
but
madnesse
(
saith
Saint
Gregory
)
to
loue
this
Peace
,
this
Vnity
,
which
better
things
of
you
,
and
such
as
accompany
safety
heere
,
and
Saluation
hereafter
.
For
you
haue
not
so
learned
Christ
,
as
that
you
can
preferre
any
Vnity
before
his
,
Or
neglect
the
safe
keeping
of
that
which
is
his
footstep
in
this
world
;
The
Vnity
of
the
Spirit
.
Let
vs
therefore
all
pray
vnto
GOD
:
That
he
will
euermore
giue
both
the
King
and
his
People
,
the
comfort
of
his
Spirit
:
That
that
Spirit
of
his
may
so
direct
all
your
Counsells
,
that
they
may
be
for
Vnity
.
That
following
the
direction
of
this
Spirit
of
Grace
,
wee
may
enioy
the
Vnity
of
the
same
Spirit
,
both
in
Church
and
Common-wealth
.
That
all
our
Endeauours
,
publike
and
priuate
,
may
tend
to
the
keeping
of
this
Vnity
.
That
our
keeping
of
Vnity
may
bee
such
as
it
ought
,
In
Peace
,
in
the
very
band
of
Peace
.
I
beganne
with
Saint
Pauls
Exhortation
.
I
end
with
his
Prayer
and
Benediction
.
this
Day
.
For
t
is
the
second
Lesson
at
Euening
Seruice
.
The
God
of
Peace
giue
you
peace
alwaies
,
and
by
all
meanes
:
Peace
in
concord
,
and
Peace
in
Charity
:
Peace
on
Earth
,
and
Peace
in
Heauen
:
Peace
of
Grace
,
and
Peace
in
Glory
.
To
all
which
Christ
for
his
infinite
mercies
sal●e
bring
vs
all
.
To
whom
with
the
Father
and
the
Holy
Spirit
,
bee
ascribed
all
might
,
Maiesty
,
and
Dominion
,
this
day
and
for
euer
.
Amen
.
FINIS
.