Christian
Curtesie
,
OR
,
St.
PAVLS
Vltimum
Vale
.
2.
COR.
13.11
.
Finally
,
Brethren
,
Farewell
:
Bee
perfect
,
be
of
good
comfort
,
be
of
one
mind
,
liue
in
peace
,
and
the
God
of
loue
and
peace
shall
be
with
you
.
OVr
blessed
Apostle
,
Saint
Paul
,
hauing
in
this
Epistle
purged
himselfe
from
such
crimes
as
he
was
charged
withal
,
by
certaine
false
teachers
,
who
were
crept
into
the
Church
of
Corinth
;
and
especially
from
that
which
was
the
ground
of
all
,
1.
Cor.
16.5
.
his
not
comming
amongst
them
according
vnto
promise
made
(
for
which
they
accused
him
of
leuity
and
inconstancy
)
doth
in
the
beginning
of
this
Chapter
renew
his
promise
,
The
order
of
the
words
.
telling
them
of
his
readinesse
a
third
time
to
come
amongst
them
,
and
withall
sheweth
after
what
manner
it
shall
be
;
namely
,
with
seueritie
and
more
then
wonted
rigour
,
against
such
as
were
obstinate
.
Now
being
to
make
an
end
,
he
windes
vp
all
with
a
friendly
Farewel
,
wherein
he
doth
somewhat
allay
and
mitigate
what-euer
he
had
formerly
wrot
that
might
sauour
of
bitternesse
:
and
that
hee
might
not
leaue
their
minds
exasperated
,
hee
giues
them
a
taste
of
the
louing
affection
hee
bare
towards
them
,
in
this
his
valediction
.
Finally
,
Brethren
,
Farewell
:
which
words
,
The
summe
of
them
.
with
the
other
following
in
the
verses
subsequent
,
containe
in
them
the
conclusion
of
the
whole
Epistle
,
which
is
spent
in
Exhortation
,
Salutation
,
and
Prayer
.
The
Exhortation
is
contained
in
this
11.
verse
.
The
Salutation
,
verse
12
,
13.
The
Prayer
verse
14.
The
logicall
resolution
.
In
this
Exhortation
we
may
consider
,
First
the
Manner
of
it
.
Finally
,
Brethren
,
Farewell
.
Secondly
the
Matter
of
it
;
Be
perfect
,
be
of
good
comfort
,
be
of
one
minde
,
liue
in
peace
,
and
the
God
of
loue
and
peace
shall
be
with
you
.
In
the
Manner
,
we
haue
,
First
,
a
note
of
conclusion
:
Finally
.
Secondly
,
a
Louing
compellation
:
Brethren
.
Thirdly
,
a
Friendly
valediction
:
Farewell
.
In
the
Matter
,
obserue
wee
,
First
the
duties
whereto
exhorted
.
Secondly
,
the
motiue
or
argument
wherewith
they
are
enforced
.
The
duties
,
foure
;
First
Perfection
;
Be
perfect
.
Secondly
,
mutuall
consolation
;
Bee
of
good
comfort
.
Thirdly
,
vnanimity
or
consent
in
matters
ecclesiasticall
.
Be
of
one
minde
.
Fourthly
,
concord
and
agreement
in
matter
domesticall
and
ciuill
:
Liue
in
peace
.
The
Argument
taken
,
à
Commodo
,
from
the
profit
that
thereby
will
insue
:
The
God
of
loue
and
peace
shall
be
with
you
.
The
interpretations
of
these
words
be
various
:
we
will
search
for
the
best
.
The
Theologicall
exposition
.
Finally
.
Some
read
it
thus
;
For
the
rest
;
others
,
Text.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
For
the
Remainder
:
Not
much
amisse
to
take
either
.
For
so
the
word
here
vsed
signifieth
,
and
may
haue
reference
either
to
the
Apostle
or
to
the
People
.
To
the
Apostle
thus
;
as
if
hee
had
sayd
,
I
haue
written
as
large
vnto
you
,
yet
still
there
is
a
Remainder
behind
for
me
to
exhort
you
vnto
,
which
I
comprehend
in
these
few
words
:
Be
perfect
:
Be
of
good
comfort
,
&c.
To
the
people
thus
;
As
if
he
had
sayd
,
Hitherto
I
haue
not
been
wanting
in
my
dutie
,
but
haue
sufficiently
instructed
and
admonished
you
,
&c.
Now
the
remainder
is
for
you
,
that
you
doe
your
dutie
and
obey
my
precepts
.
Brethren
.
Text.
There
bee
three
sorts
of
Brethren
mentioned
in
holy
Scripture
:
First
,
such
as
are
brethren
by
Race
:
as
they
who
haue
the
same
Father
and
Mother
,
as
Iacob
and
Esau
had
;
Gen.
25.25
.
or
they
who
are
of
the
same
stock
and
kinred
:
Gen.
13.8
and
so
Lot
and
Abraham
were
called
Brethren
.
Secondly
,
such
as
are
Brethren
by
Place
,
who
are
of
the
same
nation
and
countrey
:
and
so
the
Iewes
are
tearmed
Brethren
in
the
Law
;
Deut.
23.20
To
a
stranger
thou
maist
lend
vpon
vsury
,
but
not
vnto
thy
brother
.
Thirdly
,
such
as
are
Brethren
by
Grace
;
and
that
either
more
common
,
or
more
speciall
.
More
common
in
respect
of
creation
,
and
so
all
men
are
Brethren
:
Gen.
9.5
At
the
hand
of
a
mans
brother
will
I
require
the
life
of
man
;
more
speciall
in
respect
of
Adoption
,
and
so
Christians
are
Brethren
,
and
they
onely
.
In
this
respect
doth
the
Apostle
call
them
Brethren
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Farewell
.
The
word
signifieth
properly
to
rejoyce
,
and
is
by
most
so
translated
and
read
.
Yet
Erasmus
,
and
some
others
,
renders
it
as
wee
haue
it
,
as
well
he
may
:
for
,
the
word
signifieth
as
wel
Farewell
as
Reioyce
:
wherein
the
Apostle
wisheth
all
good
to
betide
them
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Be
perfect
.
The
signification
of
this
verbe
is
likewise
diuerse
,
and
by
som
rendred
for
consummation
;
by
others
,
for
restauration
.
The
Apostle's
meaning
is
,
that
whereas
the
members
of
this
Church
were
all
as
it
were
bones
displaced
and
out
of
joynt
,
they
should
now
again
bee
joyned
together
in
loue
,
and
they
should
endeauour
to
make
perfect
what
was
amisse
amongst
them
,
either
in
faith
or
manners
:
They
should
bee
perfect
in
respect
of
truth
,
though
not
is
respect
of
absoluteness
;
they
should
desire
and
endeauour
after
perfection
,
though
in
act
they
attain
it
not
.
Be
of
good
comfort
,
or
take
yee
comfort
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Some
read
it
thus
,
Take
exhortation
:
for
,
the
word
heer
vsed
signifieth
indifferently
,
to
comfort
,
to
exhort
,
to
intreat
But
the
former
reading
is
best
liked
by
Chrysostome
,
who
thinketh
the
Apostle
rather
intends
consolation
than
exhortation
,
in
regard
of
the
many
oppositions
and
trials
they
had
&
were
to
meet
withall
in
their
course
of
Christianity
;
and
therfore
willes
them
to
chear
vp
themselues
,
and
mutually
one
another
,
that
they
may
not
make
shipwrack
of
their
faith
in
the
day
of
trouble
.
Bee
of
one
minde
;
to
wit
,
in
matters
of
faith
and
religion
.
For
,
by
this
precept
he
seemeth
to
note
out
,
that
some
things
were
amisse
amongst
them
,
and
that
many
things
were
done
through
contention
and
vain-glory
:
Hee
wills
them
therefore
to
be
alike-minded
and
affectioned
,
that
all
discord
and
dissension
might
be
auoided
,
and
the
Church
no
way
thereby
troubled
.
Liue
in
Peace
.
Peace
is
of
three
sorts
:
Eternall
,
which
is
cald
Pax
Numinis
,
the
peace
of
God
which
passeth
all
vnderstanding
,
which
wee
haue
with
him
through
Christ
;
Internall
,
which
is
called
Pax
pectoris
,
the
peace
of
conscience
,
which
is
a
fruit
of
the
former
,
and
proceeds
from
that
;
Externall
,
which
is
called
Pax
temporis
,
the
peace
which
wee
haue
with
men
for
the
time
wee
liue
in
the
world
.
This
last
onely
is
heer
meant
:
and
this
precept
respects
things
ciuil
,
as
the
former
things
ecclesiasticall
.
And
the
God
of
loue
and
peace
shall
bee
with
you
.
Som
construe
this
clause
by
way
of
enunciation
affirmatiuely
;
as
if
the
Apostle
should
haue
said
,
In
thus
doing
you
shall
haue
the
blessing
of
God
attending
you
,
&c:
Others
Imprecatory
,
by
way
of
wish
or
praier
;
as
if
hee
had
said
,
The
God
of
loue
and
peace
be
with
you
,
and
enable
you
to
do
thus
.
But
the
former
is
the
better
.
God
of
loue
and
peace
.
Hee
is
so
tearmed
,
first
(
say
some
)
because
he
is
loue
and
peace
it self
,
it
is
his
Essence
;
secondly
,
because
he
delights
and
takes
pleasure
in
it
;
and
thirdly
and
especially
,
because
hee
is
the
Authour
and
Giuer
of
it
.
Shall
be
with
you
.
That
is
,
by
his
gratious
protection
and
comfortable
presence
,
to
blesse
you
and
defend
you
.
Thus
then
we
see
the
meaning
,
as
if
the
Apostle
should
haue
in
larger
manner
thus
said
:
The
Metaphrase
.
Hitherto
I
haue
at
large
written
vnto
you
,
O
yee
Corinthians
,
whom
I
tenderly
affect
euen
as
my
Brethren
in
Christ
,
and
to
whom
I
wish
all
welfare
and
happiness
both
in
the
things
of
this
life
and
of
a
better
:
And
yet
ther
is
a
remainder
,
and
something
left
to
bee
done
,
which
(
that
I
may
conclude
)
in
brief
is
this
;
That
you
endeuor
to
perfection
,
purging
out
sin
,
increasing
in
grace
,
and
so
making
vp
what
is
amongst
you
wanting
;
As
also
that
you
mutually
comfort
one
the
other
,
and
take
comfort
one
of
another
,
that
you
may
the
better
bee
enabled
to
withstand
the
many
oppositions
you
are
like
to
meet
withall
in
the
course
of
Christianity
.
See
also
that
you
be
alike
minded
and
affected
in
matters
of
religion
,
that
the
Church
may
not
bee
troubled
by
your
diuisions
and
dissensions
.
And
,
in
things
ciuill
,
let
there
be
a
like
concord
and
agreement
found
amongst
you
,
as
betweene
neighbour
and
neighbour
,
husband
and
wife
,
parent
and
childe
,
maister
and
seruant
,
and
the
like
:
which
if
there
be
,
then
that
God
who
takes
delight
in
loue
and
peace
,
and
who
is
the
rewarder
of
them
that
liue
in
loue
and
peace
,
and
who
is
the
Author
and
Donor
of
these
graces
of
loue
&
peace
,
shall
be
with
you
by
his
gracious
protection
and
comfortable
presence
,
and
shall
blesse
you
,
and
bestowe
vpon
you
all
good
blessings
.
And
thus
we
haue
seen
the
Apostles
meaning
.
Now
wee
come
to
speak
of
some
such
profitable
instructions
as
these
words
shall
afford
.
Finally
.
The
Apostle
,
as
we
see
,
Text.
had
written
largely
to
these
Corinthians
,
and
yet
there
is
still
a
remainder
behinde
:
for
so
the
word
signifieth
(
as
wee
haue
before
seene
)
.
Hence
then
wee
gather
,
Though
Gods
Ministers
spend
their
time
,
Do●t
.
Ministers
haue
euer
something
left
to
do
after
their
greatest
pains
.
1
Cor.
●
.
●
and
take
the
greatest
pains
that
can
bee
taken
,
in
teaching
and
instructing
their
people
;
yet
there
will
bee
still
a
Remainder
,
and
something
left
to
bee
done
.
Not
without
cause
and
reason
then
is
the
Ministers
task
and
toil
paralleled
with
the
Husbandmans
,
who
hath
no
vacation
:
the
end
of
one
work
is
but
the
beginning
of
another
:
euery
season
of
the
yeer
bringeth
his
seuerall
trauell
with
it
.
So
that
no
calling
is
accompanied
with
more
labour
or
lesse
ease
.
Ier.
4.3
And
thus
the
Minister
:
Hath
hee
broke
vp
the
fallow
ground
of
his
peoples
harts
?
then
must
he
sowe
the
precious
seed
therin
.
1
Cor.
3.6
Hath
he
sowed
seed
?
then
must
he
water
what
he
hath
set
and
sowed
.
Mat.
13.25
Yea
,
tares
and
weeds
will
growe
and
soon
sprout
vp
,
sleep
we
neuer
so
little
;
and
therefore
great
need
of
daily
weeding
.
Vse
1
Let
this
then
stoppe
the
mouths
of
such
as
cry
out
against
the
Minister
for
an
idle
calling
,
and
account
Ministers
of
all
others
to
liue
the
easiest
liues
,
as
hauing
least
to
doo
of
any
.
I
confesse
indeed
,
as
some
vse
it
,
it
is
a
calling
of
excessiue
idlenesse
;
Ezek.
34.1
when
they
feed
themselues
,
but
not
the
flock
;
and
doo
not
gather
,
but
eat
the
hony
.
Of
such
it
may
be
said
,
Mat.
6.28
as
our
Sauiour
of
the
Lillies
in
the
field
,
They
labour
not
.
But
,
consider
it
in
its
owne
nature
,
and
as
it
ought
to
bee
performed
,
wee
shall
finde
it
to
bee
a
seruice
of
great
imploiment
,
and
his
task
to
be
an
endlesse
task
:
so
that
none
can
haue
just
cause
to
say
,
that
,
because
he
is
a
Minister
,
he
hath
an
easie
occupation
&
calling
to
follow
.
Haruest-labourers
of
all
other
are
the
sorest
labourers
,
as
wee
knowe
;
no
labour
more
toilsome
than
theirs
is
:
that
,
of
all
others
,
as
wee
say
,
Mat.
9.37
is
the
sore-sweating
labour
.
And
are
not
Ministers
such
?
surely
the
sweat
of
the
Ministry
(
be
it
followed
as
it
ought
)
exceeds
the
sweat
of
other
callings
,
and
with
the
sorest
labourer
doth
the
painfull
Minister
eat
his
bread
in
the
sweat
of
his
brows
.
There
is
a
labour
of
the
soule
as
well
as
of
the
body
;
as
there
is
a
suffering
of
the
soule
as
well
as
a
suffering
of
the
body
.
And
look
as
the
suffering
of
the
soule
exceeds
by
farre
any
paines
that
the
body
vndergoeth
(
for
,
Pro.
18.14
The
spirit
of
a
man
will
sustain
his
infirmity
(
saith
Salomon
)
but
a
wounded
spirit
who
can
bear
?
)
;
so
doth
the
soule-labour
exceed
any
other
labour
whatsoeuer
.
Say
not
then
,
that
Ministers
are
idle
,
and
their
callings
easie
,
because
they
labour
not
with
their
hands
.
What
though
a
Gouerner
of
a
ship
sitteth
still
at
the
stern
,
while
some
climb
the
mast
,
and
others
walk
vpon
the
hatches
,
and
others
labour
at
the
pump
?
for
,
though
he
doth
not
as
they
doo
,
yet
he
doth
far
greater
and
better
things
.
Their
calling
then
is
not
easie
,
idle
;
It
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
painfull
calling
,
humeris
angelorum
formidandum
.
but
laborious
and
painfull
:
as
it
is
an
honour
,
so
it
is
a
burden
,
and
such
a
one
as
requireth
the
strength
of
Angels
.
Secondly
,
this
taxeth
such
as
,
being
entred
into
this
same
calling
and
function
of
the
Ministry
,
Vse
2
liue
an
idle
life
,
and
sit
them
down
to
rest
,
&
with
Isachar
think
ease
is
good
,
Gen.
49.14
especially
if
they
haue
for
some
times
heertofore
laboured
in
the
word
and
doctrine
.
Such
little
vnderstand
the
nature
of
their
office
,
as
hauing
laid
some
grounds
of
knowledge
,
neglect
the
daily
vrging
of
practice
and
perseuerance
.
A
great
part
of
the
building
is
behinde
,
after
the
foundation
is
laid
.
These
are
they
that
occasion
the
world
to
judge
of
Ministers
,
as
Paul
the
Cretians
,
to
be
slowe-bellies
.
T
it
1.12
I
take
no
pleasure
in
defiling
my
owne
neast
,
nor
in
laying
open
the
nakednes
of
men
of
my
owne
coat
:
But
God
forbid
that
I
should
as
a
Fly
lie
blowing
vpon
their
sores
,
or
vse
my
tongue
to
licke
their
filthy
vlcers
.
Let
such
bee
what
they
will
,
whether
idle
or
vnable
,
like
Aesops
Hen
too
fat
to
lay
;
they
are
a
burden
to
our
Church
,
a
disgrace
vnto
our
calling
,
which
allows
vs
no
time
of
sitting
stil
.
Why
stand
you
heer
all
the
day
idle
?
Mat.
20.6
It
was
the
Lord
of
the
Vineyards
reproof
to
them
that
stood
idle
but
in
the
market-place
:
what
sharpnesse
then
must
such
look
for
as
stand
not
in
the
market-place
but
in
the
Vineyard
,
and
idle
too
;
and
all
their
day
?
It
is
ill
being
idle
in
the
market
,
but
much
worse
to
stand
idle
in
the
Vineyard
of
the
Lord
.
Let
vs
then
,
2
Cor.
4.1
so
many
as
haue
receiued
this
Ministry
,
1
Tim.
4.13
not
faint
;
but
giue
attendance
to
reading
,
to
exhortation
,
to
doctrine
.
Is
knowledge
planted
?
then
practice
must
bee
vrged
.
Is
their
practice
good
?
then
perseuerance
,
progresse
and
continuance
,
must
bee
pressed
.
A
Souldier
should
dy
in
the
wars
standing
,
and
a
Minister
in
the
pulpit
preaching
;
no
better
place
to
haue
God
finde
vs
in
.
And
,
when
thou
standest
idle
,
admonish
thy selfe
as
sometimes
Plinius
Secundus
admonished
his
nephew
;
Poteras
has
horas
non
perdere
Plin
Secund●in
Epist.
ad
Marcin
Thou
might'st
haue
not
lost
these
houres
.
And
lastly
,
let
hearers
hence
learn
their
lesson
:
for
,
is
it
so
that
though
Gods
Ministers
take
the
Vse
3
greatest
pains
that
can
be
taken
,
there
will
be
still
something
left
for
them
to
doo
?
then
certainely
there
is
a
remainder
for
you
as
well
as
they
.
Dost
thou
know
somthing
?
yet
alas
,
how
many
things
art
thou
ignorant
of
that
thou
art
bound
to
know
,
and
remaine
for
thee
to
learn
!
And
though
thou
hast
knowledge
in
aboundance
,
so
that
thou
art
able
with
Salomon
to
discourse
from
the
Cedar-tree
that
is
in
Lebanon
,
1
Kings
4.33
.
euen
vnto
the
hysope
that
springeth
out
of
the
wall
,
and
of
all
beasts
and
fowls
,
fishes
&
creeping
things
;
yet
still
there
is
a
remainder
,
namely
practice
and
obedience
:
for
,
Iohn
13.17
if
you
knowe
these
things
,
blessed
are
you
if
you
doe
them
,
saith
our
Sauiour
.
Think
of
these
things
,
thou
who
art
so
puffed
vp
with
a
conceit
of
that
same
small
scantling
of
knowledge
thou
hast
receiued
,
as
that
thou
neglectest
all
further
means
of
edification
.
And
doo
thou
also
think
of
this
,
who
contentst
thy self
with
a
bare
hearing
of
the
word
,
without
consequent
meditation
or
practice
.
Sermon
is
don
,
thou
saist
,
when
the
Minister
hath
done
preaching
:
and
so
it
is
indeed
with
many
,
for
it
is
no
more
thought
of
after
.
But
,
the
Sermon
that
wants
consequent
meditation
heere
,
may
bee
meditated
of
in
hell
heerafter
.
Remember
that
.
Brethren
.
Text.
The
Obseruations
from
this
Compellation
are
from
the
consideration
of
Paul
as
a
christian
,
or
as
an
Apostle
.
If
we
consider
him
thus
calling
them
as
he
was
a
Christian
,
then
we
obserue
,
There
is
a
spirituall
kinred
and
brotherhood
amongst
Christians
.
Such
as
professe
the
same
faith
,
Doct.
Christians
are
spiritually
a●●n
.
and
worship
the
same
God
,
are
Brethren
.
And
so
we
finde
them
often
stiled
in
Scripture
.
Psal.
21.22.12
I
will
declare
thy
Name
vnto
my
Brethren
(
saith
Dauid
)
in
the
midst
of
the
congregation
will
I
praise
thee
.
And
elsewhere
thus
;
Psal.
12●
.
8.9
1
Cor.
5.11
For
my
brethren
and
companions
sake
,
I
will
wish
thee
now
prosperity
.
So
the
Apostle
S.
Paul
willeth
,
If
any
that
is
called
a
Brother
bee
a
fornicatour
or
couetous
,
&c.
with
such
a
one
,
no
not
to
eat
.
And
againe
,
The
Brethren
which
are
with
mee
vnto
the
Churches
of
Galatia
.
Gal.
●
2
This
our
Sauiour
sheweth
to
his
Disciples
,
Mat.
2●
.
8
when
he
saith
,
One
is
your
Master
,
euen
Christ
;
and
all
ye
are
Brethren
.
Reason
.
Iames
1.18
Gal.
4.26
1
Pet.
1.23
1
cor.
10.16.17
2
Tim.
4.8
And
no
maruell
:
for
,
they
haue
one
and
the
same
Father
,
which
is
God
;
one
and
the
same
Mother
,
which
is
the
Church
,
in
whose
womb
they
lie
together
:
they
are
begotten
of
the
same
spirituall
seed
,
which
is
the
word
:
they
are
fed
at
one
and
the
same
table
with
the
same
nourishment
;
and
look
for
one
and
the
same
inheritance
,
euen
eternal
happiness
and
blessednes
.
Vse
1
Let
this
serue
,
then
,
first
for
the
Reproof
of
such
as
disdain
to
call
Christians
by
the
name
of
Brethren
,
or
to
giue
any
Saint
such
a
title
,
especially
if
hee
bee
a
mean
one
and
of
lowe
rank
.
But
,
what
disparagement
is
it
,
or
can
it
bee
to
any
,
to
acknowledge
them
to
bee
their
Brethren
whom
Christ
acknowledgeth
to
bee
his
Brethren
,
and
God
acknowledgeth
to
be
his
Sons
?
Forasmuch
as
you
haue
done
it
to
the
least
of
these
my
Brethren
(
saith
our
Sauiour
)
you
haue
done
it
vnto
me
.
Mat.
25.40
.
Heb.
2.11
Shall
we
be
ashamed
of
such
as
Christ
is
not
asham'd
of
?
Let
vs
beware
of
this
pride
of
heart
,
which
doth
so
puffe
vs
vp
in
regard
of
outward
condition
in
the
world
,
as
that
it
maketh
vs
to
forget
such
as
are
mean
and
lowe
;
and
causeth
vs
so
to
carry
our
selues
as
if
they
were
not
our
Brethren
,
of
the
same
christian
calling
&
profession
with
our selues
.
True
it
is
,
we
are
differenced
in
ciuill
policy
,
and
ciuill
societies
;
some
being
noble
,
some
base
;
som
rich
,
some
poor
(
which
differences
,
Religion
doth
not
take
away
,
nor
abolish
before
men
)
yet
in
that
spirituall
society
,
of
which
Christ
is
the
Head
,
there
is
no
such
distinction
.
Heer
we
are
all
one
;
all
equals
;
all
Brethren
.
Let
not
then
our
inequality
in
our
ciuill
calling
cause
great
men
to
forget
their
equality
in
the
Christian
;
nor
our
equality
in
our
Christian
,
cause
mean
men
to
forget
their
inequality
in
the
ciuill
.
In
both
let
vs
carry
our selues
like
men
of
wisdome
.
And
if
these
are
to
bee
reproued
,
then
much
more
are
such
profane
persons
to
be
soundly
lessoned
,
who
cast
this
name
of
Brother
as
a
word
of
reproach
&
disgrace
vpon
such
as
fear
the
Lord
:
Oh
,
you
are
one
of
the
holy
Brethren
,
you
are
one
of
the
holy
Sisters
.
Now
,
what
doo
such
miscreants
,
but
through
their
sides
strike
the
Prophets
,
the
Apostles
,
yea
and
Christ
himselfe
?
Let
such
knowe
,
that
they
openly
proclaim
as
it
were
with
a
trumpet
,
that
they
haue
not
God
for
their
Father
,
nor
the
Church
for
their
Mother
;
but
do
openly
disclaim
them
from
being
their
parents
,
while
they
professe
,
that
they
are
none
of
that
holy
Brotherhood
.
As
this
serueth
for
Reprehension
,
so
in
the
second
Vse
2
place
it
may
serue
for
our
Instruction
:
for
,
out
of
this
name
wee
may
spell
our
duties
.
Look
what
nature
ties
natural
Brethren
vnto
,
that
doth
grace
much
more
tie
spirituall
vnto
.
Duties
of
Brethren
.
Brethren
(
as
we
knowe
)
loue
together
,
and
liue
peaceably
one
with
another
.
There
is
vnity
and
amity
amongst
them
:
First
.
yea
,
so
strong
is
that
loue
which
is
amongst
Brethren
,
as
that
it
exceeds
all
other
loue
amongst
men
.
It
exceeds
the
loue
in
mariage
(
saith
one
)
because
that
is
by
choice
,
this
by
nature
.
It
exceeds
the
loue
betweene
Parents
and
children
,
because
that
is
not
reciprocall
,
for
the
inequality
of
the
persons
:
this
is
most
equall
.
And
therefore
the
Arabians
and
West-Indians
,
as
Histories
make
mention
,
prefer
brethren
before
children
in
inheritances
.
This
is
the
loue
of
Brethren
by
nature
.
Now
,
we
haue
obtained
a
more
excellent
Brotherhood
,
and
therefore
ought
to
loue
;
and
loue
as
earnestly
.
Our
loue
must
be
as
the
loue
of
Brethren
:
and
so
we
are
commanded
,
Be
affectioned
to
loue
one
another
with
Brotherly
loue
,
Rom.
12.10
Heb.
13.1
2
Pet.
1.7
saith
the
Apostle
.
And
againe
,
Let
Brotherly
loue
continue
.
And
againe
,
To
godlinesse
adde
Brotherly
kindnes
.
Tertul.
in
Apol.
c.
39.
ad
stuporem
Gentil
.
In
Tertullian
his
time
,
there
was
such
vnity
amongst
Christians
,
and
their
loue
each
to
other
was
so
great
,
as
that
it
was
to
the
amazement
of
the
Heathen
.
See
,
say
they
,
how
these
Christians
loue
one
another
,
and
are
ready
to
dy
one
for
another
.
But
alas
for
vs
!
our
contentions
and
wranglings
euen
about
toies
and
trifles
may
make
men
amazed
.
How
shall
God
bee
our
Father
,
if
we
liue
not
together
as
louing
brethren
?
Or
how
shall
hee
call
vs
his
children
,
if
wee
behaue
our selues
as
strangers
or
enemies
one
vnto
another
?
As
touching
Brotherly
loue
,
saith
the
Apostle
,
1
Thes.
4.9
you
need
not
that
I
write
vnto
you
;
for
,
you
your selues
are
taught
of
God
to
loue
one
another
:
As
if
hee
had
said
,
Look
,
as
naturall
Brethren
,
not
degenerating
nor
growing
out
of
kind
,
are
taught
by
nature
to
loue
one
another
;
so
you
,
to
whom
God
hath
giuen
his
holy
Spirit
,
are
taught
by
the
same
Spirit
to
liue
in
loue
.
If
loue
and
amity
bee
a
lesson
taught
of
God
,
then
reason
thus
with
thy selfe
;
Who
teacheth
me
to
carry
malice
and
hatred
in
my
breast
?
who
fils
my
mouth
with
railings
&
cursed
speakings
?
O
that
wee
would
but
think
of
this
,
and
remember
that
wee
are
Brethren
!
then
would
there
not
bee
so
much
bitternesse
as
there
is
,
nor
so
much
enuie
,
malice
,
spite
,
found
among
vs
:
for
,
a
cause
why
these
euills
remain
with
vs
,
is
,
in
that
wee
forget
that
we
are
Brethren
.
Let
there
be
no
strife
,
Gen.
13.8
said
Abraham
to
Lot
,
betwixt
thee
and
mee
,
for
wee
are
Brethren
.
The
very
name
of
a
Brother
is
,
or
I
am
sure
ought
to
bee
,
potent
enough
to
quench
coales
of
contention
.
Again
:
Brethren
will
take
one
anothers
part
against
enemies
,
though
happely
they
may
dissent
amongst
themselues
;
so
that
wrong
one
,
wrong
all
.
Thus
,
Iacobs
sonnes
took
the
abuse
offred
to
their
sister
,
as
if
it
had
been
offred
vnto
them
;
and
thought
it
a
sufficient
excuse
for
them
joining
together
in
the
reuenge
of
the
Sichemites
,
Gen.
34.31
in
that
it
was
done
in
their
sisters
quarrell
:
Should
they
abuse
our
sister
as
a
whore
?
Thus
should
Christians
defend
one
another
in
lawfull
courses
(
I
say
not
,
in
vnlawfull
)
,
and
step
out
for
them
when
they
are
slandered
and
spoke
euill
of
,
and
not
then
bee
silent
;
as
the
maner
of
too-too
many
is
,
who
flinch
away
as
Demas
and
others
did
from
Paul
,
leauing
him
to
answer
for
himself
.
Thus
,
Brethren
haue
almost
forgotten
that
they
are
Brethren
;
and
euery
man
stands
aloof
when
necessity
requires
their
succour
.
Histories
make
mention
of
one
Vrsinus
a
Christian
Physician
;
who
,
beeing
ready
to
suffer
Martyrdome
for
the
Gospell
,
began
to
wauer
and
faint
.
Which
,
when
Vitalis
a
holy
man
saw
,
hee
stept
to
him
;
and
,
though
hee
knew
it
would
cost
him
his
life
,
comforted
and
encouraged
him
.
For
the
which
,
he
also
was
condemned
to
death
.
Nic.
de
Lyra.
Com.
in
1.
Iohn
3.
Few
such
friends
are
now
to
be
found
,
as
will
lay
downe
their
liues
for
their
Brethren
.
1.
Iohn
3.16
.
Thirdly
,
Brethren
reioice
at
the
welfare
and
prosperitie
one
of
another
,
and
do
wish
as
much
happinesse
each
to
other
as
to
themselues
.
Thus
should
Christians
,
when
we
see
God
any
waie
good
and
gratious
vnto
our
brethren
,
whether
it
be
in
matters
of
this
life
,
or
in
matters
of
the
life
to
come
,
Exod.
18.9
reioice
and
bee
glad
thereat
.
Iethro
reioiced
at
all
the
goodnesse
which
the
Lord
had
shewed
vnto
Israel
.
Luke
1.57.58
.
Elizabeths
neighbours
and
cosins
did
reioice
with
her
when
they
heard
tell
that
God
had
shewed
mercy
vpon
her
.
1
Thes.
2.19.20
The
Thessalonians
were
Pauls
ioy
,
and
crowne
of
reioicing
.
Iohn
reioiced
greatly
,
when
he
found
the
children
of
the
elect
Lady
walking
in
the
truth
.
And
surely
,
2
Iohn
4
3
Iohn
3.4
as
Salomon
discerned
the
true
mother
by
her
affection
,
so
may
wee
a
true
Christian
by
this
marke
.
Woe
then
to
such
,
who
haue
no
other
cause
of
their
ill
will
and
malice
towards
their
brethren
,
then
this
,
that
it
goeth
well
with
them
,
and
God
doth
blesse
them
:
As
Iosephs
brethren
hated
him
for
no
other
cause
,
but
for
that
his
father
seemed
to
loue
him
best
.
And
so
Cain
slew
Abel
,
because
God
preferred
Abel
before
him
.
Away
with
this
same
enuie
,
nourish
it
not
within
thee
:
It
is
the
rottennesse
of
the
bones
,
and
so
the
iustest
of
all
vices
,
because
it
bringeth
with
it
its
owne
vengeance
;
as
a
Viper
eating
out
the
bowels
where
it
is
bred
.
It
is
a
bloody
sinne
,
Hier.
in
epist.
ad
Gal.
c.
5
for
if
it
eate
not
out
anothers
heart
,
it
will
eate
out
thy
owne
.
Be
not
an
enemy
to
Gods
fauours
when
they
fall
besides
thee
:
grudge
not
that
thy
neighbours
field
is
fairer
growne
then
thine
.
Quarrell
not
with
God
,
because
thy
neighbours
flocke
escapes
the
rot
.
Let
not
thy
neighbours
welfare
bee
thy
disease
:
because
Heauen
smiles
on
him
,
wilt
thou
look
awry
vpon
him
?
because
God
sets
on
him
the
seale
of
his
loue
,
wilt
thou
set
on
the
seale
of
thy
malice
?
Beware
of
that
:
Remember
still
that
hee
is
thy
brother
.
And
as
the
good
of
one
member
of
the
body
,
serueth
for
the
vse
and
profit
of
the
other
:
So
what
hee
hath
shall
tend
to
thy
benefit
,
and
therefore
repine
not
for
his
welfare
,
but
reioice
thereat
.
Fourthly
and
lastly
,
Brethren
,
as
they
doe
reioice
with
them
that
doe
reioice
,
so
they
weepe
with
them
that
weepe
.
There
is
a
sympathy
and
fellow
feeling
of
the
miseries
each
of
other
.
If
one
be
in
heauinesse
the
other
cannot
containe
:
Affection
will
then
breake
forth
,
and
shew
it self
.
As
we
see
in
Ioseph
,
Gen.
45.2.3
who
albeit
before
he
had
dissembled
and
hid
it
:
yet
when
hee
heares
Iudah
make
such
a
sad
relation
,
and
sees
his
brethren
so
ouerwhelmed
with
sorrow
,
then
compassion
can
be
concealed
no
longer
,
Affection
must
breake
forth
violently
at
his
voyce
and
eyes
.
He
weeps
aloud
,
and
tells
them
he
was
Ioseph
their
brother
?
Thus
must
it
be
with
vs
who
professe
that
we
are
children
of
God
,
and
brethren
of
the
faithfull
.
Yea
,
thus
it
will
be
with
vs
,
if
we
are
rightly
bred
and
borne
:
As
we
see
in
Moses
,
whose
affection
was
so
great
towards
his
persecuted
brethren
,
as
that
he
chose
rather
to
suffer
affliction
with
the
people
of
God
,
Heb.
11.24.25
.
then
to
enioy
all
the
pompe
and
pleasure
of
Pharaohs
Court
.
Neh.
1.2.3.4
So
Nehemiah
,
though
he
enioied
much
pleasure
and
credit
in
Shushan
in
the
Court
of
Artaxerxes
;
yet
when
he
vnderstood
by
Hanani
of
the
affliction
and
reproach
of
the
people
of
God
,
all
that
pompe
and
glory
could
not
smother
his
affection
,
but
he
must
sit
downe
and
weepe
and
mourne
,
and
fast
certaine
dayes
,
and
pray
before
the
Lord
of
heauen
.
2
Cor.
11.18.29
.
And
so
Saint
Paul
,
The
care
of
all
Churches
(
sayth
he
)
commeth
vpon
me
:
who
is
weake
and
I
am
not
weake
?
who
is
offended
and
I
burne
not
?
The
want
of
this
Affection
sheweth
that
wee
are
not
brethren
.
So
farre
are
we
from
weeping
when
they
weepe
,
as
that
wee
reioice
at
those
things
which
make
them
weepe
.
Wee
can
insult
ouer
our
brethren
in
the
day
of
trouble
,
Obad.
10.15
as
the
Edomites
did
in
the
day
of
the
destruction
and
captiuitie
of
Iudah
,
and
speake
proudly
against
them
in
the
day
of
their
distresse
.
Or
if
we
insult
not
ouer
such
as
are
in
calamity
,
yet
wee
are
no
way
touched
with
their
miserie
.
Amos
6.4.6
.
Wee
lye
vpon
beds
of
Iuorie
and
stretch
our selues
vpon
our
couches
,
and
eat
the
Lambes
out
of
the
flocke
,
and
the
calues
out
of
the
midst
of
the
stall
,
we
drinke
wine
in
bowles
,
and
anoint
our selues
with
the
chiefe
ointments
;
but
we
are
not
grieued
for
the
afflictions
of
Ioseph
.
Are
not
the
bowels
of
the
Saints
wrung
with
grief
;
and
the
Church
pinched
with
the
persecutions
of
her
aduersaries
?
Doo
not
the
mighty
Nimrods
of
the
world
hunt
her
?
And
are
not
furrowes
made
vpon
her
backe
with
their
ploughs
?
Look
into
the
world
,
consider
the
miseries
of
the
Churches
in
forrain
parts
;
in
France
and
Germany
:
and
,
if
thou
hast
in
thee
any
spark
of
brotherly
affection
(
nay
,
if
thou
hast
not
put
off
the
very
nature
of
a
man
)
thou
must
needs
abate
of
thy
pleasures
,
Psal.
137.2
&
with
the
captiue
Iewes
hang
vp
thy
Harp
vpon
the
willowes
.
The
Ark
,
and
Israel
and
Iudah
abide
intents
;
2
Sam.
11.11
and
my
Lord
Ioab
,
and
the
seruants
of
my
Lord
are
encamped
in
the
open
fields
:
shall
I
then
go
into
my
house
,
said
Vriah
to
Dauid
,
to
eat
and
to
drink
,
and
to
ly
with
my
wife
?
As
thou
liuest
,
and
as
thy
soule
liues
,
I
will
not
do
this
thing
.
See
,
hee
would
not
affoord
to
himselfe
any
more
then
necessary
contentment
vnto
nature
,
till
hee
saw
the
issue
of
that
business
.
Esay
22.11.13
14
Shall
we
then
feast
,
and
sport
,
and
reuell
?
Shall
joy
and
gladnes
,
slaying
oxen
,
and
killing
sheep
,
eating
flesh
,
and
drinking
wine
,
be
found
amongst
vs
in
this
day
,
when
the
Lord
of
Hoasts
cals
to
weeping
and
to
mourning
,
to
baldnesse
,
and
to
girding
with
sackcloth
?
Surely
it
will
be
reuealed
in
the
ears
of
the
Lord
of
Hoasts
:
and
this
iniquity
shall
not
bee
purged
from
vs
till
we
dy
.
Let
vs
not
,
my
Beloued
,
think
we
haue
the
affections
of
children
,
when
wee
can
see
our
mother
sick
and
sorrowfull
,
without
remorse
.
Let
vs
not
think
we
haue
the
affections
of
brethren
,
when
we
can
hear
or
see
the
maims
and
miseries
of
Gods
people
,
without
laying
them
to
heart
.
And
therefore
,
as
when
the
Church
of
God
flourisheth
and
houlds
vp
her
head
,
we
must
lift
vp
ours
,
though
otherwise
it
goeth
not
so
wel
with
vs
in
our
owne
priuate
estate
and
condition
:
so
,
when
the
Church
mournes
and
hangs
downe
the
head
,
wee
must
cast
downe
ours
,
though
our
owne
condition
bee
neuer
so
good
.
For
,
as
the
peace
and
prosperity
of
Ierusalem
should
sweeten
our
priuate
grieuances
;
so
her
afflictions
and
dangers
should
sowre
,
and
make
distastefull
to
vs
,
all
priuate
comforts
whatsoeuer
.
And
thus
wee
haue
seen
the
qualities
and
properties
of
Brethren
:
which
if
wee
finde
in
our selues
,
it
is
no
matter
for
the
worlds
mocking
and
scorning
at
this
Brotherhood
:
it
is
our
glory
.
If
we
consider
Paul
,
as
a
Minister
,
or
an
Apostle
,
so
tearming
them
;
then
we
thence
note
,
First
,
his
great
Humility
.
For
,
though
many
of
them
to
whom
hee
wrote
were
poor
and
meane
,
1
Cor.
1.26
and
such
as
laboured
with
their
hands
,
and
few
of
them
wise
men
after
the
flesh
,
or
mighty
,
or
noble
;
and
hee
himselfe
a
Minister
of
the
word
,
yea
an
Apostle
,
1
Cor.
12.28
and
so
in
the
highest
degree
of
the
Ministery
,
and
a
planter
of
many
Churches
:
yet
he
maketh
himself
equall
to
them
of
the
lower
sort
,
in
calling
them
Brethren
;
Rom.
12
which
is
a
word
of
equality
.
Secondly
,
his
great
Mildeness
and
gentlenesse
of
spirit
,
in
that
hee
doth
thus
gently
exhort
them
,
when
he
had
authority
to
command
;
and
insinuates
himself
into
them
by
such
a
compellation
,
the
better
to
prouoke
them
to
doo
that
they
stood
bound
to
doo
.
Thirdly
,
his
great
Affection
and
Loue
,
in
vsing
such
a
kinde
and
louing
tearm
:
wherby
he
shewed
,
that
hee
did
dearly
and
tenderly
affect
them
in
the
Lord
;
and
respect
them
as
those
who
were
conjoined
with
him
by
the
bond
of
one
truth
,
one
faith
,
and
one
hope
of
saluation
.
From
the
first
wee
inferre
;
Doct.
1
Ministers
must
be
humble
.
Luke
21.25.26
Ministers
ought
to
behaue
themselues
humbly
in
their
places
and
callings
.
The
Kings
of
the
Gentiles
exercise
lordship
ouer
them
;
and
they
that
exercise
authority
vpon
them
are
called
Benefactours
:
But
you
shall
not
bee
so
:
but
hee
that
is
greatest
amongst
you
,
let
him
be
as
the
youngest
;
and
he
that
is
chief
,
as
though
he
did
serue
.
The
meaning
of
our
Sauiour
in
which
words
,
is
,
not
to
take
away
order
,
but
to
take
away
arrogancy
and
ambition
.
Saint
Peter
giueth
the
like
precept
:
1
Pet.
5.2.3
Feed
the
flocke
of
God
which
is
amongst
you
,
&c.
neither
as
being
lords
ouer
Gods
heritage
,
but
being
ensamples
to
the
flock
.
Vse
.
How
then
doth
that
same
Antichristian
spirit
,
vsurping
authority
with
tyrannous
vsage
of
Gods
people
,
sort
with
the
Apostles
precept
and
practice
?
And
that
not
onely
of
that
Arch-prelate
of
Rome
,
1
Thes.
2.4
who
,
vnder
that
title
of
Seruant
of
the
seruants
of
God
,
aduanceth
himselfe
aboue
all
that
is
called
God
:
but
also
of
others
who
are
puft
vp
for
their
place
and
gifts
,
3
Iohn
9.10
and
with
Diotrephes
loue
to
haue
the
preheminence
;
and
will
neither
receiue
Iohn
nor
his
Brethren
.
Paul
an
Apostle
equalles
himself
with
them
of
the
lower
sort
.
But
now
behould
a
change
.
Ordinary
pastors
and
they
of
the
lower
sort
doo
not
onely
equall
themselues
with
,
but
euen
aduance
themselues
aboue
Apostles
;
taking
more
vpon
them
than
euer
they
did
.
Plinius
giues
this
report
of
Vespasian
;
C.
Plinius
.
Epis.
ad
Vespas
.
Nec
quicquam
in
te
mutauit
fortunae
amplitudo
,
nisi
vt
prodesse
tantundem
posses
&
v
lles
.
That
greatnes
and
majesty
changed
nothing
in
him
but
this
,
that
his
power
to
doo
good
should
bee
answerable
to
his
will
.
And
I
would
this
also
might
bee
truely
said
of
such
,
who
,
either
in
respect
of
office
in
the
Church
,
degrees
in
Schoole
,
riches
in
the
world
,
or
any
such-like
outward
prerogatiue
,
are
aduanced
aboue
their
Brethren
.
Sure
I
am
,
if
God
aduance
Hester
,
Hest.
4.14
Doct.
2
Courteous
〈◊〉
to
be
vsed
rather
than
〈◊〉
.
it
is
that
shee
may
bee
a
means
to
relieue
the
Distressed
of
the
Church
of
Cod.
Secondly
,
wee
learne
,
that
Courteous
and
gentle
means
are
rather
to
be
vsed
by
Gods
Ministers
,
than
rigour
or
seuerity
to
perswade
men
to
obedience
.
The
seruants
of
the
Lord
must
not
striue
,
2
Tim.
2.24.25
but
be
gentle
towards
all
men
,
in
meekenesse
instructing
those
that
oppose
themselues
,
sayth
Paul
to
Timothy
.
And
you
shall
finde
him
the
same
in
practice
that
he
was
in
doctrine
,
vsually
comming
to
his
hearers
with
I
beseech
you
Brethren
by
the
mercies
of
God
:
Rom.
12.1
2
Cor.
10.1
2
Cor.
5.20
.
&
6.1
I
Paul
my selfe
beseech
you
,
by
the
meekenesse
and
gentlenesse
of
Christ
.
Wee
Ambassadors
for
Christ
,
as
though
God
did
beseech
you
through
vs
,
we
pray
you
in
Christs
stead
that
you
be
reconciled
to
God
.
How
sweetly
doth
he
practice
his
owne
precept
?
And
so
Saint
Peter
,
Dearely
beloued
,
I
beseech
you
as
Pilgrims
&
Strangers
,
1
Pet
2.11
.
2
Iohn
5
abstaine
from
fleshly
lusts
,
&c.
And
thus
Saint
Iohn
,
I
now
beseech
thee
Lady
:
So
that
wee
see
what
meekenesse
and
mildnesse
we
ought
to
vse
;
exhorting
and
intreating
,
euen
then
when
we
may
lawfully
command
.
And
no
maruel
,
when
God
himselfe
herein
goeth
before
vs
in
his
owne
example
,
Oh
that
Israel
would
haue
hearkned
;
Psal.
81
13
Mat.
23.
And
our
Sauiour
Christ
inuiting
the
Israelites
in
the
same
manner
vnto
himselfe
,
that
the
Henne
doth
her
chickens
.
Let
this
serue
then
for
our
Imitation
and
Instruction
,
Vse
1.
that
we
endeauour
to
win
our
people
with
gentlenesse
and
loue
.
And
surely
when
ministers
speake
thus
to
sinfull
men
;
I
beseech
you
by
the
mercies
of
God
,
I
beseech
thee
my
Brother
,
leaue
thy
whoredome
,
forsake
thy
drunkennesse
,
&c.
If
the
heart
bee
not
sealed
vp
with
hardnesse
,
it
must
needes
pearce
it
.
Wee
see
how
in
things
of
this
life
,
men
are
faine
to
sue
for
that
which
is
their
owne
,
and
are
heart-glad
if
by
fair
intreaties
they
can
gather
vp
their
debts
.
If
then
we
can
by
earnest
exhortations
and
effectuall
perswasions
get
at
our
peoples
hands
this
debt
of
obedience
which
they
owe
to
God
,
let
it
neuer
grieue
vs
that
wee
come
with
Brethren
,
I
beseech
you
.
Cauca●s
.
And
yet
withall
great
wisdom
and
circumspection
must
be
vsed
in
this
manner
of
proceeding
:
for
,
wee
must
beware
,
that
wee
so
lay
downe
our
authority
,
as
that
the
word
lose
not
any
;
but
abide
still
a
word
of
power
to
command
.
To
this
purpose
these
rules
are
to
be
obserued
:
First
,
so
exhort
and
perswade
,
as
that
the
very
consciences
of
men
that
hear
thee
may
conclude
,
that
euen
there
where
thou
intreatest
thou
hast
power
to
command
,
although
in
loue
thou
laiest
downe
that
power
for
the
present
.
So
the
Apostle
to
Philemon
:
Phil.
8.9
Wherefore
though
I
might
bee
much
bould
in
Christ
to
enioyn
thee
that
which
is
conuenient
,
yet
for
loues
sake
I
rather
beseech
thee
,
&c.
Secondly
,
so
to
exercise
lenity
,
as
that
thou
forget
not
seuerity
when
the
case
requireth
it
.
Compassion
must
be
had
on
some
,
Iud.
23
but
not
on
all
:
som
must
with
fear
be
puld
out
of
the
fire
.
When
sinne
waxeth
bold
,
then
must
Gods
Ministers
put
on
bouldnes
;
as
Moses
did
when
the
calfe
stood
before
him
.
When
the
Ministery
is
like
to
bee
brought
into
contempt
,
then
must
power
and
authority
be
put
on
.
1
Kings
19.13
Sometimes
must
Gods
Minister
deliuer
the
word
as
it
were
in
a
soft
and
still
voice
;
and
otherwhiles
hee
must
change
his
note
,
and
lift
vp
his
voice
like
a
trumpet
,
and
shew
them
their
sinnes
.
Paul
,
Esay
58.1
2
Cor.
10.2.8
Acts
13.10.11
1
Tim.
1.10
as
occasion
serueth
,
can
stand
vpon
his
Apostleship
and
authority
:
hee
can
censure
Elymas
:
hee
can
deliuer
vnto
Satan
,
as
well
as
intreat
and
beseech
.
Thirdly
,
Doct.
The
Minister
ought
tenderly
to
affect
his
people
.
2
Cor.
6.11
in
that
the
Apostle
calleth
them
Brethren
;
obserue
with
what
tendernesse
of
affection
a
Minister
should
be
deuoted
to
his
people
.
O
Corinthians
,
our
mouth
is
open
vnto
you
,
our
heart
is
made
large
,
saith
this
our
Apostle
to
this
people
to
whom
he
now
wrot
.
And
,
Phil.
1.8
writing
to
the
Philippians
,
he
doth
vehemently
protest
his
sincere
&
feruent
loue
towards
them
.
God
is
my
record
,
saith
hee
,
how
greatly
I
long
after
you
all
,
Rom.
1.11
in
the
bowelles
of
Iesus
Christ
.
Such
was
his
loue
also
to
the
Romans
:
as
he
witnesseth
,
when
he
saith
,
That
he
longed
to
see
them
,
that
hee
might
bestowe
some
spirituall
gift
vpon
them
to
strengthen
them
.
1
Thes.
2.7
Such
was
his
loue
also
to
the
Thessalonians
:
as
appeares
in
that
hee
saith
,
Wee
were
gentle
amongst
you
,
euen
as
a
Nurse
cherisheth
her
children
;
not
as
a
Nurse
mercenary
,
but
as
a
nursing-Mother
,
whose
affections
are
most
tender
.
And
a
little
after
he
saith
thus
;
We
exhorted
you
,
Verse
11
and
comforted
and
besought
euery
one
of
you
(
as
a
Father
doth
his
children
)
.
And
,
writing
vnto
Timothie
,
he
chargeth
him
,
1
Tim.
4.12
.
That
he
should
bee
an
ensample
of
the
beleeuers
in
word
,
in
conuersation
,
and
in
loue
.
Where
hee
notes
the
Pastors
duty
,
So
to
loue
his
people
,
as
that
they
might
learne
by
him
to
loue
one
another
.
If
Ministers
should
examine
what
loue
they
Vse
.
bear
vnto
their
people
;
I
fear
,
many
would
finde
a
great
want
of
brotherly
affection
.
How
empty
are
their
hearts
of
this
hearty
and
vnfained
loue
,
who
seeke
pretenses
of
long
absence
from
their
flocks
?
whereby
the
duties
of
teaching
,
and
examples
of
life
in
their
own
persons
,
are
neglected
.
Surely
,
this
loue
ouerthroweth
ordinary
absence
,
without
just
and
conscionable
causes
.
Lawfull
causes
of
a
Ministers
absence
from
his
flock
.
I
deny
not
,
but
there
may
be
som
occasions
,
which
may
,
and
that
lawfully
,
draw
a
Pastour
for
a
time
from
his
people
:
as
,
when
the
publike
seruice
of
the
Chur.
shall
require
it
,
Alterius
Ecclesian
e●ssitatibus
euocat●●
,
●●mime
vobis
solitum
studium
depend●●se
v●d●or
.
Amb.
Ser.
28.
for
the
settling
and
compounding
variances
and
differences
,
and
such
like
profitable
imploiments
.
Thus
,
when
the
necessity
of
other
Churches
calleth
for
help
at
a
Pastors
hands
,
heer
is
a
good
occasion
of
absence
.
And
vpon
this
ground
,
Ambrose
excuseth
himself
vnto
his
flock
.
And
secondly
,
when
a
Pastor
personally
is
sought
for
,
and
cannot
remaine
amongst
his
flock
without
peril
of
his
life
:
if
the
persecution
be
not
publike
,
both
of
the
people
and
Minister
,
but
onely
personal
of
the
Minister
alone
;
heer
is
then
good
cause
of
his
absence
.
So
Athanasius
did
leaue
the
Church
of
Alexandria
,
and
hidde
himself
for
the
space
of
six
years
in
a
dry
cisterne
,
Quis
a●●hi
mira
●●●ter
&
diuinitus
●r●pto
vt
tio
v●rtat
,
quod
non
●t
mana●
me
quaere●t●n
r●cc●●m
.
Tripa
.
hist.
l.
6.
c
22.
and
4
moneths
in
his
Fathers
Tomb
,
and
made
this
Apology
for
himself
;
Who
can
blame
me
,
beeing
miraculously
deliuered
,
that
I
did
not
cast
myself
into
their
hands
(
that
is
,
the
Arrians
)
who
sought
mee
?
Thirdly
,
when
health
of
body
shall
require
discontinuance
for
a
time
,
Phil
2.25.28
it
is
lawfull
.
This
cause
staied
Epaphroditus
from
the
Church
of
the
Philippians
:
whom
,
assoon
as
he
was
recouered
,
Paul
sent
vnto
them
.
Fourthly
,
a
Minister
may
vpon
his
necessary
priuate
occasions
lawfully
for
a
time
bee
absent
:
as
,
in
following
necessary
sutes
of
law
for
defending
of
his
right
,
which
requires
his
personall
attendance
;
or
in
attending
som
Courts
of
Iustice
whither
he
is
cited
,
and
the
like
:
heer
are
just
and
lawful
causes
.
And
yet
in
these
cases
,
Aug.
Ep.
188
Augustines
rule
must
be
obserued
:
There
must
bee
a
care
had
,
that
the
Church
be
not
left
destitute
;
but
the
Pastors
absence
be
by
others
for
that
time
suppli'd
,
and
that
by
such
as
are
sufficient
to
guide
their
people
:
making
no
such
bad
choice
of
their
Curates
,
1
Kings
11.31
.
as
Ieroboam
did
of
his
Priests
;
of
the
lowest
of
the
people
,
who
were
not
Leuites
,
that
is
,
not
instructed
in
the
Law
of
God
;
but
of
such
as
are
painefull
,
faithfull
,
and
able
to
instruct
.
So
,
Moses
,
Exod.
24.14
going
vp
to
the
Mount
,
left
Aaron
and
Hur
his
Deputies
.
And
thus
Paul
sent
Timotheus
to
Thessalonica
,
1
Thes.
3.2
to
stablish
and
comfort
them
touching
their
faith
;
and
left
Titus
at
Creta
,
Tit.
1.5
to
redresse
the
things
that
remain
.
Yea
,
if
he
be
sincerely
affected
to
his
people
,
when
the
necessity
is
serued
,
hee
will
haue
a
desire
to
returne
and
visit
his
flock
;
Rom.
1.11
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
hee
will
say
with
S.
Paul
,
I
long
to
see
you
.
He
will
haue
such
a
desire
after
them
as
is
impatient
of
delaies
(
for
so
the
word
signifies
which
Paul
vseth
)
;
and
wil
not
be
long
detained
,
after
once
he
can
get
to
bee
released
:
but
plaieth
as
the
old-beaten
Hare
;
Ionga
cursitatione
def●●lus
,
cubilibus
suis
emori
.
Esponc
.
lib.
3.
digress
.
ad
1.
Tim.
cap.
22.
beeing
weary
of
long
chasing
abroad
,
returns
home
,
and
dyeth
in
his
owne
borrough
.
I
could
wish
then
that
such
as
are
negligent
,
would
themselues
rather
seriously
consider
this
,
then
giue
others
cause
to
complaine
:
for
certainly
want
of
loue
to
the
flocke
is
the
cause
of
wilfull
absence
from
the
flocke
.
Omnis
negligenter
pascens
toties
sibi
commendatum
dominicum
gregem
,
cōumcitur
summum
non
amare
pastorem
.
Damas
.
epist.
4.
And
hee
who
loueth
not
the
flock
,
loues
not
him
whose
flocke
it
is
:
and
therefore
our
Sauiour
sayth
to
Peter
,
If
thou
louest
mee
feed
my
sheep
.
Wherupon
(
sayth
one
)
euery
one
negligently
feeding
the
Lords
flocke
,
so
often
commended
vnto
him
,
is
found
not
to
loue
the
chief
shepheard
CHRIST
IESVS
.
Ob.
But
though
wee
feed
not
commonly
by
our selues
,
yet
continually
by
our
substitutes
.
R●s
.
If
the
former
occasions
cause
thy
absence
,
this
is
good
;
as
before
I
haue
shewed
:
If
not
,
it
is
no
excuse
,
vnlesse
thou
couldst
loue
Christ
by
a
deputie
and
substitute
.
It
was
a
saying
of
one
Iodocus
,
sometimes
a
famous
preacher
within
the
Realme
of
France
,
which
hee
did
often
inculcate
in
his
Sermons
(
[
](A10924-e15660-b)*
*
Vspence
.
Adibunt
per
vicarios
parad●sum
;
in
persona
ins●●os
.
as
one
that
often
heard
it
doth
report
.
)
That
such
as
feede
their
sheepe
by
Vicars
(
themselues
being
negligent
and
idle
)
shall
go
into
heauen
by
their
Vicars
,
but
into
hell
in
their
owne
persons
:
hee
spake
pleasantly
yet
vttered
the
truth
.
But
to
conclude
this
vse
,
Aaron
was
commanded
to
beare
the
names
of
the
children
of
Israell
vpon
his
shoulders
,
Exo.
28.12.19
and
vpon
his
heart
,
for
a
memorial
before
the
Lord
continually
.
To
remember
Ministers
,
sayth
Bishop
Babington
(
of
respectiue
memorie
)
vpon
the
place
,
How
deare
vnto
them
the
flocke
committed
to
their
charge
should
be
,
euen
grauen
as
it
were
in
their
breasts
,
and
euer
in
their
minds
to
profit
them
,
by
all
possible
meanes
they
may
,
that
they
may
bee
saued
.
Looke
then
we
do
so
:
for
if
we
haue
no
shoulder
nor
bosome
for
them
,
Christ
that
great
Shepheard
of
the
sheepe
will
finde
no
mansion
for
vs
.
A
second
vse
of
this
point
may
be
for
people
:
let
them
learne
to
be
perswaded
of
the
loue
and
good
affection
of
their
Pastors
toward
them
;
and
answere
it
againe
with
like
loue
and
good
affection
.
It
is
a
policie
of
the
diuell
,
to
driue
men
out
of
conceit
with
their
Minister
,
and
cause
them
to
suspect
his
loue
and
affection
towards
them
:
and
all
for
this
end
,
that
they
may
lesse
profit
by
his
paines
.
For
well
doth
this
enemy
of
mankinde
know
,
that
where
there
is
no
affection
to
the
person
,
there
will
bee
no
regard
of
the
preaching
;
where
there
is
no
liking
to
the
man
,
there
will
follow
a
loathing
of
his
Ministerie
.
For
the
mind
being
forestalled
with
this
conceit
,
The
Minister
loues
vs
not
,
makes
vs
misdeeme
all
things
whatsoeuer
are
spoken
,
to
suit
with
the
malitious
Fountaine
from
whence
preiudice
supposeth
them
to
proceed
(
as
when
the
palate
is
annoied
with
some
bitter
humour
,
all
things
seeme
bitter
to
the
taste
)
and
hereby
is
the
effect
of
the
word
much
hindered
.
We
see
this
in
the
example
of
Ahab
toward
Eliah
and
Micaiah
whom
hee
hated
;
and
professeth
his
enmity
toward
them
,
1
Kings
21.19
20.
&
22.7.8
.
and
therefore
despised
the
word
that
came
from
their
mouths
.
And
without
doubt
here
is
a
main
reason
why
men
profit
not
by
the
teaching
of
the
word
as
they
ought
and
might
,
Because
they
acknowledge
not
the
loue
of
their
Teachers
,
and
their
tender
affection
ouer
them
for
their
good
:
especially
when
they
taxe
and
reproue
them
for
their
sinnes
,
then
they
thinke
he
loues
them
not
,
nor
careth
for
them
,
but
speakes
out
of
malice
and
spleene
,
and
so
they
hinder
their
profiting
by
his
teaching
.
1.
Thes.
5.12
,
13.
But
,
I
beseech
you
brethren
to
know
them
which
labour
amongst
you
,
and
are
ouer
you
in
the
Lord
,
and
admonish
you
;
and
to
esteem
them
very
highly
in
loue
for
their
works
sake
.
We
haue
done
now
with
the
Compellation
:
the
Valediction
followeth
.
Text.
Farewell
.
It
hath
beene
an
ancient
custome
,
both
amongst
the
Iewes
and
Grecians
,
to
begin
and
end
Letters
and
Epistles
with
Salutations
and
Greetings
;
and
therein
they
did
wish
,
to
their
friends
,
that
which
they
counted
the
chiefest
good
.
And
hence
the
Heathen
,
as
they
were
opinionated
about
the
chiefe
Good
,
so
they
did
indifferently
wish
good
things
to
their
friends
in
their
salutations
.
The
Philosophers
wished
prosperitie
:
the
Physicians
health
:
The
Common-people
Ioy
:
The
Iewes
wished
peace
:
The
Romans
safety
:
And
our
Apostle
here
,
Doct.
Common
forms
of
salutation
both
by
word
of
mouth
and
writing
are
commendable
.
welfare
;
vnder
which
he
comprehends
all
blessings
belonging
to
this
life
,
or
a
better
.
From
hence
we
learne
,
Common
forms
of
Salutation
and
Greeting
(
both
by
word
of
mouth
,
and
writing
)
are
commendable
,
and
are
both
ancient
and
Apostolicall
.
A
precept
for
this
duty
wee
haue
giuen
vs
by
our
Sauiour
:
When
you
come
into
an
house
salute
it
.
Mat.
10.11
And
againe
,
Into
whatsoeuer
house
you
enter
,
first
say
,
Luke
10.5
Ruth
2.4
Peace
be
to
this
house
.
A
paterne
wee
haue
in
Boaz
:
who
,
coming
among
his
reapers
,
said
vnto
them
,
The
Lord
be
with
you
:
and
they
answered
him
,
The
Lord
blesse
thee
(
Yea
,
the
Angels
themselues
haue
vsed
forms
of
salutations
)
.
And
in
the
Angel
that
came
to
Gedeon
,
who
saluted
him
thus
;
Iud.
6.12
The
Lord
be
with
thee
,
thou
valiant
man
:
And
in
the
Angell
Gabriel
,
who
came
vnto
the
Virgin
Mary
,
Luke
1.28
and
said
vnto
her
,
Hail
,
thou
that
art
highly
fauoured
,
the
Lord
is
with
thee
.
The
Psalmographer
insinuateth
the
commonness
of
this
Christian
duty
among
Gods
people
,
when
he
saith
,
They
that
go
by
,
Psal.
129.8
say
not
so
much
as
The
Lord
prosper
you
.
And
we
shall
finde
the
Apostle
Paul
to
be
very
precise
in
the
obseruing
of
this
point
in
all
his
Epistles
;
who
oftentimes
setteth
down
the
greetings
and
salutations
of
others
as
well
as
his
owne
.
Rom.
16
.
4-17
The
whole
sixteenth
chapter
to
the
Romans
,
in
a
manner
,
he
spends
in
this
kinde
.
But
when
the
Prophet
Elisha
sent
his
seruant
Gehazi
to
the
Shunamites
house
,
he
charged
him
,
Ob.
2
Kings
4.29
.
if
he
met
any
man
,
Salute
him
not
;
and
,
Luke
10.4
if
any
man
saluted
him
,
not
to
answer
him
again
.
The
same
charge
did
our
Sauiour
giue
to
his
Disciples
,
when
hee
sent
them
out
to
preach
:
Salute
,
saith
hee
,
no
man
by
the
way
.
The
intent
and
meaning
of
the
Prophet
and
of
our
Sauiour
in
those
places
,
R●sp
.
is
not
simply
and
absolutely
to
forbid
greeting
and
salutation
;
but
only
to
enjoyn
an
omission
of
the
practice
of
those
duties
of
common
curtesie
and
ciuility
,
so
farre
forth
as
they
are
a
hinderance
of
the
performance
of
waightier
affairs
,
and
other
far
more
necessary
duties
.
This
then
is
their
meaning
:
Rather
then
you
should
any
way
hinder
the
quick
dispatch
of
the
business
laid
vpon
you
,
speak
to
no
man
that
you
meet
withall
by
the
way
.
So
then
this
makes
nothing
against
this
truth
.
Now
for
the
vse
.
Vse
1
Heer
wee
see
,
Religion
and
Christianity
doth
not
make
men
rude
and
rusticall
,
as
men
of
the
world
think
and
speake
.
God
hath
his
Ethicks
,
a
doctrine
of
behauiour
,
in
his
word
:
whereby
hee
teacheth
vs
how
to
carry
our selues
wisely
and
ciuilly
towards
all
,
and
amongst
all
.
And
therfore
it
is
a
slander
cast
vpon
religion
by
the
father
of
lies
,
that
it
makes
men
clownish
:
for
,
Gods
schollers
are
taught
better
manners
,
than
to
neglect
so
much
as
salutations
either
in
writing
or
speaking
.
Vse
2
And
secondly
,
seeing
it
is
a
duty
,
and
that
so
antient
and
so
commendable
;
let
vs
conscionably
learn
to
perform
it
both
by
word
&
writing
.
Whatsoeuer
things
are
true
,
whatsoeuer
things
are
honest
,
Phil.
4.8
whatsoeuer
things
are
iust
,
whatsoeuer
things
are
pure
,
whatsoeuer
things
are
louely
,
whatsoeuer
things
are
of
good
report
,
saith
the
Apostle
(
of
which
nature
,
as
wee
haue
seen
,
this
is
)
think
on
these
things
to
doo
them
.
And
let
no
man
say
,
These
are
small
&
slender
matters
to
be
spoken
of
,
and
stood
vpon
:
for
,
it
is
a
duty
we
are
all
bound
vnto
;
and
our
obedience
is
to
bee
shewed
as
well
in
the
least
as
in
the
greatest
matters
.
And
therefore
let
euery
Christian
make
conscience
of
it
,
and
of
the
manner
of
performing
it
;
and
let
him
look
,
First
,
to
the
Form
of
salutation
,
Salutations
must
be
first
Holy
.
Doct.
Boys
post
.
that
it
bee
first
holy
,
and
not
idle
,
profane
,
and
vnsauory
,
as
the
salutations
of
swearers
,
swaggerers
,
and
rude
ruffians
for
the
most
part
are
:
not
,
a
pox
in
stead
of
peace
;
nor
,
The
diuell
take
you
,
for
The
Lord
be
with
you
;
not
swearing
to
stead
of
praying
.
But
our
Salutations
are
to
be
holy
,
heauenly
;
wherein
we
are
to
craue
the
greatest
blessings
that
are
at
at
the
hands
of
God
,
and
beg
the
chiefest
good
for
the
persons
we
salute
.
Secondly
,
hearty
;
and
therfore
not
hollow
,
Hearty
.
nor
formal
and
customary
.
Som
there
are
that
speak
friendly
to
their
neighbours
,
but
imagine
mischief
in
their
hearts
:
as
we
see
in
Ioab
,
2
Sam
3.27
.
who
cloaked
his
inward
malice
with
sweet
and
sugred
salutations
,
and
most
treacherously
murdered
valiant
Abner
,
euen
in
the
act
of
saluting
him
.
The
like
was
his
dealing
with
Amasa
:
for
,
Cap.
20.9
while
hee
said
vnto
him
,
Art
thou
in
health
,
my
Brother
,
and
took
him
by
the
beard
with
the
right
hand
to
kiss
him
;
with
the
other
hand
he
smote
him
with
the
sword
,
and
shed
out
his
bowels
to
the
ground
.
And
so
Iudas
can
come
with
Hail
Maister
,
Mat.
26.49
as
well
as
Gabriel
with
Hail
Mary
.
Many
such
wee
haue
,
whom
a
man
would
judge
to
bee
the
flowre
of
curtesie
,
and
to
haue
all
complements
of
humanity
in
them
:
and
yet
notwithstanding
all
is
but
a
mask
and
vizard
to
colour
their
hypocrisie
.
Others
there
are
,
who
(
according
to
the
worlds
fashion
)
rest
themselues
onely
in
a
company
of
idle
ceremonies
,
and
childish
complements
;
ducking
and
imbracing
,
and
the
like
:
wherein
consists
all
the
grace
of
their
greetings
.
It
is
well
and
truely
said
by
one
,
that
A
handfull
of
old
friendship
is
worth
an
arm
full
of
this
new
curtesie
:
for
,
that
which
is
the
pith
and
marrow
of
Christian
salutation
,
viz.
the
lifting
vp
of
the
heart
in
desiring
the
welfare
of
those
that
wee
salute
,
is
growne
out
of
fashion
.
But
let
vs
renew
it
,
and
not
content
our selues
in
vsing
good
and
holy
forms
,
as
God
be
with
you
,
God
saue
you
,
The
Lord
blesse
you
,
or
the
like
;
vnless
we
vse
them
in
a
holy
maner
,
feeling
our
harts
affected
with
reuerence
towards
God
,
and
inlarg'd
in
loue
towards
our
Brethren
;
still
remembring
,
Salutations
are
praiers
to
God
:
and
therefore
our
hearts
must
be
lifted
vp
vnto
him
,
and
his
Name
on
whom
wee
call
must
with
all
reuerence
bee
thought
vpon
.
For
,
if
we
onely
speak
of
custome
,
not
minding
what
wee
say
,
wee
take
Gods
holie
Name
in
vain
;
Exod.
20.7
for
which
hee
will
not
hould
vs
guiltlesse
.
Such
a
fault
this
is
,
as
ought
to
be
matter
of
humiliation
vnto
all
;
yea
,
to
the
very
best
.
Vse
3
And
yet
I
cannot
passe
ouer
this
point
without
a
third
vse
;
which
is
,
Reprehension
of
such
as
neglect
this
either
in
whole
or
part
,
through
wilfulnesse
or
weakenesse
.
Some
there
are
,
who
are
so
strongly
possessed
,
and
rankly
ouer-growne
with
malice
and
reuenge
,
that
they
will
neither
salute
such
as
they
meet
,
nor
answer
such
as
salute
them
.
These
are
possessed
with
a
dumb
diuell
,
which
had
need
to
bee
cast
out
by
fasting
and
by
praier
.
Others
there
are
,
and
they
of
the
better
sort
,
who
take
occasion
to
neglect
this
duety
,
because
they
are
praiers
;
and
therefore
think
it
vnlawfull
to
salute
passengers
ordinarily
with
God
bee
with
you
,
or
The
Lord
bless
you
.
For
,
say
they
,
wee
knowe
not
who
they
are
we
meet
withall
,
neither
knowe
we
whither
they
go
,
or
about
what
:
or
if
wee
do
,
yet
suddenly
so
to
say
,
is
a
taking
of
Gods
Name
in
vain
;
and
so
a
sinne
most
fearfull
.
To
answer
these
;
thus
much
:
1
Cor.
13.5
Charity
biddeth
vs
to
thinke
and
hope
the
best
in
matters
of
vncertainty
.
But
admit
that
he
thou
meetest
with
bee
an
vnbeleeuer
,
and
an
alien
from
the
common-wealth
of
Israel
,
yet
greetings
and
common
salutations
are
due
to
such
.
Our
Sauiour
,
as
wee
heard
before
,
commanded
his
Disciples
whensoeuer
they
entred
into
any
house
,
they
should
salute
the
same
;
Mat.
10.12
and
gaue
them
a
form
of
salutation
,
which
they
must
vse
whether
the
Son
of
peace
were
there
or
no
;
saying
,
Peace
bee
to
this
house
.
Luke
10.5
And
if
the
Sonne
of
peace
be
in
the
house
,
your
peace
shall
com
vpon
it
,
saith
our
Sauiour
;
if
not
,
your
peace
shall
return
vpon
you
.
So
then
,
wee
see
there
is
no
hurt
done
whomsoeuer
wee
salute
.
If
they
be
the
children
of
GOD
whom
we
salute
,
then
wee
doo
good
vnto
them
;
if
not
,
we
do
good
vnto
our selues
:
for
,
that
good
we
desire
may
befall
them
,
shall
fall
on
our
owne
heads
.
Ob.
2.
Iohn
10.
But
Saint
Iohn
forbiddeth
vs
to
salute
,
or
bid
God
speed
,
to
some
;
For
if
we
should
bid
them
God
speed
,
we
should
be
partakers
of
their
euill
.
Resp.
Saint
Iohn
there
speakes
of
dangerous
Heretikes
,
who
did
broach
a
contrary
doctrine
,
and
teach
another
Gospell
;
and
therefore
,
after
once
or
twice
admonition
,
Titus
3.10
.
were
to
be
rejected
,
according
to
the
Apostles
rule
.
Now
such
as
these
we
may
not
salute
;
lest
we
seeme
to
giue
the
least
applause
and
approbation
to
their
bad
proceedings
and
damnable
opinions
.
Againe
,
thou
knowest
not
what
intent
he
hath
,
or
where
about
he
goeth
:
What
then
?
yet
,
Thy
God
be
with
you
,
will
doe
no
harme
;
much
good
it
may
.
Doe
hee
intend
any
wicked
action
;
as
to
rob
,
to
kill
or
any
such
like
lewdnesse
?
thy
prayer
may
diuert
him
happily
from
his
purpose
:
For
who
can
act
any
wicked
worke
,
so
long
as
God
is
with
him
,
to
direct
him
by
his
Spirit
?
But
it
can
neuer
further
him
in
his
euill
.
And
lastly
,
though
it
be
a
prayer
,
yet
our
hearts
may
be
lifted
vp
to
God
in
the
sudden
vsing
of
it
:
For
howeuer
our
deuotion
is
ordinarily
more
setled
,
when
we
pray
for
our
brethren
in
the
congregation
:
yet
these
short
ejaculations
by
the
way
,
may
be
profitable
to
our
brethren
,
and
acceptable
to
God
.
And
though
we
doe
not
lift
vp
our
hearts
in
the
vsing
of
them
,
yet
it
doth
not
follow
,
that
for
our
failing
in
the
manner
,
the
matter
which
is
good
should
be
neglected
,
or
left
vnperformed
.
Let
vs
still
do
the
one
,
and
amend
the
other
:
and
so
God
will
be
well
pleased
,
our
brethren
profited
,
and
our selues
comforted
.
And
so
much
be
spoken
for
the
manner
of
the
Exhortation
:
The
matter
of
it
followeth
.
The
second
Sermon
.
BE
perfect
.
Text.
The
first
thing
he
exhorts
them
to
,
is
perfection
:
And
whereas
there
is
a
twofold
perfection
,
the
one
of
parts
,
the
other
of
degrees
;
it
is
the
later
that
is
heere
meant
,
and
not
the
former
.
The
point
is
,
Doct.
Perfection
ought
to
be
endeauoured
.
Perfection
ought
to
bee
endeauoured
:
Our
whole
course
of
life
should
be
a
progresse
vnto
it
.
Perfection
,
in
regard
of
sinne
to
bee
purged
out
,
In
regard
of
grace
to
bee
encreased
and
strengthened
,
In
regard
of
our
actions
and
operations
,
ought
to
bee
hard
followed
,
and
striued
after
.
Hebr.
6.1
.
Therefore
leauing
the
principles
of
the
doctrine
of
Christ
,
let
vs
goe
on
vnto
perfection
,
Cap.
13.20.21
saith
the
Author
to
the
Hebrewes
.
And
againe
,
Now
the
God
of
peace
,
that
brought
againe
from
the
dead
our
Lord
Iesus
Christ
,
&c.
Make
you
perfect
in
euery
good
worke
to
doe
his
will
.
So
the
Apostle
exhorteth
these
Corinthians
in
another
place
of
this
his
Epistle
,
to
perfect
holinesse
in
the
feare
of
God
.
2.
Cor.
7.1
.
And
such
as
his
doctrine
,
such
was
his
practice
:
Philip.
3.13.14
This
one
thing
I
doe
(
saith
he
)
forgetting
those
things
which
are
behinde
,
and
reaching
forth
vnto
those
things
which
are
before
.
I
presse
towards
the
marke
,
for
the
prize
of
the
high
calling
of
God
in
Christ
Iesus
.
Ephes.
4.8.11.12
.
When
Christ
ascended
vp
on
high
,
he
gaue
some
Apostles
,
and
some
Prophets
,
and
some
Euangelists
,
and
some
Pastors
and
Teachers
.
For
what
end
?
For
the
perfecting
of
the
Saints
,
&c.
Till
wee
all
come
in
the
vnitie
of
the
faith
,
and
of
the
knowledge
of
the
Sonne
of
God
,
vnto
a
perfect
man
.
Reason
.
1.
Thess.
4.1
.
1.
Cor.
9.24
.
Christianitie
,
as
we
know
,
is
compared
to
a
way
,
and
to
a
race
:
in
which
a
man
must
not
stand
still
,
but
goe
onward
,
if
he
would
come
vnto
the
end
,
and
receiue
the
crowne
.
And
Christians
are
compared
vnto
Children
,
1
Cor.
14.20
.
and
therefore
must
euer
bee
waxing
and
increasing
in
stature
;
going
forward
in
knowledge
and
in
wisdome
;
Luke
2.52
.
growing
in
stature
and
in
fauour
with
God
and
man
,
as
did
our
Sauiour
.
Vse
1
Diuers
sorts
then
are
iustly
to
bee
censured
:
first
,
Such
as
haue
not
yet
begun
well
,
nor
entred
as
yet
into
a
course
of
Christianitie
;
but
spend
their
dayes
in
fulfilling
of
their
lusts
,
and
in
a
lazie
forgetfulnesse
of
Religion
and
godlinesse
.
How
is
it
possible
a
man
should
be
Perfectus
,
that
was
neuer
Factus
?
make
an
end
that
neuer
yet
began
.
How
farre
from
practising
the
Apostles
precept
is
the
Drunkeard
,
the
Adulterer
,
the
Couetous
,
the
Vsurer
?
What
perfection
aime
these
at
,
vnlesse
it
it
be
to
be
perfect
slaues
to
Satan
,
or
perfect
Diuels
:
Perfecte
vt
persecti
.
These
as
yet
are
perfect
imperfect
ones
.
Let
all
such
speedily
beginne
,
that
they
may
continue
and
end
.
It
is
impossible
for
him
to
be
perfected
,
who
is
still
abortiue
.
Begin
betimes
,
deferre
no
longer
,
lest
Gods
end
comes
before
your
beginning
.
Early
holinesse
(
say
some
)
prooues
ripe
corruption
:
but
certainly
,
habituated
prophanenesse
prooues
ranke
damnation
;
delay
is
dangerous
.
Enter
then
into
the
way
of
pietie
,
and
follow
it
;
striuing
with
all
your
powers
,
to
grow
vp
to
a
perfect
man
,
Ephes.
4.13
.
vnto
the
measure
of
the
stature
of
the
fulnesse
of
Christ
,
A
second
sort
to
be
reproued
,
are
such
,
as
haue
begunne
,
but
goe
not
on
;
Dwarfes
and
Dunses
in
Religion
,
alwayes
being
one
,
standing
at
a
stay
,
not
growing
at
all
;
notwithstanding
the
great
meanes
God
in
mercie
hath
afforded
them
:
Like
to
Pharaohs
seuen
leane
kine
,
Gen.
41.21
.
who
deuouring
vp
seuen
fat
ones
,
seemed
as
leane
,
and
as
lanke
,
and
euil
fauoured
as
euer
they
were
before
.
Such
as
are
no
wiser
at
fiftie
then
at
fifteene
;
oh
how
we
censure
it
in
them
!
And
such
Schollars
as
after
many
yeares
teaching
profit
not
,
or
are
no
better
learned
then
they
were
the
first
day
;
How
doe
we
condemne
?
And
yet
this
is
the
estate
of
many
thousands
amongst
vs
:
of
whom
wee
may
say
,
as
Saint
Paul
speaketh
of
those
silly
women
laden
with
sinnes
,
and
led
away
with
diuers
lusts
,
2.
Tim.
3.7
.
They
are
euer
learning
,
and
neuer
able
to
come
to
the
sauing
knowledge
of
the
truth
.
They
remaine
in
the
Schoole-house
of
Christ
;
heare
Sermon
after
Sermon
;
haue
lesson
after
lesson
;
Esay
28.10
.
precept
vpon
precept
;
line
vpon
line
;
heere
a
little
,
and
there
a
little
:
yet
neuer
a
whit
bettered
in
their
knowledge
;
encreased
in
faith
,
further'd
in
sanctification
of
life
:
but
,
where
you
left
them
this
year
,
you
shall
finde
them
the
next
,
yea
many
years
after
;
if
not
much
worse
.
[
](A10924-e17430-b)*
*
Much
like
Fabia
in
Quintilian
,
who
for
30
years
together
would
not
confesse
,
she
was
a
year
older
.
The
time
of
their
life
,
and
years
of
their
age
proceed
and
hasten
vnto
an
end
:
yet
they
endeauour
not
to
make
a
progress
in
godliness
,
they
striue
not
at
perfection
,
but
thinke
they
haue
enough
,
and
made
progresse
sufficient
;
whereas
all
of
vs
should
prouide
,
that
as
the
outward
man
decaieth
,
so
the
inward
man
should
bee
renewed
;
and
as
the
body
is
weakned
,
so
the
spirit
should
be
strengthened
.
These
are
like
to
the
Sunne
in
Iosuah's
time
,
that
stood
still
and
moued
not
.
A
third
sort
to
bee
reproued
,
are
such
as
haue
begun
well
,
and
held
on
for
a
while
,
but
now
recoil
like
Zarah
in
Thamars
womb
;
Apostates
,
backsliders
,
who
return
to
their
ould
sinnes
,
and
start
away
like
a
deceitfull
bowe
,
as
if
they
neuer
had
bin
the
men
:
Dan.
2
resembling
Nebuchadnezars
image
,
whose
head
was
of
gold
,
and
whose
feet
were
of
dirt
;
beginning
gloriously
in
the
spirit
,
but
ending
shamefully
in
the
flesh
,
as
the
Apostle
speaketh
of
the
Galatians
.
Many
there
are
that
haue
set
out
very
fresh
,
like
some
pamperd
jade
,
which
at
first
is
so
free
that
no
ground
wil
hold
;
but
soon
after
giue
in
and
tire
.
Of
how
many
may
it
bee
said
,
They
haue
been
forward
,
zealous
,
carefull
in
the
waies
of
godliness
,
&c.
but
now
the
world
hath
choaked
them
,
the
vanity
thereof
beguiled
them
,
they
are
not
the
men
they
haue
been
?
Alas
for
such
!
2
Pet.
2
22
in
as
much
as
they
are
becomne
very
dogs
and
swine
.
The
diuell
himselfe
can
say
hee
hath
been
good
:
but
what
is
hee
the
better
?
nay
,
he
is
much
the
worse
.
God
will
reward
vs
in
the
present
tense
,
not
in
the
preterperfect
tense
;
as
we
are
,
not
as
we
haue
been
.
It
were
surely
better
for
such
,
neuer
to
haue
knowne
the
way
of
righteousnes
,
than
,
after
they
haue
knowne
it
,
2
Pet.
2.21
thus
to
turn
from
the
holy
commandement
deliuered
vnto
them
.
[
](A10924-e17560-b)*
*
These
are
like
the
Sun
in
He●echiahs
●●e
that
went
backward
.
All
these
come
far
short
of
the
Apostles
precept
,
Be
perfect
.
By
which
rule
let
vs
all
walk
;
and
resolue
,
endeauour
,
contend
,
and
striue
for
perfection
,
as
for
a
prize
;
adding
grace
to
grace
,
2
Pet.
1
Psal.
84
and
growing
from
Vse
2
strength
to
strength
.
As
the
waters
spoken
of
in
Ezechiel
grew
vp
by
degrees
,
first
to
the
ankles
,
then
to
the
knees
,
then
to
the
loines
,
and
lastly
to
the
head
:
so
let
vs
be
perficientes
,
going
and
growing
vp
;
that
at
the
last
we
may
bee
perfecti
,
made
perfect
men
in
Christ
.
Proficiency
is
comfortable
,
and
a
pledge
that
the
Lord
will
perfect
what
hee
hath
begun
.
And
,
to
stir
vs
vp
vnto
this
duty
,
let
vs
consider
how
naturall
things
doo
affect
,
and
in
their
manner
long
after
,
the
perfection
of
themselues
.
The
infant
is
still
growing
in
the
womb
,
vntill
it
come
to
a
perfection
:
and
so
,
plants
and
other
liuing
creatures
;
wee
see
what
little
beginnings
they
haue
,
yet
they
neuer
cease
mounting
till
they
attaine
their
due
perfection
.
As
nature
hath
put
this
property
into
such
things
as
are
by
her
made
vnperfect
,
whereby
they
enlarge
themselues
,
and
growe
out
to
the
perfection
which
doth
agree
vnto
their
kinde
:
so
hath
grace
much
more
this
property
,
that
albeit
it
hath
weake
and
small
beginnings
;
yet
if
true
,
it
will
growe
as
a
grain
of
mustard-seed
,
Mat.
1●
.
31
and
increase
mightily
.
It
may
then
justly
bee
feared
,
that
thou
hast
not
the
truth
of
Christianity
,
who
hast
not
a
desire
&
longing
after
the
perfection
of
Christianity
:
and
thou
that
doost
not
aime
at
the
perfection
of
degrees
,
hast
not
in
truth
the
perfection
of
parts
.
As
for
absolute
and
Angelicall
perfection
,
it
is
not
to
be
expected
in
this
world
.
It
was
the
heresie
of
Nouatus
and
Pelagius
,
Euseb.
l.
6●
.
42
who
boasted
of
such
a
purity
,
and
gaue
the
name
of
Puritans
vnto
themselues
.
Our
perfection
is
in
part
,
not
wholly
;
in
respect
,
Imperfecta
perfectio
.
Phil.
3.13.14
not
absolute
.
An
imperfect
perfection
ours
is
:
and
this
it
is
;
To
acknowledge
imperfection
,
and
striue
hard
toward
the
mark
(
which
is
the
thing
that
now
we
presse
)
as
the
Apostle
sheweth
.
For
the
attainment
of
which
,
Meant
to
attain
perfection
.
Phil.
3.13
these
directions
may
be
auaileable
:
First
,
learn
to
forget
that
which
is
behind
,
and
look
on
that
which
is
before
.
Think
not
so
much
of
what
thou
hast
attained
,
as
what
remains
to
be
atchieued
:
look
not
so
much
on
what
thou
hast
done
,
as
on
what
remaines
by
thee
to
bee
done
.
This
is
a
good
course
,
Often
to
consider
how
far
short
thou
art
of
that
thou
shouldest
be
.
Secondly
:
Compare
thy self
with
thy
superiours
,
rather
than
with
thy
inferiors
,
in
grace
:
we
often
look
vpon
o
hers
far
behinde
vs
,
and
That
causeth
vs
to
think
wee
need
not
so
bestirre
our selues
.
And
hence
it
is
that
we
seem
to
our selues
half-Angels
,
because
we
are
not
(
as
some
others
)
half-diuels
.
Such
a
deceit
is
this
(
saith
one
)
as
that
of
Drapers
,
who
commend
a
kersey
by
laying
it
to
a
rug
.
Our
knowledge
is
thought
superaboundant
,
because
it
is
more
then
what
our
forefathers
had
;
neuer
considering
that
our
meanes
are
more
,
and
therfore
God
looks
for
more
from
vs
.
And
this
causeth
many
to
sit
downe
,
and
rest
themselues
contented
with
what
they
haue
.
And
yet
in
things
of
this
life
men
do
not
thus
:
for
,
what
man
,
hauing
a
competent
estate
,
will
cast
his
eye
vpon
a
begger
that
hath
nothing
;
and
thereupon
conclude
,
He
is
rich
enough
,
he
will
now
giue
ouer
trading
?
Rather
he
wil
set
before
him
one
richer
than
himselfe
,
to
prouoke
him
to
greater
diligence
:
And
so
let
vs
set
before
our
eies
the
most
eminent
amongst
Gods
Saints
(
as
,
Abraham
,
Iob
,
Dauid
,
Moses
)
yea
God
himselfe
;
that
so
our
dull
flesh
may
be
spurred
on
,
and
we
caused
to
endeauour
to
be
perfect
,
as
he
is
perfect
.
Mat.
5.48
Thirdly
,
bee
daily
conuersant
in
the
reading
,
hearing
and
meditation
of
holy
Scriptures
:
for
,
they
are
giuen
by
inspiration
of
God
for
this
end
,
That
the
man
of
God
may
be
perfect
,
2
Tim.
3.16.17
throughly
furnished
vnto
all
good
works
.
What
might
wee
come
to
in
Christ
,
if
wee
would
daily
study
the
Scriptures
,
and
meditate
therein
continually
?
for
want
of
which
,
we
grow
so
slowly
.
The
neglect
of
labouring
at
this
oar
causeth
vs
to
go
downe
the
winde
and
tide
.
These
means
let
vs
vse
,
that
we
may
attain
vnto
perfection
.
1
Sam.
6
And
as
the
kine
of
the
Philistines
,
which
drew
the
Ark
of
God
,
though
they
were
milch
and
had
calues
at
home
;
the
one
to
weaken
them
,
the
other
to
withdraw
them
:
yet
,
without
turning
to
the
right
hand
or
left
,
they
kept
on
their
way
til
they
came
to
Bethshemesh
:
so
,
hauing
once
joined
our selues
to
the
yoak
of
Christ
,
and
bearing
the
Ark
of
his
law
vpon
our
shoulders
in
the
way
of
a
vertuous
life
;
though
we
haue
many
hinderances
(
worldly
allurements
,
the
diuels
temptations
,
and
our
owne
sinfull
prouocations
)
yet
let
vs
keep
on
the
way
of
godliness
,
being
not
like
the
old
Moon
in
the
wane
,
but
like
the
new
in
her
increase
;
and
like
the
morning
light
,
which
groweth
brighter
and
brighter
to
perfect
day
:
Remembring
,
that
as
God
is
Alpha
and
Omega
,
so
hee
will
haue
his
seruants
to
runne
from
Alpha
to
Omega
,
from
the
beginning
to
the
ending
in
the
constant
profession
of
the
faith
.
Pray
therefore
for
perseuerance
:
and
look
to
thy self
that
thou
losest
not
the
things
which
thou
hast
done
,
but
that
thou
maist
receiue
a
full
reward
.
And
so
we
pass
from
this
duty
vnto
the
next
.
Text.
Bee
of
good
comfort
.
The
Apostle
well
knew
with
how
many
discouragements
they
were
to
meet
withall
(
for
there
is
no
calling
nor
duty
but
hath
his
crosses
attending
.
)
Without
;
the
world
,
sometimes
scoffing
at
their
piety
,
and
laughing
it
out
of
countenance
;
otherwhiles
threatning
;
otherwhiles
vexing
;
alwaies
labouring
to
discourage
;
few
to
accompany
;
many
to
oppose
.
Within
;
conscience
of
infirmitie
and
imperfection
:
which
is
so
strong
and
preualent
with
many
,
that
they
become
weary
of
well
doing
,
because
they
are
weake
in
doing
.
And
therefore
the
Apostle
willeth
them
to
comfort
their
hearts
one
with
another
iointly
;
and
each
one
seuerally
,
that
they
might
be
able
to
withstand
in
the
euill
day
,
and
not
make
shipwracke
of
their
faith
when
any
boisterous
tempest
and
storme
of
temptation
did
arise
.
The
point
that
naturally
ariseth
out
of
the
words
(
to
passe
by
others
)
is
:
Christians
ought
mutually
to
comfort
one
another
,
Doct.
Christians
ought
mutually
to
om
ort
one
another
.
and
to
be
comforted
one
by
another
.
This
is
the
scope
of
the
Apostle
and
the
sense
of
the
words
,
as
wee
haue
seene
at
the
beginning
in
the
Exposition
.
For
further
proofe
and
confirmation
,
read
what
is
sayd
in
the
Prophecie
of
Isaiah
.
Comfort
ye
,
Esay
40.1.2
.
comfort
ye
my
people
,
sayth
the
Lord
God
:
speake
yee
comfortably
to
Ierusalem
.
And
in
the
Prophecie
of
Zephaniah
thus
read
we
:
Sing
O
Daughter
of
Sion
,
Zoph
.
3.14
shout
O
Israell
be
glad
and
reioice
with
all
the
heart
O
Daughter
of
Ierusalem
.
Psal.
32.11
And
in
the
same
Psalme
which
the
sweet
singer
of
Israell
penned
to
giue
instruction
(
as
the
title
hath
it
)
the
righteous
are
charged
with
this
duty
:
Be
glad
in
the
Lord
,
and
reioice
ye
Righteous
,
and
shout
for
ioy
all
yee
that
are
vpright
in
heart
:
and
elsewhere
thus
;
Let
Mount
Sion
reioice
,
Psal.
48.11
and
let
the
daughter
of
Iuda
be
glad
.
And
in
the
new
Testament
our
Apostle
doth
often
vrge
it
.
1
Thes.
4.18
Cap.
5.11
Verse
14
Wherfore
comfort
yee
one
another
.
Wherefore
comfort
your selues
together
.
Wee
exhort
you
Brethren
to
comfort
the
feeble
minded
,
support
the
weake
.
And
in
the
same
Chapter
,
Verse
16.
he
doth
enioine
a
continual
reioicing
:
Reioice
euermore
;
In
all
estates
,
aduerse
or
prosperous
,
in
whatsoeuer
condition
God
is
pleased
to
place
vs
in
.
Phil.
4.4
So
is
the
precept
;
Reioice
in
the
Lord
alwaies
,
againe
I
say
reioice
:
hee
doubles
the
Mandate
,
to
shew
the
necessitie
of
the
dutie
.
And
this
was
the
end
of
Leuiticall
Festiuities
.
Thus
wee
haue
seene
this
point
prooued
:
viz.
Christians
ought
mutually
to
comfort
one
another
,
and
to
take
comfort
one
of
another
.
Reason
.
And
good
reason
:
For
sorrow
is
a
gulfe
,
and
swallowes
vp
many
when
comfort
is
wanting
:
as
the
Apostle
sheweth
to
these
Corinthians
,
2
Cor.
2.7
when
hee
requireth
them
to
forgiue
and
comfort
that
excommunicated
person
.
The
diuell
is
subtill
:
and
when
any
of
Gods
children
are
in
perplexitie
,
then
he
laboureth
to
take
most
aduantage
against
them
;
as
experience
maketh
good
.
The
vses
follow
hereupon
.
Vse
1
First
,
confutation
of
their
sottish
opinion
,
who
thinke
no
ioy
nor
comfort
belongs
to
a
Christian
;
and
that
the
life
of
a
man
,
fearing
God
,
is
a
dumpish
and
melancholy
life
.
And
why
so
?
because
they
cannot
take
pleasure
in
vanitie
,
and
laugh
and
be
merry
in
things
sinfull
.
Surely
,
that
which
is
a
carnall
mans
greatest
mirth
is
vsually
the
greatest
sorrow
of
a
Christian
,
and
makes
his
heart
to
melt
for
griefe
.
Doct.
Hall
Decad.
2.
Epist.
8
The
world
is
like
an
ill
Foole
in
a
play
:
the
Christian
is
a
iudicious
spectatour
,
who
thinkes
those
iests
too
grosse
to
bee
laught
at
;
and
therefore
entertaines
that
with
scorne
,
which
others
with
applause
.
But
haue
they
then
no
ioy
?
Yes
,
matter
of
great
ioy
.
Psal.
118.15
The
voice
of
reioicing
and
saluation
,
is
in
the
Tabernacles
of
the
Righteous
.
But
who
more
heauy
and
vnchearefull
,
Ob.
more
sad
and
sorrowfull
?
experience
shewes
it
:
that
we
see
;
their
ioy
we
see
not
.
True
:
R
s
.
Pro.
14.10
.
For
the
stranger
shall
not
enter
into
his
ioy
,
they
shall
not
meddle
with
it
,
nor
can
they
discerne
it
;
It
being
internal
,
and
requires
an
internall
eye
,
the
eye
of
Faith
to
discerne
it
with
.
And
for
their
sorrow
,
it
cannot
bee
denied
but
the
Godly
are
oft-times
more
sorrowfull
then
they
haue
cause
.
And
yet
when
they
haue
cause
their
joyes
are
an
hundred
fold
more
than
their
sufferings
.
Mark
10.
●0
And
their
greatest
sorrow
is
but
as
a
painted
sorrow
in
comparison
of
the
sorrow
of
the
wicked
:
and
therefore
sayth
the
Apostle
,
As
sorrowfull
,
yet
alwaies
reioicing
:
2
Cor.
6
.
1●
which
maner
of
speech
is
wel
obseru'd
by
one
,
Ans●l●n
loc.
and
is
worthy
to
be
obserued
by
all
.
He
bringeth
in
the
sorrow
of
the
Godly
with
a
quasi
,
as
it
were
sorrowe
;
not
that
it
is
sorrow
indeed
,
but
sayth
he
,
As
sorrowfull
:
but
when
he
speakes
of
Ioy
,
there
is
no
quasi
,
but
true
ioy
.
The
Sorrow
of
Gods
Children
then
hath
a
quasi
,
their
Ioy
hath
none
.
But
now
,
è
contra
,
the
wicked
worldling
is
most
miserable
;
For
his
Ioy
hath
a
quasi
,
but
his
sorrowes
are
without
.
They
are
sorrowes
to
good
earnest
:
and
therefore
they
are
bidden
to
howl
and
lament
,
to
weep
and
roar
,
Iames
5.1
Florent
ad
tempus
,
pertunt
in
aeternum
:
florent
falsis
bonis
,
●ereunt
veris
tormentis
Aug
o●
psal.
5●
for
those
sorrowes
that
shall
come
vpon
them
.
They
flourish
and
joy
for
a
time
,
but
they
perish
and
mourne
for
euer
,
saith
a
Father
:
they
joy
in
false
&
deceiueable
good
things
,
and
they
perish
in
true
and
remedilesse
torments
.
Secondly
,
Redargution
or
Reprehension
:
first
,
of
Vse
2
such
as
fail
in
their
duty
,
in
not
giuing
comfort
;
secondly
,
of
such
as
fail
as
much
in
their
duty
,
in
not
taking
comfort
when
it
is
giuen
.
Of
the
former
sort
there
are
degrees
.
Some
there
are
that
will
giue
comfort
,
but
not
to
all
;
or
at
least
not
in
that
manner
and
measure
as
is
fitting
.
Let
some
of
the
wealthier
sort
be
in
any
trouble
,
then
there
is
riding
,
running
,
sending
,
going
,
pitying
,
praying
;
and
,
as
mice
and
rats
,
they
run
to
the
Barne
which
is
full
of
corn
:
but
he
that
is
poor
,
is
hardly
acknowledged
of
his
brethren
,
Pro.
19.4.7
much
lesse
conforted
;
or
if
he
be
,
it
is
very
coldly
:
few
words
are
spoken
whereby
his
wearied
and
perplexed
spirit
may
be
refreshed
.
Will
you
hear
the
vsuall
form
of
comforting
?
I
am
sorry
,
neighbour
,
to
see
you
thus
,
say
some
.
I
hope
to
see
it
otherwise
with
you
ere
long
,
say
others
;
I
should
bee
sorry
else
:
I
haue
seen
others
as
lowe
brought
as
you
,
yet
haue
done
well
enough
.
And
heer
is
all
.
As
for
deeds
,
it
may
be
some
rich
Chuff
may
send-him-in
a
pot
of
pottage
,
or
a
groat
;
and
think
hee
hath
done
a
work
of
supererogation
in
so
doing
.
Heer
is
sory
comfort
to
refresh
the
bowels
of
the
saints
withall
in
the
day
of
their
distresse
.
Others
there
are
that
giue
gall
for
meat
,
and
vineger
to
quench
thirst
;
as
the
Iewes
,
our
Sauiour
:
adding
affliction
to
them
whom
the
Lord
hath
wounded
,
by
insolencies
&
exprobrations
;
as
Shemei
to
Dauid
.
2
Sam
16.13
.
Of
the
same
spirit
,
amongst
vs
wee
haue
many
;
who
triumph
in
the
greatest
miseries
of
their
brethren
.
That
misery
of
miseries
,
a
wounded
spirit
,
many
make
it
rather
matter
of
exprobration
than
of
compassion
:
This
is
the
fruit
of
your
Church-gadding
and
Sermon-following
;
or
else
by
questioning
sincerity
,
as
the
friends
of
Iob.
See
,
say
they
,
now
God
hath
met
with
him
,
he
is
paied
home
for
his
hypocrisie
,
&c.
Of
such
as
these
may
be
truly
said
.
Miserable
comforters
are
you
all
.
But
let
all
such
miscreants
remember
and
hear
their
doom
which
the
Prophet
Dauid
denounces
against
them
by
Propheticall
instinct
.
Psal.
69.24.26
Poure
out
thine
indignation
vpon
them
,
and
let
thy
wrathfull
anger
take
hould
vpon
them
:
for
,
they
persecute
him
whom
thou
hast
smitten
,
and
they
talk
to
the
grief
of
those
whom
thou
hast
wounded
.
Goe
on
then
,
thou
that
art
so
barbarous
&
inhumane
:
laugh
at
the
Religious
:
sport
thy selfe
with
their
sorrows
:
make
thy selfe
merry
with
their
miseries
;
and
count
it
melody
,
To
see
and
hear
of
the
maladies
of
thy
Brethren
:
Yet
knowe
,
that
light
is
sowne
for
the
righteous
,
and
ioy
for
the
vpright
in
heart
.
But
,
as
thou
hast
done
,
Obad
15
so
shall
it
bee
done
to
thee
:
thy
reward
shall
certainly
return
vpon
thy
owne
head
.
For
,
the
mouth
of
the
Lord
hath
spoken
it
.
A
second
sort
that
this
doctrine
meets
with
,
are
those
who
doo
not
fail
in
giuing
,
but
in
not
receiuing
comfort
when
it
is
offred
.
You
shall
heare
these
often
effectually
comforting
others
that
are
in
misery
,
and
liberally
drawing
out
of
the
wels
of
consolation
for
others
that
are
afflicted
;
yet
themselues
will
take
none
.
May
not
the
prouerb
be
fitly
applyed
to
these
?
Physician
,
heal
thy self
.
They
will
spend
much
time
in
making
knowne
their
wants
,
but
will
not
apply
the
remedy
.
No
argument
can
be
strong
enough
to
make
them
cheary
;
Mat.
2.18
but
,
as
Rachel
weeping
for
her
children
,
they
will
not
bee
comforted
.
And
why
so
?
Because
they
are
vnworthy
of
such
gratious
promises
.
But
doe
not
thou
stay
till
thou
bee
worthy
:
take
the
comfort
that
is
brought
,
and
be
thankfull
.
Wee
would
count
him
mad
,
that
being
fallen
into
som
pit
,
and
nigh
to
drowning
,
calling
and
crying
out
for
help
,
should
yet
when
help
is
offred
withdraw
his
hand
because
hee
hath
done
nothing
worthy
of
that
loue
and
kindnes
.
Look
thou
to
those
conditions
that
are
required
in
Gods
word
,
and
see
thou
bee
capable
of
those
comforts
;
and
neuer
stand
vpon
thy
owne
desert
or
merit
:
for
,
though
it
bee
too
much
for
thee
to
haue
,
yet
it
is
not
too
much
for
God
to
giue
.
Thirdly
,
Instruction
to
the
performance
of
this
duty
.
First
,
mutually
one
another
;
and
secondly
,
euery
one
himself
.
Iob
6.14
.
Man
that
is
in
misery
should
bee
comforted
of
his
friends
,
saith
Iob
,
but
that
men
haue
forsaken
the
fear
of
the
Almighty
.
You
then
that
haue
this
feare
of
God
before
your
eies
,
make
conscience
of
this
duty
:
and
as
you
desire
to
partake
comfort
from
God
,
so
with-hould
it
not
from
the
afflicted
.
It
is
reported
of
the
Bees
,
that
when
one
is
sick
,
Aegrotante
vna
lamentantur
omnes
.
Pl●n
.
they
all
mourn
:
and
of
the
Sheep
,
that
if
one
of
them
be
faint
,
the
rest
of
the
flock
will
stand
betweene
it
and
the
Sunne
,
vntill
it
bee
reuiued
.
God
hath
hewen
vs
all
out
of
one
rock
,
tempered
all
our
bodies
of
one
clay
,
and
spirited
our
soules
of
one
breath
.
We
are
all
sons
of
one
Father
,
members
of
one
body
,
and
heirs
of
one
Kingdome
:
in
respect
of
which
neer
linking
together
,
ther
should
be
compassion
and
sympathy
betwixt
vs
.
1
Cor.
12.26
If
one
member
grieue
,
all
suffer
with
it
,
saith
the
Apostle
.
And
doo
we
not
see
,
when
a
thorn
is
got
into
the
foot
,
how
the
back
bows
,
the
eyes
pry
into
the
hurt
,
the
hands
are
busie
to
pluck
out
the
cause
of
the
anguish
:
Euen
wee
are
members
one
of
another
;
1
Cor.
11.29
Psal.
41.1.2
2
Tim.
1.16.17
and
therefore
be
it
so
.
So
shall
God
recompense
it
into
thy
bosome
;
and
the
soules
of
the
afflicted
blesse
thee
.
And
for
our selues
:
Let
vs
chear
vp
our
hearts
,
and
not
darken
the
glory
of
religion
by
our
vncomfortable
walking
.
If
worldlings
offend
,
that
they
laugh
when
they
should
mourn
;
wee
offend
no
lesse
,
if
wee
droop
in
cause
of
chearfulnesse
.
And
what
estate
can
we
be
in
,
wherein
wee
haue
not
cause
of
chearfulnesse
,
if
wee
bee
the
Lords
?
If
both
earth
and
hell
should
conspire
to
afflict
and
molest
thee
;
yet
if
thou
hast
God
thy
Father
,
Christ
thy
Sauior
,
the
holy
Spirit
to
be
thy
comforter
,
and
Heauen
for
thy
mansion
:
thy
sorrow
cannot
counteruail
the
causes
of
thy
joy
.
Thy
losses
,
crosses
,
may
be
great
:
but
thy
joies
do
far
exceed
.
Mat.
25.21
Enter
into
thy
masters
ioy
,
said
the
Lord
vnto
his
seruant
that
was
faithfull
.
Great
joy
it
must
be
,
because
our
Masters
;
and
because
that
enters
not
into
vs
,
but
we
into
it
:
such
,
which
we
cannot
comprehend
,
but
are
comprehended
of
it
.
Worthily
then
is
it
called
Ioy
vnspeakeable
,
1
Pet
1.
●
and
full
of
glory
.
In
time
of
grief
then
put
Dauids
question
to
thy
heart
,
Why
art
thou
sad
,
my
soule
?
and
why
art
thou
disquieted
within
mee
?
Weigh
all
things
well
in
the
balance
of
the
Sanctuary
;
and
,
I
dare
say
,
thou
wilt
not
knowe
whether
to
bee
more
angry
with
thy self
,
or
more
ashamed
at
the
answer
.
It
may
be
it
is
thy
body
,
or
thy
purse
,
or
thy
fame
,
or
thy
friends
,
that
causeth
that
vnchearfulnesse
:
it
may
bee
none
of
these
;
onely
thou
art
sad
because
thou
art
.
But
what
if
these
,
or
more
?
D●●
.
Hall
Dec.
Yet
,
hast
thou
God
?
If
yea
,
Why
then
doest
thou
not
reioice
?
Canst
thou
freeze
in
the
fire
,
and
starue
at
a
feast
?
He
is
the
authour
of
all
true
ioy
,
how
canst
thou
be
dumpish
?
Hast
thou
the
conduit
of
Comfort
and
yet
abid'st
in
heauiness
?
Paul
and
Silas
,
they
sang
in
the
prison
:
The
Martyrs
in
the
slames
:
Iohn
Baynam
reioyced
,
as
if
hee
had
been
in
a
bed
of
Roses
,
when
hee
was
at
stake
.
No
doubt
,
these
were
sensible
of
the
pain
:
but
the
sweetnes
of
that
joy
,
which
they
had
arising
from
the
fruition
of
God
and
his
fauour
,
ouercame
the
feeling
of
their
present
torments
.
Suffer
not
then
thy selfe
so
to
be
vanquished
or
dismaied
by
any
grieuance
whatsoeuer
,
as
that
thou
shouldest
not
be
able
chearfully
to
serue
the
Lord
.
And
so
I
come
to
the
next
thing
the
Apostl●
exho●ts
vnto
;
and
that
is
Vnanimity
.
Be
of
one
minde
.
In
which
words
,
Te●●
the
contentions
and
dissensions
that
were
amongst
them
are
noted
out
;
and
they
exhorted
to
vnanimity
and
consent
in
matters
of
faith
and
doctrine
.
The
note
is
:
Such
as
professe
one
and
the
same
faith
,
〈…〉
should
〈…〉
doctrine
.
should
minde
and
affect
the
same
things
.
In
the
beginning
of
the
former
Epistle
which
hee
wrote
to
the
Corinthians
as
well
as
in
the
later
end
of
this
,
wee
shall
finde
the
Apostle
commending
this
duty
to
them
;
thinking
it
to
bee
so
necessary
,
that
both
in
the
beginning
and
in
the
end
,
and
at
all
times
,
they
were
to
be
put
in
mind
of
it
.
Now
I
beseech
you
,
1
Cor.
●
1●
.
Brethren
(
saith
hee
)
by
the
name
of
our
Lord
Iesus
Christ
,
that
ye
all
speak
the
same
things
a●d
that
there
bee
no
diuisions
amongst
you
;
but
,
that
ye
bee
perfectly
ioyned
together
in
the
same
minde
,
and
in
the
same
iudgement
.
And
in
his
epistle
to
the
Romans
,
the
last
chapter
saue
one
,
hee
makes
a
most
earnest
praier
to
God
,
that
this
might
be
found
among
them
;
saying
,
Rom.
●5
.
5
Now
the
God
of
patience
and
consolation
grant
you
to
be
alike-minded
one
towards
another
,
according
to
Iesus
Christ
;
that
you
may
with
one
minde
,
and
with
one
mouth
,
glorifie
God
.
Phil
2.1
.
●
And
writing
to
the
Philippians
,
hee
doth
deeply
charge
them
(
yea
,
strongly
adjure
them
)
that
If
there
were
any
consolation
in
Christ
,
any
comfort
of
loue
,
any
fellowship
of
the
spirit
,
if
any
bowels
and
mercies
;
fulfill
yee
my
ioy
,
that
yee
bee
like-minded
,
hauing
the
same
loue
,
beeing
of
one
accord
,
and
of
one
minde
.
Were
not
this
a
duty
of
great
importance
,
surely
the
Apostle
would
neuer
bee
so
earnest
in
the
vrging
of
it
;
beseeching
,
praying
,
yea
adjuring
vs
to
the
practice
of
it
.
And
no
wonder
.
For
a
great
aduantage
is
giuen
to
the
enemy
by
dissension
:
It
is
a
military
principle
,
Tempt
not
an
enemy
by
giuing
him
the
aduantage
.
Wee
giue
them
opportunity
to
shuffle-in
their
counterfeit
coine
,
whiles
we
consent
not
in
our
gold
:
(
And
yet
alas
the
difference
amongst
vs
is
not
so
much
about
the
weight
or
purenes
of
substance
,
as
about
the
fashion
.
Euseb.
Eccles.
Hist.
)
And
this
,
Eusebius
obserues
,
was
the
policie
of
the
subtill
serpent
,
when
persecutions
gaue
the
Church
breathing
space
,
Euermore
to
begin
to
vexe
her
with
her
owne
diuisions
.
Vse
1
Alas
for
vs
!
for
there
is
vtterly
a
fault
amongst
vs
in
this
respect
.
As
for
diuision
in
Doctrine
,
which
is
Heresie
,
we
cannot
be
charged
with
;
but
for
diuision
in
rites
,
which
is
Schisme
,
that
is
our
disease
.
In
substance
we
ioine
,
and
therefore
thinke
it
a
small
matter
to
dissent
in
circumstance
:
and
indeed
it
is
the
lesse
matter
;
yet
such
a
matter
as
deserues
a
sharpe
censure
:
what
detriment
it
hath
been
vnto
our
Church
,
hee
hath
no
mind
that
considers
not
,
no
heart
that
condoles
not
.
Shee
hath
beene
like
Rebecca
,
troubled
in
her
wombe
with
the
striuings
of
two
children
of
contrary
dispositions
:
which
hath
caused
her
to
complaine
,
Why
am
I
thus
.
Gen.
25.22
.
Ephraim
is
against
Manasses
,
and
Manasses
against
Ephraim
.
Woe
to
such
vnnaturall
brethren
who
pittie
no
more
the
paines
of
their
mother
.
Surely
the
Authors
and
Fautors
of
her
diuision
haue
much
to
answere
for
before
the
Lord
.
For
the
sinne
is
so
great
,
if
we
beleeue
Chrysostome
(
especially
authoritie
being
resisted
)
that
it
cannot
bee
expiated
by
Martyrdome
.
Let
it
therefore
admonish
and
exhort
as
many
Vse
2
as
loue
the
peace
of
Sion
,
to
bee
knit
together
in
one
mind
and
one
iudgement
in
the
Lord
.
Read
how
many
vnities
the
Apostle
puts
vs
in
mind
of
,
that
we
might
be
the
better
wonne
to
this
vnitie
:
Ephes.
4.4
,
5
,
6.
There
is
one
Body
,
one
Spirit
,
one
Hope
,
one
Lord
,
one
Faith
,
one
Baptisme
,
one
God
and
Father
of
all
.
Indeed
,
if
we
serued
diuers
Lords
&
Masters
,
there
might
sometimes
naked
swords
be
seen
:
but
now
contentions
must
needs
be
odious
.
Againe
consider
,
Is
it
not
a
shame
for
the
children
of
God
to
dissent
,
when
the
children
of
hell
are
at
peace
?
The
diuels
in
hell
are
not
diuided
:
and
it
is
necessary
for
them
to
hearken
one
vnto
another
(
saith
a
Father
)
and
to
haue
vnity
in
their
distraction
,
lest
they
ruine
their
owne
kingdome
.
Expedit
ipsis
daemon●bus
●ba●●●
libi
〈◊〉
in
Schisma●
.
〈◊〉
Mat
A●●
29.
For
a
kingdome
,
nay
that
very
kingdome
being
diuided
against
it selfe
could
neuer
stand
.
Thirdly
,
consider
the
effects
that
follow
heereupon
.
The
diuision
of
tongues
,
as
we
read
in
holy
writ
,
hindred
the
building
vp
of
Babell
:
and
it
cannot
otherwise
bee
but
the
diuision
of
hearts
must
needs
hinde●
〈◊〉
●ding
of
our
Ierusalem
:
Gods
Sabbot●
〈◊〉
●eglected
:
the
Word
,
the
Gospell
of
C●●●●
Iesus
,
cannot
haue
that
free
passage
,
that
it
otherwise
could
and
would
haue
,
were
it
not
for
our
owne
home-bred
broyles
.
Some
wil
heare
none
but
refusers
of
conformity
:
others
take
aduantage
of
their
disobedience
,
to
contemne
their
Ministery
:
both
waies
,
the
kingdome
of
Christ
is
hindred
.
It
giueth
likewise
matter
of
encouragement
vnto
our
enemies
.
How
commeth
it
to
passe
(
say
Papists
to
vs
)
you
haue
so
many
sects
amongst
you
?
What
meane
the
tearmes
of
Zuinglians
,
Lutherans
,
Caluinists
?
How
is
it
that
some
are
Brownists
,
some
Baraists
,
some
Puritans
,
some
Protestants
?
How
happens
it
,
that
touching
Ceremonies
&
Discipline
(
Blessed
bee
God
,
they
can
taxe
vs
in
no
other
)
there
is
such
disagreement
?
Strom
l.
7.
Quia
Omnia
secta
christianismi
titulum
sibi
vend●cat
,
tamen
alia
altam
exceratur
&
condemnat
.
Clemens
Alexandrinus
brings
in
the
Heathen
,
exprobrating
our
religion
for
vntrue
,
vnwarrantable
;
vpon
this
very
ground
.
Thus
it
giueth
aduantage
to
our
enemies
to
scorne
vs
;
yea
,
and
more
,
to
scourge
vs
.
Aske
the
reason
why
the
wild
Boare
hath
spoyled
the
vineyard
;
why
the
Iim
and
Zijm
,
filthie
and
vncleane
birds
,
roost
themselues
within
our
sanctified
Dominions
.
The
answere
must
be
,
Israel
is
not
true
to
Iudah
:
the
renting
of
the
ten
Tribes
from
the
two
,
hath
made
both
the
tenne
and
the
two
,
miserable
:
Scilurus
his
arrows
,
taken
singly
out
of
the
sheaf
,
are
broken
with
the
least
finger
:
the
whole
bundle
vnseuered
feares
no
stresse
.
By
dispersing
our
forces
we
have
weakned
our selues
:
and
thus
we
haue
found
the
Politicians
rule
to
be
but
too
true
;
Make
diuision
,
and
get
dominion
.
Diui●●
〈◊〉
imp●ra
.
amicorum
dispendia
hostium
compendia
.
Dissensions
haue
beene
,
and
are
,
a
Lent
to
our
friends
,
a
Christmas
to
our
foes
;
gain
to
the
one
,
and
losse
vnto
the
other
.
To
draw
now
to
a
conclusion
of
this
point
:
Let
it
be
enough
(
yea
,
and
more
than
enough
)
that
our
falling
out
hath
been
a
grief
and
heart-smart
to
our
mother
:
let
vs
proceed
no
further
,
lest
we
all
smart
for
it
in
the
end
.
So
shall
the
peace
of
our
Ierusalem
break
forth
as
the
light
;
and
the
saluation
thereof
,
like
the
morning-Sun
.
Let
vs
be
guided
by
that
one
rule
which
God
hath
prescrib'd
in
his
word
;
and
not
decline
from
that
,
either
to
the
right
hand
or
to
the
left
.
In
such
things
as
are
not
reuealed
,
let
vs
a-while
suspend
our
judgements
;
and
wait
GOD's
good
pleasure
for
the
reuelation
of
them
:
and
,
Text.
Prius
pertinet
ad
opinionum
consensum
:
vt
s●●l●cet
idem
de
s●de
&
dogmatibus
ips●●
sentiamu●
.
Alcerum
est
mutua
se
charitate
&
amorum
coniunctione
complecti
.
Cal.
in
loc.
to
those
things
that
are
reuealed
,
let
vs
hold
fast
.
And
this
is
the
way
to
haue
the
joy
of
our
Sion
full
.
Liue
in
peace
.
As
the
former
precept
had
respect
to
matters
Ecclesiasticall
;
so
this
,
to
things
ciuill
:
whether
Politicall
,
as
between
neighbour
and
neighbour
,
superiour
and
inferiour
;
or
Oeconomicall
,
which
is
to
be
practised
in
the
priuate
family
between
the
husband
and
the
wife
,
the
parent
&
the
childe
,
the
master
and
the
seruant
,
&c.
The
obseruation
is
this
:
Doct.
Christians
are
to
liue
peaceably
one
with
another
.
Christians
are
to
lead
a
peaceable
and
a
quiet
life
one
with
another
.
All
discord
and
contention
is
to
bee
auoided
,
euen
in
ciuill
and
externall
things
:
and
peace
and
quietness
is
to
be
followed
.
Doct.
Hall
Rom.
irrecon
sect.
2
There
is
nothing
(
saith
a
Worthy
of
our
times
)
which
the
Angels
did
more
gladly
congratulate
vnto
men
,
or
which
Christ
did
more
carefully
bequeath
,
or
the
Apostles
more
earnestly
enjoyn
,
than
this
practice
of
peace
.
How
oft
,
and
how
vehemently
,
doth
the
Spirit
intreat
and
command
vs
to
haue
peace
,
and
to
imbrace
it
?
Wee
are
commanded
to
loue
and
affect
it
:
Zach.
8.19
Loue
the
truth
,
and
peace
.
Neither
is
it
sufficient
to
loue
,
but
wee
are
enjoined
to
seek
it
:
Psal.
34
14
Depart
from
euil
and
do
good
,
seek
peace
and
ensue
it
.
Neither
is
this
sufficient
to
seek
it
,
but
we
must
also
haue
it
:
Haue
salt
in
your selues
,
Mark
.
9.50
and
haue
peace
one
with
another
.
But
what
if
peace
will
not
be
had
?
what
then
?
S.
Iames
then
chargeth
vs
to
make
peace
by
our
endeauours
,
Iames
3.18
by
our
patience
.
The
fruit
of
righteousnes
is
sowen
in
peace
of
them
that
make
peace
.
But
,
if
in
case
it
be
once
made
and
had
,
what
if
it
will
not
stay
nor
abide
with
vs
?
Rom
14.19
Then
,
saith
S.
Paul
,
Follow
after
the
things
which
make
for
peace
.
And
what
if
it
will
needs
away
,
and
hide
it self
?
what
is
then
to
bee
done
?
S.
Peter
wils
vs
in
this
case
to
follow
peace
,
1
Pet.
3.11
&
inquire
after
it
.
And
how
if
we
knowe
not
where
to
finde
it
,
or
how
to
follow
it
?
Then
must
wee
take
the
Apostles
counsell
,
1.
Thes.
4.11
Reason
.
Col
3.15
.
and
study
for
it
.
That
Reason
may
be
giuen
(
amongst
many
others
that
might
bee
rendred
)
for
this
truth
,
which
the
Apostle
makes
:
You
are
called
to
it
in
one
body
.
Where
,
the
reason
of
it
is
double
:
first
,
from
their
vocation
,
They
were
called
to
it
;
and
that
not
onely
by
men
,
who
by
their
lawes
require
peace
,
but
especially
by
God
:
And
that
not
onely
in
those
generall
precepts
of
the
word
before
quoted
and
the
like
,
where
this
duty
is
vrged
;
but
in
speciall
maner
in
the
word
of
reconciliation
:
That
word
that
conuerts
vs
,
which
is
called
The
Gospell
of
peace
,
which
makes
lambs
of
lions
,
as
the
Prophet
sheweth
when
he
speaks
of
the
fruits
of
the
Gospell
in
the
Kingdom
of
Christ
.
The
wolf
,
saith
he
,
Isay
11.6
shall
dwell
with
the
lamb
,
and
the
leopard
shall
lie
with
the
kid
,
and
the
calf
and
the
lion
,
and
the
fat
beast
together
:
and
a
little
childe
shall
binde
them
.
The
meaning
is
,
that
in
the
Kingdome
of
Christ
the
Gospell
should
make
the
most
mighty
,
fierce
and
cruell
,
who
were
as
lions
and
wolues
,
and
such
like
;
to
put
off
their
woluish
and
lion-like
nature
,
and
become
gentle
,
milde
and
peaceable
.
The
second
reason
that
he
giues
,
Reason
2
is
from
their
mutuall
relation
.
In
one
body
.
They
were
members
of
one
body
.
And
as
it
is
vnnatural
and
vnseemly
,
To
see
a
man
to
rend
and
tear
his
owne
flesh
:
so
is
it
most
vnnaturall
and
vnseemly
for
Christians
,
To
bite
and
deuour
the
one
the
other
,
by
jarring
,
wrangling
,
or
complaining
.
The
enemies
vnto
peace
are
heer
to
bee
reproued
:
Such
as
those
of
whom
Dauid
complaineth
;
Vse
.
Psal.
120.5.6.7
Wo
is
wee
that
I
soiourn
in
Mesech
,
and
dwel
in
the
tents
of
Kedar
.
My
soule
hath
long
dwelt
with
him
that
hates
peace
.
I
am
for
peace
:
but
,
when
I
speak
,
they
are
for
warre
.
They
are
neuer
well
but
when
they
are
in
brabblings
,
contentions
,
and
sutes
of
law
:
if
they
be
out
of
these
,
they
are
out
of
their
own
element
;
as
a
fish
out
of
the
water
.
You
shall
hear
little
else
come
from
between
their
lips
but
Law
,
Law
,
Iustice
,
Iustice
;
and
that
for
matters
of
no
moment
,
for
the
value
of
a
groat
;
nay
less
,
for
very
nothing
.
And
when
there
is
difference
between
them
and
any
other
,
how
hardly
are
they
drawne
to
peace
,
or
any
good
agreement
?
A
Bear
is
with
far
more
ease
drawne
vnto
the
stake
,
than
they
to
that
.
The
like
failings
may
be
found
in
priuate
families
between
the
husband
and
wife
,
parent
and
childe
,
master
and
seruant
;
to
the
dishonour
of
God
,
discomfort
of
themselues
,
and
ruine
of
the
whole
house
.
Hence
it
is
that
there
is
so
much
complaining
of
the
married
estate
:
for
,
scarce
more
vse
it
,
than
doo
accuse
it
.
And
how
so
?
They
themselues
make
bitter
sauce
,
and
then
cry
out
of
the
meat
:
they
liue
not
in
that
estate
according
to
Gods
direction
,
but
after
their
owne
lusts
;
From
whence
,
Iames
4
1
as
Saint
Iames
sheweth
,
proceed
warres
and
contentions
.
The
house
is
full
of
brawles
and
chidings
:
discord
driues
the
blessing
out
of
doores
.
The
Sonne
of
peace
is
not
there
:
Luke
●0
.
6
peace
doth
not
rest
there
.
No
wonder
then
if
they
complain
.
Vse
2.
To
the
practice
of
peace
let
vs
be
all
exhorted
.
Would
to
God
wee
could
once
frame
our selues
to
liue
in
it
;
and
those
vnquiet
spirits
amongst
vs
would
once
turne
themselues
to
more
amiable
courses
.
But
let
all
such
as
looke
for
peace
from
the
God
of
peace
,
take
vp
Dauids
Motto
in
sincerity
of
hart
:
I
am
for
peace
.
Let
vs
long
after
peace
,
Psal.
120.7
and
endeauour
it
;
seek
peace
,
and
pursue
it
.
Vices
follow
vs
:
vertues
slee
from
vs
.
As
wee
must
runne
apace
from
vice
,
lest
it
ouertake
vs
:
so
wee
must
runne
as
fast
after
peace
and
other
vertues
,
that
we
may
ouertake
them
.
Doth
thy
aduersary
offer
thee
peace
?
Then
peace
followeth
thee
:
see
thou
imbrace
it
.
Doth
he
not
offer
it
?
Then
doo
thou
knock
at
the
gate
of
peace
,
desire
to
speak
with
it
:
In
so
doing
thou
shalt
shew
thy self
to
be
a
childe
of
peace
.
But
why
should
I
be
so
base
as
to
yeeld
to
him
?
Ob.
he
did
the
wrong
,
let
him
seek
peace
.
Nay
:
R
s
.
Eph.
4.26.27
why
should'st
thou
be
so
base
as
to
yield
vnto
the
diuell
?
For
,
whosoeuer
giueth
place
to
wrath
,
giueth
place
vnto
the
diuell
.
Hee
offred
the
wrong
,
and
yet
seeketh
not
peace
:
it
is
his
weaknes
and
folly
.
Doo
thou
seek
an
end
,
and
pursue
peace
:
it
will
bee
thy
wisedome
and
glory
.
There
was
sometimes
a
variance
betwixt
two
famous
Philosophers
;
Aristippus
and
Aeschines
.
Aristippus
comes
to
Aeschines
,
and
seeks
for
peace
.
Aeschines
gladly
entertaineth
such
a
motion
.
Well
,
saieth
Aristippus
,
remember
though
I
am
your
elder
,
yet
I
sought
the
peace
.
True
,
said
Aeschines
;
and
for
this
I
will
euer
acknowledge
you
to
bee
the
worthier
man
.
For
,
I
began
the
strife
;
but
you
the
peace
.
Hee
that
began
the
quarrell
is
the
worst
;
and
he
that
procures
Peace
,
the
worthiest
.
Motiues
to
peace
Sundrie
are
the
reasons
or
motiues
which
scripture
vseth
to
presse
the
endeuour
of
this
duty
.
It
would
be
too
long
to
number
all
:
these
are
some
.
1
First
,
our
calling
is
in
and
vnto
peace
,
as
we
before
noted
and
now
againe
will
touch
:
1.
Cor.
7.15
.
God
is
a
God
of
peace
;
Christ
is
the
Prince
of
peace
;
the
Gospell
is
the
Gospell
of
peace
;
the
Godly
are
children
of
peace
.
Wee
haue
one
Shepheard
and
are
of
one
sheepfold
,
liue
in
one
Church
which
is
the
house
of
God
,
feed
at
one
table
;
strong
bonds
all
to
binde
vs
to
the
peace
.
How
fowle
a
thing
then
is
it
to
see
discord
amongst
such
as
are
knit
together
with
so
strong
a
tye
?
The
Creatures
in
the
Ark
(
as
we
know
)
agreed
together
,
though
of
a
fierce
cruell
and
deuouring
nature
.
A
great
shame
then
will
it
bee
to
vs
,
that
liue
in
the
Arke
of
Gods
Church
,
if
wee
agree
not
:
It
is
for
dogges
and
swine
to
barke
and
grunt
one
at
another
,
and
not
for
Sheepe
and
Lambes
;
all
the
world
would
wonder
,
to
see
them
bite
and
teare
their
fellows
.
If
then
wee
professe
our selues
to
be
members
of
this
Church
,
sheepe
of
this
fold
whereof
Christ
is
Shepheard
,
let
vs
liue
in
loue
:
for
how
can
we
,
with
any
comfort
,
looke
him
in
the
face
,
when
we
so
farre
differ
from
the
nature
and
properties
of
his
sheepe
,
in
eating
vp
and
deuouring
of
our
brethren
?
2.
Motiue
.
Againe
,
it
is
good
and
pleasant
,
sayth
the
Prophet
Dauid
,
Ps.
132.1
.
for
brethren
to
dwell
together
in
vnitie
and
peace
.
And
no
wonder
,
H●●ar
.
cit.
●●a
cal
.
de
vera
pac
.
for
the
very
name
of
peace
is
beautifull
and
louely
(
sayth
an
ancient
)
and
therefore
the
practise
of
it
must
exceede
.
There
are
some
things
good
which
are
not
pleasant
,
as
Patience
and
tolerance
of
euils
:
Some
things
pleasant
but
not
good
,
as
Epicurisme
and
voluptuous
liuing
:
Some
things
neither
good
nor
pleasant
,
as
Malice
,
Enuie
.
But
of
Peace
and
Concord
(
sayth
the
Prophet
)
as
wee
see
,
it
is
both
good
and
pleasant
:
In
it
,
and
the
practice
of
it
,
both
these
are
met
.
Thirdly
,
where
strife
is
there
is
confusion
,
3.
Motiue
.
Iames
3.16
and
euery
euill
worke
,
sayth
Saint
Iames
,
1.
Confusion
,
For
the
breaking
of
Relatiues
,
is
the
ruine
of
Substantiues
:
we
stand
not
of
our selues
,
but
vpon
reference
.
Liuius
Decad.
1.
lib.
2.
I
haue
read
of
a
fitting
storie
for
this
our
purpose
,
and
this
it
is
.
It
sometimes
fell
out
that
there
was
a
great
variance
betweene
the
Nobles
and
Commons
of
Rome
,
insomuch
that
the
people
banded
themselues
together
,
to
the
great
indangering
of
the
Common-wealth
.
The
Senate
sent
vnto
the
people
,
one
Menenius
Agrippa
,
a
famous
Oratour
,
to
perswade
them
;
and
hee
tells
them
this
parable
.
On
a
time
,
the
members
of
the
body
obiected
against
the
stomake
,
that
it
deuoured
all
,
and
took
no
paines
,
but
idly
and
sluggishly
lay
in
the
midst
of
the
body
,
while
the
rest
of
the
members
laboured
full
sore
:
Hereupon
the
eye
would
not
see
for
it
,
nor
the
hand
worke
for
it
,
nor
the
foot
walke
for
it
,
nor
the
mouth
aske
for
it
,
nor
the
teeth
chew
for
it
;
but
euerie
member
refused
any
more
to
doe
it
office
.
And
what
followed
hereupon
?
The
stomake
wanting
meate
,
and
beeing
empty
,
the
eye
began
to
bee
dimme
,
the
hand
weake
,
the
feet
feeble
;
all
the
members
beganne
to
be
weake
,
and
the
whole
body
to
wither
:
in
so
much
that
at
last
they
were
of
necessity
compelled
to
growe
friends
,
and
bee
at
agreement
with
it
.
By
which
parable
he
quieted
the
people
,
and
brought
them
to
concord
with
the
Senate
.
Thus
,
if
the
magistrates
bee
vnjust
,
people
contentious
,
if
one
profession
or
society
quarrell
with
another
,
and
deny
mutuall
performance
of
their
duties
each
to
other
;
the
whole
body
of
that
house
,
city
,
society
,
must
needs
dissolue
.
When
the
husband
and
the
wife
draw
not
euenly
in
the
yoke
:
when
one
brings
fire
,
and
the
other
hath
no
water
to
quench
it
:
when
children
are
refractory
;
seruants
wasters
,
and
the
like
:
there
must
needs
be
a
decay
of
this
family
.
Thus
then
wee
see
,
Where
strife
is
,
there
is
confusion
.
And
yet
S.
Iames
goes
further
,
and
addeth
,
euery
euill
work
:
and
that
most
truely
.
For
,
where
strife
is
,
&
peace
wanting
,
the
Lord
seeth
,
and
men
may
euidently
perceiue
,
that
there
are
euil
thoughts
,
euil
words
,
and
euill
practices
of
all
kindes
.
Where
sinne
and
satan
bear
sway
,
it
cannot
otherwise
be
,
but
such
places
must
bee
filled
with
all
manner
of
pollutions
.
Let
the
consideration
of
these
things
so
far
preuail
with
vs
,
as
that
we
may
bee
more
in
loue
with
this
grace
which
is
much
set
by
of
the
Lord
,
and
auoid
strife
which
Gods
abhorres
.
But
how
may
a
man
become
thus
peaceable
&
quiet
?
Quest.
And
what
must
be
done
for
the
attainement
of
this
grace
?
First
,
Resp.
remoue
all
those
things
which
are
enemies
to
peace
:
and
they
are
either
Inward
or
Outward
.
Inward
,
as
thy
lusts
;
which
is
the
fountain
of
all
thy
discontentments
,
as
S.
Iames
verefieth
.
Iames
4.1
Of
which
there
are
three
principall
.
The
one
is
Enuy
;
Verse
2.
of
which
S.
Iames
makes
mention
in
the
place
before
quoted
:
and
this
is
a
great
enimy
to
peace
,
and
a
disquieter
of
it
.
It
was
enuy
which
wrought
that
vnquietness
between
Ioseph
and
his
brethren
:
for
,
the
Patriarchs
,
moued
with
enuy
,
Gen.
37.4
Acts
7.9
sould
Ioseph
into
Egypt
.
Enuy
wrought
all
that
vnquietness
between
Dauid
and
Saul
:
for
,
1
Sam.
18.8
when
once
Dauid
was
in
credit
aboue
him
,
he
had
few
quiet
daies
after
.
And
what
is
it
but
Enuy
,
which
breedeth
most
of
our
factions
in
societies
,
opposition
in
sectaries
,
emulation
in
equals
,
and
molestation
to
superiors
?
And
who
sees
not
,
what
a
hand
Enuy
hath
in
most
sutes
and
debates
,
which
are
in
our
Courts
of
Iustice
daily
pleaded
?
No
maruell
therefore
Saint
Iames
,
and
Saint
Paul
,
Iames
3.14
Rom.
13.13
elsewhere
joyneth
them
together
:
for
indeed
they
are
seldome
separated
.
If
thou
would'st
follow
peace
,
withstand
that
.
A
second
is
Pride
;
by
which
,
saith
Salomon
,
Pro.
13.10
men
make
contention
:
and
therefore
these
two
also
are
well
yoaked
together
as
twinnes
,
Phil
2.3
by
our
Apostle
writing
to
the
Philippians
,
Cap.
2.3
.
This
is
that
which
maketh
men
now-adaies
so
proue
to
offer
wrongs
,
and
so
vnwilling
to
put
vp
wrongs
bei●g
offred
.
In
all
ages
it
hath
been
manifested
,
that
where
pride
is
deepest
,
there
patience
hath
been
shallowest
:
and
they
that
ouerflow
with
the
one
,
haue
been
void
and
empty
of
the
other
.
And
in
another
place
Salomon
hath
this
Prouerb
;
Pro.
●8
●5
Hee
that
is
of
a
proud
spirit
stirreth
vp
strife
.
By
both
which
prouerbs
we
see
clearly
,
that
there
is
no
greater
instigator
to
vnquietnes
,
then
pride
and
vain-glory
is
.
If
therefore
we
would
not
vex
our selues
&
others
with
brawls
and
needlesse
contentions
,
let
vs
purge
our
hearts
of
this
turbulent
humour
;
which
maketh
men
so
stout
in
their
conuersation
,
contentious
in
prouocation
,
injurious
in
action
,
full
of
molestation
,
and
far
from
pacification
.
A
third
lust
,
which
is
an
enemy
to
peace
,
is
curiosity
or
a
busie-meddling
in
things
that
concerne
vs
not
:
and
therefore
the
Apostle
joyneth
these
two
likewise
;
1
Thes.
4.11
Study
to
be
quiet
,
and
do
your
owne
business
.
And
this
was
a
main
cause
of
that
vnquietnesse
which
was
among
the
Thessalonians
,
2
Thes
3.11
which
walked
disorderly
(
or
vnquietly
)
working
not
at
all
,
but
were
busie-bodies
:
they
loued
to
haue
an
oar
in
euery
mans
boat
;
as
our
sawcy
inter-meddlers
doo
,
who
loue
to
bee
meddling
where
they
haue
little
cause
,
and
lesse
thanks
.
This
was
censured
as
the
chief
cause
of
the
Emperour
Antonius
his
troublesome
raign
,
That
he
was
full
of
curiosity
,
prying
into
the
estates
and
conditions
of
other
men
.
And
who
seeth
not
,
that
busie
prying
eyes
haue
troublesome
hands
and
vnquiet
hearts
?
Desirest
thou
peace
?
would'st
thou
practise
quietnes
?
then
beware
of
busie
curiosity
.
It
was
that
which
our
Sauiour
reproued
in
Peter
,
when
he
enquired
of
Christ
what
Iohn
should
do
.
Iohn
21
21
22
What
is
that
to
thee
,
saith
our
Sauiour
?
follow
thou
mee
.
If
things
be
thus
or
thus
order'd
in
Church
or
common-wealth
by
the
wisdome
of
thy
gouernours
,
what
is
that
to
thee
?
follow
thou
Christ
by
walking
conscionably
in
thy
owne
calling
.
There
are
necessary
duties
●now
in
that
,
which
require
the
imploiment
of
the
whole
man
.
Tantumne
abs
re
tua
est
tibi
,
aliena
vt
cu●●s
?
There
is
work
enough
at
home
:
why
dost
thou
busy
thee
abroad
?
These
,
among
many
others
,
are
some
inward
causes
of
vnquietnes
and
discontent
,
and
enemies
to
peace
.
There
are
other
outward
Enemies
to
the
practice
of
this
grace
;
personall
disturbers
of
peace
,
who
must
bee
shunned
:
as
first
,
The
tale-bearer
,
who
busieth
himself
in
raising
tales
,
and
carrying
newes
to
the
defamation
of
others
.
Of
these
and
concerning
these
,
Salomon
thus
speaketh
:
Pro.
26
.
1●
Where
no
wood
is
,
there
the
fire
goeth
out
:
so
where
there
is
no
tale-bearer
,
the
strife
ceaseth
.
1
Iam.
5
.
1●
Such
were
those
of
whom
the
Apostle
complaineth
:
They
being
idle
goe
about
from
house
to
house
,
prattling
and
busying
themselues
with
what
is
not
conuenient
.
So
long
as
these
are
entertained
,
peace
cannot
possibly
be
followed
:
and
therefore
abhorre
tale-bearing
and
tale-receiuing
,
if
thou
would'st
lead
a
quiet
and
peaceable
life
amongst
thy
neighbours
(
for
,
indeed
there
is
no
great
difference
between
either
of
these
:
Fern
de
consid
.
l.
2.
in
fine
.
the
one
hath
the
diuell
in
his
tongue
;
and
the
other
in
his
ear
;
as
a
Father
wittily
obserueth
)
.
And
when
any
of
these
Peddlers
come
(
for
,
Leuit.
19.16
that
very
phrase
is
attributed
to
them
in
scripture
)
desiring
to
vent
their
ware
,
sharply
reproue
them
:
And
,
according
to
that
of
Salomon
,
Pro
25.13
As
the
North-winde
driues
away
raine
;
so
let
thy
angry
countenance
,
a
backbiting
tongue
.
As
the
tale-bearer
,
so
the
flatterer
is
a
great
enemy
to
peace
.
Pro.
29.5
A
man
that
flattereth
his
neighbour
,
spreadeth
a
net
for
his
feet
,
saith
the
Wise-man
.
His
base
minde
is
well
matched
with
a
mercenary
tongue
,
which
is
a
willing
slaue
to
any
mans
eare
:
he
neuer
regardeth
how
true
,
but
how
pleasing
;
and
,
like
the
Chameleon
,
will
turne
himselfe
into
any
colour
for
a
booty
.
Beware
of
him
,
whosoeuer
thou
art
that
louest
peace
.
The
wounds
of
a
louer
are
faithfull
:
Pro.
27.6
but
the
kisses
of
an
enemy
are
to
be
shunned
.
And
yet
amongst
many
other
that
might
be
named
,
one
more
must
not
be
forgotten
:
and
that
is
the
wrangling
Lawyer
;
who
maketh
it
the
mystery
of
his
profession
to
nourish
contention
;
who
,
out
of
a
couetous
desire
of
gain
,
encourageth
men
to
contend
,
and
goe
to
law
with
neighbours
:
yea
,
though
their
cause
be
neuer
so
bad
,
yet
they
will
say
with
Absalon
to
euery
man
,
2.
Sam.
15.3
.
His
cause
is
good
and
righteous
.
I
speak
not
against
all
,
but
against
some
,
and
they
that
are
vnconscionable
:
against
whom
I
take
vp
that
complaint
of
Sir
Thomas
Smith
;
Sir
Tho.
Smith
de
rep.
Ang.
These
busie-heads
and
prating
pettifoggers
are
permitted
by
the
just
judgement
of
God
,
like
flies
,
lice
,
and
other
vermine
,
to
disquiet
them
who
would
practise
peace
.
And
therefore
hearken
not
to
these
,
you
that
would
liue
peaceably
:
for
,
they
are
of
Demetrius
his
resolution
;
Sirs
,
you
know
,
Acts
10.10
.
that
by
this
craft
we
get
our
gain
.
And
thus
we
haue
some
causes
both
internall
and
externall
of
vnpeaceablenesse
:
the
remoueal
whereof
is
the
first
means
for
peaceable
and
quiet
liuing
.
A
second
means
is
practicall
;
Second
mea●
consisting
in
Aequity
or
vpright
dealing
with
those
among
whom
we
liue
:
And
this
is
an
excellent
means
for
our
liuing
peaceably
.
Dauid
,
praying
for
his
sonne
Salomon
,
that
God
would
giue
him
his
judgements
,
that
he
might
judge
the
people
with
righteousnes
,
and
the
poor
with
equity
,
addeth
;
Psal
72.3
The
mountaines
shall
bring
peace
vnto
the
people
,
and
the
little
hils
righteousnes
.
Which
is
by
some
thus
allegorized
:
The
magistrates
,
as
the
mountains
,
shall
keep
the
people
in
peace
:
and
the
little
hils
,
the
inferiour
subjects
,
shall
enjoy
quietnes
;
and
all
by
righteousnes
.
This
was
that
which
Marcus
Aurelius
did
commend
to
his
son
vpon
his
death-bed
.
Wouldest
thou
liue
quietly
,
my
sonne
,
said
hee
,
and
haue
others
with
thee
and
by
thee
to
liue
peaceably
?
Then
carry
thy self
vprightly
,
deal
plainly
,
iudge
truly
,
abstain
from
iniury
,
right
the
wronged
,
relieue
the
oppressed
,
suppresse
the
great
,
&c.
And
this
answer
did
Solon
make
to
one
who
asked
him
,
what
it
was
that
kept
men
most
from
troubles
:
Do
,
saith
hee
,
to
others
,
as
thou
would'st
be
done
vnto
:
so
thou
shalt
not
disquiet
others
,
nor
others
trouble
thee
.
From
which
saying
,
see
thou
receiue
instruction
.
Third
means
.
To
these
let
Prayer
be
added
,
that
thou
mayst
haue
wisedome
from
aboue
;
Iames
3.17
which
wisedome
(
sayth
Saint
Iames
)
is
peaceable
.
This
is
more
effectuall
to
the
practice
of
quietnesse
then
all
the
rest
:
and
without
this
the
other
will
be
ineffectuall
;
and
therefore
see
thou
fail
not
in
this
.
Pray
feruently
,
and
thou
shalt
be
enabled
to
liue
peaceaby
:
Probatum
est
.
And
thus
wee
haue
seen
what
is
to
bee
done
for
the
leading
of
a
quiet
and
peaceable
life
amongst
our
Brethren
.
Quest.
But
are
wee
to
haue
peace
with
all
men
,
and
in
all
matters
?
Are
there
not
some
enemies
of
the
Crosse
of
Christ
,
idolaters
and
hereticks
?
are
we
to
haue
peace
with
them
?
And
are
there
not
others
again
so
contentious
,
as
that
they
will
not
hear
of
peace
?
Resp
The
Apostle
answereth
,
If
it
bee
possible
,
as
much
as
in
you
lieth
,
liue
peaceably
with
all
men
.
First
,
If
it
be
possible
,
that
is
,
so
far
forth
as
may
stand
with
your
faith
and
good
conscience
,
and
no
further
:
for
,
vnder
pretense
of
peace
the
truth
may
not
be
betraied
.
Follow
peace
and
holinesse
,
saith
the
Apostle
.
Our
peace
then
must
be
a
holy
peace
,
and
not
vnholy
:
Melius
est
dis●duem
pictatis
ortum
causa
,
quam
vttiosa
〈◊〉
ordia
.
Hier.
for
,
a
godly
dissension
is
far
better
than
it
.
When
question
is
of
matters
of
religion
,
when
by
our
silence
the
truth
is
like
to
bee
betraied
,
God
dishonoured
,
and
the
saluation
of
our
Brethren
hindred
;
in
these
cases
peace
cannot
be
retained
.
Hence
Apostles
and
Apostolike
men
haue
chosen
to
contend
by
preaching
and
by
writing
against
errors
and
superstitions
(
as
Paul
with
the
Galatians
;
Augustine
against
the
Manichees
and
Donatists
,
and
so
others
)
rather
then
by
holding
their
peace
to
betray
the
truth
of
Christ
.
So
ought
wee
then
to
haue
peace
with
men
,
as
that
we
doe
not
make
warre
with
God
.
If
the
truth
and
righteousnesse
be
violated
,
pluck
vp
thy
heart
,
be
valiant
and
fight
the
Lords
battaile
;
and
chuse
rather
to
lose
peace
,
then
truth
and
Iustice
.
Our
peace
is
a
warfare
against
Satan
and
his
complices
.
Pax
nostra
b●llum
contra
Satanam
.
Tert.
l.
ad
Mart.
Secondly
,
So
much
as
lieth
in
vs
.
Som
are
so
quarrelsome
and
contentious
,
as
do
one
what
hee
can
to
appease
and
please
them
,
they
will
haue
no
peace
.
Towards
these
wee
shall
do
our
dutyes
,
when
we
are
peaceably
disposed
,
neither
giuing
nor
hastily
taking
any
occasion
of
dissension
.
We
are
to
desire
and
seeke
peace
as
much
as
lieth
in
vs
,
that
there
be
no
defect
in
vs
,
no
neglect
of
our
duty
.
And
if
then
we
cannot
gaine
peace
with
them
,
we
shal
bee
sure
to
get
praise
with
God
:
and
though
heer
peace
fly
from
vs
,
yet
in
the
end
peace
shall
be
our
portion
.
To
dreame
then
of
an
vnity
with
the
Papists
,
of
an
vniformity
with
Schismatickes
,
is
an
idle
phantasie
.
For
,
so
long
as
one
is
an
enemy
to
truth
,
the
other
an
enemie
to
Peace
,
both
set
on
mischief
,
combined
in
faction
,
though
different
in
faith
;
wee
may
wish
for
it
,
but
neuer
haue
it
.
But
is
it
lawfull
for
a
man
to
sue
another
at
the
law
,
seeing
that
seems
to
be
contrarie
to
peace
?
Quest.
It
is
lawfull
if
ther
bee
iust
cause
:
Resp.
Rom.
13.4
for
the
magistrate
beareth
not
the
sword
in
vain
.
He
beareth
it
to
punish
wrong-doers
,
and
defend
the
right
:
which
hee
cannot
doo
,
if
hee
haue
no
knowledge
of
it
.
And
how
shall
he
knowe
,
if
there
be
no
Plaintiff
?
And
yet
with
these
Caueats
:
Caueats
in
suing
at
the
Law
.
First
,
not
for
euery
trifle
or
trespasse
;
but
in
matters
of
waight
and
importance
.
Secondly
,
not
vntill
thou
hast
offred
peace
,
and
it
be
refused
;
and
that
not
once
,
but
often
.
Thirdly
,
not
accounting
him
whom
thou
impleadest
as
an
enemy
;
hauing
war
onely
with
his
vices
,
but
peace
with
his
person
.
Fourthly
,
prosecuting
it
with
mildnesse
,
not
with
extreamity
.
As
,
in
suing
of
bonds
,
and
recouering
dammages
,
mercy
must
be
shewed
,
according
to
that
rule
of
the
Apostle
;
Let
your
moderation
be
knowne
vnto
all
men
.
Phil.
4.5
Which
rules
being
obserued
;
As
thou
maist
lawfully
vse
physicke
for
the
recouery
of
thy
health
:
so
maist
thou
vse
the
Law
for
recouering
of
thy
right
.
And
thus
we
haue
seen
what
the
Apostle
in
this
precept
requireth
,
&
how
to
perform
that
which
he
requireth
at
our
hands
.
What
now
remaineth
?
but
that
wee
put
these
things
in
practice
,
and
endeauour
to
keep
the
vnity
of
the
spirit
in
the
bond
of
peace
.
Eph.
4.3
Let
vs
not
be
vnpeaceable
with
the
peaceable
:
that
argueth
a
diuelish
minde
;
nor
vnpeaceable
with
the
vnpeaceable
:
which
argueth
a
corrupt
mind
;
nor
yet
content
our selues
in
that
we
are
peaceable
with
the
peaceable
,
for
that
argues
but
a
ciuill
minde
:
but
,
if
it
be
possible
,
and
as
much
as
in
vs
lieth
,
let
vs
bee
peaceable
with
the
vnpeaceable
:
which
is
that
that
onely
argues
a
true
Christian
,
and
heroical
mind
.
And
so
should
we
make
it
good
,
that
wee
are
endued
with
true
grace
;
Esay
11.6.7
.
●
Rom.
14.17
and
are
true
subjects
of
that
kingdome
which
is
the
kingdom
of
Peace
,
whose
king
is
peace
.
Peace
was
that
last
&
rich
jewell
,
which
Christ
(
departing
to
his
Father
)
left
his
Spouse
for
a
Legacy
.
Peace
I
leaue
with
you
,
my
peace
I
giue
vnto
you
.
Iohn
14.27
It
is
the
last
duty
I
shall
exhort
you
vnto
;
Be
peaceable
,
my
Brethren
.
I
haue
read
of
two
Noble
Lacedemonians
who
were
at
mortall
hatred
;
and
beeing
met
with
by
their
King
,
called
Archidamus
,
in
the
Temple
of
Minerua
,
hee
requires
them
to
put
their
matter
to
an
indifferent
Vmpire
.
They
chuse
the
King
himself
.
He
makes
them
swear
to
abide
his
order
:
which
accordingly
they
doo
.
Now
,
saith
the
King
,
I
order
,
that
you
shall
not
go
out
of
this
Temple
vntill
you
be
friends
.
And
so
they
were
reconciled
(
for
,
an
oath
taken
in
that
Temple
was
vnlawfull
to
bee
broken
)
.
My
Brethren
,
we
are
the
Temple
of
God
,
and
now
heer
met
together
in
the
Temple
of
God
;
and
haue
this
day
,
and
now
doo
partake
together
of
the
holy
things
of
God
:
And
yet
,
as
I
hear
,
1
Cor
6
7
there
is
vtterly
a
fault
amongst
you
in
this
respect
,
in
that
there
are
contentions
one
amongst
another
,
and
going
to
law
one
with
another
,
and
that
onely
for
such
things
as
sauour
but
of
spleen
.
Might
I
be
Vmpire
,
the
like
order
would
I
giue
as
that
King
did
:
you
should
not
depart
out
of
this
Temple
till
you
were
reconciled
.
Remember
,
my
Beloued
,
the
diuell
is
the
authour
of
dissension
.
Hee
it
was
that
went
about
at
the
first
to
seuer
man
from
God
:
and
it
is
he
that
now
laboureth
to
seuer
man
from
man
.
Christ
is
our
Salomon
,
the
Lord
of
peace
.
The
Church
is
the
Shulamite
,
the
Lady
of
peace
.
If
thou
belongest
to
Christ
,
or
to
his
Church
,
be
peaceable
.
And
so
much
be
spoken
of
the
duties
whereto
they
are
exhorted
:
now
a
word
or
two
of
the
Argument
or
Motiue
wherwith
they
are
enforced
.
Text.
And
the
God
of
loue
and
peace
shall
be
with
you
.
God
is
heer
called
the
God
of
loue
and
peace
,
because
hee
is
the
authour
,
approuer
,
and
rewarder
of
it
.
And
heer
by
the
way
it
is
worth
our
noting
,
how
that
the
Apostle
,
praying
for
peace
,
or
exhorting
to
peace
,
sets
God
before
him
,
as
hauing
that
in
him
for
which
he
praies
,
and
of
which
hee
speaks
,
giuing
such
titles
to
him
as
best
fits
the
presents
argument
;
Doct.
We
are
to
see
in
God
th●
fulnes
of
these
graces
we
desire
of
him
.
and
may
teach
vs
,
wheneuer
wee
come
to
God
by
praier
,
so
to
consider
of
him
as
that
wee
may
see
in
him
those
things
we
desire
.
Thus
the
Apostle
,
exhorting
the
Romans
to
patience
and
consolation
,
fals
to
praying
for
them
,
and
sets
God
before
him
as
a
God
of
patience
and
consolation
.
Rom.
15.4.5
Now
the
God
of
patience
and
consolation
grant
you
,
&c.
And
a
little
after
,
Verse
13.
he
cals
him
the
God
of
hope
.
The
God
of
hope
fill
you
with
all
ioy
,
&c.
And
in
the
very
next
chapter
,
perswading
to
peace
,
sets
God
before
his
eies
as
a
God
of
peace
.
Cap.
16.20
And
thus
the
Church
,
when
they
flew
to
praier
when
Peter
was
imprisoned
,
seeking
courage
and
strength
from
God
,
set
God
before
them
as
a
God
of
power
.
Lord
,
Acts
4.24
thou
art
God
who
hast
made
heauen
and
earth
,
and
the
sea
,
and
all
that
in
them
is
,
&c.
And
indeed
this
is
a
notable
help
to
faith
,
Reason
.
when
men
come
to
ask
of
those
whom
they
knowe
haue
enough
of
that
they
seek
:
and
asking
it
onely
in
such
a
measure
,
as
that
it
will
not
be
any
dammage
for
them
they
sue
vnto
to
vouchsafe
and
grant
,
they
then
are
almost
certainely
perswaded
they
shall
speed
.
So
shall
wee
seek
things
the
more
securely
at
the
hands
of
God
,
when
wee
see
the
fulnes
of
those
things
to
be
in
him
.
It
causeth
vs
also
to
seek
more
earnestly
and
feruently
.
Second
reason
.
The
sight
of
the
Traueller's
owne
home
makes
him
the
more
affectionately
to
long
after
it
:
so
the
true
sight
of
mercy
and
grace
in
God
,
will
cause
vs
the
more
longingly
to
desire
it
.
Comest
thou
to
God
by
praier
for
any
grace
?
Vse
.
Then
see
thou
seest
in
him
the
fulnes
of
that
grace
thou
praiest
for
.
Desirest
thou
mercy
in
the
pardon
and
forgiuenesse
of
thy
sins
?
Consider
then
of
God
as
a
God
with
whom
there
is
plenty
of
redemption
.
Hast
thou
fallen
into
relapse
,
and
committed
sin
again
,
a
second
time
?
Consider
of
God
as
a
God
that
reserueth
mercy
in
store
for
all
such
as
fall
,
though
they
fall
often
.
Desirest
thou
the
performance
of
any
promise
that
God
hath
made
to
the
Church
in
generall
,
or
thy self
in
particular
?
Consider
then
of
God
as
a
God
of
truth
,
as
hee
is
Iehoua
,
yesterday
,
to
day
,
and
the
same
also
for
euer
.
Art
thou
in
any
grief
or
misery
in
body
or
in
minde
,
and
desirest
ease
?
Remember
God
as
hee
is
a
God
of
mercy
and
consolation
.
And
so
for
any
other
blessing
thou
wantest
and
desirest
for
thy selfe
or
others
,
with
the
ey
of
faith
see
it
to
bee
in
him
when
thou
prayest
to
him
.
So
thou
shalt
finde
a
strong
proppe
for
faith
,
and
help
to
kindle
thy
affection
:
which
happely
thou
thoughtest
not
of
as
hitherto
.
This
from
the
Apostles
practice
:
now
more
particularly
to
the
words
.
Sundry
might
bee
the
collections
from
hence
drawne
:
but
I
wil
content
my selfe
with
this
one
.
Doct.
God
is
the
authour
of
true
loue
and
peace
.
Gal.
5.22
Loue
and
peace
are
from
God
effectually
,
howeuer
they
may
be
obtayned
and
wrought
by
meanes
instrumentally
,
The
fruit
of
the
spirit
is
Loue
,
Ioy
,
peace
&c.
sayth
the
Apostle
.
So
then
it
is
the
spirit
of
God
that
works
this
in
vs
.
And
how
often
doth
the
Apostle
in
his
epistles
vse
this
prayer
!
Grace
and
peace
from
God
our
Father
,
and
from
our
Lord
Iesus
Christ
.
Whereby
hee
shewes
vs
who
is
the
author
of
it
,
and
from
whom
it
comes
.
God
giues
it
,
in
,
through
,
and
for
the
Lord
Iesus
.
Reason
.
Iames
1.17
And
no
wonder
:
for
if
Euerie
good
and
perfect
gift
is
from
aboue
,
and
commeth
downe
from
the
Father
of
lights
,
as
Saint
Iames
speaketh
;
then
these
likewise
as
well
as
other
.
Vse
.
Want
we
these
gifts
and
graces
?
see
then
where
wee
are
to
seeke
them
;
euen
from
God
aboue
:
and
though
we
are
to
vse
the
means
yet
let
vs
not
rest
in
the
vsing
of
the
meanes
,
but
see
we
pray
to
God
to
blesse
the
meanes
vnto
vs
.
The
Scripture
is
the
ordinarie
meanes
whereby
these
and
other
graces
are
wrought
in
vs
instrumentally
:
yet
it
is
God
that
must
make
his
word
efficacious
and
powerful
for
this
end
.
Paul
plants
,
Apollo
waters
;
1
Cor
3
6
God
alone
must
giue
the
encrease
.
Rebecca
may
cooke
the
venison
:
but
Isack
must
giue
the
blessing
.
All
that
wee
can
doe
is
but
to
speake
vnto
the
eare
:
God
is
he
that
must
speak
vnto
the
conscience
.
I
can
call
vpon
you
to
bee
perfect
,
to
bee
of
good
comfort
,
to
bee
of
one
mind
,
to
liue
in
peace
:
but
this
God
of
peace
must
graunt
it
and
giue
grace
to
do
it
.
Paul
preacheth
to
Lydiaes
eare
:
but
God
hath
the
key
of
her
heart
to
open
or
keepe
shut
at
his
good
pleasure
.
Let
vs
so
many
then
as
would
be
perfect
and
thus
liue
in
peace
,
sue
vnto
this
God
of
peace
for
these
and
all
other
graces
,
that
wee
may
haue
not
onely
Peace
Externall
with
those
amongst
whome
wee
liue
;
but
also
Internall
Peace
of
conscience
(
which
what
it
is
none
knoweth
but
those
who
haue
it
)
and
so
heereafter
that
same
Peace
Eternall
which
eye
hath
not
seen
,
eare
hath
not
heard
,
neither
is
it
possible
the
heart
of
man
can
conceiue
.
Now
this
God
of
peace
,
Heb.
13.20.21
that
brought
againe
from
the
dead
our
Lord
Iesus
,
the
great
shepheard
of
the
sheep
,
through
the
bloud
of
the
euerlasting
couenant
,
make
vs
perfect
in
these
and
all
other
good
workes
to
doe
his
will
,
working
in
vs
that
which
is
pleasant
in
his
sight
through
Iesus
Christ
:
to
●hom
bee
praise
for
euer
and
euer
.
Amen
.
FINIS
.