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Christian Curtesie, OR, St. PAVLS Vltimum Vale. 2. COR. 13.11. Finally, Brethren, Farewell:
Christian Courtesy, OR, Saint PAUL'S Vltimum Vale. 2. COR. 13.11. Finally, Brothers, Farewell:
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Bee perfect, be of good comfort, be of one mind, liue in peace, and the God of loue and peace shall be with you.
be perfect, be of good Comfort, be of one mind, live in peace, and the God of love and peace shall be with you.
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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, 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, telling them of his readinesse a third time to come amongst them,
Our blessed Apostle, Saint Paul, having in this Epistle purged himself from such crimes as he was charged withal, by certain false Teachers, who were crept into the Church of Corinth; and especially from that which was the ground of all, his not coming among them according unto promise made (for which they accused him of levity and inconstancy) does in the beginning of this Chapter renew his promise, telling them of his readiness a third time to come among them,
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and withall sheweth after what manner it shall be; namely, with seueritie and more then wonted rigour, against such as were obstinate.
and withal shows After what manner it shall be; namely, with severity and more then wonted rigour, against such as were obstinate.
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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:
Now being to make an end, he winds up all with a friendly Farewell, wherein he does somewhat allay and mitigate whatever he had formerly wrote that might savour of bitterness:
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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:
and that he might not leave their minds exasperated, he gives them a taste of the loving affection he bore towards them, in this his valediction. Finally, Brothers, Farewell:
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which words, 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.
which words, with the other following in the Verses subsequent, contain in them the conclusion of the Whole Epistle, which is spent in Exhortation, Salutation, and Prayer. The Exhortation is contained in this 11. verse.
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The Salutation, verse 12, 13. The Prayer verse 14. In this Exhortation we may consider, First the Manner of it. Finally, Brethren, Farewell. Secondly the Matter of it;
The Salutation, verse 12, 13. The Prayer verse 14. In this Exhortation we may Consider, First the Manner of it. Finally, Brothers, Farewell. Secondly the Matter of it;
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Be perfect, be of good comfort, be of one minde, liue in peace, and the God of loue and peace shall be with you. Be perfect, be of good Comfort, be of one mind, live in peace, and the God of love and peace shall be with you.
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In the Manner, we haue, First, a note of conclusion: Finally. Secondly, a Louing compellation: Brethren. Thirdly, a Friendly valediction: Farewell.
In the Manner, we have, First, a note of conclusion: Finally. Secondly, a Loving compellation: Brothers. Thirdly, a Friendly valediction: Farewell.
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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.
In the Matter, observe we, First the duties whereto exhorted. Secondly, the motive or argument wherewith they Are Enforced. The duties, foure; First Perfection; Be perfect.
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Secondly, mutuall consolation; Bee of good comfort. Thirdly, vnanimity or consent in matters ecclesiasticall. Be of one minde.
Secondly, mutual consolation; be of good Comfort. Thirdly, unanimity or consent in matters ecclesiastical. Be of one mind.
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Fourthly, concord and agreement in matter domesticall and ciuill: Liue in peace. The Argument taken, à Commodo, from the profit that thereby will insue:
Fourthly, concord and agreement in matter domestical and civil: Live in peace. The Argument taken, à Commodo, from the profit that thereby will ensue:
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The God of loue and peace shall be with you. The interpretations of these words be various:The God of love and peace shall be with you. The interpretations of these words be various:
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we will search for the best. Finally. Some read it thus; For the rest; others, For the Remainder: Not much amisse to take either.
we will search for the best. Finally. some read it thus; For the rest; Others, For the Remainder: Not much amiss to take either.
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For so the word here vsed signifieth, and may haue reference either to the Apostle or to the People. To the Apostle thus;
For so the word Here used signifies, and may have Referente either to the Apostle or to the People. To the Apostle thus;
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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:
as if he had said, I have written as large unto you, yet still there is a Remainder behind for me to exhort you unto, which I comprehend in these few words: Be perfect:
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Be of good comfort, &c. To the people thus;Be of good Comfort, etc. To the people thus;
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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.
As if he had said, Hitherto I have not been wanting in my duty, but have sufficiently instructed and admonished you, etc. Now the remainder is for you, that you do your duty and obey my Precepts.
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Brethren. There bee three sorts of Brethren mentioned in holy Scripture: Brothers. There be three sorts of Brothers mentioned in holy Scripture:
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First, such as are brethren by Race: as they who haue the same Father and Mother, as Iacob and Esau had;
First, such as Are brothers by Raze: as they who have the same Father and Mother, as Iacob and Esau had;
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or they who are of the same stock and kinred: and so Lot and Abraham were called Brethren. or they who Are of the same stock and kindred: and so Lot and Abraham were called Brothers.
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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;
Secondly, such as Are Brothers by Place, who Are of the same Nation and country: and so the Iewes Are termed Brothers in the Law;
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To a stranger thou maist lend vpon vsury, but not vnto thy brother. To a stranger thou Mayest lend upon Usury, but not unto thy brother.
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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:
Thirdly, such as Are Brothers by Grace; and that either more Common, or more special. More Common in respect of creation, and so all men Are Brothers:
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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. At the hand of a men brother will I require the life of man; more special in respect of Adoption, and so Christians Are Brothers, and they only.
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In this respect doth the Apostle call them Brethren. Farewell. The word signifieth properly to rejoyce, and is by most so translated and read.
In this respect does the Apostle call them Brothers. Farewell. The word signifies properly to rejoice, and is by most so translated and read.
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Yet Erasmus, and some others, renders it as wee haue it, as well he may:
Yet Erasmus, and Some Others, renders it as we have it, as well he may:
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for, the word signifieth as wel Farewell as Reioyce: wherein the Apostle wisheth all good to betide them.
for, the word signifies as well Farewell as Rejoice: wherein the Apostle wishes all good to betide them.
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Be perfect. The signification of this verbe is likewise diuerse, and by som rendred for consummation; by others, for restauration. Be perfect. The signification of this verb is likewise diverse, and by Some rendered for consummation; by Others, for restauration.
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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,
The Apostle's meaning is, that whereas the members of this Church were all as it were bones displaced and out of joint, they should now again be joined together in love,
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and they should endeauour to make perfect what was amisse amongst them, either in faith or manners:
and they should endeavour to make perfect what was amiss among them, either in faith or manners:
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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.
They should be perfect in respect of truth, though not is respect of absoluteness; they should desire and endeavour After perfection, though in act they attain it not.
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Be of good comfort, or take yee comfort.Be of good Comfort, or take ye Comfort.
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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; some read it thus, Take exhortation: for, the word her used signifies indifferently, to Comfort, to exhort, to entreat But the former reading is best liked by Chrysostom, who Thinketh the Apostle rather intends consolation than exhortation, in regard of the many oppositions and trials they had & were to meet withal in their course of Christianity;
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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.
and Therefore wills them to cheer up themselves, and mutually one Another, that they may not make shipwreck of their faith in the day of trouble.
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Bee of one minde; to wit, in matters of faith and religion.be of one mind; to wit, in matters of faith and Religion.
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For, by this precept he seemeth to note out, that some things were amisse amongst them,
For, by this precept he seems to note out, that Some things were amiss among them,
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and that many things were done through contention and vain-glory:
and that many things were done through contention and vainglory:
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Hee wills them therefore to be alike-minded and affectioned, that all discord and dissension might be auoided,
He wills them Therefore to be alike-minded and affectioned, that all discord and dissension might be avoided,
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and the Church no way thereby troubled. Liue in Peace. Peace is of three sorts:
and the Church no Way thereby troubled. Live in Peace. Peace is of three sorts:
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Eternall, wch is cald Pax Numinis, the peace of God which passeth all vnderstanding, which wee haue with him through Christ;Eternal, which is called Pax Numinis, the peace of God which passes all understanding, which we have with him through christ;
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Internall, which is called Pax pectoris, the peace of conscience, which is a fruit of the former, and proceeds from that;Internal, which is called Pax Heart, the peace of conscience, which is a fruit of the former, and proceeds from that;
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Externall, which is called Pax temporis, the peace wch wee haue with men for the time wee liue in the world.External, which is called Pax Temporis, the peace which we have with men for the time we live in the world.
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This last onely is heer meant: and this precept respects things ciuil, as the former things ecclesiasticall.
This last only is her meant: and this precept respects things civil, as the former things ecclesiastical.
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And the God of loue and peace shall bee with you. Som construe this clause by way of enunciation affirmatiuely;
And the God of love and peace shall be with you. some construe this clause by Way of enunciation affirmatively;
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as if the Apostle should haue said, In thus doing you shall haue the blessing of God attending you, &c:
as if the Apostle should have said, In thus doing you shall have the blessing of God attending you, etc.:
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Others Imprecatory, by way of wish or praier;
Others Imprecatory, by Way of wish or prayer;
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as if hee had said, The God of loue and peace be with you, and enable you to do thus.
as if he had said, The God of love and peace be with you, and enable you to do thus.
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But the former is the better. God of loue and peace.
But the former is the better. God of love and peace.
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Hee is so tearmed, first (say some) because he is loue and peace it self, it is his Essence;
He is so termed, First (say Some) Because he is love and peace it self, it is his Essence;
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secondly, because he delights and takes pleasure in it; and thirdly and especially, because hee is the Authour and Giuer of it.
secondly, Because he delights and Takes pleasure in it; and Thirdly and especially, Because he is the Author and Giver of it.
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Shall be with you. That is, by his gratious protection and comfortable presence, to blesse you and defend you.Shall be with you. That is, by his gracious protection and comfortable presence, to bless you and defend you.
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Thus then we see the meaning, as if the Apostle should haue in larger manner thus said:
Thus then we see the meaning, as if the Apostle should have in larger manner thus said:
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Hitherto I haue at large written vnto you, O yee Corinthians, whom I tenderly affect euen as my Brethren in Christ, Hitherto I have At large written unto you, Oh ye Corinthians, whom I tenderly affect even as my Brothers in christ,
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and to whom I wish all welfare and happiness both in the things of this life and of a better:
and to whom I wish all welfare and happiness both in the things of this life and of a better:
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And yet ther is a remainder, and something left to bee done, which (that I may conclude) in brief is this;
And yet there is a remainder, and something left to be done, which (that I may conclude) in brief is this;
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That you endeuor to perfection, purging out sin, increasing in grace, and so making vp what is amongst you wanting;
That you endeavour to perfection, purging out since, increasing in grace, and so making up what is among you wanting;
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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.
As also that you mutually Comfort one the other, and take Comfort one of Another, that you may the better be enabled to withstand the many oppositions you Are like to meet withal in the course of Christianity.
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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.
See also that you be alike minded and affected in matters of Religion, that the Church may not be troubled by your divisions and dissensions.
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And, in things ciuill, let there be a like concord and agreement found amongst you,
And, in things civil, let there be a like concord and agreement found among you,
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as betweene neighbour and neighbour, husband and wife, parent and childe, maister and seruant, and the like:
as between neighbour and neighbour, husband and wife, parent and child, master and servant, and the like:
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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,
which if there be, then that God who Takes delight in love and peace, and who is the rewarder of them that live in love and peace,
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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 who is the Author and Donor of these graces of love & peace, shall be with you by his gracious protection and comfortable presence,
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and shall blesse you, and bestowe vpon you all good blessings. And thus we haue seen the Apostles meaning.and shall bless you, and bestow upon you all good blessings. And thus we have seen the Apostles meaning.
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Now wee come to speak of some such profitable instructions as these words shall afford.
Now we come to speak of Some such profitable instructions as these words shall afford.
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Finally. The Apostle, as we see, had written largely to these Corinthians, and yet there is still a remainder behinde: Finally. The Apostle, as we see, had written largely to these Corinthians, and yet there is still a remainder behind:
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for so the word signifieth (as wee haue before seene). Hence then wee gather,
for so the word signifies (as we have before seen). Hence then we gather,
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Though Gods Ministers spend their time, and take the greatest pains that can bee taken, in teaching and instructing their people; Though God's Ministers spend their time, and take the greatest pains that can be taken, in teaching and instructing their people;
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yet there will bee still a Remainder, and something left to bee done. yet there will be still a Remainder, and something left to be done.
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Not without cause and reason then is the Ministers task and toil paralleled with the Husbandmans, who hath no vacation:
Not without cause and reason then is the Ministers task and toil paralleled with the Husbandman's, who hath no vacation:
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the end of one work is but the beginning of another: euery season of the yeer bringeth his seuerall trauell with it.
the end of one work is but the beginning of Another: every season of the year brings his several travel with it.
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So that no calling is accompanied with more labour or lesse ease.
So that no calling is accompanied with more labour or less ease.
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And thus the Minister: Hath hee broke vp the fallow ground of his peoples harts? then must he sowe the precious seed therin. And thus the Minister: Hath he broke up the fallow ground of his peoples hearts? then must he sow the precious seed therein.
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Hath he sowed seed? then must he water what he hath set and sowed. Yea, tares and weeds will growe and soon sprout vp, sleep we neuer so little; Hath he sowed seed? then must he water what he hath Set and sowed. Yea, tares and weeds will grow and soon sprout up, sleep we never so little;
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and therefore great need of daily weeding.
and Therefore great need of daily weeding.
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Let this then stoppe the mouths of such as cry out against the Minister for an idle calling,
Let this then stop the mouths of such as cry out against the Minister for an idle calling,
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and account Ministers of all others to liue the easiest liues, as hauing least to doo of any.
and account Ministers of all Others to live the Easiest lives, as having least to do of any.
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I confesse indeed, as some vse it, it is a calling of excessiue idlenesse; when they feed themselues, but not the flock;
I confess indeed, as Some use it, it is a calling of excessive idleness; when they feed themselves, but not the flock;
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and doo not gather, but eat the hony.
and do not gather, but eat the honey.
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Of such it may be said, as our Sauiour of the Lillies in the field, They labour not. But, consider it in its owne nature,
Of such it may be said, as our Saviour of the Lilies in the field, They labour not. But, Consider it in its own nature,
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and as it ought to bee performed, wee shall finde it to bee a seruice of great imploiment,
and as it ought to be performed, we shall find it to be a service of great employment,
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and his task to be an endlesse task:
and his task to be an endless task:
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so that none can haue just cause to say, that, because he is a Minister, he hath an easie occupation & calling to follow.
so that none can have just cause to say, that, Because he is a Minister, he hath an easy occupation & calling to follow.
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Haruest-labourers of all other are the sorest labourers, as wee knowe; no labour more toilsome than theirs is:
Haruest-labourers of all other Are the Sorest labourers, as we know; no labour more toilsome than theirs is:
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that, of all others, as wee say, is the sore-sweating labour.
that, of all Others, as we say, is the sore-sweating labour.
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And are not Ministers such? surely the sweat of the Ministry (be it followed as it ought) exceeds the sweat of other callings,
And Are not Ministers such? surely the sweat of the Ministry (be it followed as it ought) exceeds the sweat of other callings,
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and with the sorest labourer doth the painfull Minister eat his bread in the sweat of his brows.
and with the Sorest labourer does the painful Minister eat his bred in the sweat of his brows.
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There is a labour of the soule as well as of the body;
There is a labour of the soul as well as of the body;
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as there is a suffering of the soule as well as a suffering of the body.
as there is a suffering of the soul as well as a suffering of the body.
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And look as the suffering of the soule exceeds by farre any paines that the body vndergoeth (for, The spirit of a man will sustain his infirmity (saith Salomon) but a wounded spirit who can bear? );
And look as the suffering of the soul exceeds by Far any pains that the body vndergoeth (for, The Spirit of a man will sustain his infirmity (Says Solomon) but a wounded Spirit who can bear?);
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so doth the soule-labour exceed any other labour whatsoeuer.
so does the soule-labour exceed any other labour whatsoever.
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Say not then, that Ministers are idle, and their callings easie, because they labour not with their hands.
Say not then, that Ministers Are idle, and their callings easy, Because they labour not with their hands.
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What though a Gouerner of a ship sitteth still at the stern, while some climb the mast,
What though a Governor of a ship Sitteth still At the stern, while Some climb the mast,
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and others walk vpon the hatches, and others labour at the pump? for, though he doth not as they doo,
and Others walk upon the Hates, and Others labour At the pump? for, though he does not as they do,
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yet he doth far greater and better things. Their calling then is not easie, idle; but laborious and painfull:
yet he does Far greater and better things. Their calling then is not easy, idle; but laborious and painful:
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as it is an honour, so it is a burden, and such a one as requireth the strength of Angels.
as it is an honour, so it is a burden, and such a one as requires the strength of Angels.
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Secondly, this taxeth such as, being entred into this same calling and function of the Ministry, liue an idle life,
Secondly, this Taxes such as, being entered into this same calling and function of the Ministry, live an idle life,
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and sit them down to rest, & with Isachar think ease is good, especially if they haue for some times heertofore laboured in the word and doctrine.
and fit them down to rest, & with Isachar think ease is good, especially if they have for Some times heretofore laboured in the word and Doctrine.
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Such little vnderstand the nature of their office, as hauing laid some grounds of knowledge, neglect the daily vrging of practice and perseuerance.
Such little understand the nature of their office, as having laid Some grounds of knowledge, neglect the daily urging of practice and perseverance.
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A great part of the building is behinde, after the foundation is laid.
A great part of the building is behind, After the Foundation is laid.
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These are they that occasion the world to judge of Ministers, as Paul the Cretians, to be slowe-bellies. I take no pleasure in defiling my owne neast,
These Are they that occasion the world to judge of Ministers, as Paul the Cretians, to be slowe-bellies. I take no pleasure in defiling my own nest,
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nor in laying open the nakednes of men of my owne coat:
nor in laying open the nakedness of men of my own coat:
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But God forbid that I should as a Fly lie blowing vpon their sores, or vse my tongue to licke their filthy vlcers.
But God forbid that I should as a Fly lie blowing upon their sores, or use my tongue to lick their filthy ulcers.
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Let such bee what they will, whether idle or vnable, like Aesops Hen too fat to lay;
Let such be what they will, whither idle or unable, like Aesops Hen too fat to lay;
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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? It was the Lord of the Vineyards reproof to them that stood idle but in the market-place:
they Are a burden to our Church, a disgrace unto our calling, which allows us no time of sitting stil. Why stand you her all the day idle? It was the Lord of the Vineyards reproof to them that stood idle but in the marketplace:
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what sharpnesse then must such look for as stād not in the market-place but in the Vineyard, and idle too;
what sharpness then must such look for as stand not in the marketplace but in the Vineyard, and idle too;
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and all their day? It is ill being idle in the market, but much worse to stand idle in the Vineyard of the Lord.
and all their day? It is ill being idle in the market, but much Worse to stand idle in the Vineyard of the Lord.
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Let vs then, so many as haue receiued this Ministry, not faint; but giue attendance to reading, to exhortation, to doctrine.
Let us then, so many as have received this Ministry, not faint; but give attendance to reading, to exhortation, to Doctrine.
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Is knowledge planted? then practice must bee vrged. Is their practice good? then perseuerance, progresse and continuance, must bee pressed.
Is knowledge planted? then practice must be urged. Is their practice good? then perseverance, progress and Continuance, must be pressed.
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A Souldier should dy in the wars standing, and a Minister in the pulpit preaching; no better place to haue God finde vs in.
A Soldier should die in the wars standing, and a Minister in the pulpit preaching; no better place to have God find us in.
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And, when thou standest idle, admonish thy selfe as sometimes Plinius Secundus admonished his nephew; Thou might'st haue not lost these houres.
And, when thou Standest idle, admonish thy self as sometime Pliny Secundus admonished his nephew; Thou Mightest have not lost these hours.
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And lastly, let hearers hence learn their lesson:
And lastly, let hearers hence Learn their Lesson:
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for, is it so that though Gods Ministers take the 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.
for, is it so that though God's Ministers take the greatest pains that can be taken, there will be still something left for them to do? then Certainly there is a remainder for you as well as they.
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Dost thou know somthing? yet alas, how many things art thou ignorāt of that thou art bound to know,
Dost thou know something? yet alas, how many things art thou ignorant of that thou art bound to know,
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and remaine for thee to learn!
and remain for thee to Learn!
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And though thou hast knowledge in aboundance, so that thou art able with Salomon to discourse from the Cedar-tree that is in Lebanon, euen vnto the hysope that springeth out of the wall,
And though thou hast knowledge in abundance, so that thou art able with Solomon to discourse from the Cedar tree that is in Lebanon, even unto the hyssop that springs out of the wall,
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and of all beasts and fowls, fishes & creeping things; yet still there is a remainder, namely practice and obedience:and of all beasts and fowls, Fish & creeping things; yet still there is a remainder, namely practice and Obedience:
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for, if you knowe these things, blessed are you if you doe them, saith our Sauiour.
for, if you know these things, blessed Are you if you do them, Says our Saviour.
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Think of these things, thou who art so puffed vp with a conceit of that same small scantling of knowledge thou hast receiued,
Think of these things, thou who art so puffed up with a conceit of that same small scantling of knowledge thou hast received,
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as that thou neglectest all further means of edification.
as that thou neglectest all further means of edification.
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And doo thou also think of this, who contētst thy self with a bare hearing of the word, without consequent meditation or practice.
And do thou also think of this, who contentst thy self with a bore hearing of the word, without consequent meditation or practice.
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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.
Sermon is dONE, thou Sayest, when the Minister hath done preaching: and so it is indeed with many, for it is no more Thought of After.
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But, the Sermon that wants consequent meditation heere, may bee meditated of in hell heerafter. Remember that.
But, the Sermon that Wants consequent meditation Here, may be meditated of in hell hereafter. remember that.
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Brethren. The Obseruations from this Compellation are from the consideration of Paul as a christian, or as an Apostle. Brothers. The Observations from this Compellation Are from the consideration of Paul as a christian, or as an Apostle.
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If we consider him thus calling them as he was a Christian, then we obserue, There is a spirituall kinred and brotherhood amongst Christians.
If we Consider him thus calling them as he was a Christian, then we observe, There is a spiritual kindred and brotherhood among Christians.
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Such as professe the same faith, and worship the same God, are Brethren. And so we finde them often stiled in Scripture.
Such as profess the same faith, and worship the same God, Are Brothers. And so we find them often styled in Scripture.
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I will declare thy Name vnto my Brethren (saith Dauid) in the midst of the congregation will I praise thee. And elsewhere thus; I will declare thy Name unto my Brothers (Says David) in the midst of the congregation will I praise thee. And elsewhere thus;
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For my brethren and companions sake, I will wish thee now prosperity. For my brothers and Sodales sake, I will wish thee now Prosperity.
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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.
So the Apostle S. Paul wills, If any that is called a Brother be a fornicator or covetous, etc. with such a one, no not to eat.
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And againe, The Brethren which are with mee vnto the Churches of Galatia.
And again, The Brothers which Are with me unto the Churches of Galatia.
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This our Sauiour sheweth to his Disciples, when he saith, One is your Master, euen Christ; and all ye are Brethren. And no maruell: This our Saviour shows to his Disciples, when he Says, One is your Master, even christ; and all you Are Brothers. And no marvel:
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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:
for, they have one and the same Father, which is God; one and the same Mother, which is the Church, in whose womb they lie together:
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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.
they Are begotten of the same spiritual 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, even Eternal happiness and blessedness.
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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.
Let this serve, then, First for the Reproof of such as disdain to call Christians by the name of Brothers, or to give any Saint such a title, especially if he be a mean one and of low rank.
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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,
But, what disparagement is it, or can it be to any, to acknowledge them to be their Brothers whom christ acknowledgeth to be his Brothers,
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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.
and God acknowledgeth to be his Sons? Forasmuch as you have done it to the least of these my Brothers (Says our Saviour) you have done it unto me.
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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, Shall we be ashamed of such as christ is not ashamed of? Let us beware of this pride of heart, which does so puff us up in regard of outward condition in the world,
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as that it maketh vs to forget such as are mean and lowe;
as that it makes us to forget such as Are mean and low;
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and causeth vs so to carry our selues as if they were not our Brethren, of the same christian calling & professiō with our selues.
and Causes us so to carry our selves as if they were not our Brothers, of the same christian calling & profession with our selves.
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True it is, we are differenced in ciuill policy, and ciuill societies; some being noble, some base;
True it is, we Are differenced in civil policy, and civil societies; Some being noble, Some base;
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som rich, some poor (which differences, Religion doth not take away, nor abolish before men) yet in that spirituall society, of wch Christ is the Head, there is no such distinction. Heer we are all one; all equals; all Brethren.
Some rich, Some poor (which differences, Religion does not take away, nor Abolah before men) yet in that spiritual society, of which christ is the Head, there is no such distinction. Heer we Are all one; all equals; all Brothers.
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Let not then our inequality in our ciuill calling cause great men to forget their equality in the Christian;
Let not then our inequality in our civil calling cause great men to forget their equality in the Christian;
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nor our equality in our Christian, cause mean men to forget their inequality in the ciuill.
nor our equality in our Christian, cause mean men to forget their inequality in the civil.
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In both let vs carry our selues like men of wisdome.
In both let us carry our selves like men of Wisdom.
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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:
And if these Are to be reproved, then much more Are such profane Persons to be soundly lessoned, who cast this name of Brother as a word of reproach & disgrace upon such as Fear the Lord:
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Oh, you are one of the holy Brethren, you are one of the holy Sisters. O, you Are one of the holy Brothers, you Are one of the holy Sisters.
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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,
Now, what do such miscreants, but through their sides strike the prophets, the Apostles, yea and christ himself? Let such know, that they openly proclaim as it were with a trumpet, that they have not God for their Father,
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nor the Church for their Mother;
nor the Church for their Mother;
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but do openly disclaim them from being their parents, while they professe, that they are none of that holy Brotherhood.
but do openly disclaim them from being their Parents, while they profess, that they Are none of that holy Brotherhood.
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As this serueth for Reprehension, so in the second place it may serue for our Instruction: for, out of this name wee may spell our duties.
As this serveth for Reprehension, so in the second place it may serve for our Instruction: for, out of this name we may spell our duties.
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Look what nature ties natural Brethren vnto, that doth grace much more tie spirituall vnto. Brethren (as we knowe) loue together, and liue peaceably one with another.
Look what nature ties natural Brothers unto, that does grace much more tie spiritual unto. Brothers (as we know) love together, and live peaceably one with Another.
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There is vnity and amity amongst them:
There is unity and amity among them:
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yea, so strong is that loue which is amongst Brethren, as that it exceeds all other loue amongst men. yea, so strong is that love which is among Brothers, as that it exceeds all other love among men.
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It exceeds the loue in mariage (saith one) because that is by choice, this by nature.
It exceeds the love in marriage (Says one) Because that is by choice, this by nature.
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It exceeds the loue betweene Parents and children, because that is not reciprocall, for the inequality of the persons: this is most equall.
It exceeds the love between Parents and children, Because that is not reciprocal, for the inequality of the Persons: this is most equal.
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And therefore the Arabians and West-Indians, as Histories make mention, prefer brethren before children in inheritances.
And Therefore the Arabians and West-Indians, as Histories make mention, prefer brothers before children in inheritances.
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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.
This is the love of Brothers by nature. Now, we have obtained a more excellent Brotherhood, and Therefore ought to love; and love as earnestly.
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Our loue must be as the loue of Brethren:
Our love must be as the love of Brothers:
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and so we are commanded, Be affectioned to loue one another with Brotherly loue, saith the Apostle.
and so we Are commanded, Be affectioned to love one Another with Brotherly love, Says the Apostle.
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And againe, Let Brotherly loue continue. And againe, To godlinesse adde Brotherly kindnes.
And again, Let Brotherly love continue. And again, To godliness add Brotherly kindness.
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In Tertullian his time, there was such vnity amongst Christians, and their loue each to other was so great, In Tertullian his time, there was such unity among Christians, and their love each to other was so great,
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as that it was to the amazement of the Heathen.
as that it was to the amazement of the Heathen.
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See, say they, how these Christians loue one another, and are ready to dy one for another. But alas for vs!
See, say they, how these Christians love one Another, and Are ready to die one for Another. But alas for us!
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our contentions and wranglings euen about toies and trifles may make men amazed.
our contentions and wranglings even about toys and trifles may make men amazed.
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How shall God bee our Father, if we liue not together as louing brethren? Or how shall hee call vs his children,
How shall God be our Father, if we live not together as loving brothers? Or how shall he call us his children,
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if wee behaue our selues as strangers or enemies one vnto another? As touching Brotherly loue, saith the Apostle, you need not that I write vnto you;
if we behave our selves as Strangers or enemies one unto Another? As touching Brotherly love, Says the Apostle, you need not that I write unto you;
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for, you your selues are taught of God to loue one another: for, you your selves Are taught of God to love one Another:
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As if hee had said, Look, as naturall Brethren, not degenerating nor growing out of kind, are taught by nature to loue one another;
As if he had said, Look, as natural Brothers, not degenerating nor growing out of kind, Are taught by nature to love one Another;
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so you, to whom God hath giuen his holy Spirit, are taught by the same Spirit to liue in loue.
so you, to whom God hath given his holy Spirit, Are taught by the same Spirit to live in love.
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If loue and amity bee a lesson taught of God, then reason thus with thy selfe;
If love and amity be a Lesson taught of God, then reason thus with thy self;
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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,Who Teaches me to carry malice and hatred in my breast? who fills my Mouth with railings & cursed speakings? Oh that we would but think of this,
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and remember that wee are Brethren!
and Remember that we Are Brothers!
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then would there not bee so much bitternesse as there is, nor so much enuie, malice, spite, found among vs:
then would there not be so much bitterness as there is, nor so much envy, malice, spite, found among us:
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for, a cause why these euills remain with vs, is, in that wee forget that we are Brethren.
for, a cause why these evils remain with us, is, in that we forget that we Are Brothers.
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Let there be no strife, said Abraham to Lot, betwixt thee and mee, for wee are Brethren. Let there be no strife, said Abraham to Lot, betwixt thee and me, for we Are Brothers.
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The very name of a Brother is, or I am sure ought to bee, potent enough to quench coales of contention. Again:
The very name of a Brother is, or I am sure ought to be, potent enough to quench coals of contention. Again:
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Brethren will take one anothers part against enemies, though happely they may dissent amongst themselues; so that wrong one, wrong all.
Brothers will take one another's part against enemies, though happily they may dissent among themselves; so that wrong one, wrong all.
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Thus, Iacobs sonnes took the abuse offred to their sister, as if it had been offred vnto them;
Thus, Iacobs Sons took the abuse offered to their sister, as if it had been offered unto them;
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and thought it a sufficient excuse for them joining together in the reuenge of the Sichemites, in that it was done in their sisters quarrell:
and Thought it a sufficient excuse for them joining together in the revenge of the Sichemites, in that it was done in their Sisters quarrel:
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Should they abuse our sister as a whore? Thus should Christians defend one another in lawfull courses (I say not, in vnlawfull),Should they abuse our sister as a whore? Thus should Christians defend one Another in lawful courses (I say not, in unlawful),
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and step out for them when they are slandered and spoke euill of, and not then bee silent;
and step out for them when they Are slandered and spoke evil of, and not then be silent;
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as the maner of too-too many is, who flinch away as Demas and others did from Paul, leauing him to answer for himself.
as the manner of too-too many is, who flinch away as Demas and Others did from Paul, leaving him to answer for himself.
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Thus, Brethren haue almost forgotten that they are Brethren; and euery man stands aloof when necessity requires their succour.
Thus, Brothers have almost forgotten that they Are Brothers; and every man Stands aloof when necessity requires their succour.
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Histories make mention of one Vrsinus a Christian Physician; who, beeing ready to suffer Martyrdome for the Gospell, began to wauer and faint.
Histories make mention of one Ursinus a Christian physician; who, being ready to suffer Martyrdom for the Gospel, began to waver and faint.
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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.
Which, when Vitalis a holy man saw, he stepped to him; and, though he knew it would cost him his life, comforted and encouraged him.
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For the which, he also was condemned to death.
For the which, he also was condemned to death.
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Nic. de Lyra. Com. in 1. Iohn 3. Few such friends are now to be found,Nicaragua de Lyra. Come in 1. John 3. Few such Friends Are now to be found,
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as will lay downe their liues for their Brethren. 1. Iohn 3.16.
as will lay down their lives for their Brothers. 1. John 3.16.
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Thirdly, Brethren reioice at the welfare and prosperitie one of another, and do wish as much happinesse each to other as to themselues.
Thirdly, Brothers rejoice At the welfare and Prosperity one of Another, and do wish as much happiness each to other as to themselves.
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Thus should Christians, when we see God any waie good and gratious vnto our brethren,
Thus should Christians, when we see God any Way good and gracious unto our brothers,
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whether it be in matters of this life, or in matters of the life to come, reioice and bee glad thereat.
whither it be in matters of this life, or in matters of the life to come, rejoice and be glad thereat.
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Iethro reioiced at all the goodnesse which the Lord had shewed vnto Israel. Jethro rejoiced At all the Goodness which the Lord had showed unto Israel.
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Elizabeths neighbours and cosins did reioice with her when they heard tell that God had shewed mercy vpon her. Elizabeths neighbours and cousin's did rejoice with her when they herd tell that God had showed mercy upon her.
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The Thessalonians were Pauls ioy, and crowne of reioicing. The Thessalonians were Paul's joy, and crown of rejoicing.
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Iohn reioiced greatly, when he found the children of the elect Lady walking in the truth. And surely, as Salomon discerned the true mother by her affection, John rejoiced greatly, when he found the children of the elect Lady walking in the truth. And surely, as Solomon discerned the true mother by her affection,
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so may wee a true Christian by this marke.
so may we a true Christian by this mark.
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Woe then to such, who haue no other cause of their ill will and malice towards their brethren,
Woe then to such, who have no other cause of their ill will and malice towards their brothers,
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then this, that it goeth well with them, and God doth blesse them:
then this, that it Goes well with them, and God does bless them:
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As Iosephs brethren hated him for no other cause, but for that his father seemed to loue him best.
As Joseph's brothers hated him for no other cause, but for that his father seemed to love him best.
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And so Cain slew Abel, because God preferred Abel before him. Away with this same enuie, nourish it not within thee:
And so Cain slew Abel, Because God preferred Abel before him. Away with this same envy, nourish it not within thee:
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It is the rottennesse of the bones, and so the iustest of all vices, because it bringeth with it its owne vengeance;It is the rottenness of the bones, and so the Justest of all vices, Because it brings with it its own vengeance;
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as a Viper eating out the bowels where it is bred.
as a Viper eating out the bowels where it is bred.
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It is a bloody sinne, for if it eate not out anothers heart, it will eate out thy owne.
It is a bloody sin, for if it eat not out another's heart, it will eat out thy own.
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Be not an enemy to Gods fauours when they fall besides thee: grudge not that thy neighbours field is fairer growne then thine.
Be not an enemy to God's favours when they fallen beside thee: grudge not that thy neighbours field is Fairer grown then thine.
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Quarrell not with God, because thy neighbours flocke escapes the rot. Let not thy neighbours welfare bee thy disease:
Quarrel not with God, Because thy neighbours flock escapes the rot. Let not thy neighbours welfare be thy disease:
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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:
Because Heaven smiles on him, wilt thou look awry upon him? Because God sets on him the seal of his love, wilt thou Set on the seal of thy malice? Beware of that:
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Remember still that hee is thy brother.
remember still that he is thy brother.
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And as the good of one member of the body, serueth for the vse and profit of the other:
And as the good of one member of the body, serveth for the use and profit of the other:
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So what hee hath shall tend to thy benefit, and therefore repine not for his vvelfare, but reioice thereat.
So what he hath shall tend to thy benefit, and Therefore repine not for his welfare, but rejoice thereat.
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Fourthly and lastly, Brethren, as they doe reioice with them that doe reioice, so they weepe with them that weepe.
Fourthly and lastly, Brothers, as they do rejoice with them that do rejoice, so they weep with them that weep.
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There is a sympathy and fellow feeling of the miseries each of other. If one be in heauinesse the other cannot containe:
There is a Sympathy and fellow feeling of the misery's each of other. If one be in heaviness the other cannot contain:
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Affection will then breake forth, and shew it self. As we see in Ioseph, who albeit before he had dissembled and hid it:
Affection will then break forth, and show it self. As we see in Ioseph, who albeit before he had dissembled and hid it:
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yet when hee heares Iudah make such a sad relation, and sees his brethren so ouerwhelmed with sorrow,
yet when he hears Iudah make such a sad Relation, and sees his brothers so overwhelmed with sorrow,
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then compassion can be concealed no longer, Affection must breake forth violently at his voyce and eyes.
then compassion can be concealed no longer, Affection must break forth violently At his voice and eyes.
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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.
He weeps aloud, and tells them he was Ioseph their brother? Thus must it be with us who profess that we Are children of God, and brothers of the faithful.
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Yea, thus it will be with vs, if we are rightly bred and borne:
Yea, thus it will be with us, if we Are rightly bred and born:
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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, then to enioy all the pompe and pleasure of Pharaohs Court.
As we see in Moses, whose affection was so great towards his persecuted brothers, as that he chosen rather to suffer affliction with the people of God, then to enjoy all the pomp and pleasure of Pharaohs Court.
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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, So Nehemiah, though he enjoyed much pleasure and credit in Susa in the Court of Artaxerxes; yet when he understood by Hanani of the affliction and reproach of the people of God, all that pomp and glory could not smother his affection,
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but he must sit downe and weepe and mourne, and fast certaine dayes, and pray before the Lord of heauen.
but he must fit down and weep and mourn, and fast certain days, and pray before the Lord of heaven.
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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? And so Saint Paul, The care of all Churches (say he) comes upon me: who is weak and I am not weak? who is offended and I burn not?
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The want of this Affection sheweth that wee are not brethren.
The want of this Affection shows that we Are not brothers.
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So farre are we from weeping when they weepe, as that wee reioice at those things which make them weepe.
So Far Are we from weeping when they weep, as that we rejoice At those things which make them weep.
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Wee can insult ouer our brethren in the day of trouble, 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.
we can insult over our brothers in the day of trouble, as the Edomites did in the day of the destruction and captivity of Iudah, and speak proudly against them in the day of their distress.
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Or if we insult not ouer such as are in calamity, yet wee are no way touched with their miserie.
Or if we insult not over such as Are in calamity, yet we Are no Way touched with their misery.
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Wee lye vpon beds of Iuorie and stretch our selues vpon our couches, and eat the Lambes out of the flocke, we lie upon Beds of Ivory and stretch our selves upon our couches, and eat the Lambs out of the flock,
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and the calues out of the midst of the stall, we drinke wine in bowles, and anoint our selues with the chiefe ointments;
and the calves out of the midst of the stall, we drink wine in bowls, and anoint our selves with the chief ointments;
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but we are not grieued for the afflictions of Ioseph. Are not the bowels of the Saints wrung with grief;but we Are not grieved for the afflictions of Ioseph. are not the bowels of the Saints wrung with grief;
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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;
and the Church pinched with the persecutions of her Adversaries? Doo not the mighty Nimrods of the world hunt her? And Are not furrows made upon her back with their ploughs? Look into the world, Consider the misery's of the Churches in foreign parts;
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in France and Germany: and, if thou hast in thee any spark of brotherly affection (nay,
in France and Germany: and, if thou hast in thee any spark of brotherly affection (nay,
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if thou hast not put off the very nature of a man) thou must needs abate of thy pleasures, & with the captiue Iewes hang vp thy Harp vpon the willowes.
if thou hast not put off the very nature of a man) thou must needs abate of thy pleasures, & with the captive Iewes hang up thy Harp upon the willows.
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The Ark, and Israel and Iudah abide intents; The Ark, and Israel and Iudah abide intents;
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and my Lord Ioab, and the seruants of my Lord are encamped in the open fields: and my Lord Ioab, and the Servants of my Lord Are encamped in the open fields:
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shall I then go into my house, said Vriah to Dauid, to eat and to drink,
shall I then go into my house, said Uriah to David, to eat and to drink,
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and to ly with my wife? As thou liuest, and as thy soule liues, I will not do this thing. and to lie with my wife? As thou Livest, and as thy soul lives, I will not do this thing.
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See, hee would not affoord to himselfe any more then necessary contentment vnto nature, till hee saw the issue of that business.
See, he would not afford to himself any more then necessary contentment unto nature, till he saw the issue of that business.
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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, Shall we then feast, and sport, and revel? Shall joy and gladness, slaying oxen, and killing sheep, eating Flesh, and drinking wine, be found among us in this day,
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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:
when the Lord of Hosts calls to weeping and to mourning, to baldness, and to girding with Sackcloth? Surely it will be revealed in the ears of the Lord of Hosts:
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and this iniquity shall not bee purged from vs till we dy.
and this iniquity shall not be purged from us till we die.
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Let vs not, my Beloued, think we haue the affections of children, when wee can see our mother sick and sorrowfull, without remorse.
Let us not, my beloved, think we have the affections of children, when we can see our mother sick and sorrowful, without remorse.
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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.
Let us not think we have the affections of brothers, when we can hear or see the maims and misery's of God's people, without laying them to heart.
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And therefore, as when the Church of God flourisheth and houlds vp her head, we must lift vp ours,
And Therefore, as when the Church of God flourishes and holds up her head, we must lift up ours,
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though otherwise it goeth not so wel with vs in our owne priuate estate and condition:
though otherwise it Goes not so well with us in our own private estate and condition:
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so, when the Church mournes and hangs downe the head, wee must cast downe ours, though our owne condition bee neuer so good.
so, when the Church mourns and hangs down the head, we must cast down ours, though our own condition be never so good.
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For, as the peace and prosperity of Ierusalem should sweeten our priuate grieuances;
For, as the peace and Prosperity of Ierusalem should sweeten our private grievances;
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so her afflictions and dangers should sowre, and make distastefull to vs, all priuate comforts whatsoeuer.
so her afflictions and dangers should sour, and make distasteful to us, all private comforts whatsoever.
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And thus wee haue seen the qualities and properties of Brethren:
And thus we have seen the qualities and properties of Brothers:
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which if wee finde in our selues, it is no matter for the worlds mocking and scorning at this Brotherhood: it is our glory.
which if we find in our selves, it is no matter for the world's mocking and scorning At this Brotherhood: it is our glory.
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If we consider Paul, as a Minister, or an Apostle, so tearming them; then we thence note,
If we Consider Paul, as a Minister, or an Apostle, so terming them; then we thence note,
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First, his great Humility. For, though many of them to whom hee wrote were poor and meane, and such as laboured with their hands,
First, his great Humility. For, though many of them to whom he wrote were poor and mean, and such as laboured with their hands,
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and few of them wise men after the flesh, or mighty, or noble;
and few of them wise men After the Flesh, or mighty, or noble;
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and hee himselfe a Minister of the word, yea an Apostle, and so in the highest degree of the Ministery,
and he himself a Minister of the word, yea an Apostle, and so in the highest degree of the Ministry,
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and a planter of many Churches:
and a planter of many Churches:
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yet he maketh himself equall to them of the lower sort, in calling them Brethren; which is a word of equality.
yet he makes himself equal to them of the lower sort, in calling them Brothers; which is a word of equality.
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Secondly, his great Mildeness and gentlenesse of spirit, in that hee doth thus gently exhort them,
Secondly, his great Mildeness and gentleness of Spirit, in that he does thus gently exhort them,
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when he had authority to command;
when he had Authority to command;
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and insinuates himself into them by such a cōpellation, the better to prouoke them to doo that they stood bound to doo.
and insinuates himself into them by such a compellation, the better to provoke them to do that they stood bound to do.
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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;
Thirdly, his great Affection and Love, in using such a kind and loving term: whereby he showed, that he did dearly and tenderly affect them in the Lord;
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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;
and respect them as those who were conjoined with him by the bound of one truth, one faith, and one hope of salvation. From the First we infer;
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Ministers ought to behaue themselues humbly in their places and callings. The Kings of the Gentiles exercise lordship ouer them; Ministers ought to behave themselves humbly in their places and callings. The Kings of the Gentiles exercise lordship over them;
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and they that exercise authority vpon them are called Benefactours: But you shall not bee so:
and they that exercise Authority upon them Are called Benefactors: But you shall not be so:
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but hee that is greatest amongst you, let him be as the youngest; and he that is chief, as though he did serue. but he that is greatest among you, let him be as the youngest; and he that is chief, as though he did serve.
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The meaning of our Sauiour in which words, is, not to take away order, but to take away arrogancy and ambition.
The meaning of our Saviour in which words, is, not to take away order, but to take away arrogance and ambition.
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Saint Peter giueth the like precept: Feed the flocke of God which is amongst you, &c;
Saint Peter gives the like precept: Feed the flock of God which is among you, etc.;
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neither as being lords ouer Gods heritage, but being ensamples to the flock. neither as being Lords over God's heritage, but being ensamples to the flock.
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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, who, vnder that title of Seruant of the seruants of God, aduanceth himselfe aboue all that is called God: How then does that same Antichristian Spirit, usurping Authority with tyrannous usage of God's people, sort with the Apostles precept and practice? And that not only of that Archprelate of Room, who, under that title of Servant of the Servants of God, Advanceth himself above all that is called God:
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but also of others who are puft vp for their place and gifts, and with Diotrephes loue to haue the preheminence;
but also of Others who Are puffed up for their place and Gifts, and with Diotrephes love to have the pre-eminence;
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and will neither receiue Iohn nor his Brethren. Paul an Apostle equalles himself with them of the lower sort. But now behould a change.
and will neither receive John nor his Brothers. Paul an Apostle equals himself with them of the lower sort. But now behold a change.
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Ordinary pastors and they of the lower sort doo not onely equall themselues with, but euen aduance themselues aboue Apostles;
Ordinary Pastors and they of the lower sort do not only equal themselves with, but even advance themselves above Apostles;
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taking more vpon them than euer they did.
taking more upon them than ever they did.
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Plinius giues this report of Vespasian; That greatnes and majesty changed nothing in him but this, that his power to doo good should bee answerable to his will. Pliny gives this report of Vespasian; That greatness and majesty changed nothing in him but this, that his power to do good should be answerable to his will.
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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,
And I would this also might be truly said of such, who, either in respect of office in the Church, Degrees in School, riches in the world,
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or any such-like outward prerogatiue, are aduanced aboue their Brethren.
or any suchlike outward prerogative, Are advanced above their Brothers.
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Sure I am, if God aduance Hester, it is that shee may bee a means to relieue the Distressed of the Church of Cod.
Sure I am, if God advance Esther, it is that she may be a means to relieve the Distressed of the Church of Cod.
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Secondly, wee learne, that Courteous and gentle means are rather to be vsed by Gods Ministers,
Secondly, we Learn, that Courteous and gentle means Are rather to be used by God's Ministers,
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than rigour or seuerity to perswade men to obedience. than rigour or severity to persuade men to Obedience.
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The seruants of the Lord must not striue, 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: The Servants of the Lord must not strive, but be gentle towards all men, in meekness instructing those that oppose themselves, say Paul to Timothy. And you shall find him the same in practice that he was in Doctrine, usually coming to his hearers with I beseech you Brothers by the Mercies of God:
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I Paul my selfe beseech you, by the meekenesse and gentlenesse of Christ. I Paul my self beseech you, by the meekness and gentleness of christ.
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Wee Ambassadors for Christ, as though God did beseech you through vs, we pray you in Christs stead that you be reconciled to God. we ambassadors for christ, as though God did beseech you through us, we pray you in Christ stead that you be reconciled to God.
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How sweetly doth he practice his owne precept? And so Saint Peter, Dearely beloued, I beseech you as Pilgrims & Strangers, abstaine from fleshly lusts, &c. And thus Saint Iohn, I now beseech thee Lady:
How sweetly does he practice his own precept? And so Saint Peter, Dearly Beloved, I beseech you as Pilgrim's & Strangers, abstain from fleshly Lustiest, etc. And thus Saint John, I now beseech thee Lady:
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So that wee see what meekenesse and mildnesse we ought to vse; exhorting and intreating, euen then when we may lawfully command.
So that we see what meekness and mildness we ought to use; exhorting and entreating, even then when we may lawfully command.
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And no maruel, when God himselfe herein goeth before vs in his owne example, Oh that Israel would haue hearkned;
And no marvel, when God himself herein Goes before us in his own Exampl, O that Israel would have hearkened;
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And our Sauiour Christ inuiting the Israelites in the same manner vnto himselfe, that the Henne doth her chickens. And our Saviour christ inviting the Israelites in the same manner unto himself, that the Hen does her chickens.
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Let this serue then for our Imitation and Instruction, that we endeauour to win our people with gentlenesse and loue.
Let this serve then for our Imitation and Instruction, that we endeavour to win our people with gentleness and love.
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And surely when ministers speake thus to sinfull men;
And surely when Ministers speak thus to sinful men;
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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.I beseech you by the Mercies of God, I beseech thee my Brother, leave thy whoredom, forsake thy Drunkenness, etc. If the heart be not sealed up with hardness, it must needs pierce it.
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Wee see how in things of this life, men are faine to sue for that which is their owne,
we see how in things of this life, men Are feign to sue for that which is their own,
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and are heart-glad if by fair intreaties they can gather vp their debts.
and Are heart-glad if by fair entreaties they can gather up their debts.
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If then we can by earnest exhortations and effectuall perswasions get at our peoples hands this debt of obedience wch they owe to God, let it neuer grieue vs that wee come with Brethren, I beseech you.
If then we can by earnest exhortations and effectual persuasions get At our peoples hands this debt of Obedience which they owe to God, let it never grieve us that we come with Brothers, I beseech you.
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And yet withall great wisdom and circumspection must be vsed in this manner of proceeding: And yet withal great Wisdom and circumspection must be used in this manner of proceeding:
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for, wee must beware, that wee so lay downe our authority, as that the word lose not any;
for, we must beware, that we so lay down our Authority, as that the word loose not any;
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but abide still a word of power to command. To this purpose these rules are to be obserued:
but abide still a word of power to command. To this purpose these rules Are to be observed:
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First, so exhort and perswade, as that the very cōsciences of men that hear thee may conclude, that euen there where thou intreatest thou hast power to command,
First, so exhort and persuade, as that the very Consciences of men that hear thee may conclude, that even there where thou intreatest thou hast power to command,
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although in loue thou laiest downe that power for the present.
although in love thou laiest down that power for the present.
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So the Apostle to Philemon: Wherefore though I might bee much bould in Christ to enioyn thee that which is conuenient,
So the Apostle to Philemon: Wherefore though I might be much bold in christ to enjoin thee that which is convenient,
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yet for loues sake I rather beseech thee, &c. yet for loves sake I rather beseech thee, etc.
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Secondly, so to exercise lenity, as that thou forget not seuerity when the case requireth it.
Secondly, so to exercise lenity, as that thou forget not severity when the case requires it.
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Compassion must be had on some, but not on all: som must with fear be puld out of the fire. Compassion must be had on Some, but not on all: Some must with Fear be pulled out of the fire.
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When sinne waxeth bold, then must Gods Ministers put on bouldnes; as Moses did when the calfe stood before him.
When sin Waxes bold, then must God's Ministers put on bouldnes; as Moses did when the calf stood before him.
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When the Ministery is like to bee brought into contempt, then must power and authority be put on.
When the Ministry is like to be brought into contempt, then must power and Authority be put on.
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Sometimes must Gods Minister deliuer the word as it were in a soft and still voice; and otherwhiles hee must change his note, Sometime must God's Minister deliver the word as it were in a soft and still voice; and otherwhiles he must change his note,
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and lift vp his voice like a trumpet, and shew them their sinnes. Paul, as occasion serueth, can stand vpon his Apostleship and authority:
and lift up his voice like a trumpet, and show them their Sins. Paul, as occasion serveth, can stand upon his Apostleship and Authority:
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hee can censure Elymas: hee can deliuer vnto Satan, as well as intreat and beseech. Thirdly, in that the Apostle calleth them Brethren;
he can censure Elymas: he can deliver unto Satan, as well as entreat and beseech. Thirdly, in that the Apostle calls them Brothers;
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obserue with what tendernesse of affection a Minister should be deuoted to his people.
observe with what tenderness of affection a Minister should be devoted to his people.
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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.Oh Corinthians, our Mouth is open unto you, our heart is made large, Says this our Apostle to this people to whom he now wrote.
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And, writing to the Philippians, he doth vehemently protest his sincere & feruent loue towards them.
And, writing to the Philippians, he does vehemently protest his sincere & fervent love towards them.
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God is my record, saith hee, how greatly I long after you all, in the bowelles of Iesus Christ. God is my record, Says he, how greatly I long After you all, in the bowels of Iesus christ.
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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.
Such was his love also to the Romans: as he Witnesseth, when he Says, That he longed to see them, that he might bestow Some spiritual gift upon them to strengthen them.
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Such was his loue also to the Thessalonians: as appeares in that hee saith, Wee were gentle amongst you, Such was his love also to the Thessalonians: as appears in that he Says, we were gentle among you,
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euen as a Nurse cherisheth her children; not as a Nurse mercenary, but as a nursing-Mother, whose affections are most tender.even as a Nurse Cherishes her children; not as a Nurse mercenary, but as a nursing mother, whose affections Are most tender.
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And a little after he saith thus;
And a little After he Says thus;
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We exhorted you, and comforted and besought euery one of you (as a Father doth his children). We exhorted you, and comforted and besought every one of you (as a Father does his children).
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And, writing vnto Timothie, he chargeth him, That he should bee an ensample of the beleeuers in word, in conuersation, and in loue.
And, writing unto Timothy, he charges him, That he should be an ensample of the believers in word, in Conversation, and in love.
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Where hee notes the Pastors duty, So to loue his people, as that they might learne by him to loue one another.
Where he notes the Pastors duty, So to love his people, as that they might Learn by him to love one Another.
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If Ministers should examine what loue they bear vnto their people; I fear, many would finde a great want of brotherly affection.
If Ministers should examine what love they bear unto their people; I Fear, many would find a great want of brotherly affection.
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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,
How empty Are their hearts of this hearty and unfeigned love, who seek pretences of long absence from their flocks? whereby the duties of teaching,
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and examples of life in their own persons, are neglected. Surely, this loue ouerthroweth ordinary absence, without just and conscionable causes.
and Examples of life in their own Persons, Are neglected. Surely, this love Overthroweth ordinary absence, without just and conscionable Causes.
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I deny not, but there may be som occasions, which may, and that lawfully, draw a Pastour for a time from his people: I deny not, but there may be Some occasions, which may, and that lawfully, draw a Pastor for a time from his people:
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as, when the publike seruice of the Chur. shall require it, for the settling and compounding variances and differences, and such like profitable imploiments.
as, when the public service of the Church shall require it, for the settling and compounding variances and differences, and such like profitable employments.
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Thus, when the necessity of other Churches calleth for help at a Pastors hands, heer is a good occasion of absence.
Thus, when the necessity of other Churches calls for help At a Pastors hands, her is a good occasion of absence.
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And vpon this ground, Ambrose excuseth himself vnto his flock.
And upon this ground, Ambrose excuseth himself unto his flock.
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And secondly, when a Pastor personally is sought for, and cannot remaine amongst his flock without peril of his life:
And secondly, when a Pastor personally is sought for, and cannot remain among his flock without peril of his life:
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if the persecution be not publike, both of the people and Minister, but onely personal of the Minister alone;
if the persecution be not public, both of the people and Minister, but only personal of the Minister alone;
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heer is then good cause of his absence.
her is then good cause of his absence.
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So Athanasius did leaue the Church of Alexandria, and hidde himself for the space of six years in a dry cisterne, and 4 moneths in his Fathers Tomb,
So Athanasius did leave the Church of Alexandria, and hid himself for the Molle of six Years in a dry cistern, and 4 months in his Father's Tomb,
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and made this Apology for himself;
and made this Apology for himself;
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Who can blame me, beeing miraculously deliuered, that I did not cast myself into their hands (that is, the Arrians) who sought mee? Thirdly,Who can blame me, being miraculously Delivered, that I did not cast myself into their hands (that is, the Arians) who sought me? Thirdly,
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when health of body shall require discontinuance for a time, it is lawfull.
when health of body shall require discontinuance for a time, it is lawful.
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This cause staied Epaphroditus from the Church of the Philippians: whom, assoon as he was recouered, Paul sent vnto them.
This cause stayed Epaphroditus from the Church of the Philippians: whom, As soon as he was recovered, Paul sent unto them.
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Fourthly, a Minister may vpon his necessary priuate occasions lawfully for a time bee absent:
Fourthly, a Minister may upon his necessary private occasions lawfully for a time be absent:
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as, in following necessary sutes of law for defending of his right, which requires his personall attendāce;
as, in following necessary suits of law for defending of his right, which requires his personal attendance;
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or in attending som Courts of Iustice whither he is cited, and the like: heer are just and lawful causes.
or in attending Some Courts of justice whither he is cited, and the like: her Are just and lawful Causes.
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And yet in these cases, Augustines rule must be obserued: There must bee a care had, that the Church be not left destitute;
And yet in these cases, Augustine's Rule must be observed: There must be a care had, that the Church be not left destitute;
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but the Pastors absence be by others for that time suppli'd, and that by such as are sufficient to guide their people:
but the Pastors absence be by Others for that time supplied, and that by such as Are sufficient to guide their people:
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making no such bad choice of their Curates, as Ieroboam did of his Priests;
making no such bad choice of their Curates, as Jeroboam did of his Priests;
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of the lowest of the people, who were not Leuites, that is, not instructed in the Law of God;
of the lowest of the people, who were not Levites, that is, not instructed in the Law of God;
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but of such as are painefull, faithfull, and able to instruct. So, Moses, going vp to the Mount, left Aaron and Hur his Deputies.
but of such as Are painful, faithful, and able to instruct. So, Moses, going up to the Mount, left Aaron and Hur his Deputies.
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And thus Paul sent Timotheus to Thessalonica, to stablish and comfort them touching their faith; and left Titus at Creta, to redresse the things that remain.
And thus Paul sent Timothy to Thessalonica, to establish and Comfort them touching their faith; and left Titus At Crete, to redress the things that remain.
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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;
Yea, if he be sincerely affected to his people, when the necessity is served, he will have a desire to return and visit his flock;
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and hee will say with S. Paul, I long to see you. and he will say with S. Paul, I long to see you.
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He will haue such a desire after them as is impatient of delaies (for so the word signifies wch Paul vseth);
He will have such a desire After them as is impatient of delays (for so the word signifies which Paul uses);
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and wil not be long detained, after once he can get to bee released: but plaieth as the old-beaten Hare;
and will not be long detained, After once he can get to be released: but playeth as the old-beaten Hare;
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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, being weary of long chasing abroad, returns home, and Dies in his own borough. I could wish then that such as Are negligent, would themselves rather seriously Consider this,
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then giue others cause to complaine:
then give Others cause to complain:
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for certainly want of loue to the flocke is the cause of wilfull absence from the flocke.
for Certainly want of love to the flock is the cause of wilful absence from the flock.
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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. And he who loves not the flock, loves not him whose flock it is: and Therefore our Saviour say to Peter, If thou love me feed my sheep.
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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.
Whereupon (say one) every one negligently feeding the lords flock, so often commended unto him, is found not to love the chief shepherd CHRIST JESUS.
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But though wee feed not commonly by our selues, yet continually by our substitutes. If the former occasions cause thy absence, this is good; as before I haue shewed: But though we feed not commonly by our selves, yet continually by our substitutes. If the former occasions cause thy absence, this is good; as before I have showed:
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If not, it is no excuse, vnlesse thou couldst loue Christ by a deputie and substitute.
If not, it is no excuse, unless thou Couldst love christ by a deputy and substitute.
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It was a saying of one Iodocus, sometimes a famous preacher within the Realme of France, which hee did often inculcate in his Sermons ( 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,
It was a saying of one Iodocus, sometime a famous preacher within the Realm of France, which he did often inculcate in his Sermons (as one that often herd it does report.) That such as feed their sheep by Vicars (themselves being negligent and idle) shall go into heaven by their Vicars,
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but into hell in their owne persons: hee spake pleasantly yet vttered the truth.
but into hell in their own Persons: he spoke pleasantly yet uttered the truth.
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But to conclude this vse, Aaron was commanded to beare the names of the children of Israell vpon his shoulders, and vpon his heart,
But to conclude this use, Aaron was commanded to bear the names of the children of Israel upon his shoulders, and upon his heart,
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for a memorial before the Lord continually.
for a memorial before the Lord continually.
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To remember Ministers, sayth Bishop Babington (of respectiue memorie) vpon the place, How deare vnto them the flocke committed to their charge should be,
To Remember Ministers, say Bishop Babington (of respective memory) upon the place, How deer unto them the flock committed to their charge should be,
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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:
even graven as it were in their breasts, and ever in their minds to profit them, by all possible means they may, that they may be saved. Look then we do so:
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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:
for if we have no shoulder nor bosom for them, christ that great Shepherd of the sheep will find no mansion for us A second use of this point may be for people:
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let them learne to be perswaded of the loue and good affection of their Pastors toward them;
let them Learn to be persuaded of the love and good affection of their Pastors towards them;
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and answere it againe with like loue and good affection.
and answer it again with like love and good affection.
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It is a policie of the diuell, to driue men out of conceit with their Minister,
It is a policy of the Devil, to driven men out of conceit with their Minister,
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and cause them to suspect his loue and affection towards them: and all for this end, that they may lesse profit by his paines.
and cause them to suspect his love and affection towards them: and all for this end, that they may less profit by his pains.
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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;
For well does this enemy of mankind know, that where there is no affection to the person, there will be no regard of the preaching;
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where there is no liking to the man, there will follow a loathing of his Ministerie.
where there is no liking to the man, there will follow a loathing of his Ministry.
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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.
For the mind being forestalled with this conceit, The Minister loves us not, makes us misdeem all things whatsoever Are spoken, to suit with the malicious Fountain from whence prejudice Supposeth them to proceed (as when the palate is annoyed with Some bitter humour, all things seem bitter to the taste) and hereby is the Effect of the word much hindered.
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We see this in the example of Ahab toward Eliah and Micaiah whom hee hated;
We see this in the Exampl of Ahab towards Elijah and Micaiah whom he hated;
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and professeth his enmity toward them, and therefore despised the word that came from their mouths.
and Professes his enmity towards them, and Therefore despised the word that Come from their mouths.
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And without doubt here is a main reason why men profit not by the teaching of the word as they ought and might,
And without doubt Here is a main reason why men profit not by the teaching of the word as they ought and might,
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Because they acknowledge not the loue of their Teachers, and their tender affection ouer them for their good:
Because they acknowledge not the love of their Teachers, and their tender affection over them for their good:
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especially when they taxe and reproue them for their sinnes, then they thinke he loues them not,
especially when they Tax and reprove them for their Sins, then they think he loves them not,
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nor careth for them, but speakes out of malice and spleene, and so they hinder their profiting by his teaching.
nor Careth for them, but speaks out of malice and spleen, and so they hinder their profiting by his teaching.
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But, I beseech you brethren to know them which labour amongst you, and are ouer you in the Lord, and admonish you; But, I beseech you brothers to know them which labour among you, and Are over you in the Lord, and admonish you;
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and to esteem them very highly in loue for their works sake. We haue done now with the Compellation: the Valediction followeth.and to esteem them very highly in love for their works sake. We have done now with the Compellation: the Valediction follows.
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Farewell. It hath beene an ancient custome, both amongst the Iewes and Grecians, to begin and end Letters and Epistles with Salutations and Greetings; Farewell. It hath been an ancient custom, both among the Iewes and Greeks, to begin and end Letters and Epistles with Salutations and Greetings;
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and therein they did wish, to their friends, that which they counted the chiefest good.
and therein they did wish, to their Friends, that which they counted the chiefest good.
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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.
And hence the Heathen, as they were opinionated about the chief Good, so they did indifferently wish good things to their Friends in their salutations.
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The Philosophers wished prosperitie: the Physicians health: The Common-people Ioy: The Iewes wished peace: The Romans safety: And our Apostle here, welfare; vnder which he comprehends all blessings belonging to this life, or a better.
The Philosophers wished Prosperity: the Physicians health: The Common people Joy: The Iewes wished peace: The Romans safety: And our Apostle Here, welfare; under which he comprehends all blessings belonging to this life, or a better.
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From hence we learne, Common forms of Salutation and Greeting (both by word of mouth,
From hence we Learn, Common forms of Salutation and Greeting (both by word of Mouth,
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and writing) are commendable, and are both ancient and Apostolicall. A precept for this duty wee haue giuen vs by our Sauiour:
and writing) Are commendable, and Are both ancient and Apostolical. A precept for this duty we have given us by our Saviour:
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When you come into an house salute it. And againe, Into whatsoeuer house you enter, first say, Peace be to this house. When you come into an house salute it. And again, Into whatsoever house you enter, First say, Peace be to this house.
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A paterne wee haue in Boaz: who, coming among his reapers, said vnto them, The Lord be with you:
A pattern we have in Boaz: who, coming among his reapers, said unto them, The Lord be with you:
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and they answered him, The Lord blesse thee (Yea, the Angels themselues haue vsed forms of salutations).
and they answered him, The Lord bless thee (Yea, the Angels themselves have used forms of salutations).
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And in the Angel that came to Gedeon, who saluted him thus; The Lord be with thee, thou valiant man:
And in the Angel that Come to Gideon, who saluted him thus; The Lord be with thee, thou valiant man:
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And in the Angell Gabriel, who came vnto the Virgin Mary, and said vnto her, Hail, thou that art highly fauoured, the Lord is with thee.
And in the Angel Gabriel, who Come unto the Virgae Marry, and said unto her, Hail, thou that art highly favoured, the Lord is with thee.
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The Psalmographer insinuateth the commonness of this Christian duty among Gods people, when he saith, They that go by, say not so much as The Lord prosper you.
The Psalmographer insinuates the commonness of this Christian duty among God's people, when he Says, They that go by, say not so much as The Lord prosper you.
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And we shall finde the Apostle Paul to be very precise in the obseruing of this point in all his Epistles;
And we shall find the Apostle Paul to be very precise in the observing of this point in all his Epistles;
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who oftentimes setteth down the greetings and salutations of others as well as his owne. The whole sixteenth chapter to the Romans, in a manner, he spends in this kinde.
who oftentimes sets down the greetings and salutations of Others as well as his own. The Whole sixteenth chapter to the Roman, in a manner, he spends in this kind.
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But when the Prophet Elisha sent his seruant Gehazi to the Shunamites house, he charged him, if he met any man, Salute him not; and, if any man saluted him, not to answer him again.
But when the Prophet Elisha sent his servant Gehazi to the Shunamites house, he charged him, if he met any man, Salute him not; and, if any man saluted him, not to answer him again.
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The same charge did our Sauiour giue to his Disciples, when hee sent them out to preach:
The same charge did our Saviour give to his Disciples, when he sent them out to preach:
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Salute, saith hee, no man by the way. Salute, Says he, no man by the Way.
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The intent and meaning of the Prophet and of our Sauiour in those places, is not simply and absolutely to forbid greeting and salutation;
The intent and meaning of the Prophet and of our Saviour in those places, is not simply and absolutely to forbid greeting and salutation;
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but only to enjoyn an omission of the practice of those duties of common curtesie and ciuility,
but only to enjoin an omission of the practice of those duties of Common courtesy and civility,
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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:
so Far forth as they Are a hindrance of the performance of Weightier affairs, and other Far more necessary duties. This then is their meaning:
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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. Rather then you should any Way hinder the quick dispatch of the business laid upon you, speak to no man that you meet withal by the Way.
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So then this makes nothing against this truth. Now for the vse.
So then this makes nothing against this truth. Now for the use.
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Heer wee see, Religion and Christianity doth not make men rude and rusticall, as men of the world think and speake.
Heer we see, Religion and Christianity does not make men rude and rustical, as men of the world think and speak.
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God hath his Ethicks, a doctrine of behauiour, in his word:
God hath his Ethics, a Doctrine of behaviour, in his word:
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whereby hee teacheth vs how to carry our selues wisely and ciuilly towards all, and amongst all.
whereby he Teaches us how to carry our selves wisely and civilly towards all, and among all.
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And therfore it is a slander cast vpon religion by the father of lies, that it makes men clownish:
And Therefore it is a slander cast upon Religion by the father of lies, that it makes men clownish:
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for, Gods schollers are taught better manners, than to neglect so much as salutations either in writing or speaking.
for, God's Scholars Are taught better manners, than to neglect so much as salutations either in writing or speaking.
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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.
And secondly, seeing it is a duty, and that so ancient and so commendable; let us Conscionably Learn to perform it both by word & writing.
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Whatsoeuer things are true, whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer things are louely, whatsoeuer things are of good report, saith the Apostle (of which nature, Whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report, Says the Apostle (of which nature,
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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:
as we have seen, this is) think on these things to do them. And let no man say, These Are small & slender matters to be spoken of, and stood upon:
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for, it is a duty we are all bound vnto;
for, it is a duty we Are all bound unto;
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and our obedience is to bee shewed as well in the least as in the greatest matters.
and our Obedience is to be showed as well in the least as in the greatest matters.
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And therefore let euery Christian make conscience of it, and of the manner of performing it; and let him look,
And Therefore let every Christian make conscience of it, and of the manner of performing it; and let him look,
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First, to the Form of salutation, that it bee first holy, and not idle, profane,
First, to the From of salutation, that it be First holy, and not idle, profane,
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and vnsauory, as the salutations of swearers, swaggerers, and rude ruffians for the most part are:
and unsavoury, as the salutations of swearers, swaggerers, and rude ruffians for the most part Are:
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not, a pox in stead of peace; nor, The diuell take you, for The Lord be with you;
not, a pox in stead of peace; nor, The Devil take you, for The Lord be with you;
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not swearing to stead of praying. But our Salutations are to be holy, heauenly;
not swearing to stead of praying. But our Salutations Are to be holy, heavenly;
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wherein we are to craue the greatest blessings that are at at the hands of God,
wherein we Are to crave the greatest blessings that Are At At the hands of God,
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and beg the chiefest good for the persons we salute. Secondly, hearty; and therfore not hollow, nor formal and customary.
and beg the chiefest good for the Persons we salute. Secondly, hearty; and Therefore not hollow, nor formal and customary.
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Som there are that speak friendly to their neighbours, but imagine mischief in their hearts: as we see in Ioab, who cloaked his inward malice with sweet and sugred salutations,
some there Are that speak friendly to their neighbours, but imagine mischief in their hearts: as we see in Ioab, who cloaked his inward malice with sweet and sugared salutations,
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and most treacherously murdered valiant Abner, euen in the act of saluting him.
and most treacherously murdered valiant Abner, even in the act of saluting him.
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The like was his dealing with Amasa: for, while hee said vnto him, Art thou in health, my Brother, and took him by the beard with the right hand to kiss him;
The like was his dealing with Amasa: for, while he said unto him, Art thou in health, my Brother, and took him by the beard with the right hand to kiss him;
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with the other hand he smote him with the sword, and shed out his bowels to the ground.
with the other hand he smote him with the sword, and shed out his bowels to the ground.
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And so Iudas can come with Hail Maister, as well as Gabriel with Hail Mary. Many such wee haue, whom a man would judge to bee the flowre of curtesie,
And so Iudas can come with Hail Master, as well as Gabriel with Hail Marry. Many such we have, whom a man would judge to be the flower of courtesy,
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and to haue all complements of humanity in them: and yet notwithstanding all is but a mask and vizard to colour their hypocrisie.
and to have all compliments of humanity in them: and yet notwithstanding all is but a mask and vizard to colour their hypocrisy.
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Others there are, who (according to the worlds fashion) rest themselues onely in a company of idle ceremonies, and childish complements;
Others there Are, who (according to the world's fashion) rest themselves only in a company of idle ceremonies, and childish compliments;
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ducking and imbracing, and the like: wherein consists all the grace of their greetings.
ducking and embracing, and the like: wherein consists all the grace of their greetings.
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It is well and truely said by one, that A handfull of old friendship is worth an arm full of this new curtesie:
It is well and truly said by one, that A handful of old friendship is worth an arm full of this new courtesy:
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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.
for, that which is the pith and marrow of Christian salutation, viz. the lifting up of the heart in desiring the welfare of those that we salute, is grown out of fashion.
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But let vs renew it, and not content our selues in vsing good and holy forms,
But let us renew it, and not content our selves in using good and holy forms,
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as God be with you, God saue you, The Lord blesse you, or the like;
as God be with you, God save you, The Lord bless you, or the like;
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vnless we vse them in a holy maner, feeling our harts affected with reuerēce towards God, and inlarg'd in loue towards our Brethren; still remembring, Salutations are praiers to God:
unless we use them in a holy manner, feeling our hearts affected with Reverence towards God, and enlarged in love towards our Brothers; still remembering, Salutations Are Prayers to God:
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and therefore our hearts must be lifted vp vnto him, and his Name on whom wee call must with all reuerence bee thought vpon.
and Therefore our hearts must be lifted up unto him, and his Name on whom we call must with all Reverence be Thought upon.
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For, if we onely speak of custome, not minding what wee say, wee take Gods holie Name in vain;
For, if we only speak of custom, not minding what we say, we take God's holy Name in vain;
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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. for which he will not hold us guiltless. Such a fault this is, as ought to be matter of humiliation unto all; yea, to the very best.
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And yet I cannot passe ouer this point without a third vse;
And yet I cannot pass over this point without a third use;
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which is, Reprehension of such as neglect this either in whole or part, through wilfulnesse or weakenesse.
which is, Reprehension of such as neglect this either in Whole or part, through wilfulness or weakness.
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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,
some there Are, who Are so strongly possessed, and rankly overgrown with malice and revenge, that they will neither salute such as they meet,
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nor answer such as salute them.
nor answer such as salute them.
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These are possessed with a dumb diuell, which had need to bee cast out by fasting and by praier.
These Are possessed with a dumb Devil, which had need to be cast out by fasting and by prayer.
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Others there are, and they of the better sort, who take occasion to neglect this duety, because they are praiers;
Others there Are, and they of the better sort, who take occasion to neglect this duty, Because they Are Prayers;
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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,
and Therefore think it unlawful to salute passengers ordinarily with God be with you, or The Lord bless you. For, say they, we know not who they Are we meet withal,
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neither knowe we whither they go, or about what:
neither know we whither they go, or about what:
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or if wee do, yet suddenly so to say, is a taking of Gods Name in vain;
or if we do, yet suddenly so to say, is a taking of God's Name in vain;
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and so a sinne most fearfull. To answer these; thus much: Charity biddeth vs to thinke and hope the best in matters of vncertainty.
and so a sin most fearful. To answer these; thus much: Charity bids us to think and hope the best in matters of uncertainty.
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But admit that he thou meetest with bee an vnbeleeuer, and an alien from the common-wealth of Israel,
But admit that he thou meetest with be an unbeliever, and an alien from the commonwealth of Israel,
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yet greetings and common salutations are due to such.
yet greetings and Common salutations Are due to such.
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Our Sauiour, as wee heard before, commanded his Disciples whensoeuer they entred into any house, they should salute the same;
Our Saviour, as we herd before, commanded his Disciples whensoever they entered into any house, they should salute the same;
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and gaue them a form of salutation, which they must vse whether the Son of peace were there or no; and gave them a from of salutation, which they must use whither the Son of peace were there or not;
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saying, Peace bee to this house.
saying, Peace be to this house.
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And if the Sonne of peace be in the house, your peace shall com vpon it, saith our Sauiour; And if the Son of peace be in the house, your peace shall come upon it, Says our Saviour;
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if not, your peace shall return vpon you. So then, wee see there is no hurt done whomsoeuer wee salute.if not, your peace shall return upon you. So then, we see there is no hurt done whomsoever we salute.
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If they be the children of GOD whom we salute, then wee doo good vnto them;
If they be the children of GOD whom we salute, then we do good unto them;
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if not, we do good vnto our selues: for, that good we desire may befall them, shall fall on our owne heads.
if not, we do good unto our selves: for, that good we desire may befall them, shall fallen on our own Heads.
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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. But Saint John forbiddeth us to salute, or bid God speed, to Some; For if we should bid them God speed, we should be partakers of their evil.
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Saint Iohn there speakes of dangerous Heretikes, who did broach a contrary doctrine, and teach another Gospell; Saint John there speaks of dangerous Heretics, who did broach a contrary Doctrine, and teach Another Gospel;
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and therefore, after once or twice admonition, were to be rejected, according to the Apostles rule.
and Therefore, After once or twice admonition, were to be rejected, according to the Apostles Rule.
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Now such as these we may not salute;
Now such as these we may not salute;
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lest we seeme to giue the least applause and approbation to their bad proceedings and damnable opinions.
lest we seem to give the least applause and approbation to their bad proceedings and damnable opinions.
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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.
Again, thou Knowest not what intent he hath, or where about he Goes: What then? yet, Thy God be with you, will do no harm; much good it may.
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Doe hee intend any wicked action;
Doe he intend any wicked actium;
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as to rob, to kill or any such like lewdnesse? thy prayer may diuert him happily from his purpose:
as to rob, to kill or any such like Lewdness? thy prayer may divert him happily from his purpose:
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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.
For who can act any wicked work, so long as God is with him, to Direct him by his Spirit? But it can never further him in his evil.
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And lastly, though it be a prayer, yet our hearts may be lifted vp to God in the sudden vsing of it:
And lastly, though it be a prayer, yet our hearts may be lifted up to God in the sudden using of it:
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For howeuer our deuotion is ordinarily more setled, whē we pray for our brethren in the congregation:
For however our devotion is ordinarily more settled, when we pray for our brothers in the congregation:
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yet these short ejaculations by the way, may be profitable to our brethren, and acceptable to God.
yet these short ejaculations by the Way, may be profitable to our brothers, and acceptable to God.
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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.
And though we do not lift up our hearts in the using of them, yet it does not follow, that for our failing in the manner, the matter which is good should be neglected, or left unperformed.
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Let vs still do the one, and amend the other: and so God will be well pleased, our brethren profited, and our selues comforted.
Let us still do the one, and amend the other: and so God will be well pleased, our brothers profited, and our selves comforted.
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And so much be spoken for the manner of the Exhortation: The matter of it followeth.
And so much be spoken for the manner of the Exhortation: The matter of it follows.
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The second Sermon. BE perfect. The first thing he exhorts them to, is perfection: And whereas there is a twofold perfection, the one of parts, the other of degrees;
The second Sermon. BE perfect. The First thing he exhorts them to, is perfection: And whereas there is a twofold perfection, the one of parts, the other of Degrees;
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it is the later that is heere meant, and not the former. The point is, Perfection ought to bee endeauoured:
it is the later that is Here meant, and not the former. The point is, Perfection ought to be endeavoured:
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Our whole course of life should be a progresse vnto it. Our Whole course of life should be a progress unto it.
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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.
Perfection, in regard of sin to be purged out, In regard of grace to be increased and strengthened, In regard of our actions and operations, ought to be hard followed, and strived After.
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Therefore leauing the principles of the doctrine of Christ, let vs goe on vnto perfection, saith the Author to the Hebrewes. Therefore leaving the principles of the Doctrine of christ, let us go on unto perfection, Says the Author to the Hebrews.
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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.
And again, Now the God of peace, that brought again from the dead our Lord Iesus christ, etc. Make you perfect in every good work to do his will.
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So the Apostle exhorteth these Corinthians in another place of this his Epistle, to perfect holinesse in the feare of God.
So the Apostle exhorteth these Corinthians in Another place of this his Epistle, to perfect holiness in the Fear of God.
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And such as his doctrine, such was his practice: This one thing I doe (saith he) forgetting those things which are behinde, And such as his Doctrine, such was his practice: This one thing I do (Says he) forgetting those things which Are behind,
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and reaching forth vnto those things which are before.
and reaching forth unto those things which Are before.
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I presse towards the marke, for the prize of the high calling of God in Christ Iesus. I press towards the mark, for the prize of the high calling of God in christ Iesus.
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When Christ ascended vp on high, he gaue some Apostles, and some Prophets, and some Euangelists, and some Pastors and Teachers. When christ ascended up on high, he gave Some Apostles, and Some prophets, and Some Evangelists, and Some Pastors and Teachers.
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For what end? For the perfecting of the Saints, &c. Till wee all come in the vnitie of the faith,
For what end? For the perfecting of the Saints, etc. Till we all come in the unity of the faith,
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and of the knowledge of the Sonne of God, vnto a perfect man. and of the knowledge of the Son of God, unto a perfect man.
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Christianitie, as we know, is compared to a way, and to a race: in which a man must not stand still, Christianity, as we know, is compared to a Way, and to a raze: in which a man must not stand still,
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but goe onward, if he would come vnto the end, and receiue the crowne.
but go onward, if he would come unto the end, and receive the crown.
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And Christians are compared vnto Children, and therefore must euer bee waxing and increasing in stature;
And Christians Are compared unto Children, and Therefore must ever be waxing and increasing in stature;
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going forward in knowledge and in wisdome; growing in stature and in fauour with God and man, as did our Sauiour.
going forward in knowledge and in Wisdom; growing in stature and in favour with God and man, as did our Saviour.
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Diuers sorts then are iustly to bee censured:
Diverse sorts then Are justly to be censured:
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first, Such as haue not yet begun well, nor entred as yet into a course of Christianitie;
First, Such as have not yet begun well, nor entered as yet into a course of Christianity;
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but spend their dayes in fulfilling of their lusts, and in a lazie forgetfulnesse of Religion and godlinesse.
but spend their days in fulfilling of their Lustiest, and in a lazy forgetfulness of Religion and godliness.
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How is it possible a man should be Perfectus, that was neuer Factus? make an end that neuer yet began.
How is it possible a man should be Perfectus, that was never Factus? make an end that never yet began.
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How farre from practising the Apostles precept is the Drunkeard, the Adulterer, the Couetous, the Vsurer? What perfection aime these at,
How Far from practising the Apostles precept is the Drunkard, the Adulterer, the Covetous, the Usurer? What perfection aim these At,
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vnlesse it it be to be perfect slaues to Satan, or perfect Diuels: These as yet are perfect imperfect ones.
unless it it be to be perfect slaves to Satan, or perfect Devils: These as yet Are perfect imperfect ones.
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Let all such speedily beginne, that they may continue and end. It is impossible for him to be perfected, who is still abortiue.
Let all such speedily begin, that they may continue and end. It is impossible for him to be perfected, who is still abortive.
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Begin betimes, deferre no longer, lest Gods end comes before your beginning. Early holinesse (say some) prooues ripe corruption:
Begin betimes, defer no longer, lest God's end comes before your beginning. Early holiness (say Some) Proves ripe corruption:
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but certainly, habituated prophanenesse prooues ranke damnation; delay is dangerous. Enter then into the way of pietie, and follow it;
but Certainly, habituated profaneness Proves rank damnation; Delay is dangerous. Enter then into the Way of piety, and follow it;
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striuing with all your powers, to grow vp to a perfect man, vnto the measure of the stature of the fulnesse of Christ,
striving with all your Powers, to grow up to a perfect man, unto the measure of the stature of the fullness of christ,
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A second sort to be reproued, are such, as haue begunne, but goe not on;
A second sort to be reproved, Are such, as have begun, but go not on;
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Dwarfes and Dunses in Religion, alwayes being one, standing at a stay, not growing at all;
Dwarfs and Dunces in Religion, always being one, standing At a stay, not growing At all;
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notwithstanding the great meanes God in mercie hath afforded them: Like to Pharaohs seuen leane kine, who deuouring vp seuen fat ones, seemed as leane,
notwithstanding the great means God in mercy hath afforded them: Like to Pharaohs seuen lean kine, who devouring up seuen fat ones, seemed as lean,
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and as lanke, and euil fauoured as euer they were before. Such as are no wiser at fiftie then at fifteene;
and as lank, and evil favoured as ever they were before. Such as Are no Wiser At fiftie then At fifteene;
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oh how we censure it in them!
o how we censure it in them!
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And such Schollars as after many yeares teaching profit not, or are no better learned then they were the first day;
And such Scholars as After many Years teaching profit not, or Are no better learned then they were the First day;
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How doe we condemne? And yet this is the estate of many thousands amongst vs:
How do we condemn? And yet this is the estate of many thousands among us:
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of whom wee may say, as Saint Paul speaketh of those silly women laden with sinnes,
of whom we may say, as Saint Paul speaks of those silly women laden with Sins,
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and led away with diuers lusts, They are euer learning, and neuer able to come to the sauing knowledge of the truth.
and led away with diverse Lustiest, They Are ever learning, and never able to come to the Saving knowledge of the truth.
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They remaine in the Schoole-house of Christ; heare Sermon after Sermon; haue lesson after lesson; precept vpon precept; line vpon line;
They remain in the Schoolhouse of christ; hear Sermon After Sermon; have Lesson After Lesson; precept upon precept; line upon line;
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heere a little, and there a little: yet neuer a whit bettered in their knowledge; encreased in faith, further'd in sanctification of life:Here a little, and there a little: yet never a whit bettered in their knowledge; increased in faith, furthered in sanctification of life:
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but, where you left them this year, you shall finde them the next, yea many years after; if not much worse.
but, where you left them this year, you shall find them the next, yea many Years After; if not much Worse.
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The time of their life, and years of their age proceed and hasten vnto an end: The time of their life, and Years of their age proceed and hasten unto an end:
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yet they endeauour not to make a progress in godliness, they striue not at perfection, but thinke they haue enough, and made progresse sufficient;
yet they endeavour not to make a progress in godliness, they strive not At perfection, but think they have enough, and made progress sufficient;
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whereas all of vs should prouide, that as the outward man decaieth, so the inward man should bee renewed;
whereas all of us should provide, that as the outward man decayeth, so the inward man should be renewed;
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and as the body is weakned, so the spirit should be strengthened.
and as the body is weakened, so the Spirit should be strengthened.
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These are like to the Sunne in Iosuah 's time, that stood still and moued not.
These Are like to the Sun in Joshua is time, that stood still and moved not.
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A third sort to bee reproued, are such as haue begun well, and held on for a while,
A third sort to be reproved, Are such as have begun well, and held on for a while,
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but now recoil like Zarah in Thamars womb; Apostates, backsliders, who return to their ould sinnes, and start away like a deceitfull bowe,
but now recoil like Zerah in Thamars womb; Apostates, backsliders, who return to their old Sins, and start away like a deceitful bow,
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as if they neuer had bin the men: resembling Nebuchadnezars image, whose head was of gold, and whose feet were of dirt;
as if they never had been the men: resembling Nebuchadnezars image, whose head was of gold, and whose feet were of dirt;
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beginning gloriously in the spirit, but ending shamefully in the flesh, as the Apostle speaketh of the Galatians.
beginning gloriously in the Spirit, but ending shamefully in the Flesh, as the Apostle speaks of the Galatians.
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Many there are that haue set out very fresh, like some pamperd jade, which at first is so free that no ground wil hold;
Many there Are that have Set out very fresh, like Some pampered jade, which At First is so free that no ground will hold;
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but soon after giue in and tire.
but soon After give in and tire.
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Of how many may it bee said, They haue been forward, zealous, carefull in the waies of godliness, &c;
Of how many may it be said, They have been forward, zealous, careful in the ways of godliness, etc.;
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but now the world hath choaked them, the vanity thereof beguiled them, they are not the men they haue been? Alas for such!
but now the world hath choked them, the vanity thereof beguiled them, they Are not the men they have been? Alas for such!
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in as much as they are becomne very dogs and swine. The diuell himselfe can say hee hath been good: in as much as they Are become very Dogs and Swine. The Devil himself can say he hath been good:
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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;
but what is he the better? nay, he is much the Worse. God will reward us in the present tense, not in the preterperfect tense;
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as we are, not as we haue been. It were surely better for such, neuer to haue knowne the way of righteousnes, than,
as we Are, not as we have been. It were surely better for such, never to have known the Way of righteousness, than,
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after they haue knowne it, thus to turn from the holy commandement deliuered vnto them. All these come far short of the Apostles precept, Be perfect.
After they have known it, thus to turn from the holy Commandment Delivered unto them. All these come Far short of the Apostles precept, Be perfect.
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By which rule let vs all walk; and resolue, endeauour, contend, and striue for perfection, as for a prize;
By which Rule let us all walk; and resolve, endeavour, contend, and strive for perfection, as for a prize;
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adding grace to grace, and growing from strength to strength. As the waters spoken of in Ezechiel grew vp by degrees, first to the ankles,
adding grace to grace, and growing from strength to strength. As the waters spoken of in Ezechiel grew up by Degrees, First to the ankles,
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then to the knees, then to the loines, and lastly to the head: so let vs be perficientes, going and growing vp;
then to the knees, then to the loins, and lastly to the head: so let us be perficientes, going and growing up;
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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.
that At the last we may be perfection, made perfect men in christ. Proficiency is comfortable, and a pledge that the Lord will perfect what he hath begun.
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And, to stir vs vp vnto this duty, let vs consider how naturall things doo affect,
And, to stir us up unto this duty, let us Consider how natural things do affect,
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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 in their manner long After, the perfection of themselves. The infant is still growing in the womb, until it come to a perfection:
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and so, plants and other liuing creatures;
and so, plants and other living creatures;
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wee see what little beginnings they haue, yet they neuer cease mounting till they attaine their due perfection.
we see what little beginnings they have, yet they never cease mounting till they attain their due perfection.
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As nature hath put this property into such things as are by her made vnperfect, whereby they enlarge themselues,
As nature hath put this property into such things as Are by her made unperfect, whereby they enlarge themselves,
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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;
and grow out to the perfection which does agree unto their kind: so hath grace much more this property, that albeit it hath weak and small beginnings;
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yet if true, it will growe as a grain of mustard-seed, and increase mightily.
yet if true, it will grow as a grain of Mustard seed, and increase mightily.
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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:
It may then justly be feared, that thou hast not the truth of Christianity, who hast not a desire & longing After the perfection of Christianity:
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and thou that doost not aime at the perfection of degrees, hast not in truth the perfection of parts.
and thou that dost not aim At the perfection of Degrees, hast not in truth the perfection of parts.
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As for absolute and Angelicall perfection, it is not to be expected in this world.
As for absolute and Angelical perfection, it is not to be expected in this world.
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It was the heresie of Nouatus and Pelagius, who boasted of such a purity, and gaue the name of Puritans vnto themselues.
It was the heresy of Nouatus and Pelagius, who boasted of such a purity, and gave the name of Puritans unto themselves.
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Our perfection is in part, not wholly; in respect, not absolute. An imperfect perfection ours is: and this it is;
Our perfection is in part, not wholly; in respect, not absolute. an imperfect perfection ours is: and this it is;
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To acknowledge imperfection, and striue hard toward the mark (which is the thing that now we presse) as the Apostle sheweth.To acknowledge imperfection, and strive hard towards the mark (which is the thing that now we press) as the Apostle shows.
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For the attainment of which, these directions may be auaileable: First, learn to forget that which is behind, and look on that which is before.
For the attainment of which, these directions may be available: First, Learn to forget that which is behind, and look on that which is before.
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Think not so much of what thou hast attained, as what remains to be atchieued:
Think not so much of what thou hast attained, as what remains to be achieved:
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look not so much on what thou hast done, as on what remaines by thee to bee done.
look not so much on what thou hast done, as on what remains by thee to be done.
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This is a good course, Often to consider how far short thou art of that thou shouldest be. Secondly:
This is a good course, Often to Consider how Far short thou art of that thou Shouldst be. Secondly:
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Compare thy self with thy superiours, rather than with thy inferiors, in grace:
Compare thy self with thy superiors, rather than with thy inferiors, in grace:
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we often look vpon o hers far behinde vs, and That causeth vs to think wee need not so bestirre our selues.
we often look upon oh hers Far behind us, and That Causes us to think we need not so Bestir our selves.
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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.
And hence it is that we seem to our selves half-Angels, Because we Are not (as Some Others) half-diuels. Such a deceit is this (Says one) as that of Drapers, who commend a kersey by laying it to a rug.
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Our knowledge is thought superaboundant, because it is more then what our forefathers had;
Our knowledge is Thought superabundant, Because it is more then what our Forefathers had;
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neuer considering that our meanes are more, and therfore God looks for more from vs. And this causeth many to sit downe,
never considering that our means Are more, and Therefore God looks for more from us And this Causes many to fit down,
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and rest themselues contented with what they haue. And yet in things of this life men do not thus:
and rest themselves contented with what they have. And yet in things of this life men do not thus:
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for, what man, hauing a competent estate, will cast his eye vpon a begger that hath nothing;
for, what man, having a competent estate, will cast his eye upon a beggar that hath nothing;
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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 thereupon conclude, He is rich enough, he will now give over trading? Rather he will Set before him one Richer than himself, to provoke him to greater diligence:
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And so let vs set before our eies the most eminent amongst Gods Saints (as, Abraham, Iob, Dauid, Moses ) yea God himselfe;
And so let us Set before our eyes the most eminent among God's Saints (as, Abraham, Job, David, Moses) yea God himself;
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that so our dull flesh may be spurred on, and we caused to endeauour to be perfect, as he is perfect.
that so our dull Flesh may be spurred on, and we caused to endeavour to be perfect, as he is perfect.
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Thirdly, bee daily conuersant in the reading, hearing and meditation of holy Scriptures: Thirdly, be daily conversant in the reading, hearing and meditation of holy Scriptures:
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for, they are giuen by inspiration of God for this end, That the man of God may be perfect, throughly furnished vnto all good works.
for, they Are given by inspiration of God for this end, That the man of God may be perfect, thoroughly furnished unto all good works.
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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.
What might we come to in christ, if we would daily study the Scriptures, and meditate therein continually? for want of which, we grow so slowly.
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The neglect of labouring at this oar causeth vs to go downe the winde and tide.
The neglect of labouring At this oar Causes us to go down the wind and tide.
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These means let vs vse, that we may attain vnto perfection.
These means let us use, that we may attain unto perfection.
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And as the kine of the Philistines, which drew the Ark of God, though they were milch and had calues at home; And as the kine of the philistines, which drew the Ark of God, though they were milch and had calves At home;
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the one to weaken them, the other to withdraw them:
the one to weaken them, the other to withdraw them:
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yet, without turning to the right hād or left, they kept on their way til they came to Bethshemesh: so, hauing once joined our selues to the yoak of Christ,
yet, without turning to the right hand or left, they kept on their Way till they Come to Bethshemesh: so, having once joined our selves to the yoke of christ,
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and bearing the Ark of his law vpon our shoulders in the way of a vertuous life;
and bearing the Ark of his law upon our shoulders in the Way of a virtuous life;
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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,
though we have many hindrances (worldly allurements, the Devils temptations, and our own sinful provocations) yet let us keep on the Way of godliness, being not like the old Moon in the wane,
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but like the new in her increase; and like the morning light, wch groweth brighter and brighter to perfect day:
but like the new in her increase; and like the morning Light, which grows Brighter and Brighter to perfect day:
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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:
Remembering, that as God is Alpha and Omega, so he will have his Servants to run from Alpha to Omega, from the beginning to the ending in the constant profession of the faith. prey Therefore for perseverance:
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and look to thy self that thou losest not the things which thou hast done, but that thou maist receiue a full reward.
and look to thy self that thou losest not the things which thou hast done, but that thou Mayest receive a full reward.
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And so we pass from this duty vnto the next.
And so we pass from this duty unto the next.
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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, be of good Comfort. The Apostle well knew with how many discouragements they were to meet withal (for there is no calling nor duty but hath his Crosses attending.) Without; the world, sometime scoffing At their piety,
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and laughing it out of countenance; otherwhiles threatning; otherwhiles vexing; alwaies labouring to discourage; few to accompany; many to oppose.
and laughing it out of countenance; otherwhiles threatening; otherwhiles vexing; always labouring to discourage; few to accompany; many to oppose.
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Within; conscience of infirmitie and imperfection: which is so strong and preualent with many, that they become weary of well doing,Within; conscience of infirmity and imperfection: which is so strong and prevalent with many, that they become weary of well doing,
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because they are weake in doing. And therefore the Apostle willeth them to comfort their hearts one with another iointly;
Because they Are weak in doing. And Therefore the Apostle wills them to Comfort their hearts one with Another jointly;
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and each one seuerally, that they might be able to withstand in the euill day,
and each one severally, that they might be able to withstand in the evil day,
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and not make shipwracke of their faith when any boisterous tempest and storme of temptation did arise.
and not make shipwreck of their faith when any boisterous tempest and storm of temptation did arise.
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The point that naturally ariseth out of the words (to passe by others) is:
The point that naturally arises out of the words (to pass by Others) is:
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Christians ought mutually to comfort one another, and to be comforted one by another. Christians ought mutually to Comfort one Another, and to be comforted one by Another.
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This is the scope of the Apostle and the sense of the words, as wee haue seene at the beginning in the Exposition.
This is the scope of the Apostle and the sense of the words, as we have seen At the beginning in the Exposition.
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For further proofe and confirmation, read what is sayd in the Prophecie of Isaiah. Comfort ye, comfort ye my people, sayth the Lord God: speake yee comfortably to Ierusalem.
For further proof and confirmation, read what is said in the Prophecy of Isaiah. Comfort you, Comfort you my people, say the Lord God: speak ye comfortably to Ierusalem.
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And in the Prophecie of Zephaniah thus read we:
And in the Prophecy of Zephaniah thus read we:
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Sing O Daughter of Sion, shout O Israell be glad and reioice with all the heart O Daughter of Ierusalem. Sing Oh Daughter of Sion, shout Oh Israel be glad and rejoice with all the heart Oh Daughter of Ierusalem.
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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: And in the same Psalm which the sweet singer of Israel penned to give instruction (as the title hath it) the righteous Are charged with this duty:
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Be glad in the Lord, and reioice ye Righteous, and shout for ioy all yee that are vpright in heart: and elsewhere thus;Be glad in the Lord, and rejoice you Righteous, and shout for joy all ye that Are upright in heart: and elsewhere thus;
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Let Mount Sion reioice, and let the daughter of Iuda be glad. And in the new Testament our Apostle doth often vrge it. Wherfore comfort yee one another. Wherefore comfort your selues together. Let Mount Sion rejoice, and let the daughter of Iuda be glad. And in the new Testament our Apostle does often urge it. Wherefore Comfort ye one Another. Wherefore Comfort your selves together.
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Wee exhort you Brethren to comfort the feeble minded, support the weake. And in the same Chapter, he doth enioine a continual reioicing: we exhort you Brothers to Comfort the feeble minded, support the weak. And in the same Chapter, he does enjoin a continual rejoicing:
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Reioice euermore; In all estates, aduerse or prosperous, in whatsoeuer condition God is pleased to place vs in. So is the precept; Rejoice evermore; In all estates, adverse or prosperous, in whatsoever condition God is pleased to place us in. So is the precept;
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Reioice in the Lord alwaies, againe I say reioice: hee doubles the Mandate, to shew the necessitie of the dutie.Rejoice in the Lord always, again I say rejoice: he doubles the Mandate, to show the necessity of the duty.
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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. And good reason:
And this was the end of Levitical Festivities. Thus we have seen this point proved: viz. Christians ought mutually to Comfort one Another, and to take Comfort one of Another. And good reason:
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For sorrow is a gulfe, and swallowes vp many when comfort is wanting:
For sorrow is a gulf, and Swallows up many when Comfort is wanting:
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as the Apostle sheweth to these Corinthians, when hee requireth them to forgiue and comfort that excommunicated person. The diuell is subtill:
as the Apostle shows to these Corinthians, when he requires them to forgive and Comfort that excommunicated person. The Devil is subtle:
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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.
and when any of God's children Are in perplexity, then he Laboureth to take most advantage against them; as experience makes good. The uses follow hereupon.
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First, confutation of their sottish opinion, who thinke no ioy nor comfort belongs to a Christian;
First, confutation of their sottish opinion, who think no joy nor Comfort belongs to a Christian;
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and that the life of a man, fearing God, is a dumpish and melancholy life.
and that the life of a man, fearing God, is a dumpish and melancholy life.
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And why so? because they cannot take pleasure in vanitie, and laugh and be merry in things sinfull.
And why so? Because they cannot take pleasure in vanity, and laugh and be merry in things sinful.
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Surely, that which is a carnall mans greatest mirth is vsually the greatest sorrow of a Christian,
Surely, that which is a carnal men greatest mirth is usually the greatest sorrow of a Christian,
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and makes his heart to melt for griefe. The world is like an ill Foole in a play:
and makes his heart to melt for grief. The world is like an ill Fool in a play:
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the Christian is a iudicious spectatour, who thinkes those iests too grosse to bee laught at;
the Christian is a judicious spectator, who thinks those jests too gross to be laughed At;
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and therefore entertaines that with scorne, which others with applause. But haue they then no ioy? Yes, matter of great ioy.
and Therefore entertains that with scorn, which Others with applause. But have they then no joy? Yes, matter of great joy.
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The voice of reioicing and saluation, is in the Tabernacles of the Righteous. But who more heauy and vnchearefull, more sad and sorrowfull? experience shewes it: that we see; their ioy we see not. True: The voice of rejoicing and salvation, is in the Tabernacles of the Righteous. But who more heavy and uncheerful, more sad and sorrowful? experience shows it: that we see; their joy we see not. True:
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For the stranger shall not enter into his ioy, they shall not meddle with it, nor can they discerne it; For the stranger shall not enter into his joy, they shall not meddle with it, nor can they discern it;
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It being internal, and requires an internall eye, the eye of Faith to discerne it with.
It being internal, and requires an internal eye, the eye of Faith to discern it with.
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And for their sorrow, it cannot bee denied but the Godly are oft-times more sorrowfull then they haue cause.
And for their sorrow, it cannot be denied but the Godly Are ofttimes more sorrowful then they have cause.
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And yet when they haue cause their joyes are an hundred fold more than their sufferings.
And yet when they have cause their Joys Are an hundred fold more than their sufferings.
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And their greatest sorrow is but as a painted sorrow in comparison of the sorrow of the wicked: And their greatest sorrow is but as a painted sorrow in comparison of the sorrow of the wicked:
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and therefore sayth the Apostle, As sorrowfull, yet alwaies reioicing:
and Therefore say the Apostle, As sorrowful, yet always rejoicing:
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wch maner of speech is wel obseru'd by one, and is worthy to be obserued by all. which manner of speech is well observed by one, and is worthy to be observed by all.
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He bringeth in the sorrow of the Godly with a quasi, as it were sorrowe;
He brings in the sorrow of the Godly with a quasi, as it were sorrow;
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not that it is sorrow indeed, but sayth he, As sorrowfull: but when he speakes of Ioy, there is no quasi, but true ioy.
not that it is sorrow indeed, but say he, As sorrowful: but when he speaks of Joy, there is no quasi, but true joy.
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The Sorrow of Gods Children then hath a quasi, their Ioy hath none. But now, è contra, the wicked worldling is most miserable;
The Sorrow of God's Children then hath a quasi, their Joy hath none. But now, è contra, the wicked worldling is most miserable;
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For his Ioy hath a quasi, but his sorrowes are without. They are sorrowes to good earnest:
For his Joy hath a quasi, but his sorrows Are without. They Are sorrows to good earnest:
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and therefore they are bidden to howl and lament, to weep and roar, for those sorrowes that shall come vpon them.
and Therefore they Are bidden to howl and lament, to weep and roar, for those sorrows that shall come upon them.
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They flourish and joy for a time, but they perish and mourne for euer, saith a Father:
They flourish and joy for a time, but they perish and mourn for ever, Says a Father:
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they joy in false & deceiueable good things, and they perish in true and remedilesse torments.
they joy in false & deceivable good things, and they perish in true and remediless torments.
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Secondly, Redargution or Reprehension: first, of such as fail in their duty, in not giuing comfort;
Secondly, Redargution or Reprehension: First, of such as fail in their duty, in not giving Comfort;
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secondly, of such as fail as much in their duty, in not taking comfort when it is giuen.
secondly, of such as fail as much in their duty, in not taking Comfort when it is given.
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Of the former sort there are degrees. Some there are that will giue comfort, but not to all;
Of the former sort there Are Degrees. some there Are that will give Comfort, but not to all;
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or at least not in that manner and measure as is fitting.
or At least not in that manner and measure as is fitting.
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Let some of the wealthier sort be in any trouble, then there is riding, running, sending, going, pitying, praying;
Let Some of the wealthier sort be in any trouble, then there is riding, running, sending, going, pitying, praying;
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and, as mice and rats, they run to the Barne wch is full of corn: but he that is poor, is hardly acknowledged of his brethren, much lesse cōforted;
and, as mice and rats, they run to the Bairn which is full of corn: but he that is poor, is hardly acknowledged of his brothers, much less comforted;
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or if he be, it is very coldly: few words are spoken whereby his wearied and perplexed spirit may be refreshed.
or if he be, it is very coldly: few words Are spoken whereby his wearied and perplexed Spirit may be refreshed.
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Will you hear the vsuall form of comforting? I am sorry, neighbour, to see you thus, say some.
Will you hear the usual from of comforting? I am sorry, neighbour, to see you thus, say Some.
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I hope to see it otherwise with you ere long, say others; I should bee sorry else:
I hope to see it otherwise with you ere long, say Others; I should be sorry Else:
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I haue seen others as lowe brought as you, yet haue done well enough. And heer is all.
I have seen Others as low brought as you, yet have done well enough. And her is all.
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As for deeds, it may be some rich Chuff may send-him-in a pot of pottage, or a groat;
As for Deeds, it may be Some rich Chuff may send-him-in a pot of pottage, or a groat;
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and think hee hath done a work of supererogation in so doing.
and think he hath done a work of supererogation in so doing.
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Heer is sory comfort to refresh the bowels of the saints withall in the day of their distresse.
Heer is sorry Comfort to refresh the bowels of the Saints withal in the day of their distress.
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Others there are that giue gall for meat, and vineger to quench thirst; as the Iewes, our Sauiour:
Others there Are that give Gall for meat, and vinegar to quench thirst; as the Iewes, our Saviour:
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adding affliction to them whom the Lord hath wounded, by insolencies & exprobrations; as Shemei to Dauid. Of the same spirit, amongst vs wee haue many;
adding affliction to them whom the Lord hath wounded, by insolences & exprobrations; as Shimei to David. Of the same Spirit, among us we have many;
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who triumph in the greatest miseries of their brethren.
who triumph in the greatest misery's of their brothers.
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That misery of miseries, a wounded spirit, many make it rather matter of exprobration than of compassion:
That misery of misery's, a wounded Spirit, many make it rather matter of exprobration than of compassion:
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This is the fruit of your Church-gadding and Sermon-following;
This is the fruit of your Church-gadding and Sermon-following;
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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.
or Else by questioning sincerity, as the Friends of Job See, say they, now God hath met with him, he is paid home for his hypocrisy, etc. Of such as these may be truly said. Miserable Comforters Are you all.
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But let all such miscreants remember and hear their doom which the Prophet Dauid denounces against them by Propheticall instinct.
But let all such miscreants Remember and hear their doom which the Prophet David denounces against them by Prophetical instinct.
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Poure out thine indignation vpon them, and let thy wrathfull anger take hould vpon them: Pour out thine Indignation upon them, and let thy wrathful anger take hold upon them:
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for, they persecute him whom thou hast smitten, and they talk to the grief of those whom thou hast wounded. for, they persecute him whom thou hast smitten, and they talk to the grief of those whom thou hast wounded.
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Goe on then, thou that art so barbarous & inhumane: laugh at the Religious: sport thy selfe with their sorrows:
Go on then, thou that art so barbarous & inhumane: laugh At the Religious: sport thy self with their sorrows:
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make thy selfe merry with their miseries; and count it melody, To see and hear of the maladies of thy Brethren:
make thy self merry with their misery's; and count it melody, To see and hear of the maladies of thy Brothers:
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Yet knowe, that light is sowne for the righteous, and ioy for the vpright in heart.
Yet know, that Light is sown for the righteous, and joy for the upright in heart.
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But, as thou hast done, so shall it bee done to thee: thy reward shall certainly return vpon thy owne head.
But, as thou hast done, so shall it be done to thee: thy reward shall Certainly return upon thy own head.
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For, the mouth of the Lord hath spoken it.
For, the Mouth of the Lord hath spoken it.
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A second sort that this doctrine meets with, are those who doo not fail in giuing,
A second sort that this Doctrine meets with, Are those who do not fail in giving,
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but in not receiuing comfort when it is offred.
but in not receiving Comfort when it is offered.
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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.
You shall hear these often effectually comforting Others that Are in misery, and liberally drawing out of the wells of consolation for Others that Are afflicted; yet themselves will take none.
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May not the prouerb be fitly applyed to these? Physician, heal thy self.
May not the proverb be fitly applied to these? physician, heal thy self.
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They will spend much time in making knowne their wants, but will not apply the remedy.
They will spend much time in making known their Wants, but will not apply the remedy.
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No argument can be strong enough to make them cheary; but, as Rachel weeping for her children, they will not bee comforted.
No argument can be strong enough to make them cheery; but, as Rachel weeping for her children, they will not be comforted.
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And why so? Because they are vnworthy of such gratious promises. But doe not thou stay till thou bee worthy:
And why so? Because they Are unworthy of such gracious promises. But do not thou stay till thou be worthy:
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take the comfort that is brought, and be thankfull.
take the Comfort that is brought, and be thankful.
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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.
we would count him mad, that being fallen into Some pit, and High to drowning, calling and crying out for help, should yet when help is offered withdraw his hand Because he hath done nothing worthy of that love and kindness.
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Look thou to those conditions that are required in Gods word, and see thou bee capable of those comforts;
Look thou to those conditions that Are required in God's word, and see thou be capable of those comforts;
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and neuer stand vpon thy owne desert or merit:
and never stand upon thy own desert or merit:
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for, though it bee too much for thee to haue, yet it is not too much for God to giue.
for, though it be too much for thee to have, yet it is not too much for God to give.
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Thirdly, Instruction to the performance of this duty. First, mutually one another; and secondly, euery one himself.
Thirdly, Instruction to the performance of this duty. First, mutually one Another; and secondly, every one himself.
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Man that is in misery should bee comforted of his friends, saith Iob, but that men haue forsaken the fear of the Almighty. Man that is in misery should be comforted of his Friends, Says Job, but that men have forsaken the Fear of the Almighty.
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You then that haue this feare of God before your eies, make conscience of this duty:
You then that have this Fear of God before your eyes, make conscience of this duty:
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and as you desire to partake comfort from God, so with-hould it not from the afflicted.
and as you desire to partake Comfort from God, so withhold it not from the afflicted.
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It is reported of the Bees, that when one is sick, they all mourn:
It is reported of the Bees, that when one is sick, they all mourn:
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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.
and of the Sheep, that if one of them be faint, the rest of the flock will stand between it and the Sun, until it be revived.
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God hath hewen vs all out of one rock, tempered all our bodies of one clay,
God hath hewn us all out of one rock, tempered all our bodies of one clay,
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and spirited our soules of one breath.
and spirited our Souls of one breath.
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We are all sons of one Father, members of one body, and heirs of one Kingdome:
We Are all Sons of one Father, members of one body, and Heirs of one Kingdom:
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in respect of which neer linking together, ther should be compassion and sympathy betwixt vs. If one member grieue, all suffer with it, saith the Apostle.
in respect of which near linking together, there should be compassion and Sympathy betwixt us If one member grieve, all suffer with it, Says the Apostle.
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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:
And do we not see, when a thorn is god into the foot, how the back bows, the eyes pry into the hurt, the hands Are busy to pluck out the cause of the anguish:
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Euen wee are members one of another; and therefore be it so. So shall God recompense it into thy bosome; Even we Are members one of Another; and Therefore be it so. So shall God recompense it into thy bosom;
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and the soules of the afflicted blesse thee. And for our selues:
and the Souls of the afflicted bless thee. And for our selves:
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Let vs chear vp our hearts, and not darken the glory of religion by our vncomfortable walking.
Let us cheer up our hearts, and not darken the glory of Religion by our uncomfortable walking.
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If worldlings offend, that they laugh when they should mourn; wee offend no lesse, if wee droop in cause of chearfulnesse.
If worldlings offend, that they laugh when they should mourn; we offend no less, if we droop in cause of cheerfulness.
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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;
And what estate can we be in, wherein we have not cause of cheerfulness, if we be the lords? If both earth and hell should conspire to afflict and molest thee;
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yet if thou hast God thy Father, Christ thy Sauior, the holy Spirit to be thy comforter, and Heauen for thy mansion:
yet if thou hast God thy Father, christ thy Saviour, the holy Spirit to be thy comforter, and Heaven for thy mansion:
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thy sorrow cannot counteruail the causes of thy joy. Thy losses, crosses, may be great: but thy joies do far exceed.
thy sorrow cannot countervail the Causes of thy joy. Thy losses, Crosses, may be great: but thy Joys do Far exceed.
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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: Enter into thy Masters joy, said the Lord unto his servant that was faithful. Great joy it must be, Because our Masters; and Because that enters not into us, but we into it:
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such, which we cannot comprehend, but are comprehended of it.
such, which we cannot comprehend, but Are comprehended of it.
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Worthily then is it called Ioy vnspeakeable, 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;
Worthily then is it called Joy unspeakable, and full of glory. In time of grief then put David question to thy heart, Why art thou sad, my soul? and why art thou disquieted within me? Weigh all things well in the balance of the Sanctuary;
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and, I dare say, thou wilt not knowe whether to bee more angry with thy self,
and, I Dare say, thou wilt not know whither to be more angry with thy self,
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or more ashamed at the answer.
or more ashamed At the answer.
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It may be it is thy body, or thy purse, or thy fame, or thy friends, that causeth that vnchearfulnesse:
It may be it is thy body, or thy purse, or thy fame, or thy Friends, that Causes that uncheerfulness:
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it may bee none of these; onely thou art sad because thou art. But what if these, or more?
it may be none of these; only thou art sad Because thou art. But what if these, or more?
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Yet, hast thou God? If yea, Why then doest thou not reioice? Canst thou freeze in the fire, Yet, hast thou God? If yea, Why then dost thou not rejoice? Canst thou freeze in the fire,
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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:
and starve At a feast? He is the author of all true joy, how Canst thou be dumpish? Hast thou the conduit of Comfort and yet abidest in heaviness? Paul and Silas, they sang in the prison: The Martyrs in the slames:
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Iohn Baynam reioyced, as if hee had been in a bed of Roses, when hee was at stake.John Baynam rejoiced, as if he had been in a Bed of Roses, when he was At stake.
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No doubt, these were sensible of the pain:
No doubt, these were sensible of the pain:
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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.
but the sweetness of that joy, which they had arising from the fruition of God and his favour, overcame the feeling of their present torments.
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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.
Suffer not then thy self so to be vanquished or dismayed by any grievance whatsoever, as that thou Shouldst not be able cheerfully to serve the Lord.
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And so I come to the next thing the Apostl• exho•ts vnto; and that is Vnanimity.
And so I come to the next thing the Apostl• exho•ts unto; and that is Unanimity.
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Be of one minde. In which words, the contentions and dissensions that were amongst them are noted out; Be of one mind. In which words, the contentions and dissensions that were among them Are noted out;
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and they exhorted to vnanimity and consent in matters of faith and doctrine. The note is:
and they exhorted to unanimity and consent in matters of faith and Doctrine. The note is:
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Such as professe one and the same faith, should minde and affect the same things. Such as profess one and the same faith, should mind and affect the same things.
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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;
In the beginning of the former Epistle which he wrote to the Corinthians as well as in the later end of this, we shall find the Apostle commending this duty to them;
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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.
thinking it to be so necessary, that both in the beginning and in the end, and At all times, they were to be put in mind of it.
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Now I beseech you, 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; Now I beseech you, Brothers (Says he) by the name of our Lord Iesus christ, that you all speak the same things a•d that there be no divisions among you;
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but, that ye bee perfectly ioyned together in the same minde, and in the same iudgement. but, that you be perfectly joined together in the same mind, and in the same judgement.
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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;
And in his epistle to the Roman, the last chapter save one, he makes a most earnest prayer to God, that this might be found among them;
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saying, Now the God of patience and consolation grant you to be alike-minded one towards another, according to Iesus Christ;
saying, Now the God of patience and consolation grant you to be alike-minded one towards Another, according to Iesus christ;
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that you may with one minde, and with one mouth, glorifie God. that you may with one mind, and with one Mouth, Glorify God.
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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; And writing to the Philippians, he does deeply charge them (yea, strongly adjure them) that If there were any consolation in christ, any Comfort of love, any fellowship of the Spirit, if any bowels and Mercies;
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fulfill yee my ioy, that yee bee like-minded, hauing the same loue, beeing of one accord, and of one minde. fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, and of one mind.
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Were not this a duty of great importance, surely the Apostle would neuer bee so earnest in the vrging of it;
Were not this a duty of great importance, surely the Apostle would never be so earnest in the urging of it;
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beseeching, praying, yea adjuring vs to the practice of it. And no wonder. For a great aduantage is giuen to the enemy by dissension:
beseeching, praying, yea adjuring us to the practice of it. And no wonder. For a great advantage is given to the enemy by dissension:
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It is a military principle, Tempt not an enemy by giuing him the aduantage.
It is a military principle, Tempt not an enemy by giving him the advantage.
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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 substāce, as about the fashion.
we give them opportunity to shuffle-in their counterfeit coin, while we consent not in our gold: (And yet alas the difference among us is not so much about the weight or pureness of substance, as about the fashion.
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) 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. Alas for vs! ) And this, Eusebius observes, was the policy of the subtle serpent, when persecutions gave the Church breathing Molle, Evermore to begin to vex her with her own divisions. Alas for us!
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for there is vtterly a fault amongst vs in this respect. As for diuision in Doctrine, which is Heresie, we cannot be charged with;
for there is utterly a fault among us in this respect. As for division in Doctrine, which is Heresy, we cannot be charged with;
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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:
but for division in Rites, which is Schism, that is our disease. In substance we join, and Therefore think it a small matter to dissent in circumstance:
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and indeed it is the lesse matter; yet such a matter as deserues a sharpe censure:
and indeed it is the less matter; yet such a matter as deserves a sharp censure:
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what detriment it hath been vnto our Church, hee hath no mind that considers not, no heart that condoles not.
what detriment it hath been unto our Church, he hath no mind that considers not, no heart that condoles not.
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Shee hath beene like Rebecca, troubled in her wombe with the striuings of two children of contrary dispositions:
She hath been like Rebecca, troubled in her womb with the strivings of two children of contrary dispositions:
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which hath caused her to complaine, Why am I thus. Ephraim is against Manasses, and Manasses against Ephraim. Woe to such vnnaturall brethren who pittie no more the paines of their mother.
which hath caused her to complain, Why am I thus. Ephraim is against Manasses, and Manasses against Ephraim. Woe to such unnatural brothers who pity no more the pains of their mother.
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Surely the Authors and Fautors of her diuision haue much to answere for before the Lord.
Surely the Authors and Fautors of her division have much to answer for before the Lord.
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For the sinne is so great, if we beleeue Chrysostome (especially authoritie being resisted) that it cannot bee expiated by Martyrdome.
For the sin is so great, if we believe Chrysostom (especially Authority being resisted) that it cannot be expiated by Martyrdom.
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Let it therefore admonish and exhort as many as loue the peace of Sion, to bee knit together in one mind and one iudgement in the Lord.
Let it Therefore admonish and exhort as many as love the peace of Sion, to be knit together in one mind and one judgement in the Lord.
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Read how many vnities the Apostle puts vs in mind of, that we might be the better wonne to this vnitie:
Read how many unities the Apostle puts us in mind of, that we might be the better won to this unity:
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There is one Body, one Spirit, one Hope, one Lord, one Faith, one Baptisme, one God and Father of all. There is one Body, one Spirit, one Hope, one Lord, one Faith, one Baptism, one God and Father of all.
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Indeed, if we serued diuers Lords & Masters, there might sometimes naked swords be seen: but now contentions must needs be odious.
Indeed, if we served diverse lords & Masters, there might sometime naked swords be seen: but now contentions must needs be odious.
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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:
Again Consider, Is it not a shame for the children of God to dissent, when the children of hell Are At peace? The Devils in hell Are not divided:
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and it is necessary for them to hearken one vnto another (saith a Father) and to haue vnity in their distraction,
and it is necessary for them to harken one unto Another (Says a Father) and to have unity in their distraction,
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lest they ruine their owne kingdome. For a kingdome, nay that very kingdome being diuided against it selfe could neuer stand.
lest they ruin their own Kingdom. For a Kingdom, nay that very Kingdom being divided against it self could never stand.
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Thirdly, consider the effects that follow heereupon.
Thirdly, Consider the effects that follow hereupon.
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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:
The division of tongues, as we read in holy writ, hindered the building up of Babel: and it cannot otherwise be but the division of hearts must needs hinde• 〈 ◊ 〉 •ding of our Ierusalem:
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Gods Sabbot• 〈 ◊ 〉 •eglected:
God's Sabbot• 〈 ◊ 〉 •eglected:
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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.
the Word, the Gospel of C•••• Iesus, cannot have that free passage, that it otherwise could and would have, were it not for our own Homebred broils.
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Some wil heare none but refusers of conformity: others take aduantage of their disobedience, to contemne their Ministery:
some will hear none but refusers of conformity: Others take advantage of their disobedience, to contemn their Ministry:
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both waies, the kingdome of Christ is hindred. It giueth likewise matter of encouragement vnto our enemies.
both ways, the Kingdom of christ is hindered. It gives likewise matter of encouragement unto our enemies.
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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? Clemens Alexandrinus brings in the Heathen, exprobrating our religion for vntrue, vnwarrantable; vpon this very ground.
How comes it to pass (say Papists to us) you have so many Sects among you? What mean the terms of Zwinglians, Lutherans, Calvinists? How is it that Some Are Brownists, Some Baraists, Some Puritans, Some Protestants? How happens it, that touching Ceremonies & Discipline (Blessed be God, they can Tax us in no other) there is such disagreement? Clemens Alexandrian brings in the Heathen, exprobrating our Religion for untrue, unwarrantable; upon this very ground.
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Thus it giueth aduantage to our enemies to scorne vs;
Thus it gives advantage to our enemies to scorn us;
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yea, and more, to scourge vs. Aske the reason why the wild Boare hath spoyled the vineyard;
yea, and more, to scourge us Ask the reason why the wild Boar hath spoiled the vineyard;
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why the Iim and Zijm, filthie and vncleane birds, roost themselues within our sanctified Dominions.
why the Iim and Zijm, filthy and unclean Birds, roost themselves within our sanctified Dominions.
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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:
The answer 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:
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Scilurus his arrows, taken singly out of the sheaf, are broken with the least finger: the whole bundle vnseuered feares no stresse.Scilurus his arrows, taken singly out of the sheaf, Are broken with the least finger: the Whole bundle unsevered fears no stress.
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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.
By dispersing our forces we have weakened our selves: and thus we have found the Politicians Rule to be but too true; Make division, and get dominion.
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Dissensions haue beene, and are, a Lent to our friends, a Christmas to our foes; gain to the one, and losse vnto the other. Dissensions have been, and Are, a Lent to our Friends, a Christmas to our foes; gain to the one, and loss unto the other.
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To draw now to a conclusion of this point:
To draw now to a conclusion of this point:
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Let it be enough (yea, and more than enough) that our falling out hath been a grief and heart-smart to our mother:
Let it be enough (yea, and more than enough) that our falling out hath been a grief and heart-smart to our mother:
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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;
let us proceed no further, lest we all smart for it in the end. So shall the peace of our Ierusalem break forth as the Light;
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and the saluation thereof, like the morning-Sun. Let vs be guided by that one rule wch God hath prescrib'd in his word;
and the salvation thereof, like the morning-Sun. Let us be guided by that one Rule which God hath prescribed in his word;
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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 not decline from that, either to the right hand or to the left. In such things as Are not revealed, let us awhile suspend our Judgments;
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and wait GOD's good pleasure for the reuelation of them: and, to those things that are reuealed, let vs hold fast.
and wait GOD's good pleasure for the Revelation of them: and, to those things that Are revealed, let us hold fast.
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And this is the way to haue the joy of our Sion full.
And this is the Way to have the joy of our Sion full.
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Liue in peace. As the former precept had respect to matters Ecclesiasticall; so this, to things ciuill:Live in peace. As the former precept had respect to matters Ecclesiastical; so this, to things civil:
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whether Politicall, as between neighbour and neighbour, superiour and inferiour;
whither Political, as between neighbour and neighbour, superior and inferior;
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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:
or Economical, which is to be practised in the private family between the husband and the wife, the parent & the child, the master and the servant, etc. The observation is this:
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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: Christians Are to led a peaceable and a quiet life one with Another. All discord and contention is to be avoided, even in civil and external things:
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and peace and quietness is to be followed.
and peace and quietness is to be followed.
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There is nothing (saith a Worthy of our times) which the Angels did more gladly congratulate vnto men, There is nothing (Says a Worthy of our times) which the Angels did more gladly congratulate unto men,
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or which Christ did more carefully bequeath, or the Apostles more earnestly enjoyn, than this practice of peace.
or which christ did more carefully Bequeath, or the Apostles more earnestly enjoin, than this practice of peace.
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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: Loue the truth, and peace.
How oft, and how vehemently, does the Spirit entreat and command us to have peace, and to embrace it? we Are commanded to love and affect it: Love the truth, and peace.
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Neither is it sufficient to loue, but wee are enjoined to seek it: Depart from euil and do good, seek peace and ensue it.
Neither is it sufficient to love, but we Are enjoined to seek it: Depart from evil and do good, seek peace and ensue it.
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Neither is this sufficient to seek it, but we must also haue it: Haue salt in your selues, and haue peace one with another.
Neither is this sufficient to seek it, but we must also have it: Have salt in your selves, and have peace one with Another.
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But what if peace will not be had? what then? S. Iames then chargeth vs to make peace by our endeauours, by our patience.
But what if peace will not be had? what then? S. James then charges us to make peace by our endeavours, by our patience.
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The fruit of righteousnes is sowen in peace of them that make peace. The fruit of righteousness is sown in peace of them that make peace.
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But, if in case it be once made and had, what if it will not stay nor abide with vs? Then, saith S. Paul, Follow after the things which make for peace.
But, if in case it be once made and had, what if it will not stay nor abide with us? Then, Says S. Paul, Follow After the things which make for peace.
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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, & inquire after it. And how if we knowe not where to finde it,
And what if it will needs away, and hide it self? what is then to be done? S. Peter wills us in this case to follow peace, & inquire After it. And how if we know not where to find it,
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or how to follow it? Then must wee take the Apostles counsell, and study for it.
or how to follow it? Then must we take the Apostles counsel, and study for it.
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That Reason may be giuen (amongst many others that might bee rendred) for this truth, wch the Apostle makes:
That Reason may be given (among many Others that might be rendered) for this truth, which the Apostle makes:
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You are called to it in one body. Where, the reason of it is double:You Are called to it in one body. Where, the reason of it is double:
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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:
First, from their vocation, They were called to it; and that not only by men, who by their laws require peace, but especially by God:
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And that not onely in those generall precepts of the word before quoted and the like, where this duty is vrged;
And that not only in those general Precepts of the word before quoted and the like, where this duty is urged;
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but in speciall maner in the word of reconciliation:
but in special manner in the word of reconciliation:
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That word that conuerts vs, which is called The Gospell of peace, which makes lambs of lions,
That word that converts us, which is called The Gospel of peace, which makes Lambs of Lions,
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as the Prophet sheweth when he speaks of the fruits of the Gospell in the Kingdom of Christ.
as the Prophet shows when he speaks of the fruits of the Gospel in the Kingdom of christ.
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The wolf, saith he, shall dwell with the lamb, and the leopard shall lie with the kid, The wolf, Says he, shall dwell with the lamb, and the leopard shall lie with the kid,
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and the calf and the lion, and the fat beast together: and a little childe shall binde them. and the calf and the Lion, and the fat beast together: and a little child shall bind them.
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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;
The meaning is, that in the Kingdom of christ the Gospel should make the most mighty, fierce and cruel, who were as Lions and wolves, and such like;
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to put off their woluish and lion-like nature, and become gentle, milde and peaceable. The second reason that he giues, is from their mutuall relation.
to put off their wolvish and lion-like nature, and become gentle, mild and peaceable. The second reason that he gives, is from their mutual Relation.
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In one body. They were members of one body.In one body. They were members of one body.
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And as it is vnnatural and vnseemly, To see a man to rend and tear his owne flesh:
And as it is unnatural and unseemly, To see a man to rend and tear his own Flesh:
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so is it most vnnaturall and vnseemly for Christians, To bite and deuour the one the other, by jarring, wrangling, or complaining.
so is it most unnatural and unseemly for Christians, To bite and devour the one the other, by jarring, wrangling, or complaining.
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The enemies vnto peace are heer to bee reproued: Such as those of whom Dauid complaineth;
The enemies unto peace Are her to be reproved: Such as those of whom David Complaineth;
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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: Woe is we that I soiourn in Mesech, and dwell in the tents of Kedar. My soul hath long dwelled with him that hates peace. I am for peace:
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but, when I speak, they are for warre. They are neuer well but when they are in brabblings, contentions, and sutes of law:but, when I speak, they Are for war. They Are never well but when they Are in brabblings, contentions, and suits of law:
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if they be out of these, they are out of their own element; as a fish out of the water.
if they be out of these, they Are out of their own element; as a Fish out of the water.
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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.
You shall hear little Else come from between their lips but Law, Law, justice, justice; and that for matters of no moment, for the valve of a groat; nay less, for very nothing.
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And when there is difference between them and any other, how hardly are they drawne to peace,
And when there is difference between them and any other, how hardly Are they drawn to peace,
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or any good agreement? A Bear is with far more ease drawne vnto the stake, than they to that.
or any good agreement? A Bear is with Far more ease drawn unto the stake, than they to that.
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The like failings may be found in priuate families between the husband and wife, parent and childe, master and seruant;
The like failings may be found in private families between the husband and wife, parent and child, master and servant;
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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:
to the dishonour of God, discomfort of themselves, and ruin of the Whole house. Hence it is that there is so much complaining of the married estate:
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for, scarce more vse it, than doo accuse it.
for, scarce more use it, than do accuse it.
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And how so? They themselues make bitter sauce, and then cry out of the meat:
And how so? They themselves make bitter sauce, and then cry out of the meat:
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they liue not in that estate according to Gods direction, but after their owne lusts;
they live not in that estate according to God's direction, but After their own Lustiest;
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From whence, as Saint Iames sheweth, proceed warres and contentions. The house is full of brawles and chidings:
From whence, as Saint James shows, proceed wars and contentions. The house is full of brawls and chidings:
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discord driues the blessing out of doores. The Sonne of peace is not there: peace doth not rest there.
discord drives the blessing out of doors. The Son of peace is not there: peace does not rest there.
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No wonder then if they complain. To the practice of peace let vs be all exhorted.
No wonder then if they complain. To the practice of peace let us be all exhorted.
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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.
Would to God we could once frame our selves to live in it; and those unquiet spirits among us would once turn themselves to more amiable courses.
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But let all such as looke for peace from the God of peace, take vp Dauids Motto in sincerity of hart:
But let all such as look for peace from the God of peace, take up David Motto in sincerity of heart:
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I am for peace. Let vs long after peace, and endeauour it; seek peace, and pursue it. Vices follow vs: I am for peace. Let us long After peace, and endeavour it; seek peace, and pursue it. Vices follow us:
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vertues slee from vs. As wee must runne apace from vice, lest it ouertake vs:
Virtues slee from us As we must run apace from vice, lest it overtake us:
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so wee must runne as fast after peace and other vertues, that we may ouertake them.
so we must run as fast After peace and other Virtues, that we may overtake them.
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Doth thy aduersary offer thee peace? Then peace followeth thee: see thou imbrace it.
Does thy adversary offer thee peace? Then peace follows thee: see thou embrace it.
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Doth he not offer it? Then doo thou knock at the gate of peace, desire to speak with it:
Does he not offer it? Then do thou knock At the gate of peace, desire to speak with it:
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In so doing thou shalt shew thy self to be a childe of peace.
In so doing thou shalt show thy self to be a child of peace.
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But why should I be so base as to yeeld to him? he did the wrong, let him seek peace. Nay:
But why should I be so base as to yield to him? he did the wrong, let him seek peace. Nay:
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why should'st thou be so base as to yield vnto the diuell? For, whosoeuer giueth place to wrath, giueth place vnto the diuell. why Shouldst thou be so base as to yield unto the Devil? For, whosoever gives place to wrath, gives place unto the Devil.
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Hee offred the wrong, and yet seeketh not peace: it is his weaknes and folly. Doo thou seek an end, and pursue peace:
He offered the wrong, and yet seeks not peace: it is his weakness and folly. Doo thou seek an end, and pursue peace:
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it will bee thy wisedome and glory. There was sometimes a variance betwixt two famous Philosophers;
it will be thy Wisdom and glory. There was sometime a variance betwixt two famous Philosophers;
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Aristippus and Aeschines. Aristippus comes to Aeschines, and seeks for peace. Aeschines gladly entertaineth such a motion.Aristippus and Aeschines. Aristippus comes to Aeschines, and seeks for peace. Aeschines gladly entertaineth such a motion.
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Well, saieth Aristippus, remember though I am your elder, yet I sought the peace.
Well, Saith Aristippus, Remember though I am your elder, yet I sought the peace.
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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.
True, said Aeschines; and for this I will ever acknowledge you to be the Worthier man. For, I began the strife; but you the peace.
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Hee that began the quarrell is the worst; and he that procures Peace, the worthiest.
He that began the quarrel is the worst; and he that procures Peace, the Worthiest.
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Sundrie are the reasons or motiues which scripture vseth to presse the endeuour of this duty. Sundry Are the Reasons or motives which scripture uses to press the endeavour of this duty.
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It would be too long to number all: these are some.
It would be too long to number all: these Are Some.
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First, our calling is in and vnto peace, as we before noted and now againe will touch: First, our calling is in and unto peace, as we before noted and now again will touch:
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God is a God of peace; Christ is the Prince of peace; God is a God of peace; christ is the Prince of peace;
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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;
the Gospel is the Gospel of peace; the Godly Are children of peace. we have one Shepherd and Are of one sheepfold, live in one Church which is the house of God, feed At one table;
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strong bonds all to binde vs to the peace.
strong bonds all to bind us to the peace.
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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,
How fowl a thing then is it to see discord among such as Are knit together with so strong a tie? The Creatures in the Ark (as we know) agreed together,
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though of a fierce cruell and deuouring nature.
though of a fierce cruel and devouring nature.
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A great shame then will it bee to vs, that liue in the Arke of Gods Church, if wee agree not:
A great shame then will it be to us, that live in the Ark of God's Church, if we agree not:
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It is for dogges and swine to barke and grunt one at another, and not for Sheepe and Lambes;
It is for Dogs and Swine to bark and grunt one At Another, and not for Sheep and Lambs;
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all the world would wonder, to see them bite and teare their fellows.
all the world would wonder, to see them bite and tear their Fellows.
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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:
If then we profess our selves to be members of this Church, sheep of this fold whereof christ is Shepherd, let us live in love:
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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?
for how can we, with any Comfort, look him in the face, when we so Far differ from the nature and properties of his sheep, in eating up and devouring of our brothers?
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Againe, it is good and pleasant, sayth the Prophet Dauid, for brethren to dwell together in vnitie and peace. Again, it is good and pleasant, say the Prophet David, for brothers to dwell together in unity and peace.
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And no wonder, for the very name of peace is beautifull and louely (sayth an ancient) and therefore the practise of it must exceede.
And no wonder, for the very name of peace is beautiful and lovely (say an ancient) and Therefore the practice of it must exceed.
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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:
There Are Some things good which Are not pleasant, as Patience and tolerance of evils: some things pleasant but not good, as Epicurism and voluptuous living:
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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:
some things neither good nor pleasant, as Malice, Envy. But of Peace and Concord (say the Prophet) as we see, it is both good and pleasant:
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In it, and the practice of it, both these are met.
In it, and the practice of it, both these Are met.
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Thirdly, where strife is there is confusion, and euery euill worke, sayth Saint Iames, 1. Confusion, For the breaking of Relatiues, is the ruine of Substantiues:
Thirdly, where strife is there is confusion, and every evil work, say Saint James, 1. Confusion, For the breaking of Relatives, is the ruin of Substantives:
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we stand not of our selues, but vpon reference. I haue read of a fitting storie for this our purpose, and this it is.
we stand not of our selves, but upon Referente. I have read of a fitting story for this our purpose, and this it is.
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It sometimes fell out that there was a great variance betweene the Nobles and Commons of Rome, insomuch that the people banded thēselues together, to the great indangering of the Common-wealth.
It sometime fell out that there was a great variance between the Nobles and Commons of Room, insomuch that the people banded themselves together, to the great endangering of the Commonwealth.
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The Senate sent vnto the people, one Menenius Agrippa, a famous Oratour, to perswade them; and hee tells them this parable.
The Senate sent unto the people, one Menenius Agrippa, a famous Orator, to persuade them; and he tells them this parable.
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On a time, the members of the body obiected against the stomake, that it deuoured all,
On a time, the members of the body objected against the stomach, that it devoured all,
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and took no paines, but idly and sluggishly lay in the midst of the body, while the rest of the members laboured full sore:
and took no pains, but idly and sluggishly lay in the midst of the body, while the rest of the members laboured full soar:
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Hereupon the eye would not see for it, nor the hand worke for it, nor the foot walke for it,
Hereupon the eye would not see for it, nor the hand work for it, nor the foot walk for it,
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nor the mouth aske for it, nor the teeth chew for it; but euerie member refused any more to doe it office.
nor the Mouth ask for it, nor the teeth chew for it; but every member refused any more to do it office.
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And what followed hereupon? The stomake wanting meate, and beeing empty, the eye began to bee dimme, the hand weake, the seet feeble;
And what followed hereupon? The stomach wanting meat, and being empty, the eye began to be dim, the hand weak, the seet feeble;
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all the members beganne to be weake, and the whole body to wither:
all the members began to be weak, and the Whole body to wither:
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in so much that at last they were of necessity compelled to growe friends, and bee at agreement with it.
in so much that At last they were of necessity compelled to grow Friends, and be At agreement with it.
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By which parable he quieted the people, and brought them to concord with the Senate.
By which parable he quieted the people, and brought them to concord with the Senate.
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Thus, if the magistrates bee vnjust, people contentious, if one profession or society quarrell with another,
Thus, if the Magistrates be unjust, people contentious, if one profession or society quarrel with Another,
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and deny mutuall performāce of their duties each to other; the whole body of that house, city, society, must needs dissolue.
and deny mutual performance of their duties each to other; the Whole body of that house, City, society, must needs dissolve.
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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:
When the husband and the wife draw not evenly in the yoke: when one brings fire, and the other hath no water to quench it: when children Are refractory; Servants wasters, and the like:
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there must needs be a decay of this family. Thus then wee see, Where strife is, there is confusion.
there must needs be a decay of this family. Thus then we see, Where strife is, there is confusion.
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And yet S. Iames goes further, and addeth, euery euill work: and that most truely.
And yet S. James Goes further, and adds, every evil work: and that most truly.
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For, where strife is, & peace wanting, the Lord seeth, and men may euidently perceiue, that there are euil thoughts, euil words,
For, where strife is, & peace wanting, the Lord sees, and men may evidently perceive, that there Are evil thoughts, evil words,
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and euill practices of all kindes.
and evil practices of all Kinds.
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Where sinne and satan bear sway, it cannot otherwise be, but such places must bee filled with all manner of pollutions.
Where sin and satan bear sway, it cannot otherwise be, but such places must be filled with all manner of pollutions.
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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.
Let the consideration of these things so Far prevail with us, as that we may be more in love with this grace which is much Set by of the Lord, and avoid strife which God's abhors.
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But how may a man become thus peaceable & quiet? And what must be done for the attainement of this grace?
But how may a man become thus peaceable & quiet? And what must be done for the attainment of this grace?
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First, remoue all those things which are enemies to peace: and they are either Inward or Outward. Inward, as thy lusts;
First, remove all those things which Are enemies to peace: and they Are either Inward or Outward. Inward, as thy Lustiest;
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which is the fountain of all thy discōtentments, as S. Iames verefieth. Of which there are three principall.
which is the fountain of all thy discontentments, as S. James verefieth. Of which there Are three principal.
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The one is Enuy; of which S. Iames makes mention in the place before quoted: and this is a great enimy to peace, and a disquieter of it.
The one is Envy; of which S. James makes mention in the place before quoted: and this is a great enemy to peace, and a disquieter of it.
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It was enuy which wrought that vnquietness between Ioseph and his brethren:
It was envy which wrought that unquietness between Ioseph and his brothers:
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for, the Patriarchs, moued with enuy, sould Ioseph into Egypt. Enuy wrought all that vnquietness between Dauid and Saul: for, when once Dauid was in credit aboue him, he had few quiet daies after.
for, the Patriarchs, moved with envy, should Ioseph into Egypt. Envy wrought all that unquietness between David and Saul: for, when once David was in credit above him, he had few quiet days After.
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And what is it but Enuy, which breedeth most of our factions in societies, opposition in sectaries, emulation in equals,
And what is it but Envy, which breeds most of our factions in societies, opposition in sectaries, emulation in equals,
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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, elsewhere joyneth them together:
and molestation to superiors? And who sees not, what a hand Envy hath in most suits and debates, which Are in our Courts of justice daily pleaded? No marvel Therefore Saint James, and Saint Paul, elsewhere Joineth them together:
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for indeed they are seldome separated. If thou would'st follow peace, withstand that.
for indeed they Are seldom separated. If thou Wouldst follow peace, withstand that.
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A second is Pride; by which, saith Salomon, men make contention: and therefore these two also are well yoaked together as twinnes, 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.
A second is Pride; by which, Says Solomon, men make contention: and Therefore these two also Are well yoked together as twins, by our Apostle writing to the Philippians, Cap. 2.3. This is that which makes men nowadays so prove to offer wrongs, and so unwilling to put up wrongs bei•g offered.
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In all ages it hath been manifested, that where pride is deepest, there patience hath been shallowest:
In all ages it hath been manifested, that where pride is Deepest, there patience hath been shallowest:
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and they that ouerflow with the one, haue been void and empty of the other. And in another place Salomon hath this Prouerb;
and they that overflow with the one, have been void and empty of the other. And in Another place Solomon hath this Proverb;
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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. He that is of a proud Spirit stirs up strife. By both which proverbs we see clearly, that there is no greater instigator to unquietness, then pride and vainglory is.
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If therefore we would not vex our selues & others with brawls and needlesse contentions, let vs purge our hearts of this turbulent humour;
If Therefore we would not vex our selves & Others with brawls and needless contentions, let us purge our hearts of this turbulent humour;
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which maketh men so stout in their conuersation, contentious in prouocation, injurious in action, full of molestation, and far from pacification.
which makes men so stout in their Conversation, contentious in provocation, injurious in actium, full of molestation, and Far from pacification.
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A third lust, which is an enemy to peace, is curiosity or a busie-meddling in things that concerne vs not:
A third lust, which is an enemy to peace, is curiosity or a busie-meddling in things that concern us not:
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and therefore the Apostle joyneth these two likewise; Study to be quiet, and do your owne business.
and Therefore the Apostle Joineth these two likewise; Study to be quiet, and do your own business.
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And this was a main cause of that vnquietnesse which was among the Thessalonians, which walked disorderly (or vnquietly) working not at all, but were busie-bodies:
And this was a main cause of that unquietness which was among the Thessalonians, which walked disorderly (or unquietly) working not At all, but were busybodies:
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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.
they loved to have an oar in every men boat; as our saucy inter-meddlers do, who love to be meddling where they have little cause, and less thanks.
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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.
This was censured as the chief cause of the Emperor Antonius his troublesome Reign, That he was full of curiosity, prying into the estates and conditions of other men.
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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.
And who sees not, that busy prying eyes have troublesome hands and unquiet hearts? Desirest thou peace? Wouldst thou practise quietness? then beware of busy curiosity.
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It was that which our Sauiour reproued in Peter, when he enquired of Christ what Iohn should do.
It was that which our Saviour reproved in Peter, when he inquired of christ what John should do.
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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. What is that to thee, Says our Saviour? follow thou me. If things be thus or thus ordered in Church or commonwealth by the Wisdom of thy Governors, what is that to thee? follow thou christ by walking Conscionably in thy own calling.
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There are necessary duties •now in that, which require the imploiment of the whole man. There is work enough at home:
There Are necessary duties •now in that, which require the employment of the Whole man. There is work enough At home:
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why dost thou busy thee abroad? These, among many others, are some inward causes of vnquietnes and discontent, and enemies to peace.
why dost thou busy thee abroad? These, among many Others, Are Some inward Causes of unquietness and discontent, and enemies to peace.
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There are other outward Enemies to the practice of this grace; personall disturbers of peace, who must bee shunned:
There Are other outward Enemies to the practice of this grace; personal disturbers of peace, who must be shunned:
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as first, The tale-bearer, who busieth himself in raising tales, and carrying newes to the defamation of others.
as First, The talebearer, who busieth himself in raising tales, and carrying news to the defamation of Others.
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Of these and concerning these, Salomon thus speaketh: Where no wood is, there the fire goeth out:
Of these and Concerning these, Solomon thus speaks: Where no wood is, there the fire Goes out:
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so where there is no tale-bearer, the strife ceaseth. Such were those of whom the Apostle complaineth: so where there is no talebearer, the strife ceases. Such were those of whom the Apostle Complaineth:
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They being idle goe about from house to house, prattling and busying themselues with what is not conuenient. They being idle go about from house to house, prattling and busying themselves with what is not convenient.
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So long as these are entertained, peace cannot possibly be followed:
So long as these Are entertained, peace cannot possibly be followed:
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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:
and Therefore abhor talebearing and tale-receiuing, if thou Wouldst led a quiet and peaceable life among thy neighbours (for, indeed there is no great difference between either of these:
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the one hath the diuell in his tongue; and the other in his ear; as a Father wittily obserueth). the one hath the Devil in his tongue; and the other in his ear; as a Father wittily observeth).
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And when any of these Peddlers come (for, that very phrase is attributed to them in scripture) desiring to vent their ware, sharply reproue them:
And when any of these Peddlers come (for, that very phrase is attributed to them in scripture) desiring to vent their ware, sharply reprove them:
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And, according to that of Salomon, As the North-winde driues away raine; so let thy angry countenance, a backbiting tongue.
And, according to that of Solomon, As the Northwind drives away rain; so let thy angry countenance, a backbiting tongue.
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As the tale-bearer, so the flatterer is a great enemy to peace. A man that flattereth his neighbour, spreadeth a net for his feet, saith the Wise-man.
As the talebearer, so the flatterer is a great enemy to peace. A man that Flattereth his neighbour, spreadeth a net for his feet, Says the Wiseman.
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His base minde is well matched with a mercenary tongue, which is a willing slaue to any mans eare:
His base mind is well matched with a mercenary tongue, which is a willing slave to any men ear:
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he neuer regardeth how true, but how pleasing; and, like the Chameleon, will turne himselfe into any colour for a booty.
he never Regardeth how true, but how pleasing; and, like the Chameleon, will turn himself into any colour for a booty.
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Beware of him, whosoeuer thou art that louest peace. The wounds of a louer are faithfull:
Beware of him, whosoever thou art that love peace. The wounds of a lover Are faithful:
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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: but the Kisses of an enemy Are to be shunned. And yet among many other that might be nam, one more must not be forgotten:
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and that is the wrangling Lawyer; who maketh it the mystery of his profession to nourish contention;
and that is the wrangling Lawyer; who makes it the mystery of his profession to nourish contention;
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who, out of a couetous desire of gain, encourageth men to contend, and goe to law with neighbours:
who, out of a covetous desire of gain, Encourageth men to contend, and go to law with neighbours:
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yea, though their cause be neuer so bad, yet they will say with Absalon to euery man, His cause is good and righteous.
yea, though their cause be never so bad, yet they will say with Absalom to every man, His cause is good and righteous.
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I speak not against all, but against some, and they that are vnconscionable:
I speak not against all, but against Some, and they that Are unconscionable:
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against whom I take vp that complaint of Sir Thomas Smith; These busie-heads and prating pettifoggers are permitted by the just judgement of God,
against whom I take up that complaint of Sir Thomas Smith; These busy-heads and prating pettifoggers Are permitted by the just judgement of God,
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like flies, lice, and other vermine, to disquiet them who would practise peace. And therefore hearken not to these, you that would liue peaceably:
like flies, lice, and other vermin, to disquiet them who would practise peace. And Therefore harken not to these, you that would live peaceably:
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for, they are of Demetrius his resolution; Sirs, you know, that by this craft we get our gain.
for, they Are of Demetrius his resolution; Sirs, you know, that by this craft we get our gain.
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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;
And thus we have Some Causes both internal and external of Unpeaceableness: the removal whereof is the First means for peaceable and quiet living. A second means is practical;
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consisting in Aequity or vpright dealing with those among whom we liue: And this is an excellent means for our liuing peaceably. consisting in Equity or upright dealing with those among whom we live: And this is an excellent means for our living peaceably.
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Dauid, praying for his sonne Salomon, that God would giue him his judgements, that he might judge the people with righteousnes,David, praying for his son Solomon, that God would give him his Judgments, that he might judge the people with righteousness,
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and the poor with equity, addeth; The mountaines shall bring peace vnto the people, and the little hils righteousnes.
and the poor with equity, adds; The Mountains shall bring peace unto the people, and the little hills righteousness.
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Which is by some thus allegorized: The magistrates, as the mountains, shall keep the people in peace:
Which is by Some thus allegorized: The Magistrates, as the Mountains, shall keep the people in peace:
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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.
and the little hills, the inferior subject's, shall enjoy quietness; and all by righteousness. This was that which Marcus Aurelius did commend to his son upon his deathbed.
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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:Wouldst thou live quietly, my son, said he, and have Others with thee and by thee to live peaceably? Then carry thy self uprightly, deal plainly, judge truly, abstain from injury, right the wronged, relieve the oppressed, suppress the great, etc. And this answer did Solon make to one who asked him, what it was that kept men most from Troubles:
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Do, saith hee, to others, as thou would'st be done vnto: so thou shalt not disquiet others, nor others trouble thee.
Do, Says he, to Others, as thou Wouldst be done unto: so thou shalt not disquiet Others, nor Others trouble thee.
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From wch saying, see thou receiue instruction. To these let Prayer be added, that thou mayst haue wisedome from aboue;
From which saying, see thou receive instruction. To these let Prayer be added, that thou Mayest have Wisdom from above;
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which wisedome (sayth Saint Iames ) is peaceable. This is more effectuall to the practice of quietnesse then all the rest: which Wisdom (say Faint James) is peaceable. This is more effectual to the practice of quietness then all the rest:
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and without this the other will be ineffectuall; and therefore see thou fail not in this.
and without this the other will be ineffectual; and Therefore see thou fail not in this.
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Pray feruently, and thou shalt be enabled to liue peaceaby:
prey fervently, and thou shalt be enabled to live peaceaby:
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Probatum est. And thus wee haue seen what is to bee done for the leading of a quiet and peaceable life amongst our Brethren.Probatum est. And thus we have seen what is to be done for the leading of a quiet and peaceable life among our Brothers.
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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, But Are we to have peace with all men, and in all matters? are there not Some enemies of the Cross of christ, Idolaters and Heretics? Are we to have peace with them? And Are there not Others again so contentious,
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as that they will not hear of peace?
as that they will not hear of peace?
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The Apostle answereth, If it bee possible, as much as in you lieth, liue peaceably with all men. The Apostle Answers, If it be possible, as much as in you lies, live peaceably with all men.
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First, If it be possible, that is, so far forth as may stand with your faith and good conscience, and no further:
First, If it be possible, that is, so Far forth as may stand with your faith and good conscience, and no further:
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for, vnder pretense of peace the truth may not be betraied. Follow peace and holinesse, saith the Apostle.
for, under pretense of peace the truth may not be betrayed. Follow peace and holiness, Says the Apostle.
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Our peace then must be a holy peace, and not vnholy: for, a godly dissension is far better than it.
Our peace then must be a holy peace, and not unholy: for, a godly dissension is Far better than it.
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When question is of matters of religion, when by our silence the truth is like to bee betraied, God dishonoured,
When question is of matters of Religion, when by our silence the truth is like to be betrayed, God dishonoured,
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and the saluation of our Brethren hindred; in these cases peace cannot be retained.
and the salvation of our Brothers hindered; in these cases peace cannot be retained.
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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.
Hence Apostles and Apostolic men have 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.
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So ought wee then to haue peace with men, as that we doe not make warre with God.
So ought we then to have peace with men, as that we do not make war with God.
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If the truth and righteousnesse be violated, pluck vp thy heart, be valiant and fight the Lords battaile;
If the truth and righteousness be violated, pluck up thy heart, be valiant and fight the lords battle;
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and chuse rather to lose peace, then truth and Iustice. Our peace is a warfare against Satan and his complices.
and choose rather to loose peace, then truth and Justice Our peace is a warfare against Satan and his accomplices.
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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. Secondly, So much as lies in us some Are so quarrelsome and contentious, as do one what he can to appease and please them, they will have no peace.
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Towards these wee shall do our dutyes, when we are peaceably disposed, neither giuing nor hastily taking any occasion of dissension.
Towards these we shall do our duties, when we Are peaceably disposed, neither giving nor hastily taking any occasion of dissension.
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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.
We Are to desire and seek peace as much as lies in us, that there be no defect in us, no neglect of our duty.
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And if then we cannot gaine peace with them, we shal bee sure to get praise with God:
And if then we cannot gain peace with them, we shall be sure to get praise with God:
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and though heer peace fly frō vs, yet in the end peace shall be our portion.
and though her peace fly from us, yet in the end peace shall be our portion.
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To dreame then of an vnity with the Papists, of an vniformity with Schismatickes, is an idle phantasie.
To dream then of an unity with the Papists, of an uniformity with Schismatics, is an idle fantasy.
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For, so long as one is an enemy to truth, the other an enemie to Peace, both set on mischief, cōbined in faction, though differēt in faith;
For, so long as one is an enemy to truth, the other an enemy to Peace, both Set on mischief, combined in faction, though different in faith;
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wee may wish for it, but neuer haue it.
we may wish for it, but never have it.
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But is it lawfull for a man to sue another at the law, seeing that seems to be contrarie to peace?
But is it lawful for a man to sue Another At the law, seeing that seems to be contrary to peace?
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It is lawfull if ther bee iust cause: for the magistrate beareth not the sword in vain.
It is lawful if there be just cause: for the magistrate bears not the sword in vain.
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He beareth it to punish wrong-doers, and defend the right: which hee cannot doo, if hee haue no knowledge of it.
He bears it to Punish wrongdoers, and defend the right: which he cannot do, if he have no knowledge of it.
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And how shall he knowe, if there be no Plaintiff? And yet with these Caueats:
And how shall he know, if there be no Plaintiff? And yet with these Caveats:
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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; First, not for every trifle or trespass; but in matters of weight and importance. Secondly, not until thou hast offered peace, and it be refused;
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and that not once, but often. Thirdly, not accounting him whom thou impleadest as an enemy;
and that not once, but often. Thirdly, not accounting him whom thou impleadest as an enemy;
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hauing war onely with his vices, but peace with his person. Fourthly, prosecuting it with mildnesse, not with extreamity.
having war only with his vices, but peace with his person. Fourthly, prosecuting it with mildness, not with extremity.
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As, in suing of bonds, and recouering dammages, mercy must be shewed, according to that rule of the Apostle;
As, in suing of bonds, and recovering damages, mercy must be showed, according to that Rule of the Apostle;
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Let your moderation be knowne vnto all men. Which rules being obserued; As thou maist lawfully vse physicke for the recouery of thy health: Let your moderation be known unto all men. Which rules being observed; As thou Mayest lawfully use physic for the recovery of thy health:
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so maist thou vse the Law for recouering of thy right.
so Mayest thou use the Law for recovering of thy right.
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And thus we haue seen what the Apostle in this precept requireth, & how to perform that which he requireth at our hands.
And thus we have seen what the Apostle in this precept requires, & how to perform that which he requires At our hands.
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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.
What now remains? but that we put these things in practice, and endeavour to keep the unity of the Spirit in the bound of peace.
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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, Let us not be unpeaceable with the peaceable: that argue a devilish mind; nor unpeaceable with the unpeaceable: which argue a corrupt mind; nor yet content our selves in that we Are peaceable with the peaceable, for that argues but a civil mind: but,
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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.
if it be possible, and as much as in us lies, let us be peaceable with the unpeaceable: which is that that only argues a true Christian, and heroical mind.
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And so should we make it good, that wee are endued with true grace;
And so should we make it good, that we Are endued with true grace;
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and are true subjects of that kingdome which is the kingdom of Peace, whose king is peace. and Are true subject's of that Kingdom which is the Kingdom of Peace, whose King is peace.
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Peace was that last & rich jewell, which Christ (departing to his Father) left his Spouse for a Legacy.
Peace was that last & rich jewel, which christ (departing to his Father) left his Spouse for a Legacy.
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Peace I leaue with you, my peace I giue vnto you. It is the last duty I shall exhort you vnto; Be peaceable, my Brethren. Peace I leave with you, my peace I give unto you. It is the last duty I shall exhort you unto; Be peaceable, my Brothers.
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I haue read of two Noble Lacedemonians who were at mortall hatred;
I have read of two Noble Lacedaemonians who were At Mortal hatred;
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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.
and being met with by their King, called Archidamus, in the Temple of Minerva, he requires them to put their matter to an indifferent Umpire. They choose the King himself.
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He makes them swear to abide his order: which accordingly they doo.
He makes them swear to abide his order: which accordingly they do.
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Now, saith the King, I order, that you shall not go out of this Temple vntill you be friends.
Now, Says the King, I order, that you shall not go out of this Temple until you be Friends.
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And so they were reconciled (for, an oath taken in that Temple was vnlawfull to bee broken).
And so they were reconciled (for, an oath taken in that Temple was unlawful to be broken).
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My Brethren, we are the Temple of God, and now heer met together in the Temple of God;
My Brothers, we Are the Temple of God, and now her met together in the Temple of God;
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and haue this day, and now doo partake together of the holy things of God:
and have this day, and now do partake together of the holy things of God:
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And yet, as I hear, there is vtterly a fault amongst you in this respect, in that there are contentions one amongst another,
And yet, as I hear, there is utterly a fault among you in this respect, in that there Are contentions one among Another,
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and going to law one with another, and that onely for such things as sauour but of spleen.and going to law one with Another, and that only for such things as savour but of spleen.
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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.
Might I be Umpire, the like order would I give as that King did: you should not depart out of this Temple till you were reconciled.
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Remember, my Beloued, the diuell is the authour of dissension. Hee it was that went about at the first to seuer man from God:
remember, my beloved, the Devil is the author of dissension. He it was that went about At the First to sever man from God:
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and it is he that now laboureth to seuer man from man.
and it is he that now Laboureth to sever man from man.
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Christ is our Salomon, the Lord of peace. The Church is the Shulamite, the Lady of peace. If thou belongest to Christ, christ is our Solomon, the Lord of peace. The Church is the Shulamite, the Lady of peace. If thou belongest to christ,
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or to his Church, be peaceable. And so much be spoken of the duties whereto they are exhorted:
or to his Church, be peaceable. And so much be spoken of the duties whereto they Are exhorted:
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now a word or two of the Argument or Motiue wherwith they are enforced. And the God of loue and peace shall be with you.
now a word or two of the Argument or Motive wherewith they Are Enforced. And the God of love and peace shall be with you.
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God is heer called the God of loue and peace, because hee is the authour, approuer, and rewarder of it.
God is her called the God of love and peace, Because he is the author, approver, and rewarder of it.
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And heer by the way it is worth our noting, how that the Apostle, praying for peace,
And her by the Way it is worth our noting, how that the Apostle, praying for peace,
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or exhorting to peace, sets God before him, as hauing that in him for which he praies,
or exhorting to peace, sets God before him, as having that in him for which he prays,
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and of which hee speaks, giuing such titles to him as best fits the presents argument;
and of which he speaks, giving such titles to him as best fits the presents argument;
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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. and may teach us, whenever we come to God by prayer, so to Consider of him as that we may see in him those things we desire.
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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.
Thus the Apostle, exhorting the Roman to patience and consolation, falls to praying for them, and sets God before him as a God of patience and consolation.
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Now the God of patience and consolation grant you, &c. And a little after, he cals him the God of hope. Now the God of patience and consolation grant you, etc. And a little After, he calls him the God of hope.
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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. And thus the Church, The God of hope fill you with all joy, etc. And in the very next chapter, persuading to peace, sets God before his eyes as a God of peace. And thus the Church,
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when they flew to praier when Peter was imprisoned, seeking courage and strength from God, set God before them as a God of power.
when they flew to prayer when Peter was imprisoned, seeking courage and strength from God, Set God before them as a God of power.
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Lord, thou art God who hast made heauen and earth, and the sea, and all that in them is, &c. Lord, thou art God who hast made heaven and earth, and the sea, and all that in them is, etc.
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And indeed this is a notable help to faith, when men come to ask of those whom they knowe haue enough of that they seek:
And indeed this is a notable help to faith, when men come to ask of those whom they know have enough of that they seek:
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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.
and asking it only in such a measure, as that it will not be any damage for them they sue unto to vouchsafe and grant, they then Are almost Certainly persuaded they shall speed.
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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.
So shall we seek things the more securely At the hands of God, when we see the fullness of those things to be in him.
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It causeth vs also to seek more earnestly and feruently.
It Causes us also to seek more earnestly and fervently.
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The sight of the Traueller's owne home makes him the more affectionately to long after it: The sighed of the Traueller's own home makes him the more affectionately to long After it:
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so the true sight of mercy and grace in God, will cause vs the more longingly to desire it.
so the true sighed of mercy and grace in God, will cause us the more longingly to desire it.
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Comest thou to God by praier for any grace? Then see thou seest in him the fulnes of that grace thou praiest for.
Comest thou to God by prayer for any grace? Then see thou See in him the fullness of that grace thou Prayest for.
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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,
Desirest thou mercy in the pardon and forgiveness of thy Sins? Consider then of God as a God with whom there is plenty of redemption. Hast thou fallen into relapse,
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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.
and committed since again, a second time? Consider of God as a God that reserveth mercy in store for all such as fallen, though they fallen often.
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Desirest thou the performance of any promise that God hath made to the Church in generall,
Desirest thou the performance of any promise that God hath made to the Church in general,
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or thy self in particular? Consider then of God as a God of truth, as hee is Iehoua, yesterday, to day,
or thy self in particular? Consider then of God as a God of truth, as he is Iehoua, yesterday, to day,
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and the same also for euer. and the same also for ever.
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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.
Art thou in any grief or misery in body or in mind, and Desirest ease? remember God as he is a God of mercy and consolation.
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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.
And so for any other blessing thou Wantest and Desirest for thy self or Others, with the ey of faith see it to be in him when thou Prayest to him.
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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:
So thou shalt find a strong prop for faith, and help to kindle thy affection: which happily thou thoughtest not of as hitherto. This from the Apostles practice:
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now more particularly to the words. Sundry might bee the collections from hence drawne: but I wil content my selfe with this one.
now more particularly to the words. Sundry might be the collections from hence drawn: but I will content my self with this one.
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Loue and peace are from God effectually, howeuer they may be obtayned and wrought by meanes instrumentally, Love and peace Are from God effectually, however they may be obtained and wrought by means instrumentally,
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The fruit of the spirit is Loue, Ioy, peace &c. sayth the Apostle.The fruit of the Spirit is Love, Joy, peace etc. say the Apostle.
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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!
So then it is the Spirit of God that works this in us And how often does the Apostle in his Epistles use this prayer!
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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.Grace and peace from God our Father, and from our Lord Iesus christ. Whereby he shows us who is the author of it, and from whom it comes.
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God giues it, in, through, and for the Lord Iesus. And no wonder:
God gives it, in, through, and for the Lord Iesus. And no wonder:
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for if Euerie good and perfect gift is from aboue, and commeth downe from the Father of lights, as Saint Iames speaketh;
for if Every good and perfect gift is from above, and comes down from the Father of lights, as Saint James speaks;
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then these likewise as well as other. Want we these gifts and graces? see then where wee are to seeke them; euen from God aboue:
then these likewise as well as other. Want we these Gifts and graces? see then where we Are to seek them; even from God above:
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and though we are to vse the means yet let vs not rest in the vsing of the meanes,
and though we Are to use the means yet let us not rest in the using of the means,
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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:
but see we pray to God to bless the means unto us The Scripture is the ordinary means whereby these and other graces Are wrought in us instrumentally:
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yet it is God that must make his word efficacious and powerful for this end. Paul plants, Apollo waters;
yet it is God that must make his word efficacious and powerful for this end. Paul plants, Apollo waters;
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God alone must giue the encrease. Rebecca may cooke the venison: but Isack must giue the blessing. God alone must give the increase. Rebecca may cook the venison: but Isaac must give the blessing.
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All that wee can doe is but to speake vnto the eare: God is he that must speak vnto the conscience.
All that we can do is but to speak unto the ear: God is he that must speak unto the conscience.
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I can call vpon you to bee perfect, to bee of good comfort, to bee of one mind, to liue in peace:
I can call upon you to be perfect, to be of good Comfort, to be of one mind, to live in peace:
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but this God of peace must graunt it and giue grace to do it. Paul preacheth to Lydiaes eare:
but this God of peace must grant it and give grace to do it. Paul Preacheth to Lydiaes ear:
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but God hath the key of her heart to open or keepe shut at his good pleasure.
but God hath the key of her heart to open or keep shut At his good pleasure.
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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;
Let us so many then as would be perfect and thus live in peace, sue unto this God of peace for these and all other graces, that we may have not only Peace External with those among whom we live;
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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,
but also Internal Peace of conscience (which what it is none Knoweth but those who have it) and so hereafter that same Peace Eternal which eye hath not seen, ear hath not herd,
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neither is it possible the heart of man can conceiue.
neither is it possible the heart of man can conceive.
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Now this God of peace, 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: Now this God of peace, that brought again from the dead our Lord Iesus, the great shepherd of the sheep, through the blood of the everlasting Covenant, make us perfect in these and all other good works to do his will, working in us that which is pleasant in his sighed through Iesus christ:
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to •hom bee praise for euer and euer. Amen. FINIS.to •hom be praise for ever and ever. Amen. FINIS.
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