OVr blessed Apostle, Saint Paul, hauing in this Epistle purged himselfe from such crimes as he was charged withal, by cer­taine false teachers, who were crept into the Church of Co­rinth; and especially from that which was the ground of all, 1. Cor. 16.5. his not comming amongst them according vnto promise made (for which they [Page 2] accused him of leuity and inconstancy) doth in the beginning of this Chapter renew his pro­mise, The order of the words. telling them of his readinesse a third time to come amongst them, and withall sheweth af­ter what manner it shall be; namely, with seue­ritie and more then wonted rigour, against such as were obstinate. Now being to make an end, he windes vp all with a friendly Farewel, where­in he doth somewhat allay and mitigate what-e­uer he had formerly wrot that might sauour of bitternesse: and that hee might not leaue their minds exasperated, hee giues them a taste of the louing affection hee bare towards them, in this his valediction. Finally, Brethren, Farewell: which words, The summe of them. with the other following in the verses subsequent, containe in them the conclusion of the whole Epistle, which is spent in Exhortation, Salutation, and Prayer. The Exhortation is contai­ned in this 11. verse. The Salutation, verse 12, 13. The Prayer verse 14.

The logicall re­solution.In this Exhortation we may consider, First the Manner of it. Finally, Brethren, Farewell.

Secondly the Matter of it; Be perfect, be of good comfort, be of one minde, liue in peace, and the God of loue and peace shall be with you.

In the Manner, we haue, First, a note of conclu­sion: Finally.

Secondly, a Louing compellation: Brethren.

Thirdly, a Friendly valediction: Farewell.

In the Matter, obserue wee, First the duties whereto exhorted.

[Page 3]Secondly, the motiue or argument wherewith they are enforced.

The duties, foure; First Perfection; Be perfect.

Secondly, mutuall consolation; Bee of good com­fort.

Thirdly, vnanimity or consent in matters eccle­siasticall. Be of one minde.

Fourthly, concord and agreement in matter do­mesticall and ciuill: Liue in peace.

The Argument taken, à Commodo, from the profit that thereby will insue: The God of loue and peace shall be with you.

The interpretations of these words be vari­ous: we will search for the best. The Theologicall exposition.

Finally. Some read it thus; For the rest; others, Text. [...] For the Remainder: Not much amisse to take either. For so the word here vsed signifieth, and may haue reference either to the Apostle or to the Peo­ple. To the Apostle thus; as if hee had sayd, I haue written as large vnto you, yet still there is a Re­mainder behind for me to exhort you vnto, which I com­prehend in these few words: Be perfect: Be of good com­fort, &c. To the people thus; As if he had sayd, Hitherto I haue not been wanting in my dutie, but haue sufficiently instructed and admonished you, &c. Now the remainder is for you, that you doe your dutie and obey my precepts.

Brethren. Text. There bee three sorts of Brethren mentioned in holy Scripture: First, such as are brethren by Race: as they who haue the same Fa­ther and Mother, as Iacob and Esau had; Gen. 25.25. or they [Page 4] who are of the same stock and kinred: Gen. 13.8 and so Lot and Abraham were called Brethren.

Secondly, such as are Brethren by Place, who are of the same nation and countrey: and so the Iewes are tearmed Brethren in the Law; Deut. 23.20 To a stran­ger thou maist lend vpon vsury, but not vnto thy bro­ther.

Thirdly, such as are Brethren by Grace; and that either more common, or more speciall. More com­mon in respect of creation, and so all men are Bre­thren: Gen. 9.5 At the hand of a mans brother will I require the life of man; more speciall in respect of Adoption, and so Christians are Brethren, and they onely. In this respect doth the Apostle call them Bre­thren.

[...]. Farewell. The word signifieth properly to re­joyce, and is by most so translated and read. Yet Erasmus, and some others, renders it as wee haue it, as well he may: for, the word signifieth as wel Farewell as Reioyce: wherein the Apostle wisheth all good to betide them.

[...]. Be perfect. The signification of this verbe is likewise diuerse, and by som rendred for consum­mation; by others, for restauration. The Apo­stle's meaning is, that whereas the members of this Church were all as it were bones displaced and out of joynt, they should now again bee joy­ned together in loue, and they should endeauour to make perfect what was amisse amongst them, either in faith or manners: They should bee per­fect in respect of truth, though not is respect of [Page 5] absoluteness; they should desire and endeauour after perfection, though in act they attain it not.

Be of good comfort, or take yee comfort. [...] Some read it thus, Take exhortation: for, the word heer vsed signifieth indifferently, to comfort, to exhort, to intreat But the former reading is best liked by Chrysostome, who thinketh the Apostle rather in­tends consolation than exhortation, in regard of the many oppositions and trials they had & were to meet withall in their course of Christianity; and therfore willes them to chear vp themselues, and mutually one another, that they may not make shipwrack of their faith in the day of trou­ble.

Bee of one minde; to wit, in matters of faith and religion. For, by this precept he seemeth to note out, that some things were amisse amongst them, and that many things were done through conten­tion and vain-glory: Hee wills them therefore to be alike-minded and affectioned, that all discord and dissension might be auoided, and the Church no way thereby troubled.

Liue in Peace. Peace is of three sorts: Eternall, w ^ch is cald Pax Numinis, the peace of God which passeth all vnderstanding, which wee haue with him through Christ; Internall, which is called Pax pectoris, the peace of conscience, which is a fruit of the former, and proceeds from that; Ex­ternall, which is called Pax temporis, the peace w ^ch wee haue with men for the time wee liue in the world. This last onely is heer meant: and this [Page 6] precept respects things ciuil, as the former things ecclesiasticall.

Som construe this clause by way of enunciation affirmatiuely; as if the Apostle should haue said, In thus doing you shall haue the blessing of God attending you, &c: Others Imprecatory, by way of wish or praier; as if hee had said, The God of loue and peace be with you, and enable you to do thus. But the former is the better.

God of loue and peace. Hee is so tearmed, first (say some) because he is loue and peace it self, it is his Essence; secondly, because he delights and takes pleasure in it; and thirdly and especially, because hee is the Authour and Giuer of it.

Shall be with you. That is, by his gratious pro­tection and comfortable presence, to blesse you and defend you.

Thus then we see the meaning, as if the Apo­stle should haue in larger manner thus said:

The Meta­phrase. Hitherto I haue at large written vnto you, O yee Co­rinthians, whom I tenderly affect euen as my Brethren in Christ, and to whom I wish all welfare and happiness both in the things of this life and of a better: And yet ther is a remainder, and something left to bee done, which (that I may conclude) in brief is this; That you endeuor to perfection, purging out sin, increasing in grace, and so making vp what is amongst you wanting; As also that you mutually comfort one the other, and take comfort one of another, that you may the better bee enabled to with­stand the many oppositions you are like to meet withall in [Page 7] the course of Christianity. See also that you be alike min­ded and affected in matters of religion, that the Church may not bee troubled by your diuisions and dissensions. And, in things ciuill, let there be a like concord and agree­ment found amongst you, as betweene neighbour and neighbour, husband and wife, parent and childe, maister and seruant, and the like: which if there be, then that God who takes delight in loue and peace, and who is the rewarder of them that liue in loue and peace, and who is the Author and Donor of these graces of loue & peace, shall be with you by his gracious protection and comfor­table presence, and shall blesse you, and bestowe vpon you all good blessings.

And thus we haue seen the Apostles meaning. Now wee come to speak of some such profitable instructions as these words shall afford.

Finally. The Apostle, as we see, Text. had written largely to these Corinthians, and yet there is still a remainder behinde: for so the word signifieth (as wee haue before seene). Hence then wee ga­ther,

Though Gods Ministers spend their time, Do [...]t. Ministers haue euer something left to do after their greatest pains. 1 Cor. [...]. [...] and take the greatest pains that can bee taken, in teaching and instru­cting their people; yet there will bee still a Remainder, and something left to bee done.

Not without cause and reason then is the Mi­nisters task and toil paralleled with the Husband­mans, who hath no vacation: the end of one work is but the beginning of another: euery season of the yeer bringeth his seuerall trauell with it. So that no calling is accompanied with more labour [Page 8] or lesse ease. Ier. 4.3 And thus the Minister: Hath hee broke vp the fallow ground of his peoples harts? then must he sowe the precious seed therin. 1 Cor. 3.6 Hath he sowed seed? then must he water what he hath set and sowed. Mat. 13.25 Yea, tares and weeds will growe and soon sprout vp, sleep we neuer so little; and therefore great need of daily weeding.

Vse 1 Let this then stoppe the mouths of such as cry out against the Minister for an idle calling, and account Ministers of all others to liue the easiest liues, as hauing least to doo of any. I confesse in­deed, as some vse it, it is a calling of excessiue idle­nesse; Ezek. 34.1 when they feed themselues, but not the flock; and doo not gather, but eat the hony. Of such it may be said, Mat. 6.28 as our Sauiour of the Lillies in the field, They labour not. But, consider it in its owne nature, and as it ought to bee performed, wee shall finde it to bee a seruice of great imploi­ment, and his task to be an endlesse task: so that none can haue just cause to say, that, because he is a Minister, he hath an easie occupation & calling to follow. Haruest-labourers of all other are the sorest labourers, as wee knowe; no labour more toilsome than theirs is: that, of all others, as wee say, Mat. 9.37 is the sore-sweating labour. And are not Mi­nisters such? surely the sweat of the Ministry (be it followed as it ought) exceeds the sweat of o­ther callings, and with the sorest labourer doth the painfull Minister eat his bread in the sweat of his brows. There is a labour of the soule as well as of the body; as there is a suffering of the soule [Page 9] as well as a suffering of the body. And look as the suffering of the soule exceeds by farre any paines that the body vndergoeth (for, Pro. 18.14 The spirit of a man will sustain his infirmity (saith Salomon) but a woun­ded spirit who can bear?); so doth the soule-labour exceed any other labour whatsoeuer. Say not then, that Ministers are idle, and their callings ea­sie, because they labour not with their hands. What though a Gouerner of a ship sitteth still at the stern, while some climb the mast, and others walk vpon the hatches, and others labour at the pump? for, though he doth not as they doo, yet he doth far greater and better things. Their cal­ling then is not easie, idle; It is [...] a painfull cal­ling, humeris angelorum for­midandum. but laborious and pain­full: as it is an honour, so it is a burden, and such a one as requireth the strength of Angels.

Secondly, this taxeth such as, being entred in­to this same calling and function of the Ministry, Vse 2 liue an idle life, and sit them down to rest, & with Isachar think ease is good, Gen. 49.14 especially if they haue for some times heertofore laboured in the word and doctrine. Such little vnderstand the nature of their office, as hauing laid some grounds of knowledge, neglect the daily vrging of practice and perseuerance. A great part of the building is behinde, after the foundation is laid. These are they that occasion the world to judge of Mini­sters, as Paul the Cretians, to be slowe-bellies. Tit 1.12 I take no pleasure in defiling my owne neast, nor in lay­ing open the nakednes of men of my owne coat: But God forbid that I should as a Fly lie blowing [Page 10] vpon their sores, or vse my tongue to licke their filthy vlcers. Let such bee what they will, whe­ther idle or vnable, like Aesops Hen too fat to lay; they are a burden to our Church, a disgrace vnto our calling, which allows vs no time of sitting stil. Why stand you heer all the day idle? Mat. 20.6 It was the Lord of the Vineyards reproof to them that stood idle but in the market-place: what sharpnesse then must such look for as stād not in the market-place but in the Vineyard, and idle too; and all their day? It is ill being idle in the market, but much worse to stand idle in the Vineyard of the Lord. Let vs then, 2 Cor. 4.1 so many as haue receiued this Mini­stry, 1 Tim. 4.13 not faint; but giue attendance to reading, to ex­hortation, to doctrine. Is knowledge planted? then practice must bee vrged. Is their practice good? then perseuerance, progresse and continuance, must bee pressed. A Souldier should dy in the wars standing, and a Minister in the pulpit prea­ching; no better place to haue God finde vs in. And, when thou standest idle, admonish thy selfe as sometimes Plinius Secundus admonished his ne­phew; Poteras has ho­ras non perdere Plin Secund [...]in Epist. ad Marcī Thou might'st haue not lost these houres.

And lastly, let hearers hence learn their lesson: for, is it so that though Gods Ministers take the Vse 3 greatest pains that can be taken, there will be still something left for them to doo? then certainely there is a remainder for you as well as they. Dost thou know somthing? yet alas, how many things art thou ignorāt of that thou art bound to know, and remaine for thee to learn! And though thou [Page 11] hast knowledge in aboundance, so that thou art a­ble with Salomon to discourse from the Cedar-tree that is in Lebanon, 1 Kings 4.33. euen vnto the hysope that springeth out of the wall, and of all beasts and fowls, fishes & cree­ping things; yet still there is a remainder, namely practice and obedience: for, Iohn 13.17 if you knowe these things, blessed are you if you doe them, saith our Saui­our.

Think of these things, thou who art so puffed vp with a conceit of that same small scantling of knowledge thou hast receiued, as that thou neg­lectest all further means of edification. And doo thou also think of this, who contētst thy self with a bare hearing of the word, without consequent meditation or practice. Sermon is don, thou saist, when the Minister hath done preaching: and so it is indeed with many, for it is no more thought of after. But, the Sermon that wants consequent meditation heere, may bee meditated of in hell heerafter. Remember that.

Brethren. Text. The Obseruations from this Compel­lation are from the consideration of Paul as a chri­stian, or as an Apostle.

If we consider him thus calling them as he was a Christian, then we obserue,

There is a spirituall kinred and brotherhood amongst Christians. Such as professe the same faith, Doct. Christians are spiritually a [...]n. and worship the same God, are Brethren. And so we finde them often stiled in Scripture. Psal. 21.22.12 I will declare thy Name vnto my Brethren (saith Dauid) in the midst of the congregation will I praise thee. And elsewhere [Page 12] thus; Psal. 12 [...].8.9 1 Cor. 5.11 For my brethren and companions sake, I will wish thee now prosperity. So the Apostle S. Paul willeth, If any that is called a Brother bee a fornicatour or coue­tous, &c. with such a one, no not to eat. And againe, The Brethren which are with mee vnto the Churches of Galatia. Gal. [...] 2 This our Sauiour sheweth to his Disci­ples, Mat. 2 [...].8 when he saith, One is your Master, euen Christ; and all ye are Brethren.

Reason. Iames 1.18 Gal. 4.26 1 Pet. 1.23 1 cor. 10.16.17 2 Tim. 4.8And no maruell: for, they haue one and the same Father, which is God; one and the same Mo­ther, which is the Church, in whose womb they lie together: they are begotten of the same spiri­tuall seed, which is the word: they are fed at one and the same table with the same nourishment; and look for one and the same inheritance, euen eternal happiness and blessednes.

Vse 1 Let this serue, then, first for the Reproof of such as disdain to call Christians by the name of Bre­thren, or to giue any Saint such a title, especially if hee bee a mean one and of lowe rank. But, what disparagement is it, or can it bee to any, to ac­knowledge them to bee their Brethren whom Christ acknowledgeth to bee his Brethren, and God acknowledgeth to be his Sons? Forasmuch as you haue done it to the least of these my Brethren (saith our Sauiour) you haue done it vnto me. Mat. 25.40. Heb. 2.11 Shall we be ashamed of such as Christ is not asham'd of? Let vs beware of this pride of heart, which doth so puffe vs vp in regard of outward condition in the world, as that it maketh vs to forget such as are mean and lowe; and causeth vs so to carry our [Page 13] selues as if they were not our Brethren, of the same christian calling & professiō with our selues. True it is, we are differenced in ciuill policy, and ciuill societies; some being noble, some base; som rich, some poor (which differences, Religion doth not take away, nor abolish before men) yet in that spirituall society, of w ^ch Christ is the Head, there is no such distinction. Heer we are all one; all equals; all Brethren. Let not then our inequa­lity in our ciuill calling cause great men to forget their equality in the Christian; nor our equality in our Christian, cause mean men to forget their in­equality in the ciuill. In both let vs carry our selues like men of wisdome.

And if these are to bee reproued, then much more are such profane persons to be soundly les­soned, who cast this name of Brother as a word of reproach & disgrace vpon such as fear the Lord: Oh, you are one of the holy Brethren, you are one of the holy Sisters. Now, what doo such miscreants, but through their sides strike the Prophets, the Apo­stles, yea and Christ himselfe? Let such knowe, that they openly proclaim as it were with a trum­pet, that they haue not God for their Father, nor the Church for their Mother; but do openly dis­claim them from being their parents, while they professe, that they are none of that holy Brother­hood.

As this serueth for Reprehension, so in the se­cond Vse 2 place it may serue for our Instruction: for, out of this name wee may spell our duties. Look [Page 14] what nature ties natural Brethren vnto, that doth grace much more tie spirituall vnto.

Duties of Bre­thren. Brethren (as we knowe) loue together, and liue peaceably one with another. There is vnity and amity amongst them: First. yea, so strong is that loue which is amongst Brethren, as that it exceeds all other loue amongst men. It exceeds the loue in mariage (saith one) because that is by choice, this by nature. It exceeds the loue betweene Parents and children, because that is not reciprocall, for the inequality of the persons: this is most equall. And therefore the Arabians and West-Indians, as Histories make mention, prefer brethren before children in inheritances. This is the loue of Bre­thren by nature. Now, we haue obtained a more excellent Brotherhood, and therefore ought to loue; and loue as earnestly. Our loue must be as the loue of Brethren: and so we are commanded, Be affectioned to loue one another with Brotherly loue, Rom. 12.10 Heb. 13.1 2 Pet. 1.7 saith the Apostle. And againe, Let Brotherly loue continue. And againe, To godlinesse adde Brotherly kindnes.

Tertul. in Apol. c. 39. ad stupo­rem Gentil.In Tertullian his time, there was such vnity a­mongst Christians, and their loue each to other was so great, as that it was to the amazement of the Heathen. See, say they, how these Christi­ans loue one another, and are ready to dy one for another. But alas for vs! our contentions and wranglings euen about toies and trifles may make men amazed. How shall God bee our Father, if we liue not together as louing brethren? Or how [Page 15] shall hee call vs his children, if wee behaue our selues as strangers or enemies one vnto another? As touching Brotherly loue, saith the Apostle, 1 Thes. 4.9 you need not that I write vnto you; for, you your selues are taught of God to loue one another: As if hee had said, Look, as naturall Brethren, not degenerating nor growing out of kind, are taught by nature to loue one another; so you, to whom God hath giuen his holy Spirit, are taught by the same Spirit to liue in loue. If loue and amity bee a lesson taught of God, then reason thus with thy selfe; Who tea­cheth me to carry malice and hatred in my breast? who fils my mouth with railings & cursed speakings? O that wee would but think of this, and remember that wee are Brethren! then would there not bee so much bitternesse as there is, nor so much enuie, malice, spite, found among vs: for, a cause why these euills remain with vs, is, in that wee forget that we are Brethren. Let there be no strife, Gen. 13.8 said A­braham to Lot, betwixt thee and mee, for wee are Bre­thren. The very name of a Brother is, or I am sure ought to bee, potent enough to quench coales of contention.

Again: Brethren will take one anothers part a­gainst enemies, though happely they may dissent amongst themselues; so that wrong one, wrong all. Thus, Iacobs sonnes took the abuse offred to their sister, as if it had been offred vnto them; and thought it a sufficient excuse for them joining to­gether in the reuenge of the Sichemites, Gen. 34.31 in that it was done in their sisters quarrell: Should they abuse [Page 16] our sister as a whore? Thus should Christians de­fend one another in lawfull courses (I say not, in vnlawfull), and step out for them when they are slandered and spoke euill of, and not then bee si­lent; as the maner of too-too many is, who flinch away as Demas and others did from Paul, leauing him to answer for himself. Thus, Brethren haue almost forgotten that they are Brethren; and eue­ry man stands aloof when necessity requires their succour. Histories make mention of one Vrsinus a Christian Physician; who, beeing ready to suf­fer Martyrdome for the Gospell, began to wauer and faint. Which, when Vitalis a holy man saw, hee stept to him; and, though hee knew it would cost him his life, comforted and encouraged him. For the which, he also was condemned to death. Nic. de Lyra. Com. in 1. Iohn 3. Few such friends are now to be found, as will lay downe their liues for their Brethren. 1. Iohn 3.16.

Thirdly, Brethren reioice at the welfare and prosperitie one of another, and do wish as much happinesse each to other as to themselues. Thus should Christians, when we see God any waie good and gratious vnto our brethren, whether it be in matters of this life, or in matters of the life to come, Exod. 18.9 reioice and bee glad thereat. Iethro re­ioiced at all the goodnesse which the Lord had shewed vnto Israel. Luke 1.57.58. Elizabeths neighbours and cosins did reioice with her when they heard tell that God had shew­ed mercy vpon her. 1 Thes. 2.19.20 The Thessalonians were Pauls ioy, and crowne of reioicing. Iohn reioiced greatly, when [Page 17] he found the children of the elect Lady walking in the truth. And surely, 2 Iohn 4 3 Iohn 3.4 as Salomon discerned the true mother by her affection, so may wee a true Christian by this marke. Woe then to such, who haue no other cause of their ill will and malice towards their brethren, then this, that it goeth well with them, and God doth blesse them: As Iosephs brethren hated him for no other cause, but for that his father seemed to loue him best. And so Cain slew Abel, because God preferred Abel before him. Away with this same enuie, nourish it not within thee: It is the rottennesse of the bones, and so the iustest of all vices, because it bringeth with it its owne vengeance; as a Viper eating out the bowels where it is bred. It is a bloody sinne, Hier. in epist. ad Gal. c. 5 for if it eate not out anothers heart, it will eate out thy owne. Be not an enemy to Gods fauours when they fall besides thee: grudge not that thy neighbours field is fairer growne then thine. Quarrell not with God, because thy neighbours flocke escapes the rot. Let not thy neighbours welfare bee thy disease: because Heauen smiles on him, wilt thou look awry vpon him? because God sets on him the seale of his loue, wilt thou set on the seale of thy malice? Beware of that: Remember still that hee is thy brother. And as the good of one member of the body, serueth for the vse and profit of the other: So what hee hath shall tend to thy benefit, and therefore re­pine not for his vvelfare, but reioice thereat.

Fourthly and lastly, Brethren, as they doe re­ioice [Page 18] with them that doe reioice, so they weepe with them that weepe. There is a sympathy and fellow feeling of the miseries each of other. If one be in heauinesse the other cannot containe: Affection will then breake forth, and shew it self. As we see in Ioseph, Gen. 45.2.3 who albeit before he had dis­sembled and hid it: yet when hee heares Iudah make such a sad relation, and sees his brethren so ouerwhelmed with sorrow, then compassion can be concealed no longer, Affection must breake forth violently at his voyce and eyes. He weeps aloud, and tells them he was Ioseph their brother? Thus must it be with vs who professe that we are children of God, and brethren of the faithfull. Yea, thus it will be with vs, if we are rightly bred and borne: As we see in Moses, whose affection was so great towards his persecuted brethren, as that he chose rather to suffer affliction with the peo­ple of God, Heb. 11.24.25. then to enioy all the pompe and pleasure of Pharaohs Court. Neh. 1.2.3.4 So Nehemiah, though he enioied much pleasure and credit in Shushan in the Court of Artaxerxes; yet when he vnderstood by Ha­nani of the affliction and reproach of the people of God, all that pompe and glory could not smo­ther his affection, but he must sit downe and weepe and mourne, and fast certaine dayes, and pray before the Lord of heauen. 2 Cor. 11.18.29. And so Saint Paul, The care of all Churches (sayth he) commeth vpon me: who is weake and I am not weake? who is offended and I burne not?

The want of this Affection sheweth that wee are not brethren. So farre are we from weeping [Page 19] when they weepe, as that wee reioice at those things which make them weepe. Wee can insult ouer our brethren in the day of trouble, Obad. 10.15 as the E­domites did in the day of the destruction and cap­tiuitie of Iudah, and speake proudly against them in the day of their distresse. Or if we insult not ouer such as are in calamity, yet wee are no way touched with their miserie. Amos 6.4.6. Wee lye vpon beds of Iuorie and stretch our selues vpon our couches, and eat the Lambes out of the flocke, and the calues out of the midst of the stall, we drinke wine in bowles, and anoint our selues with the chiefe ointments; but we are not grie­ued for the afflictions of Ioseph. Are not the bowels of the Saints wrung with grief; and the Church pinched with the persecutions of her aduersaries? Doo not the mighty Nimrods of the world hunt her? And are not furrowes made vpon her backe with their ploughs? Look into the world, consi­der the miseries of the Churches in forrain parts; in France and Germany: and, if thou hast in thee a­ny spark of brotherly affection (nay, if thou hast not put off the very nature of a man) thou must needs abate of thy pleasures, Psal. 137.2 & with the captiue Iewes hang vp thy Harp vpon the willowes. The Ark, and Israel and Iudah abide intents; 2 Sam. 11.11 and my Lord Ioab, and the seruants of my Lord are encamped in the open fields: shall I then go into my house, said Vriah to Dauid, to eat and to drink, and to ly with my wife? As thou liuest, and as thy soule liues, I will not do this thing. See, hee would not affoord to himselfe any more then necessary contentment vnto nature, till hee [Page 20] saw the issue of that business. Esay 22.11.13 14 Shall we then feast, and sport, and reuell? Shall joy and gladnes, slay­ing oxen, and killing sheep, eating flesh, and drin­king wine, be found amongst vs in this day, when the Lord of Hoasts cals to weeping and to mour­ning, to baldnesse, and to girding with sackcloth? Surely it will be reuealed in the ears of the Lord of Hoasts: and this iniquity shall not bee purged from vs till we dy. Let vs not, my Beloued, think we haue the affections of children, when wee can see our mother sick and sorrowfull, without re­morse. Let vs not think we haue the affections of brethren, when we can hear or see the maims and miseries of Gods people, without laying them to heart. And therefore, as when the Church of God flourisheth and houlds vp her head, we must lift vp ours, though otherwise it goeth not so wel with vs in our owne priuate estate and condition: so, when the Church mournes and hangs downe the head, wee must cast downe ours, though our owne condition bee neuer so good. For, as the peace and prosperity of Ierusalem should swee­ten our priuate grieuances; so her afflictions and dangers should sowre, and make distastefull to vs, all priuate comforts whatsoeuer.

And thus wee haue seen the qualities and pro­perties of Brethren: which if wee finde in our selues, it is no matter for the worlds mocking and scorning at this Brotherhood: it is our glory.

If we consider Paul, as a Minister, or an Apostle, so tearming them; then we thence note,

[Page 21]First, his great Humility. For, though many of them to whom hee wrote were poor and meane, 1 Cor. 1.26 and such as laboured with their hands, and few of them wise men after the flesh, or mighty, or noble; and hee himselfe a Minister of the word, yea an Apostle, 1 Cor. 12.28 and so in the highest degree of the Ministery, and a planter of many Churches: yet he maketh himself equall to them of the low­er sort, in calling them Brethren; Rom. 12 which is a word of equality.

Secondly, his great Mildeness and gentlenesse of spirit, in that hee doth thus gently exhort them, when he had authority to command; and insinu­ates himself into them by such a cōpellation, the better to prouoke them to doo that they stood bound to doo.

Thirdly, his great Affection and Loue, in vsing such a kinde and louing tearm: wherby he shew­ed, that hee did dearly and tenderly affect them in the Lord; and respect them as those who were conjoined with him by the bond of one truth, one faith, and one hope of saluation.

From the first wee inferre; Doct. 1 Ministers must be humble. Luke 21.25.26 Ministers ought to behaue themselues humbly in their places and callings.

The Kings of the Gentiles exercise lordship ouer them; and they that exercise authority vpon them are called Benefactours: But you shall not bee so: but hee that is greatest amongst you, let him be as the youngest; and he that is chief, as though he did serue. The meaning of our Sauiour in which words, is, not to take away order, but to take away arrogancy and ambition. [Page 22] Saint Peter giueth the like precept: 1 Pet. 5.2.3 Feed the flocke of God which is amongst you, neither as being lords ouer Gods heritage, but being ensamples to the flock.

Vse.How then doth that same Antichristian spirit, vsurping authority with tyrannous vsage of Gods people, sort with the Apostles precept and pra­ctice? And that not onely of that Arch-prelate of Rome, 1 Thes. 2.4 who, vnder that title of Seruant of the ser­uants of God, aduanceth himselfe aboue all that is called God: but also of others who are puft vp for their place and gifts, 3 Iohn 9.10 and with Diotrephes loue to haue the preheminence; and will neither receiue Iohn nor his Brethren. Paul an Apostle equalles himself with them of the lower sort. But now be­hould a change. Ordinary pastors and they of the lower sort doo not onely equall themselues with, but euen aduance themselues aboue Apostles; taking more vpon them than euer they did. Pli­nius giues this report of Vespasian; C. Plinius. Epis. ad Vespas. Nec quicquam in te mutauit fortunae ampli­tudo, nisi vt pro­desse tantundem posses & v lles. That greatnes and majesty changed nothing in him but this, that his power to doo good should bee answerable to his will. And I would this also might bee truely said of such, who, either in respect of office in the Church, degrees in Schoole, riches in the world, or any such-like outward prerogatiue, are aduan­ced aboue their Brethren. Sure I am, if God ad­uance Hester, Hest. 4.14 Doct. 2 Courteous [...] to be v­sed rather than [...]. it is that shee may bee a means to re­lieue the Distressed of the Church of Cod.

Secondly, wee learne, that Courteous and gentle means are rather to be vsed by Gods Ministers, than ri­gour or seuerity to perswade men to obedience.

[Page 23] The seruants of the Lord must not striue, 2 Tim. 2.24.25 but be gen­tle towards all men, in meekenesse instructing those that oppose themselues, sayth Paul to Timothy. And you shall finde him the same in practice that he was in doctrine, vsually comming to his hearers with I beseech you Brethren by the mercies of God: Rom. 12.1 2 Cor. 10.1 2 Cor. 5.20. & 6.1 I Paul my selfe beseech you, by the meekenesse and gentlenesse of Christ. Wee Ambassadors for Christ, as though God did beseech you through vs, we pray you in Christs stead that you be reconciled to God. How sweetly doth he practice his owne precept? And so Saint Peter, Dearely beloued, I beseech you as Pilgrims & Strangers, 1 Pet 2.11. 2 Iohn 5 abstaine from fleshly lusts, &c. And thus Saint Iohn, I now beseech thee Lady: So that wee see what meekenesse and mildnesse we ought to vse; ex­horting and intreating, euen then when we may lawfully command. And no maruel, when God himselfe herein goeth before vs in his owne ex­ample, Oh that Israel would haue hearkned; Psal. 81 13 Mat. 23. And our Sauiour Christ inuiting the Israelites in the same manner vnto himselfe, that the Henne doth her chickens.

Let this serue then for our Imitation and Instru­ction, Vse 1. that we endeauour to win our people with gentlenesse and loue. And surely when ministers speake thus to sinfull men; I beseech you by the mer­cies of God, I beseech thee my Brother, leaue thy whoredome, forsake thy drunkennesse, &c. If the heart bee not sealed vp with hardnesse, it must needes pearce it. Wee see how in things of this life, men are faine to sue for that which is their [Page 24] owne, and are heart-glad if by fair intreaties they can gather vp their debts. If then we can by ear­nest exhortations and effectuall perswasions get at our peoples hands this debt of obedience w ^ch they owe to God, let it neuer grieue vs that wee come with Brethren, I beseech you.

Cauca [...]s.And yet withall great wisdom and circumspe­ction must be vsed in this manner of proceeding: for, wee must beware, that wee so lay downe our authority, as that the word lose not any; but abide still a word of power to command. To this pur­pose these rules are to be obserued:

First, so exhort and perswade, as that the very cōsciences of men that hear thee may conclude, that euen there where thou intreatest thou hast power to command, although in loue thou laiest downe that power for the present. So the Apo­stle to Philemon: Phil. 8.9 Wherefore though I might bee much bould in Christ to enioyn thee that which is conuenient, yet for loues sake I rather beseech thee, &c.

Secondly, so to exercise lenity, as that thou for­get not seuerity when the case requireth it. Com­passion must be had on some, Iud. 23 but not on all: som must with fear be puld out of the fire. When sinne waxeth bold, then must Gods Ministers put on bouldnes; as Moses did when the calfe stood before him. When the Ministery is like to bee brought into contempt, then must power and authority be put on. 1 Kings 19.13 Sometimes must Gods Minister deliuer the word as it were in a soft and still voice; and other­whiles hee must change his note, and lift vp his [Page 25] voice like a trumpet, and shew them their sinnes. Paul, Esay 58.1 2 Cor. 10.2.8 Acts 13.10.11 1 Tim. 1.10 as occasion serueth, can stand vpon his Apostle­ship and authority: hee can censure Elymas: hee can deliuer vnto Satan, as well as intreat and be­seech.

Thirdly, Doct. The Minister ought tenderly to affect his peo­ple. 2 Cor. 6.11 in that the Apostle calleth them Bre­thren; obserue with what tendernesse of affection a Minister should be deuoted to his people.

O Corinthians, our mouth is open vnto you, our heart is made large, saith this our Apostle to this people to whom he now wrot. And, Phil. 1.8 writing to the Phi­lippians, he doth vehemently protest his sincere & feruent loue towards them. God is my record, saith hee, how greatly I long after you all, Rom. 1.11 in the bowelles of Iesus Christ. Such was his loue also to the Romans: as he witnesseth, when he saith, That he longed to see them, that hee might bestowe some spirituall gift vpon them to strengthen them. 1 Thes. 2.7 Such was his loue also to the Thessalonians: as appeares in that hee saith, Wee were gentle amongst you, euen as a Nurse cherisheth her children; not as a Nurse mercenary, but as a nur­sing-Mother, whose affections are most tender. And a little after he saith thus; We exhorted you, Verse 11 and comforted and besought euery one of you (as a Father doth his children). And, writing vnto Timothie, he chargeth him, 1 Tim. 4.12. That he should bee an ensample of the beleeuers in word, in conuersation, and in loue. Where hee notes the Pastors duty, So to loue his people, as that they might learne by him to loue one another.

If Ministers should examine what loue they Vse. [Page 26] bear vnto their people; I fear, many would finde a great want of brotherly affection. How empty are their hearts of this hearty and vnfained loue, who seeke pretenses of long absence from their flocks? whereby the duties of teaching, and ex­amples of life in their own persons, are neglected. Surely, this loue ouerthroweth ordinary absence, without just and conscionable causes. Lawfull causes of a Ministers absence from his flock. I deny not, but there may be som occasions, which may, and that lawfully, draw a Pastour for a time from his people: as, when the publike seruice of the Chur. shall require it, Alterius Ecclesian e [...]ssitatibus euocat [...], [...]mi­me vobis solitū studium depen­d [...]se v [...]d [...]or. Amb. Ser. 28. for the settling and compounding variances and differences, and such like profitable imploiments. Thus, when the necessity of other Churches calleth for help at a Pastors hands, heer is a good occasion of absence. And vpon this ground, Ambrose excuseth himself vnto his flock. And secondly, when a Pastor personally is sought for, and cannot remaine amongst his flock with­out peril of his life: if the persecution be not pub­like, both of the people and Minister, but onely personal of the Minister alone; heer is then good cause of his absence. So Athanasius did leaue the Church of Alexandria, and hidde himself for the space of six years in a dry cisterne, Quis a [...]hi mira [...]ter & diui­nitus [...]r [...]pto vt tio v [...]rtat, quod non [...]t mana [...] me quaere [...]t [...]n r [...]cc [...]m. Tripa. hist. l. 6. c 22. and 4 moneths in his Fathers Tomb, and made this Apology for himself; Who can blame me, beeing miraculously deli­uered, that I did not cast myself into their hands (that is, the Arrians) who sought mee? Thirdly, when health of body shall require discontinuance for a time, Phil 2.25.28 it is lawfull. This cause staied Epaphroditus [Page 27] from the Church of the Philippians: whom, assoon as he was recouered, Paul sent vnto them. Fourth­ly, a Minister may vpon his necessary priuate oc­casions lawfully for a time bee absent: as, in fol­lowing necessary sutes of law for defending of his right, which requires his personall attendāce; or in attending som Courts of Iustice whither he is cited, and the like: heer are just and lawful cau­ses. And yet in these cases, Aug. Ep. 188 Augustines rule must be obserued: There must bee a care had, that the Church be not left destitute; but the Pastors ab­sence be by others for that time suppli'd, and that by such as are sufficient to guide their people: ma­king no such bad choice of their Curates, 1 Kings 11.31. as Iero­boam did of his Priests; of the lowest of the peo­ple, who were not Leuites, that is, not instructed in the Law of God; but of such as are painefull, faithfull, and able to instruct. So, Moses, Exod. 24.14 going vp to the Mount, left Aaron and Hur his Deputies. And thus Paul sent Timotheus to Thessalonica, 1 Thes. 3.2 to sta­blish and comfort them touching their faith; and left Titus at Creta, Tit. 1.5 to redresse the things that re­main. Yea, if he be sincerely affected to his peo­ple, when the necessity is serued, hee will haue a desire to returne and visit his flock; Rom. 1.11 [...]. and hee will say with S. Paul, I long to see you. He will haue such a desire after them as is impatient of delaies (for so the word signifies w ^ch Paul vseth); and wil not be long detained, after once he can get to bee re­leased: but plaieth as the old-beaten Hare; Ionga cursita­tione def [...]lus, cubilibus suis emori. Esponc. lib. 3. digress. ad 1. Tim. cap. 22. beeing weary of long chasing abroad, returns home, and [Page 28] dyeth in his owne borrough. I could wish then that such as are negligent, would themselues ra­ther seriously consider this, then giue others cause to complaine: for certainly want of loue to the flocke is the cause of wilfull absence from the flocke. Omnis negligen­ter pascens to­ties sibi cōmen­datum domini­cum gregem, cōumcitur sum­mum non ama­re pastorem. Da­mas. epist. 4. And hee who loueth not the flock, loues not him whose flocke it is: and therefore our Sauiour sayth to Peter, If thou louest mee feed my sheep. Wherupon (sayth one) euery one negli­gently feeding the Lords flocke, so often com­mended vnto him, is found not to loue the chief shepheard CHRIST IESVS.

Ob.But though wee feed not commonly by our selues, yet continually by our substitutes.

R [...]s.If the former occasions cause thy absence, this is good; as before I haue shewed: If not, it is no excuse, vnlesse thou couldst loue Christ by a de­putie and substitute. It was a saying of one Iodocus, sometimes a famous preacher within the Realme of France, which hee did often inculcate in his Sermons ( Vspence. Ad­ibunt per vica­rios parad [...]sum; in persona in­s [...]os. as one that often heard it doth re­port.) That such as feede their sheepe by Vicars (themselues being negligent and idle) shall go in­to heauen by their Vicars, but into hell in their owne persons: hee spake pleasantly yet vttered the truth. But to conclude this vse, Aaron was commanded to beare the names of the children of Israell vpon his shoulders, Exo. 28.12.19 and vpon his heart, for a memorial before the Lord continually. To remember Ministers, sayth Bishop Babington (of respectiue memorie) vpon the place, How deare [Page 29] vnto them the flocke committed to their charge should be, euen grauen as it were in their breasts, and euer in their minds to profit them, by all pos­sible meanes they may, that they may bee saued. Looke then we do so: for if we haue no shoulder nor bosome for them, Christ that great Shepheard of the sheepe will finde no mansion for vs.

A second vse of this point may be for people: let them learne to be perswaded of the loue and good affection of their Pastors toward them; and answere it againe with like loue and good affecti­on. It is a policie of the diuell, to driue men out of conceit with their Minister, and cause them to suspect his loue and affection towards them: and all for this end, that they may lesse profit by his paines. For well doth this enemy of mankinde know, that where there is no affection to the per­son, there will bee no regard of the preaching; where there is no liking to the man, there will follow a loathing of his Ministerie. For the mind being forestalled with this conceit, The Mi­nister loues vs not, makes vs misdeeme all things whatsoeuer are spoken, to suit with the malitious Fountaine from whence preiudice supposeth them to proceed (as when the palate is annoi­ed with some bitter humour, all things seeme bitter to the taste) and hereby is the effect of the word much hindered. We see this in the exam­ple of Ahab toward Eliah and Micaiah whom hee hated; and professeth his enmity toward them, 1 Kings 21.19 20. & 22.7.8. and therefore despised the word that came from [Page 30] their mouths. And without doubt here is a main reason why men profit not by the teaching of the word as they ought and might, Because they ac­knowledge not the loue of their Teachers, and their tender affection ouer them for their good: especially when they taxe and reproue them for their sinnes, then they thinke he loues them not, nor careth for them, but speakes out of malice and spleene, and so they hinder their profiting by his teaching. 1. Thes. 5.12, 13. But, I beseech you brethren to know them which labour amongst you, and are ouer you in the Lord, and admonish you; and to esteem them very highly in loue for their works sake. We haue done now with the Compellation: the Valediction followeth.

Text. Farewell. It hath beene an ancient custome, both amongst the Iewes and Grecians, to begin and end Letters and Epistles with Salutations and Greetings; and therein they did wish, to their friends, that which they counted the chiefest good. And hence the Heathen, as they were o­pinionated about the chiefe Good, so they did indifferently wish good things to their friends in their salutations. The Philosophers wished prospe­ritie: the Physicians health: The Common-people Ioy: The Iewes wished peace: The Romans safety: And our Apostle here, Doct. Common forms of salutation both by word of mouth and wri­ting are com­mendable. welfare; vnder which he com­prehends all blessings belonging to this life, or a better. From hence we learne, Common forms of Salutation and Greeting (both by word of mouth, and writing) are commendable, and are both ancient and Apostolicall.

[Page 31]A precept for this duty wee haue giuen vs by our Sauiour: When you come into an house salute it. Mat. 10.11 And againe, Into whatsoeuer house you enter, first say, Luke 10.5 Ruth 2.4 Peace be to this house. A paterne wee haue in Boaz: who, coming among his reapers, said vnto them, The Lord be with you: and they answered him, The Lord blesse thee (Yea, the Angels themselues haue vsed forms of salutations). And in the Angel that came to Gedeon, who saluted him thus; Iud. 6.12 The Lord be with thee, thou valiant man: And in the Angell Gabriel, who came vnto the Virgin Mary, Luke 1.28 and said vnto her, Hail, thou that art highly fauoured, the Lord is with thee. The Psalmographer insinuateth the commonness of this Christian duty among Gods people, when he saith, They that go by, Psal. 129.8 say not so much as The Lord prosper you. And we shall finde the A­postle Paul to be very precise in the obseruing of this point in all his Epistles; who oftentimes set­teth down the greetings and salutations of others as well as his owne. Rom. 16.4-17 The whole sixteenth chap­ter to the Romans, in a manner, he spends in this kinde.

But when the Prophet Elisha sent his seruant Ge­hazi to the Shunamites house, he charged him, Ob. 2 Kings 4.29. if he met any man, Salute him not; and, Luke 10.4 if any man sa­luted him, not to answer him again. The same charge did our Sauiour giue to his Disciples, when hee sent them out to preach: Salute, saith hee, no man by the way.

The intent and meaning of the Prophet and of our Sauiour in those places, R [...]sp. is not simply and ab­solutely [Page 32] to forbid greeting and salutation; but on­ly to enjoyn an omission of the practice of those duties of common curtesie and ciuility, so farre forth as they are a hinderance of the performance of waightier affairs, and other far more necessary duties. This then is their meaning: Rather then you should any way hinder the quick dispatch of the busi­ness laid vpon you, speak to no man that you meet with­all by the way. So then this makes nothing against this truth. Now for the vse.

Vse 1 Heer wee see, Religion and Christianity doth not make men rude and rusticall, as men of the world think and speake. God hath his Ethicks, a doctrine of behauiour, in his word: whereby hee teacheth vs how to carry our selues wisely and ci­uilly towards all, and amongst all. And therfore it is a slander cast vpon religion by the father of lies, that it makes men clownish: for, Gods schol­lers are taught better manners, than to neglect so much as salutations either in writing or speaking.

Vse 2 And secondly, seeing it is a duty, and that so antient and so commendable; let vs consciona­bly learn to perform it both by word & writing. Whatsoeuer things are true, whatsoeuer things are ho­nest, Phil. 4.8 whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer things are louely, whatsoeuer things are of good report, saith the Apostle (of which nature, as wee haue seen, this is) think on these things to doo them. And let no man say, These are small & slen­der matters to be spoken of, and stood vpon: for, it is a duty we are all bound vnto; and our obedi­ence [Page 33] is to bee shewed as well in the least as in the greatest matters. And therefore let euery Chri­stian make conscience of it, and of the manner of performing it; and let him look,

First, to the Form of salutation, Salutations must be first Holy. Doct. Boys post. that it bee first holy, and not idle, profane, and vnsauory, as the salutations of swearers, swaggerers, and rude ruf­fians for the most part are: not, a pox in stead of peace; nor, The diuell take you, for The Lord be with you; not swearing to stead of praying. But our Salutations are to be holy, heauenly; where­in we are to craue the greatest blessings that are at at the hands of God, and beg the chiefest good for the persons we salute.

Secondly, hearty; and therfore not hollow, Hearty. nor formal and customary. Som there are that speak friendly to their neighbours, but imagine mis­chief in their hearts: as we see in Ioab, 2 Sam 3.27. who cloa­ked his inward malice with sweet and sugred sa­lutations, and most treacherously murdered vali­ant Abner, euen in the act of saluting him. The like was his dealing with Amasa: for, Cap. 20.9 while hee said vnto him, Art thou in health, my Brother, and took him by the beard with the right hand to kiss him; with the other hand he smote him with the sword, and shed out his bowels to the ground. And so Iudas can come with Hail Maister, Mat. 26.49 as well as Gabriel with Hail Mary. Many such wee haue, whom a man would judge to bee the flowre of curtesie, and to haue all complements of huma­nity in them: and yet notwithstanding all is but a [Page 34] mask and vizard to colour their hypocrisie. O­thers there are, who (according to the worlds fa­shion) rest themselues onely in a company of idle ceremonies, and childish complements; ducking and imbracing, and the like: wherein consists all the grace of their greetings. It is well and truely said by one, that A handfull of old friendship is worth an arm full of this new curtesie: for, that which is the pith and marrow of Christian saluta­tion, viz. the lifting vp of the heart in desiring the welfare of those that wee salute, is growne out of fashion. But let vs renew it, and not content our selues in vsing good and holy forms, as God be with you, God saue you, The Lord blesse you, or the like; vn­less we vse them in a holy maner, feeling our harts affected with reuerēce towards God, and inlarg'd in loue towards our Brethren; still remembring, Sa­lutations are praiers to God: and therefore our hearts must be lifted vp vnto him, and his Name on whom wee call must with all reuerence bee thought vpon. For, if we onely speak of custome, not minding what wee say, wee take Gods holie Name in vain; Exod. 20.7 for which hee will not hould vs guiltlesse. Such a fault this is, as ought to be mat­ter of humiliation vnto all; yea, to the very best.

Vse 3 And yet I cannot passe ouer this point without a third vse; which is, Reprehension of such as neg­lect this either in whole or part, through wilful­nesse or weakenesse. Some there are, who are so strongly possessed, and rankly ouer-growne with malice and reuenge, that they will neither [Page 35] salute such as they meet, nor answer such as salute them. These are possessed with a dumb diuell, which had need to bee cast out by fasting and by praier.

Others there are, and they of the better sort, who take occasion to neglect this duety, because they are praiers; and therefore think it vnlawfull to salute passengers ordinarily with God bee with you, or The Lord bless you. For, say they, wee knowe not who they are we meet withall, neither knowe we whither they go, or about what: or if wee do, yet suddenly so to say, is a taking of Gods Name in vain; and so a sinne most fearfull. To answer these; thus much: 1 Cor. 13.5 Charity biddeth vs to thinke and hope the best in matters of vncertainty. But admit that he thou meetest with bee an vnbelee­uer, and an alien from the common-wealth of Is­rael, yet greetings and common salutations are due to such. Our Sauiour, as wee heard before, commanded his Disciples whensoeuer they en­tred into any house, they should salute the same; Mat. 10.12 and gaue them a form of salutation, which they must vse whether the Son of peace were there or no; saying, Peace bee to this house. Luke 10.5 And if the Sonne of peace be in the house, your peace shall com vpon it, saith our Sauiour; if not, your peace shall return vpon you. So then, wee see there is no hurt done whomsoe­uer wee salute. If they be the children of GOD whom we salute, then wee doo good vnto them; if not, we do good vnto our selues: for, that good we desire may befall them, shall fall on our owne heads.

[Page 36] Ob. 2. Iohn 10.But Saint Iohn forbiddeth vs to salute, or bid God speed, to some; For if we should bid them God speed, we should be partakers of their euill.

Resp.Saint Iohn there speakes of dangerous Here­tikes, who did broach a contrary doctrine, and teach another Gospell; and therefore, after once or twice admonition, Titus 3.10. were to be rejected, accor­ding to the Apostles rule. Now such as these we may not salute; lest we seeme to giue the least ap­plause and approbation to their bad proceedings and damnable opinions.

Againe, thou knowest not what intent he hath, or where about he goeth: What then? yet, Thy God be with you, will doe no harme; much good it may. Doe hee intend any wicked action; as to rob, to kill or any such like lewdnesse? thy prayer may diuert him happily from his purpose: For who can act any wicked worke, so long as God is with him, to direct him by his Spirit? But it can neuer further him in his euill.

And lastly, though it be a prayer, yet our hearts may be lifted vp to God in the sudden vsing of it: For howeuer our deuotion is ordinarily more set­led, whē we pray for our brethren in the congre­gation: yet these short ejaculations by the way, may be profitable to our brethren, and accepta­ble to God. And though we doe not lift vp our hearts in the vsing of them, yet it doth not fol­low, that for our failing in the manner, the mat­ter which is good should be neglected, or left vn­performed. Let vs still do the one, and amend the [Page 37] other: and so God will be well pleased, our bre­thren profited, and our selues comforted. And so much be spoken for the manner of the Exhorta­tion: The matter of it followeth.

BE perfect. Text. The first thing he exhorts them to, is perfection: And where­as there is a twofold perfection, the one of parts, the other of degrees; it is the later that is heere meant, and not the for­mer. The point is, Doct. Perfection ought to be en­deauoured. Perfection ought to bee endeauou­red: Our whole course of life should be a progresse vnto it. Perfection, in regard of sinne to bee purged out, In regard of grace to bee encreased and strengthened, In regard of our actions and ope­rations, ought to bee hard followed, and striued after. Hebr. 6.1. Therefore leauing the principles of the doctrine of Christ, let vs goe on vnto perfection, Cap. 13.20.21 saith the Au­thor to the Hebrewes. And againe, Now the God of peace, that brought againe from the dead our Lord Iesus Christ, &c. Make you perfect in euery good worke to doe his will. So the Apostle exhorteth these Corinthians in another place of this his E­pistle, to perfect holinesse in the feare of God. 2. Cor. 7.1. And such as his doctrine, such was his practice: Philip. 3.13.14 This one thing I doe (saith he) forgetting those things which are behinde, and reaching forth vnto those things which [Page 38] are before. I presse towards the marke, for the prize of the high calling of God in Christ Iesus. Ephes. 4.8.11.12. When Christ ascended vp on high, he gaue some Apostles, and some Prophets, and some Euangelists, and some Pastors and Teachers. For what end? For the perfecting of the Saints, &c. Till wee all come in the vnitie of the faith, and of the knowledge of the Sonne of God, vnto a perfect man.

Reason. 1. Thess. 4.1. 1. Cor. 9.24. Christianitie, as we know, is compared to a way, and to a race: in which a man must not stand still, but goe onward, if he would come vnto the end, and receiue the crowne. And Christians are com­pared vnto Children, 1 Cor. 14.20. and therefore must euer bee waxing and increasing in stature; going forward in knowledge and in wisdome; Luke 2.52. growing in sta­ture and in fauour with God and man, as did our Sauiour.

Vse 1 Diuers sorts then are iustly to bee censured: first, Such as haue not yet begun well, nor entred as yet into a course of Christianitie; but spend their dayes in fulfilling of their lusts, and in a la­zie forgetfulnesse of Religion and godlinesse. How is it possible a man should be Perfectus, that was neuer Factus? make an end that neuer yet be­gan. How farre from practising the Apostles pre­cept is the Drunkeard, the Adulterer, the Coue­tous, the Vsurer? What perfection aime these at, vnlesse it it be to be perfect slaues to Satan, or per­fect Diuels: Perfecte vt per­secti. These as yet are perfect imperfect ones. Let all such speedily beginne, that they may continue and end. It is impossible for him [Page 39] to be perfected, who is still abortiue. Begin be­times, deferre no longer, lest Gods end comes before your beginning. Early holinesse (say some) prooues ripe corruption: but certainly, habitua­ted prophanenesse prooues ranke damnation; delay is dangerous. Enter then into the way of pietie, and follow it; striuing with all your powers, to grow vp to a perfect man, Ephes. 4.13. vnto the mea­sure of the stature of the fulnesse of Christ,

A second sort to be reproued, are such, as haue begunne, but goe not on; Dwarfes and Dunses in Religion, alwayes being one, standing at a stay, not growing at all; notwithstanding the great meanes God in mercie hath afforded them: Like to Pharaohs seuen leane kine, Gen. 41.21. who deuouring vp seuen fat ones, seemed as leane, and as lanke, and euil fauoured as euer they were before. Such as are no wiser at fiftie then at fifteene; oh how we censure it in them! And such Schollars as af­ter many yeares teaching profit not, or are no better learned then they were the first day; How doe we condemne? And yet this is the estate of many thousands amongst vs: of whom wee may say, as Saint Paul speaketh of those silly women laden with sinnes, and led away with diuers lusts, 2. Tim. 3.7. They are euer learning, and neuer able to come to the sa­uing knowledge of the truth. They remaine in the Schoole-house of Christ; heare Sermon after Sermon; haue lesson after lesson; Esay 28.10. precept vpon pre­cept; line vpon line; heere a little, and there a little: yet neuer a whit bettered in their knowledge; en­creased [Page 40] in faith, further'd in sanctification of life: but, where you left them this year, you shall finde them the next, yea many years after; if not much worse. Much like Fa­bia in Quintili­an, who for 30 years together would not con­fesse, she was a year older. The time of their life, and years of their age proceed and hasten vnto an end: yet they en­deauour not to make a progress in godliness, they striue not at perfection, but thinke they haue e­nough, and made progresse sufficient; whereas all of vs should prouide, that as the outward man decaieth, so the inward man should bee renewed; and as the body is weakned, so the spirit should be strengthened. These are like to the Sunne in Iosuah's time, that stood still and moued not.

A third sort to bee reproued, are such as haue begun well, and held on for a while, but now re­coil like Zarah in Thamars womb; Apostates, back­sliders, who return to their ould sinnes, and start a­way like a deceitfull bowe, as if they neuer had bin the men: Dan. 2 resembling Nebuchadnezars image, whose head was of gold, and whose feet were of dirt; beginning gloriously in the spirit, but en­ding shamefully in the flesh, as the Apostle spea­keth of the Galatians. Many there are that haue set out very fresh, like some pamperd jade, which at first is so free that no ground wil hold; but soon after giue in and tire. Of how many may it bee said, They haue been forward, zealous, carefull in the waies of godliness, but now the world hath choaked them, the vanity thereof beguiled them, they are not the men they haue been? Alas for such! 2 Pet. 2 22 in as much as they are becomne very [Page 41] dogs and swine. The diuell himselfe can say hee hath been good: but what is hee the better? nay, he is much the worse. God will reward vs in the present tense, not in the preterperfect tense; as we are, not as we haue been. It were surely better for such, neuer to haue knowne the way of righteous­nes, than, after they haue knowne it, 2 Pet. 2.21 thus to turn from the holy commandement deliuered vnto them. These are like the Sun in He­ [...]echiahs [...]e that went back­ward. All these come far short of the Apostles precept, Be perfect.

By which rule let vs all walk; and resolue, en­deauour, contend, and striue for perfection, as for a prize; adding grace to grace, 2 Pet. 1 Psal. 84 and growing from Vse 2 strength to strength. As the waters spoken of in E­zechiel grew vp by degrees, first to the ankles, then to the knees, then to the loines, and lastly to the head: so let vs be perficientes, going and growing vp; that at the last we may bee perfecti, made per­fect men in Christ. Proficiency is comfortable, and a pledge that the Lord will perfect what hee hath begun. And, to stir vs vp vnto this duty, let vs consider how naturall things doo affect, and in their manner long after, the perfection of them­selues. The infant is still growing in the womb, vntill it come to a perfection: and so, plants and other liuing creatures; wee see what little begin­nings they haue, yet they neuer cease mounting till they attaine their due perfection. As nature hath put this property into such things as are by her made vnperfect, whereby they enlarge them­selues, and growe out to the perfection which [Page 42] doth agree vnto their kinde: so hath grace much more this property, that albeit it hath weake and small beginnings; yet if true, it will growe as a grain of mustard-seed, Mat. 1 [...].31 and increase mightily. It may then justly bee feared, that thou hast not the truth of Christianity, who hast not a desire & lon­ging after the perfection of Christianity: and thou that doost not aime at the perfection of de­grees, hast not in truth the perfection of parts.

As for absolute and Angelicall perfection, it is not to be expected in this world. It was the here­sie of Nouatus and Pelagius, Euseb. l. 6 [...].42 who boasted of such a purity, and gaue the name of Puritans vnto them­selues. Our perfection is in part, not wholly; in respect, Imperfecta per­fectio. Phil. 3.13.14 not absolute. An imperfect perfection ours is: and this it is; To acknowledge imperfection, and striue hard toward the mark (which is the thing that now we presse) as the Apostle sheweth. For the attainment of which, Meant to attain perfection. Phil. 3.13 these directions may be auaileable: First, learn to forget that which is behind, and look on that which is before. Think not so much of what thou hast attained, as what remains to be atchieued: look not so much on what thou hast done, as on what remaines by thee to bee done. This is a good course, Often to consider how far short thou art of that thou shouldest be.

Secondly: Compare thy self with thy superi­ours, rather than with thy inferiors, in grace: we often look vpon o hers far behinde vs, and That causeth vs to think wee need not so bestirre our selues. And hence it is that we seem to our selues [Page 43] half-Angels, because we are not (as some others) half-diuels. Such a deceit is this (saith one) as that of Drapers, who commend a kersey by lay­ing it to a rug. Our knowledge is thought super­aboundant, because it is more then what our fore­fathers had; neuer considering that our meanes are more, and therfore God looks for more from vs. And this causeth many to sit downe, and rest themselues contented with what they haue. And yet in things of this life men do not thus: for, what man, hauing a competent estate, will cast his eye vpon a begger that hath nothing; and thereupon conclude, He is rich enough, he will now giue o­uer trading? Rather he wil set before him one ri­cher than himselfe, to prouoke him to greater di­ligence: And so let vs set before our eies the most eminent amongst Gods Saints (as, Abraham, Iob, Dauid, Moses) yea God himselfe; that so our dull flesh may be spurred on, and we caused to endea­uour to be perfect, as he is perfect. Mat. 5.48

Thirdly, bee daily conuersant in the reading, hearing and meditation of holy Scriptures: for, they are giuen by inspiration of God for this end, That the man of God may be perfect, 2 Tim. 3.16.17 throughly furnished vnto all good works. What might wee come to in Christ, if wee would daily study the Scriptures, and meditate therein continually? for want of which, we grow so slowly. The neglect of labou­ring at this oar causeth vs to go downe the winde and tide.

These means let vs vse, that we may attain vnto [Page 44] perfection. 1 Sam. 6 And as the kine of the Philistines, which drew the Ark of God, though they were milch and had calues at home; the one to weaken them, the other to withdraw them: yet, without turning to the right hād or left, they kept on their way til they came to Bethshemesh: so, hauing once joined our selues to the yoak of Christ, and bea­ring the Ark of his law vpon our shoulders in the way of a vertuous life; though we haue many hin­derances (worldly allurements, the diuels temp­tations, and our owne sinfull prouocations) yet let vs keep on the way of godliness, being not like the old Moon in the wane, but like the new in her increase; and like the morning light, w ^ch groweth brighter and brighter to perfect day: Remem­bring, that as God is Alpha and Omega, so hee will haue his seruants to runne from Alpha to Omega, from the beginning to the ending in the constant profession of the faith. Pray therefore for perse­uerance: and look to thy self that thou losest not the things which thou hast done, but that thou maist receiue a full reward. And so we pass from this duty vnto the next.

Text. Bee of good comfort. The Apostle well knew with how many discouragements they were to meet withall (for there is no calling nor duty but hath his crosses attending.) Without; the world, sometimes scoffing at their piety, and laughing it out of countenance; otherwhiles threatning; o­therwhiles vexing; alwaies labouring to discou­rage; few to accompany; many to oppose. With­in; [Page 45] conscience of infirmitie and imperfection: which is so strong and preualent with many, that they become weary of well doing, because they are weake in doing. And therefore the Apostle willeth them to comfort their hearts one with a­nother iointly; and each one seuerally, that they might be able to withstand in the euill day, and not make shipwracke of their faith when any boisterous tempest and storme of temptation did arise. The point that naturally ariseth out of the words (to passe by others) is:

Christians ought mutually to comfort one another, Doct. Christians ought mutually to om ort one a­nother. and to be comforted one by another. This is the scope of the Apostle and the sense of the words, as wee haue seene at the beginning in the Exposition. For further proofe and confirmation, read what is sayd in the Prophecie of Isaiah. Comfort ye, Esay 40.1.2. com­fort ye my people, sayth the Lord God: speake yee com­fortably to Ierusalem. And in the Prophecie of Ze­phaniah thus read we: Sing O Daughter of Sion, Zoph. 3.14 shout O Israell be glad and reioice with all the heart O Daugh­ter of Ierusalem. Psal. 32.11 And in the same Psalme which the sweet singer of Israell penned to giue instru­ction (as the title hath it) the righteous are char­ged with this duty: Be glad in the Lord, and reioice ye Righteous, and shout for ioy all yee that are vpright in heart: and elsewhere thus; Let Mount Sion reioice, Psal. 48.11 and let the daughter of Iuda be glad. And in the new Testament our Apostle doth often vrge it. 1 Thes. 4.18 Cap. 5.11 Verse 14 Wher­fore comfort yee one another. Wherefore comfort your selues together. Wee exhort you Brethren to comfort [Page 46] the feeble minded, support the weake. And in the same Chapter, Verse 16. he doth enioine a continual reioi­cing: Reioice euermore; In all estates, aduerse or prosperous, in whatsoeuer condition God is plea­sed to place vs in. Phil. 4.4 So is the precept; Reioice in the Lord alwaies, againe I say reioice: hee doubles the Mandate, to shew the necessitie of the dutie. And this was the end of Leuiticall Festiuities. Thus wee haue seene this point prooued: viz. Christians ought mutually to comfort one another, and to take com­fort one of another.

Reason.And good reason: For sorrow is a gulfe, and swallowes vp many when comfort is wanting: as the Apostle sheweth to these Corinthians, 2 Cor. 2.7 when hee requireth them to forgiue and comfort that excommunicated person. The diuell is subtill: and when any of Gods children are in perplexi­tie, then he laboureth to take most aduantage a­gainst them; as experience maketh good.

The vses follow hereupon.

Vse 1 First, confutation of their sottish opinion, who thinke no ioy nor comfort belongs to a Christi­an; and that the life of a man, fearing God, is a dumpish and melancholy life. And why so? be­cause they cannot take pleasure in vanitie, and laugh and be merry in things sinfull. Surely, that which is a carnall mans greatest mirth is vsually the greatest sorrow of a Christian, and makes his heart to melt for griefe. Doct. Hall De­cad. 2. Epist. 8 The world is like an ill Foole in a play: the Christian is a iudicious spe­ctatour, [Page 47] who thinkes those iests too grosse to bee laught at; and therefore entertaines that with scorne, which others with applause. But haue they then no ioy? Yes, matter of great ioy. Psal. 118.15 The voice of reioicing and saluation, is in the Tabernacles of the Righteous.

But who more heauy and vnchearefull, Ob. more sad and sorrowfull? experience shewes it: that we see; their ioy we see not. True: R s. Pro. 14.10. For the stran­ger shall not enter into his ioy, they shall not meddle with it, nor can they discerne it; It being inter­nal, and requires an internall eye, the eye of Faith to discerne it with. And for their sorrow, it can­not bee denied but the Godly are oft-times more sorrowfull then they haue cause. And yet when they haue cause their joyes are an hundred fold more than their sufferings. Mark 10. [...]0 And their greatest sor­row is but as a painted sorrow in comparison of the sorrow of the wicked: and therefore sayth the Apostle, As sorrowfull, yet alwaies reioicing: 2 Cor. 6.1 [...] w ^ch maner of speech is wel obseru'd by one, Ans [...]l [...]n loc. and is worthy to be obserued by all. He bringeth in the sorrow of the Godly with a quasi, as it were sor­rowe; not that it is sorrow indeed, but sayth he, As sorrowfull: but when he speakes of Ioy, there is no quasi, but true ioy. The Sorrow of Gods Children then hath a quasi, their Ioy hath none. But now, è contra, the wicked worldling is most miserable; For his Ioy hath a quasi, but his sorrowes are without. They are sorrowes to good earnest: and therefore they are bidden to howl and lament, [Page 48] to weep and roar, Iames 5.1 Florent ad tem­pus, pertunt in aeternum: flo­rent falsis bonis, [...]ereunt veris tormentis Aug o [...] psal. 5 [...] for those sorrowes that shall come vpon them. They flourish and joy for a time, but they perish and mourne for euer, saith a Father: they joy in false & deceiueable good things, and they perish in true and remedilesse torments.

Secondly, Redargution or Reprehension: first, of Vse 2 such as fail in their duty, in not giuing comfort; secondly, of such as fail as much in their duty, in not taking comfort when it is giuen. Of the for­mer sort there are degrees. Some there are that will giue comfort, but not to all; or at least not in that manner and measure as is fitting. Let some of the wealthier sort be in any trouble, then there is riding, running, sending, going, pitying, pray­ing; and, as mice and rats, they run to the Barne w ^ch is full of corn: but he that is poor, is hardly acknowledged of his brethren, Pro. 19.4.7 much lesse cōfor­ted; or if he be, it is very coldly: few words are spoken whereby his wearied and perplexed spirit may be refreshed. Will you hear the vsuall form of comforting? I am sorry, neighbour, to see you thus, say some. I hope to see it otherwise with you ere long, say others; I should bee sorry else: I haue seen others as lowe brought as you, yet haue done well enough. And heer is all. As for deeds, it may be some rich Chuff may send-him-in a pot of pottage, or a groat; and think hee hath done a work of supererogation in so doing. Heer is sory comfort to refresh the bowels of the saints withall in the day of their distresse. Others there are that giue gall for meat, and vineger to quench [Page 49] thirst; as the Iewes, our Sauiour: adding afflicti­on to them whom the Lord hath wounded, by insolencies & exprobrations; as Shemei to Dauid. 2 Sam 16.13. Of the same spirit, amongst vs wee haue many; who triumph in the greatest miseries of their bre­thren. That misery of miseries, a wounded spi­rit, many make it rather matter of exprobration than of compassion: This is the fruit of your Church-gadding and Sermon-following; or else by questioning sincerity, as the friends of Iob. See, say they, now God hath met with him, he is paied home for his hypocrisie, &c. Of such as these may be truly said. Miserable comforters are you all.

But let all such miscreants remember and hear their doom which the Prophet Dauid denounces against them by Propheticall instinct. Psal. 69.24.26 Poure out thine indignation vpon them, and let thy wrathfull anger take hould vpon them: for, they persecute him whom thou hast smitten, and they talk to the grief of those whom thou hast wounded. Goe on then, thou that art so barbarous & inhumane: laugh at the Religious: sport thy selfe with their sorrows: make thy selfe merry with their miseries; and count it melody, To see and hear of the maladies of thy Brethren: Yet knowe, that light is sowne for the righteous, and ioy for the vpright in heart. But, as thou hast done, Obad 15 so shall it bee done to thee: thy reward shall cer­tainly return vpon thy owne head. For, the mouth of the Lord hath spoken it.

A second sort that this doctrine meets with, are those who doo not fail in giuing, but in not recei­uing [Page 50] comfort when it is offred. You shall heare these often effectually comforting others that are in misery, and liberally drawing out of the wels of consolation for others that are afflicted; yet them­selues will take none. May not the prouerb be fit­ly applyed to these? Physician, heal thy self. They will spend much time in making knowne their wants, but will not apply the remedy. No argu­ment can be strong enough to make them chea­ry; Mat. 2.18 but, as Rachel weeping for her children, they will not bee comforted. And why so? Because they are vnworthy of such gratious promises. But doe not thou stay till thou bee worthy: take the comfort that is brought, and be thankfull. Wee would count him mad, that being fallen into som pit, and nigh to drowning, calling and crying out for help, should yet when help is offred withdraw his hand because hee hath done nothing worthy of that loue and kindnes. Look thou to those con­ditions that are required in Gods word, and see thou bee capable of those comforts; and neuer stand vpon thy owne desert or merit: for, though it bee too much for thee to haue, yet it is not too much for God to giue.

Thirdly, Instruction to the performance of this duty. First, mutually one another; and secondly, euery one himself.

Iob 6.14. Man that is in misery should bee comforted of his friends, saith Iob, but that men haue forsaken the fear of the Almighty. You then that haue this feare of God before your eies, make conscience of this [Page 51] duty: and as you desire to partake comfort from God, so with-hould it not from the afflicted. It is reported of the Bees, that when one is sick, Aegrotante vna lamentantur omnes. Pl [...]n. they all mourn: and of the Sheep, that if one of them be faint, the rest of the flock will stand betweene it and the Sunne, vntill it bee reuiued. God hath hewen vs all out of one rock, tempered all our bo­dies of one clay, and spirited our soules of one breath. We are all sons of one Father, members of one body, and heirs of one Kingdome: in re­spect of which neer linking together, ther should be compassion and sympathy betwixt vs. 1 Cor. 12.26 If one member grieue, all suffer with it, saith the Apostle. And doo we not see, when a thorn is got into the foot, how the back bows, the eyes pry into the hurt, the hands are busie to pluck out the cause of the anguish: Euen wee are members one of another; 1 Cor. 11.29 Psal. 41.1.2 2 Tim. 1.16.17 and therefore be it so. So shall God recompense it into thy bosome; and the soules of the afflicted blesse thee.

And for our selues: Let vs chear vp our hearts, and not darken the glory of religion by our vn­comfortable walking. If worldlings offend, that they laugh when they should mourn; wee offend no lesse, if wee droop in cause of chearfulnesse. And what estate can we be in, wherein wee haue not cause of chearfulnesse, if wee bee the Lords? If both earth and hell should conspire to afflict and molest thee; yet if thou hast God thy Father, Christ thy Sauior, the holy Spirit to be thy com­forter, and Heauen for thy mansion: thy sorrow [Page 52] cannot counteruail the causes of thy joy. Thy los­ses, crosses, may be great: but thy joies do far ex­ceed. Mat. 25.21 Enter into thy masters ioy, said the Lord vnto his seruant that was faithfull. Great joy it must be, because our Masters; and because that enters not into vs, but we into it: such, which we cannot comprehend, but are comprehended of it. Wor­thily then is it called Ioy vnspeakeable, 1 Pet 1. [...] and full of glory. In time of grief then put Dauids question to thy heart, Why art thou sad, my soule? and why art thou disquieted within mee? Weigh all things well in the balance of the Sanctuary; and, I dare say, thou wilt not knowe whether to bee more angry with thy self, or more ashamed at the answer. It may be it is thy body, or thy purse, or thy fame, or thy friends, that causeth that vnchearfulnesse: it may bee none of these; onely thou art sad be­cause thou art. But what if these, or more?

D [...]. Hall Dec.Yet, hast thou God? If yea, Why then doest thou not reioice? Canst thou freeze in the fire, and starue at a feast? He is the authour of all true ioy, how canst thou be dumpish? Hast thou the conduit of Comfort and yet abid'st in heauiness? Paul and Silas, they sang in the prison: The Mar­tyrs in the slames: Iohn Baynam reioyced, as if hee had been in a bed of Roses, when hee was at stake. No doubt, these were sensible of the pain: but the sweetnes of that joy, which they had ari­sing from the fruition of God and his fauour, o­uercame the feeling of their present torments.

Suffer not then thy selfe so to be vanquished or [Page 53] dismaied by any grieuance whatsoeuer, as that thou shouldest not be able chearfully to serue the Lord. And so I come to the next thing the Apo­stl [...] exho [...]ts vnto; and that is Vnanimity.

Be of one minde. In which words, Te [...] the conten­tions and dissensions that were amongst them are noted out; and they exhorted to vnanimity and consent in matters of faith and doctrine. The note is: Such as professe one and the same faith, [...] should [...] doctrine. should minde and affect the same things.

In the beginning of the former Epistle which hee wrote to the Corinthians as well as in the la­ter end of this, wee shall finde the Apostle com­mending this duty to them; thinking it to bee so necessary, that both in the beginning and in the end, and at all times, they were to be put in mind of it. Now I beseech you, 1 Cor. [...] 1 [...]. Brethren (saith hee) by the name of our Lord Iesus Christ, that ye all speak the same things a [...]d that there bee no diuisions amongst you; but, that ye bee perfectly ioyned together in the same minde, and in the same iudgement.

And in his epistle to the Romans, the last chap­ter saue one, hee makes a most earnest praier to God, that this might be found among them; say­ing, Rom. [...]5.5 Now the God of patience and consolation grant you to be alike-minded one towards another, according to Ie­sus Christ; that you may with one minde, and with one mouth, glorifie God. Phil 2.1. [...] And writing to the Philippi­ans, hee doth deeply charge them (yea, strongly adjure them) that If there were any consolation in Christ, any comfort of loue, any fellowship of the spirit, [Page 54] if any bowels and mercies; fulfill yee my ioy, that yee bee like-minded, hauing the same loue, beeing of one accord, and of one minde. Were not this a duty of great im­portance, surely the Apostle would neuer bee so earnest in the vrging of it; beseeching, praying, yea adjuring vs to the practice of it. And no won­der.

For a great aduantage is giuen to the enemy by dissension: It is a military principle, Tempt not an enemy by giuing him the aduantage. Wee giue them opportunity to shuffle-in their counterfeit coine, whiles we consent not in our gold: (And yet alas the difference amongst vs is not so much about the weight or purenes of substāce, as about the fashion. Euseb. Eccles. Hist.) And this, Eusebius obserues, was the policie of the subtill serpent, when persecutions gaue the Church breathing space, Euermore to begin to vexe her with her owne diuisions.

Vse 1 Alas for vs! for there is vtterly a fault amongst vs in this respect. As for diuision in Doctrine, which is Heresie, we cannot be charged with; but for diuision in rites, which is Schisme, that is our disease. In substance we ioine, and therefore thinke it a small matter to dissent in circumstance: and indeed it is the lesse matter; yet such a matter as deserues a sharpe censure: what detriment it hath been vnto our Church, hee hath no mind that considers not, no heart that condoles not. Shee hath beene like Rebecca, troubled in her wombe with the striuings of two children of contrary dispositions: which hath caused her to [Page 55] complaine, Why am I thus. Gen. 25.22. Ephraim is against Manasses, and Manasses against Ephraim. Woe to such vnnaturall brethren who pittie no more the paines of their mother. Surely the Authors and Fautors of her diuision haue much to answere for before the Lord. For the sinne is so great, if we beleeue Chrysostome (especially authoritie being resisted) that it cannot bee expiated by Martyr­dome.

Let it therefore admonish and exhort as many Vse 2 as loue the peace of Sion, to bee knit together in one mind and one iudgement in the Lord. Read how many vnities the Apostle puts vs in mind of, that we might be the better wonne to this vnitie: Ephes. 4.4, 5, 6. There is one Body, one Spirit, one Hope, one Lord, one Faith, one Baptisme, one God and Father of all. In­deed, if we serued diuers Lords & Masters, there might sometimes naked swords be seen: but now contentions must needs be odious.

Againe consider, Is it not a shame for the chil­dren of God to dissent, when the children of hell are at peace? The diuels in hell are not diuided: and it is necessary for them to hearken one vnto another (saith a Father) and to haue vnity in their distraction, lest they ruine their owne kingdome. Expedit ipsis daemon [...]bus [...]b­a [...] libi [...] in Schis­ma [...]. [...] Mat A [...] 29. For a kingdome, nay that very kingdome being diuided against it selfe could neuer stand. Third­ly, consider the effects that follow heereupon. The diuision of tongues, as we read in holy writ, hindred the building vp of Babell: and it cannot otherwise bee but the diuision of hearts must [Page 56] needs hinde [...] [...] [...]ding of our Ierusalem: Gods Sabbot [...] [...] [...]eglected: the Word, the Gospell of C [...] Iesus, cannot haue that free passage, that it otherwise could and would haue, were it not for our owne home-bred broyles. Some wil heare none but refusers of conformity: others take aduantage of their disobedience, to contemne their Ministery: both waies, the king­dome of Christ is hindred. It giueth likewise matter of encouragement vnto our enemies. How commeth it to passe (say Papists to vs) you haue so many sects amongst you? What meane the tearmes of Zuinglians, Lutherans, Caluinists? How is it that some are Brownists, some Baraists, some Puritans, some Protestants? How happens it, that touching Ceremonies & Discipline (Bles­sed bee God, they can taxe vs in no other) there is such disagreement? Strom l. 7. Quia Omnia secta christianismi ti­tulum sibi ven­d [...]cat, tamen alia altam exceratur & condemnat. Clemens Alexandrinus brings in the Heathen, exprobrating our religion for vn­true, vnwarrantable; vpon this very ground.

Thus it giueth aduantage to our enemies to scorne vs; yea, and more, to scourge vs. Aske the reason why the wild Boare hath spoyled the vineyard; why the Iim and Zijm, filthie and vn­cleane birds, roost themselues within our sancti­fied Dominions. The answere must be, Israel is not true to Iudah: the renting of the ten Tribes from the two, hath made both the tenne and the two, miserable: Scilurus his arrows, taken singly out of the sheaf, are broken with the least finger: the whole bundle vnseuered feares no stresse. By [Page 57] dispersing our forces we have weakned our selues: and thus we haue found the Politicians rule to be but too true; Make diuision, and get dominion. Diui [...] [...] im­p [...]ra. amicorum dispendia hostiū compendia. Dissensions haue beene, and are, a Lent to our friends, a Christmas to our foes; gain to the one, and losse vnto the other. To draw now to a con­clusion of this point: Let it be enough (yea, and more than enough) that our falling out hath been a grief and heart-smart to our mother: let vs pro­ceed no further, lest we all smart for it in the end. So shall the peace of our Ierusalem break forth as the light; and the saluation thereof, like the mor­ning-Sun. Let vs be guided by that one rule w ^ch God hath prescrib'd in his word; and not decline from that, either to the right hand or to the left. In such things as are not reuealed, let vs a-while suspend our judgements; and wait GOD's good pleasure for the reuelation of them: and, Text. Prius pertinet ad opinionum consensum: vt s [...]l [...]cet idem de s [...]de & dogma­tibus ips [...] senti­amu [...]. Alcerum est mutua se charitate & amo­rum coniunctio­ne complecti. Cal. in loc. to those things that are reuealed, let vs hold fast. And this is the way to haue the joy of our Sion full.

Liue in peace. As the former precept had re­spect to matters Ecclesiasticall; so this, to things ci­uill: whether Politicall, as between neighbour and neighbour, superiour and inferiour; or Oeconomi­call, which is to be practised in the priuate family between the husband and the wife, the parent & the childe, the master and the seruant, &c. The obseruation is this: Doct. Christians are to liue peaceably one with ano­ther.

Christians are to lead a peaceable and a quiet life one with another. All discord and contention is to bee auoided, euen in ciuill and externall things: and [Page 58] peace and quietness is to be followed.

Doct. Hall Rom. irrecon sect. 2There is nothing (saith a Worthy of our times) which the Angels did more gladly congratulate vnto men, or which Christ did more carefully bequeath, or the Apostles more earnestly enjoyn, than this practice of peace. How oft, and how ve­hemently, doth the Spirit intreat and command vs to haue peace, and to imbrace it? Wee are commanded to loue and affect it: Zach. 8.19 Loue the truth, and peace. Neither is it sufficient to loue, but wee are enjoined to seek it: Psal. 34 14 Depart from euil and do good, seek peace and ensue it. Neither is this sufficient to seek it, but we must also haue it: Haue salt in your selues, Mark. 9.50 and haue peace one with another. But what if peace will not be had? what then? S. Iames then chargeth vs to make peace by our endeauours, Iames 3.18 by our patience. The fruit of righteousnes is sowen in peace of them that make peace. But, if in case it be once made and had, what if it will not stay nor abide with vs? Rom 14.19 Then, saith S. Paul, Follow after the things which make for peace. And what if it will needs a­way, and hide it self? what is then to bee done? S. Peter wils vs in this case to follow peace, 1 Pet. 3.11 & inquire after it. And how if we knowe not where to finde it, or how to follow it? Then must wee take the Apostles counsell, 1. Thes. 4.11 Reason. Col 3.15. and study for it.

That Reason may be giuen (amongst many o­thers that might bee rendred) for this truth, w ^ch the Apostle makes: You are called to it in one body. Where, the reason of it is double: first, from their vocation, They were called to it; and that not one­ly [Page 59] by men, who by their lawes require peace, but especially by God: And that not onely in those generall precepts of the word before quoted and the like, where this duty is vrged; but in speciall maner in the word of reconciliation: That word that conuerts vs, which is called The Gospell of peace, which makes lambs of lions, as the Prophet sheweth when he speaks of the fruits of the Gos­pell in the Kingdom of Christ. The wolf, saith he, Isay 11.6 shall dwell with the lamb, and the leopard shall lie with the kid, and the calf and the lion, and the fat beast toge­ther: and a little childe shall binde them. The meaning is, that in the Kingdome of Christ the Gospell should make the most mighty, fierce and cruell, who were as lions and wolues, and such like; to put off their woluish and lion-like nature, and be­come gentle, milde and peaceable.

The second reason that he giues, Reason 2 is from their mutuall relation.

In one body. They were members of one body. And as it is vnnatural and vnseemly, To see a man to rend and tear his owne flesh: so is it most vnna­turall and vnseemly for Christians, To bite and deuour the one the other, by jarring, wrangling, or complaining.

The enemies vnto peace are heer to bee repro­ued: Such as those of whom Dauid complaineth; Vse. Psal. 120.5.6.7 Wo is wee that I soiourn in Mesech, and dwel in the tents of Kedar. My soule hath long dwelt with him that hates peace. I am for peace: but, when I speak, they are for warre. They are neuer well but when they are in [Page 60] brabblings, contentions, and sutes of law: if they be out of these, they are out of their own element; as a fish out of the water. You shall hear little else come from between their lips but Law, Law, Iu­stice, Iustice; and that for matters of no moment, for the value of a groat; nay less, for very nothing. And when there is difference between them and any other, how hardly are they drawne to peace, or any good agreement? A Bear is with far more ease drawne vnto the stake, than they to that. The like failings may be found in priuate families be­tween the husband and wife, parent and childe, master and seruant; to the dishonour of God, dis­comfort of themselues, and ruine of the whole house.

Hence it is that there is so much complai­ning of the married estate: for, scarce more vse it, than doo accuse it. And how so? They them­selues make bitter sauce, and then cry out of the meat: they liue not in that estate according to Gods direction, but after their owne lusts; From whence, Iames 4 1 as Saint Iames sheweth, proceed warres and contentions. The house is full of brawles and chi­dings: discord driues the blessing out of doores. The Sonne of peace is not there: Luke [...]0.6 peace doth not rest there. No wonder then if they com­plain.

Vse 2.To the practice of peace let vs be all exhorted. Would to God wee could once frame our selues to liue in it; and those vnquiet spirits amongst vs would once turne themselues to more amiable [Page 61] courses. But let all such as looke for peace from the God of peace, take vp Dauids Motto in since­rity of hart: I am for peace. Let vs long after peace, Psal. 120.7 and endeauour it; seek peace, and pursue it. Vi­ces follow vs: vertues slee from vs. As wee must runne apace from vice, lest it ouertake vs: so wee must runne as fast after peace and other vertues, that we may ouertake them. Doth thy aduersary offer thee peace? Then peace followeth thee: see thou imbrace it. Doth he not offer it? Then doo thou knock at the gate of peace, desire to speak with it: In so doing thou shalt shew thy self to be a childe of peace.

But why should I be so base as to yeeld to him? Ob. he did the wrong, let him seek peace.

Nay: R s. Eph. 4.26.27 why should'st thou be so base as to yield vnto the diuell? For, whosoeuer giueth place to wrath, giueth place vnto the diuell. Hee offred the wrong, and yet seeketh not peace: it is his weaknes and folly. Doo thou seek an end, and pursue peace: it will bee thy wisedome and glo­ry.

There was sometimes a variance betwixt two famous Philosophers; Aristippus and Aeschines. Aristippus comes to Aeschines, and seeks for peace. Aeschines gladly entertaineth such a motion. Well, saieth Aristippus, remember though I am your elder, yet I sought the peace. True, said Aeschines; and for this I will euer acknowledge you to bee the worthier man. For, I began the strife; but you the peace.

[Page 62]Hee that began the quarrell is the worst; and he that procures Peace, the worthiest.

Motiues to peaceSundrie are the reasons or motiues which scripture vseth to presse the endeuour of this du­ty. It would be too long to number all: these are some.

1First, our calling is in and vnto peace, as we be­fore noted and now againe will touch: 1. Cor. 7.15. God is a God of peace; Christ is the Prince of peace; the Gospell is the Gospell of peace; the Godly are children of peace. Wee haue one Shepheard and are of one sheep­fold, liue in one Church which is the house of God, feed at one table; strong bonds all to binde vs to the peace. How fowle a thing then is it to see discord amongst such as are knit together with so strong a tye? The Creatures in the Ark (as we know) agreed together, though of a fierce cruell and deuouring nature. A great shame then will it bee to vs, that liue in the Arke of Gods Church, if wee agree not: It is for dogges and swine to barke and grunt one at another, and not for Sheepe and Lambes; all the world would wonder, to see them bite and teare their fellows. If then wee professe our selues to be members of this Church, sheepe of this fold whereof Christ is Shepheard, let vs liue in loue: for how can we, with any comfort, looke him in the face, when we so farre differ from the nature and properties of his sheepe, in eating vp and deuouring of our brethren?

2. Motiue.Againe, it is good and pleasant, sayth the Pro­phet [Page 63] Dauid, Ps. 132.1. for brethren to dwell together in vnitie and peace. And no wonder, H [...]ar. cit. [...]a cal. de vera pac. for the very name of peace is beautifull and louely (sayth an ancient) and therefore the practise of it must exceede. There are some things good which are not plea­sant, as Patience and tolerance of euils: Some things pleasant but not good, as Epicurisme and voluptuous liuing: Some things neither good nor pleasant, as Malice, Enuie. But of Peace and Concord (sayth the Prophet) as wee see, it is both good and pleasant: In it, and the practice of it, both these are met.

Thirdly, where strife is there is confusion, 3. Motiue. Iames 3.16 and euery euill worke, sayth Saint Iames, 1. Confusion, For the breaking of Relatiues, is the ruine of Substan­tiues: we stand not of our selues, but vpon refe­rence. Liuius Decad. 1. lib. 2. I haue read of a fitting storie for this our purpose, and this it is. It sometimes fell out that there was a great variance betweene the Nobles and Commons of Rome, insomuch that the peo­ple banded thēselues together, to the great indan­gering of the Common-wealth. The Senate sent vnto the people, one Menenius Agrippa, a fa­mous Oratour, to perswade them; and hee tells them this parable. On a time, the members of the body obiected against the stomake, that it de­uoured all, and took no paines, but idly and slug­gishly lay in the midst of the body, while the rest of the members laboured full sore: Hereupon the eye would not see for it, nor the hand worke for it, nor the foot walke for it, nor the mouth [Page 64] aske for it, nor the teeth chew for it; but euerie member refused any more to doe it office. And what followed hereupon? The stomake wanting meate, and beeing empty, the eye began to bee dimme, the hand weake, the seet feeble; all the members beganne to be weake, and the whole body to wither: in so much that at last they were of necessity compelled to growe friends, and bee at agreement with it. By which parable he quie­ted the people, and brought them to concord with the Senate. Thus, if the magistrates bee vn­just, people contentious, if one profession or soci­ety quarrell with another, and deny mutuall per­formāce of their duties each to other; the whole body of that house, city, society, must needs dissolue. When the husband and the wife draw not euenly in the yoke: when one brings fire, and the other hath no water to quench it: when children are refractory; seruants wasters, and the like: there must needs be a decay of this family. Thus then wee see, Where strife is, there is confusion. And yet S. Iames goes further, and addeth, euery euill work: and that most truely. For, where strife is, & peace wanting, the Lord seeth, and men may euidently perceiue, that there are euil thoughts, euil words, and euill practices of all kindes. Where sinne and satan bear sway, it cannot otherwise be, but such places must bee filled with all manner of polluti­ons. Let the consideration of these things so far preuail with vs, as that we may bee more in loue with this grace which is much set by of the Lord, [Page 65] and auoid strife which Gods abhorres.

But how may a man become thus peaceable & quiet? Quest. And what must be done for the attaine­ment of this grace?

First, Resp. remoue all those things which are ene­mies to peace: and they are either Inward or Out­ward. Inward, as thy lusts; which is the fountain of all thy discōtentments, as S. Iames verefieth. Iames 4.1 Of which there are three principall. The one is En­uy; Verse 2. of which S. Iames makes mention in the place before quoted: and this is a great enimy to peace, and a disquieter of it. It was enuy which wrought that vnquietness between Ioseph and his brethren: for, the Patriarchs, moued with enuy, Gen. 37.4 Acts 7.9 sould Ioseph in­to Egypt. Enuy wrought all that vnquietness be­tween Dauid and Saul: for, 1 Sam. 18.8 when once Dauid was in credit aboue him, he had few quiet daies after. And what is it but Enuy, which breedeth most of our factions in societies, opposition in sectaries, e­mulation in equals, and molestation to superiors? And who sees not, what a hand Enuy hath in most sutes and debates, which are in our Courts of Iu­stice daily pleaded? No maruell therefore Saint Iames, and Saint Paul, Iames 3.14 Rom. 13.13 elsewhere joyneth them to­gether: for indeed they are seldome separated. If thou would'st follow peace, withstand that.

A second is Pride; by which, saith Salomon, Pro. 13.10 men make contention: and therefore these two also are well yoaked together as twinnes, Phil 2.3 by our Apostle writing to the Philippians, Cap. 2.3. This is that which maketh men now-adaies so proue to offer [Page 66] wrongs, and so vnwilling to put vp wrongs bei [...]g offred. In all ages it hath been manifested, that where pride is deepest, there patience hath been shallowest: and they that ouerflow with the one, haue been void and empty of the other. And in another place Salomon hath this Prouerb; Pro. [...]8 [...]5 Hee that is of a proud spirit stirreth vp strife. By both which prouerbs we see clearly, that there is no greater instigator to vnquietnes, then pride and vain-glo­ry is. If therefore we would not vex our selues & others with brawls and needlesse contentions, let vs purge our hearts of this turbulent humour; which maketh men so stout in their conuersation, contentious in prouocation, injurious in action, full of molestation, and far from pacification.

A third lust, which is an enemy to peace, is cu­riosity or a busie-meddling in things that concerne vs not: and therefore the Apostle joyneth these two likewise; 1 Thes. 4.11 Study to be quiet, and do your owne bu­siness. And this was a main cause of that vnquiet­nesse which was among the Thessalonians, 2 Thes 3.11 which walked disorderly (or vnquietly) working not at all, but were busie-bodies: they loued to haue an oar in euery mans boat; as our sawcy inter-med­dlers doo, who loue to bee meddling where they haue little cause, and lesse thanks. This was cen­sured as the chief cause of the Emperour Antonius his troublesome raign, That he was full of curiosi­ty, prying into the estates and conditions of other men. And who seeth not, that busie prying eyes haue troublesome hands and vnquiet hearts?

[Page 67]Desirest thou peace? would'st thou practise quietnes? then beware of busie curiosity. It was that which our Sauiour reproued in Peter, when he enquired of Christ what Iohn should do. Iohn 21 21 22 What is that to thee, saith our Sauiour? follow thou mee. If things be thus or thus order'd in Church or com­mon-wealth by the wisdome of thy gouernours, what is that to thee? follow thou Christ by walking conscionably in thy owne calling. There are necessary duties [...]now in that, which require the imploiment of the whole man. Tantumne abs re tua est tibi, aliena vt cu [...]s? There is work e­nough at home: why dost thou busy thee abroad? These, among many others, are some inward cau­ses of vnquietnes and discontent, and enemies to peace. There are other outward Enemies to the practice of this grace; personall disturbers of peace, who must bee shunned: as first, The tale-bearer, who busieth himself in raising tales, and carrying newes to the defamation of others. Of these and concerning these, Salomon thus speaketh: Pro. 26.1 [...] Where no wood is, there the fire goeth out: so where there is no tale-bearer, the strife ceaseth. 1 Iam. 5.1 [...] Such were those of whom the Apostle complaineth: They being idle goe about from house to house, prattling and busying themselues with what is not conuenient. So long as these are en­tertained, peace cannot possibly be followed: and therefore abhorre tale-bearing and tale-receiuing, if thou would'st lead a quiet and peaceable life a­mongst thy neighbours (for, indeed there is no great difference between either of these: Fern de consid. l. 2. in fine. the one hath the diuell in his tongue; and the other in his [Page 68] ear; as a Father wittily obserueth). And when a­ny of these Peddlers come (for, Leuit. 19.16 that very phrase is attributed to them in scripture) desiring to vent their ware, sharply reproue them: And, accor­ding to that of Salomon, Pro 25.13 As the North-winde driues away raine; so let thy angry countenance, a backbiting tongue.

As the tale-bearer, so the flatterer is a great ene­my to peace. Pro. 29.5 A man that flattereth his neighbour, spreadeth a net for his feet, saith the Wise-man. His base minde is well matched with a mercenary tongue, which is a willing slaue to any mans eare: he neuer regardeth how true, but how pleasing; and, like the Chameleon, will turne himselfe into any colour for a booty. Beware of him, whosoe­uer thou art that louest peace. The wounds of a lo­uer are faithfull: Pro. 27.6 but the kisses of an enemy are to be shun­ned.

And yet amongst many other that might be na­med, one more must not be forgotten: and that is the wrangling Lawyer; who maketh it the mystery of his profession to nourish contention; who, out of a couetous desire of gain, encourageth men to contend, and goe to law with neighbours: yea, though their cause be neuer so bad, yet they will say with Absalon to euery man, 2. Sam. 15.3. His cause is good and righteous. I speak not against all, but against some, and they that are vnconscionable: against whom I take vp that complaint of Sir Thomas Smith; Sir Tho. Smith de rep. Ang. These busie-heads and prating pettifoggers are permitted by the just judgement of God, like flies, [Page 69] lice, and other vermine, to disquiet them who would practise peace. And therefore hearken not to these, you that would liue peaceably: for, they are of Demetrius his resolution; Sirs, you know, Acts 10.10. that by this craft we get our gain. And thus we haue some causes both internall and externall of vnpeacea­blenesse: the remoueal whereof is the first means for peaceable and quiet liuing.

A second means is practicall; Second mea [...] consisting in Ae­quity or vpright dealing with those among whom we liue: And this is an excellent means for our li­uing peaceably. Dauid, praying for his sonne Sa­lomon, that God would giue him his judgements, that he might judge the people with righteousnes, and the poor with equity, addeth; Psal 72.3 The mountaines shall bring peace vnto the people, and the little hils righte­ousnes. Which is by some thus allegorized: The magistrates, as the mountains, shall keep the peo­ple in peace: and the little hils, the inferiour sub­jects, shall enjoy quietnes; and all by righteous­nes. This was that which Marcus Aurelius did commend to his son vpon his death-bed. Wouldest thou liue quietly, my sonne, said hee, and haue others with thee and by thee to liue peaceably? Then carry thy self vprightly, deal plainly, iudge truly, abstain from in­iury, right the wronged, relieue the oppressed, suppresse the great, &c. And this answer did Solon make to one who asked him, what it was that kept men most from troubles: Do, saith hee, to others, as thou would'st be done vnto: so thou shalt not dis­quiet others, nor others trouble thee. From w ^ch [Page 70] saying, see thou receiue instruction.

Third means.To these let Prayer be added, that thou mayst haue wisedome from aboue; Iames 3.17 which wisedome (sayth Saint Iames) is peaceable. This is more effectuall to the practice of quietnesse then all the rest: and without this the other will be ineffectuall; and therefore see thou fail not in this. Pray feruently, and thou shalt be enabled to liue peaceaby: Pro­batum est. And thus wee haue seen what is to bee done for the leading of a quiet and peaceable life amongst our Brethren.

Quest.But are wee to haue peace with all men, and in all matters? Are there not some enemies of the Crosse of Christ, idolaters and hereticks? are we to haue peace with them? And are there not o­thers again so contentious, as that they will not hear of peace?

RespThe Apostle answereth, If it bee possible, as much as in you lieth, liue peaceably with all men. First, If it be possible, that is, so far forth as may stand with your faith and good conscience, and no further: for, vnder pretense of peace the truth may not be be­traied. Follow peace and holinesse, saith the Apostle. Our peace then must be a holy peace, and not vn­holy: Melius est dis [...] ­duem pictatis ortum causa, quam vttiosa [...] ordia. Hier. for, a godly dissension is far better than it. When question is of matters of religion, when by our silence the truth is like to bee betraied, God dishonoured, and the saluation of our Brethren hindred; in these cases peace cannot be retained.

Hence Apostles and Apostolike men haue cho­sen to contend by preaching and by writing [Page 71] against errors and superstitions (as Paul with the Galatians; Augustine against the Manichees and Dona­tists, and so others) rather then by holding their peace to betray the truth of Christ. So ought wee then to haue peace with men, as that we doe not make warre with God. If the truth and righteous­nesse be violated, pluck vp thy heart, be valiant and fight the Lords battaile; and chuse rather to lose peace, then truth and Iustice. Our peace is a warfare against Satan and his complices. Pax nostra b [...]l­lum cōtra Sata­nam. Tert. l. ad Mart.

Secondly, So much as lieth in vs. Som are so quar­relsome and contentious, as do one what hee can to appease and please them, they will haue no peace. Towards these wee shall do our dutyes, when we are peaceably disposed, neither giuing nor hastily taking any occasion of dissension. We are to desire and seeke peace as much as lieth in vs, that there be no defect in vs, no neglect of our duty. And if then we cannot gaine peace with them, we shal bee sure to get praise with God: and though heer peace fly frō vs, yet in the end peace shall be our portion.

To dreame then of an vnity with the Papists, of an vniformity with Schismatickes, is an idle phantasie. For, so long as one is an enemy to truth, the other an enemie to Peace, both set on mis­chief, cōbined in faction, though differēt in faith; wee may wish for it, but neuer haue it.

But is it lawfull for a man to sue another at the law, seeing that seems to be contrarie to peace? Quest.

It is lawfull if ther bee iust cause: Resp. Rom. 13.4 for the magi­strate [Page 72] beareth not the sword in vain. He beareth it to punish wrong-doers, and defend the right: which hee cannot doo, if hee haue no knowledge of it. And how shall he knowe, if there be no Plaintiff? And yet with these Caueats:

Caueats in suing at the Law.First, not for euery trifle or trespasse; but in mat­ters 1 of waight and importance.

2 Secondly, not vntill thou hast offred peace, and it be refused; and that not once, but often.

3 Thirdly, not accounting him whom thou im­pleadest as an enemy; hauing war onely with his vices, but peace with his person.

Fourthly, prosecuting it with mildnesse, not with extreamity. As, in suing of bonds, and reco­uering dammages, mercy must be shewed, accor­ding to that rule of the Apostle; Let your modera­tion be knowne vnto all men. Phil. 4.5 Which rules being ob­serued; As thou maist lawfully vse physicke for the recouery of thy health: so maist thou vse the Law for recouering of thy right.

And thus we haue seen what the Apostle in this precept requireth, & how to perform that which he requireth at our hands. What now remaineth? but that wee put these things in practice, and en­deauour to keep the vnity of the spirit in the bond of peace. Eph. 4.3 Let vs not be vnpeaceable with the peaceable: that argueth a diuelish minde; nor vnpeaceable with the vnpeaceable: which argueth a corrupt mind; nor yet content our selues in that we are peaceable with the peaceable, for that argues but a ciuill minde: but, if it be possible, and as much as in vs lieth, let [Page 73] vs bee peaceable with the vnpeaceable: which is that that onely argues a true Christian, and heroical mind. And so should we make it good, that wee are en­dued with true grace; Esay 11.6.7. [...] Rom. 14.17 and are true subjects of that kingdome which is the kingdom of Peace, whose king is peace.

Peace was that last & rich jewell, which Christ (departing to his Father) left his Spouse for a Le­gacy. Peace I leaue with you, my peace I giue vnto you. Iohn 14.27 It is the last duty I shall exhort you vnto; Be peace­able, my Brethren. I haue read of two Noble Lace­demonians who were at mortall hatred; and bee­ing met with by their King, called Archidamus, in the Temple of Minerua, hee requires them to put their matter to an indifferent Vmpire. They chuse the King himself. He makes them swear to abide his order: which accordingly they doo. Now, saith the King, I order, that you shall not go out of this Temple vntill you be friends. And so they were reconciled (for, an oath taken in that Tem­ple was vnlawfull to bee broken). My Brethren, we are the Temple of God, and now heer met to­gether in the Temple of God; and haue this day, and now doo partake together of the holy things of God: And yet, as I hear, 1 Cor 6 7 there is vtterly a fault a­mongst you in this respect, in that there are contentions one amongst another, and going to law one with another, and that onely for such things as sauour but of spleen. Might I be Vmpire, the like order would I giue as that King did: you should not depart out of this Temple till you were reconciled. Remem­ber, [Page 74] my Beloued, the diuell is the authour of dis­sension. Hee it was that went about at the first to seuer man from God: and it is he that now labou­reth to seuer man from man. Christ is our Salo­mon, the Lord of peace. The Church is the Shulamite, the Lady of peace. If thou belongest to Christ, or to his Church, be peaceable. And so much be spo­ken of the duties whereto they are exhorted: now a word or two of the Argument or Motiue wher­with they are enforced.

Text. And the God of loue and peace shall be with you. God is heer called the God of loue and peace, because hee is the authour, approuer, and rewarder of it. And heer by the way it is worth our noting, how that the Apostle, praying for peace, or exhorting to peace, sets God before him, as hauing that in him for which he praies, and of which hee speaks, giuing such titles to him as best fits the presents ar­gument; Doct. We are to see in God th [...] fulnes of these graces we desire of him. and may teach vs, wheneuer wee come to God by praier, so to consider of him as that wee may see in him those things we desire. Thus the Apostle, exhor­ting the Romans to patience and consolation, fals to praying for them, and sets God before him as a God of patience and consolation. Rom. 15.4.5 Now the God of patience and consolation grant you, &c. And a little af­ter, Verse 13. he cals him the God of hope. The God of hope fill you with all ioy, &c. And in the very next chap­ter, perswading to peace, sets God before his eies as a God of peace. Cap. 16.20 And thus the Church, when they flew to praier when Peter was imprisoned, seeking courage and strength from God, set God before [Page 75] them as a God of power. Lord, Acts 4.24 thou art God who hast made heauen and earth, and the sea, and all that in them is, &c.

And indeed this is a notable help to faith, Reason. when men come to ask of those whom they knowe haue enough of that they seek: and asking it onely in such a measure, as that it will not be any dammage for them they sue vnto to vouchsafe and grant, they then are almost certainely perswaded they shall speed. So shall wee seek things the more se­curely at the hands of God, when wee see the ful­nes of those things to be in him.

It causeth vs also to seek more earnestly and fer­uently. Second reason. The sight of the Traueller's owne home makes him the more affectionately to long after it: so the true sight of mercy and grace in God, will cause vs the more longingly to desire it.

Comest thou to God by praier for any grace? Vse. Then see thou seest in him the fulnes of that grace thou praiest for. Desirest thou mercy in the par­don and forgiuenesse of thy sins? Consider then of God as a God with whom there is plenty of re­demption. Hast thou fallen into relapse, and com­mitted sin again, a second time? Consider of God as a God that reserueth mercy in store for all such as fall, though they fall often. Desirest thou the per­formance of any promise that God hath made to the Church in generall, or thy self in particular? Consider then of God as a God of truth, as hee is Iehoua, yesterday, to day, and the same also for euer. Art thou in any grief or misery in body or in minde, [Page 76] and desirest ease? Remember God as hee is a God of mercy and consolation.

And so for any other blessing thou wantest and desirest for thy selfe or others, with the ey of faith see it to bee in him when thou prayest to him. So thou shalt finde a strong proppe for faith, and help to kindle thy affection: which happely thou thoughtest not of as hither­to. This from the Apostles practice: now more particularly to the words. Sundry might bee the collections from hence drawne: but I wil content my selfe with this one.

Doct. God is the au­thour of true loue and peace. Gal. 5.22 Loue and peace are from God effectually, howeuer they may be obtayned and wrought by meanes instrumentally,

The fruit of the spirit is Loue, Ioy, peace &c. sayth the Apostle. So then it is the spirit of God that works this in vs. And how often doth the Apostle in his epistles vse this prayer! Grace and peace from God our Father, and from our Lord Iesus Christ. Where­by hee shewes vs who is the author of it, and from whom it comes. God giues it, in, through, and for the Lord Iesus.

Reason. Iames 1.17And no wonder: for if Euerie good and perfect gift is from aboue, and commeth downe from the Father of lights, as Saint Iames speaketh; then these likewise as well as other.

Vse.Want we these gifts and graces? see then where wee are to seeke them; euen from God aboue: and though we are to vse the means yet let vs not rest in the vsing of the meanes, but see we pray to God to blesse the meanes vnto vs. The Scripture is the [Page 77] ordinarie meanes whereby these and other graces are wrought in vs instrumentally: yet it is God that must make his word efficacious and powerful for this end. Paul plants, Apollo waters; 1 Cor 3 6 God alone must giue the encrease. Rebecca may cooke the venison: but Isack must giue the blessing. All that wee can doe is but to speake vnto the eare: God is he that must speak vnto the conscience. I can call vpon you to bee perfect, to bee of good comfort, to bee of one mind, to liue in peace: but this God of peace must graunt it and giue grace to do it. Paul preacheth to Lydiaes eare: but God hath the key of her heart to open or keepe shut at his good plea­sure. Let vs so many then as would be perfect and thus liue in peace, sue vnto this God of peace for these and all other graces, that wee may haue not onely Peace Externall with those amongst whome wee liue; but also Internall Peace of conscience (which what it is none knoweth but those who haue it) and so heereafter that same Peace Eter­nall which eye hath not seen, eare hath not heard, neither is it possible the heart of man can con­ceiue. Now this God of peace, Heb. 13.20.21 that brought againe from the dead our Lord Iesus, the great shepheard of the sheep, through the bloud of the euerlasting couenant, make vs perfect in these and all other good workes to doe his will, working in vs that which is pleasant in his sight through Iesus Christ: to [...]hom bee praise for euer and euer. Amen.