Christian Courtesy: OR, St. PAUL'S Vltimum Vale.  
Delivered in two Sermons, on 2. Cor. 13.11. at St. MARGARET'S on Fish-street-hill in London.  
By N. ROGERS (sometimes Preacher there) at his Farewell, upon his removal thence to a Pastoral charge elsewhere.  As many as walk according to this rule, peace shall be upon them, and mercy, and upon the Israel of God. Gal. 6.16. 
LONDON, Printed by H. L. for Edward Brewster: and are to be sold at his shop, at the west end of Paul's, at the Sign of the Bear, 16●●.   

TO THE RIGHT Virtuous, and truly Religious Lady, the Lady Margaret Chiborne (late wife to that worthy, and Worshipful Gentleman, Sir Charles Chiborne, Sergeant at the Law, deceased) long life and good days, with increase of Grace here, and eternal Glory hereafter.  
GOOD MADAM:  
I Was no sooner purposed to let this Copy pass the Press, but I was as soon resolved to send it forth under shelter of your Ladyship's name, prefixed on the front. I know, God's word can countenance itself, and needs no shelter of any humane arm: Yet I find, not only the writings of the most and best; but even some of those holy books inspired from Heaven, bearing in their foreheads (as from the penmen) a dedication. To your ladyship's name I then inscribe this; these reasons especially me thereunto inducing:  
First, your Ladyship had a special hand in the first being & birth of it: for, it was by your means and furtherance, that I was removed from the place where then I was, to that where now I am: upon which occasion, these Sermons were there preached. Which great love and undeserved favour caused me a good while since to register in my heart a grateful acknowledgement: and wanting means in real requitance to express the same, I have now presumed in this dedication to manifest.  
Secondly, in respect of your own worth: whereof if I should make a due report, they which know you not, would judge I flatter; and if less, the which know you and your affection towards me, would say, I were unthankful. This I will only say, That whereas the most of your place and rank, 
Luke 10.40. Verse 4●.  like Martha, encumber themselves about many needless things; you, like Mary, have chosen the better part. Your love to GOD, zeal to his house, testified by your frequent repairing thereunto, your daily performane of religious exercises; yea, privately in your closet were God only seethe and regardeth: your conversation lead in fear (the fruit of all the former) testify of you, 
2 Pet. 1.17  as did the piety & godliness of that Lady to whom that blessed Apostle S. john wrote, 
3 john 11  that you are Elect: whereof you have more cause to boast, then of any outward honour whatsoever. For, what is greatness without goodness? but like the Spartans' nightingale, a mere sound and nothing else. Go on, good Madam, in your godly course: and whiles others strive to settle their lands, secure their moneys, confirm their estates (leaving their salvation unwrought up) let it be your principal endeavour, To conform your life still more and more to the rule of Gods most holy word, and to make sure your election unto yourself. For, 
2 Pet. 1.10  when men have beat their brains, broke their sleep, wasted their marrow, to be wealthy, mighty; yet at last they shall be enforced to confess, that To be saved was simply the best plot. Neither will any study yield true solid comfort, but what was spent about it.  
Let not this my presumption be offensive to your Ladyship. It is more I own unto you than I can perform. Let my confession testify my obligednes; and this be a witness of my thankful remembrance of my duty: wherein I desire to please at least God, not to offend at least you. The Lord make you to increase and abound yet more and more in grace and goodness, 
1 Thes. 3.12.13  and make your hart stable and unblameable in all holiness against the coming of our Lord & Saviour jesus Christ. And so I rest; and still will rest  
A Petitioner to the Lord for your Ladyship's best welfare, NEHEMIAH ROGERS. Messing in Essex. Aug. 1. 1621.   

TO THE CHRISTIAN Reader; especially, to his loving Friends and late auditors, the Parishioners of S. Margaret's Fish-street, with all truely-Religious in or about London by whose favour or bounty my Ministry there hath been countenanced or any way furthered: all blessings which earth affords, or heaven contains, be multiplied.  
AS a good husbandman deals with his plants; pruning some, removing others, for their better growth: so dealeth that most wise and careful husbandman of the Church, 
john 15.1  with the members of it. Some he purgeth, that they may grow more fruitful: Others he takes away, that are not fruitful. Oftentimes he translateth others from off that soil whereon they grew, 
Psal. 80.9  and plants them on some other ground; and that either because of the barrenness of the soil, or unfruitfulness of the plant, or for some other cause best known unto himself. It hath pleased him in mercy not to supplant, as justly he might have done, and that for ever, but only to remove me into another corner of his Vineyard (Blessed be his name it is any where within that pale). The soil whereon I grew, was fat and goodly (never plant could grow on better) no fault in it, of this translation. The Plant itself was bad and barren: and that (as safest it is for me to judge) occasion it. I have but loitered, when I should have laboured, in god's harvest. Now Lord forgive it me.  

1 Cor. 16.24  Seeing now I must leave you, my love my Brethren I leave with you; and this as a testimony of my love. When I am out of sight I would not be forgotten. Read and practise what here you find, and what formerly you have beard: and I dare say I shall not be. These are the last Sermons that I preached amongst you: let them not be least esteemed: take them as the last Farewell of a hearty friend. When they were preached to the ear, passion hindered many of your attentions: I now present them to your eye, 
Luke 1.4  that you may be more fully informed of those things wherein you were then instructed.  
Let it suffice, my Affection is so great towards you, that I cannot express it. God works my heart to love those that love him. The Lord imprint in your minds this seal of that my Affection unfeigned, and enable you by his grace to do his will; 
Acts 20.32.  that so at last you may be made partakers of a glorious inheritance amongst all them which are sanctified: which shall be faithfully prayed, for by him  
That unfeignedly desires your salvation, NEHEMIAH ROGERS. Messing. Aug. 1. 1621.   

Christian Courtesy, OR, St. PAUL'S Vltimum Vale.  2. COR. 13.11. Finally, Brethren, Farewell: Be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. 
Our blessed Apostle, Saint Paul, having in this Epistle purged himself from such crimes as he was charged withal, by certain false teachers, who were crept into the Church of Corinth; and especially from that which was the ground of all, 
1. Cor. 16.5.  his not coming amongst them according unto promise made (for which they accused him of levity and inconstancy) doth in the beginning of this Chapter renew his promise, 
The order of the words.  telling them of his readiness a third time to come amongst them, and withal showeth after what manner it shall be; namely, with severity and more than wont rigour, against such as were obstinate. Now being to make an end, he winds up all with a friendly Farewell, wherein he doth somewhat allay and mitigate whatever he had formerly wrote that might savour of bitterness: and that he might not leave their minds exasperated, he gives them a taste of the loving affection he bore towards them, in this his valediction. Finally, Brethren, Farewell: which words, 
The sum of them.  with the other following in the verses subsequent, contain in them the conclusion of the whole Epistle, which is spent in Exhortation, Salutation, and Prayer. The Exhortation is contained in this 11. verse. The Salutation, verse 12, 13. The Prayer verse 14.  

The logical 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 mind, live in peace, and the God of love and peace shall be with you.  
In the Manner, we have, First, a note of conclusion: Finally.  
Secondly, a Loving compellation: Brethren.  
Thirdly, a Friendly valediction: Farewell.  
In the Matter, observe we, First the duties whereto exhorted.  
Secondly, the motive or argument wherewith they are enforced.  
The duties, four; First Perfection; Be perfect.  
Secondly, mutual consolation; Be of good comfort.  
Thirdly, unanimity or consent in matters ecclesiastical. Be of one mind.  
Fourthly, concord and agreement in matter domestical and civil: Live in peace.  
The Argument taken, à Commodo, from the profit that thereby will ensue: The God of love and peace shall be with you.  
The interpretations of these words be various: we will search for the best. 
The Theological exposition.   
Finally. Some read it thus; For the rest; others, 
Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For the Remainder: Not much amiss to take either. For so the word here used signifieth, and may have reference either to the Apostle or to the People. To the Apostle thus; as if he had said, I have written as large unto you, yet still there is a Remainder behind for me to exhort you unto, which I comprehend in these few words: Be perfect: Be of good comfort, etc. To the people thus; As if he had said, Hitherto I have not been wanting in my duty, but have sufficiently instructed and admonished you, etc. Now the remainder is for you, that you do your duty and obey my precepts.  
Brethren. 
Text.  There be three sorts of Brethren mentioned in holy Scripture: First, such as are brethren by Race: as they who have the same Father and Mother, as jacob and Esau had; 
Gen. 25.25.  or they who are of the same stock and kindred: 
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 country: and so the jews are termed Brethren in the Law; 
Deut. 23.20  To a stranger thou mayst lend upon usury, but not unto thy brother.  
Thirdly, such as are Brethren by Grace; and that either more common, or more special. More common in respect of creation, and so all men are Brethren: 
Gen. 9.5  At the hand of a man's brother will I require the life of man; more special in respect of Adoption, and so Christians are Brethren, and they only. In this respect doth the Apostle call them Brethren.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Farewell. The word signifieth properly to rejoice, and is by most so translated and read. Yet Erasmus, and some others, renders it as we have it, as well he may: for, the word signifieth as well Farewell as Rejoice: wherein the Apostle wisheth all good to betide them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Be perfect. The signification of this verb is likewise divers, and by some rendered 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 joint, they should now again be joined together in love, and they should endeavour to make perfect what was amiss amongst them, either in faith or manners: They should be perfect in respect of truth, though not is respect of absoluteness; they should desire and endeavour after perfection, though in act they attain it not.  
Be of good comfort, or take ye comfort. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Some read it thus, Take exhortation: for, the word here used signifieth indifferently, to comfort, to exhort, to entreat 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 withal in their course of Christianity; and therefore wills them to cheer up themselves, and mutually one another, that they may not make shipwreck of their faith in the day of trouble.  
Bee of one mind; to wit, in matters of faith and religion. For, by this precept he seemeth to note out, that some things were amiss amongst them, and that many things were done through contention and vainglory: He wills them therefore to be alike-minded and affectioned, that all discord and dissension might be avoided, and the Church no way thereby troubled.  
Live in Peace. Peace is of three sorts: Eternal, which is called Pax Numinis, the peace of God which passeth all understanding, which we have with him through Christ; Internal, which is called Pax pectoris, the peace of conscience, which is a fruit of the former, and proceeds from that; Externall, which is called Pax temporis, the peace which we have with men for the time we live in the world. This last only is here meant: and this precept respects things civil, as the former things ecclesiastical.  And the God of love and peace shall be with you. 
Some construe this clause by way of enunciation affirmatively; as if the Apostle should have said, In thus doing you shall have the blessing of God attending you, &c: Others Imprecatory, by way of wish or prayer; as if he had said, The God of love and peace be with you, and enable you to do thus. But the former is the better.  
God of love and peace. He is so termed, first (say some) because he is love and peace itself, it is his Essence; secondly, because he delights and takes pleasure in it; and thirdly and especially, because he is the Author and Giver of it.  
Shall be with you. That is, by his gracious protection and comfortable presence, to bless you and defend you.  
Thus than we see the meaning, as if the Apostle should have in larger manner thus said:  

The Metaphrase.  Hitherto I have at large written unto you, O ye Corinthians, whom I tenderly affect even 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 there is a remainder, and something left to be done, which (that I may conclude) in brief is this; That you endeavour to perfection, purging out sin, increasing in grace, and so making up 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 be enabled to withstand the many oppositions you are like to meet withal in the course of Christianity. See also that you be alike minded and affected in matters of religion, that the Church may not be troubled by your divisions and dissensions. And, in things civil, let there be a like concord and agreement found amongst you, as between neighbour and neighbour, husband and wife, parent and child, master and servant, and the like: which if there be, then that God who takes delight in love and peace, and who is the rewarder of them that live in love and peace, and who is the Author and Donor of these graces of love & peace, shall be with you by his gracious protection and comfortable presence, and shall bless you, and bestow upon you all good blessings.  
And thus we have seen the Apostles meaning. Now we 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 behind: for so the word signifieth (as we have before seen). Hence than we gather,  
Though God's Ministers spend their time, 
Do●t. Ministers have ever something left to do after their greatest pains. 1 Cor. ●. ●  and take the greatest pains that can be taken, in teaching and instructing their people; yet there will be still a Remainder, and something left to be done.  
Not without cause and reason than is the Ministers task and toil paralleled with the Husbandman's, who hath no vacation: the end of one work is but the beginning of another: every season of the year bringeth his several travel with it. So that no calling is accompanied with more labour or less ease. 
jer. 4.3  And thus the Minister: Hath he broke up the fallow ground of his people's hearts? then must he sow the precious seed therein. 
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 grow and soon sprout up, sleep we never so little; and therefore great need of daily weeding.  
Use 1 Let this then stop the mouths of such as cry out against the Minister for an idle calling, and account Ministers of all others to live the easiest lives, as having least to do of any. I confess indeed, as some use it, it is a calling of excessive idleness; 
Ezek. 34.1  when they feed themselves, but not the flock; and do not gather, but eat the honey. Of such it may be said, 
Mat. 6.28  as our Saviour of the Lilies in the field, They labour not. But, consider it in its own nature, and as it ought to be performed, we shall find it to be a service of great employment, and his task to be an endless task: so that none can have just cause to say, that, because he is a Minister, he hath an easy occupation & calling to follow. Haruest-labourers of all other are the sorest labourers, as we know; no labour more toilsome than theirs is: that, of all others, as we 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 painful Minister eat his bread in the sweat of his brows. There is a labour of the soul as well as of the body; as there is a suffering of the soul as well as a suffering of the body. And look as the suffering of the soul exceeds by fare any pains that the body undergoeth (for, 
Pro. 18.14  The spirit of a man will sustain his infirmity (saith Solomon) but a wounded spirit who can bear?); so doth the soule-labour exceed any other labour whatsoever. Say not then, that Ministers are idle, and their callings easy, because they labour not with their hands. What though a Governor of a ship sitteth still at the stern, while some climb the mast, and others walk upon the hatches, and others labour at the pump? for, though he doth not as they do, yet he doth far greater and better things. Their calling then is not easy, idle; 
It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a painful calling, humeris angelorum formidandum.  but laborious and painful: 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 entered into this same calling and function of the Ministry, Use 2 live an idle life, and sit them down to rest, & with Isachar think ease is good, 
Gen. 49.14  especially if they have for some times heretofore laboured in the word and doctrine. Such little understand the nature of their office, as having laid some grounds of knowledge, neglect the daily urging of practice and perseverance. A great part of the building is behind, after the foundation is laid. These are they that occasion the world to judge of Ministers, as Paul the Cretians, to be slowe-bellies. 
'tis 1.12  I take no pleasure in defiling my own nest, nor in laying open the nakedness of men of my own coat: But God forbidden that I should as a Fly lie blowing upon their sores, or use my tongue to lick their filthy ulcers. Let such be what they will, whether idle or unable, like Aesop's Hen too fat to lay; they are a burden to our Church, a disgrace unto our calling, which allows us no time of sitting still. Why stand you here all the day idle? 
Mat. 20.6  It was the Lord of the Vineyards reproof to them that stood idle but in the marketplace: what sharpness then must such look for as stand not in the marketplace 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 us then, 
2 Cor. 4.1  so many as have received this Ministry, 
1 Tim. 4.13  not faint; but give attendance to reading, to exhortation, to doctrine. Is knowledge planted? then practice must be urged. Is their practice good? then perseverance, progress and continuance, must be pressed. A Soldier should die in the wars standing, and a Minister in the pulpit preaching; no better place to have God find us in. And, when thou standest idle, admonish thyself as sometimes Plinius Secundus admonished his nephew; 
Poteras has horas non perdere Plin Secund●in Epist. ad Marcin  Thou mightst have not lost these hours.  
And lastly, let hearers hence learn their lesson: for, is it so that though God's Ministers take the Use 3 greatest pains that can be taken, there will be still something left for them to do? then certainly there is a remainder for you as well as they. Dost thou know something? yet alas, how many things art thou ignorant of that thou art bound to know, and remain for thee to learn! And though thou hast knowledge in abundance, so that thou art able with Solomon to discourse from the Cedar-tree that is in Lebanon, 
1 Kings 4.33.  even unto the hyssop 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, 
john 13.17  if you know these things, blessed are you if you do them, saith our Saviour.  
Think of these things, thou who art so puffed up with a conceit of that same small scantling of knowledge thou hast received, as that thou neglectest all further means of edification. And do thou also think of this, who contentst thyself with a bare hearing of the word, without consequent meditation or practice. Sermon is done, thou sayest, when the Minister hath done preaching: and so it is indeed with many, for it is no more thought of after. But, the Sermon that wants consequent meditation here, may be meditated of in hell hereafter. Remember that.  
Brethren. 
Text.  The Observations 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, than we observe,  
There is a spiritual kindred and brotherhood amongst Christians. Such as profess the same faith, 
Doct. Christians are spiritually a●●n.  and worship the same God, are Brethren. And so we find them often styled in Scripture. 
Psal. 21.22.12  I will declare thy Name unto my Brethren (saith David) in the midst of the congregation will I praise thee. And elsewhere thus; 
Psal. 12●. 8.9 1 Cor. 5.11  For my brethren and companions sake, I will wish thee now prosperity. So the Apostle S. Paul willeth, If any that is called a Brother be a fornicator or covetous, etc. with such a one, no not to eat. And again, The Brethren which are with me unto the Churches of Galatia. 
Gal. ● 2  This our Saviour showeth to his Disciples, 
Mat. 2●. 8  when he saith, One is your Master, even Christ; and all ye are Brethren.  

Reason. james 1.18 Gal. 4.26 1 Pet. 1.23 1 cor. 10.16.17 2 Tim. 4.8  And no marvel: for, they have one and the same Father, which is God; one and the same Mother, which is the Church, in whose womb they lie together: they are begotten of the same spiritual seed, which is the word: they are fed at one and the same table with the same nourishment; and look for one and the same inheritance, even eternal happiness and blessedness.  
Use 1 Let this serve, then, first for the Reproof of such as disdain to call Christians by the name of Brethren, or to give any Saint such a title, especially if he be a mean one and of low rank. But, what disparagement is it, or can it be to any, to acknowledge them to be their Brethren whom Christ acknowledgeth to be his Brethren, and God acknowledgeth to be his Sons? Forasmuch as you have done it to the least of these my Brethren (saith our Saviour) you have done it unto me. 
Mat. 25.40. Heb. 2.11  Shall we be ashamed of such as Christ is not ashamed of? Let us beware of this pride of heart, which doth so puff us up in regard of outward condition in the world, as that it maketh us to forget such as are mean and low; and causeth us so to carry our selves as if they were not our Brethren, of the same christian calling & profession with ourselves. True it is, we are differenced in civil policy, and civil societies; some being noble, some base; some rich, some poor (which differences, Religion doth not take away, nor abolish before men) yet in that spiritual society, of which Christ is the Head, there is no such distinction. Here we are all one; all equals; all Brethren. Let not then our inequality in our civil 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 civil. In both let us carry ourselves like men of wisdom.  
And if these are to be reproved, then much more are such profane persons to be sound lessoned, who cast this name of Brother as a word of reproach & disgrace upon such as fear the Lord: Oh, you are one of the holy Brethren, you are one of the holy Sisters. Now, what do such miscreants, but through their sides strike the Prophets, the Apostles, yea and Christ himself? Let such know, that they openly proclaim as it were with a trumpet, that they have not God for their Father, nor the Church for their Mother; but do openly disclaim them from being their parents, while they profess, that they are none of that holy Brotherhood.  
As this serveth for Reprehension, so in the second Use 2 place it may serve for our Instruction: for, out of this name we may spell our duties. Look what nature ties natural Brethren unto, that doth grace much more tie spiritual unto.  

Duties of Brethren.  Brethren (as we know) love together, and live peaceably one with another. There is unity and amity amongst them: 
First.  yea, so strong is that love which is amongst Brethren, as that it exceeds all other love amongst men. It exceeds the love in marriage (saith one) because that is by choice, this by nature. It exceeds the love between Parents and children, because that is not reciprocal, for the inequality of the persons: this is most equal. And therefore the Arabians and West-Indians, as Histories make mention, prefer brethren before children in inheritances. This is the love of Brethren by nature. Now, we have obtained a more excellent Brotherhood, and therefore ought to love; and love as earnestly. Our love must be as the love of Brethren: and so we are commanded, Be affectioned to love one another with Brotherly love, 
Rom. 12.10 Heb. 13.1 2 Pet. 1.7  saith the Apostle. And again, Let Brotherly love continue. And again, To godliness add Brotherly kindness.  

Tertul. in Apol. c. 39 ad stuporem Gentil.  In Tertullian his time, there was such unity amongst Christians, and their love each to other was so great, as that it was to the amazement of the Heathen. See, say they, how these Christians love one another, and are ready to die one for another. But alas for us! our contentions and wranglings even about toys and trifles may make men amazed. How shall God be our Father, if we live not together as loving brethren? Or how shall he call us his children, if we behave ourselves as strangers or enemies one unto another? As touching Brotherly love, saith the Apostle, 
1 Thes. 4.9  you need not that I writ unto you; for, you yourselves are taught of God to love one another: As if he had said, Look, as natural Brethren, not degenerating nor growing out of kind, are taught by nature to love one another; so you, to whom God hath given his holy Spirit, are taught by the same Spirit to live in love. If love and amity be a lesson taught of God, than reason thus with thyself; Who teacheth me to carry malice and hatred in my breast? who fills my mouth with railings & cursed speakings? O that we would but think of this, and remember that we are Brethren! then would there not be so much bitterness as there is, nor so much envy, malice, spite, found among us: for, a cause why these evils remain with us, is, in that we forget that we are Brethren. Let there be no strife, 
Gen. 13.8  said Abraham to Lot, betwixt thee and me, for we are Brethren. The very name of a Brother is, or I am sure aught to be, potent enough to quench coals of contention.  
Again: Brethren will take one another's part against enemies, though happily they may descent amongst themselves; so that wrong one, wrong all. Thus, jacobs' sons took the abuse offered to their sister, as if it had been offered unto them; and thought it a sufficient excuse for them joining together in the revenge of the Sichemites, 
Gen. 34.31  in that it was done in their sister's quarrel: Should they abuse our sister as a whore? Thus should Christians defend one another in lawful courses (I say not, in unlawful), and step out for them when they are slandered and spoke evil of, and not then be silent; as the manner of tootoo many is, who flinch away as Demas and others did from Paul, leaving him to answer for himself. Thus, Brethren have almost forgotten that they are Brethren; and every man stands aloof when necessity requires their succour. Histories make mention of one Vrsinus a Christian Physician; who, being ready to suffer Martyrdom for the Gospel, began to waver and faint. Which, when Vitalis a holy man saw, he stepped to him; and, though he knew it would cost him his life, comforted and encouraged him. For the which, he also was condemned to death. Nic. de Lyra. Com. in 1. john 3. Few such friends are now to be found, as will lay down their lives for their Brethren. 1. john 3.16.  
Thirdly, Brethren rejoice at the welfare and prosperity one of another, and do wish as much happiness each to other as to themselves. Thus should Christians, when we see God any way good and gracious unto our brethren, whether it be in matters of this life, or in matters of the life to come, 
Exod. 18.9  rejoice and be glad thereat. jethro rejoiced at all the goodness which the Lord had showed unto Israel. 
Luke 1.57.58.  Elizabeth's neighbours and cousins did rejoice with her when they heard tell that God had showed mercy upon her. 
1 Thes. 2.19.20  The Thessalonians were Paul's joy, and crown of rejoicing. john rejoiced greatly, when he found the children of the elect Lady walking in the truth. And surely, 
2 john 4 3 john 3.4  as Solomon discerned the true mother by her affection, so may we a true Christian by this mark. Woe then to such, who have no other cause of their ill will and malice towards their brethren, than this, that it goeth well with them, and God doth bless them: As josephs' brethren hated him for no other cause, but for that his father seemed to love him best. And so Cain slew Abel, because God preferred Abel before him. Away with this same envy, nourish it not within thee: It is the rottenness of the bones, and so the justest of all vices, because it bringeth with it its own vengeance; as a Viper eating out the bowels where it is bred. It is a bloody sin, 
Hier. in epist. ad Gal. c. 5  for if it eat not out another's heart, it will eat out thy own. Be not an enemy to God's favours when they fall besides thee: grudge not that thy neighbour's field is fairer grown than thine. Quarrel not with God, because thy neighbour's flock escapes the rot. Let not thy neighbour's welfare be thy disease: because Heaven smiles on him, wilt thou look awry upon him? because God sets on him the seal of his love, wilt thou set on the seal of thy malice? Beware of that: Remember still that he is thy brother. And as the good of one member of the body, serveth for the use and profit of the other: So what he hath shall tend to thy benefit, and therefore repine not for his welfare, but rejoice thereat.  
Fourthly and lastly, Brethren, as they do rejoice with them that do rejoice, so they weep with them that weep. There is a sympathy and fellow feeling of the miseries each of other. If one be in heaviness the other cannot contain: Affection will then break forth, and show itself. As we see in joseph, 
Gen. 45.2.3  who albeit before he had dissembled and hid it: yet when he hears judah make such a sad relation, and sees his brethren so overwhelmed with sorrow, than compassion can be concealed no longer, Affection must break forth violently at his voice and eyes. He weeps aloud, and tells them he was joseph their brother? Thus must it be with us who profess that we are children of God, and brethren of the faithful. Yea, thus it will be with us, 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 enjoy all the pomp and pleasure of Pharaohs Court. 
Neh. 1.2.3.4  So Nehemiah, though he enjoyed much pleasure and credit in Shushan in the Court of Artaxerxes; yet when he understood by Hanani of the affliction and reproach of the people of God, all that pomp and glory could not smother his affection, but he must sit down and weep and mourn, and fast certain days, and pray before the Lord of heaven. 
2 Cor. 11.18.29.  And so Saint Paul, The care of all Churches (saith he) cometh upon me: who is weak and I am not weak? who is offended and I burn not?  
The want of this Affection showeth that we are not brethren. So fare are we from weeping when they weep, as that we rejoice at those things which make them weep. We can insult over our brethren in the day of trouble, 
Obad. 10.15  as the Edomites did in the day of the destruction and captivity of judah, and speak proudly against them in the day of their distress. Or if we insult not over such as are in calamity, yet we are no way touched with their misery. 
Amos 6.4.6.  We lie upon beds of ivory and stretch ourselves upon our couches, and eat the Lambs out of the flock, and the calves out of the midst of the stall, we drink wine in bowls, and anoint ourselves with the chief ointments; but we are not grieved for the afflictions of joseph. Are not the bowels of the Saints wrung with grief; and the Church pinched with the persecutions of her adversaries? Do not the mighty Nimrods' of the world hunt her? And are not furrows made upon her back with their ploughs? Look into the world, consider the miseries of the Churches in foreign 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 captive jews hang up thy Harp upon the willows. The Ark, and Israel and judah abide intents; 
2 Sam. 11.11  and my Lord joab, and the servants of my Lord are encamped in the open fields: shall I then go into my house, said Vriah to David, to eat and to drink, and to lie with my wife? As thou livest, and as thy soul life's, I will not do this thing. See, he would not afford to himself any more than necessary contentment unto nature, till he saw the issue of that business. 
Esay 22.11.13 14  Shall we then feast, and sport, and revel? Shall joy and gladness, slaying oxen, and kill sheep, eating flesh, and drinking wine, be found amongst us in this day, when the Lord of Hosts calls to weeping and to mourning, to baldness, and to girding with sackcloth? Surely it will be revealed in the ears of the Lord of Hosts: and this iniquity shall not be purged from us till we die. Let us not, my Beloved, think we have the affections of children, when we can see our mother sick and sorrowful, without remorse. Let us not think we have the affections of brethren, when we can hear or see the maims and miseries of God's people, without laying them to heart. And therefore, as when the Church of God flourisheth and holds up her head, we must lift up ours, though otherwise it goeth not so well with us in our own private estate and condition: so, when the Church mourns and hangs down the head, we must cast down ours, though our own condition be never so good. For, as the peace and prosperity of jerusalem should sweeten our private grievances; so her afflictions and dangers should sour, and make distasteful to us, all private comforts whatsoever.  
And thus we have seen the qualities and properties of Brethren: which if we find in ourselves, it is no matter for the world's mocking and scorning at this Brotherhood: it is our glory.  
If we consider Paul, as a Minister, or an Apostle, so terming them; then we thence note,  
First, his great Humility. For, though many of them to whom he wrote were poor and mean, 
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 he himself a Minister of the word, yea an Apostle, 
1 Cor. 12.28  and so in the highest degree of the Ministry, and a planter of many Churches: yet he maketh himself equal to them of the lower sort, in calling them Brethren; 
Rom. 12  which is a word of equality.  
Secondly, his great Mildeness and gentleness of spirit, in that he doth thus gently exhort them, when he had authority to command; and insinuates himself into them by such a compellation, the better to provoke them to do that they stood bound to do.  
Thirdly, his great Affection and Love, in using such a kind and loving term: whereby he shown, that he 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 salvation.  
From the first we infer; 
Doct. 1 Ministers must be humble. Luke 21.25.26  Ministers ought to behave themselves humbly in their places and callings.  
The Kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called Benefactors: But you shall not be so: but he that is greatest amongst you, let him be as the youngest; and he that is chief, as though he did serve. The meaning of our Saviour in which words, is, not to take away order, but to take away arrogancy and ambition. Saint Peter giveth the like precept: 
1 Pet. 5.2.3  Feed the flock of God which is amongst you, &c. neither as being lords over God's heritage, but being ensamples to the flock.  

Use.  How then doth that same Antichristian spirit, usurping authority with tyrannous usage of God's people, sort with the Apostles precept and practice? And that not only of that Arch-prelate of Rome, 
1 Thes. 2.4  who, under that title of Servant of the servants of God, advanceth himself above all that is called God: but also of others who are puffed up for their place and gifts, 
3 john 9.10  and with Diotrephes love to have the pre-eminence; and will neither receive john nor his Brethren. Paul an Apostle equals himself with them of the lower sort. But now behold a change. Ordinary pastors and they of the lower sort do not only equal themselves with, but even advance themselves above Apostles; taking more upon them than ever they did. Plinius gives this report of Vespasian; 
C. Plinius. Epis. ad Vespas. Nec quicquam in te mutavit fortunae amplitudo, nisi ut prodesse tantundem posses & v lles.  That greatness and majesty changed nothing in him but this, that his power to do good should be answerable to his will. And I would this also might be truly said of such, who, either in respect of office in the Church, degrees in School, riches in the world, or any suchlike outward prerogative, are advanced above their Brethren. Sure I am, if God advance Hester, 
Hest. 4.14 Doct. 2 Courteous 〈◊〉 to be used rather than 〈◊〉.  it is that she may be a means to relieve the Distressed of the Church of Cod.  
Secondly, we learn, that Courteous and gentle means are rather to be used by God's Ministers, than rigour or severity to persuade men to obedience.  
The servants of the Lord must not strive, 
2 Tim. 2.24.25  but be gentle towards all men, in meekness instructing those that oppose themselves, saith Paul to Timothy. And you shall find him the same in practice that he was in doctrine, usually coming to his hearers with I beseech you Brethren by the mercies of God: 
Rom. 12.1 2 Cor. 10.1 2 Cor. 5.20. & 6.1  I Paul myself beseech you, by the meekness and gentleness of Christ. We Ambassadors for Christ, as though God did beseech you through us, we pray you in Christ's stead that you be reconciled to God. How sweetly doth he practise his own precept? And so Saint Peter, Dear beloved, I beseech you as Pilgrims & Strangers, 
1 Pet 2.11. 2 john 5  abstain from fleshly lusts, etc. And thus Saint john, I now beseech thee Lady: So that we see what meekness and mildness we ought to use; exhorting and entreating, even then when we may lawfully command. And no marvel, when God himself herein goeth before us in his own example, Oh that Israel would have harkened; 
Psal. 81 13 Mat. 23.  And our Saviour Christ inviting the Israelites in the same manner unto himself, that the Hen doth her chickens.  
Let this serve then for our Imitation and Instruction, 
Use 1.  that we endeavour to win our people with gentleness and love. And surely when ministers speak thus to sinful men; I beseech you by the mercies of God, I beseech thee my Brother, leave thy whoredom, forsake thy drunkenness, etc. If the heart be not sealed up with hardness, it must needs pierce it. We see how in things of this life, men are fain to sue for that which is their own, and are heart-glad if by fair entreaties they can gather up their debts. If then we can by earnest exhortations and effectual persuasions get at our people's hands this debt of obedience which they own to God, let it never grieve us that we come with Brethren, I beseech you.  

Cauca●s.  And yet withal great wisdom and circumspection must be used in this manner of proceeding: for, we must beware, that we so lay down 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 observed:  
First, so exhort and persuade, as that the very consciences of men that hear thee may conclude, that even there where thou intreatest thou hast power to command, although in love thou layest down that power for the present. So the Apostle to Philemon: 
Phil. 8.9  Wherefore though I might be much bold in Christ to enjoin thee that which is convenient, yet for love's sake I rather beseech thee, etc.  
Secondly, so to exercise lenity, as that thou forget not severity when the case requireth it. Compassion must be had on some, 
jud. 23  but not on all: some must with fear be pulled out of the fire. When sin waxeth bold, then must God's Ministers put on boldness; as Moses did when the calf stood before him. When the Ministry is like to be brought into contempt, then must power and authority be put on. 
1 Kings 19.13  Sometimes must God's Minister deliver the word as it were in a soft and still voice; and otherwhiles he must change his note, and lift up his voice like a trumpet, and show them their sins. Paul, 
Esay 58.1 2 Cor. 10.2.8 Acts 13.10.11 1 Tim. 1.10  as occasion serveth, can stand upon his Apostleship and authority: he can censure Elymas: he can deliver unto Satan, as well as entreat and beseech.  
Thirdly, 
Doct. The Minister ought tenderly to affect his people. 2 Cor. 6.11  in that the Apostle calleth them Brethren; observe with what tenderness of affection a Minister should be devoted to his people.  
O Corinthians, our mouth is open unto you, our heart is made large, saith this our Apostle to this people to whom he now wrote. And, 
Phil. 1.8  writing to the Philippians, he doth vehemently protest his sincere & fervent love towards them. God is my record, saith he, how greatly I long after you all, 
Rom. 1.11  in the bowels of jesus Christ. Such was his love also to the Romans: as he witnesseth, when he saith, That he longed to see them, that he might bestow some spiritual gift upon them to strengthen them. 
1 Thes. 2.7  Such was his love also to the Thessalonians: as appears in that he saith, We were gentle amongst you, even 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 every one of you (as a Father doth his children). And, writing unto Timothy, he chargeth him, 
1 Tim. 4.12.  That he should be an ensample of the believers in word, in conversation, and in love. Where he notes the Pastor's duty, So to love his people, as that they might learn by him to love one another.  
If Ministers should examine what love they 
Use.  bear unto their people; I fear, many would find a great want of brotherly affection. How empty are their hearts of this hearty and unfeigned love, who seek pretences of long absence from their flocks? whereby the duties of teaching, and examples of life in their own persons, are neglected. Surely, this love overthroweth ordinary absence, without just and conscionable causes. 
Lawful causes of a Ministers absence from his flock.  I deny not, but there may be some occasions, which may, and that lawfully, draw a Pastor for a time from his people: as, when the public service of the Chur. shall require it, 
Alterius Ecclesian e●ssitatibus evocator, ●●mime vobis solitum studium depend●●se v●d●or. Amb. Ser. 28.  for the settling and compounding variances and differences, and such like profitable employments. Thus, when the necessity of other Churches calleth for help at a Pastor's hands, here is a good occasion of absence. And upon this ground, Ambrose excuseth himself unto his flock. And secondly, when a Pastor personally is sought for, and cannot remain amongst his flock without peril of his life: if the persecution be not public, both of the people and Minister, but only personal of the Minister alone; here is then good cause of his absence. So Athanasius did leave the Church of Alexandria, and hid himself for the space of six years in a dry cistern, 
Quis a●●hi mira ●●●ter & divinitus ●r●pto ut tio v●rtat, quod non ●t mana● me quaere●t●n r●cc●●m. Tripa. hist. l. 6. c 22.  and 4 months in his Father's Tomb, and made this Apology for himself; Who can blame me, being miraculously delivered, that I did not cast myself into their hands (that is, the Arrians) who sought me? Thirdly, when health of body shall require discontinuance for a time, 
Phillip 2.25.28  it is lawful. This cause stayed Epaphroditus from the Church of the Philippians: whom, assoon as he was recovered, Paul sent unto them. Fourthly, a Minister may upon his necessary private occasions lawfully for a time be absent: as, in following necessary suits of law for defending of his right, which requires his personal attendance; or in attending some Courts of justice whither he is cited, and the like: here are just and lawful causes. And yet in these cases, 
Aug. Ep. 188  Augustine's rule must be observed: There must be a care had, that the Church be not left destitute; but the Pastor's absence be by others for that time supplied, and that by such as are sufficient to guide their people: making no such bad choice of their Curates, 
1 Kings 11.31.  as jeroboam did of his Priests; of the lowest of the people, who were not Levites, that is, not instructed in the Law of God; but of such as are painful, faithful, and able to instruct. So, Moses, 
Exod. 24.14  going up to the Mount, left Aaron and Hur his Deputies. And thus Paul sent Timotheus to Thessalonica, 
1 Thes. 3.2  to establish and comfort them touching their faith; and left Titus at Creta, 
Tit. 1.5  to redress the things that remain. Yea, if he be sincerely affected to his people, when the necessity is served, he will have a desire to return and visit his flock; 
Rom. 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and he will say with S. Paul, I long to see you. He will have such a desire after them as is impatient of delays (for so the word signifies which Paul useth); and will not be long detained, after once he can get to be released: but playeth as the old-beaten Hare; 
Ionga cursitatione def●●lus, cubilibus suis emori. Esponc. lib. 3. digress. ad 1. Tim. cap. 22.  being weary of long chase abroad, returns home, and dyeth in his own borough. I could wish then that such as are negligent, would themselves rather seriously consider this, then give others cause to complain: for certainly want of love to the flock is the cause of wilful absence from the flock. 
Omnis negligenter pascens toties sibi commendatum dominicum gregem, conumcitur summum non amare pastorem. Damas'. epist. 4.  And he who loveth not the flock, love's not him whose flock it is: and therefore our Saviour saith to Peter, If thou lovest me feed my sheep. Whereupon (saith one) every one negligently feeding the Lords flock, so often commended unto him, is found not to love the chief shepherd CHRIST JESUS.  

Ob.  But though we feed not commonly by ourselves, yet continually by our substitutes.  

R●s.  If the former occasions cause thy absence, this is good; as before I have showed: If not, it is no excuse, unless thou couldst love Christ by a deputy and substitute. It was a saying of one jodocus, sometimes a famous preacher within the Realm of France, which he 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 feed their sheep by Vicars (themselves being negligent and idle) shall go into heaven by their Vicars, but into hell in their own persons: he spoke pleasantly yet uttered the truth. But to conclude this use, Aaron was commanded to bear the names of the children of Israel upon his shoulders, 
Exo. 28.12.19  and upon his heart, for a memorial before the Lord continually. To remember Ministers, saith Bishop Babington (of respective memory) upon the place, How dear unto them the flock committed to their charge should be, even graved as it were in their breasts, and ever in their minds to profit them, by all possible means they may, that they may be saved. Look then we do so: for if we have no shoulder nor bosom for them, Christ that great Shepherd of the sheep will find no mansion for us.  
A second use of this point may be for people: let them learn to be persuaded of the love and good affection of their Pastors toward them; and answer it again with like love and good affection. It is a policy of the devil, to drive men out of conceit with their Minister, and cause them to suspect his love and affection towards them: and all for this end, that they may less profit by his pains. For well doth this enemy of mankind know, that where there is no affection to the person, there will be no regard of the preaching; where there is no liking to the man, there will follow a loathing of his Ministry. For the mind being forestalled with this conceit, The Minister love's us not, makes us misdeem all things whatsoever are spoken, to suit with the malicious Fountain from whence prejudice supposeth them to proceed (as when the palate is annoyed with some bitter humour, all things seem bitter to the taste) and hereby is the effect of the word much hindered. We see this in the example of Ahab toward Eliah and Micaiah whom he hated; and professeth his enmity toward them, 
1 Kings 21.19 20. & 22.7.8.  and therefore despised the word that came from their mouths. And without doubt here is a main reason why men profit not by the teaching of the word as they ought and might, Because they acknowledge not the love of their Teachers, and their tender affection over them for their good: especially when they tax and reprove them for their sins, than they think he love's them not, nor careth for them, but speaks out of malice and spleen, 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 over you in the Lord, and admonish you; and to esteem them very highly in love for their works sake. We have done now with the Compellation: the Valediction followeth.  

Text.  Farewell. It hath been an ancient custom, both amongst the jews 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 chief Good, so they did indifferently wish good things to their friends in their salutations. The Philosopher's wished prosperity: the Physicians health: The Common-people joy: The jews wished peace: The Romans safety: And our Apostle here, 
Doct. Common forms of salutation both by word of mouth and writing are commendable.  welfare; under which he comprehends all blessings belonging to this life, or a better. From hence we learn, Common forms of Salutation and Greeting (both by word of mouth, and writing) are commendable, and are both ancient and Apostolical.  
A precept for this duty we have given us by our Saviour: When you come into an house salute it. 
Mat. 10.11  And again, Into whatsoever house you enter, first say, 
Luke 10.5 Ruth 2.4  Peace be to this house. A pattern we have in Boaz: who, coming among his reapers, said unto them, The Lord be with you: and they answered him, The Lord bless thee (Yea, the Angels themselves have used forms of salutations). And in the Angel that came to Gedeon, who saluted him thus; 
jud. 6.12  The Lord be with thee, thou valiant man: And in the Angel Gabriel, who came unto the Virgin Mary, 
Luke 1.28  and said unto her, Hail, thou that art highly favoured, the Lord is with thee. The Psalmographer insinuateth the commonness of this Christian duty among God's people, when he saith, They that go by, 
Psal. 129.8  say not so much as The Lord prosper you. And we shall find the Apostle Paul to be very precise in the observing of this point in all his Epistles; who oftentimes setteth down the greetings and salutations of others as well as his own. 
Rom. 16. 4-17  The whole sixteenth chapter to the Romans, in a manner, he spends in this kind.  
But when the Prophet Elisha sent his servant 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 Saviour give to his Disciples, when he sent them out to preach: Salute, saith he, no man by the way.  
The intent and meaning of the Prophet and of our Saviour in those places, 
R●sp.  is not simply and absolutely to forbid greeting and salutation; but only to enjoin an omission of the practice of those duties of common courtesy and civility, so fare forth as they are a hindrance of the performance of weightier affairs, and other far more necessary duties. This then is their meaning: Rather than you should any way hinder the quick dispatch of the business laid upon you, speak to no man that you meet withal by the way. So then this makes nothing against this truth. Now for the use.  
Use 1 Heer we see, Religion and Christianity doth not make men rude and rustical, as men of the world think and speak. God hath his Ethics, a doctrine of behaviour, in his word: whereby he teacheth us how to carry ourselves wisely and civilly towards all, and amongst all. And therefore it is a slander cast upon religion by the father of lies, that it makes men clownish: for, God's scholars are taught better manners, than to neglect so much as salutations either in writing or speaking.  
Use 2 And secondly, seeing it is a duty, and that so ancient and so commendable; let us conscionably learn to perform it both by word & writing. Whatsoever things are true, whatsoever things are honest, 
Phil. 4.8  whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, saith the Apostle (of which nature, as we have seen, this is) think on these things to do them. And let no man say, These are small & slender matters to be spoken of, and stood upon: for, it is a duty we are all bound unto; and our obedience is to be showed as well in the least as in the greatest matters. And therefore let every 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 be first holy, and not idle, profane, and unsavoury, as the salutations of swearers, swaggerers, and rude ruffians for the most part are: not, a pox in stead of peace; nor, The devil take you, for The Lord be with you; not swearing to stead of praying. But our Salutations are to be holy, heavenly; wherein we are to crave the greatest blessings that are at at the hands of God, and beg the chiefest good for the persons we salute.  
Secondly, hearty; and therefore not hollow, 
Hearty.  nor formal and customary. Some there are that speak friendly to their neighbours, but imagine mischief in their hearts: as we see in joab, 
2 Sam 3.27.  who cloaked his inward malice with sweet and sugared salutations, and most treacherously murdered valiant Abner, even in the act of saluting him. The like was his dealing with Amasa: for, 
Cap. 20.9  while he said unto 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 judas can come with Hail Master, 
Mat. 26.49  as well as Gabriel with Hail Mary. Many such we have, whom a man would judge to be the flower of courtesy, and to have all compliments of humanity in them: and yet notwithstanding all is but a mask and vizard to colour their hypocrisy. Others there are, who (according to the world's fashion) rest themselves only in a company of idle ceremonies, and childish compliments; ducking and embracing, and the like: wherein consists all the grace of their greetings. It is well and truly said by one, that A handful of old friendship is worth an arm full of this new courtesy: for, that which is the pith and marrow of Christian salutation, viz. the lifting up of the heart in desiring the welfare of those that we salute, is grown out of fashion. But let us renew it, and not content ourselves in using good and holy forms, as God be with you, God save you, The Lord bless you, or the like; unless we use them in a holy manner, feeling our hearts affected with reverence towards God, and enlarged in love towards our Brethren; still remembering, Salutations are prayers to God: and therefore our hearts must be lifted up unto him, and his Name on whom we call must with all reverence be thought upon. For, if we only speak of custom, not minding what we say, we take Gods holy Name in vain; 
Exod. 20.7  for which he will not hold us guiltless. Such a fault this is, as aught to be matter of humiliation unto all; yea, to the very best.  
Use 3 And yet I cannot pass over this point without a third use; which is, Reprehension of such as neglect this either in whole or part, through wilfulness or weakness. Some there are, who are so strongly possessed, and rankly overgrown with malice and revenge, that they will neither salute such as they meet, nor answer such as salute them. These are possessed with a dumb devil, which had need to be cast out by fasting and by prayer.  
Others there are, and they of the better sort, who take occasion to neglect this duty, because they are prayers; and therefore think it unlawful to salute passengers ordinarily with God be with you, or The Lord bless you. For, say they, we know not who they are we meet withal, neither know we whither they go, or about what: or if we do, yet suddenly so to say, is a taking of God's Name in vain; and so a sin most fearful. To answer these; thus much: 
1 Cor. 13.5  Charity biddeth us to think and hope the best in matters of uncertainty. But admit that he thou meetest with be an unbeliever, and an alien from the commonwealth of Israel, yet greetings and common salutations are due to such. Our Saviour, as we heard before, commanded his Disciples whensoever they entered into any house, they should salute the same; 
Mat. 10.12  and gave them a form of salutation, which they must use whether the Son of peace were there or no; saying, Peace be to this house. 
Luke 10.5  And if the Son of peace be in the house, your peace shall come upon it, saith our Saviour; if not, your peace shall return upon you. So then, we see there is no hurt done whomsoever we salute. If they be the children of GOD whom we salute, than we do good unto them; if not, we do good unto ourselves: for, that good we desire may befall them, shall fall on our own heads.  

Ob. 2. john 10.  But Saint john forbiddeth us to salute, or bid God speed, to some; For if we should bid them God speed, we should be partakers of their evil.  

Resp.  Saint john there speaks of dangerous Heretics, who did broach a contrary doctrine, and teach another Gospel; 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 seem to give the least applause and approbation to their bad proceed and damnable opinions.  
Again, thou knowest not what intent he hath, or where about he goeth: What then? yet, Thy God be with you, will do no harm; much good it may. Do he intent any wicked action; as to rob, to kill or any such like lewdness? thy prayer may divert him happily from his purpose: For who can act any wicked work, so long as God is with him, to direct him by his Spirit? But it can never further him in his evil.  
And lastly, though it be a prayer, yet our hearts may be lifted up to God in the sudden using of it: For however our devotion is ordinarily more settled, when we pray for our brethren in the congregation: yet these short ejaculations by the way, may be profitable to our brethren, and acceptable to God. And though we do not lift up our hearts in the using of them, yet it doth not follow, that for our failing in the manner, the matter which is good should be neglected, or left unperformed. Let us still do the one, and amend the other: and so God will be well pleased, our brethren profited, and ourselves comforted. And so much be spoken for the manner of the Exhortation: The matter of it followeth.   

The second Sermon.  
BE perfect. 
Text.  The first thing he exhorts them to, is perfection: And whereas there is a twofold perfection, the one of parts, the other of degrees; it is the later that is here meant, and not the former. The point is, 
Doct. Perfection ought to be endeavoured.  Perfection ought to be endeavoured: Our whole course of life should be a progress unto it. Perfection, in regard of sin to be purged out, In regard of grace to be increased and strengthened, In regard of our actions and operations, aught to be hard followed, and strove after. 
Hebr. 6.1.  Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection, 
Cap. 13.20.21  saith the Author to the Hebrews. And again, Now the God of peace, that brought again from the dead our Lord jesus Christ, etc. Make you perfect in every good work to do his will. So the Apostle exhorteth these Corinthians in another place of this his Epistle, to perfect holiness in the fear of God. 
2. Cor. 7.1.  And such as his doctrine, such was his practice: 
Philip. 3.13.14  This one thing I do (saith he) forgetting those things which are behind, and reaching forth unto those things which are before. I press towards the mark, for the prize of the high calling of God in Christ jesus. 
Ephes. 4.8.11.12.  When Christ ascended up on high, he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. For what end? For the perfecting of the Saints, etc. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man.  

Reason. 1. Thess. 4.1. 1. Cor. 9.24.  Christianity, as we know, is compared to a way, and to a race: in which a man must not stand still, but go onward, if he would come unto the end, and receive the crown. And Christians are compared unto Children, 
1 Cor. 14.20.  and therefore must ever be waxing and increasing in stature; going forward in knowledge and in wisdom; 
Luke 2.52.  growing in stature and in favour with God and man, as did our Saviour.  
Use 1 divers sorts than are justly to be censured: first, Such as have not yet begun well, nor entered as yet into a course of Christianity; but spend their days in fulfilling of their lusts, and in a lazy forgetfulness of Religion and godliness. How is it possible a man should be Perfectus, that was never Factus? make an end that never yet began. How fare from practising the Apostles precept is the Drunkeard, the Adulterer, the Covetous, the Usurer? What perfection aim these at, unless it it be to be perfect slaves to Satan, or perfect Devils: 
Perfect ut persecti.  These as yet are perfect imperfect ones. Let all such speedily begin, that they may continue and end. It is impossible for him to be perfected, who is still abortive. Begin betimes, defer no longer, lest God's end comes before your beginning. Early holiness (say some) proves ripe corruption: but certainly, habituated profaneness proves rank damnation; delay is dangerous. Enter then into the way of piety, and follow it; striving with all your powers, to grow up to a perfect man, 
Ephes. 4.13.  unto the measure of the stature of the fullness of Christ,  
A second sort to be reproved, are such, as have begun, but go not on; Dwarves and Dunces in Religion, always being one, standing at a stay, not growing at all; notwithstanding the great means God in mercy hath afforded them: Like to Pharaohs seven lean kine, 
Gen. 41.21.  who devouring up seven fat ones, seemed as lean, and as lank, and evil favoured as ever they were before. Such as are no wiser at fifty then at fifteen; oh how we censure it in them! And such Scholars as after many years teaching profit not, or are no better learned than they were the first day; How do we condemn? And yet this is the estate of many thousands amongst us: of whom we may say, as Saint Paul speaketh of those silly women laden with sins, and led away with diverse lusts, 
2. Tim. 3.7.  They are ever learning, and never able to come to the saving knowledge of the truth. They remain in the Schoole-house of Christ; hear Sermon after Sermon; have lesson after lesson; 
Esay 28.10.  precept upon precept; line upon line; here a little, and there a little: yet never a whit bettered in their knowledge; increased in faith, furthered in sanctification of life: but, where you left them this year, you shall find them the next, yea many years after; if not much worse. 
* Much like Fabia in Quintilian, who for 30 years together would not confess, she was a year older.  The time of their life, and years of their age proceed and hasten unto an end: yet they endeavour not to make a progress in godliness, they strive not at perfection, but think they have enough, and made progress sufficient; whereas all of us should provide, that as the outward man decayeth, so the inward man should be renewed; and as the body is weakened, so the spirit should be strengthened. These are like to the Sun in Iosuah's time, that stood still and moved not.  
A third sort to be reproved, are such as have begun well, and held on for a while, but now recoil like Zarah in Thamar's womb; Apostates, backsliders, who return to their old sins, and start away like a deceitful bow, as if they never had been 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 have set out very fresh, like some pampered jade, which at first is so free that no ground will hold; but soon after give in and tyre. Of how many may it be said, They have been forward, zealous, careful in the ways of godliness, &c. but now the world hath choked them, the vanity thereof beguiled them, they are not the men they have been? Alas for such! 
2 Pet. 2 22  in as much as they are becomne very dogs and swine. The devil himself can say he hath been good: but what is he the better? nay, he is much the worse. God will reward us in the present tense, not in the preterperfect tense; as we are, not as we have been. It were surely better for such, never to have known the way of righteousness, than, after they have known it, 
2 Pet. 2.21  thus to turn from the holy commandment delivered unto 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 us all walk; and resolve, endeavour, contend, and strive for perfection, as for a prize; adding grace to grace, 
2 Pet. 1 Psal. 84  and growing from Use 2 strength to strength. As the waters spoken of in Ezechiel grew up by degrees, first to the ankles, then to the knees, then to the loins, and lastly to the head: so let us be perficientes, going and growing up; that at the last we may be perfecti, made perfect men in Christ. Proficiency is comfortable, and a pledge that the Lord will perfect what he hath begun. And, to stir us up unto this duty, let us consider how natural things do affect, and in their manner long after, the perfection of themselves. The infant is still growing in the womb, until it come to a perfection: and so, plants and other living creatures; we see what little beginnings they have, yet they never cease mounting till they attain their due perfection. As nature hath put this property into such things as are by her made unperfect, whereby they enlarge themselves, and grow out to the perfection which doth agree unto their kind: so hath grace much more this property, that albeit it hath weak and small beginnings; yet if true, it will grow as a grain of mustardseed, 
Mat. 1●. 31  and increase mightily. It may then justly be feared, that thou hast not the truth of Christianity, who hast not a desire & longing after the perfection of Christianity: and thou that dost not aim at the perfection of degrees, hast not in truth the perfection of parts.  
As for absolute and Angelical perfection, it is not to be expected in this world. It was the heresy of Novatus and Pelagius, 
Euseb. l. 6●. 42  who boasted of such a purity, and gave the name of Puritans unto themselves. 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 strive hard toward the mark (which is the thing that now we press) as the Apostle showeth. For the attainment of which, 
Meant to attain perfection. Phil. 3.13  these directions may be available: 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 achieved: look not so much on what thou hast done, as on what remains by thee to be done. This is a good course, Often to consider how far short thou art of that thou shouldest be.  
Secondly: Compare thyself with thy superiors, rather than with thy inferiors, in grace: we often look upon o hers far behind us, and That causeth us to think we need not so bestir ourselves. And hence it is that we seem to ourselves half-Angels, because we are not (as some others) half-divels. 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 than what our forefathers had; never considering that our means are more, and therefore God looks for more from us. And this causeth many to sit down, and rest themselves contented with what they have. And yet in things of this life men do not thus: for, what man, having a competent estate, will cast his eye upon a beggar that hath nothing; and thereupon conclude, He is rich enough, he will now give over trading? Rather he will set before him one richer than himself, to provoke him to greater diligence: And so let us set before our eyes the most eminent amongst God's Saints (as, Abraham, job, David, Moses) yea God himself; that so our dull flesh may be spurred on, and we caused to endeavour to be perfect, as he is perfect. 
Mat. 5.48   
Thirdly, be daily conversant in the reading, hearing and meditation of holy Scriptures: for, they are given by inspiration of God for this end, That the man of God may be perfect, 
2 Tim. 3.16.17  throughly furnished unto all good works. What might we come to in Christ, if we would daily study the Scriptures, and meditate therein continually? for want of which, we grow so slowly. The neglect of labouring at this oar causeth us to go down the wind and tide.  
These means let us use, that we may attain unto perfection. 
1 Sam. 6  And as the kine of the Philistines, which drew the Ark of God, though they were milch and had calves at home; the one to weaken them, the other to withdraw them: yet, without turning to the right hand or left, they kept on their way till they came to Bethshemesh: so, having once joined ourselves to the yoke of Christ, and bearing the Ark of his law upon our shoulders in the way of a virtuous life; though we have many hindrances (worldly allurements, the devil's temptations, and our own sinful provocations) yet let us keep on the way of godliness, being not like the old Moon in the wane, but like the new in her increase; and like the morning light, which groweth brighter and brighter to perfect day: Remembering, that as God is Alpha and Omega, so he will have his servants to run from Alpha to Omega, from the beginning to the ending in the constant profession of the faith. Pray therefore for perseverance: and look to thyself that thou losest not the things which thou hast done, but that thou mayst receive a full reward. And so we pass from this duty unto the next.  

Text.  Be of good comfort. The Apostle well knew with how many discouragements they were to meet withal (for there is no calling nor duty but hath his crosses attending.) Without; the world, sometimes scoffing at their piety, and laughing it out of countenance; otherwhiles threatening; otherwhiles vexing; always labouring to discourage; few to accompany; many to oppose. Within; conscience of infirmity and imperfection: which is so strong and prevalent with many, that they become weary of well doing, because they are weak in doing. And therefore the Apostle willeth them to comfort their hearts one with another jointly; and each one severally, that they might be able to withstand in the evil day, and not make shipwreck of their faith when any boisterous tempest and storm of temptation did arise. The point that naturally ariseth out of the words (to pass by others) is:  
Christians ought mutually to comfort one another, 
Doct. Christians ought mutually to am ort one another.  and to be comforted one by another. This is the scope of the Apostle and the sense of the words, as we have seen at the beginning in the Exposition. For further proof and confirmation, read what is said in the Prophecy of Isaiah. Comfort ye, 
Esay 40.1.2.  comfort ye my people, saith the Lord God: speak ye comfortably to jerusalem. And in the Prophecy of Zephaniah thus read we: Sing O Daughter of Zion, 
Zoph. 3.14  shout O Israel be glad and rejoice with all the heart O Daughter of jerusalem. 
Psal. 32.11  And in the same Psalm which the sweet singer of Israel penned to give instruction (as the title hath it) the righteous are charged with this duty: Be glad in the Lord, and rejoice ye Righteous, and shout for joy all ye that are upright in heart: and elsewhere thus; Let Mount Zion rejoice, 
Psal. 48.11  and let the daughter of juda be glad. And in the new Testament our Apostle doth often urge it. 
1 Thes. 4.18 Cap. 5.11 Verse 14  Wherefore comfort ye one another. Wherefore comfort yourselves together. We exhort you Brethren to comfort the feeble minded, support the weak. And in the same Chapter, 
Verse 16.  he doth enjoin a continual rejoicing: Rejoice evermore; In all estates, adverse or prosperous, in whatsoever condition God is pleased to place us in. 
Phil. 4.4  So is the precept; Rejoice in the Lord always, again I say rejoice: he doubles the Mandate, to show the necessity of the duty. And this was the end of Leviticall Festivities. Thus we have seen this point proved: viz. Christians ought mutually to comfort one another, and to take comfort one of another.  

Reason.  And good reason: For sorrow is a gulf, and swallows up many when comfort is wanting: as the Apostle showeth to these Corinthians, 
2 Cor. 2.7  when he requireth them to forgive and comfort that excommunicated person. The devil is subtle: and when any of God's children are in perplexity, than he laboureth to take most advantage against them; as experience maketh good.  
The uses follow hereupon.  
Use 1 First, confutation of their sottish opinion, who think no joy 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 vanity, and laugh and be merry in things sinful. Surely, that which is a carnal man's greatest mirth is usually the greatest sorrow of a Christian, and makes his heart to melt for grief. 
Doct. Hall Decad. 2. Epist. 8  The world is like an ill Fool in a play: the Christian is a judicious spectator, who thinks those jests too gross to be laughed at; and therefore entertains that with scorn, which others with applause. But have they then no joy? Yes, matter of great joy. 
Psal. 118.15  The voice of rejoicing and salvation, is in the Tabernacles of the Righteous.  
But who more heavy and unchearefull, 
Ob.  more sad and sorrowful? experience shows it: that we see; their joy we see not. True: 
R s. Pro. 14.10.  For the stranger shall not enter into his joy, they shall not meddle with it, nor can they discern it; It being internal, and requires an internal eye, the eye of Faith to discern it with. And for their sorrow, it cannot be denied but the Godly are ofttimes more sorrowful than they have cause. And yet when they have cause their joys 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 saith the Apostle, As sorrowful, yet always rejoicing: 
2 Cor. 6. 1●  which manner of speech is well observed by one, 
Ans●l●n loc.  and is worthy to be observed by all. He bringeth in the sorrow of the Godly with a quasi, as it were sorrow; not that it is sorrow indeed, but saith he, As sorrowful: but when he speaks of joy, there is no quasi, but true joy. The Sorrow of God's Children then hath a quasi, their joy hath none. But now, è contra, the wicked worldling is most miserable; For his joy hath a quasi, but his sorrows are without. They are sorrows to good earnest: and therefore they are bidden to howl and lament, to weep and roar, 
james 5.1 Florent ad tempus, pertunt in aeternum: florent falsis bonis, ●ereunt veris tormentis Aug o● psal. 5●  for those sorrows that shall come upon them. They flourish and joy for a time, but they perish and mourn for ever, saith a Father: they joy in false & deceivable good things, and they perish in true and remediless torments.  
Secondly, Redargution or Reprehension: first, of Use 2 such as fail in their duty, in not giving comfort; secondly, of such as fail as much in their duty, in not taking comfort when it is given. Of the former sort there are degrees. Some there are that will give 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, than there is riding, running, sending, going, pitying, praying; and, as mice and rats, they run to the Barn which is full of corn: but he that is poor, is hardly acknowledged of his brethren, 
Pro. 19.4.7  much less comforted; 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 usual 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 be sorry else: I have seen others as low brought as you, yet have done well enough. And here is all. As for deeds, it may be some rich Chuff may send-him-in a pot of pottage, or a groat; and think he hath done a work of supererogation in so doing. Here is sorry comfort to refresh the bowels of the saints withal in the day of their distress. Others there are that give gall for meat, and vinegar to quench thirst; as the jews, our Saviour: adding affliction to them whom the Lord hath wounded, by insolences & exprobrations; as Shemei to David. 
2 Sam 16.13.  Of the same spirit, amongst us we have 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 job. See, say they, now God hath met with him, he is paid home for his hypocrisy, etc. Of such as these may be truly said. Miserable comforters are you all.  
But let all such miscreants remember and hear their doom which the Prophet David denounces against them by Prophetical instinct. 
Psal. 69.24.26  Pour out thine indignation upon them, and let thy wrathful anger take hold upon them: for, they persecute him whom thou hast smitten, and they talk to the grief of those whom thou hast wounded. Go on then, thou that art so barbarous & inhuman: laugh at the Religious: sport thyself with their sorrows: make thyself merry with their miseries; and count it melody, To see and hear of the maladies of thy Brethren: Yet know, that light is sown for the righteous, and joy for the upright in heart. But, as thou hast done, 
Obad 15  so shall it be done to thee: thy reward shall certainly return upon thy own head. For, the mouth of the Lord hath spoken it.  
A second sort that this doctrine meets with, are those who do not fail in giving, but in not receiving comfort when it is offered. You shall hear these often effectually comforting others that are in misery, and liberally drawing out of the wells of consolation for others that are afflicted; yet themselves will take none. May not the proverb be fitly applied to these? Physician, heal thyself. They will spend much time in making known their wants, but will not apply the remedy. No argument can be strong enough to make them cheery; 
Mat. 2.18  but, as Rachel weeping for her children, they will not be comforted. And why so? Because they are unworthy of such gracious promises. But do not thou stay till thou be worthy: take the comfort that is brought, and be thankful. We would count him mad, that being fallen into some pit, and nigh to drowning, calling and crying out for help, should yet when help is offered withdraw his hand because he hath done nothing worthy of that love and kindness. Look thou to those conditions that are required in God's word, and see thou be capable of those comforts; and never stand upon thy own desert or merit: for, though it be too much for thee to have, yet it is not too much for God to give.  
Thirdly, Instruction to the performance of this duty. First, mutually one another; and secondly, every one himself.  

job 6.14.  Man that is in misery should be comforted of his friends, saith job, but that men have forsaken the fear of the Almighty. You then that have this fear of God before your eyes, make conscience of this duty: and as you desire to partake comfort from God, so withhold it not from the afflicted. It is reported of the Bees, that when one is sick, 
Aegrotante una 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 between it and the Sun, until it be revived. God hath hewn us all out of one rock, tempered all our bodies of one clay, and spirited our souls of one breath. We are all sons of one Father, members of one body, and heirs of one Kingdom: in respect of which near linking together, there should be compassion and sympathy betwixt us. 
1 Cor. 12.26  If one member grieve, all suffer with it, saith the Apostle. And do we not see, when a thorn is got into the foot, how the back bows, the eyes pry into the hurt, the hands are busy to pluck out the cause of the anguish: Even we 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 bosom; and the souls of the afflicted bless thee.  
And for ourselves: Let us cheer up our hearts, and not darken the glory of religion by our uncomfortable walking. If worldlings offend, that they laugh when they should mourn; we offend no less, if we droop in cause of cheerfulness. And what estate can we be in, wherein we have not cause of cheerfulness, if we be the Lords? If both earth and hell should conspire to afflict and molest thee; yet if thou hast God thy Father, Christ thy Saviour, the holy Spirit to be thy comforter, and Heaven for thy mansion: thy sorrow cannot countervail the causes of thy joy. Thy losses, crosses, may be great: but thy joys do far exceed. 
Mat. 25.21  Enter into thy master's joy, said the Lord unto his servant that was faithful. Great joy it must be, because our Masters; and because that enters not into us, but we into it: such, which we cannot comprehend, but are comprehended of it. Worthily then is it called joy unspeakable, 
1 Pet 1. ●  and full of glory. In time of grief than put David's question to thy heart, Why art thou sad, my soul? and why art thou disquieted within me? Weigh all things well in the balance of the Sanctuary; and, I dare say, thou wilt not know whether to be more angry with thyself, 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 unchearfulnesse: it may be none of these; only thou art sad because thou art. But what if these, or more?  

D●●. Hall Dec.  Yet, hast thou God? If yea, Why then dost thou not rejoice? Canst thou freeze in the fire, and starve at a feast? He is the author of all true joy, how canst thou be dumpish? Hast thou the conduit of Comfort and yet abid'st in heaviness? Paul and Silas, they sang in the prison: The Martyrs in the slames: john Baynam rejoiced, as if he had been in a bed of Roses, when he was at stake. No doubt, these were sensible of the pain: but the sweetness of that joy, which they had arising from the fruition of God and his favour, overcame the feeling of their present torments.  
Suffer not then thyself so to be vanquished or dismayed by any grievance whatsoever, as that thou shouldest not be able cheerfully to serve the Lord. And so I come to the next thing the Apostle exhorts unto; and that is Unanimity.  
Be of one mind. In which words, 
Te●●  the contentions and dissensions that were amongst them are noted out; and they exhorted to unanimity and consent in matters of faith and doctrine. The note is: Such as profess one and the same faith, 
〈…〉 should 〈…〉 doctrine.  should mind and affect the same things.  
In the beginning of the former Epistle which he wrote to the Corinthians as well as in the later end of this, we shall find the Apostle commending this duty to them; thinking it to be so necessary, that both in the beginning and in the end, and at all times, they were to be put in mind of it. Now I beseech you, 
1 Cor. ● 1●.  Brethren (saith he) by the name of our Lord jesus Christ, that ye all speak the same things a●d that there be no divisions amongst you; but, that ye be perfectly joined together in the same mind, and in the same judgement.  
And in his epistle to the Romans, the last chapter save one, he makes a most earnest prayer 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 jesus Christ; that you may with one mind, and with one mouth, glorify God. 
Phillip 2.1. ●  And writing to the Philippians, he doth deeply charge them (yea, strongly adjure them) that If there were any consolation in Christ, any comfort of love, any fellowship of the spirit, if any bowels and mercies; fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, and of one mind. Were not this a duty of great importance, surely the Apostle would never be so earnest in the urging of it; beseeching, praying, yea adjuring us to the practice of it. And no wonder.  
For a great advantage is given to the enemy by dissension: It is a military principle, Tempt not an enemy by giving him the advantage. We give them opportunity to shuffle-in their counterfeit coin, whiles we consent not in our gold: (And yet alas the difference amongst us is not so much about the weight or pureness of substance, as about the fashion. 
Euseb. Eccles. Hist. ) And this, Eusebius observes, was the policy of the subtle serpent, when persecutions gave the Church breathing space, Evermore to begin to vex her with her own divisions.  
Use 1 Alas for us! for there is utterly a fault amongst us in this respect. As for division in Doctrine, which is Heresy, we cannot be charged with; but for division in rites, which is Schism, that is our disease. In substance we join, and therefore think it a small matter to descent in circumstance: and indeed it is the less matter; yet such a matter as deserves a sharp censure: what detriment it hath been unto our Church, he hath no mind that considers not, no heart that condoles not. She hath been like Rebecca, troubled in her womb with the strive of two children of contrary dispositions: which hath caused her to complain, Why am I thus. 
Gen. 25.22.  Ephraim is against Manasses, and Manasses against Ephraim. Woe to such unnatural brethren who pity no more the pains of their mother. Surely the Authors and Fautors of her division have much to answer for before the Lord. For the sin is so great, if we believe Chrysostome (especially authority being resisted) that it cannot be expiated by Martyrdom.  
Let it therefore admonish and exhort as many Use 2 as love the peace of Zion, to be knit together in one mind and one judgement in the Lord. Read how many unities the Apostle puts us in mind of, that we might be the better won to this unity: 
Ephes. 4.4, 5, 6.  There is one Body, one Spirit, one Hope, one Lord, one Faith, one Baptism, one God and Father of all. Indeed, if we served diverse Lords & Masters, there might sometimes naked swords be seen: but now contentions must needs be odious.  
Again consider, Is it not a shame for the children of God to descent, when the children of hell are at peace? The devils in hell are not divided: and it is necessary for them to hearken one unto another (saith a Father) and to have unity in their distraction, lest they ruin their own kingdom. 
Expedit ipsis daemon●bus ●ba●●● libi 〈◊〉 in Schisma●. 〈◊〉 Mat A●● 29.  For a kingdom, nay that very kingdom being divided against itself could never stand. Thirdly, consider the effects that follow hereupon. The division of tongues, as we read in holy writ, hindered the building up of Babel: and it cannot otherwise be but the division of hearts must needs hinder 〈◊〉 ●ding of our jerusalem: God's Sabbath 〈◊〉 neglected: the Word, the Gospel of C●●●● jesus, cannot have that free passage, that it otherwise could and would have, were it not for our own homebred broils. Some will hear none but refusers of conformity: others take advantage of their disobedience, to contemn their Ministry: both ways, the kingdom of Christ is hindered. It giveth likewise matter of encouragement unto our enemies. How cometh it to pass (say Papists to us) you have so many sects amongst you? What mean the terms of Zwinglians, Lutherans, Caluinists? How is it that some are Brownists, some Baraists, some Puritans, some Protestants? How happens it, that touching Ceremonies & Discipline (Blessed be God, they can tax us in no other) there is such disagreement? 
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 untrue, unwarrantable; upon this very ground.  
Thus it giveth advantage to our enemies to scorn us; yea, and more, to scourge us. Ask the reason why the wild Boar hath spoilt the vineyard; why the Limb and Zijm, filthy and unclean birds, roost themselves within our sanctified Dominions. The answer must be, Israel is not true to judah: the renting of the ten Tribes from the two, hath made both the ten and the two, miserable: Scilurus his arrows, taken singly out of the sheaf, are broken with the least finger: the whole bundle unsevered fears no stress. By dispersing our forces we have weakened ourselves: and thus we have found the Politicians rule to be but too true; Make division, and get dominion. 
Diui●● 〈◊〉 imp●ra. amicorum dispendia hostium compendia.  Dissensions have been, and are, a Lent to our friends, a Christmas to our foes; gain to the one, and loss unto 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 us proceed no further, lest we all smart for it in the end. So shall the peace of our jerusalem break forth as the light; and the salvation thereof, like the morning-Sun. Let us be guided by that one rule which God hath prescribed in his word; and not decline from that, either to the right hand or to the left. In such things as are not revealed, let us awhile suspend our judgements; and wait GOD's good pleasure for the revelation of them: and, 
Text. Prius pertinet ad opinionum consensum: ut 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 revealed, let us hold fast. And this is the way to have the joy of our Zion full.  
Live in peace. As the former precept had respect to matters Ecclesiastical; so this, to things civil: whether Political, as between neighbour and neighbour, superior and inferior; or Economical, which is to be practised in the private family between the husband and the wife, the parent & the child, the master and the servant, etc. The observation is this: 
Doct. Christians are to live peaceably one with another.   
Christians are to lead a peaceable and a quiet life one with another. All discord and contention is to be avoided, even in civil and external things: and peace and quietness is to be followed.  

Doct. Hall Rom. irrecon sect. 2  There is nothing (saith a Worthy of our times) which the Angels did more gladly congratulate unto men, or which Christ did more carefully bequeath, or the Apostles more earnestly enjoin, than this practice of peace. How oft, and how vehemently, doth the Spirit entreat and command us to have peace, and to embrace it? We are commanded to love and affect it: 
Zach. 8.19  Love the truth, and peace. Neither is it sufficient to love, but we are enjoined to seek it: 
Psal. 34 14  Depart from evil and do good, seek peace and ensue it. Neither is this sufficient to seek it, but we must also have it: Have salt in yourselves, 
Mark. 9.50  and have peace one with another. But what if peace will not be had? what then? S. james then chargeth us to make peace by our endeavours, 
james 3.18  by our patience. The fruit of righteousness is sown 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 us? 
Rom 14.19  Then, saith S. Paul, Fellow after the things which make for peace. And what if it will needs away, and hide itself? what is then to be done? S. Peter wils us in this case to follow peace, 
1 Pet. 3.11  & inquire after it. And how if we know not where to find it, or how to follow it? Then must we take the Apostles counsel, 
1. Thes. 4.11 Reason. Col 3.15.  and study for it.  
That Reason may be given (amongst many others that might be rendered) for this truth, which the Apostle makes: You are called to it in one body. Where, the reason of it is double: first, from their vocation, They were called to it; and that not only by men, who by their laws require peace, but especially by God: And that not only in those general precepts of the word before quoted and the like, where this duty is urged; but in special manner in the word of reconciliation: That word that converts us, which is called The Gospel of peace, which makes lambs of lions, as the Prophet showeth when he speaks of the fruits of the Gospel 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 child shall bind them. The meaning is, that in the Kingdom of Christ the Gospel should make the most mighty, fierce and cruel, who were as lions and wolves, and such like; to put off their wolvish and lion-like nature, and become gentle, mild and peaceable.  
The second reason that he gives, 
Reason 2  is from their mutual relation.  
In one body. They were members of one body. And as it is unnatural and unseemly, To see a man to rend and tear his own flesh: so is it most unnatural and unseemly for Christians, To bite and devour the one the other, by jarring, wrangling, or complaining.  
The enemies unto peace are here to be reproved: Such as those of whom David complaineth; 
Use. Psal. 120.5.6.7  Woe is we that I sojourn in Mesech, and dwell in the tents of Kedar. My soul hath long dwelled with him that hates peace. I am for peace: but, when I speak, they are for war. They are never well but when they are in brabbling, contentions, and suits 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, justice, justice; 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 drawn to peace, or any good agreement? A Bear is with far more ease drawn unto the stake, than they to that. The like failings may be found in private families between the husband and wife, parent and child, master and servant; to the dishonour of God, discomfort of themselves, and ruin of the whole house.  
Hence it is that there is so much complaining of the married estate: for, scarce more use it, than do accuse it. And how so? They themselves make bitter sauce, and then cry out of the meat: they live not in that estate according to God's direction, but after their own lusts; From whence, 
james 4 1  as Saint james showeth, proceed wars and contentions. The house is full of brawls and chide: discord drives the blessing out of doors. The Son of peace is not there: 
Luke ●0. 6  peace doth not rest there. No wonder then if they complain.  

Use 2.  To the practice of peace let us be all exhorted. Would to God we could once frame ourselves to live in it; and those unquiet spirits amongst us would once turn themselves to more amiable courses. But let all such as look for peace from the God of peace, take up David's Motto in sincerity of hart: I am for peace. Let us long after peace, 
Psal. 120.7  and endeavour it; seek peace, and pursue it. Vices follow us: virtues slay from us. As we must run apace from vice, lest it overtake us: so we must run as fast after peace and other virtues, that we may overtake them. Doth thy adversary offer thee peace? Then peace followeth thee: see thou embrace it. Doth he not offer it? Then do thou knock at the gate of peace, desire to speak with it: In so doing thou shalt show thyself to be a child of peace.  
But why should I be so base as to yield to him? 
Ob.  he did the wrong, let him seek peace.  
Nay: 
R s. Eph. 4.26.27  why shouldst thou be so base as to yield unto the devil? For, whosoever giveth place to wrath, giveth place unto the devil. He offered the wrong, and yet seeketh not peace: it is his weakness and folly. Do thou seek an end, and pursue peace: it will be thy wisdom 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, sayeth Aristippus, remember though I am your elder, yet I sought the peace. True, said Aeschines; and for this I will ever acknowledge you to be the worthier man. For, I began the strife; but you the peace.  
He that began the quarrel is the worst; and he that procures Peace, the worthiest.  

Motives to peace  Sundry are the reasons or motives which scripture useth to press the endeavour of this duty. It would be too long to number all: these are some.  

1  First, our calling is in and unto peace, as we before noted and now again will touch: 
1. Cor. 7.15.  God is a God of peace; Christ is the Prince of peace; the Gospel is the Gospel of peace; the Godly are children of peace. We have one Shepherd and are of one sheepfold, live in one Church which is the house of God, feed at one table; strong bonds all to bind us to the peace. How fowl a thing than 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 cruel and devouring nature. A great shame then will it be to us, that live in the Ark of God's Church, if we agree not: It is for dogs and swine to bark and grunt one at another, and not for Sheep and Lambs; all the world would wonder, to see them bite and tear their fellows. If then we profess ourselves to be members of this Church, sheep of this fold whereof Christ is Shepherd, let us live in love: for how can we, with any comfort, look him in the face, when we so fare differ from the nature and properties of his sheep, in eating up and devouring of our brethren?  

2. Motive.  Again, it is good and pleasant, saith the Prophet David, 
Ps. 132.1.  for brethren to dwell together in unity and peace. And no wonder, 
H●●ar. cit. ●●a call. de vera pac.  for the very name of peace is beautiful and lovely (saith an ancient) and therefore the practice of it must exceed. There are some things good which are not pleasant, as Patience and tolerance of evils: Some things pleasant but not good, as Epicurism and voluptuous living: Some things neither good nor pleasant, as Malice, Envy. But of Peace and Concord (saith the Prophet) as we 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. Motive. james 3.16  and every evil work, saith Saint james, 1. Confusion, For the breaking of Relatives, is the ruin of Substantives: we stand not of ourselves, but upon reference. 
Livius Decad. 1. lib. 2.  I have read of a fitting story for this our purpose, and this it is. It sometimes fell out that there was a great variance between the Nobles and Commons of Rome, insomuch that the people banded themselues together, to the great endangering of the Commonwealth. The Senate sent unto the people, one Menenius Agrippa, a famous Orator, to persuade them; and he tells them this parable. On a time, the members of the body objected against the stomach, that it devoured all, and took no pains, 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 work for it, nor the foot walk for it, nor the mouth ask for it, nor the teeth chew for it; but every member refused any more to do it office. And what followed hereupon? The stomach wanting meat, and being empty, the eye began to be dim, the hand weak, the feet feeble; all the members began to be weak, and the whole body to whither: in so much that at last they were of necessity compelled to grow friends, and be at agreement with it. By which parable he quieted the people, and brought them to concord with the Senate. Thus, if the magistrates be , people contentious, if one profession or society quarrel with another, and deny mutual performance of their duties each to other; the whole body of that house, city, society, must needs dissolve. When the husband and the wife draw not evenly in the yoke: when one brings fire, and the other hath no water to quench it: when children are refractory; servants wasters, and the like: there must needs be a decay of this family. Thus than we see, Where strife is, there is confusion. And yet S. james goes further, and addeth, every evil work: and that most truly. For, where strife is, & peace wanting, the Lord seethe, and men may evidently perceive, that there are evil thoughts, evil words, and evil practices of all kinds. Where sin and satan bear sway, it cannot otherwise be, but such places must be filled with all manner of pollutions. Let the consideration of these things so far prevail with us, as that we may be more in love with this grace which is much set by of the Lord, and avoid strife which Gods abhors.  
But how may a man become thus peaceable & quiet? 
Quest.  And what must be done for the attainment of this grace?  
First, 
Resp.  remove all those things which are enemies to peace: and they are either Inward or Outward. Inward, as thy lusts; which is the fountain of all thy discontentments, as S. james verefieth. 
james 4.1  Of which there are three principal. The one is Envy; 
Verse 2.  of which S. james makes mention in the place before quoted: and this is a great enemy to peace, and a disquieter of it. It was envy which wrought that unquietness between joseph and his brethren: for, the Patriarches, moved with envy, 
Gen. 37.4 Acts 7.9  sold joseph into Egypt. Envy wrought all that unquietness between David and Saul: for, 
1 Sam. 18.8  when once David was in credit above him, he had few quiet days after. And what is it but Envy, 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 Envy hath in most suits and debates, which are in our Courts of justice daily pleaded? No marvel therefore Saint james, and Saint Paul, 
james 3.14 Rom. 13.13  elsewhere joineth them together: for indeed they are seldom separated. If thou wouldst follow peace, withstand that.  
A second is Pride; by which, saith Solomon, 
Pro. 13.10  men make contention: and therefore these two also are well yoked together as twins, 
Phillip 2.3  by our Apostle writing to the Philippians, Cap. 2.3. This is that which maketh men nowadays so prove to offer wrongs, and so unwilling to put up wrongs being offered. In all ages it hath been manifested, that where pride is deepest, there patience hath been shallowest: and they that overflow with the one, have been void and empty of the other. And in another place Solomon hath this Proverb; 
Pro. ●8 ●5  He that is of a proud spirit stirreth up strife. By both which proverbs we see clearly, that there is no greater instigator to unquietness, than pride and vainglory is. If therefore we would not vex ourselves & others with brawls and needless contentions, let us purge our hearts of this turbulent humour; which maketh men so stout in their conversation, contentious in provocation, 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 concern us not: and therefore the Apostle joineth these two likewise; 
1 Thes. 4.11  Study to be quiet, and do your own business. And this was a main cause of that unquietness which was among the Thessalonians, 
2 Thes 3.11  which walked disorderly (or unquietly) working not at all, but were busybodies: they loved to have an oar in every man's boat; as our saucy intermeddlers do, who love to be meddling where they have little cause, and less thanks. This was censured as the chief cause of the Emperor Antonius his troublesome reign, That he was full of curiosity, prying into the estates and conditions of other men. And who seethe not, that busy prying eyes have troublesome hands and unquiet hearts?  
Desirest thou peace? wouldst thou practise quietness? then beware of busy curiosity. It was that which our Saviour reproved in Peter, when he enquired of Christ what john should do. 
john 21 21 22  What is that to thee, saith our Saviour? follow thou me. If things be thus or thus ordered in Church or commonwealth by the wisdom of thy governors, what is that to thee? follow thou Christ by walking conscionably in thy own calling. There are necessary duties ●now in that, which require the employment of the whole man. 
Tantumne abs re tua est tibi, aliena ut cu●●s?  There is work enough at home: why dost thou busy thee abroad? These, among many others, are some inward causes of unquietness and discontent, and enemies to peace. There are other outward Enemies to the practice of this grace; personal disturbers of peace, who must be shunned: as first, The tale-bearer, who busieth himself in raising tales, and carrying news to the defamation of others. Of these and concerning these, Solomon 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 jam. 5. 1●  Such were those of whom the Apostle complaineth: They being idle go about from house to house, prattling and busying themselves with what is not convenient. So long as these are entertained, peace cannot possibly be followed: and therefore abhor tale-bearing and tale-receiving, if thou wouldst 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 devil in his tongue; and the other in his ear; as a Father wittily observeth). And when any of these Peddlers come (for, 
Levit. 19.16  that very phrase is attributed to them in scripture) desiring to vent their ware, sharply reprove them: And, according to that of Solomon, 
Pro 25.13  As the Northwind drives away rain; 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 Wiseman. His base mind is well matched with a mercenary tongue, which is a willing slave to any man's ear: he never regardeth how true, but how pleasing; and, like the Chameleon, will turn himself into any colour for a booty. Beware of him, whosoever thou art that lovest peace. The wounds of a lover are faithful: 
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 covetous desire of gain, encourageth men to contend, and go to law with neighbours: yea, though their cause be never so bad, yet they will say with Absalon to every man, 
2. Sam. 15.3.  His cause is good and righteous. I speak not against all, but against some, and they that are unconscionable: against whom I take up that complaint of Sir Thomas Smith; 
Sir Tho. Smith de rep. Ang.  These busie-heads and prating pettifoggers are permitted by the just judgement of God, like flies, lice, and other vermin, to disquiet them who would practise peace. And therefore harken not to these, you that would live 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 have some causes both internal and external of unpeaceablenesse: the removal whereof is the first means for peaceable and quiet living.  
A second means is practical; 
Second mea●  consisting in Equity or upright dealing with those among whom we live: And this is an excellent means for our living peaceably. David, praying for his son Solomon, that God would give him his judgements, that he might judge the people with righteousness, and the poor with equity, addeth; 
Psal 72.3  The mountains shall bring peace unto the people, and the little hills righteousness. Which is by some thus allegorized: The magistrates, as the mountains, shall keep the people in peace: and the little hills, the inferior subjects, shall enjoy quietness; and all by righteousness. This was that which Marcus Aurelius did commend to his son upon his deathbed. wouldst thou live quietly, my son, said he, and have others with thee and by thee to live peaceably? Then carry thyself uprightly, deal plainly, judge truly, abstain from injury, right the wronged, relieve the oppressed, suppress the great, etc. And this answer did Solon make to one who asked him, what it was that kept men most from troubles: Do, saith he, to others, as thou wouldst be done unto: so thou shalt not disquiet others, nor others trouble thee. From which saying, see thou receive instruction.  

Third means.  To these let Prayer be added, that thou mayst have wisdom from above; 
james 3.17  which wisdom (saith Saint james) is peaceable. This is more effectual to the practice of quietness than all the rest: and without this the other will be ineffectual; and therefore see thou fail not in this. Pray fervently, and thou shalt be enabled to live peaceaby: Probatum est. And thus we have seen what is to be done for the leading of a quiet and peaceable life amongst our Brethren.  

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

Resp  The Apostle answereth, If it be possible, as much as in you lieth, live 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, under pretence of peace the truth may not be betrayed. Fellow peace and holiness, saith the Apostle. Our peace then must be a holy peace, and not unholy: 
Melius est dis●duem pictatis ortum causa, quam uttiosa 〈◊〉 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 be betrayed, God dishonoured, and the salvation of our Brethren hindered; in these cases peace cannot be retained.  
Hence Apostles and Apostolic men have chosen to contend by preaching and by writing against errors and superstitions (as Paul with the Galatians; Augustine against the Manichees and Donatists, and so others) rather then by holding their peace to betray the truth of Christ. So ought we then to have peace with men, as that we do not make war with God. If the truth and righteousness be violated, pluck up thy heart, be valiant and fight the Lords battle; and choose rather to lose peace, than truth and justice. Our peace is a warfare against Satan and his complices. 
Pax nostra b●llum contra Satanam. Tert. l. ad Mart.   
Secondly, So much as lieth in us. Some are so quarrelsome and contentious, as do one what he can to appease and please them, they will have no peace. Towards these we shall do our duties, when we are peaceably disposed, neither giving nor hastily taking any occasion of dissension. We are to desire and seek peace as much as lieth in us, that there be no defect in us, no neglect of our duty. And if then we cannot gain peace with them, we shall be sure to get praise with God: and though here peace fly from us, yet in the end peace shall be our portion.  
To dream then of an unity with the Papists, of an uniformity with schismatics, is an idle fantasy. For, so long as one is an enemy to truth, the other an enemy to Peace, both set on mischief, combined in faction, though different in faith; we may wish for it, but never have it.  
But is it lawful for a man to sue another at the law, seeing that seems to be contrary to peace? 
Quest.   
It is lawful if there be just cause: 
Resp. Rom. 13.4  for the magistrate beareth not the sword in vain. He beareth it to punish wrongdoers, and defend the right: which he cannot do, if he have no knowledge of it. And how shall he know, if there be no Plaintiff? And yet with these Caveats:  

Caveats in suing at the Law.  First, not for every trifle or trespass; but in matters of weight and importance.  
Secondly, not until thou hast offered peace, and it be refused; and that not once, but often.  
Thirdly, not accounting him whom thou impleadest as an enemy; having war only with his vices, but peace with his person.  
Fourthly, prosecuting it with mildness, not with extremity. As, in suing of bonds, and recovering damages, mercy must be showed, according to that rule of the Apostle; Let your moderation be known unto all men. 
Phil. 4.5  Which rules being observed; As thou mayst lawfully use physic for the recovery of thy health: so mayst thou use the Law for recovering of thy right.  
And thus we have seen what the Apostle in this precept requireth, & how to perform that which he requireth at our hands. What now remaineth? but that we put these things in practice, and endeavour to keep the unity of the spirit in the bond of peace. 
Eph. 4.3  Let us not be unpeaceable with the peaceable: that argueth a devilish mind; nor unpeaceable with the unpeaceable: which argueth a corrupt mind; nor yet content ourselves in that we are peaceable with the peaceable, for that argues but a civil mind: but, if it be possible, and as much as in us lieth, let us be peaceable with the unpeaceable: which is that that only argues a true Christian, and heroical mind. And so should we make it good, that we are endued with true grace; 
Esay 11.6.7. ● Rom. 14.17  and are true subjects of that kingdom which is the kingdom of Peace, whose king is peace.  
Peace was that last & rich jewel, which Christ (departing to his Father) left his Spouse for a Legacy. Peace I leave with you, my peace I give unto you. 
john 14.27  It is the last duty I shall exhort you unto; Be peaceable, my Brethren. I have read of two Noble Lacedæmonians who were at mortal hatred; and being met with by their King, called Archidamus, in the Temple of Minerva, he requires them to put their matter to an indifferent Umpire. They choose the King himself. He makes them swear to abide his order: which accordingly they do. Now, saith the King, I order, that you shall not go out of this Temple until you be friends. And so they were reconciled (for, an oath taken in that Temple was unlawful to be broken). My Brethren, we are the Temple of God, and now here met together in the Temple of God; and have this day, and now do partake together of the holy things of God: And yet, as I hear, 
1 Cor 6 7  there is utterly a fault amongst you in this respect, in that there are contentions one amongst another, and going to law one with another, and that only for such things as savour but of spleen. Might I be Umpire, the like order would I give as that King did: you should not departed out of this Temple till you were reconciled. Remember, my Beloved, the devil is the author of dissension. He it was that went about at the first to sever man from God: and it is he that now laboureth to sever man from man. Christ is our Solomon, 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 Motive wherewith they are enforced.  

Text.  And the God of love and peace shall be with you. God is here called the God of love and peace, because he is the author, approver, and rewarder of it. And here by the way it is worth our noting, how that the Apostle, praying for peace, or exhorting to peace, sets God before him, as having that in him for which he prays, and of which he speaks, giving such titles to him as best fits the presents argument; 
Doct. We are to see in God th● fullness of these graces we desire of him.  and may teach us, whenever we come to God by prayer, so to consider of him as that we may see in him those things we desire. Thus the Apostle, exhorting the Romans to patience and consolation, falls 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, etc. And a little after, 
Verse 13.  he calls him the God of hope. The God of hope fill you with all joy, etc. And in the very next chapter, persuading to peace, sets God before his eyes as a God of peace. 
Cap. 16.20  And thus the Church, when they flew to prayer when Peter was imprisoned, seeking courage and strength from God, set God before them as a God of power. Lord, 
Acts 4.24  thou art God who hast made heaven and earth, and the sea, and all that in them is, etc.  
And indeed this is a notable help to faith, 
Reason.  when men come to ask of those whom they know have enough of that they seek: and ask it only in such a measure, as that it will not be any damage for them they sue unto to vouchsafe and grant, they then are almost certainly persuaded they shall speed. So shall we seek things the more securely at the hands of God, when we see the fullness of those things to be in him.  
It causeth us also to seek more earnestly and fervently. 
Second reason.  The sight of the Traueller's own home makes him the more affectionately to long after it: so the true sight of mercy and grace in God, will cause us the more longingly to desire it.  
Comest thou to God by prayer for any grace? 
Use.  Then see thou seest in him the fullness of that grace thou prayest for. Desirest thou mercy in the pardon and forgiveness of thy sins? Consider then of God as a God with whom there is plenty of redemption. Hast thou fallen into relapse, and committed sin again, a second time? Consider of God as a God that reserveth 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 general, or thyself in particular? Consider then of God as a God of truth, as he is jehova, yesterday, to day, and the same also for ever. Art thou in any grief or misery in body or in mind, and desirest ease? Remember God as he is a God of mercy and consolation.  
And so for any other blessing thou wantest and desirest for thyself or others, with the eye of faith see it to be in him when thou prayest to him. So thou shalt find a strong prop for faith, and help to kindle thy affection: which happily thou thoughtest not of as hitherto. This from the Apostles practice: now more particularly to the words. Sundry might be the collections from hence drawn: but I will content myself with this one.  

Doct. God is the author of true love and peace. Gal. 5.22  Love and peace are from God effectually, however they may be obtained and wrought by means instrumentally,  
The fruit of the spirit is Love, joy, peace etc. saith the Apostle. So then it is the spirit of God that works this in us. And how often doth the Apostle in his epistles use this prayer! Grace and peace from God our Father, and from our Lord jesus Christ. Whereby he shows us who is the author of it, and from whom it comes. God gives it, in, through, and for the Lord jesus.  

Reason. james 1.17  And no wonder: for if Every good and perfect gift is from above, and cometh down from the Father of lights, as Saint james speaketh; then these likewise as well as other.  

Use.  Want we these gifts and graces? see then where we are to seek them; even from God above: and though we are to use the means yet let us not rest in the using of the means, but see we pray to God to bless the means unto us. The Scripture is the ordinary means whereby these and other graces are wrought in us instrumentally: 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 give the increase. Rebecca may cook the venison: but Isaac must give the blessing. All that we can do is but to speak unto the ear: God is he that must speak unto the conscience. I can call upon you to be perfect, to be of good comfort, to be of one mind, to live in peace: but this God of peace must grant it and give grace to do it. Paul preacheth to lydia's ear: but God hath the key of her heart to open or keep shut at his good pleasure. Let us so many then as would be perfect and thus live in peace, sue unto this God of peace for these and all other graces, that we may have not only Peace Externall with those amongst whom we live; but also Internal Peace of conscience (which what it is none knoweth but those who have it) and so hereafter that same Peace Eternal which eye hath not seen, ear hath not heard, neither is it possible the heart of man can conceive. Now this God of peace, 
Heb. 13.20.21  that brought again from the dead our Lord jesus, the great shepherd of the sheep, through the blood of the everlasting covenant, make us perfect in these and all other good works to do his will, working in us that which is pleasant in his sight through jesus Christ: to ●hom be praise for ever and ever. Amen.  
FINIS.