Of the love of God and our neighbour, in several sermons : the third volume by Isaac Barrow ...

The Eighth Sermon. (Book 8)

ROMANS 12. 18.

If it be possible, as much as lieth in you, live peaceably with all men.

I Have very lately considered what it is to live peaceably, and what are the Duties included therein; and what Means conduce thereto.

II. I proceed now to consider the Ob∣ject thereof, and why the duty of living peaceably extends to all men, that is, why we are bound to bear good-will, and doe good offices, and shew civil respects to all men: and to endeavour, that all men reciprocally be well affected toward us. For it might with some colour of rea∣son be objected, and said: Why should I be obliged heartily to love those, that desperately hate me, to treat them kind∣ly, that use me despitefully; to help

them, that would hinder me; to re∣lieve them, that would plunge me into utter distress; to comfort them, that delight in my affliction; to be respe∣ctive to, and tender of their reputation, who despise, defame, and reproach me: to be indulgent, and favourable to them, who are harsh, and rigorous in their dealings with me; to spare and pardon them, who with implacable ma∣lice persecute me? why should I seek their friendship, who disdainfully reject mine; why prize their favour, who scorn mine; why strive to please them, who purposely offend me? or why should I have any regard to men void of all faith, goodness, or desert? And most of all, why should I be bound to maintain amicable correspondence with those, who are professed enemies to pie∣ty, and vertue, who oppugn truth, and disturb peace, and countenance vice, er∣rour, and faction? How can any love, consent of mind, or communion of good offices intercede between persons so con∣trarily disposed? I answer, they may and ought, and that because the obliga∣tion to these ordinary performances is not grounded upon any peculiar re∣spects, special qualifications, or singular

actions of men, (which are contingent and variable) but upon the indefectible score of common humanity. We owe them, (as the Philosopher alledged, when he dispensed his alms to an unworthy person) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not to the men, but to hu∣mane nature, resident in them. There be indeed divers other sorts of love, in nature and object more restrained, built upon narrower foundations, and requi∣ring more extraordinary acts of du∣ty, and respect (not competent to all men;) as a love of friendship, founded upon long acquaintance, sutableness of disposition, and frequent exchanges of mutual kindness; a love of gratitude due to the reception of valuable bene∣fits; a love of esteem belonging to per∣sons endued with worth and vertue; a love of relation resulting from kindred, affinity, neighbourhood, and other com∣mon engagements. But the love of be∣nevolence (which is precedent to these, and more deeply rooted in nature, more ancient, more unconfined, and more im∣mutable) and the duties mentioned con∣sequent on it, are grounded upon the na∣tural constitution, necessary properties, and unalterable condition of humanity,

and are upon several accompts due thereto.

1. Upon account of universal cogna∣tion, agreement, and similitude of na∣ture. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All men naturally are of kinn, and friends to each other, saith Aristotle.* 1.1 Et fratres etiam vestri su∣mus jure naturae matris unius; We are also your brethren in the right of nature our common mother,* 1.2 said Tertullian of old, in the name of the Christians, to the Heathens. We are but several streams issuing from one primitive source; several branches sprouting from the same stock, several stones hewed out of the same quarry. One sub∣stance, by miraculous efficacy of the divine benediction diffused, and multi∣plied.* 1.3 One element affords us matter, and one fire actuates it,* 1.4 kindled at first by the breath of God.* 1.5 One bloud flows in all our veines; one nourishment re∣pairs our decayed bodies, and one com∣mon aire refreshes our languishing spi∣rits. We are cohabitants of the same earth, and fellow-citizens of the same great Common-wealth;* 1.6 Vnam Remp. omnium agnoscimus mundum, said the forementioned Apologist for Christianity.

We were all fashioned according to the same original Idea (resembling God our common father) all endowed with the same faculties, inclinations, and af∣fections; all conspire in the essential, and more notable ingredients of our constitution; and are onely distingui∣shed by some accidental inconsiderable circumstances, of age, place, colour, stature, fortune, and the like; in which we differ as much from our selves in successions of time. So that what Ari∣stotle said of a friend, is applicable to every man: Every man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Another our-self; And he that hates another, detests his own most lively picture; he that harms ano∣ther,* 1.7 injures his own nature; he that denies relief to ano∣ther, starves a member of his own body, and withers a branch of his own tree. The mercifull man doeth good to his own soul; but he that is cruel troubleth his own flesh.* 1.8 Neither can any personal de∣merit of vicious habit, erroneous opi∣nion, enormous practice, or signal dis∣courtesy towards us, dissolve these bands: for as no unkindness of a brother can wholly rescind that rela∣tion,

or disoblige us from the duties annexed thereto: so neither upon the faults,* 1.9 or injuries of any man can we ground a total dispensation from the offices of humanity, especially if the in∣juries be not irreparable, nor the faults incurable.

2. We are indispensably obliged to these duties, because the best of our na∣tural inclinations prompt us to the per∣formance of them; especially those of pity and benignity, which are mani∣festly discernible in all, but most pow∣erfull and vigorous in the best natures; and which questionless by the most wise, and good Author of our beings were implanted therein both as monitors to direct, and as spurrs to incite us to the performance of our duty. For the same bowels, that in our want of necessary sustenance, do by a lively sense of pain informe us thereof, and instigate us to provide against it; do in like manner grievously resent the distresses of ano∣ther, and thereby admonish us of our duty, and provoke us to relieve them. Even the stories of calamities, that in ages long since past have happened to persons, no-wise related to us, yea the fabulous reports of tragical events, do

(even against the bent of our wills, and all resistance of reason) melt our hearts with compassion, and draw tears from our eyes: and thereby evidently signify that general sympathy, which naturally interceeds between all men ••••fince we can neither see, nor hear or, nor ima∣gine anothers grief without being af∣flicted our selves. Antipathies may be natural to wild beasts; but to rational creatures they are wholly unnatural And on the other side, as nature to ea∣ting and drinking, and such acts requi∣site to the preservation of our life,* 1.10 hath adjoyned a sensible pleasure and satisfa∣ction, enticing us to and encouraging us in the performance of them; so, and doubtless to the same end, hath she made relieving the necessities of o∣thers, and doing good offices to them, to be accompanied with a very con∣tentfull and delicious relish to the mind of the doer. Epicurus, that great Ma∣ster of pleasure, did himself confess; that to bestow benefits was not onely more brave, but more pleasant, then to re∣ceive them; (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith* 1.11 Plutarch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) And certain∣ly no kind of actions,* 1.12 a man can per∣forme,

are attended with a more pure, more perfect, more savoury delight, then those of beneficence are. Since nature therefore hath made our neighbours mi∣sery our pain, and his content our plea∣sure; since with indissoluble bands of mutuall sympathy she hath concate∣nated our fortunes, and affections toge∣ther; since by the discipline of our sense she instructs us, and by the importunity thereof solicits us to the observance of our duty, let us follow her wise directi∣ons, and conspire with her kindly mo∣tions; let us not stifle, or weaken by disuse, or contrary practice, but by con∣formable action cherish and confirm the good inclinations of nature.

3. We are obliged to these duties up∣on account of common equity. We have all (the most sowre and Stoical of us all) implanted in us a naturall ambi∣tion, and a desire (which we can by no means eradicate) of being beloved, and respected by all; and are disposed in our need to demand assistance, commi∣seration of our misfortunes, and relief in our distress of all that are in capacity to afford them; and are apt to be vehe∣mently displeased, to think our selves hardly dealt with, and to complain of

cruelty and inhumanity in those that re∣fuse them to us: and therefore in all rea∣son and equity we should readily pay the same love, respect, aid, and comfort to others, which we expect from others; for Beneficium qui dare nescit, injustè petit: Nothing is more unreasonable, or unequal, then to require from others those good turns, which upon like occa∣sion we are unwilling to render to o∣thers.

4. We are obliged to these duties of humanity, upon accompt of common in∣terest, benefit, and advantage. The welfare, and safety, the honour, and re∣putation, the pleasure, and quiet of our lives are concerned in our maintaining a loving correspondence with all men. For so uncertain is our condition, so obnoxi∣ous are we to manifold necessities, that there is no man, whose good-will we may not need, whose good word may not stand us in stead, whose helpfull indeavour may not sometime oblige us. The Great Pompey, the glorious Triumpher over Nations, and admired darling of for∣tune, was beholden at last to a slave for the composing his ashes, and celebrating his funeral obsequies. The honour of the greatest men depends on the estima∣tion

of the least, and the good-will of the meanest peasant is a brighter ornament to the fortune, a greater accession to the grandeur of a Prince, than the most radiant gemme in his royall dia∣dem. However the spite and enmity of one (and him the most weak other∣wise and contemptible) person, may happen to spoil the content of our whole life, and deprive us of the most comfor∣table enjoyments thereof; may divert our thoughts from our delightfull im∣ployments to a solicitous care of self-pre∣servation, and defence; may discompose our minds with vexatious passions; may by false reports, odious suggestions, and slanderous defamations blast our credit, raise a storm of general hatred, and con∣jure up thousands of enemies against us; may by insidious practices supplant, and undermine us, prejudice our welfare, en∣danger our estate, and involve us in a bottomless gulf of trouble: it is but rea∣sonable therefore, if we desire to live se∣curely, comfortably, and quietly, that by all honest means we should endeavour to purchase the good-will of all men, and provoke no mans enmity needlesly; since any mans love may be usefull, and every mans hatred is dangerous.

5. We are obliged to these duties by a tacit compact, and fundamental con∣stitution of mankind, in pursuance of those principal designes, for which men were incorporated, and are still contained in civil society. For to this purpose do men congregate, cohabite, and combine them∣selves in sociable communion, that thereby they may enjoy a delightfull conversation, void of fear, free from suspicion, and free from danger; promote mutual ad∣vantage, and satisfaction; be helpfull, and beneficial each to other: abstracting from which commodities the retirements of a cloyster, or the solitudes of a de∣sert; the life of a recluse, or of a wild beast, would perhaps be more desirable, then these of gregarious converse: For as men being pleased and well affected to each other, are the most obliging friends, and pleasant companions; so being en∣raged, they are the most mischievous, and dangerous neighbours, the most fierce and savage enemies. By neglecting therefore, or contravening these duties of humanity, we frustrate the main ends of society, disappoint the expectations of each other, subvert the grounds of ordi∣nary civility, and in the commonwealth deal as unpolitickly, as the members in

the body should act unnaturally, in sub∣tracting mutual assistance, or harming each other; as if the eye should deny to the hands the direction of sight, and the hands in revenge should pluck out the eyes.

6. We are by observing these rules to oblige, and render men well affected to us, because being upon such terms with men conduceth to our living (not only delightfully and quietly, but) honestly and religiously in this world. How peace, and edification, spiritual comfort, and temporal quiet do concurr, and co∣operate, we see intimated Act. 9. 31. Then had the Churches peace throughout all Judea, and Galilee, and Samaria, and were edifyed, and walking in the fear of the Lord, and in the comfort of the Ho∣ly Ghost were multiplied. St. Paul advi∣sed the Christians of his times, liable to persecution, to make prayers for all men (and especially for those in eminent power,)* 1.13 that they might lead* 1.14 a quiet and peacea∣ble life in all godliness, and honesty; to pray for them, that is, to pray that they might be so disposed, as not to molest, inter∣rupt, or discourage them in the exercise of vertue, and practice of piety. For these by a tranquillity of mind, a sedate∣ness

of affections, a competency of rest and leisure and retirement, a freedom from amazing fear, distracting care, and painfull sense are greatly advanced; of which advantages by contentious broiles and enmities we are deprived, and en∣cumbred with the contrary impediments. They breed thorny anxieties, and by them choak the seeds of good intention: they raise dusky fumes of melancholy, by them intercepting the beams of spiri∣tual light, and stifling the flames of devout affection. By them our thoughts are affixed upon the basest, and taken off from the most excellent objects; our fancies are disordered by turbulent ani∣mosities; our time is spent, and our en∣deavour taken up in the most ungrate∣full, and unprofitable imployments, of defeating the attempts, resisting the as∣saults, disproving the calumnies, coun∣termining the plots of adversaries; They bring us upon the stage against our will, and make us act parts in Tragedies, nei∣ther becoming, nor delighting us. They disturbe often our natural rest, and hin∣der us in the dispatch of our ordinary business; and much more impeach the steadiness of our devotion, and obstruct the course of religious practice. They

tempt us also to omissions of our duty, to unseemingly behaviour, and to the com∣missions of grievous sin; to harsh cen∣sure, envious detraction, unwarrantable, revenge, repining at the good successes, and delighting in the misfortunes of o∣thers. Many examples occurr in histo∣ry, like those of Hanno the Carthaginian, and Quint. Metellus (Pompeys antagonist) who in pursuance of some private grud∣ges, have not only betrayed their own interests, and sullyed their own reputa∣tions; but notably disserved, and dam∣nifyed the publick weale of their coun∣try: And so will our being engaged in enmity with men cause us to neglect, if not to contradict our dearest concern∣ments: Whence we should carefully a∣void the occasions thereof, and by an in∣nocent and beneficent conversation oblige men to a friendly correspondence with us.

7. We are obliged to perform these duties of humanity, because by so doing we become more capable of promoting goodness in others, and so of fulfilling the highest duties of Christian Charity; of successfully advising and admonishing others; of instructing their ignorance, and convincing their mistakes; of re∣moving their prejudices, and satisfying

their scruples; of reclaiming them from vice, errour, faction; and reconciling them to vertue, truth, and peace. For by no force of reason, or stratagem of wit are men so easily subdued, by no bait so thoroughly allured and caught, as by reall courtesy, gentleness and af∣fability; as on the other side, by a sowre and peevish humour, supercilious looks, bitter language, and harsh dealing men are rendred indocile, and intractable, a∣verse from better instruction, obstinate in their ways, and pertinacious in their conceits. Easily do men swallow the pill gilded with fair carriage, and sweet∣ned by kind speech; readily do they afford a favourable ear to the advice see∣ming to proceed from good-will, and a tender care of their good; But the phy∣sick of wholesome admonition being steeped in the vinegar of reproach, and tempered with the gall of passion, be∣comes distastfull and loathsome to the patient; neither will men willingly li∣sten to the reasonings of those, whom they apprehend disaffected to their per∣sons, and more desirous to wound their reputations, than to cure their distem∣pers. The slightest argument, the most simple and unpolished oration issuing

from the mouth of a freind, is wonder∣fully more prevalent, than the strongest demonstration, than the most powerfull eloquence of an enemy. For obliging usage, and courteous speech unlock the affections, and by them insinuate into the reason of men; but surly deport∣ment, and froward expressions damme up the attention with prejudice, and in∣terclude all avenues to the understanding. An illustration of which discourse we have from comparing the different prac∣tice of the Jews, and the ancient Chri∣stians, with the contrary successes there∣of. The Jews by their seditious, and turbulent practices, by their insolent con∣tempt, and implacable hatred of others (for you know what Tacitus saith of them:* 1.15 Apud ipsos fides obstinata, misericordia in promptu, sed adversus omnes alios hostile odium) by their perverse and unsociable humours, declining all enter∣course, and refusing ordinary offices of humanity (so much as to shew the way, or to direct the thirsty traveller to the fountain) to any not of their own sect, did procure an odium, scorn, and infamy upon their religion, rendred all men a∣verse from inquiring into, or entertai∣ning any good opinion thereof, and so

very little inlarged its bounds, and gai∣ned few proselytes thereto. But the Christians by a mild, patient, and peace∣able behaviour; by obedience to laws, and complyance with harmless customs; by perfect innocence, and abstinence from doing injury;* 1.16 by paying due respects, and performing civill offices, and demonstrations of benevo∣lence; by loving conversati∣on, and friendly commerce with all, commended their doctrine to the regard of men: and by this only piece of Rhe∣torick (without terrour of arms, or countenance of power, or plausibility of discourse, or promise of temporal re∣ward) subdued the faith of men, and persuaded a great part of the world to embrace their excellent profession.

We converse with you like men,* 1.17 we use the same diet, habit, and necessary furniture: We have recourse to your tri∣bunals; we frequent your markets, your fairs, your shops, your stalls, your sham∣bles, your baths: We cohabit, we saile, we warr, we till, we trade, we maintaine all manner of commerce with you

saith the Christian Apologist, to the Pagans,

in behalf of the ancient Christians. Which kind of practice they derived not only from the sweet temper and noble Genius of their Religion, but from the express institution of the first teachers thereof, and from their exemplary prac∣tice therein. For both by doctrine did the Apostles exhort, and by their exam∣ple incite them to adorne the Gospel, and render the discipline of Christ amiable by their meek, gentle, compliant and inoffensive conversation; and thereby to allure others to a willing entertainment thereof. To this purpose are those ex∣hortations. Phil. 4. 5. Let your modera∣tion (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, your equity, or gentleness) be known to all men: and 1 Thess. 5. 14.—Comfort the* 1.18 afflicted, support the weak, be long-suffering toward all. Be ye all carefull not to render evill for evill; but always pursue goodness to∣ward each other, and toward all: and Gal. 6. 10. As we have opportunity, let us doe good to all men: and Tit. 3. 1. Put them in mind to be subject to principalities, and powers, to be ready to every good work; to reproach no man, not to be con∣tentious, but gentle, shewing all meekness to all men: and 1 Tim. 2. 24. The Mini∣ster of the Lord must not strive, but be

gentle unto all men, apt to teach, patient: In meekness instructing those that oppose themselves: (or those that are other∣wise disposed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) if peradventure God will give them repen∣tance to the acknowledgment of the truth: where gentleness toward all, and meek∣ness toward adversaries are oppositely conjoyned, with aptness to teach, and instruct; the one qualification so effectu∣ally predisposing to the other: and it is beside intimated that gentle and meek treatment are sutable instruments ordi∣narily imployed by God to convert men from errour to truth.

8. We are bound hereto in comply∣ance and conformity to the best patterns: God, Christ, the Apostles, the Primitive Saints: This illustrious Doctor of Chri∣stian Religion St. Paul did not fail to se∣cond this his doctrine with his own ex∣ample. For Give none offence (saith he) neither to the Jews nor to the Gentiles, nor to the Church of God;* 1.19 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved: Please all men in all things; what could St. Paul say, or what do more?* 1.20 and again. For though (saith he) I be free from all men, yet have I made

my self a servant unto all, that I might gain the more: To the weak became I as weak, that I might gain the weak: I am made all things to all men, that by all means I might save some. See how far this charitable design of doing good to o∣thers transported him: He parted with his own freedome, that he might redeem them from the slavery of a wicked life; He denyed his own present satisfaction that he might procure them a lasting con∣tent: he despised his own profit, that he might promote their spiritual advantage; He prostituted his own reputation, that he might advance them to a condition of true glory. He underwent grievous afflictions for their comfort; sustained restless pains for their ease, and hazar∣ded his own safety for their salvation. He condescended to their infirmities, suted his demeanour to their tempers, complyed with their various humours, and contrary customs: He differed from himself, that he might agree with them, and transformed himself into all shapes, that he might convert them into what they should be, reform their manners, and translate them into a happy estate. But above all is the practice of our Lord him∣self most remarkable to this purpose: and

discovers plainly to him that observes an universally large, and unrestrained Philanthropie. For having from a won∣derfull conspiracy of kindness and good∣will (between him and his eternal Fa∣ther) toward the world of men, descen∣ded willingly from the throne of his ce∣lestial Majesty, and inveloped his divine glory in a cloud of mortal frailty, and that (as the Apostle saith) he might re∣concile all things in heaven and earth,* 1.21 conjoine God and man by a nearer alli∣ance, and unite men together by the more sacred bands of common relation to himself: Having assumed not only the outward shape and corporeal resemblance of man, but the inward frame, and real passions of humane souls; he disdained not accordingly to obey the laws, to follow the inclinations, to observe the duties of the best and most perfect huma∣nity; with an equall and impartiall boun∣ty imparting free admittance, familiar converse, friendly aid and succour unto all, even the worst of men in all appea¦rance (and that so far, that some rigo∣rous censurers thence presumed to taxe him as a glutton;* 1.22 and a good fellow, a friend to publicans, and sinners) distri∣buting liberally to all the incomparable

benefits of his heavenly doctrine, of his holy example, of his miraculous power; instructing the ignorances, detecting the errours, dispossessing the devils; sustain∣ing the weaknesses, overlooking the inju∣ries, comforting the afflictions, supplying the necessities, healing the diseases, and re∣medying all the miseries of all, that did not wilfully reject their own welfare:* 1.23 He went about (saith St. Peter in the Acts) doing good, and healing all that were op∣pressed of the devil: And* 1.24 He went a∣bout all the cities and villages teaching in their Synagogues, and preaching the Go∣spell of the Kingdom, and healing every sickness, and every disease among the people (saith St. Matthew's Gospel.) He despised not the meanest, either in outward estate, or spiritual improvement. He invited all unto him, repelled, or discouraged none; nor refused to any that came unto him, his counsell, or his help. He was averse from no mans so∣ciety (and if in any degree from any, chief∣ly from those,* 1.25 who confidently preten∣ded to extraordinary sanctity, and proud∣ly contemned others.) Meek and gentle he was, mild and patient; courteous and benigne; lowly and condescensive; ten∣der and compassionate in his conversation

unto all. And for a compliment of his tran∣scendent charity, and for an enforcement unto ours,* 1.26 he laid down his life for us all, as a common price to purchase remission of sins; a general ransome to redeem the hu∣mane creation from the captivity of hell, and slavery of corruption into the glorious liberty of the sons of God; demolishing by his pacifick death all partition walls, and laying open all enclosures of the divine fa∣vour; reconciling God to man, and com∣bining man to himself by the fresh ce∣ment of his pretious bloud: so that now not only as fellow-creatures; but (which is exceedingly more) as partakers of the same common redemption, as objects of the same mercy, as obliged in the same common debt, and as capable of the same eternal happiness, by new and firmer en∣gagements we are bound to all mutual kindness,* 1.27 and benevolence toward all. For Destroy not (saith St. Paul, and by like reason I may say, Harm not, vex not, be not unkind to) him, for whom Christ dyed.

Nay, farther we have the example of Almighty God himself directing, and by our Saviours express admonition ob∣liging us to this universal beneficence, compassion, and patience towards all. Who by express testimony of sacred

writ, and by palpable sings of conti∣nual experience declareth himself to be a* 1.28 lover of mankind; to be good to all,* 1.29 and tenderly mercifull over all his works: not to afflict willingly, nor grieve the children of men: to com∣passionate the miseries, and supply the needs, and relieve the distresses; to de∣sire the salvation, and to delight in the happiness of men. Who with an indif∣ferent, unlimited munificence dispenseth his blessings, extends his watchfull pro∣vidence, and imparts his loving care un∣to all: Causing his Sun with comforta∣ble beams to shine, and the refreshing showres to descend upon, the earth to yield her pleasant fruits; the temperate seasons to recurr, and all the elements to minister succour, joy, and satisfaction even to the most impious,* 1.30 and ingrate∣full toward him.* 1.31 Who with immense clemency and long-sufferance overlooks the sacrilegious affronts offered daily to his Majesty; the outragious violations of his laws, and the contemptuous ne∣glects of his unexpressible goodness: Who patiently waits for the repen∣tance, and incessantly solicits the recon∣cilement, courts the amity, and in a manner begs the good-will of his most

deadly enemies: whom he hath always in his hand, and can crush to nothing at his pleasure. For, We are Ambassa∣dours for Christ, as if God by us did entreat you: We beseech you in Christ's behalf; be reconciled to God (saith Saint Paul.)

Since therefore upon accompt of na∣tural consanguinity, of our best incli∣nations, of common equity, and gene∣ral advantage, and an implicite com∣pact between men; of securing our, and promoting other's vertue and pie∣ty; from the exhortations of Scripture mentioned, and many more tending to the same purpose, from the example of the ancient Christians, the Leaders, and Champions of our Religion, of the Apo∣stles, the Masters and Patriarchs there∣of, of our Blessed Redeemer, and of Al∣mighty God himself, we are obliged to this Universal benevolence, and benefi∣cence toward all; No misapprehensions of judgment, no miscarriages in practice, no ill-dispositions of soul, no demerits in himself, no discourtesies toward us ought wholly to alienate our affections from, or to avert us from doing good, or to incline us to render evil for evil unto any person; especially considering, that the omissions of others, cannot ex∣cuse

us from the performance of our duty; that no man is to be presumed incorrigible, nor (like the lapsed An∣gels) concluded in desperate impeni∣tence; and that our loving and gentle demeanour toward them may be instru∣mental to their amendment, and the contrary may contribute to their pro∣gress and continuance in offences; that God hath promised to us a reward of our patience, and hath reserved to them a reason of judgment and punishment, if they persist obstinate in their disor∣derly courses; that to avenge their tres∣passes belongs not to us, but to Almigh∣ty God, who is more nearly concerned in, and more injured by them, and is yet content to endure them, to prolong their lives, to continue his benefits to them, and to expect their conversion: That our differing from them is not to be attributed to our selves, but wholly, or chiefly to the goodness of God; that we always were, are, and shall be lia∣ble to the same errours, vices, and mis∣demeanours: that (lastly) the faults and follies of others, like the maims of body, distempers of soul, or crosses of fortune (being their own greatest un∣happinesses) require rather our pity then

our hatred, to be eased by our help, then aggravated by our unkindness. Tis too scant therefore and narrow a Cha∣rity that is limited by correspondence of courtesy, or by the personal merits of others: We are bound to live peacea∣bly with, that is, to be innocent, bene∣ficial, respective to all, and to seek the reciprocal good-will, love and amity of all. But I have insisted too long upon this particular, concerning the Object of this duty, and its extension.

III. I proceed briefly to consider whence it comes, that (as I before ob∣served was intimated in these words, If it be possible, as much as lieth in you) though we doe our parts, and perform carefully the duties incumbent on us, though we bear good-will, and doe good offices, and yield due respects, and abstain from all not onely injuri∣ous, but rigorous dealings toward all; though we revile none, nor censure harshly, nor presumptuosly intermed∣dle with others affairs; though we obey laws, and comply with received cu∣stoms, and avoid all occasions of con∣tention, though our tempers be meek, our principles peaceable, and our con∣versations

inoffensive, we may yet prove successless in our endeavours to live peaceably, and may be hated, harmed, and disquieted in our course of life. That it so happens, we find by plain experience, and manifold exam∣ple. For Moses, the meekest man upon earth, and commended beside by all circumstances of divine favour, and hu∣mane worth, was yet often envied, im∣pugned, and molested by those, whom by all manner of benefits he had most high∣ly obliged. And we find David frequent∣ly complaining, that by those, whose good-will by performing all offices of friendly kindness, and brotherly affec∣tion, he had studiously laboured to deserve,* 1.32 whose maladies and calamities he had not onely tenderly commisera∣ted, but had prayed and humbled his soul with fasting for their recovery and deliverance from them, was yet recom∣pensed by their treacherous devices a∣gainst his safety, by grievous reproa∣ches, and scornfull insultings over him in his affliction; as we see at large in Psalms the 35. and 69. And in Psalm 120. he thus lamentably bemoans his condition: Woe is me that I sojourn in Mesech, that I dwell in the tents of Ke∣dar:

My soul hath long dwelt with him that hateth peace: I am for peace but when I speak, they are for war: And our Blessed Saviour himself, though in the whole tenour of his life he demon∣strated an incomparable meekness and sweetness of disposition, and exercised continually all manner of kindness and beneficence toward all men, was not∣withstanding loaded with all kinds of injuries and contumelies, was bitterly hated, ignominiously disgraced, and maliciously persecuted unto death: and the same lot befell his faithfull Disciples, that although their design was benign and charitable, their carriage blameless and obliging toward all, they were yet pursued constantly both by the outragi∣ous clamours of the people, and cruel usages from those in eminent power. Now though it seem strange and al∣most incredible, that they who are tru∣ly friends to all, and are ready to doe to all what good they can; who wil∣lingly displease none, but industri∣ously strive to acquire (not with glo∣zing shews of popularity, but by real expressions of kindness) the good-will and favour of all, should yet be malig∣ned, or molested by any; yet seeing it

so happens, if we inquire into the rea∣son, we shall find this miracle in mo∣rality, to proceed (to omit the neglect of the duties mentioned in our former discourse) chiefly from the exceeding variety, difference and contrariety of mens dispositions, joyned with the mo∣rosity, aptness to mistake, envy, or un∣reasonable perverseness of some; which necessarily render the means of attain∣ing all mens good-will insufficient, and the endeavours unsuccessfull. For men seeing by several lights, relishing with diversly disposed palates, and measuring things by different standards, we can hardly doe or say any thing, which if approved and applauded by some, will not be disliked and blamed by others; if it advance us in the opinion of some, will not as much depress us in the judg∣ment of others; so that in this irrecon∣cileable diversity and inconsistency of mens apprehensions, it is impossible not to displease many: Especially since some men either by their natural temper, or from the influence of some sowre prin∣ciples they have imbibed, are so mo∣rose, rigid, and self-willed; so impatient of all contradiction to, or discrepancy from their sentiments, that they cannot

endure any to dissent in judgment, or vary in practice from them, without incurring their heavy disdain and cen∣sure. And which makes the matter more desperate and remediless, such men commonly being least able either to manage their reason, or to command their passion, as guided wholly by cer∣tain blind impulses of fancy, or ground∣less prejudices of conceit, or by a par∣tial admiration of some mens persons, examples, and authorities, are usually most resolute and peremptory in their courses, and thence hardly capable of any change, mitigation, or amendment. Of which sort there being divers enga∣ged in several ways, it is impossible to please some without disgusting the o∣ther; and difficult altogether to ap∣proach any of these wasps, without be∣ing stung, or vexed by them. Some also are so apt to misunderstand mens meanings, to misconstrue their words, and to make ill descants upon, or draw bad consequences from their actions, that 'tis not possible to prevent their en∣tertaining ill-favoured prejudices against even those that are heartily their friends, and wish them the best. To others the good and prosperous estate of their

Neighbour, that he flourishes in wealth, power or reputation, is ground suffici∣ent of hatred and enmity against him: for so we see that Cain hated his inno∣cent brother Abel, because his brothers works were more righteous, and his sa∣crifices better accepted then his own: that Josephs brethren were mortally of∣fended at him, because his father espe∣cially loved, and delighted in him: that Saul was enraged against David, be∣cause his gallant deeds were celebrated with due praises, and joyfull acclama∣tions of the people: and that the Baby∣lonian Princes, upon no other score, maligned Daniel, but because he enjoy∣ed the favour of the King, and a digni∣ty answerable to his deserts: And who that loves his own welfare, can possibly avoid such enmities as these? But the fatal rock, upon which peaceable de∣signs are most inevitably split, and which by no prudent steering our course can sometimes be evaded, is the unreasonable perverseness of mens pre∣tences, who sometimes will upon no terms be friends with us, or allow us their good-will, but upon condition of concurring with them in dishonest, and unwarrantable practices: of omitting

some duties to which by the express command of God, or evident dictates of right reason we are obliged, or per∣forming some action repugnant to those indispensable rules. But though peace with men is highly valuable, and pos∣sessing their good-will in worth not in∣feriour to any other indifferent accom∣modation of life, yet are these nothing comparable to the favour of God, or the internall satisfaction of conscience; nor though we were assured thereby to gain the entire love and favour of all men living, are we to purchase them at so dear a rate as with the loss of these. We must not to please or gratify men, commit any thing prohibited, or omit any thing enjoyned by God, the least glimpse of whose favourable aspect is infinitely more to be prized, then the most intimate friendship of the mighti∣est Monarchs upon earth: and the least spark of whose indignation is more to be dreaded, then the extreamest displeasure of the whole world. In case of such competition, we must resolve with Saint Paul, Gal. 1. 10. Do I yet* 1.33 conciliate God, or do I endeavour to sooth men? for if I yet soothed (or flattered) men (so you know 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) I were

not the servant of Christ. Nor are we, that we may satisfy any mans pleasure, to contravene the dictates of Reason (that subordinate guide of our actions) to doe any dishonourable or uncomely action, unworthy of a man, misbeseem∣our education, or incongruous to our station in humane society, so as to make our selves worthily despicable to the most by contenting some: Nor are we bound always to desert our own considerable interest, or betray our just liberty, that we may avoid the enmity of such as would violently, or fraudu∣lently encroach upon them. Nor are we in the administration of justice, di∣stribution of rewards, or arbitration of controversies to respect the particular favour of any, but the merits onely of the cause, or the worth of the persons concerned. Nor are we by feeding mens distempered humours, or gratify∣ing their abused fancies to prejudice or neglect their real good; to encourage them in bad practices, to foment their irregular passions, to applaud their un∣just or uncharitable censures, or to puff up their minds with vain conceit, by servile flattery: but rather, like faithfull Physicians, to administer wholsome,

though unsavoury, advice; to reveal to them their mistakes, to check their intended progress in bad courses, to re∣prove their faults seasonably, and when it may probably doe them good, though possibly thereby we may provoke their anger and procure their ill-will,* 1.34 and (as S. Paul saith) become their enemies, for telling them the truth. Nor are we ever explicitely to assent to falsehoods (so apprehended by us,) to bely our consciences, or contradict our real judg∣ments (though we may sometimes for peace-sake prudently conceale them;) Nor to deny the truth our defence and patronage, when in order to some good purpose it needs and requires them, though thereby we may incurre the dislike, and forfeit the good-will of some men. Nor are we by entertain∣ing any extraordinary friendship, inti∣mate familiarity, or frequent converse with persons notoriously dissolute in their manners, disorderly in their beha∣viour, or erroneous in weighty points of opinion, to countenance their misde∣meanours, dishonour our profession, ren∣der our selves justly suspected, run the ha∣zard of contagion, or hinder their refor∣mation. And especially we are warily to

decline the particular acquaintance of men of contentious dispositions, mis∣chievous principles, and factious de∣signs; a bare keeping company with whom looks like a conspiracy, an ap∣proving, or abetting their proceed∣ings; The refusing any encouragement, signification of esteem, or vouchsafing any peculiar respect to such, we owe to the honour of vertue, which they disgrace, to the love of truth which they oppugn, to the peace of the world which they disturb, and to the general good of mankind, which they impeach. And so S. Paul warns us not to mingle or consort,* 1.35 not to diet, or common (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) with men of a dissolute and disorderly con∣versation:* 1.36 And to mark them which cause seditions, and scandals, contrary to Christian doctrine, and to shun, or de∣cline them (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and to repudiate,* 1.37 deprecate the familiarity of Hereticks (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.)* 1.38 And S. John forbids us to wish joy,* 1.39 or to allow the ordinary respects of civil salutation to Apostates, and Im∣postours: lest (by such demonstration of favour) we communicate with them in their wicked works. None of which

Precepts are intended to interdict to us, or to disoblige us from bearing real good∣will, or dispensing needfull benefits to any, but to deter us from yielding any signal countenance to vice and impiety; and to excite us to declare such dislike and detestation of those heinous enormi∣ties as may confer to the reclaiming of these, and prevent the seduction of others. So Saint Paul expresly, 2 Thess. 3. 14. But if any man obeyeth not our injunction by epistle, do not consort with him, that he may by shame be reclaimed (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) And account him not an enemy, but admo∣nish him as a brother. Nor ought lastly the love of peace, and desire of friendly correspondence with any men, avert us from an honest zeal, (proportionable to our abilities and opportunities) of pro∣moting the concernments of truth and goodness, though against powerfull and dangerous opposition: I say an honest zeal, meaning thereby not that blind heady passion, or inflammation of spirit, transporting men beyond the bounds of reason and discretion, upon some super∣ficially plausible pretences, to violent and irregular practices; but a considerate and steady resolution of mind, effectually animating a man by warrantable and

decent means vigorously to prosecute commendable designs;* 1.40 like that S. Jude mentions, of striving earnestly for the faith once delivered to the Saints. For this zeal may be very consistent with, yea greatly conducible to the designs of peace. And 'tis not a drousiness, a slack remissness, a heartless diffidence, or a cowardly flinching from the face of dan∣ger and opposition, we discourse about, or plead for, but a wise and wary decli∣ning the occasions of needless and un∣profitable disturbance to our selves and others.

To conclude this point (which if time would have permitted, I should have handled more fully and distinctly) though to preserve peace, and purchase the good-will of men, we may and ought to quit much of our private inte∣rest and satisfaction, yet ought we not to sacrifice to them what is not our own, nor committed absolutely to our dispo∣sal, and which in value incomparably transcends them, the maintenance of truth, the advancement of justice, the practice of vertue, the quiet of our con∣science, the favour of Almighty God. And if for being dutifull to God, and faithfull to our selves in these particulars,

any men will hate, vex and despite us; frustrate our desires, and defeat our pur∣poses of living peaceably with all men in this world: we may comfort our selves in the enjoyment of eternal peace and satisfaction of mind, in the assurance of the divine favour, in the hopes of eter∣nal rest and tranquillity in the world to come.

Now briefly to induce us to the pra∣ctice of this duty of living peaceably, we may consider,

1. How good and pleasant a thing it is (as David saith) for brethren (and so we are all at least by nature) to live to∣gether in unity.* 1.41 How, that (as Solomon saith) better is a dry morsel, and quiet∣ness therewith, then a house full of sacri∣fices with strife.* 1.42 How delicious that conversation is, which is accompanied with a mutual confidence, freedom, courtesy, and complacence: how calm the mind, how composed and affections, how serene the countenance, how melo∣dious the voice, how sweet the sleep, how contentfull the whole life is of him that neither deviseth mischief against others, nor suspects any to be contrived against himself: and contrariwise, how ingratefull and loathsom a thing it is to

abide in a state of enmity, wrath, dis∣sension: having the thoughts distracted with solicitous care, anxious suspicion, envious regret; the heart boiling with choler, the face overclouded with discon∣tent, the tongue jarring and out of tune, the ears filled with discordant noises of contradiction, clamour and reproach; the whole frame of body and soul distem∣pered, and disturbed with the worst of passions. How much more comfortable it is to walk in smooth and even paths, then to wander in rugged ways, over∣grown with briars, obstructed with rubs, and beset with snares; to sail stea∣dily in a quiet, then to be tost in a tem∣pestuous Sea; to behold the lovely face of Heaven smiling with a chearfull sere∣nity, then to see it frowning with clouds, or raging with storms; to hear harmo∣nious consents, then dissonant janglings; to see objects correspondent in gracefull symmetry, then lying disorderly in con∣fused heaps; to be in health, and have the natural humours consent in mode∣rate temper, then (as it happens in dis∣eases) agitated with tumultuous com∣motions: How all senses and faculties of man unanimously rejoyce in those em∣blems of peace, order, harmony, and

proportion. Yea how nature universal∣ly delights in a quiet stability, or un∣disturbed progress of motion; the beauty, strength and vigour of every thing re∣quires a concurrence of force, cooperati∣on,* 1.43 and contribution of help; all things thrive and flourish by communicating reciprocal aid, and the world subsists by a friendly conspiracy of its parts; and especially that political society of men chiefly aims at peace as its end, depends on it as its cause, relies on it as its sup∣port. How much a peacefull state re∣sembles Heaven, into which neither complaint, pain, nor clamour (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is in the Apocalypse) do ever enter;* 1.44 but blessed souls converse together in perfect love, and in perpetual concord; and how a condition of enmity represents the state of Hell, that black and dismal Region of dark hatred, fiery wrath, and horrible tumult. How like a paradise the world would be,* 1.45 flourishing in joy and rest, if men would chearfully con∣spire in affection, and helpfully contri∣bute to each others content: and how like a savage wilderness now it is, when like wild beasts; they vex and persecute, worry and devour each other. How

not only Philosophy hath placed the su∣preme pitch of happiness in a calmness of mind,* 1.46 and tranquillity of life, void of care and trouble, of irregular passions and perturbations; but that Holy Scri∣pture it self in that one term of peace most usually comprehends all joy and content, all felicity and prosperity: so that the heavenly consort of Angels,* 1.47 when they agree most highly to bless, and to wish the greatest happiness to mankind, could not better express their sense, then by saying Be on earth peace, and good∣will among men.

2. That as nothing is more sweet and delightfull, so nothing more come∣ly and agreeable to humane nature then peaceable living,* 1.48 it being (as Solomon saith) an honour to a man to cease from strife; and consequently also a disgrace to him to continue therein: That rage and fury may be the excellencies of beasts, and the exerting their natural animosity in strife and combat may be∣come them; but reason and discretion are the singular eminencies of men, and the use of these the most natural and commendable method of deciding con∣troversies among them: and that it ex∣treamly misbecomes them that are en∣dowed

with those excellent faculties so to abuse them, as not to apprehend each others meanings, but to ground vexati∣ous quarrels upon the mistake of them: not to be able by reasonable expedients to compound differences, but with mu∣tual dammage and inconvenience to pro∣rogue and encrease them: not to discern how exceedingly better it is to be help∣full and beneficial, than to be mischie∣vous and troublesome to one another, How foolishly and unskilfully they judg, that think by unkind speech and harsh dealing to allay mens distempers, alter their opinions, or remove their prejudi∣ces; as if they should attempt to kill by ministring nourishment, or to extinguish a flame by pouring oyl upon it. How childish a thing it is eagerly to contend about trifles, for the superiority in some impertinent contest, for the satisfaction of some petty humour, for the possessi∣on of some inconsiderable toy: yea how barbarous and brutish a thing it is to be fierce and impetuous in the pursuit of things that please us, snarling at, biting and tearing all competitors of our game, or opposers of our undertaking. But how divine and amiable, how worthy of humane nature, of civil breeding, of

prudent consideration it is, to restrain partial desires, to condescend to equal terms, to abate from rigorous pretences, to appease discords, and vanquish enmi∣ties by courtesy and discretion; like the best and wisest Commanders, who by skilfull conduct, and patient attendance upon opportunity, without striking of stroke of shedding of bloud, subdue their Enemy.

3. How that peace with its near alli∣ance and concomitants, its causes and effects, love, meekness, gentleness and patience, are in Sacred Writ reputed the genuine fruits of the Holy Spirit,* 1.49 issues of Divine Grace, and off-springs of hea∣venly Wisedom; producing like them∣selves a goodly progeny of righteous deeds. But that emulation, hatred, wrath, variance and strife derive their extraction from fleshly lust, hellish craft, or beastly folly; propagating themselves also into a like ugly brood of wicked works.* 1.50 For so saith Saint James, If you have bitter zeal and strife in your hearts, glory not,* 1.51 nor be deceived untruly: This wisedom descendeth not from above, but is earthly, sensual, and devilish: For where emulation and strife are, there is † 1.52tumult, and every* 1.53naughty thing: but

the wisedom that is from above is first pure, then peaceable, gentle,* 1.54 obsequious, full of mercy (or beneficence) and of good fruits, without partiality and dissi∣mulation; And the fruit of righteousness is sowed in peace to those that make peace: and from whence are wars, and quarrels among you? Are they not hence, even from your lusts, that war in your mem∣bers?* 1.55 Likewise, He loveth trans∣gression that loveth strife:* 1.56 and A fools lips enter into contention, and his mouth calleth for strokes,* 1.57 saith Solomon. That the most wicked and miserable of crea∣tures is described by titles denoting en∣mity and discord:* 1.58* 1.59 the hater (Satan) the enemy (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the accuser (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the slanderer (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the destroyer (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)* 1.60 the furious dragon, and mischievously treacherous snake: and how sad it is to imitate him in his practices,* 1.61 to resemble him in his qualities:* 1.62 But that the best,* 1.63 most excellent,* 1.64 and most happy of Beings de∣lights to be styled, and accordingly to express himself, The God of love, mercy and peace; and his blessed Son to be cal∣led,* 1.65 and to be, the Prince of peace, the great Mediatour, Reconciler, and Peace∣maker, who is also said from on high to

have visited us,* 1.66 To give light to them that sit in darkness, and in the shadow of death, and to guide our feet in the ways of peace. That lastly no devotion is pleasing,* 1.67 no oblation acceptable to God, conjoined with hatred, or proceeding from an unreconciled mind: For, If thou bring thy gift to the altar, and there remembrest that thy brother hath ought against thee; Leave there thy gift be∣fore the altar,* 1.68 and go thy way; first be re∣conciled to thy brother, and then come and offer thy gift, saith our Saviour.

I close up all with this Corollary: that if we must live lovingly, and peaceably with all men, then much more are we obliged to doe so with all Christians: to whom by nearer and firmer bands of ho∣ly alliance we are related; by more pre∣cious communions in faith and devotion we are endeared; by more peculiar and powerfull obligations of divine com∣mands, sacramental vows, and formal professions we are engaged: Our spiri∣tual brethren, members of the same my∣stical body, temples of the same Holy Spirit, servants of the same Lord, sub∣jects of the same Prince, professors of the same truth, partakers of the same hope, heirs of the same promise, and candi∣dates

of the same everlasting happiness.

Now Almighty God, the most good and beneficent Maker, gracious Lord, and mercifull preserver of all things, infuse into our hearts those heavenly graces of meekness, patience, and benignity, grant us and his whole Church, and all his Crea∣tion to serve him quietly here, and in a blissfull rest to praise and magnify him for ever: To whom with his blessed Son, the great Mediatour and Prince of peace, and with his Holy Spirit, the ever-flowing Spring of all love, joy, comfort and peace, be all honour, glory and praise. And

The peace of God which passeth all un∣derstanding keep your hearts and minds in the knowledge and love of God, and of his Son Jsesus Christ our Lord: And the blessing of God Almighty, the Father, Son, and Holy Ghost be among you, and remain with you for ever. Amen.

FINIS.

Notes

• * 1.1

  8 Eth. cap. 1.
• * 1.2

  In Apolog. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c.
• * 1.3

  Epict. 1. 13.
• * 1.4

  Act. 17. 26.
• * 1.5

  Nemo est in genere huma∣no, cui non dilectio, etsi non pro mutua charitate, pro ipsa tamen communis na∣turae societate debeatur.
• * 1.6

  Aug. Epist. 121. ad Pro∣bam.
• * 1.7

  Cic. Nihil est enim unum uni tam simile, tam par, quàm omnes inter nosmetipsos sumùs, &c. de Legib. 1. pag. 161.
• * 1.8

  Prov. 11. 17.
• * 1.9

  See Deut. 25. 3.—lest thy brother seem vile unto thee.
• * 1.10

  —haec nostri pars optima sensûs,—mutuus ut nos Affectus petere auxili∣um, & prae∣stare juberet. Juven. Sat. 15.
• * 1.11

  De philos. convictu cum Princip.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. M. Ant.
• * 1.13

  1 Tim. 2. 2.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a retired and quiet life)
• * 1.15

  Hist. lib. 5.
• * 1.16

  Thus the ancient Chri∣stians; but when religion declined, dissension and ill-will did grow; so that the heathen Historian (Am. Marc. lib. 22.) could say of Julian: Nullas infest as hominibus bestias, ut sunt si∣bi ferales pleri{que} Christiano∣rum, expertus.
• * 1.17

  Tertul. Apol.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  1 Cor. 10. ult.
• * 1.20

  1 Cor. 19▪ &c.
• * 1.21

  Coloss. 1. 20.
• * 1.22

  Matt. 11. 19.
• * 1.23

  Acts 10. 38.
• * 1.24

  Matt. 9. 35.
• * 1.25

  Luc. 18. 9.
• * 1.26

  Rom. 8. 21.
• * 1.27

  Rom. 14.
• * 1.28

  Tit. 3. 4. &c.
• * 1.29

  Ps. 145. 9.
• * 1.30

  Vid. Clement.
• * 1.31

  Epist. ad Cor. pag. 27.
• * 1.32

  Vid. Ps. 55. 10.
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  Gal. 4. 16.
• * 1.35

  1 Cor. 5.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.37

  Rom. 16. 17.
• * 1.38

  Tit. 3. 10.
• * 1.39

  2 Joh. 10.
• * 1.40

  Jude 3.
• * 1.41

  Psal. 133. 1.
• * 1.42

  Prov. 17. 1.
• * 1.43

  Vide Clem. ad Cor. pag. 27, &c.
• * 1.44

  Apoc. 21.
• * 1.45

  Better is a dinner of herbs where love is, then a stalled oxe and ha∣tred there∣with. Prov. 15. 17.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.47

  Luc. 2. 14.
• * 1.48

  Prov. 20. 3.
• * 1.49

  Gal. 5.
• * 1.50

  Jam. 3. 14.
• * 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, confusion.
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.55

  Prov. 17. 19.
• * 1.56

  Prov. 18. 6.
• * 1.57

  Qui posuit in coelo bellum, in paradiso frau∣dem, odium inter primos fratres. Aug.
• * 1.58

  Mat. 13. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.59

  1 Pet. 5. 8. A murderer, Joh. 8. 44.
• * 1.60

  1 Cor. 7. 15. 14. 39.
• * 1.61

  2 Cor. 13. 11.
• * 1.62

  Philip. 4. 9.
• * 1.63

  1 Thess. 5. 23.
• * 1.64

  2 Thess. 3. 16.
• * 1.65

  Heb. 7.
• * 1.66

  Luc. 1. 79.
• * 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. c. Cels. 8. (p. 424.)
• * 1.68

  Mat. 5. 23, 24.