LXXX sermons preached at the parish-church of St. Mary Magdalene Milk-street, London whereof nine of them not till now published / by the late eminent and learned divine Anthony Farindon ... ; in two volumes, with a large table to both.

The Eighth SERMON. (Book 8)

PART I.

1 THESS. IV. 11.

And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you.

THe sum of Religion and Christianity is to do the will of God.* 1.1 And this is the will of God, even our san∣ctification.* 1.2 This is the whole duty of man: And we may say of it as the Father doth of the Lords Pray∣er,* 1.3 Quantum substringitur verbis, tantum diffunditur sensibus; Though it be contracted and comprised in a word, yet it poureth forth it self in a sea of matter and sense. For this Holiness unto which God hath called us is but one virtue, but of a large extent and compass. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is but one virtue, but is divided into many, and stand∣eth as Queen in the midst of the circle and crown of all the Graces, and claimeth an interest in them all; hath Patience to wait on her, Compas∣sion to reach out her hand, Longanimity to sustain, and this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pla∣cability of mind, and Contentation in our own portion and lot, to uphold her and keep her in an equal poyse and temper, ever like unto her self, that we may be holy in our Faith, and holy in our Conversation with men, without which, though our Faith could remove mountains, yet we were not holy. Tot ramos porrigit tot venas diffundit; So rich is the substance of Holiness, so many branches doth she reach forth, so many veins doth she spread into. And indeed all those virtues which commend us to God are as the branches and veins, and Holiness as the blood and juice to make them live. I do not intend to compare them one with the other, because all are necessary, and the neglect of any one doth frustrate all the rest. And the Wise-man hath forbid us to ask why this is better then that; for every one of them in his due time and place is necessary. It hath been the great mistake and fault of those who profess Christianity, to shrink up its veins and lop off its branches, contenting themselves with a partial Holiness. Some have placed it in a sigh or sad look, and called it Repentance; others in the tongue and hand, and called it Zeal; others in the heart, in a good intention, and called it Piety: Others have made it verbum abbreviatum, a short word indeed, and called it Faith. Few have been solicitous and careful to preserve it in integritate tota & solida, solid and entire, but vaunt and boast themselves as great poficients in Holiness, and yet never study to be quiet; have little peace with others yet are at peace with themselves; are very religious, and very profane;

are very religious, and very turbulent; have the tongues of Angels, but no hand at all to do their own business, and to work in their calling. And therefore we may observe that the Apostle in every Epistle almost taketh pains to give a full and exact enumeration of every duty of our lives, that the man of God may be perfect to every good work.* 1.4 He teacheth us not one∣ly those domestick and immanent virtues (if I may so call them) which are advantageous to our selves alone, as Faith, and Hope, and the like, which justifie that person onely in whom they dwell; but emanant, pub∣lick and homiletical, virtues of common conversation, which are for the edification and good of others, as Patience, Meekness, Liberality, and Love of quietness and peace. My Faith saveth none but my self; my Hope cannot raise my brother from despair; yet my Faith is holy,* 1.5 saith S. Jude, and my Hope is a branch and vein of Holiness, and issueth from it. But my Patience, my Meekness, my Bounty, my Love and Study of quietness and peace, sibi parciores, forìs totae sunt,* 1.6 exercise their act and empty themselves on others. These link and unite men together in the bond of Love, in which they are one, and move together as one, build up one anothers Faith, cherish one anothers Hope, pardon one anothers injuries, bear one anothers burden, and so in this bond, in this mutual and reciprocal discharge of all the duties and offices of holiness, are car∣ried together to the same place of rest. So that to Holiness of life more is required then to believe, or hope, or pour forth our souls, or rather our words, before God. It is true, this is the will of God: but we must go farther, even to perfection, and love the brethren, and study to be quiet; for this also is the will of God, and our sanctification. What is a Sigh, if my Murmuring drown it? What is my Devotion, If my Impatience disturb it? What is my Faith, if my Malice make me worse then an infidel? What are my Prayers, if the Spirit of Unquietness scatter them? Will we indeed please God, and walk as we ought? We must then, as S. Peter exhorteth, adde to our faith virtue, to our virtue knowledge,* 1.7 to knowledge temperance, to temperance patience, to patience godliness, to godliness bro∣therly kindness, and to brotherly kindness love; or, as S. Paul here com∣mandeth not onely abstain from fornication, from those vices which the worst of men are ready to fling a stone at, but those gallant and heroick vices which shew themselves openly before the Sun and the people, who look savourably and friendly on them, and cry them up for zeal and re∣ligion, even from all animosity and turbulent behaviour; we must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 study to be quiet, and be ambitious of it. Thus our Apostle bespeaketh the Thessalonians, We beseech you, brethren, that ye increase more and more; and in the words of my Text, that ye study to be quiet, and do your own business, and work with your own hands, as we commanded you.

In which words, first a Duty is proposed, Study to be quiet: Second∣ly, the Means promoting this duty are prescribed, causae producentes and conservantes, the causes which bring it forward and hold it up, laid down; 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to do your own business; 2. work with your own hands. The former shutteth out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all pragmatical curiosity, and stretching beyond our line and that compass wherein God hath bound and circumscri∣bed us; the later 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all unactiveness and supine negligence in our own place and station. The third and last part makes this a necessary Study, and bringeth it under command; you must do it, as I commanded you.

Or because to be quiet is here proposed as matter of study, we will con∣sider, 2. the Object, or thing it self in which our study must be seen, and it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; a quiet and peaceable behaviour. 2. the Act, which requireth the intention of our mind, thoughtfulness and a diligent luctation and contention with our selves; We must make it our study, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be

ambitious of it. 3. the Method we must use; We must meddle with our own business, and work with our hands. 4. the Warrant of this method, I have commanded it. And of these we shall speak in their order.

First, to be quiet is nothing else but to be peaceable, to keep our selves in an even and constant temper, to settle and compose our affections, that they carry us not in a violent and unwarranted motion against those with whom we live, though they speak what we are unwilling to hear, and do what we would not behold, though their thoughts be not as our thoughts, nor their wayes as our wayes, though they be contrary to us; that there be,* 1.8 as S. Paul speaketh, no schisme in the body, but that the mem∣bers may have the same care one of another; that we do not start out of the orb wherein we are fixt, and then set it on fire, because we think it moveth disorderly; but that we look on all with a charitable and Evan∣gelical eye, not pale because others are rich, not sick for our neighbours vineyard, not sullen because others are chearful, not angry because others are weak, not clouded with envy and malice because others in some re∣spects outshine us,* 1.9 but, as S. Paul speaketh, leading a quiet and peaceable life in all godliness and honesty; (for the Gospel of Christ hath left us no other eye but that of Charity to look abroad with) that the peace of God rule in our hearts,* 1.10 to the which also we are called in one body; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sit as judge; for so the word signifieth, being in its na∣tive propriety spoken of the Judge in the Olympick games. Let Peace rule in your hearts; let it have this office; let it be the onely judge to set an end to all controversies; Let it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stand in the midst between two contrary sides, and draw them together and make them one, be a me∣diatour between the offense that is given and the smart that is felt, com∣mand our Patience against the injury, awaken it to conquer and annihi∣late the other, and so bury it in oblivion for ever.

That we may better understand, we must sever Peace from that which is like it. For Likeness is the mother of Errour. Hence it is that there be so many lovers of Peace, and so little of it in the world; Hence it is that, when Ambition and Covetousness harrass the earth, when there be wars and rumours of wars, when the Kings of the earth rise up, when the people are as mad as the Sea when it rageth, when the world is on fire, yet there is not one that will be convinced, or perswade himself, that he ever raised one spark to kindle it. It was a just and grave complaint of S. Hierom, Non reddimus unicuique rei suum vocabulum; We are guil∣ty of a dangerous misnomer, and do not give every thing its proper name. We think we study quietness, when we are most bent to war, and ready to beat up the drum. Alii dominationem pacem appellant; Some call Tyranny Peace, and nothing else; and think there is no peace unless every man understand and obey their beck, unless all hands subscribe to their unwarrantable demands. Quiet they are and peaceable men, when like a tempest they drive down all before them. To him that ty∣rannizeth in the Common-wealth, he is Rebel that is not a parasite; and to him that Lordeth it in the Church, he that boweth not to every de∣cree of his, as if God himself had made it, is an Heretick, a Schismatick, an Anathema. Then it is peace, and not till then, when every look and word, every lye of theirs, is a law. Others call even Disobedience it self peace, and are never quiet but with their Quod volumus sanctum est, but when they are let loose to do what they please. They are filii pacis, the children of Peace, when they dig her bowels out, as the Donatists in S. Augustine, who were the greatest peace-breakers in the world, yet had nothing so much in their mouthes as the sweet name of Peace. And how is she wounded by those who stand up in her defence? We call that Peace

which hath nothing of it but the name, and that too but of our own giving; and esteem our selves as quiet and peaceable men, when we are rather asleep then settled, rather sensless and dead then delighting our selves in those actions which are proper to us in that motion which tend∣eth to rest; rather still and silent then quiet; bound up as it were with a frost till the next thaw, till the next fair weather, and opportunity as fair, and then we spread abroad, and run out beyond our limit and bounds, nor can we be conteined or kept in them. Again, others there be, such as Tacitus speaketh of, who are solâ socordiâ innocentes, who are very quiet and still, and do little hurt, by reason of a dull and heavy disposition, and therefore, saith Tully, removent se à publicis negotiis, step aside and remove themselves out of the publick wayes, withdraw themselves out of the company and almost out of the number of men; who do no harm because they will do nothing; whose greatest happi∣ness is nihil agere, nihil esse, to do nothing and to be nothing;* 1.11 whose souls are as heavy and unactive as those lumps of flesh their bodies, and so raise no thoughts but such as lye level with their present condition, and reach not so high as to take in the publick interest; who know not what to think, and so care not how unevenly or disorderly the course of things is carri∣ed along, so it be not long of them, being as much afraid of action as o∣thers are weary and sick of rest, as unwilling to put forth a hand to sup∣port a shaking and falling Common-wealth as others are active and nim∣ble to pull it down. Nay some there are of so tender and soft dispositi∣on, ut non possint in caput alterius nè testimonium dicere, as the Oratour observeth in Seneca's Controversies, that they cannot be brought to bear witness to that truth which may endanger the life of any man; so heart∣less, that they cannot speak the truth; having so much of the Woman and the Coward, that they know not how, but count it as a punishment, to be just and honest men. May we not take these now for quiet and peaceable men? No. These are not quiet, for they never studied it. And the Oratour will tell us, Mores naturâ non constant; There is more re∣quired to the composing of our manners, and the raising and fixing this virtue in our mind, then that which the hand and impression of Nature left in us. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Nazianzene;* 1.12 For those in∣bred dispositions, those natural virtues, do not reach home. Who thank∣eth Fire for its heat, or Water for its moisture, or Snow for being cold, or the Sun that it doth shine? And may we not truly say of these low and tender dispositions, whom no disorder can affect, no violence move, that they are Lambs, that is, have as much quietness as Nature instilled and put into them?

Again, as there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a natural quietness, so there may be also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a constrained quietness, wrought in us by necessity; the quietness of Esau, which would last but till his fathers funeral; the qui∣etness of an Ammonite under the saw or harrow;* 1.13 the quietness of Goliah when his head was off. And indeed this forced quietness is like that of a dead man, of whom we may say, Quiescit, He is at rest and quiet, be∣cause he cannot move. Absalom and Ahitophel, Theudas and Judas, Catiline and Cethegus, and all those turbulent Boutefeus which History hath delivered to the hatred and detestation of posterity, were as quiet before Opportunity and Hope set their spirits a working as now they are in their urns or graves. Much quietness the world hath yielded of this kind. Many men have been quiet against their wills, have stood still be∣cause they were bound hand and foot, or as little able to break forth in∣to action as those that are. Whilest Authority was too strong for them and held them in, they were as silent as the night; but when the reins

were slacked, and the bit out of their mouthes, as raging as the Sea, and as loud as the noise of many waters:* 1.14 as Virgil describeth his Horse, Stare loco nescit; they could not be quiet, they could not stand still and keep their place;* 1.15 or, as Job charactereth out his, they swallowed up the ground for rage and fierceness; they mockt at fear, and turned not back from the sword; like those wild Horses which set the world on fire, and threw Phaethon out of the chairs when they were weak and low, upon their knees tendring supplications, but when their strength increased, reaching forth their demands on the point of their sword. These Pageants the world sheweth every day; but this is not to be quiet in S. Pauls sense. For nemo pius qui pietatem cavet, no man is good or quiet who cannot or dare not, for some danger that is near him and hangeth over his head, be other∣wise. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Basil; We commend those men, and call them good and quiet men, who are so by choice and election, and not by necessity.* 1.16 For as he is not a Jew who is one outwardly, so is not he a peaceable man who is so outwardly and for a time, nor is that Quietness which is outward in the flesh; but he is quiet who is so inwardly, and Qui∣etness is that of the heart, in the spirit, whose praise is not of men but of God. For if the love of Peace be in the heart, the lips will be sealed, and the hands bound up for ever.

So that to be quiet consisteth in a sweet composure of mind, in a calm and contented conversation, in a mind ever equal and like unto it self: And he is a quiet and peaceable man who is not moved when all things else are, who standeth upon his own basis when all about him is out of frame, when the world passeth by him, and inverteth its scene and changeth its fashion every day, now shining anone lowring, now flattering and anone striking, now gliding by us in a smooth and delightful stream, and anone raising up its billows against us; who in every change is still the same; the same when the sword hangeth over him, and when peace shadoweth him; the same when Riches increase, and when poverty cometh towards him as an armed man; the same when Religion flourisheth, and when the Commonwealth hath nothing praeter obsessum Jovem & Camillos exules, but God dishonoured and good men oppressed; the same when the world runneth cross to his desires, and when he can say, So, so; thus would I have it: cui in rebus novis nihil novum; To whom nothing cometh as new and unexpected: Who standeth as a rock, and keepeth his own place and station; not swelling at an Errour, not angry with Contempt, not secure in Peace, not afraid of Persecution, not shaken with Fear, not giddied with Suspicion, not bowed down with Covetousness, nor lifted above himself with Pride: Who walketh and is carried on in every mo∣tion by the same rule: In cujus decretis nulla litura, whose decrees and resolutions admit no blot; who doth not blot out this daies quietness with to morrows turbulency,* 1.17 as Aristides spake of Pericles: Who is not unquiet or troubled for any rub or interposition, for any affront in his way but keepeth himself in an even and constant course, as constant in his actions as his knowledge; as if you should ask him a question of Numbers, he will give you the same answer to day which he did yester∣day, or to morrow which he did to day and many years before: Who by his patience possesseth his soul, and will not yield or surrender it up to any temptation or provocation whatsoever, there to be swallowed up and lost: Whom another mans evil doth not make evil, another mans riches do not make pale, another mans honour doth not degrade from himself, another mans noise doth not disquiet, another mans riot doth not dis∣compose, anothers mans fury doth not distract, another mans schisme doth not divide from the Church: in a word, who changeth not colour

with the world, nor is altered with that confused variety and con∣tradiction of so many humours of so many men, but applyeth himself to every one of them as a Physician to supple and cure, not to en∣rage them: This man is quiet, hath gained this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this quiet∣ness of mind; this man cannot but be at peace with himself and all the world.

And to this Christianity and the Religion we profess doth bind us. This is a plant which our heavenly Father alone doth plant in our hearts. Which, when it is planted, will shoot forth and grow up and raise it self far above the Love of the world, above Covetousness, and Envy, and Malice, and Fraud, which first disquiet and rack that breast in which they are, and then breathe forth that venom which blasteth the world, and troubleth and provoketh those which are near us; sometimes gnashing the teeth which eat and consume us, sometimes breathing forth hailstones and coals of fire which fly back in our faces and destroy us, sometimes laying of snares in which our selves are caught.* 1.18 For Envy is the rotten∣ness of the bones, saith Solomon; and Anger killeth the foolish;* 1.19 and Bread of deceit, though it be sweet at first, yet it shall fill the mouth with gravel.* 1.20 Nemo non in seipsum priùs peccat, saith Augustine; No man disturbeth the peace of another, but he breaketh his own first: No man repineth at his brothers good, but he maketh it his own evil, and his Vice is his executi∣oner: No man breatheth forth malice, but it echoeth back upon him: No man goeth beyond his brother, but hath outstript himself. The Psal∣mist telleth us that evil shall hunt the violent man to destruction.* 1.21 But when this plant, this Peace, is deeply rooted in us, it spreadeth its branches a∣broad over all, over all cross events, over all injuries, over all errours and miscarriages, over Envy, Malice, Deceit and Violence, and shadoweth them that they are not seen, or not seen in that horrour which may shake it; spreadeth it self over the poor, and relieveth them; over the malici∣ous, and melteth him; over the injurious man, and forgiveth him; over the violent man, and overcometh him by standing the shock: keepeth it self to its root, is fixt and fastned there, and when the wind bloweth and the rain falleth, and all beat upon it, when the tempest is loudest, is e∣ver the same, is Peace still. And this is the work of the Gospel, the sum of all, the end of all that it teacheth, to work this Quietness in us that we may raise it up in others, that this Peace may beget and propogate it self in those who are enemies to it, that the Kid may feed with the Wolf, and the Lamb with the Leopard, so long as the Moon endureth; that there may be no deceit, no envy, no violence, no invasion, no going out, no complaining in our streets. This is the Evangelical virtue: This is pe∣culiar and proper to the Gospel and Christian religion, proper in the highest and strictest degree of Propriety. Every good Christian is a peaceable man, and every peaceable man is a good Christian. Look into your prisons, saith Tertullian to persecuting Heathens,* 1.22 and you shall find no Christians there; and if you do, it is not for murder, or theft, or coze∣nage, or breach of the peace; the cause for which they are bound and con∣fined there is onely this, That they are Christians. This is that height of Perfection which the vanity of Philosophy and the weakness and unprofi∣tableness of the Law could not reach.* 1.23 Neither could the Jew bring any thing ex horreis suis, out of his granary, his store or basket, nor the Phi∣losopher è narthecio suo, out of his box of oyntments, out of his book of prescripts, which could supple a soul to this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this tranquility and quietness, which might purge and sublime and lift it up above the world and all the flattery and terrour that is in it. Humane Reason was too weak to discover the benefit, the pleasure, the glory of it: Nor was it

seen in its full beauty, till that Light came into the world which did im∣prove and exalt and perfect our Reason. The Philosophers cryed down Anger, yet gave way to Revenge; laid an imputation upon the one, yet gave line and liberty to the other. Both Tully and Aristotle approve it as an act of Justice,* 1.24 The language of the Law was, An eye for an eye, and a tooth for a tooth. It was said to them of old, You shall love your neighbour, and hate your enemy: but the return of the Gospel is a blessing for a curse, love for hatred, a prayer for persecution. Whatsoever the Law required, that doth the Gospel require, and much more, an Humi∣lity more bending, a Patience more constant, a Meekness more suffering, a Quietness more setled, because those heavenly promises (which the Phi∣losopher never heard of) were more, and more clearly proposed in the Gospel then under the Law. For is not Eternity of bliss a stronger mo∣tive then the Basket, or Glory, or Temporal enjoyments? Is not Hea∣ven more attractive then the Earth? Under the Law this Peace and Qui∣etness was but a promise, a blessing in expectation; and in the Schools of Philosophers it was but a phansie; The Peace and Quietness they had was raised out of weak and failing principles, de industria consultae aequa∣nimitatis,* 1.25 non de fiducia compertae veritatis, saith Tertullian, out of an industrious affected endurance of every evil that it might not be worse, out of a politick resolution to defeat the evil of its smart, but not out of conscience, or assurance of that truth which brought light and immorta∣lity to settle the mind, to collect and gather it within it self in the midst of all those provocations and allurements which might shew themselves to divide and distract it, but remain it self untoucht and unmoved, looking forward through all these vanishing shadows and apparitions, which either smile or threaten, to that glory which cannot be done a∣way. This Christianity only can effect. This was the business of the Prince of Peace, who came into the world, but not with drum and co∣lours,* 1.26 but with a rattle rather; not with noise, but like rain on the mowen grass; not destroying his enemies, but making them his friends; not as a Caesar or Alexander, but as an Angel and Embassadour of peace; not denouncing war, but proclaiming a Jubilee; with no sword but that of the Spirit: Who made good that prophesie of the Prophet, that swords should be turned into plow shares,* 1.27 and spears into pruning books; that all Bitterness and Malice of heart should be turned into the love and study of Modesty and Peace, that every man should sit under his own vine, and under his own fig tree, gather his own fruit, and not reach out his hand into another mans vineyard; not offer violence, nor fear it; not disturb his brothers peace, nor be jealous of his own; not trouble others, nor be afraid himself: that the Earth might be a temporal paradise, a type and representation of that which is eternal. For this Christ came into the world, and brought power enough with him to perform it, and put this power into our hands that we may make it good. And when he hath drawn out the method of it, when he hath taught us the art to do it, when there is nothing wanting but our will, the Prophesie is fulfilled. For it was never yet foretold by any Prophet that they should be quiet who made it their delight and study and the business of their whole life to trouble themselves and others. What could Christ in wisdome have done more then he hath done? He hath digged up Dissension at the very root. Malè velle, malè dicere, malè cogitare ex aequo vetamur, saith Ter∣tullian; To wish evil, to speak evil, to think evil, are alike forbidden in the Gospel, which restaineth the Will, bindeth the Hand, bridleth the Tongue, fettereth the very Thoughts; commandeth us to love an enemy, to surrender our coat to him who hath stript us of our cloak, to return a

blessing for a reproch, and to anoint his head with oyl who hath struck us to the ground; which punisheth not the ends only but even the be∣ginnings of dissension, which bringeth every part to its own place, the Flesh under the Spirit, the Will under the law of Charity (which is the Peace of the Soul) the obedience of Faith under the eternal Law (which is our Peace with God;) the Servant under the Master, the Child under the Parent, the Subject under the Magistrate (which is the Peace of an House, of a Commonwealth, of the World;) which maketh every part dwell together in unity, begetteth a parity in disparity, raiseth equality out of inequality, keepeth every wheel in its due motion, every man in his right place, is that Intelligence which moveth the lesser sphere of a Family, and the greater orb of a Commonwealth composedly and or∣derly; which is its Peace. For Peace and Quiet is the order and har∣mony of things. The Father calleth it a Harp; and it is never well set or tuned but by an Evangelical hand, which slacketh and letteth down the string of our Self love to an Hatred of our selves, and windeth up the string of our Love to our brother in an equal proportion to the Love of our selves. We must hate our life in this world;* 1.28 and we must love our brother as our selves. Nay it letteth it lower yet,* 1.29 even to our enemies; and the sound of it must reach unto them. Talk what we will of Peace, if it be not tuned and touched by Charity, if it take not its rise and spring from this Peace here, from the Peace of the Gospel, it will be but a dreadful sound, as Job speaketh,* 1.30 either in the Soul, or in the Family, or in the Church, or in the Common-wealth.

This is the nature, the power, the virtue of the Christian Law. This it doth even when it is not done: For if the Gospel might take place, it would most certainly be done. That there is so much heat, so much di∣straction, so much bitterness amongst Christians; that one Kingdome ri∣seth against another, and almost every Kingdome is divided in it self; that the Church is mouldered into Schismes and parcelled out into Conventi∣cles, and every man almost is become a Church unto himself by a wilful se∣paration from the whole; that Christians, whose mark and badge it was, by which they were known and distinguisht from all the world, That they did love one another, That they would dye for one another, should hate one another, revile one another, proscribe one another, anathema∣tize one another, and kill one another, and do that bloody office sooner then a Turk or a Jew; that Christendome should thus be made a stage of war and a field of blood; is not from the Gospel or Christian religion. No; these winds blow not out of this treasury, but rather out of the pit of Hell; from the swellings of Pride, which Christianity beateth down; from Love of the world, which Christianity conquereth; from Desire of supremacy, which Christianity stifleth; from Envy, whose evil eye Religion putteth out; from an hollow and deceitful Heart, which Christianity breaketh; from those evils which are the onely enemies the Prince of Peace, the Authour and Finisher of the Gospel, came to fight against and destroy. Look back upon the first Christians, who had rather suffer the greatest wrong then do the least; who, when for their multitude they might have trod their enemies under their feet, yet yielded themselves to their fury and rage; who did so outnumber them, that only to have withdrawn themselves had been to have left their persecutours in banishment, to wonder and lament their own paucity and solitude, yet bowed down their necks to their yoke, and delivered up their lives to their cruelty, and were more willing to rest in their graves then to be unquiet: In them

that Prophesy of Micah was fulfilled; Their swords were indeed turned into mattocks, and their spears into pruning-hooks: for all the weapons they had were their Innocency and Patience. And thus it was for wel∣near four hundred years together. But lock forward, and then see black∣ness and darkness,* 1.31 noise and tempests, even in the habitations of Peace; Christians reviling and libelling one another, as in the Councel of Nice; Christians kicking and treading one another under foot, as in the Coun∣cel of Ephesus; Christians killing one another, as in the quarrel or schisme of Damasus and Ursicinus. And then let your eye pass on through all the ages of the Church, and, if it can for dropping, look upon this last, and you will see that which will be as a thorn in your eye, and hear that which will make your ears tingle; see blood and war, tragedies and mas∣sacres, tumult and confusion, Christians defrauding, cursing, tormenting, robbing one another: You will see—But the time would fail me to tell you what you would see. But you would think that Christendome were a wilderness,* 1.32 not a place where the Leopard did lye down with the Kid, or the Wolf feed with the Lamb; but where the Kid was turned into a Leo∣pard, and the Lamb into a Wolf: You would think that either the Pro∣phesie was false, or that Christ the Prince of Peace was not yet come in the flesh. But as our Saviour said to his Disciples, when they were affrighted, and supposed him to be a Spirit,* 1.33 Why are you troubled? so, if you be trou∣bled, you mistake Christ, and think him to be what he is not. For for all these dismal and horrid events, so contrary and so unproportioned to the promise of God, Christ is come in the flesh, and the Prophesie is fulfilled. For all Christians are peaceable men; and whosoever is obedient to the Gospel doth feel and can demonstrate this power in himself. What though we see violence and strife in the Church?* 1.34 yet the Church is the house of Peace. What though Appius be unchast? we cannot libel the Decemvirate. What though Judas be a Son of perdition? It was the Tray∣tour, not the Apostle, which betrayed Christ. If there be controver∣sies, Religion doth not raise them; If there be schismes, Religion doth not make them; If there be war, Religion doth not beat up the drum; If there be busie-bodies, Religion doth not imploy them; If there be incendiaries, Religion did not enrage them; If there be a fire in the Church, the Christian did not kindle it, but the Ambitious man, the Mam∣monist, the Beast that calleth himself by that name. For Religion can∣not do that which she forbiddeth, cannot do that on earth which dam∣neth to hell, cannot forward that design which is against her, cannot set up that which will pull her down; in brief, Religion, Christian Religi∣on, cannot but settle us, and make us quiet and peaceable, cannot but be it self: For that which unsettleth us, and maketh us grievous to our selves and others, is not Christian Religion. Religion is the greatest preserver of Peace that ever was, or that Wisdome it self could find out, and hath laid a fouler blemish on Discord and Dissention then Philosophy ever did when she was most rigid and severe.* 1.35 She commandeth us to pray for peace; she enjoyneth us to follow peace with all men; she enjoyn∣eth us to lose our right for our peace; motus alienae naturae pace nostrâ co∣hibere, as Hilary speaketh, to place a peaceable disposition as a bank or bulwork against the violence of anothers rage, by doing nothing to con∣quer him who is in arms, to charm the hissing Adder with silence; she le∣velleth the hills, and raiseth the valleys, and casteth an aspect upon all conditions of men, all qualities, all affections whatsoever, that they may be settled and compact, and at unity with themselves and others. This was Christ's first gift, when he was born; and it was conveyed unto us in an Hallelujah,* 1.36 Peace on earth: And it was also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Basil call∣eth

it, his last gift, when he was to dye, Peace I leave with you: And,* 1.37 to conclude, this is it which S. Paul here commendeth to us as a Lesson to be learnt of us: The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We must labour and study to be quiet.

There is nothing in the world which deserveth true commendation but it must be wrought out with study and difficulty. Nor is the love of Peace and Quietness obvia & illaborata virtus, an obvious and easie vir∣tue, which will grow up of it self. Indeed good inclinations and di∣spositions may seem to grow up in some men as the grass and the flowers in the field, and to be as naturally in them as the evil. For Man, that is born to action, brought with him into the world those practick princi∣ples which may direct him in his course. There is, saith Basil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one part of Piety which we never learnt, but brought with us as an impression made in us by the hand of Nature it self. And these natu∣ral and inbred dispositions do not alwaies grow up as we do in stature, but sometimes onely shew themselves, and then soon disappear, like the em∣bryon or child that dieth in the womb; they live and dye, and never see the sun: They bud and blossom in us, and bear this glory with them, for a while; but when they should ripen, and bear that fruit which we hope to see and look on with delight, either through our neglect or the ma∣lignant aspect of ill example they are nipt and withered and lost, and there grow up worse in their place, so unlike to their first shew and to those hopes which we conceived, that we upbraid the end with the be∣ginning, the harvest with the spring, and wonder how that which in its putting forth was a flowr should in its growth and culmination become a thistle, how that which was a Lamb in the morning should be a Fox or Lyon before its evening, how these good dispositions, like a fair Temple which is in raising, should sink and fall and be buried in the rubbish. But these dispositions and good inclinations we look upon as upon promises, which may be kept or broke. Nor can we commend them farther then by our hopes, which are sometimes answered but too oft deluded. Nor can we call them Virtues, because they are not voluntary. That which is truly praise∣worthy, must fit us for Eternity, will not shoot forth of it self,* 1.38 nor grow & flourish in its full beauty till the Soul and Mind of Man be well cultivated, be drest, manured and watered. It is a work of Time, and must be wrought out in us, by us, even against our selves, against the reluctancies of the Flesh, against all solicitations and provocations which will beround and com∣pass us in on every side. For else we shall not be long quiet, but uncer∣tain and desultorious, leap out of one humour into another, like those whom we must study and deprehend, and so meet and apply our selves unto them in every mode and disposition, or else they will vent and break forth, and trouble us; whom we cannot make our friends, unless we make our selves their parasites. We are not what we should be till we labour and study to be so. When we shake off our mist, and shine, then our light is glorious. When we are flesh, and make our selves spiritual, then we are active.* 1.39 When we quit our selves of that leaden weight of our corrupt nature, as Nazianzene calleth it, and are carried up by our Rea∣son above all that may disquiet us, or work us out of our selves to the molestation of others, then we are quiet, then we are a fit spectacle for God and Angels and men to look upon and delight in. We read indeed of infused habits; and the Schools have furnished us with many such Con∣clusions, but they have not given us those Premisses which may inforce them: they could not do it, because neither Reason nor Revelation will afford them. But if they be infused, as they are infused into us, so they are not infused without us; they are poured not like water into a Ci∣stern, but into living vessels fitted and prepared for them. For if those

Habits were infused without us, I cannot see how they should be lost. If Wisdome were thus infused into us, we could never erre: If Righteous∣ness were thus infused, the Will would ever look upon that Wisdome, and never swerve or decline from it: If Sanctity were thus settled on the Affections, they could never rebel. The Understanding could never erre; for this Wisdome would ever enlighten it: the Will could not be irregular; for this Righteousness would ever bridle it: the Affections could not distract us; for they would ever be under command. For as they were given without us, so bringing with them an irresistable and un∣controllable force, they would work without us: And we might fit still upon our bottoms, and fill our selves with vanity, in expectation of such an infusion, of such a dew which would fall into us whether we will or no. And so Virtue would be an Ancile, as a buckler sent down from hea∣ven, which we never set a hand to: and we should be worse and worse, upon this account that we shall better,* 1.40 and look upon Grace as Caligula did upon the Moon when she was full and bright, and wonder she doth not fall down out of her orb, and hasten to our embraces; and so we may be deceived, as he was, and she may never come. No: it is most true, Grace is sufficient for us;* 1.41 and it is as true, Grace is not sufficient for us un∣less we cherish it. Quietness is the gift of God; but it is a conditional gift, which exacteth something from him who must receive it. If we will be quiet, we must study to be so, that is, earnestly and unfeignedly desire it. And the earnest desire of any practical virtue is the study of it. When the Heart is prepared, the Will made conformable, then are we perfect Scholars in this art of conversation.

And to this end we must first make it our meditation day and night, and fill our minds with it. This is like the conning of a part which we are to act, and will make us ready to perform it with a grace and deco∣rum,* 1.42 and so receive a Plaudite, an Euge, from him who is our Peace. For Meditation is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a kind of augmentation and enlargement of the ob∣ject we look upon. By our continual survey of the beauty of it, by fix∣ing our thoughts upon it, by renewing that heat and fervour in us, by thinking of it, and by an assiduous reviving and strengthning those thoughts, we make it more visible, more clear, more applyable then be∣fore; make that which written is but a dead letter, or spoken but a sound, as the voyce of God himself, of force and energie to quicken and enliven us. It is like to those Prospectives which this latter Age hath found out, by which we discover Stars that were never seen, and in the brightest of them find spots that were never discerned. We hereby see the glory of Tranquillity, and the good it bringeth to our selves and others; what a heaven there is in Love and Peace, and what a hell and confusion in An∣ger and Debate. We hereby find out the plague of our hearts, the Le∣prosie of our souls, which before appeared as a spot, as nothing. And this help we have by Meditation. For though it be most seen, as the Pi∣lotes skill is, cùm stridunt funes, & gemunt gubernacula, in a rough and well-wrought sea, in times of trouble and distraction, yet our study and desire of it wanteth no opportunity of time or place, & inter medios re∣rum actus invenit aliquid vacui, in the midst of our business and imploy∣ments findeth leisure, and maketh its closet in the very streets. Every day, every hour of our life we may contemplate it, and prepare our selves to be at peace with all men; that, when the tempest doth arise which may disquiet us and throw us from our station, we may be ready and able, if not to becalm and slumber it, yet to becalm our selves, and stand as quiet and upright as if no wind did blow. As the young man in Xenophon did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exercise his limbs and fingers, at home, and

framed them to that gesture and elegancy of motion which might win the favour and commendations of those who beheld him abroad, so may we enter into our closet and be still, tell our selves what a blessing it is to be our selves, what a divine thing it is not to be moved; how like to God we are, when we see distastful objects, and are not changed; how meritorious and heroick a thing it is to save our selves in the midst of a froward generation. Thus may we prepare and fix our hearts, think that God may lay us, as he did Job, on the dunghil, and resolve to be pa∣tient; that we may live amongst perverse and froward men, and be rea∣dy to addulce and sweeten them; amongst those whose teeth are arrows, and hold up our buckler; that the heathen may rage and tumultuously as∣semble, and comfort our selves that God shall have them in derision; that we may live in the midst of the enemies of peace, and provide to keep it; suppose that such a Lion as Nero, or some worse beast, should rore amongst us, commune with our selves, and be still, and fly to no other Sanctuary then our Tears and our Prayers.

And therefore in the next place we must not onely meditate and con∣template, but upon all occasions put our meditation in practice. For Meditation may be but the motion and circulation of the Phansie, the bu∣siness, or rather the idleness, of such men who send their thoughts a∣broad as boyes throw smooth stones upon the surface of the water, which are lost in the making; which look and gaze on Virtue, and then fly aloft in the contemplation of it, but like those birds of prey which first towr in the air, and then stoop at carrion. We must therefore se∣cond our Meditation, and ratifie and make it good by practice, faciendo discere, con it more perfectly, by being not moved at the incursion of a∣ny evil; learn to pass by a petty injury, that we be not cast down with a greater; not be envious against evil-doers, that we may be less troub∣led at what they do, not repine at the prosperity of evil men, that we may not be too far exalted with our own; by accustoming our selves to the suffering of this or that evil, proceed and grow up to that compo∣sedness that we may endure all; learn with a foil, that we may fight with a sword, as Demosthenes used to repeat his orations on the beach, that having stood the roaring of the Sea, he might be the less troubled at the noise and insolencie of the people in the pleading-place.

And this study is no easie study. For dedocendi priùs quàm docendi; We must unlearn many things before we can be taught this. We must abandon our former principles, out of which we drew so many dan∣gerous conclusions, before we can make any progress in this divine science. We must pull down our former desires before we can raise up new. In a word, we must empty our selves before we can be quiet.

And first we must cast out Self-love, I mean, we must not love our selves so irregularly, so ridiculously, so perniciously, so mortally as we do. For there is no adamant, no milstone, more unyielding to the stroke of the hammer then the Heart of man when once it is possest with the Love of it self. Then every thing that flyeth crosseth and troubleth us, every apparition is a monster, every man is our enemy, every look is a threat, every word is a sword, every whisper is thunder. He that thus loveth himself cannot long be quiet with any man. Our blessed Apostle, where he telleth us,* 1.43 that in those perillous times which were to come there should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men lovers of themselves, that is, blind to them∣selves, ignorant of themselves, bringeth in a train after them, an Iliad of many evils that should follow whilest Self-love led in the front; First

lovers of themselves, and then covetous, boasters, proud, blasphemers, disobe∣dient to parents, without natural affection, truce-breakers, false-accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high minded, lovers of pleasures more then lovers of God: And such men can never be quiet.

Next, we must root out that root of all evil, Covetousness, which will never suffer us to be quiet,* 1.44 is ever busie abroad, seeking to add house to house, and land to land, to draw all unto it self. Nam & Avaritia amat u∣nitatem, saith Augustine: even Covetousness is a lover of unity, and com∣mandeth and driveth us from place to place, even through the world, till it collect all into one, and make it its own. But we must confine our desires, and begin not to stand in need of Fortune. For if we let our de∣sires run out, they will be ever running, and never at an end, and throw down whatsoever is against them. When they are once let out and upon the wing, we speak to every man which standeth between us and the ob∣ject they fly to as Joab did to Asahel,* 1.45 Turn thee aside, or we will smite thee to the ground. Covetousness filleth the hills with robbers, the sea with pirates, the Commonwealth with theeves and cheats and oppressours, raiseth sedition, tumults, wars. Aurato Capitolio bella gessimus, saith the Oratour;* 1.46 Whilest Rome was poor, peace was within her walls; but when the Capitol was gilded, rich and glorious, then war brake in. The Gods and Religion might be the pretense, but Covetousness and Ambition beat up the drum.

And therefore we must in the next place pull back our Ambition, which is a busie, troublesome and vexatious evil, carrying us over our brothers necks to that pitch from whence we commonly fall and break our own, never quiet till then. And then we shall the more easily bind our Malice, which is ever lurking and prying for the prey; and bridle our Anger, which will never suffer us to be at quiet in our selves or with others, but will drive us from our selves, and put us in the posture and motion of madmen, make us run out of our own house to burn our neigh∣bours, and afflict our selves to trouble others. And last of all, we must empty our selves of all Suspicion, Evil-surmizing and Discontent, which never want fuel to foment them, but feed on shadows, on whispers, on lyes, empty reports, and draw conclusions out of any, out of no premises at all; which call small benefits injuries, and every frown a persecution; which level us in our best estate, impoverish us in riches, raise a tempest in a calm, and strike us on the ground when no evil breatheth in our coasts; which have a miraculous power to turn a Rod into a Serpent, a creating power to work not good out of evil, but evil out of nothing; which are quick and apprehensive, strike at every gnat, and make it a camel to choak us; in brief, which are that worm that gnaweth us conti∣nually, which kindle a hell on earth, torment us in pleasure, bruise us on profit, bind us in liberty, lay us on our bed and fright us with visions and dreams and fearful apparitions; which turn a Seraglio into a prison, a ta∣lent into a mite, and a mite into nothing, and whatsoever cometh near in∣to a punishment, which is worse then nothing. These are the evil Spirits which torment and tear us, and fling us to the ground, and make us wal∣low and fome. When we have disposessed our selves of these, we shall sit quietly and in our right minds; or, if we move, we shall move in our own sphere and compass, which is a motion in our place. And such a motion is rest.

This is our spiritual exercise; and this we must study. This is the la∣bour and work of our Faith; and we must practice it every day, and when we have practiced it, practice it again, repeat our lesson over and

over, and be jealous of our selves that we are not yet perfect; as Petrarch counselleth Students, sic philosophari ut philosophiam ament, so study to be quiet that we may love it, love it as that which will purchase us the love of the God of Peace. If we take the proper signification of the word here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our love must be of that nature that we must love it as that which will crown us with glory, we must be ambitious of it. And how do ambitious men stretch and rack their wits? How do they study to attain first one degree of honour, then another, then the top of all, and then study again to be higher then the highest? For Ambition, though it begin with the end, yet is alwaies a beginning. And this is proper to it, that it never looketh back, or considereth how high it hath soared. It beginneth at one Kingdome, and then beginneth at another; and though it make way ad cubile solis, to the end of the world, yet it doth but begin there. Thus should we be ambitious of quietness, of a setled mind and a peaceable behaviour, which no mans height can sink, no mans greatness can diminish, no mans anger can move, no mans malice can shake, no mans violence can disorder; as others are of Honour, which they must win with fire and sword; and so make up Nazianzens number,* 1.47 who telleth us there be three things which cannot be overcome or disquieted, God, and an An∣gel, and a good Christian. God is not troubled when he is angry, though for our sakes he telleth us he is, even pressed as a cart under sheaves;* 1.48 and it is our sin, not wrath, that whetteth the sword of the destroying An∣gel: And shall not we be ambitious to make up the third, to be like unto our heavenly Father, to be like unto the Angels in this? to be quiet, and keep the same temper and evenness, in the midst of so many humours as men; to be the same, when others run several wayes, and all to trouble us; to be humble, when one scorneth us; to be meek, when another ra∣geth; to be silent, when this man doth raile; not to be transported with what others do, but to stay at home with our selves, and be still; when the world is out of order, not to pull it to pieces in seeking to settle it, not to enrage a fire by attempting to quench it; to establish this order, this peace, this heaven within our selves, and as much as in us lieth,* 1.49 keep it with all men. This is truly Religion; not to hear, and talk, and fill the world with noise and confusion;* 1.50 not to exercise our selves in things too high for us; but to fight against our lusts, and trouble none but our selves; though this aged world is grown over-wise, and hath found out a way to divorce Religion from Honesty and Peace. This is truly Christiani∣ty, the command and practice of Christ, who would not be an Arbitrator between two brethren: Who, saith Christ,* 1.51 hath made me a judge or divider over you? My business is to give you general precepts, which you must draw down to particular cases, and not to put my hand to help to manage the affairs and business of particular men. He came down into the world as rain into a fleece of wooll, to beget us with his word, that we his chil∣dren might move and walk in the world as he came down into it, that is, without noyse. Lastly, this is truly honourable; a mark which the Am∣bition of a Christian should flie to. For it is an honour to cease from strife:* 1.52 Sedere quiescere, so it is rendred, to sit still and be quiet. Possess your selves,* 1.53 saith S Paul, in sanctification and honour, in sanctity, which is your honour, by which you honour and adorn the temple of the holy Ghost. We count it indeed an honour to make our tongues our own, and speak what we list; to make our hands our own, and do what we please;* 1.54 to pursue our enemies, and take them, and beat them as small as the dust before the wind; we count it an honour to stand in the valley, and to touch the mountains till they smoke, to reach at that which is above us, and pull it down, to divide that which is united, to shake that which is establisht, to violate

that which should not be toucht; we are ever moving and heaving up∣ward to be more than we should be, to be what we should not be, vile and ignoble and dead in our own place, and never honourable (we think) till we have left it behind us, to gain us a name, though it be by firing a tem∣ple, or setting the world it self in combustion. Thus honours are di∣spensed amongst the children of men, amongst the sons of Belial; honou∣rable Schismaticks,* 1.55 descended from Jeroboam the son of Nebat, who made Israel to sin;* 1.56 honourable Revengers, of the tribe of Simeon and Levi, those brethren in evil; honourable Hypocrites, Pharisees, and the sons of Pha∣risees,* 1.57 a generation of vipers; honourable Murderers, of their Father the Devil,* 1.58 who was so from the beginning; ambitious, humourous, covetous, discontent, forlorn and desperate persons,

Quósque suae rapiunt sceleratae in praelia causae.

These are the Grandees and the honourable persons of this world. But in the Court and Heraldry of Heaven we find no such Titles of Honour. No;* 1.59 Write these men desolate, who shall not prosper, though they do pro∣sper.* 1.60 Write them down Haters of God, Despiteful, Proud, Boasters, In∣venters of evil things, Fools without understanding. But the man who is quiet and peaceable, he is the honourable man, though he lye on a dunghil, though he sit amongst the dogs of the flock;* 1.61 like unto the Angels, nay like unto God,* 1.62 and holding resemblance with him, transformed from glory to glory; the same, though the fashion of the world change every day; Not stealing into honour, as those great Thieves of the world, Alexander, and Hanibal, and Marius, and Sylla, errore hominum, by the error and mistake of men, who call fools Politicians, and Madmen valiant; but judicio Dei, by the judgment and sentence of God, himself made proprietary of it, being his Souldier, who hath fought against none but himself; being his Priest, who hath sacrificed himself, all his lusts and desires and animosities; being his King too, who hath awed and commanded and governed him∣self in peace, and subdued every thing that might disquiet either himself or others, and so made a Royal Priesthood unto the Lord. Thus, thus shall it be done to the man whom the King of Kings will honour.* 1.63 This honour have all his Saints in this life, and in the next everlasting glory.

* 1.64You see then, Brethren, your calling. You are called to holiness, and you are called to peace and quietness. You see the study you are imployed in by the blessed Apostle, as a hard, so an honourable study. And in the wayes of Honour who would not move? We must therefore make one step further, and learn the Method which is prescribed, or the Means to keep us at peace with our selves and others. We must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, do our own business, and labour with our hands, as he hath commanded. But of this in the next.

Notes

• * 1.1

  v. 3.
• * 1.2

  Eccles. 12.13.
• * 1.3

  Tertul. De orat.
• * 1.4

  2 Tim. 3.17.
• * 1.5

  Jude 20.
• * 1.6

  Ambros.
• * 1.7

  2 Pet. 1.5, &c.
• * 1.8

  1 Cor. 12.25.
• * 1.9

  1 Tim. 2.2.
• * 1.10

  Col. 3.15.
• * 1.11

  Honestum pa∣cis nomen segni otio imposuit, Tacit. de Tur∣piliano, An∣nali. 14.
• * 1.12

  Orat. 31.
• * 1.13

  2 Sam. 12.31.
• * 1.14

  Georg. 3.
• * 1.15

  Job 39.22, 24.
• * 1.16

  Rom. 2.28, 29
• * 1.17

  In Photii Bi∣blioth.
• * 1.18

  Prov. 14.30.
• * 1.19

  Job 5.2.
• * 1.20

  Prov. 20.17.
• * 1.21

  Psal. 140.11
• * 1.22

  Apolog.
• * 1.23

  Hebr. 7.18, 19.
• * 1.24

  Exod. 21.24. Matth. 5.38, 42, &c.
• * 1.25

  De Anima, c. 1.
• * 1.26

  Tertull. cont. Iudaeos Psal. 72.6.
• * 1.27

  Micah. 4.3, 4.
• * 1.28

  Joh. 12.25.
• * 1.29

  Matth. 22.39.
• * 1.30

  Job 15.21.
• * 1.31

  Hebr. 12.18.
• * 1.32

  Isa. 11.6.
• * 1.33

  Luk. 24 37, 38
• * 1.34

  Psal. 55.9.
• * 1.35

  Psal. 122.6. 1 Tim. 2.2. Hebr. 12 14. Matth. 5.38, &c
• * 1.36

  Luke 2.14.
• * 1.37

  John 14.27.
• * 1.38

  Deorum virtu•• natura excellit, hominum au∣tem industria; Cic. Top.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orat. 31.
• * 1.40

  Su••t. Caeligula.
• * 1.41

  2 Cor. 12.9.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Arist. Rhet. 3. c. 10
• * 1.43

  2 Tim. 3.1-4.
• * 1.44

  Isa. 5.8.
• * 1.45

  2 Sam. 2.22.
• * 1.46

  ••en: Controv.
• * 1.47

  Orat. 18.
• * 1.48

  Amos 2.13.
• * 1.49

  Rom. 12.18.
• * 1.50

  Psal. 131.1.
• * 1.51

  Luke 12.14.
• * 1.52

  Prov. 20.3.
• * 1.53

  1 Thess. 4.4,
• * 1.54

  Psal 18.37.42,
• * 1.55

  1 Kings 14.16.
• * 1.56

  Gen. 49.5.
• * 1.57

  Matth. 23.33.
• * 1.58

  John 8.44.
• * 1.59

  Jer. 22.30.
• * 1.60

  Rom. 1.30, 31.
• * 1.61

  Job 30.1.
• * 1.62

  2 Cor. 3.18.
• * 1.63

  Es••h. 6.9, 11. Psal. 149.9.
• * 1.64

  1 Thess. 4.7.