Lectures Upon Philippians, Lectures · Chapter 4 · Lecture 80
LECTƲRE LXXX.
PHILIP. 4. Verſe 5.
Let your patient minde be knowne to all men. The Lord is at hand.
THeſe words are, as we heard the laſt day, another exhortation vntounto the Philippians, wherein the Apoſtle exhorteth them, not onelyonly to ſuch a patience as is tried and ſeene in bearing iniuries and putting vp wrongs, but generally to ſuch mildeneſſe in their behauiour, and moderation of their affections amongſt their neighbours and brethren, as that for vnities ſake they will rather loſe of their owne, then ſtrictly ſtand vponupon their right in matters of ordinarie life: for ſo the word here vſed by the Apoſtle ſignifieth, namely a moderation of that by equitie, which in rigour might be exacted. Now this their mildeneſſe and moderation among their brethren the Apoſtle would hauehave ſo conſpicuous and euident, as that it might be knowne, and that to all men; not for matter of oſtentation and vaine-glory amongſt men, but both that all men, as occaſions were offered, might hauehave triall thereof in them; and that amongſt all men religion might thereby be increaſed, and the Name of God glorified: Let your &c. That which followeth, The Lord is at hand, is a reaſon of the exhortation, added by the Apoſtle, to preuent an obiection: for, the drift of the Apoſtles exhortation vntounto them, aiming at this, that there ſhould be ſuch moderation in them, as that they ſhould not alwayes ſtand vponupon their right, but ſometimes yeeld of their right, and patiently put vp the loſſe or the wrong; they might haply thus obiect and ſay, So ſhould we make a hand indeed, and quickly be the meaneſt among men, and be trampled vnderunder feet as the clay in the ſtreetes. Therefore the Apoſtle addeth, The Lord is at hand; as if he ſhould hauehave ſaid, Though they do abuſe your patient mildeneſſe and gentle moderation of your affections, yet do ye hold on a good courſe, in patience poſſeſſe your ſoules, and let your patient mind be knowne to all men: for the Lord is at hand, euen neare to aide and helpe you, to auenge you of your wrongs, and to repay you with glorie in the Kingdome of glorie.
The firſt thing which I noted in the exhortation was, that the Apoſtle exhorteth the Philippians to a gentle moderation of their affections towards their brethren in matters of ordinarie life, ſo that for the keeping of vnitie ſometimes they yeeld of their right. Whence I obſerued a neceſſarie rule for all Chriſtians to be kept for euer in all their dealings with their neighbours; which is, in matters of ordinarie life to vſe ſuch moderation of their affections, as that for vnities ſake, they do not alwayes ſtrictly ſtand vponupon their right, but ſometimes yeeld of their right, and ſit them downe with the loſſe, and patiently put vp the wrong. Two notable patterns I ſhewed you of the practiſe of this rule: the one in Abraham, Geneſis 13.who being Lots elder, and vncle, and his better euerie way, ſtood not vponupon theſe points, but went vntounto him, and moued the peace betweene them, and yeelded his owne right to hauehave it: the other in the king in the Goſpell, who finding his ſeruant poore, and not able to pay the debt he owed him,Matth. 18. remitted his right, and forgaue him his debt. Whoſe examples we ought to follow in matters of ordinarie life and ciuill dealing one with another, not ſtanding vponupon termes one with another, but yeelding one vntounto another, ſhewing all meekneſſe and mildenes one towards another, and putting vp ſome loſſe and ſome wrong one at anothers hands. But how quite contrary our practiſe is to this rule, and to theſe good patterns I ſhewed you. For if we thinke that we hauehave right, then we ſtand vponupon it, and thus we ſay with our ſelues: Shall we yeeld of our right? ſo we may be begged for fooles indeed. Shall we ſit downe with the loſſe? Nay, we will hauehave it if he hauehave it out of his belly. Shall we put vp ſuch a wrong? Nay, then let them abuſe vsus at their pleaſures. We are as good as they, or, we are their betters euerie way; or, though we be meaner then they, yet ſhall they not thinke to hauehave vsus vnderunder their girdles; we may not, we cannot, we will not ſuffer theſe and theſe things. And hereupon, to go now forward in the point, hereupon, I ſay, it is that we are ſo vnpeaceable one with another, and ſo vncharitable one towards another: hereupon it is that there are ſuch heart-burnings, grudgings, iarres, debates, contentions, and diuiſions amongſt vsus: we cannot be gentle, and curteous, and kinde one vntounto another: we cannot yeeld one vntounto another, or beare one with another: we cannot put vp any loſſe or wrong one at anothers hands. The ſuperiour he diſdaines to yeeld in any thing vntounto his inferiour, and he thinks it is a diſparagement vntounto him. The inferiour he is loath to yeeld in any thing vntounto his ſuperiour, and he thinkes that if he yeeld an inch, the other will take an elle; if he yeeld in any thing, the other will crow ouer him in all things. The equall, he cannot brook it to yeeld vntounto his equall, and he thinkes it is a debaſing and diſgracing of himſelfe, to put vp any thing at his hands that is no better then himſelfe. Thus in ſuperiour, inferiour, and equall, is wanting that patient, gentle, curteous, and ſoft mind whereunto our Apoſtle exhorteth; and in ſtead of meekenes, gentlenes, patience, moderation, and mildneſſe one towards another, are entertained murmurings, reaſonings, heart-burnings, and vnſeemely ſpeaking and dealing one againſt another. This is vtterly a fault amongſt vsus. Will we then mend that which is amiſſe, and put in practiſe the rule that hath bin giuen vsus, vſing in matters of ordinarie life, ſuch moderation of our affections amongſt our neighbours and brethren, as that for vnities ſake we will paſſe by many faults and offences, and ſometimes yeeld of our right, and ſit vsus downe with the loſſe, & put vp the wrong? I am ſure we ſhould; and if we will do ſo, we muſt obſerue theſe rules that follow.
Firſt, hath our neighbour or brother ſome faults that are rather naturall then puniſhable by the lawes, as for example, is he ſome what proud, ſomewhat couetous, ſomewhat haſtie and angrie, ſomewhat vnſociable, ſomewhat ſuſpicious? &c. we muſt in ſuch caſes deale with him as Dauid did with his eldeſt brother Eliab. When Dauid being ſent of his father vntounto his brethren to the battell, had ſhewed his miſlike, that none would vndertake to fight with Goliah, Eliab was verie angry with Dauid, and ſaid, Why cameſt thou downe hither? 1. Sam. 17.28.and with whom haſt thou left thoſe few ſheepe in the wildernes? I know thy pride and malice of thine heart, that thou art come downe to ſee the battell. Now what was Dauids reply vntounto theſe ſharpe ſpeeches of his brother? He knew his brethrens ſtomacke againſt him, and therefore onelyonly ſaid, What hauehave I now done? 29.is there not a cauſe? and ſo departed. So we ſhould learne to skil of the nature of them with whom we liue, and we ſhould beare much with ſuch faults as theſe. To quit their pride with diſdaine, if they be proud; to be euer telling them of their couetouſnes, if they be couetous; to put fewell vntounto the fire by miniſtring occaſions of anger, if they be haſtie and angrie; to increaſe their iealouſie by any prepoſterous dealing, if they be ſome what ſuſpicious, is no way for vsus to cure their faults, or to liue with them in that Chriſtian ſort we ſhould. This is that which behooueth vsus, if we will hauehave our patient mindes knowne, we muſt beare with theſe and ſuch like faults in our neighbours and brethren, and ſpare oftentimes to ſpeake or do that which their humour cannot brooke.
The ſecond rule which we muſt obſerue is this; ſuch words and deeds as haply ſometimes might hauehave not the beſt conſtruction or meaning, we muſt make the beſt of them: for if when things are ſaid or done which might be well meant, and well taken, they be worſe taken then they are meant, and rather the worſt then the beſt be made of them; ſhall we ſay of thoſe men, that they are patiently and gently minded? nay ſurely, this is rather an argument of an exaſperate minde, which had rather blow the bellowes, then quench the fire, rather make a breach where there were none, then make vp a breach where there were one. And therefore the Apoſtle putteth ſuch as take all things in the euill part, Rom. 1.29.in the ranke of them whom God had deliuered vp vntounto a reprobate mind. If then we will hauehave our patient mind knowne, and be commended for that moderation which our Apoſtle here requireth, we muſt not interprete ſuch things as are ſaid or done, vntounto the worſt, but when they may hauehave a good meaning, we muſt make the beſt of them: for ſo indeed do we ſhew our ſelues to hauehave a good moderation in our ſelues, if when things in themſelues are eyther doubtfull, or not altogether the beſt, yet we make the beſt of them, and rather ſo conſtrue them as they ought to be meant, then as they might be taken.
A third rule which we muſt obſerue is this: Such faults as are ſecret, or committed by infirmitie, we muſt not diuulgate and publiſh, but rather hide and couer them. It is the ſaying of our bleſſed Sauiour,Matth. 7.12. Whatſoeuer ye would that men ſhould do to you, euen ſo do ye to them: and it implieth this withall, that whatſoeuer we would not that men ſhould do to vsus, we ſhould not do to them. Now then, who is it of vsus, that if we fall through infirmitie, if we runne into any ſecret ſin, would hauehave it publiſhed in Gath, or noyſed in the ſtreetes of Aſhkelon? Iames 3.2.In many things we ſinne all: and he is the beſt that offends the leaſt. But who can brooke him, that whatſoeuer fault he heares in the houſe, by and by tells it on the houſe tops? or how ſhall he approue his moderation, and his patient minde vntounto men, that whatſoeuer fault he knowes of his neighbor or brother, diſperſeth it abroad and makes it his common talke where he cometh? Nay, herein is our moderation and mildenes ſeene and approued, if when we know any ſlip or fall of our neighbour, which haply many know not, we patiently paſſe by it, and ſo beare it, that as much as in vsus lies, we burie it out of the ſight and ſpeech of men. For as Peter ſaith of louelove,1. Pet. 4.8. that it couereth the multitude of ſinnes; ſo it is true in this moderation and patience whereof we ſpeake, that it beares with and pardoneth many faults and offences of one man towards another, & likewiſe concealeth ſuch faults and offences as ſecretly or through infirmitie are committed againſt God. If then we will approue our ſelues to hauehave that patient mind which our Apoſtle here requireth, we muſt not publiſh whatſoeuer fault of our neighbor we he are or know; but ſuch faults as either are not commonly knowne abroade, or whereinto he hath fallen through infirmitie, we muſt hide and couer them, and ſo beare with them, as to burie them out of the ſight and ſpeech of men.
A fourth rule which we muſt obſerue, is this: when the faults of our neighbour are ſuch as that they may iuſtly offend vsus, behouefull it is that we go vntounto him, and tel him his fault betweene him and vsus alone; and if thus he hearken not vntounto vsus, then to call vntounto vsus one or two moe, that his fault being here opened againe, that which is amiſſe may be amended, and he in the beſt ſort that may be, may be reclaimed. Which rule is alſo the rule of our bleſſed Sauiour touching priuate iniuries and wrongs, where he ſaith,Mat. 18.15. If thy brother trespaſſe againſt thee, he ſpeaketh of priuate treſpaſſes and wrongs: for ſuch as are publike, and to the offence of the Church,1. Tim. 5.20. the Apoſtle would hauehave them rebuked openly; but if thy brother treſpaſſe againſt thee priuately, giuing thee cauſe of offence, go and tell him his fault betweene thee and him alone: if he heare thee, thou haſt wonne thy brother, and as Iames ſpeaketh, haſt ſaued a ſoule from death; and he repenting,Iam. 5.20. thou art to forgiue him, as Chriſt in another place warneth: and if he will not vouchſafe to heare thee,Luc. 17.3. to be ſorie for his fault at thy priuate admonition, but rather increaſe his ſtomack and ſtubburnneſſe againſt thee, then take yet with thee one or two, that by the mouth of two or three witneſſes, eueryevery word may be confirmed. Otherwiſe if neglecting this rule of our Sauiour, we ſhall vponupon ſuch occaſions traduce him, or breake out into intemperate heates againſt him, how ſhall our patient mind be knowne vntounto men? For this is our patience and moderation, that when we hauehave ſo iuſt cauſe of offence, we deale as mildly and quietly with our neighbour as may be; firſt, priuately conferring of things b…tweene our ſelues, and then taking vntounto vsus one or two of our neighbours and friends which may heare, and helpe to order things that are out of order. And if we will approue our ſelues to hauehave that patient mind which here our Apoſtle requireth, we muſt thus peaceably deale in matters wherein we hauehave iuſt cauſe of offence, and in no ſort traduce our neighbours or brethren, or breake out into impatient heates againſt them.
A fift rule which we muſt obſerue, and the laſt which now I will note, is this; generally in matters of this life we muſt remit of that which in rigor might be done. For if we ſhall thus ſtand vponupon it, that this we may do by right, and this the law will beare vsus out vntounto, what proofe hereby ſhall we make of our moderation and patient mind?Gen. 9.6. The law ſaith, Who ſo ſheddeth mans bloud, by man ſhall his bloud be ſhed. Now who will commend the moderation of that Iudge, that ſo oft as bloud is ſhed, pronounceth ſentence of death, becauſe in rigour of the words it may ſeem he may do that, which indeed in ye equitie of the law he may not? And ſo it fareth with vsus, if in matters of this or that qualitie betwixt vsus and our neighbours, we ſhall alwaies do that which in extremitie of right it ſeemeth that we may, and not moderate right by equitie, who ſhall commend our moderation? If we hauehave the loſſe, we muſt ſometimes ſuſtaine it; if we hauehave the wrong, we muſt ſometimes put it vp, and for peace and vnities ſake we muſt remit and yeeld of our right, if we wil hauehave our moderation and patient mind to be knowne. Moe rules might be added vntounto theſe, but let theſe for this time ſuffice.
And now I beſeech you to thinke on theſe things, and in your liues one with another to practiſe them, that ſo your moderate, and curteous, and ſoft, and gentle, and patient mind may be knowne. Beare one with another in ſuch faults as are naturally in any of you, and ſpare ſometimes to ſpeake or do that which anothers humor cannot brooke: make not alwaies the worſt of ſuch words or deeds, as haply might hauehave not the beſt conſtruction and meaning, but rather when in themſelues they are either doubtfull, or not altogether the beſt, make the beſt of them, and ſo conſtrue them, as they may be wel meant rather then as they might be il taken. Be not haſtie to publiſh whatſoeuer fault of your neighbour you heare or know, but ſuch faults as either are not cōmōly known abroad, or whereinto he hath fallen through infirmitie, hide & couer them, & as much as in you is, burie them out of the ſight and ſpeech of men. Traduce not one another, nor breake out into intēperate heates one againſt another, but in matters wherein ye may hauehave iuſt occaſiō of offence one againſt another, firſt priuately expoſtulate your matters one with another; and if amends do not follow, debate your matters one with another, in the hearing of one or two of your neighbours and friends, which may heare and helpe to order your matters. Be not auerſe from ſitting downe ſometimes with the loſſe, and from putting vp ſometimes the wrong, but for the maintenance of peace and concord one with another, remit and yeeld one vntounto another, that which in right ſometimes ye might hauehave one of another, that ſo your patient mind may be knowne vntounto all.
And why ſhould I need in many words at this time to exhort you vntounto this moderation one towards another? May not this day, may not that holy table ſufficiently exhort you here unto? For vnleſſe ye be patiently minded one towards another, can ye either worthily celebrate thoſe holy myſteries of Chriſt his bleſſed death and paſſion, or thankfully celebrate this day in remembrance of his reſurrection? To celebrate theſe holy myſteries worthily, is not to come hither as to an ordinary table, and here to eate and drink; but to come hither prepared with all holy reuerence, hauing examined our ſelues before as touching our faith in Chriſt Ieſus, whether by faith in Chriſt Ieſus we feele a full aſſurance in our ſoules of the forgiueneſſe of our ſinnes, and of all other benefites of Chriſt his death and paſſion, which in this Supper we deſire for our further aſſurance to be ſealed vntounto vsus; and touching our repentance, whether we be truly grieued in our ſoules for our ſinnes againſt our God, and fully purpoſe hereafter to conforme our ſelues vntounto the will of God ſet downe in his word: as touching, I ſay, our faith and repentance, ſo touching our louelove, whether we louelove one another, ſo that as members of the ſame bodie, we beare one with another, and helpe one another. For as faith and repentance towards God, ſo this louelove alſo towards our neighbour is ſo neceſſarily requiſite, that otherwiſe we do not worthily celebrate theſe holy myſteries. And therefore if we will be worthie partakers of this holy Supper, as here we that are many, do all eate one bread, and drinke of one cup, are all confirmed in one faith, and nouriſhed to grow vp into one bodie, whereof Chriſt is the head; ſo muſt we louelove one another, and as members of the ſame bodie, beare one with another, and helpe one another. So that at this time the verie celebration of theſe holy myſteries, may ſufficiently put vsus in mind of that moderation & patient mind which ought to be in one of vsus towards another. Neither that onelyonly, but this day alſo, wherein we celebrate the remembrance of Chriſt his bleſſed reſurrection, may ſufficiently put vsus in mind hereof. For hath Chriſt looſed the bands of death, and by his reſurrection from the dead, triumphed ouer death, and mightily declared himſelfe to be the Sonne of God? Yes he hath, and this day we celebrate the moſt ioyfull remembrance thereof. And how ſhould not thi… put vsus in mind of riſing from the death of ſinne vn… the … of God? Or how ſhall we thinke that we are riſen … …fe of God, if there be not this moderation and p… … in vsus one towards another? Since then by the reſ…rection of Chriſt as this day we are put in mind of our r…ection from the death of ſin vntounto the life of God, thereby alſo we are put in mind of that moderation and patient mind which ought to be in one towards another: let therefore the celebration of thoſe holy myſteries of Chriſt his death and paſſion, let the memoriall of his bleſſed reſurrection as on this day, be ſufficient to ſtirre you vp vntounto this moderation which our Apoſtle here requireth, and whereof hitherto we hauehave ſpoken. And whoſoeuer findeth himſelfe to hauehave failed herein heretofore, let him giuegive all diligence hereafter that his patient mind may be knowne vntounto all men.
The ſecond thing which I note in this exhortation, is this, that the Apoſtle would hauehave this their moderation and mildneſſe ſo conſpicuous and euident, as that it might be knowne, and that to all men: no doubt to this end, that all men, as occaſions were offered, might hauehave triall of their moderation and mildneſſe, and that thereby religion among all men might be increaſed, and the name of God, in whom they beleeued, glorified. Whence I obſerue the extent of the moderation and mildneſſe that ought to be in vsus, how farre the practiſe thereof is to reach, that they may hauehave triall and experience thereof; namely, not to them alone that vſe vsus kindly and gently, or to them alone which are within, but to them alſo which are without, euen vntounto all men is our patient mind to be made knowne. For as our Sauiour ſaith in ſomewhat another matter, If ye louelove them which louelove you, what reward ſhall ye hauehave? and if ye be friendly to your brethren onelyonly, Math. 5.46.47.what ſingular thing do ye? So may it well be ſaid in this matter, if our patient mind be onelyonly knowne vntounto them that vſe vsus with all mildnes and gentleneſſe, what ſingular thing do we? and if we moderate our affections, and yeeld onelyonly vntounto them that yeeld vntounto vsus, what praiſe ſhall we hauehave? Our moderation then and patient mind is not to be reſtrained in the vſe thereof vntounto theſe and theſe men, but it is to be ſhewne vntounto all men with whom we liue, be they better or worſe. So the Apoſtle ſpeaking of charitable beneficence,Gal. 6.10. Rom. 12.18. Let vsus do good (ſaith he) while we hauehave time vntounto all men. And againe, HaueHave peace with all men. And generally the precept is, that we hauehave our conuerſation honeſt amongſt all men. As lights therefore (for ſo we are called) we muſt communicate the light that is in vsus vntounto all men, holding forth our lights of gentleneſſe, goodnes, meeknes, temperancie, moderation, patience, &c. vntounto all men: imitating therein our Father which is in heauen,Math. 5.45. who maketh his Sunne to ariſe on the euill and on the good, and ſendeth raine on the iuſt and vniuſt. And now why are we to vſe this moderation towards all men, that our patient mind may be knowne vntounto all men? The reaſon is, that all men ſeeing our moderation and mildneſſe towards all men, may thinke the better of the Religion which we profeſſe, and the rather glorifie the Lord of glorie, in whom we beleeue. For if they ſhall ſee vntounto wardlines and vnkindneſſe in one of vsus towards another, quickly do they ſpeake euill of the name of God, and of the doctrine which we teach. And therefore the Apoſtle alwayes exhorts all ſorts vntounto all holy duties: and why? that the name of God and his doctrine be not euill ſpoken of: 1. Tim. 6.1. Tit. 2.5. Iam 2 7.that the word of God be not euill ſpoken of: that the worthy Name, after which they be named, be not blaſphemed. But if they ſhall ſee moderation and mildneſſe, meekneſſe, gentleneſſe and patience in one of vsus towards an other, we cannot better draw men vntounto the glory of our God, and to a good opinion of our religion, and of the truth which we profeſſe. And in this reſpect it is that our bleſſed Sauiour thus exhorteth all men,Mat. 5.16. ſaying, Let your light ſo ſhine before men, that they may ſee your good workes, and glorifie your Father which is in heauen. And in the ſame reſpect alſo it is, that the Apoſtle Peter exhorteth, ſaying, HaueHave your conuerſation honeſt among the Gentiles, 1. Pet. 2.12.that they which ſpeake euill of you as of euill doers, may by your good workes which they ſhall ſee, glorifie God in the day of the viſitation. For an ornament then of the truth which we profeſſe, and for the glorie of our God in whom we beleeue, our patient mind is to be made knowne vntounto all men, not to our brethren onelyonly, or ſuch as vſe vsus kindly, but euen to all men.
Here then firſt were to be reproued thoſe braules and quarels which fall out amongſt neighbours and brethren about matters of two pence, matters of nothing. Our Apoſtle would hauehave our moderation and patient mind knowne vntounto all men. How is it then that neighbours and brethren will not one yeeld vntounto another, wil not one beare with another? One wil hauehave his right, and not yeeld a iote; another will auenge his wrong, or elſe he will die for it; a third will beare coles at no mans hands, but ſuch as he brewes ſuch ſhall he drinke, and this amongſt neighbours and brethren. And how ſhall it be thought, that we will vſe moderation towards all men, while ſuch is our behauiour towards our neighbours and brethren? Whileſt it is thus among our ſelues, we ſhew plainly how litle heed we hauehave taken vntounto this exhortation of the holy Ghoſt, & conſequently how litle care we take, that ye name of God, and the truth which we profeſſe, be not euill ſpoken of.
Secondly, here were to be reproued ſuch carnall exceptions as are commonly taken againſt this exhortation. The holy Ghoſt ſaith, Let your patient mind be knowne vntounto all men. VntoUnto all men, ſay we: this is an hard ſaying. VntoUnto ſuch as vſe vsus kindly and curteouſly, great reaſon that our patient mind ſhould be knowne: but vntounto them that be euer readie to thwart and croſſe vsus, to wrong and grieue vsus, to taunt and mocke vsus, to reuile and ſpeake euill of vsus, what reaſon that our patient mind ſhould be knowne? Thus will we rather teach the holy Ghoſt what to ſpeake, then we will be taught by the holy Ghoſt what to do. But ſuch exceptions we muſt take heed of, if we will ſuffer our ſelues to be taught by the ho holy Ghoſt, and as our Apoſtle willeth, we muſt let our patient mind be knowne vntounto all men without ſuch exception of any.
Thirdly, hence we learne what we are to reſpect in the practiſe of eueryevery Chriſtian vertue, namely the glorie of God, and the propagation of his truth. For as our Sauior ſaith of almes, prayer, faſting, and the like,Math. 6. that if they be done for the praiſe of men, then they hauehave their praiſe, but not with God; ſo may it be ſaid of the practiſe of eueryevery Chriſtian vertue, that if therein we reſpect the praiſe of men, we hauehave our praiſe, but not with God. The thing that we muſt aime at in the practiſe of gentleneſſe, goodneſſe, meekneſſe, temperancie, moderation, patience, and other workes of the Spirit in vsus, is the glorie of God, that men ſeeing theſe fruites of the Spirit in vsus, they may be brought vntounto the ſame obedience and ſeruice of one God with vsus. And thus it ſhall come to paſſe, that they who haply hauehave ſaid in their hearts, there is no God, that they who cannot yet grow to the liking of the ſame truth with vsus, ſhall ſay of vsus, Surely God is in you indeed, ſurely this is the way of truth wherein ye do walke.
Let vsus therefore hearken vntounto the exhortation of our Apoſtle, and as he exhorteth let our patient mind be knowne vntounto all men. Let vsus not bangle and wrangle one with another for eueryevery light matter, but let vsus beare one with another, and yeeld one vntounto another. Let vsus not after the fancie of our owne reaſon abridge that which the holy Ghoſt enlargeth, but let our moderation be knowne to all, without exception of any. And let vsus in the practiſe both of this and of eueryevery Chriſtian vertue, aime at the glorie of God, and the furtherance of his holy truth which we profeſſe. And as this day we profeſſe by our meeting at this holy Table, ſound louelove and charitie with all men, ſo at all times let our moderation and patient mind be knowne vntounto all men.