Lectures Upon Philippians, Lectures · Chapter 4 · Lecture 85
LECTƲRE LXXXV.
PHILIP. 4. Verſe 8.
Whatſoeuer things are honeſt, whatſoeuer things are iuſt, whatſoeuer things are pure, whatſoeuer things are louely, &c.
WHatſoeuer things are honeſt. Here is the ſecond generall head of that Chriſtian dutie which the Apoſtle commendeth vntounto the Philippians, wherein he exhorteth them to thinke on, and to doe whatſoeuer things may grace them with a reuerent and comely grauitie, that their grauitie in all things pertaining to them being ſuch as beſeemeth their perſons, they may ſo purchaſe vntounto themſelues reuerence amongſt men. For ſo I vnderſtand the word vſed by our Apoſtle in this place. Whence I obſerue this leſſon for vsus; that whatſoeuer things beſeeme our perſons, we are to do them, and that with ſuch a comely grauitie as may winne reuerence vntounto our perſons. This dutie the Apoſtle preſcribeth vntounto Titus, and in him vntounto all Miniſters, where he ſaith, Aboue all things ſhew thy ſelfe an example of good workes, Tit. 2.7.with vncorrupt doctrine, grauitie, integritie, &c: where beſides other things, ye ſee, he requireth in Titus, and ſo in other Miniſters of the Goſpell, grauitie, that is, ſuch an outward graue cariage of themſelues, as may winne reuerence vntounto their perſons. This dutie he preſcribeth alſo to elder men in the ſame Chapter,2. ſaying, that they ought to be ſober, honeſt, &c: honeſt, that is, graue, euen with ſuch a grauitie as may ioyne reuerence to their perſons. And this dutie in this place he preſcribeth euen vntounto all, that we all labour vntounto ſuch a grauitie as beſt beſeemeth our perſons whatſoeuer we be. Neither let any man here ſo miſtake me, as if I meant, that in any man there ſhould be ſuch an auſteritie that a man may hardly come to the ſight or ſpeech of him. For the ſeruant of God ſhould be meeke, and kind, and gentle, and curteous vntounto all men, euen as the Apoſtle exhorteth, ſaying, Be ye curteous one vntounto another. Eph. 4.3….But this is it I ſay, that in all men, according to their places and perſons, there ought to be a comely grauitie, in ſome more, in ſome leſſe, but in all ſuch as beſeemeth them, and may ioyne reuerence to their perſons.
This then ſhould teach vsus to take heed and beware of ſuch lightneſſe as is any way vnbeſeeming our perſons; of lightnes in our attire and apparell, of lightneſſe in our gate and geſture, of lightneſſe in our talke and ſpeech, of lightnes in our actions and deeds. For grauitie in all theſe things is not more beſeeming, then any ſuch lightneſſe is vtterly vnbeſeeming in any man. To ſee a Miniſter weare this ſhagge and ruffian like haire, which is too too common among all ſorts of men; to ſee him turne himſelfe into eueryevery cut, and eueryevery new faſhion of apparell that comes vp, or to heare him bring into the pulpit riming ſtuffe and ſcurrile ieaſts to moue laughter: To ſee a Magiſtrate drinking & carowſing among boon companions, or dancing about a may-pole, or running into ſuch folly as he ſhould reſtraine in others: To ſee an ancient matron mincing her treadings, or tricking and trimming her ſelfe like vntounto one of the yonger ſort, or any way wantonly carying her ſelf: to ſee a yong woman ful of talk, or much abroad in the ſtreets, or familiar with others then of her owne ſexe: to ſee a ſcholler courting yong women, or frequenting tauernes, innes, or alehouſes, or ſporting himſelfe any way laſciuiouſly: generally to ſee a man more gariſh in his attire and apparell, more nice in his gate and geſture, more vaine in his talke and ſpeech, more vnreuerent in his actions and deeds then is meet for his place and calling; how vnbeſeeming is it? how diſgracefull is it to their perſons that offend any of theſe wayes?Ecclus 19.28. A mans garment, ſaith the ſonne of Sirach, and his exceſſiue laughter, and his going, declare what perſon he is. Lightneſſe in theſe things, ſhew that he is light, and conſequently his credite amongſt men, and that worthily, is alſo light. And yet how much do all ſorts offend this way? Miniſters and Magiſtrates, ancient matrons and yong women, ſchollers, and men generally? VntoUnto eueryevery of theſe, a reuerence beſeeming them is due; which yet they want, becauſe there wanteth in themſelues that grauitie which beſeemeth their perſons, and wherby they ſhould win reuerence vntounto their perſons. For here, in my iudgement, is one very great cauſe of that want of reuerence which is eueryevery where. We complaine greatly, and not without iuſt cauſe, of great want of reuerence in the yonger ſort towards their elders and their betters in their places: but certainly here is one great cauſe of it, we our ſelues eueryevery man in his place, walke not in that grauitie that beſeemeth our perſons; we are not of that diſcreete and ſeemly cariage which ſhould win reuerence vntounto vsus in our places: but not conſidering our ſelues one way or other, we bewray that vanitie, that lightnes, that fooliſhneſſe, and oftentimes that boyiſhneſſe in our ſelues, which cauſeth want of reuerence, and bringeth contempt vntounto our perſons. Well, ye ſee our Apoſtle would hauehave vsus to thinke on and to do whatſoeuer things are graue, and decent, and beſeeming our perſons in our places. Let vsus hearken vntounto our Apoſtle, and let vsus eueryevery man conſider himſelfe, and do that which is graue and beſeeming vsus in our places. Let vsus auoide both in our apparell, and in our geſture, and in our talke, and in our deeds, whatſoeuer may bewray any kind of lightneſſe in vsus. So ſhall we do that which in this point we ought, and ſo ſhall we recouer that reuerence which we hauehave loſt.
Whatſoeuer things are iuſt. This is the third generall head of that Chriſtian dutie which the Apoſtle commendeth to the Philippians; wherein he exhorteth them to think on and to do whatſoeuer things are iuſt, that eueryevery one may hauehave that which is right, and none may be defrauded of that which is due vntounto him. For the Apoſtles ſpeech here of iuſt things, is meant (I take it) of things which may be iuſtly required of vsus, that ſuch ſhould be performed; not of things which we may iuſtly require of others; for ſuch things we will exact faſt enough, though we be not exhorted thereunto. Hence then I obſerue this leſſon for vsus, That whatſoeuer things may iuſtly be required of vsus, we are to think on them and to do them. May the Lord iuſtly require a dutie of vsus, and may the Prince iuſtly require a dutie of vsus?Mat. 22.21. GiueGive vntounto God thoſe things which are Gods, and giuegive vntounto Caeſar thoſe things which are Caeſars. That obedience which is due vntounto the Lord, giuegive vntounto him; and that loyaltie which is due vntounto the Prince, giuegive vntounto him. May our neighbour require a dutie of vsus? The rule of our bleſſed Sauiour is generall,Mat. 7.12. Whatſoeuer ye would that men ſhould do vntounto you, euen ſo do ye to them. And a moſt abſolute and rare example thereof we hauehave in Iob in Chap. 31. from verſe 16. to 22. whence it is moſt plaine, that what could be iuſtly required of him by his neighbour, he was not awanting in it. Are we maiſters? what the ſeruants may iuſtly require of vsus, that we muſt thinke on and do; as it is written, Ye maiſters, Col. 4.1.do vntounto your ſeruants that which is iuſt and equall, knowing that ye hauehave alſo a maiſter in heauen. Are we ſeruants? what our maiſters may iuſtly require of vsus, that muſt we think on and do; as it is written, Seruants, 3.22.be obedient vntounto them that are your maiſters according to the fleſh, in all things, not with eye-ſeruice as men-pleaſers, but in ſingleneſſe of heart, fearing God, &c. Are we husbands? what our wiues may iuſtly require of vsus, that muſt we thinke on and do; as it is written, Huſbands louelove your wiues, 19.and be not bitter vntounto them. Are we wiues? what our husbands may iuſtly require of vsus, that muſt we thinke on and do; as it is written,18. Wiues ſubmit your ſelues vntounto your huſbands, as it is comely in the Lord. Are we fathers? Fathers, prouoke not your children to anger, 21.20.leſt they be diſcouraged. Are we children? Children obey your parents in all things, for that is welpleaſing vntounto the Lord. Which alſo tutors and ſchollers are to apply vntounto themſelues. Do we owe any thing to any man? Owe nothing to any man, Rom 13.8. Exod. 22.25.but to louelove one another. Do we lend any money to any? If thou lend money to my people, ſaith the Lord, that is, to the poore with thee, thou ſhalt not be as an vſurer to him, ye ſhall not oppreſſe him with vſurie Are we Eccleſiaſticall men, or temporall men, or militarie men, or ſcholaſticall men, or publike men, or priuate men? Look what may be iuſtly required of vsus by the lawes of the Church, or of the Common weale, or of armes, or of ſchollers, or of thoſe cities and places where we dwell and liue, that we are to think on, and to do. Generally, what men ſoeuer we be, what things ſoeuer may iuſtly be required of vsus by the law of nature or of nations, by the law of God or of man, we are to think on them and to do them. And that for theſe reaſons: firſt, becauſe the things are iuſt in themſelues; for otherwiſe they cannot iuſtly be required of vsus: but being iuſt in themſelues, we are to think on them, and to do them. Secondly, becauſe the things which may iuſtly be required of vsus, do indeed make vsus debters vntounto them that may require them of vsus. For hauehave we counſell, wiſedome, learning, ſtrength, &c? We are debters vntounto them that need theſe things, and require them of vsus. And hereupon the Apoſtle ſaid,Rom. 1.14. that he was debter both to the Grecians and to the Barbarians, both to the wiſe men and to the vnwiſe: a debter to beſtow on them ſuch ſpirituall gifts as he had receiued of the Lord. Thirdly, becauſe the things which are iuſtly required of vsus, may be for their good that require them. For we are to do good vntounto all,Gal. 6.10. as the Apoſtle exhorteth, ſaying, Do good vntounto all, but eſpecially vntounto them that are of the houſhold of faith. Being then that thereby we may do good, whatſoeuer things may iuſtly be required of vsus, we are to thinke on them, and to do them.
This then ſhould teach vsus in any caſe to beware of defrauding any of any thing that is due vntounto him.1. Theſſ. 4.6. Let no man, ſaith the Apoſtle, oppreſſe or defraud his brother in any matter. But do we not defraud the Lord? defraud the Prince? defraud our neighbours and brethren? Yes ſurely. And wherein do we defraud them? In that we giuegive them not that which is due vntounto them; in that we do not thinke on and do whatſoeuer things they may iuſtly require of vsus. For who is he that walketh in that obedience which the Lord moſt iuſtly requireth of him? Our manifold rebellions againſt our God, and our wilfull tranſgreſſions againſt his law, are too too great euidence againſt vsus. I cannot ſpeake of many things wherein we ſin all againſt our God. GiueGive me leaue to warne you at this time of o…e. Ye know how earneſtly the Lord requireth of vsus the ſanctifying of the Sabbath, and how ſharply he hath puniſhed the breach of that commandement, euen by death, and deſolation of kingdomes. Yet how much do we profane it, as throughout the whole yeare, ſo eſpecially at this time of the yere, by bringing in our may-poles, by hauing our ales, by that moſt diſorderly trunke-playing, by rifling, by bowling, and diuers other kinds of gaming; by our ill cuſtomes of riding, going, drinking, dancing, and many the like offenſiue things on that day? If we muſt needs hauehave theſe things, ſome of which are heatheniſh, and the reſt no way neceſſary and little better, yet let vsus ſpare the Lord his day, let vsus conſecrate that day, and therein our ſelues vntounto him. We hauehave other ſinnes too many, though we do not adde this vntounto them of profaning the Lord his day. Let vsus remember what the Lord in this iuſtly requireth of vsus, and let vsus not defraud him of this due. Againe, how many villanous and traiterous wretches are there, which giuegive not vntounto their Prince that loyaltie which ſhe moſt iuſtly requireth of them? Thoſe moſt bloudy treaſons which her moſt vnnaturall ſubiects hauehave practiſed againſt her, beſides many others plotted by thoſe faithleſſe and cruell monſters of Rome and Spaine, from all which the Lord by a moſt mighty hand hath deliuered her, and let vsus ſtill pray vntounto our good God that he will ſtill keepe her ſafe vnderunder his wings and deliuer her; thoſe bloudie treaſons, I ſay, ſhew how many hauehave defrauded her of that which is moſt due vntounto her. Come lower, and what end ſhall we make? How imperious are maſters ouer their ſeruants, and how vntruſtie are ſeruants toward their maſters? How bitter are the husbands ſometimes towards their wiues, and how vndutifull are they againe towards their husbands? How cockering are parents of their children, and how ſtubborne are children towards their parents? how negligent are tutors? how diſſolute are ſchollers? how careleſſe are they that owe, to repay that they owe? and how ready are they that lend to grate vponupon them to whom they lend? How many men in the Miniſterie defraud their Churches of that which is due vntounto them? and how many of the reſt defraud the Common-wealth of that which is due vntounto it? To ſpeake all in one word, how few of all ſorts thinke on and do that which might iuſtly be required of them? Well, ye ſee the Apoſtle would hauehave vsus to thinke on and to do whatſoeuer things may iuſtly be required of eueryevery one of vsus in our place. Let vsus therefore eueryevery one of vsus conſider our ſelues in our place, and let vsus ſee what thing it is that may iuſtly be required of vsus. Not one of vsus all but we ſhall find many things which the Lord our God, which our ſoueraigne Prince, which our neighbours and brethren may iuſtly require of vsus. Not one of vsus all, but we ſhall find many things which by the law of Nature, by the law of Natiōs, by the law of God, by the law of man, may iuſtly be required of vsus. Let vsus therefore eueryevery one of vsus thinke of theſe things, and let vsus all of vsus in our place do whatſoeuer may iuſtly be required of vsus. Let our care be not to defraud any, God or man, Prince or people, neighbour or brother, one or other of that which is due vntounto him, but whatſoeuer things are iuſt let vsus thinke on them, and do them. So ſhall we do that which we ought, and ſo ſhall the wrath of the Lord which is kindled againſt vsus, be turned away from vsus. It followeth:
Whatſoeuer things are pure. This is the fourth generall head of that Chriſtian duty which the Apoſtle commendeth vntounto the Philippians; wherein he exhorteth them to thinke on, and to do whatſoeuer things are pure, that hauing their conuerſation honeſt, holie, and harmeleſſe, they might be blameleſſe, innocent, and vndefiled by any filthineſſe of ſinne. Whence I obſerue this leſſon for vsus, that whatſoeuer things are pure and cleane from all filthineſſe of the fleſh and of the ſpirit, we are to thinke on them, and to do them. The Scribes and Phariſees thought on and obſerued an outward puritie, and cleanneſſe of the body; for they would not eate till firſt they had waſhed their hands.Marke 7.3. Which outward cleanneſſe of the body we do not miſlike. But that is not the thing intended.Matth. 15.20 For, as our bleſſed Sauiour teacheth, To eate with vnwaſhen hands defileth not the man. Our aduerſaries imagine that they thinke well on this point, a great many of them, if they keepe themſelues ſingle and vnmarried, though then they burne and wallow in all filthy luſts and pleaſures. But the holy Ghoſt hath taught vsus that marriage is honourable, Hebr. 13.4.and the bed vndefiled. And therefore he hath ſaid vntounto all, without exception of any,1. Cor. 7.2. To auoyde fornication, let euerie man hauehave his wife, and let euerie woman hauehave her husband. That outward cleanneſſe then of the body in waſhing of the hands, and the like, nor this abſtinence from marriage are the pure things which we are to thinke on and to do, but farre other things.
We are to be pure in heart, hauing our hearts purified by faith. For by faith God purifieth our hearts. Acts 15.9. Hebr. 9.14.We are to be pure in our conſciences, hauing our conſciences purged from dead workes to ſerue the liuing God. We are to be pure in our tongue and talke, that our ſpeech may be to the vſe of edifying, Epheſ. 4.29.and may miniſter grace vntounto the hearers. We are to be pure in our works and deeds, that we may be blameleſſe, Philip. 2.15.and without rebuke for any thing that we do. We are to be pure in our bodies, that our bodies may be fit temples for the holy Ghoſt to dwel in. For,1. Cor. 6.19. know ye not (ſaith the Apoſtle) that your bodie is the temple of the holy Ghoſt? To ſpeake all in one word, we are to be pure in the whole man, both in our vtter and in our inner man, being cleanſed from all filthineſſe both of the fleſh and of the ſpirit, 2. Cor. 7.1.and growing vp vntounto full holineſſe in the feare of God. This is that puritie which the Lord requireth at our hands, euen to be pure in our fleſh and in our ſpirit, in our ſoule and in our bodie, in our hearts and in our conſciences, in our words and in our deeds, that ſo we may be blameleſſe and without rebuke.
What then? Am I come to teach you to be pure men and women? Dare I take vponupon me to perſwade you vntounto purity? Yea, euen ſo beloued. As the Prophet ſaith, ſo ſay I vntounto you, Waſh you, make you cleane. Eſay 1.16. 1. Tim. 5.22.And as our Apoſtle ſaith vntounto Timothie, ſo ſay I vntounto you, Keepe your ſelues pure. And with our Apoſtle here, whatſoeuer things are pure thinke on them, and do them. Yea, but this is a thing that cannot be: For none can ſay, I hauehave made my heart cleane, Prouer. 21.9.I am pure from ſinne. True indeede, yet are we ſtill to endeuour our ſelues vntounto it, and to labour after it.1 Cor. 12.31. Hebr. 12 14. We are to deſire the beſt gifts; and we are to follow peace with all men, and holineſſe: though in this life we cannot come vntounto them and comprehend them. Otherwiſe that of our Sauior ſhould be in vaine, Be ye perfect as your Father which is in heauen is perfect. Matth. 5.46.This is a thing that cannot be, yet is it a thing that we muſt labor and ſtriue vntounto, both by prayer, and eueryevery holy courſe. So, howſoeuer we cannot be pure, yet muſt we labour and ſtriue vntounto it, both by prayer and eueryevery holy courſe, that we may be pure both in body and in ſoule, euen in our whole man, vntill the coming of Chriſt Ieſus.
This then ſhould teach vsus to take heede and beware of whatſoeuer things may defile vsus in our bodies or in our ſouls. The time was when they defiled themſelues that touched a dead corps, or any thing that was vncleane. But all thoſe things periſhed with the vſing. Now our bleſſed Sauiour hath told vsus what the things are that defile the man, and thoſe are,Matth. 15.19 euill thoughts, murders, adulteries, fornications, thefts, falſe teſtimonies, ſlanders: likewiſe couetouſneſſe, ſcurrile ieaſting, corrupt communication, and the like. And therefore the holy Ghoſt eueryevery where giueth out caueats againſt theſe things, admoniſhing alwayes to take heed and beware of them.Epheſ. 4.29. Let no corrupt communication proceede out of your mouthes, ſayth the Apoſtle. And yet, how do many of vsus defile our ſelues with filthie and vnſeemly talke? It is a ſhamefull thing vntounto chaſte eares to heare what filthy ribauldries, what bawdy talking, what vncomely ieaſting, what lewd and wanton ſongs and ſonnets are vſed in many places both by men and women, old and yong. They remember not that their tongues were giuen them therewith to glorifie the God of heauen, but as if their tongues were their owne to ſpeake therewith what they liſt, therewith they deſpite the Lord, offend their brethren,1. Cor. 6.18. and defile themſelues. Againe, Flie fornication (ſaith the Apoſtle;) eueryevery ſin that a man doth is without the bodie, but he that committeth fornication ſinneth againſt his owne bodie. And yet how do men defile their bodies in all places with the filthineſſe of this ſinne? Know we not (beloued) that our bodies are the members of Chriſt? or if we do, ſhall we take the members of Chriſt, and make them the members of an harlot? God forbid. Know we not that he which coupleth himſelfe with an harlot, is one body with her? And ſhall we ioyne our ſelues vntounto an harlot, & cut off our ſelues from the body of Chriſt Ieſus? God forbid. Know we not that our bodies are the temples of the holy Ghoſt to dwell in? And ſhall we by following after ſtrange fleſh driue the holy Ghoſt out of the temples of our bodies?1. Cor. 3.17. God forbid. If any man deſtroy the temple of God, him ſhall God deſtroy. Now what do we elſe but deſtroy the temple of God, when we make our bodies a cage of vncleane birds, and of all hatefull luſts and pleaſures? It behooueth therefore euerie man to looke into himſelfe, how he ſuffereth himſelfe to be defiled with this vncleanneſſe, that he keepe his body a pure virgin vntounto the Lord. Againe,1. Pet. 4.15. Let none of you (ſaith the Apoſtle) ſuffer as a murderer, or as a theefe, or as an euill doer, or as a buſie body in other mens matters. And yet by killing, and ſtealing, and robbing, and all manner of euill doing we breake out, and as the Prophet ſaith,Hoſ. 4.2. Bloud toucheth bloud. And indeede ſo little nowadayes do we thirſt after purity in all our wayes, that we had euen as leife be counted impure as pure. Yea now we hauehave taken it vp for a ſcoffe and reproach vntounto them that make any conſcience of their wayes, that Forſooth they are pure men, and they are pure women; and if any ſuch haply treade a little awrie, then, Theſe be the pure men, theſe be the pure women. Thus inſtead of hearkning vntounto the Apoſtles exhortation we mock and reproch them that endeuour to keepe themſelues pure. Well, ye ſee that our Apoſtle would hauehave vsus to thinke on, and to do whatſoeuer things are pure. Let vsus hearken vntounto the Apoſtle, and let vsus labour and ſtriue vntounto it, both by praier, and euerie holy courſe, to be pure in body and in ſoule, in word and in deede, and in our whole man. Let vsus abſtaine from whatſoeuer things may any way defile vsus: Fornication, Epheſ. 5.3.4.& all vncleanneſſe, or couetouſneſſe, let it not once be named amongſt vsus, as it becometh Saints; neyther filthineſſe, nor fooliſh talking, nor ieſting, which are things not comely; but rather giuing of thanks. Euen whatſoeuer things are pure, let vsus thinke on them, and do them. It followeth.
Whatſoeuer things pertaine to louelove: This is the fift generall head of that Chriſtian dutie which the Apoſtle commendeth vntounto the Philippians, wherein he exhorteth them to think on, and to do whatſoeuer things are louely, and may procure them louelove and fauour with all men. For ſo I vnderſtand the Apoſtle in this place. Whence I obſerue this leſſon for vsus, that whatſoeuer things may win vsus louelove and fauour amongſt men, we are to thinke on them, and to do them. It is ſaid of our bleſſed Sauiour, that he increaſed in wiſedome, and ſtature, Luke 2.52.and in fauour with God and men. And it cannot but be commendable in vsus, ſo to carrie our ſelues, as that we grow in louelove and fauour amongſt men. What then? Are we to communicate with the idolatrous in their ſuperſtitions, with the drunkards in their drunkenneſſe, with the laſciuious in their wantonneſſe, with the idle in their idleneſſe, with the vnthrifts in their vnthriftineſſe, with the factious in their factiouſneſſe, with the careleſſe in their retchleſneſſe, with the carnall in their carnalitie, that we may winne their louelove and fauour? The fauour indeed of ſuch is ſeldome wonne but ſo. But it is not ſo much the louelove and fauour of them, as the louelove and fauor of the good and godly that we are to ſeeke. What then? Are we to ſoothe and flatter them, to ſpeake that we ſhould not, that we may ſeeke to pleaſe them; to ſpare to ſpeake that we ſhould, leſt we offend them; to hazard a good conſcience, for the pleaſing of them; or euerie way to labour to creepe into their fauour? for thus ſometimes euen their fauor is won. Nay, neither are we thus to ſeeke after the fauour of good men. But ſo we are to thinke on, and to do whatſoeuer things may winne vsus louelove and fauour amongſt men, as that the ſame things alſo may purchaſe vsus fauour with God: For otherwiſe if they be not acceptable vntounto God, howſoeuer they might winne vsus fauour amongſt men, we are not to thinke on them, nor to do them. What then are the things which may winne vsus fauour with God and men? If we put on tender merciemercy, kindeneſſe, humbleneſſe of minde, meekeneſſe, long-ſuffering, patience, and temperance: if we be true in word and deede, iuſt in our dealings, helpefull to the poore, honeſt in our conuerſation, if we honour the aged, ſeeke not our owne, but the wealth of others, &c. theſe are things as pleaſing vntounto God, ſo ſuch as winne the louelove and fauour of all men, not onelyonly the good and godly, but alſo the wicked and vngodly. Theſe things therefore we are to thinke on and to do. And ſo our Apoſtle willeth, where he ſaith, Now therefore, Coloſſ. 3.12.as the elect of God, holy and beloued, put on tender merciemercy, &c.
This ſhould teach vsus to auoid the things which may bring vponupon vsus the hatred and obloquy of men. Otherwiſe then the maner of ſome is, who purpoſely do ſome things, that thereby they may ſpite and grieue ſome men. It is not the hatred or diſpleaſure of men that may withhold vsus from ſpeaking, or doing that we ought. But if to ſpite or grieue ſome man, we ſticke not to ſpeake or do that which may diſpleaſe our God, then our iudgement ſleepeth not. If we bring vponupon our ſelues the hatred of men, and withall the diſpleaſure of God, the burthen will be too heauy for vsus to beare. Let vsus therefore hearken vntounto the counſell of our Apoſtle, and let vsus thinke on, and do whatſoeuer things may win vsus louelove and fauour with men, ſo that withall they be pleaſing vntounto God. Let vsus auoide whatſoeuer things may bring vponupon vsus the hatred or diſpleaſure of men, ſpecially ſuch as are diſpleaſing vntounto God. Let vsus louelove and liue ſo, that we may be loued of God and man; euen whatſoeuer things are louely, let vsus think on them, and do them.