Thirty-Six Sermons, Collection of sermons 2 · Group of sermons 1 · Sermon 3

Thirty-Six Sermons · Collection of sermons 2 · Group of sermons 1 · Sermon 3

p. 385AD AULAM.

The Third Sermon.

NEWARK. 1633.

1 Pet. 2. 17.

Honour all men, Love the Brotherhood.

WHen the Apostles preached the Doctrine of Christian Liberty; a fit opportunity was ministred for Satans Instruments to work their feats upon the new-converted Christians, false 1.Teachers on the one side, and false Accusers on the other. For taking advantage from the very name of Liberty, the Enemies of their Souls were ready aa—foreign 1 Tim. 6. 1.—3. b—foreign. Hic. vers. 12.1 Tim 6:1foreign, to teach them under that pretence to despise their Governours: and no less ready the enemies of their Faith, foreign to speak evil of them under that colour, as persons licentious and ill-affected to Government. The Preventing of which, whether abuses or misconstructions of so wholsom a doctrine, caused the holy Apostles to touch so often, and to beat so much (as in their Writings they have done) upon the argument of Christian subjection and obedience: as a duty highly concerning all those upon whom the Name of Christ is called, both for their Consciences, and Credits sake, chearfully to perform. If there be in them at all any care, either to discharge a good Conscience before God, or to preserve their own and the Gospels reputation before men: they must endeavour both to do cc—Vers. 15.the will of the most Wise God, and to put to silence the ignorance of foolish men, by submitting dd—foreign—vers. 13.to every humane Creature that the Lord hath set over them for his sake.

2. This I conceive to be the scope of that part of the Chapter whence the Text is taken: which I now stand not with farther curiosity to Analyze. Suffice it us to know, that in this seventeenth verse St. Peter shutteth up his general Exhortation concerning subjection to Superiours in four short Precepts or Aphorisms of Christian life. [Honour all men. Love the Brotherhood. Fear God. Honour the King.] Which four, though considerable also apart, and as each hath a complete sence within it self: may yet not unfitly be ranged, and that agreeably (as I conceive) to the Apostles intendment, into two Combinations. The p. 386two former into one as thus: Honour all men] but not all men alike: you must be ready to do all offices of respect and love, as occasion serveth to every man; but yet you are to remember that your brethren in Christ may claim a nearer and deeper interest in your affections (and so in the exercise of your charity too) than they▪ that are without have any reason to do. Honour all men: but especially love the Brotherhood. The two latter also into one, thus: aaProv. 24. 21.Prov 24:21Fear God and the King, where the fear of the one will consist with the fear of the other. But where they are incompatible, hold fast to the fear of God howsoever: but even in that case, where you may not fear the King, you must yet do him all the honour otherwise that may be. Fear God, yet honour the King too.

3. We shall now hold us to the former Combination only: consisting of these two Precepts, Honour all men, love the Brotherhood. In either of which we may observe; First, the Duty, what it is: and then how that duty is either extended or limited in regard of the Object. The duties are, Honour and Love. The duty of Honour in the former Precept: tand that extended to every man. Honour all men. The duty of Love in the latter Precept: and that limited to the Brethren, Love the Brotherhood. Of which in their order: keeping the same method in both; even this, to consider first Quid nominis, then Quid Iuris, and lastly Quid facti. The first, by opening the Duty, and what we are to do: The next, by enquiring into the Obligation, and why we are so to do: The last, by examining our Performance, and whether we do therein as we ought to do or no. And first of the former Precept, Honour all men.

4. Honour properly, is an acknowledgment or (aa—importat quandam testificationem de excellentia alicujus. Aquin. 2. 2. qu. 103. 1. …) testification of some excellency or other in the person honoured: by some reverence or observance answerable thereunto. Thus we honour God above all, as being transcendently excellent: and thus we honour our Parents, our Princes, our betters, or superiors in any kind. And thus the word is clearly used in the last Precept of the four in this verse. Honour the King. But so to take it in this first Precept, would be subject to sundry difficulties and inconveniences: this especially above the rest, that the Scripture should here bind us to an impossible thing. Impossible, I say, not only ex hypothesi and by consequent, in regard of the weakness and corruption of our nature; (for so is every good duty impossible to be performed by us without the grace of God preventing and assisting us:) but impossible ex natura rei, as implying a flat contradiction within it self. For honouring (in that notion) being the preferring of some before other some; we should be bound by this Text (were the word so to be understood) to prefer every man before every other man: which how it should be possible for us to do, is beyond the wit of man to imagine. For, to prefer all, is in truth to prefer none: and so the Apostles command to honour all men, shall be all one upon the point, as if he had directly forbidden us to honour any man. It is necessary therefore (for the avoiding of this contradiction, and sundry other absurdities which would follow thereupon, and I omit) to take the word Honour in this place, in a signification somewhat looser and larger than the former: so as to import all that esteem or regard, be it more or less, which (either in …ustice or charity) is due to any man in respect of his place, person, or condition; according to the eminency, merit, or exigency of any of them respectively: together with the willing performance of such just and charitable offices upon all emergent occasions as in proportion to any of the said respects can be reasonably expected. In which sence, it is a possible thing for us to honour, not only our Superiors, that are over us, or above us; but our Equals too that are in the same rank with us: yea even our inferiours also, that are below us, or under us.

5. And in this latitude you shall find the word Honour sometimes used in the Scriptures: though not so frequently as in the proper signification. You have one example of it, in the seventh verse of the next Chapter: where St. Peter p. 387enjoyneth husbands to give honour to the Wife as to the weaker vessel. It was far from his meaning doubtless, that the husband should honour the wife with the honour properly so called, that of Reverence or Subjection: For that were to invert the right order of things, and to pervert Gods Ordinance; who hath given man the preeminence, and commanded (aa1 Cor. 14. 34.1 Cor 14:34) the woman to be in subjection. The woman therefore may not by any means (bb1 Tim. 2. 11. 12.1 Tim 2:111 Tim 2:12) foreign, usurp authority over the man: but it is her duty to (ccforeign Eph. 5. 33.Eph 5:33 reverence her husband, and she must see that she do it. His meaning clearly is, that the husband should cherish the wife, as one that (though in some degree of inferiority,) is yet his yoke-fellow; bearing with the weaknesses, whether of her Sex or Person, framing to her disposition, and yielding to her desires, as far as reason and wisdom will allow. Being her head, he must not make himself her slave, by giving her the honour of dutiful observance and obedience: and yet, being his Companion, he may not make her his drudge, by denying her the honour of a tender respect, and loving condescension. Which kind of honour is in some measure, and according to their different proportions, due also to be given by (ddMe habere honorem ejus ingenio decet, Pater Plautinus in Asinar. Act. 1. Sc. 1.Acts 1 Parents to their Children, and by the greatest Masters to the meanest of their Servants.

6. We have another example of the like use of the word, 1 Tim. 5. where St. Paul biddeth aa1. Tim. 5. 3.1 Tim 5:3Timothy honour Widows that are Widows indeed. Timothy was a man of eminent rank in the Church of God, a Bishop; and that of no mean See, but of Ephesus a famous City, and the chief Metropolis of Asia: and the Widows he there speaketh of, were (bbHoc omne praeceptum de his est viduis, quae Ecclesiae pascuntur eleemosynis. Hieron. adver. Jovinian. lib.) poor old women, such as in those times for the mean services they were to perform to the Saints, were called also Diaconissoe, and were therefore to be maintained out of the contributions of the Church, and the Common Stock. The parties being of such wide distance, it had been most unseemly for him to have given to them; but extreme and most ridiculous arrogancy in them to have expected from him, any honour properly so called; honour of reverence and subjection. But the honour he was to give them, was such as was meet for persons of that quality, especially in relation to their maintenance; that in the execution of his Pastoral charge, amongst his other cares, he should take care that those widows should be provided for in fitting sort; that so in the Province of Ephesus there might be no cause of such complaint, as had formerly been by the Grecians at Ierusalem Acts 6▪ that their ccAct. 6. 1.Acts 6:1widows were neglected in the daily ministration.

7. In like manner we are to understand the word Honour here in the Text: in such a notion as may include (together with the Honour properly so called, and due to Superiours only) all those fitting respects which are to be given to Equals and Inferiours also; which is a kind of honour too but more improperly so called. And then it falleth in, all one with that of St. Paul. Rom. 13. [Render Rom. 13. 7.Rom 13:7therefore to all their dues: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour.] As if he had said, I would not any of you should be behind with any man in any thing: but if you owe him any duty, perform it to the full. If any honour or respect in whatsoever kind or degree belong to him, account it as due debt: and let him have it, to the utmost of what can with justice or in equity be demanded. So that we then fulfil this Precept of our Apostle, when we are careful to our utmost power and best understanding, to respect every man, whether Superiour, Equal or Inferiour (secundum gradum & meritum:) according to his place and desert. For those two are as it were the Standards, whereby to measure out to every man his proportion of Honour in this kind: That is to say, every man is to be honoured and respected, according to the dignity of his place, whatsoever his deserts are; and according to the merit of his person, whatsoever his place and condition be.

8. It would be a tedious, indeed rather an endless task (and therefore I undertake it not,) to drive the general into its particulars: and to shew what p. 388pe…uliar honours and respects are due to all estates of men, considered in their several ranks and mutual relations. It must be the care of every godly wise man to inform himself the best he can for that matter, so far as may concern himself, and those whom he may have occasion to converse withal: and it must be his resolution to give honour to every man accordingly; that is to say, neither more or less, but as near as he can understand (within a convenient latitude) that which is justly his due. Yet let him take this withal, that where the case is doubtful, it is the safest course (lest self-love should incline him to be partial) to pinch rather on his own part, than on his Neigbours, especially if his Superiour; That is to say, rather to forego a good part of that honour, which he may think is due to himself, if he be not very sure of it, than to keep back any small part of that honour, which (for any good assurance he hath to the contrary) may fall due to his neighbour. Agreeably to the other Apostles advice, Rom. 12. that (not in taking, but) (aaRom. 12. 10.Rom 12:10) in giving honour we should go one before another.

9. Now we see, in the meaning of the words, both what duty we are to perform, and to whom. The Duty, Honour; and that to all men: and all this but Quid nominis. It may next be demanded, Quid Iuris: upon what tye we stand thus bound to Honour all men; I answer Funiculus triplex. There lieth a three-fold tye upon us for the performance of this Duty: to wit, of Iustice, of Equity, of Religion. A tye of Iustice first: whose most proper and immediate office it is, suum cuique; to give to every one that which of right appertaineth to him, foreign, is Aristotles Phrase: but St. Pauls is far beyond it, in the fore-cited Rom. 13. Render to all their dues, (So we translate it: but the word is) foreign which imports more than foreign. It signifieth Debts: accordinglyRom. 13. 7.Rom 13:7 whereunto he saith in the next verse there pursuing his Metaphor, Owe nothing to any man. We do not account it discourtesie, but dishonesty, in any man—8. that is able, not to pay debts. With-hold not good from them to whom it is due, saith Solomon, Prov, 3. Whosoever with-holdeth a debt or a due from another doth an unjust act; and is next a kin to a thief: and, as a thief, is bound to restitution. Prov. 3. 27.Prov 3:27The other word in the same place inforceth as much, foreign, which is more than Aristotles foreign. the very same word that is used, where Zache… Luk. 19. 8.Luke 19:8promised four-fold restitution, foreign, Luke 19. render or restore.

10. It is a thing not unworthy the observing: that all those words which usuallyforeign. Honos. signifie Honour in the three learned Languages, do either primarily signifie, or else are derived from such words as do withal signifie, either a Price or a Weight. Now by the rules of Commutative Iustice, the price of every Commodity ought to be according to the true worth of it. And things payable by weight are by Law and Custom then only current, when they have their due and full weight, and that usually with some draught over, rather than under. Even so it is a righteous thing with us, to make a just estimate of every mans worth, and to set a right valuation upon him, so near as we can, respectively to the quality of his Place and his Personal desert; and to allow him his full proportion of Honour accordingly: neither under-rating him in our thoughts, nor setting lighter by him than we should do, in our carriage and conversation towards him. A false Prov. 11. 1.Prov 11:1weight is abominable; and so is every one that tradeth with it: and certainly that man maketh use of a false beam, that setteth light by his brother (or perhaps setteth him at nought) whom he ought to honour. The question is put on sharply by the Apostle, Rom. 14. Why doest thou set at nought thy brother? As who shouldRom. 14. 10.Rom 14:10 say, With what face, with what conscience canst thou do it? He that defalteth any thing of that just honour which he ought to allow his brother, (let his pretence be what it can be) how is he not guilty of the sin of Ananias and Saphira, even according to the Letter. Act. 5. (foreign, being the Phrase there) in keeping back, as they did, part of the full price, when they should haveActs 5. 3.Acts 5:3 laid it down all. Thus we are tied in Iustice to honour all men.

p. 38911. The next tie is that of Equity: where the Rule is, Quod tibi fieri non vis—A Rule which Severus, a wise Emperour, magnified exceedingly:Lamprid. in Severo. Lampridius saith, that he learnt it of the Christians. And it may very well be so: for Christ himself commended it to his Disciples, as a perfect breviate of the whole Law, Whatsoever you would that men should do unto you, do ye even so to them, for this is the Law and the Prophets. He meaneth so far as concerneth our dealingsMat. 7. 12.Matt 7:12 and transactions with men. A short Lesson, but of a large comprehension: all one (in the meaning and result) with that foreign, as St. Iames calleth it, thatJam. 2. 8.Jas 2:8 Royal Law, which comprehendeth in it the whole Second Table of the Law, with all the several offices reducible to each Commandment therein; Thou shalt love thy neighbour as thyself. If we would but once perfectly learn this one Lesson, and soundly follow it, (Do as we would be done to) sailing always by that Compass, and framing all our actions by that Rule: we should not need any other Law for the guiding of our consciences, or other direction for the ordering of our Conversations, in respect of our carriage towards others. But there is a base wretched pride in us, that disordereth all both within and without; and will not suffer us to be (I say not just, but even) so much as reasonable. Like some broken Merchants, that drive their Creditors to low Compositions for great Sums, but call hard upon their poor Neighbours for petty reckonings that stand uncrost in the Book: or the Evil Servant in the Parable, Mat. 18, who having cravedMat. 18. 24, - 28.Matt 18:24–28 his Masters forbearance for a very vast Sum, went presently and shook his fellowservant by the throat for a trifle: or as young prodigal heirs, that are ready to borrow of every man that will lend them, but never take any care to pay scores; so are many of us.

—Nulla retrorsum.

Horat. 1. Epist. 1.We care not how much honour cometh to our selves from others, how little goeth from our selves to others. Nay you shall observe it, (and the reason of it is manifest; for the same pride that maketh men over-prize themselves, maketh them also undervalue their brethren:) you shall observe it, I say, that those very men that stand most upon the terms of bitterness, and look for most respect from those that are below them, are ever the slackest in giving to those that are above them their due honour. Who so forward (generally) to set bounds, and to give Law to the higher powers, as those very men, that exercise the most unbounded and unlimited tyranny, among their poor neighbours and underlings, crowing over them without all mercy, and beyond all reason; I forbid no man to maintain the rights, and to preserve the dignity that belongeth either to his Place or Person: rather I hold him much to blame; if he do not by all fair and justifiable means endeavour so to do. For qui sibi nequam, cui bonus? He that is wretchless of his own honour, there is no great fear that he will be over careful of doing his neighbour right in giving him his. Let every man therefore, in Gods name, take to himself that portion of honour and respect that is due to him: and good luck may he have with his honour. Provided always, that he be withal sure of these two things: First, that he take no more than his due; for this is but just: and then, that he be as willing to give, as to take; for that is but equal. He that doth otherwise, is partial, and unreasonable. And thus we are tied in Equity to honour all men.

12. There is yet a third tie; that of Religion: in respect of that Image of God, which is to be found in man. All honour is in regard of some (aaHabet justam venerationem quicquid excellit. Cic. 1. de Nat. Deor.) excellency or other: and there is in man no excellency at all, of and from himself; but all the excellency that is in him, is such only as God hath been pleased to put upon him. So as those Characters and impressions of excellency, which God hath stamped upon man, as some image of himself; is the true foundation of p. 390all that honour that can any way belong unto him. And that excellency is twofold: Natural and Personal. The Natural excellency is that, whereby man excelleth other creatures: Personal that whereby one man excelleth another.

13. Of the Natural first: which ariseth from the Image of God stamped upon man in his Creation. And this excellency, being it was put upon the whole species of mankind, is therefore to be found in all men; and that alike: so as in this respect, all men are honourable, and all alike honourable. Thou that comparing thy self with thy poorer Brother, thinkest thy self the better man, and so despisest him: compare thy self and him another while in puris naturalibus, and thou shalt find no difference. Take him as a man, he is every way as good a man as thou: thou carriest a body about thee, no less mortal than his; he harboureth a soul within him, no less immortal than thine: And where is the difference? Well then, here is the first honour we owe to all men, even as they are men, and that without all either exception (none to be excluded) or differences (none to be preferred) viz. this, That we despise no man, but that as much as lieth in us we preserve the being, and advance the well-being of every man: and that because of Gods Image set upon him. As when a piece of base metal is coyned with the Kings stamp, and made current by his Edict; no man may thenceforth presume either to refuse it in pay, or to abate the value of it: So God having stamped his own Image upon every man, and withal signified his blessed pleasure, how precious he would have him to be in our eyes and esteem, (according as you shall find the tenour of the Edict in Gen. 9. At the hand of Gen. 9. 3.Gen 9:3every mans brother will I require the life of man; with the reason of the Edict also annexed, for in the Image of God made he man) we must look to answer it as an high contempt of that Sacred Majesty, if we set any man at nought, or make less account of him than God would have us. The contumelious usage of the Image, is in common construction ever understood as a dishonour meant to the Prototype: upon which consideration it was, that the Romans, when they meant to set a mark of publick disgrace or dishonour upon any eminent person, did manifest their such intention, by throwing down, breaking, trampling upon, or doing some other like disgrace unto their statues or pictures. AndPro. 14. 31.—17. 5.Prov 14:31 Solomon in sundry places interpreteth all acts of oppressing, mocking, or otherwise dèspising our neighbours, not without a strong reflection upon God himself; as tending to the contempt and dishonour of him their Maker.

14. Besides this Natural, God hath put upon man a Personal Excellency: which is an effect of his Providence in the Government of the World, as the former was of his Power in the Creation of it. And here first beginneth the difference that is between one man and another. That saying, Homo homini quantum praestat, hath no place till you come to this. And that in regard of Gods free distribution of several gifts, and offices, and callings to several men with admirable variety, and with no less admirable wisdom. Alius sic, Alius vero sic: Even as the members of the natural body, besides life (which is common to them1 Cor. 7. 7.1 Cor 7:7 all) have also their several abilities, functions and operations, with much different variety each from other: And as the members according to those differences are differently honoured (one kind of honour belonging to the head, another1 Cor. 12. 23.1 Cor 12:23 to the hand, another to the feet, and so to the rest, according as they are some more, some less honourable:) so in the World men receive different honours according to their different capacities; the King in one kind, the Priest in another, the Souldier, the Husbandman, the Artificer, and so all the rest in other kinds. It is an observation of some Divines, that there is some Image of God (though I think it were better to call it Vestigium or Umbra, than Imago; a shadow rather than Image; some weak representation and dark resemblance (they mean) in Kings of his absolute Soveraignty, in Iudges and Magistrates of his Iustice, in Priests of his Holiness, in Old men of his Eternity, in Parents of his Causality, p. 391in Counsellors of Wisdom, in Learned men of his Knowledge, in Artificers, and Labourers of his operative Power, &c. A conceit to my understannig, neither so light as to be rejected for a meer fancy; neither yet so solid, as to build a firm conclusion upon, to satisfie either judgment or conscience. But whether that conceit stand or fall; certain it is howsoever, that it is Gods stamp alone that setteth a value upon all humane Excellency, whether Natural or Personal, and thereby rendreth it honorable. For whether we consider mens Personal Excellencies, quoad statum & gradum, according to their different particular places, callings and conditions; or quoad meritum, according to their different particular graces, abilities and qualifications: still they have their rise meerly from Gods gracious distributions; who hath put them into those places by his all-ruling providence, and imparted those graces to them by his powerful dispensation. Sith therefore not the meanest man in the World but hath received from God some Personal Excellency in some kind or other, and in some degree or other, whereby he may become some way or other useful and serviceable to humane society (some very few excepted, as infants, natural fools, and distracted persons; whose personal defects yet are by way of meditation and reflection useful to others, and so they not to be despised, but as less honorable members to be therefore rather the more carefully and tenderly respected) there ought to be therefore1 Cor. 12. 231 Cor 12:23 given to every man, even the very meanest, some kind and degree of respect and honour, proportionable to that excellency. And thus in regard of the Image of God shining both in their nature and persons, we are tied in Religion, to honour all men.

15. We have seen hitherto both the Duty and the Obligation of it; Quid nominis, and Quid Iuris: What we are to perform, and Why? We come now to the Quid facti, to examine a little how it is performed among us. Slackly and untowardly enough no doubt, (as to the generality:) as all other duties are. Are there not some first, who are so far from honouring all men, as the Text requireth, that (themselves only excepted) they honour no man at all: at least not as they ought to do? No, not their known Superiours? But how much less then their Equals or Inferiours? Despising Governments in their hearts, and speaking2 Pet. 2. 10.2 Pet 2:10 evil of Dignities with their mouths, and kicking against Authority with their heels. No matter what shews and professions men make of I know not what respect and observance; (They honour the King and the Church, and are in charity with all the World: it were pity they should live else.) But quid verba audiam, facta cum videam? Let protestations go, and look into the practice. How do they honour the Magistrate, that decline, as much as they can, all needful services for his support; and repine at what they cannot avoid? Or how the Minister, that grudge him the portion, which if not by the Ordinance of God (for that they think will bear a dispute) yet without all contradiction is setled upon him aaPer leges & consuetudines Angliae.by the same (and therefore by as strong a) title as they hold their own inheritance by, and are ever studying to find out new devices and quillets to put him beside it? Or how their Equals, that, to get aloft, depress their brethren by odious comparisons, or (which is worse) disparage them by false suggestions? Or how their Inferiours, that trample them under their feet, as they do the clay in the streets; and use them with less regard many times than they do the dogs that feed under their Tables; as the rich glutton did poor Lazarus?Luke 16.Luke 16

16. There are others secondly, that may perhaps be perswaded to yield some honour to their betters; (that may be but reason:) but that they should be bound to honour those that are not so good men as themselves, or at the most but such like as themselves are, they see no great reason for that. But there is no remedy: St Peter here telleth them, that must be done too. He that saith, Honour all men, excludeth none; no, not the lowest and meanest. Take heed that ye Mat. 18. 10.Matt 18:10despise not one of these little ones, (Mat. 18.) there is a kind of honour (it seemeth) p. 392due to the little ones; and they may not be despised. The poor mans wisdom is despised, saith the Preacher, Eccles. 9. He saith it is so; and so it is but too often,Eccles. 9. 16.Eccl 9:16 through the pride of the great and wealthy, (as it is said in the Psalm, Our soul Psal. 123. 4.Ps 123:4is filled with the scornful reproof of the wealthy, and with the despitefulness of the pr…ud:) But he doth not say, it should be so. Iobs carriage was otherwise, in so far that he disavoweth it, and protesteth against it utterly [If I did despise the Job 31. 13.Job 31:13cause of my man-servant, or of my maid servant, when they contended with me, &c.] He would afford the meanest servants he had, the honour to debate the matter with them; and, if there were reason on their side, to allow it. The greatest subject in the land need not think it any disparagement to him to give a just respect to a very mean person; if he will but remember, that it is the duty even of the King himself, to vouchsafe that honour to the poorest beggar within his Realm as to protect him from violence, and to require an account of his blood, though it should be spilt by the hand of a Lord.

17. And yet behold a greater than Iob, (although, I take it, he was a King too within his own Territories) a greater than any of the great Kings of the earth,Phil. 2. 5, &c.Phil 2:5 ready to teach us this duty by his example; even our Lord Iesus Christ: and the same mind should be in us, that was in him. And what was that? He was pleased so far to honour us, (base, sinful, unworthy Creatures as we were) as for our sakes to lay aside his own greatness, emptying and divesting himself of glory and Majesty, making himself of no reputation, and taking upon him the form of a Servant. Ill do they follow either his Example, or his Apostles Doctrine here, who think themselves too good to condescend to men of low estate, by doing them anyRom. 12. 16.Rom 12:16 office of service or respect; though they need it never so much, crave it never so oft, deserve it never so well. And they, who look another way in the day of their brothers distress; as the Priest and Levite passed by the wounded man in the Parable, without regard: And (not to multiply particulars) all they, who havingLuke 10.Luke 10 power and opportunity thereunto, neglect either to reward those that have worth in them, according to their merit; or to protect those that are wronged, according to their innocency; or to relieve those that are in want, according to their necessity.

18. There are a third sort, that corrupt a good Text with an ill gloss; by putting in a conditional limitation: like the botching in of a course shred into a fin… garment; as thus. The Magistrate shall have his Tribute, the Minister his Tyth…, and so every other man his due honour; if so be he carry himself worthily, and as he ought to do in his place, and so as to deserve it. In good time! But I pray you then first (to argue the case a little with thee, whoever thou art that thus glossest) Who must judge of his carriage, and whether he deserve such honour, yea, or no? Why, that thou hopest thou art well enough able to do thy self. Sure we cannot but expect good justice, where he that is a party will allow no other to be judge but himself. Where the debtor must arbitrate what is due to the creditor, things are like to come a fair reckoning.

19. But secondly, how durst thou distinguish where the Law distinguishes not? Where God commandeth, he looketh to be answered with obedience: and dost thou think to come off with subtilties and distinctions? The Precept here in the Text is plain and peremptory; admitteth no Equivocation, Exception, or Reservation: suggesteth nothing that should make it reasonable to restrain the Universality expressed therein by any such limitation: and therefore will not endure to be eluded with any forced Gloss.

20. Least of all thirdly, with such a Gloss as the Apostle hath already precluded by his own comment, in the next verse: where he biddeth servants to be subject to their Masters, not only to the good and gentle, but to the froward also, and such as would be ready to buffet them when they had done no fault. Such Masters sure could challenge no great honour from their servants titulo p. 393m…rit…, and as by way of desert: But yet there belonged to them j… dominii, and by vertue of their Mastership, the honour of Obedience and Subjection. Which honour, due unto them by that right, they had a good title to: and it might not be detained from them either in part or in whole by cavilling at their desert.

21. But tell me fourthly in good earnest, dost thou believe, that another mans neglect of his duty can discharge thee from the obligation of thine?

—dic Quintiliane colorem.

Canst thou produce any publick Law, or private Contract, or sound Reason, whereon to ground; or but handsom Colour, wherewith to varnish such an imagination? Fac quodtuum est: do thou thy part therefore, and honour him according to his place howsoever. He shall answer, and not thou, for his unworthiness, if he deserve it not: but thou alone shalt answer for the neglect of thine own duty, if thou performest it not.

22. Lastly, ex ore tuo. When thou sayest, thou wilt honour him according to his place, if he deserve it; dost thou not observe that thou art still unjust by thy own confession? For where place and merit concur, there is a double honour due: (The Elders that rule well are worthy of double honour, 1 Tim. 5.) There1 Tim. 5. 17.1 Tim 5:17 is one honour due to the place, and another to merit. He that is aaforeign. Chrysost. in Coloss▪ serm. 3.—foreign, Ibid.in the place, though without desert, is yet worthy of a single honour, for his place sake: and justice requireth he should have it. But if he deserve well in his place, by rightly discharging his duty therein, he is then worthy of a double honour; and justice requireth he should have that too. Consider now how unjust thou art. If he deserve well, sayest thou, he shall have the honour due to his place: otherwise not. Thou mightest as well say in plain terms: If he be worthy of double honour, I can be content to afford the single: otherwise be must be content to go without any. Now what justice, what conscience in this dealing, where two parts are due, to allow but one; and where one is due, to allow just none?

23. But I proceed no further in this argument; having purposely omitted sundry things that occurred to my meditations herein, and contracted the rest, that I might have time to speak something to the latter Precept also. Love the brotherhood. To which I now pass, hoping to dispatch it with convenient brevity: observing the same method, as before, Quid nominis, Quid juris, Quid facti; What we are to do; and Why; and How we perform it.

24. First then for the meaning of the words, we must know, that as Adam and Christ are aaTotum genus humanum quodammodo sunt homines duo, &c. Prosper. sentent. c. 299.the two roots of mankind; Adam as in a state of Nature, and Christ as in a state of Grace: so there is bb—foreign. Basil. homil. in Laicis.a twofold brotherhood amongst men, correspondent thereunto. First, a Brotherhood of Nature, by propagation from the loins of Adam as we are men: and secondly a Brotherhood of Grace, by profession of the faith of Christ, as we are Christian men▪ As men, we are ccMembra sumus corporis magni: Natura nos cognatos edidit. Senec. Epist. 95.members of that great body, the World: and so all men that live within the compass of the World are Brethren, by a more general communion of Nature. As Christians we are members of that mystical body, the Church: and so all Christian men that live within the compass of the Church are Brethren, by a more peculiar Communion of Faith. And as the Moral Law bindeth us to love all men as our Brethren, and partakers with us of the same common Nature in Adam: so the Evangelical Law bindeth to love all Christians as our Brethren, and partakers with us of the same common faith in Christ.

25. In which latter notion the word Brother is most usually taken in the Apostolical Writings: to signifie a Professor of the Christian Faith and Religion, in opposition to heathen men and unbelievers. The name of Christian, though of commonest use and longest continuance, was yet but of a latter date; taken up p. 394first at Antioch, as we find Acts 11. whereas believers were before usually calledAct. 11. 26.Acts 11:26 Disciples; and no less usually, both before and since, Brethren. You shall read very often in the Acts, and Epistles of the holy Apostles, How the Brethren assembled together to hear the Gospel preached, to receive the Sacrament, and to consult about the affairs of the Church. How the Apostles, as they went from place to place, to plant and water the Churches, in their progress every where visited the Brethren: at their first coming to any place, saluting the Brethren; Act. 15. 36.—21. 7.—15. 32.—18. 18.—11. 29. 2 Cor. 8. 18.—23. 1 Cor. 8. 12.Acts 15:362 Cor 8:181 Cor 8:12during their abode there, confirming the Brethren; at their departure thence, taking leave of the Brethren. How Collections were made for relief of the Brethren; and those sent into Iudea from other parts by the hands of the Brethren, &c. St. Paul opposeth the Brethren, to them that are without; and so includeth all that are within the Church. What have I to do to judge them that are without? 1 Cor. 5. As if he had said, Christ sent me an Apostle and Minister of the Churches; and therefore I meddle not but with those that are within the Pale of the Church: as for those that are without, if any of them will be filthy let him be filthy still, I have nothing to do to meddle with them. But saith he, if any man that is within the Christian Church, any man that is called a Brother, be a Fornicator, or Drunkard, or Rayler, or otherwise stain his holy Profession by scandalous living; I know how to deal with him: let the Censures of the Church be laid upon him, let him be cast out of the Assemblies of the Brethren, that he may be thereby brought to shame and repentance.

26. So then, Brethren (in the Apostolical use of the word) are Christians: and the Brotherhood the whole Society of Christian men, the systeme and body of the whole visible Church of Christ. I say the visible Church: because there is indeed another Brotherhood more excellent than this whereof we now speak, consisting of such only as shall undoubtedly inherit salvation; called by some of the Ancients, The Church of Gods Elect, and by some later Writers, The invisible Church. And truly this Brotherhood would (under God) deserve the highest room in our affections; could we with any certainty discern who were of it, and who not. But because the fan is not in our hand, to winnow the chaff from2 Tim. 2. 19.2 Tim 2:19 the wheat, (Dominus novit) The Lord only knoweth who are his, by those secret Characters of Grace and Perseverance, which no eye of man is able to discern in another, (nor perhaps in himself infallibly:) we are therefore for the discharge of our duty to look at the Brotherhood so far as it is discernable to us, by the plain and legible Characters of Baptism and outward Profession. So that whosoever abideth in areâ Domini, and liveth in the Communion of the visible Church, being baptized into Christ, and professing the Name of Christ: (let him prove as it falleth out, chaff, or light corn, or wheat, when the Lord shall come with his fan to purge his floor:) yet in the mean time so long as he lieth in the heap and upon the floor; We must own him for a Christian, and take him as one of the Brotherhood, and as such an one love him. For so is the Duty here, Love the Brotherhood▪

27. To make Love compleat, Two things are required: according to Aristotle's description of it, foreign, &c. Affect us cordis, and Effect us operis. The inward affection of the heart, in wishing to him we love all good: and the outward manifestation of that affection by our deed as occasion is offered, in being ready to our power to do him any good. The heart is the root and the seat of all true love: and there we must begin; or else all we do is but lost. If we do never so many serviceable offices to our brethren, out of any by-end or sinister respect; although they may possibly be very useful, and so very acceptable to them; yet if our heart be not towards them, if there be not a sincere affection within, it cannot be truly called Love. That Love, that will abide the test, and answer the Duty required in the Text, must be such as the Apostles have in several passages described it: foreign, unfained love of the brethren, p. 3951 Pet. 1. Love out of a pure heart, 1 Tim. 1. Love without dissimulation, 1 Pet. 1. 22. 1 Tim. 1. 5. Rom. 12. 9.1 Pet 1:221 Tim 1:5Rom 12:9Rom. 12.

28. Of which inward affection the outward deed is the best discoverer: and therefore that most come on too, to make the love perfect. As Iehu said to Ionadab, 2 King. 10. 15.2 Kgs 10:15Is thy heart right? If it be, then give me thy hand. As in the exercises of our devotion towards God, so in the exercises of our charity towards men, heart and hand should go together. Probatio delectionis, exhibitio Lam. 3. 41. Gregor.Lam 3:41est operis. Good works are the best demonstrations, as of true Faith, so of true love. Where there is life and heat, there will be action. There is no life then in that Faith, (St. Iames calleth it plainly a dead Faith, Iam. 2.) nor heat inJam. 2. 26. Mat. 24. 12.Jas 2:26Matt 24:12 that Love, (according to that expression, Mat. 24. The Love of many shall wax cold:) that doth not put forth it self in the works of righteousness and mercy. He then loveth not the Brotherhood indeed, whatsoever he pretend, or at least not in so gracious a measure as he should endeavour after; that doth not take every …it opportunity of doing good either to the souls, or bodies, or credits, or estates of his Brethren; That is not willing to do them all possible services, according to the urgency of their occasions, and the just exigence of circumstances, with his countenance, with his advice, with his pains, with his purse, yea, and (if need be) with his very life too. This is the Non ultra: farther than this we cannot go in the expressing of our love; (Greater love than this hath no man, Joh. 15. 13.John 15:13that a man lay down his life for his friend:) and thus far we must go if God call us to it. So far went Christ for our redemption: and so far the Scriptures press his example for our imitation. Hereby perceive we the love of God, because 1 Joh. 3. 16.1 John 3:16he laid down his life for us: and we ought to lay down our lives for the brethren, 1 Joh. 3.

29. To recollect the Premises, and to give you the full meaning of the Precept at once. To love the Brotherhood, is as much as to bear a special affection to all Christians more then to Heathe…s; and to manifest the same proportionably, by performing all loving offices to them, upon every fit occasion to the utmost of our powers. A duty of such importance, that our Apostle, though here in the Text he do but only name it in the bunch among other duties: yet afterwards in this Epistle seemeth to require it in a more special manner, and after a sort above other duties, (Above all things have …ervent charity among your selves, Chap. 4.) And1 Pet. 4. 8.1 Pet 4:8 St. Iohn upon the performance here of hangeth one of the strongest assurances we can have of our being in Christ. (We know that we are passed from death to life, because we love the brethren, 1 Joh. 3. 14.)

30. Now of the Obligation of this duty, (for that is the next thing we are to consider) there are two main grounds; Goodness and Nearness. First, we must love the Brotherhood for their goodness. All goodness is lovely. There1 Tim. 4. 4.1 Tim 4:4 groweth a Love due to every creature of God from this, that every creature of God is good: Some goodness God hath communicated to every thing to which he gave a being: as a beam of that incomprehensible light, and a drop of that infinite Ocean of goodness, which he himself is. But a greater measure of Love is due to Man than to other Creatures, by how much God hath made him better than them. And to every particular man that hath any special goodness in him, there is a special Love due, proportionable to the kind and measure thereof: So that whatsoever goodness we can discern in any man, we ought to love it in him, and to love him for it; whatsoever faults or defects are apparently enough to be found in him otherwaies. He that hath good natural parts, if he have little in him that is good besides, yet is to be loved even for those parts, because they are good. He that hath but good moralities only, leading a civil life, though without any probable evidences of grace appearing in him, is yet to be loved of us, if but for those moralities, because they also are good. But he that goeth higher, and by the goodness of his conversation sheweth forth (so far as we can judge) the p. 396graciousness of his heart, deserveth by so much an higher room in our affections, than either of the former, by how much Grace exceedeth in goodness both Nature and Morality. Sith then there is a special goodness in the Brethren (quatenùs such) in regard of that most holy faith which they profess, and that blessed name of Christ which is called upon them: we are therefore bound to love them with a special affection, and that eo nomine under that consideration as they are brethren, over and above that general love with which we are bound to love them as men; or that which belongeth to them as men of parts, or as Civil men.

31. The other ground of Loving the Brotherhood is their Nearness. The nearer, the dearer, we say: and there are few relations nearer, than that of brotherhood. But no brotherhood in the world is so closely and surely knit together, and with so many and strong ties, as the fraternity of Christians in the Communion of Saints, which is the Brotherhood in the Text. In which one brotherhood, it is not easie to reckon how many brotherhoods are contained: Behold some of many. First, we are Brethren by propagation; and that aaUnde est is omnes fratres ostendite. De uno patre Christo & de unâ matre Ecclesia. Arnob. in Psal. 133. Rom. 8. 29. Heb. 1. 3. Gal. 3. 26, 27.Ps 133Rom 8:29Heb 1:3Gal 3:26Gal 3:27ab utroque parente: foreign as well as foreign. Children of the one Eternal God, the common father of us all; and of the one Catholick Church, the common mother of us all. And we have all the same Elder Brother, Jesus Christ; the first-born among many brethren, the lively Image of his Fathers Person, and indeed the Foundation of the whole Brotherhood: for we are all (as many of us as have been baptized into Christ) the children of God by faith in Christ Iesus; Therefore as Ioseph loved Benjamin, his brother of the whole blood, more affectionately than the other ten that were his brethren but by the fathers side only: so we ought with a more special affection to love those that are also the Sons of our mother the Church, as Christians; than those that are but the Sons of God, only as Creatures.

32. Secondly, we are Brethren by Education: foreign, Foster brethren; as Herod and Manaen were. We are all nursed with the same foreign the sincere Act. 13. 1.Acts 13:1milk of the Word: in the Scriptures of the Old and New Testament, which1 Pet. 2. 2.1 Pet 2:2 are ubera matris Ecclesiae; the two breasts, whence we sucked all that wholsom nourishment by which we are grown up to what we are, to that measure of stature A primis statim atatibus in eandem coire vitam, habet aliquem fraternitatis affectum. Quintil. declam 16.of strength, whatsoever it is, that we have in Christ. foreign, saith Aristotle: and common experience sheweth it so to be. They that have been nursed, and brought up together in their childhood, for the most part have their affections so seasoned and setled then, that they love one another the better while they live.

33. Thirdly, we are Brethren by Covenant, sworn brothers at our holy Baptism, when we dedicated our selves to Gods Service, as his Souldiers by sacred and solemn vow. Do we not see men that take the same Oath, pressed to serveLegionarii equites cohortes suos contubernii affectione venerantur. Veg. 2. 21. Commilitium auget charitatem. l. de herted. ff. de castrens▪ pecul. Contubernii necessitudo. Cic. Pro Planc. Eph. 2. 19.Eph 2:19 in the same Wars, and under the same Captains, Contubernales, and Comrades: how they do not only call Brothers, but hold together as Brothers, and shew themselves marvellous zealous in one anothers behalf; taking their Parts and pawning their credits for them, and sharing their fortunes with them? If one of them have but a little silver in his Purse, his brother shall not want whilst that lasteth. Shame we with it that the children of this world should be kinder (foreign) towards those of their own Generation, than we are in ours.

34. Fourthly, we are Brethren by Co-habitation. We are all of one house and family: not strangers and foreiners, but fellow-Citizens with the Saints, and of the houshold of God. What a disquietness (and discredit both) is it to a house where the children are ever jarring, and snarling, and fighting one with another?Psal. 133. 1, &c.Ps 133:1 but a goodly sight (Ecce quàm bonum!) when they dwell together in love and unity. Even so, a sad thing it is, and very grievous to the soul of every good man, when in the Church, (which is the house of God) Christians that call p. 397themselves brethren, fall foul upon one another: not only girding at and clashing against, but biting, and nipping, and devouring one another, as if they were bent to consume and destroy one another. But a most blessed thing on the other side, pleasant as the holy oil, distilling from Aarons head upon his beard and garments, and rejoycing the heart, as the dew upon the mountains refresheth the grass: when there is nothing done in the house through strife or vain-glory, but such an accordPhil. 2. 2, 3.Phil 2:2Phil 2:3 amongst them, that all the brethren are of one mind and judgment; or ifGal. 6. 2. Rom. 15. 1.Gal 6:2Rom 15:1 not always so, yet at leastwise of one heart and affection; bearing the burdens, and bearing with the infirmities one of another; and ready upon all occasions to do good, as to all men generally and without exception, so especially to their Brethren, that are of the same houshold of faith with them.Gal. 6. 10.Gal 6:10

35. Lastly, we are Brethren by Partnership in our Fathers estate. Co-partners in the state of Grace; all of us enjoying the same Promises, Liberties, and Priviledges whereof we are already possessed in common: and Co-heirs in the state of Glory; all of us having the same joy, and everlasting bliss in expectancy and reversion. For being the Sons of God, we are all heirs; and being brethren, allGal. 4. 7. Rom. 8. 17.Gal 4:7Rom 8:17 joynt-heirs, foreign, of one and the same glorious inheritance reserved for us in the heavens: which St. Iude therefore calleth, the common salvation. It arguethJude Vers. 3. a base wrangling spirit in us, having such goodly things in reversion; (enough for us all, so as heart can wish no more:) to squabble and fall out for such poor trifles as the things of this world are. We that have by Gods goodness competent sustenance for our journey, and full Sacks to open at our coming home; as Iosephs Brethren had when they came out of Egypt to return to their own Land: shall we fall out among our selves, and be ready to mischiefGen. 45. 23.Gen 45:23 one another by the way?

36. Having all these Obligations upon us, and being tied together in one Brotherhood by so many bands of unity and affection; I presume we cannot doubt de jure, but that it is our bounden duty thus to love the Brotherhood. There remaineth now no more to be done, but to look to our performances, that they be right: wherein the main thing we are to take heed of, (besides what hath been already applied) is Partiality. I charge thee before God, and the Lord Iesus 1 Tim. 5. 211 Tim 5:21Christ and the elect Angels, that thou observe these things without preferring one before another, doing nothing by partiality. It was St. Pauls charge to Timothy in another business: but may suit very well with this also.

37. Not but that we may (and in most cases must) make a difference between one brother and another, in the measure and degree of our Love; according to the different measures and degrees, either of their goodness considered in themselves, or of their nearness in relation to us: those two considerations being (as you heard) the grounds of our Love. So David loved Ionathan as his own soul; his heart was knit to him: both because he was a good man, and had withal approved himself his trusty friend. Yea, our blessed Saviour himself shewed a more affectionate Love to Iohn, than to any other of his Disciples (the Disciple whom Iesus loved:) for no other known reason so much as forJoh. 13. 23.John 13:23 this, that he was near of kin to him, his own mothers sisters Son, as is generally supposed. No reasonable man among us then need make any question, but that we may and ought to bear a greater love unto, and consequently to be readier to do good unto (Caeteris paribus) our Countrey-men, our Neighbours, our Kindred, our friends, than to those that are strangers to us, and stand in no such Relation. And so no doubt we may, and ought in like manner (upon that other ground of Goodness) more to love, and to shew kindness sooner to a sober, discreet, judicious, peaceable, humble, and otherwise orderly and regular man (caeteris paribus;) than to one that is light-headed, or lazy, or turbulent, or proud, or debauched, or heretical, or schismatical.

38. But still that Proviso or Limitation, which I now twice mentioned, (caeteris paribus) must be remembred: for there may such a disparity arise by p. 398emergent occasions, as may render a meer stranger, a heathen, a notoriously vicious person, a fitter object of our compassion, help, or relief, pro hic & nunc, than the most pious Christian, or our dearest friend or allye. In cases of great extremity, where the necessities of the party importune a present succour, and will admit no delay, C…dat necessitudo necessitati: the former considerations, whether of Nearness or Goodness, must be waved for the present, and give way to those Necessities. He is most our Neighbour and Brother, in a case of that nature, that standeth in most need of our help: as our Saviour himself hath clearly resolved it in the case of the wounded Traveller in the Parable, Luke 10. Nor doth this at all contradict what hath been already delivered concerning the preferring the brethren before others, either in the affection of love, or in the offices which flow therefrom. For the affection first: it is clear, that although some acts of compassion and charity be exercised towards a stranger, yea, even an enemy that hath great need of it, rather than towards a friend or brother, that hath either no need at all, or very little in comparison of the other: it doth not hinder but that the habit or affection of love in the heart, may notwithstanding at the very same time be more strongly carried towards the brother or friend, than towards the enemy or stranger, as every mans own reason, and experience in himself, can tell him. And as for the outward acts and offices of love, it is with them, as with the offices of all other vertues and gracious habits or affections: which not binding ad semper (as the graces and habits themselves do) are therefore variable and mutable, as the circumstances by which they must be regulated vary pro hîc & nunc. And therefore the rules given concerning them, must not be punctually and mathematically interpreted; but prudentially, and rationally: and held (as we use to say in the Schools) communiter, but not universaliter; that is to say, ordinarily and in most cases, where circumstances do not require it should be otherwise; but not absolutely and universally, so as to admit of no exception.

39. This rub then thus removed out of the way: it may yet be demanded where is this partiality to be found whereof we spake? Or what is it to have Jam. 2. 1.Jas 2:1the faith of our Lord Iesus Christ with respect of persons? If this putting of a difference in our love between brother and brother, (which we have now allowed of) be not it? I answer; It is no partiality, to make such a difference as we have hitherto allowed: so long as the said difference is taken from other peculiar and just respects, and not from the very condition of Brotherhood it self, or any distinction made therein. But here is that evil partiality we are to take heed of, when we restrain the Brotherhood to some one party or society in the Church, such as we think good of, and exclude the rest, as if they had no part nor fellowship in this Brotherhood; nor consequently any right to that special affection, wherewith we are to love the Brethren. Which Partiality hath indeed been the very bane of the Churches unity and peace; and the chiefest cause both of the beginning and continuance of most of the schisms, under which Christendom hath groaned from time to time.

40. Not to speak of the Donatists and other Schismaticks of old, who confined the Church to some little corner of the World: for which they were soundly confuted by St. Augustine, Optatus, and other godly Fathers of their times. First of all, extremely partial in this kind are the Romish Party at this day. Who, contrary to all truth and reason, make the Roman and the Catholick Church terms convertible, exacting external Communion with them, and subjection to their Bishop, as a condition so essentially requisite for the qualifying of any person to be a member of that Church of Christ, out of which there is no Salvation, as that they have inserted a clause to that purpose into the very **C…tus hominum sub regimine legitimorum pastorum, ac praecipuè unius Christi in terris vica…ii Romani Pontificis. Bellarm. 3 de Eccl. milit.definition of a Church. So cutting off from this brotherhood, in a manner wholly, all the spacious Churches of Africk and Asia; together with all those both Eastern and Western Churches of Europe also, which dare not submit to so vast a power p. 399as the Bishops of Rome pretend to, nor can think themselves obliged to receive all their dictates for undoubted Articles of faith.

41. The like Partiality appeareth secondly in our brethren of the Separation. Marvel not that I call them aaQuia collegium Episcopale nolunt nobiscum habere commune; non sunt Collegae, si nolunt: tamen fratres sunt. Optat. lib. 1.—praeceptum nobis divinitus ut etiam ii qui negan … fratres nostros esse, dicamus, fratres nostri estis. Aug. Ep. 203. foreign. Naz. orat. 33.Brethren: though they will by no means own us as such: the more unjust and uncharitable they. And in this uncharitableness (such a coincidence there is sometimes of extremes) the Saparatists and the Romanists, consequently to their otherwise most distant Principles, do fully agree; like Samsons Foxes tied together by the tails to set all on fire, although their faces look quite contrary ways. But we envy not either these, or those, their uncharitableness; nor may we imitate them therein. But as the Orthodox Fathers did the wayward Donatists then, so we hold it our duty now to account these our uncharitable brethren (as well of the one sort, as the other) our Brethren still whether they will thank us for it or no; Velint, nolint, fratres sunt. These our Brethren, I say, of the Separation, are so violent and peremptory in unchurching all the World but themselves: that they thrust and pen up the whole Flock of Christ in a far narrower pingle, than ever the Donatists did: concluding the Communion of Saints within the compass of a private Parlour or two in Amsterdam.

42. And it were much to be wished in the third place, that some in our own Church, who have not yet directly denied us to be their Brethren, had not some of the leaven of this Partiality hidden in their breasts. They would hardly else be so much swelled up with an high opinion of themselves, nor so much sowred in their affections towards their brethren: as they bewray themselves to be, by using the terms of Brotherbood, of Profession, of Christianity, the Communion of Saints, the Godly Party, and the like; as titles of distinction to difference some few in the Church (a disaffected party to the established Government and Ceremonies) from the rest. As if all but themselves were scarce to be owned, either as Brethren, or Professors, or Christians, or Saints, or Godly men. Who knoweth of what ill consequence, the usage of such appropriating and distinctive titles (that sound so like the Pharisees, I am holier than thou; and warp so much towards a Isa. 65. 5.Isa 65:5separation) may prove, and what evil effects they may produce in future? But however, it is not well done of any of us in the mean time, to take up new Forms and Phrases, and to accustom ourselves to a garb of speaking in Scripturelanguage, but in a different notion from that wherein the Scriptures understand it. I may not, I cannot judge any mans heart: but truly to me it seemeth scarce a possible thing for any man that appropriateth the name of Brethren (or any of those other titles of the same extent) to some part only of the Christian Church, to fulfil our Apostles precept here of loving the Brotherhood; according to the true meaning thereof. For whom he taketh not in, he must needs leave out: and then he can love them but as those that are without; Perhaps wish them well, pray for their conversion, shew them civil respect, &c. which is no more than he might or would do to a very Iew, Turk or Pagan.

43, As for us, beloved brethren, let us in the name and fear of God beware of all rotten or corrupt partiality, in the performance either of this, or of any other Christian duty, either to God or man. And let us humbly beseech the God of all grace and peace, to put into our hearts a spirit of Wisdom and Charity, that we may duly both honour and love all men in such sort as becometh us to do: but especially that we may love and honour him above all, who hath already so loved and honoured us as to make us Christians; and hath further engaged himself by his gracious Promise, to love, honour and reward all those that seek his honour and glory. To whom be all honour and glory ascribed, &c.