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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49408	Five sermons, preached before His Majesty at Whitehall, published severally by command, and now printed together, tending all to give satisfaction in certain points to such who have thereupon endeavoured to unsettle the state and government of the church by B. Lord Bishop of Ely.; Sermons. Selections	Laney, Benjamin, 1591-1675.; Laney, Benjamin, 1591-1675. Study of quiet.	1669 (1669)	Wing L342; Wing L351; Wing L352; ESTC R16949	80,355	196

a Mercury to point the hand where it lies There is the Kings high-way to peace and the Students private way and both good in their kind With the Kings way I shall not meddle as being fitter matter for our thankfulness then instruction who hath already paved the way for us by wholsom Laws for that purpose But because oft-times Vitia sunt remediis fortiora the compulsory way by Law though always necessary is not always effectual to the Kings way we must add the Students also That every one in his particular makes it his care and business to contribute to it that it be an artificial studied peace to which not Fear only but Conscience of Duty and Religion obligeth us Now every good Student of any Science searches into the true and proper cause of things for Scire est per causas cognoscere If the cause of all division in the Church be differing in judgment nothing can cure that but a consent S. Paul therefore prescribes that for the remedy 1 Cor. 5. 10. That there be no divisions among you how may that be helped It follows But that ye be perfectly joyned together in the same mind and in the same judgment This is the true Apostolical Principle whereon we are to ground our Study of Quiet For all the fine things and sentences that are spoken for peace and quiet will little move those that are and may very well be confident they ought not howsoever have peace with Sin or Error Unless therefore we can be first perswaded that we ought not to charge the Church with either we do nothing for Peace This I confess is the great difficulty yet if this be not done there can be no hope of Peace And to do this I shall not send our Student to the Polemick School to convince him out of speculative Principles of Reason and Divinity for to that study some have not capacity others not leisure I shall only commend to him some practical Principles of Religion obvious to all and denied by none that out of them he may learn not to dissent from or condemn the Church of Error To prevent the passing that sentence let the Student 1. Study himself his own condition 2. Let him Study the Church against which he passeth sentence 3. Let him study the nature and quality of the things whereupon judgment is given 4. Let him consider well the manner of proceeding in judgment In all which we shall find some known Principle of Religion to direct us 1. First In the study of our selves and our own condition Religion teacheth us to have an humble lowly mean opinion of our selves and not without cause whether we respect our Understandings or our Affections Our Understandings are naturally weak imperfect short-sighted we know but in part the best of us and our Affections too are disloyal to our Understandings The heart of man saith the Prophet is deceitful above all things We have little reason then to trust our selves much in either He that is truly conscious of his own weakness or lameness will be content to be supported by others If we study this point well our own infirmities we should learn more willingly to assent to and take support from the Church Especially if in the second place we study that too whose Governors Religion likewise teaches us to obey For they watch over our souls Heb. 13. 17. If it be a good point of Religion in lowliness of mind to esteem others better then our selves Phil. 2. 3. it is Religion and Reason both to think our Governors wiser too for there is a presumption always in favour of them S. Paul gives it for a rule to Timothy Not to receive an accusation against an Elder but before two or three witnesses because it is to be presum'd on the part of Age and Authority to know more and offend less But when it comes to be the whole Eldership all our Governors joyntly the presumption is so much the stronger If we add this study to the former how little reason we have to trust our selves and how much we have to trust our Governors we will not rashly pass sentence against them if we have either Reason or Religion in us 3. And yet we have more work for our Student Let him in the third place consider the nature and quality of the things whereupon judgment is given how apt they are to deceive us Truth is many times so like an Error and Error comes so near to Truth that he had need be careful and circumspect that shall distinguish them in some cases And in others again Truth lies hid under many folds especially ambiguity of words the common cheat of all Students who are more often deceiv'd into opinions then convinc'd It is not strange to see so many go astray from the Church to whom the things of it are represented under the covert of false names when they hear the Government of it called Tyranny obedience slavery contempt courage licence liberty frenzy zeal order superstition How easily thus may simple people mistake their way and fall into the pit that 's cover'd over with shadows and false names of things When he hath studied this point well 4. Let him in the fourth place be well advised in what manner he proceeds in judgment and upon what evidence For allowing the Conscience to be a Judg it must not trespass upon the Rules of good Judicature as both sides must be heard impartially which is seldom done the Conscience must not be mis-led no more then other Judges by prejudice passion or favour for what can that judgment be worth which is perverted by any of these Now if we examine how most men come to pass sentence against the Church we shall find it to be upon very slight evidence It may be their Education they have been always brought up that way for Sects commonly run in a blood in a family Or they have been so taught they say by good men that indeed is the sum and upshot of the Faith of most that dissent the credit given to some weak private ignorant Instructer whose person they have in admiration without any great cause God knows whereas their private judgments because they are parties ought always to be suspected if we be wise and because against their Governors to be contemn'd if we be obedient All these well studied may make for peace when possibly Arguments and Disputes and Punishments too will not do it And yet if still none of these will make our Student quiet Let him in the last place make trial of a common remedy that prevails in all cases of difficulty Let him but study his own security the safest course and he shall find that better provided for in the Churches judgment then in his own for if he should erre in following the Church or his Governors for that is possible the greatest part of that guilt some say all I say only the greatest part must lie at their door

Five Sermons Preached before His MAJESTY at WHITEHALL Published Severally by Command And Now Printed together tending all to give satisfaction in Certain Points to such who have thereupon endeavoured to unsettle the STATE and Government of the CHURCH By the Right Reverend Father in God B. Lord Bishop of ELY Nadab Abih u Offering strange fire Lev. 〈…〉 London Printed for Timothy Garthwait 1669. The Shepherd Or The PASTORAL CHARGE And OBEDIENCE due to it Instituted By God as a necessary means to preserve the Sheep from Straying LONDON Printed for Timothy Garthwait 1668. A SERMON Preached before His Majesty at Whitehall March 9. 1661. 1 PET. 2. 25. For ye were as sheep going astray but are now returned unto the Shepherd and Bishop of your Souls THE condition of those in the Text both for what they had been once and for what they now were that is for their straying and returning again looks so like our case of late who if ever any had err'd and stray'd from all the ways of duty both to God and man but are now happily returned to the Shepherds and Bishops of our Souls you may perhaps imagine this Text to be chosen of purpose to pursue those two Blown Arguments And therefore before I proceed farther it will be necessary to deliver you from those thoughts and perhaps that fear For though the mischiefs in the one and Blessings in the other be such as deserve never to be forgotten yet possibly may not endure a perpetual importunate Remembrancer And the truth is the very words and phrase of the text which only at the first blush carries us upon those thoughts will leave us if we look a little nearer to them For the Straying here will prove to be of another kind and the Return will be found to be to another Bishop The straying here was of such as had err'd like Sheep whereas ours had little or nothing of the Sheep in it save the Sheeps clothing for dress'd up they were with pretenses as soft as wool Gods glory Purity of worship Christian liberty nothing worse then these and so indeed they err'd like Sheep as if they had been such but the truth is it was liker the ranging of Wolves tearing and devouring then the straying of weak and silly Sheep And for the returning likewise here though it was to a Bishop yet I dare not be so bold with him that bears that name in the text directly to apply it to our Bishops nor advance our return to this The Bishop here was no doubt our blessed Lord and Saviour whom God himself had consecrated and ordained to that office but our Bishops are not otherwise concerned here then as they can make their title from and under him but if that may be done hereafter I trust you will not be against it In the mean time if there were no more in it me thinks this should be enough to reconcile the Presbyterians to the name of a Bishop which our Saviour himself hath vouchsafed to take upon him But having laid aside that argument which the words at first sight seem'd to offer I bespeak your attention to one of a more common interest which concerns all that would be Christians whose character it is Who from the ways of sin and error are return'd to the faith and obedience of our Lord Jesus Christ who to reduce us from those ways hath taken upon him to be our Shepherd and Bishop The main point is That God of his mercy complying with the necessities and infirmities of nature hath erected an Office of trust and confidence in his Church under the quality of a Shepherd and Bishop to direct and guide us who otherwise would erre and stray like sheep and so be lost for ever THe particulars incident to this are first The necessity of it impli'd in our natural condition who like Sheep are of themselves apt to erre and go astray 2. The accommodation we have for it For what should they do which are out of the way but return and to whom should Sheep return but to a Shepherd and lost Sheep but to him that came to seek and save that which was lost and where should they find so safe and sure a retreat as in him who purchas'd them with his own blood All these are accomplished in our blessed Lord Jesus Christ whom we shall consider first in his office of Shepherd or Bishop then in his Flock or Diocess the Souls of men We are returned c. THe first thing we meet with in the text is our natural condition That we were as Sheep that had gone astray And the confession of this is the first thing we meet with in our Liturgy We have erred and stray'd like lost Sheep And though it were fit and necessary it should be there for sure I am we never err'd worse then since we laid that by yet here we look upon it in another relation and use it is the first stone to be laid in this building in the erection of the office of a Shepherd and Bishop The infirmities of the Sheep are the ground of the necessity of a Shepherd But now that while we are speaking of our errors we do not commit one we must know first what kind of erring this is and then how we fell into the fatal necessity of it What it is the Bishop that must lead us out of it will tell us for he is the Bishop of our souls and therefore our Straying here must be that of the Soul For though our natural infirmities do expose us to error in many things else yea almost in all other things even those that are within the reach of sense and reason there is not any thing in Nature in Art in Philosophy though commonly received for truth which of late time is not charged with error and it may be sometimes not without cause yet without any great regard here if the Sould be not concern'd Now if we be so liable to error in the things of this life where both the end and the way to them are within the compass of the eye in which we erre as it were in our own Countrey where we are bred and born we must certainly lose our way where we are strangers being Citizens of another Countrey as those blessed Saints who best knew the ways of the soul confessed that they were strangers and pilgrims here Heb. 11. 14. And they which say so shew plainly that they seek a Countrey and that a better that is a heavenly where God hath prepared for them a City They must needs be disappointed that seek for Heaven upon earth where there is nothing sitted and proportion'd to the Soul either for the nature or the desires of it The Soul is immortal and cannot be provided for where all things are liable to change and mortality for when it shall survive them it will be at a loss till it find a Countrey like it self that is everlasting and immortal And as the

Principle and Foundation to it The next way to be quiet abroad is to be busie at home And though it be but plain Doctrine 't is never the worse for that use for Foundations are best when plainest It is noted as a cause why men make little proficiency in Arts and Sciences that the Principles and Elements are not so well studied as they should be And the reason why they fall under that neglect is Because none of the great things which the Art it self promises are seen in the Principles at first And therefore Quintilian that the Schollars of his Art might not be discouraged with the meanness of his First Elements tells them that Latent Fundamenta conspiciuntur aedificia there is little to be seen in the Foundation that lies hid under ground all the beauty and luster is in the Superstruction This doing our own business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a practical principle whereupon depends much of the business of our whole lives and so hath the fate of other foundations to be little seen and regarded It lies low under ground and we overlook it as a thing not worthy any mans thought or care But to give it the due we must not look upon what it is in Sight but what it is in vertue a Principle and Foundation whereupon is built that which is the desire of all good men the publick peace and quiet of the Church and Kingdom And then we may allow it to be good Doctrine which hath so good a Use It is a good tree that brings forth good fruit But then you will say It must be in season too Now the wise man tells us There is a time for war as well as a time for peace And can it then be seasonable again and again thus to importune the study of such things as make for peace at a time when we are all and have cause to be in preparation for war Indeed if it were such a peace as would weaken the hands of any in the pursuit of that Just Necessary and Royal Expedition it were a most unseasonable Solecism But we must know As there is a War that makes for Peace so there is a Peace that makes for War Unity among our selves binds us close together we are the stronger for it Vis unita fortior in divisions and discord strength is distracted and scattered Dum singuli pugnant omnes vincuntur Domestick Peace then though it comes not out of the Artillery is good Ammunition for War And it falls in well too with the express Letter and Doctrine of the Text It is our own business As it is the proper business of a King to protect His Subjects from the Insolencies and Injuries of proud insulting Neighbours so it is the business of every good Subject too to assist Him in it with their Lives and Fortunes Whether therefore we seek for Peace at home or have cause of War abroad the duty of the Text is for us We are doing our own business But though it be a good Foundation to build on every way yet except the Lord build the house their labour is but lost that build Let us therefore before we go farther in the work go to him for a blessing upon it c. That ye study to do your own business I Take in the word study being forc'd by the necessary construction of Grammar and Reason For an object without an act imports nothing to do our own business may be as well a fault as a duty but if study be taken in the sense is certain and perfect it is that wherein we shall do well to imploy our study As we are to study to be quiet so we are to study also to do our own business The words will bear two senses as there are two sorts of offenders about business nihil agentes and aliud agentes And in the words of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the idle that work not at all and the busie-bodies so we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Text will reach them both for either it sets every one awork to find himself some business or it restrains and confines him to that which is his own The former against Idleness is a good lesson that to awaken the lazy sluggard out of his dead sleep for they are as S. Paul speaks of his idle want on widows dead while they live There is no more life in an idle man then in an Idol-god that hath eyes and see not ears and hear not but the other sense seems to agree better with the scope of the place and will afford work enough for this time the Apostle seems to have observed some among them too much busied in matters that brought trouble and disquiet to themselves and others for remedie whereof he enjoyns them to look to their own business But how their own For it may be a fault and a great one too so to do our own business as not to regard what becomes of others that if our own turns be servd and we get no matter who loses This is deservedly forbidden by our Apostle himself to the Philippians chap. 2. ver 4. Look not every man on his own things but every man also on the things of others And in the 21. v. complains of it too that every one seeks his own and not the things which are Jesus Christs But our own here and our own there are two different things That which he blames there is our own of interest there may be too much of our own in that but that which he commands here is our own of duty and office In this it must be so much our own that it must be none but our own Having reduced the words to their proper genuine sense in this Lesson there will fall to be learned these particulars 1. That there is and ought to be a propriety in business that to every one there belongs something that he may properly call his own 2. The Obligation of Duty and Religion to confine himself to that which is his own 3. The Operation it hath had in the World upon our Quiet or Disquiet 4. From these is inferr'd a Necessity to Study it That ye study to do your own business First That there is a Propriety in Business This must be laid for a ground all the rest else will fall to nothing It will be no Religion to keep it no Sin to break it no need to Study it That which S Paul spake of the Doctrine of the Gospel in general at Ephesus A great door and effectual was opened to him and there were many Adversaries is true also of this particular Doctrine of Propriety It is a door open to all wise and sober men yet it hath many Adversaries There is a busie humour in the world to lay all common and it is grown to be a Sect of Religion yea more than one as many as there are kinds of

the benefit we have by it nor the authority and commission we have for it nor the gentle conduct we have in it lay it aside as a thing of no use and that God hath provided other means to lead us many and more certain then any Shepherds can be We have first our own Reason to lead us 2. We have Scripture a surer guide then that 3. We have the Spirit besides and that will lead us into all truth Lastly we have our own Consciences which in the commission of Leading is of the Quorum nothing can be done without it We cannot deny but that all these have a part and share in the guiding of our souls But as no one of them doth exclude or bar the other so nor do all of them the Shepherds For allowing to every of these that which is peculiar to them there will be still found something to remain which is proper for the Shepherds to do I am now I confess in a discourse not so smooth and easie as best befits popular Sermons yet because many whom it concerns to weaken the hands and power of Church-governors do with their importunate clamours fill the Pulpit you will be pleased to allow of a short Answer from thence too AND first for REASON It is not to be denied that it ought to be admitted even in matters of Religion where it hath least to do for Religion is the object and imployment of Faith and not of Reasoning and yet naturally no man will believe any thing unless he sees Reason for it But how not a Reason of the thing that he believes for that works Knowledge not Faith but yet a reason of believing it for the credit of the Author that relates it for nothing can be more unreasonable then not to believe God that cannot ly But to admit reason in matters of Faith for any other use then that is to set up a Religion without Faith which would be as strange a thing as to have a Religion with nothing else There are in Religion some things to be known as well as believed and to these Reason and Discourse is proper for though the Articles of Faith and whatsoever shall appear to be contained in Scripture are without all doubt and reasoning to be received because God hath revealed them yet that this or that Article or Proposition is contained in Scripture is a thing to be known and lyes within the compass of sense we may see whether it be there or no that is for the words And for the meaning of those words we must understand the language in which they are written the proper import and idiom of the phrase the force and consequence of the discourse the coherence and consent it hath with other points better known We must besides discover the fallacies and inconsequences of those that would obtrude a different sense from that we receive All these difficulties though in matter of Religion are within the conduct of Reason but it is Reason so exalted with skill of Arts and Languages with Prudence and Diligence that we shall be forced to find work for the Shepherds too The greatest part of Christs flock I am sure must perish if they may not trust others in those things to which their natural inabilities or course of life hath made them incapable And for the best of the flock whom both Nature and Art hath fitted to master the greatest difficulties of themselves if they shall seriously consider how much and how oft Prejudice Education Custom Passion and Interest doth corrupt our Reason we would in prudence sometimes suspect our own and seek better security from the Church where though we shall not infallibly find the truth we may alwayes safely presume it This will serve to reconcile our obedience with Reason THE next pretender against the Shepherds leading is the SCRIPTURE I confess the Scripture to be a surer guide then Reason for the Authors sake and yet by what ye heard even now it works little without it but yet surer for all that The ignorance of Scripture is a cause of erring Ye erre saith our Saviour not knowing the Scriptures And to keep us right in our way Gods Word is a lantern to our feet and a light unto our paths We cannot say too much of the excellency and benefit of it It is a perfect record of all that concerns Heaven or the way to it It hath all the perfections that a law or rule can have to guide us yet those perfections are confin'd within the limits and nature of a law to do no more then is proper for a law to do which is very little without a Judge to apply it Though the rule be sufficiently straight perfect yet it measures nothing out of the hand of him that hath skill to use it Bring what controversy you will to the laws they pronounce nothing either for the Plaintiff or Defendant This is the true reason why though all sects pretend to Scripture there is yet no end of controversies because there is no common Judge to end them And the reason why every sect for all that seems to rest satisfied they are guided by the Scripture is because they carry their Judge a-long with them themselves So as if together with the Scriptures there be not a Shepherd too or some as little to be trusted our selves I mean it cannot lead at all It is indeed a two-edged sword but cuts nothing but in the hand of him that useth it A Third pretender to avoid the Shepherds is the SPIRIT That without question will lead us into all truth But for the manner of the Spirits leading the Scripture points out two wayes The one Divines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other may be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as it led the Prophets of old by revealing to them the truth and matter of the Prophesy the object And by this way it led all the Apostles to whom the whole doctrine of the Gospel and mystery of salvation by Christ was reveal'd And thus holy men of God spake as they were moved by the Holy Ghost To this way of leading none can pretend that doth not prove his commission from God by a miracle who sends none of such an errand that cannot make it appear some way that he came from him If the Enthusiastick would have his dreams believed to be the dictates and revelations of the Spirit let him shew his letters of Credence from Heaven seal'd with a miracle and I shall not doubt to set him above all the Doctors and Shepherds of the Church Otherwise he may deceive himself by his spirit he shall not deceive me The other way of the Spirits leading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. not by revealing any thing to us but by co-operating with us by fortifying the soul and the faculties of it to all supernatural actions by assistance of grace to inlighten the understanding to comprehend divine

truth to inflame the affections with the love of it to support our endeavours in all difficulties and temptations To this assistance of the Spirit all the faithful have a right And though in this way the Spirit cannot deceive us yet we may be deceived in it because it never works but with us if we fail in what we are to do then that fails us And by this way not only private persons but publick Councels are governed To whom the Spirit doth not reveal the matter of their Decrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by way of co-operation assists their indeavours to find out the truth from the proper Topicks of it the Scripture and Antiquity for so all the force of their decrees depends upon the reason and grounds upon which they are made For if any Councel might pretend to that other way of revelation sure that first famous Apostolical Councel might Act. 15. But that did not otherwise determine the matter in controversy then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. when there had been much debate and disquisition out of the Scriptures were the decrees made and sign'd accordingly It seemed good to the Holy Ghost and to us The Apostles and Elders were in joynt commission with the Spirit the same Lord that sent the Spirit sent the Apostles also and therefore no contradiction to be led by the Spirit and by the Shepherds too THE fourth and last leader which is brought in to avoid the Shepherds is the CONSCIENCE This is the Presbyterians strongest fort against Obedience If he can get his Conscience about him he thinks himself so safe that he may bid defiance to all Authority In the Commission of leaders I confess as I said the Conscience to be of the Quorum We are to do nothing without it and much less against it But then we must be sure we mistake not somewhat else for the Conscience Every disease and distemper of the mind causless scruple slight perswasion groundless fear is not the Conscience against which we are bound not to act The tender Conscience for which so much favour is pleaded may prove in some no better then a disease of the Soul a spiritual Splene For though it be good to be tender of offending God in any thing where it proceeds from the good temper and constitution of the soul which is the same constantly in all cases and is not affected or taken up for a purpose as the sturdy begger carries his arm in a string that it may be a Patent to beg and be idle You may know it certainly to be a disease if it comes upon us by fits and starts as to be tender of offending God when we obey men and not to be tender of offending God when we disobey them If they be not as tender of one side as of another as I never find them to be it is but a Paralitick Conscience that is dead of one side For tell him the Church commands it he presently shrinks and startles at it and well so for possibly he may sin against God But tell him on the other side that God commands obedience to those that rule over us it moves him not at all you may thrust a needle into his side and he feels it not It shews plainly the Conscience hath a dead Palsy on that side But a right and sound Conscience against which certainly we ought not to act is a constant and well governed judgment for not to amuse you as the manner is with frivolous distinctions and definitions of Conscience in this case the Conscience is nothing but every mans private judgment for he ought not to attempt the doing of any thing till he hath framed this judgment to himself that it is lawful for him to do it Now seeing our private judgment hath so great power and influence as to interrupt the course of publick it had need be a true and regular judgment As first It must not be arbitrary for that we think we have reason to decline in the publick Magistrate to govern by Will and not by Law Many a Conscience if it were well examined will prove to be nothing but will not judgement Every good judgment is upon a full hearing of the cause of both sides all evidences duly weighed and examined then resolves this is a Conscience against which we ought not to act though possibly it might prove to be erroneous yet for all that we must know that it doth not set us free from the guilt of disobeying our Governors And then this is all the benefit our Conscience will do us in case of error that it casts us into a necessity of sinning by obeying against our selves by disobeying against our Governors We shall do well therefore to take care that we make not every slight perswasion doubt or scruple a Conscience trusting to be discharged of our obedience by that which indeed binds it faster upon us for that is the very end and benefit for which is instituted the Pastoral charge that when we are so weak we can not safely trust our selves we may rely upon that unless we think it a good plea I am blind and therefore I will not be led I am weak and sickly and therefore I will not be rul'd by the Physitian Now to sum up all if not Reason nor Scripture nor the Spirit nor Conscience will discharge us of the duty we owe to the Church in the name of God let us not rashly fling away so great a blessing that in all our doubts and fears for our quiet and security we may have recourse to the Shepherds and Bishops of our Souls THis is the last point the Shepherds Flock or the Bishops Diocess the Souls of men And here we meet with another quarrel from the Presbytery That they may be sure to spoil the Bishops of all authority they take away their Diocess the cure of Souls that they may be Bishops sine titulo for Bishops they are not either of our bodies or estates And why not of our Souls Christ indeed the great Shepherd that purchased them may rule them but they are too precious for any other Shepherds to Lord over which they say is done by binding the Souls with Church-laws and censures which Christ hath set at liberty And thus they set up Christ against himself and Christian liberty against Christian duty S. Paul I confess doth earnestly press this point of liberty Stand fast in the liberty wherewith Christ hath made us free and be not intangled again with the yoak of bondage But what liberty It is not simply from obedience either to men or Laws for that were destructive to Humane Society as well as Religion What then is it It is no more then that Christians have a liberty not to be Jews I dare be bold to say this is all that can be made of it And the reason why S. Paul did so earnestly press it is evident The Jews that were willing enough to