although he do not define the particular proportion of the compensation doth yet establish this satisfaction and reconciliation of our selves to our injured Brother in the general as an indispensable Duty without which nothing not our very Prayers or Oblations shall be accepted If thou bring thy gift to the Altar and there remembrest that thy Brother hath ought against thee having been injured by thee leave there thy gift and go thy way first be reconciled to thy Brother by giving him satisfaction for thy offence and then come and offer thy gift Matth. 5.23 24. Which Command is moreover one of those whose sanctions is the loss of Heaven ver 19. Blessed are the Peace-makers for they shall be called the Children of God Matth. 5.9 And thus we see of all the Laws which make any thing due to God our selves or all mankind in general whether they are instances of sobriety piety justice charity or peace that our obedience unto them all is made necessary unto life and that they are bound upon us by all our hopes of happiness and Heaven And the sanction is the same for all those Laws which make some things due in particular relations likewise For as for the Laws that bind us in the particular relation of Subjects to our Kings their sanction appears plainly from these places Let every soul be subject to the higher Powers for there is no Power but of God whosoever therefore resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves damnation Wherefore you must needs be subject not only for wrath but also for Conscience sake Render therefore to all their Dues as these following are to Kings Tribute to whom Tribute is due Custom to whom Custom Fear or Reverence to whom Fear Honour to whom Honour Rom. 13.1 2 5 7. And all these are only part of that Catalogue of Laws which he begins to reckon up and declares to them by his Apostolical Authority chap. â—2 ver 3. These things speak and exhort rebuke with all Authority and let no man despise thee who shall surely be punished as a Contemner of Christ if he do Put them in mind to be subject to Principalities and Powers to obey Magistrates Tit. 2. ver ult chap. 3. ver 1. I exhort therefore first of all that prayers of all sorts supplications intercessions petitions and giving of thanks be made for all Kings and such as are in Authority for this is in it self and will render us good and acceptable in the sight of God our Saviour 1 Tim. 2.1 2 3 and a proof moreover of that good conscience which Timothy is charged to keep chap. 1. ver 19. And for Fidelity and Allegiance this may suffice to shew its necessity that among the men of corrupt minds who are reprobate concerning the Faith and who should render the last times perillous S t Paul reckons Traitorâ— 2 Tim. 3.1 4 8. So that as for all the forementioned Duties of this relation we see their indispensable necessity and that as ever we hope to be saved by them we must perform and obey them And so it is in the particular Laws of the next relation that of people towards their spiritual Governours viz. their Bishops and Ministers as is plain from these Texts following We beseech you Brethren to know them who labour among you and are set over you in the Lord and to esteem or honour them very highly or more than abundantly in love for their works sake 1 Thess. 5.12 13. And this is one of those Precepts which are pressed upon them as they would be Children of light and not of darkness ver 5 and as they are to avoid wrath and to obtain salvation by our Lord Jesus Christ ver 9. Let him who is taught or catechized in the Word communicate unto him that teacheth or catechizeth in all good things Be not deceived God is not mocked for whatsoever a man soweth in this and other things that shall he also reap Gal. 6.6 7. Obey them that have the rule over you and submit your selves for they watch for your souls Pray for us Heb. 13.17 18. Which are part of those Precepts that are enjoined as the way whereby to serve God acceptably who is a consuming fire to destroy and devour all that dare offend him chap. 12.2 last verses And for the necessity of the several Laws in the particular relation of Husband and Wife that will appear by what follows For as for that love which is strictly required betwixt them it ought says S t Paul agreeably to the words of God at the institution of Marriage They two shall be one Flesh to be such as people have for their own Bodies Ephes. 5.28 31. Which cannot imply less than an affectionate concern and communicating in each others joy or sorrow for if one member of a mans Body suffer all the rest as the Apostle observes suffer with it and if one be honoured all the rest rejoyce with it the Members all having the same care one for another 1 Cor. 12.25 26. And also a bearing with each others infirmities as every man will do with those of his own Body and praying for each other And for particular Duties we are told in the same fifth Chapter to the Ephesians that the Husband must condescend and comply with his Wife and part not only with his own self-will but even with his own life to serve her Husbands love your Wives saith he even as Christ loved the Church and gave himself for it So ought men to love their Wives as their own Bodies And how that is we all experience for no man ever yet hated his own Flesh but protecteth it and provideth well and duly for it or nourisheth and cherisheth it ver 25 28 29. In which love of his Wife as of his own Flesh is implied moreover that his Government of her be flexible and obliging nothing being more contrary to our self-love than to be commanded in peremptoriness and rigour And then as for the particular Duties of the Wife she is bid to be observant or to take care how to please her Husband 1 Cor. 7.34 To submit her will to his and to be ready to perform what he enjoins as she is to do what God commands her Wives submit your selves unto your own Husbands as unto the Lord for the Husband is the Head of the Wife as Christ is of the Church therefore as the Church is subject unto Christ so let the Wives be unto their own Husbands in every thing Ephes. 5.22 23 24. And this submission she must shew in respectful carriage and such behaviour as argues in her a fear to give offence Let the Wife see that she reverence her Husband ver 33. And all these Commands enjoining Duties both on one side and on the other
three more is comprized the Body of our whole Duty If we adde two or three more I say for besides the several Laws already mentioned there are three particular Duties yet remaining of a more positive and arbitrary nature which Christ has bound all Christians to observe and they are the Law of Baptism of the Lords Supper and of Repentance Baptism is our incorporation into the Church of Christ or our entrance into the Gospel Covenant or into all the duties and priviledges of Christians by means of the outward Ceremony of washing or sprinkling in the name of the Father and of the Son and of the Holy Ghost The Eucharist or Lords Supper is our Federal Vow or repetition of that engagement which we made at Baptism of performing faith repentance and obedience unto God in expectation of remission of sins eternal happiness and those other promises which by Christ's death are procured for us upon these terms which engagement we solemnly make to God at our eating Bread and drinking Wine in remembrance and commemoration of Christs dying for us Repentance is a forsaking of sin or an amendment of any evil way upon a sorrowful sense and just apprehension of its making us offend God and subjecting us to the danger of death and damnation And if to all the forementioned instances of those three grand Vertues which by the Apostle Tit. 2.12 13 are made the summ of our Christian Duty we join these three positive and additional Laws we have all that whereby God will judge us at the last Day even all those particular Laws whereto our obedience is required as necessary to salvation And thus we have seen what those particulars Laws are which the Gospel indispensably requires us to obey They are no other than those very instances which I have been all this while recounting and describing But because the Catalogue of them hitherto has been broken and interrupted and therefore cannot be run over so easily as might be desired in a matter of that importance I will here repeat them all again for the greater ease of all such pious souls as desire to try themselves by them and place them all in one view and all together The commanding Laws then whereby at the last Day we must all be judged are these that follow The Law of sobriety towards our selves with all its Train which are the Law of humility of heavenly-mindedness of temperance of sobriety of chastity of continence of contempt of the world and contentment of courage and taking up the Cross of diligence and watchfulness of patience of mortification and self-denial The Law of piety towards God with all its Branches which are the Law of honour of worship of faith and knowledge of love of zeal of trust and dependance of prayer of thankfulness of fear of submission and resignedness of obedience The Law of Justice towards men in all its parts which will be seen by the contrary prohibitions of injustice The Law of Charity in all its instances which are the Law of goodness or kindness of honour for our Brethrens Vertues of pity and succour of restraining our Christian Liberty for our weak Brothers edification of friendly reproof of brotherly kindness of congratulation of compassion of almes and distribution of covering and concealing their defects of vindicating their reputation of affability or graciousness of courtesy and officiousness of condescension of hospitality of gentleness of candor of unity of thankfulness of meekness or lenity of placableness of forgiving injuries of doing good to enemies and when nothing more is in our power praying for them and blessing or speaking what is good of them when we take occasion to mention them of long-suffering of mercifulness The Law of Peace and Concord with all its Train as are the Law of peaceableness of condescension and compliance of doing our own business of satisfying for injuries of peace-making The Law of love to Kings and Princes in all its Particulars which are the Law of honour of reverence of paying Tribute and Customes of fidelity of praying for them of obedience of subjection The Law of love to our Bishops and Ministers with all its expressions which are the Law of honour or having them highly in esteem for their works sake of reverence of maintenance of praying for them of obedience The Law of Love in the particular relation of Husband and Wife with all its Branches which are on both sides the Law of mutual concern and communicating in each others bliss or misery of bearing each others infirmities of prayer of fidelity On the Husbands towards his Wife the Law of providing for her of protecting her of flexible and winning Government of compliance and condescension On the Wives towards her Husband the Law of honour of reverence of observance and obedience of subjection The Law of Love in the particular relation of Parents and Children with its several effects which are from the Parents towards their Children the Law of natural affection of maintenance and provision of honest education of loving Government of bringing them up in the institution and fear of God of prayer for them From the Children towards their Parents besides the Duty of natural affection common to both the Law of honour of reverence of obedience of subjection of requiting upon occasion their care and kindness of prayer for them The Law of Love in the particular relation of Brethren and Sisters with all its instances which are the Law of natural affection of providing for our Brethren of praying for them The Law of Love in the particular relation of Master and Servant with its several expressions which are on the Masters side the Law of maintenance of religious instruction of a just and equal Government of them of kindness and equity in commanding of forbearance and moderation in threatning of punctual payment of the wages of the Hireling of praying for them On the Servants the Law of honour of reverence of observance of concealing and excusing their Masters defects of vindicating their injured reputation of fidelity of obedience of diligence of willing and hearty service of patient submission and subjection of praying for them To all which we may add the two arbitrary institutions and positive Laws of the Gospel Baptism and the Eucharist or Lords Supper and when we transgress in any of the instances forementioned that great and only remedy of Christs Religion the Law of repentance This so far as I can call to mind at present is a just enumeration of those particular Injunctions and Commands of God whereto our obedience is indispensably required and whereby at the last Day we must all be judged either to live or dye eternally But supposing that some particular instances of Love and Duty are omitted in this Catalogue yet need this be prejudicial to no mans happiness since that defect will be otherwise supplied For as for such omitted instances where there is an occasion for them and an opportunity offered to exercise
Members of two great Societies one a Society in things outward and temporal for our happiness in this world which is called the State and the other in things sacred spiritual and eternal for our happiness in the next world which is the Church and God has his Representatives and Vicegerents in them both therefore under this Head are two sorts of effects of Love and instances of Duty 1. Towards Civil Governours viz. Kings and Princes 2. Towards Ecclesiastical viz. Bishops and Ministers 1. Then towards our Publick Civil Governours our Kings and Princes the fruits of Love both in abstaining from all evil and showing all kindness and good will to them will be as follows 1. Since they are both placed above us and set over us our Love to them will produce in us both an opinion of their preheminence and excellence as being Gods Deputies and Viceroys here on Earth which is honour and the bearing of an awful regard and behaviour towards them as to such who can of right command and punish us which is reverence 2. A readiness and resolved industry to maintain and support them in their persons and Government either 1. By doing such things towards it as are in our own power viz. 1. For the maintenance of their grandeur in a willing payment of such contributions as are appointed for it which is paying Tribute and Customs 2. For the preservation of their Lives or Reigns by revealing to them such Plots or Practices as make against them and by endeavouring all that in us lyes according to our promises and obligations of allegiance to maintain and preserve them which is fidelity or loyalty 2. For things that are above our power by recommending them earnestly to Almighty God that he would bestow them on them which is praying for them 3. A more direct owning of their Authority and Presidence over us by carrying suitably 1. To the things which they command in doing or performing them which is obedience 2. To the penalties which upon our omission or transgression they impose by a quiet suffering and resting under them which is subjection All these are effects of love to Kings and Princes and so many particular Commands of God and Instances of Duty in this relation And opposite to them are all the contrary effects and prohibitions of hatred and ill-will towards them For from our averseness to all good Offices and our readiness to create offence and evil to them which are the natural effects of our hatred of them will flow 1. Our having undervaluing and lessening thoughts of them in our minds by looking only or chiefly upon their failings and defects and esteeming them no better than common men which is dishonour And if this be expressed in a lightness and contemptuousness of behaviour towards them which argues us to have no fear or awe of them but to neglect and despise them 't is irreverence Which when it breaks out further into reproachful Speeches and a discovery or inveighing against their defects is as S t Jude calls it speaking evil of Dignities Jude 8. 2. A seeking through our envy and ill-will to them to lessen or destroy their Persons or Power or at least to withdraw all our own contributions towards the maintenance and support of them by denying 1. Such things as are in our own power 1. Towards the sustaining of their splendor and grandeur in refusing to bear our share of the charge towards it in paying Taxes and Tribute 2. Towards the preservation of their Lives and Government in not helping and defending them but either plotting and endeavouring our selves to give away their lives and Kingdomes unto others or consenting to and concealing them that do so contrary to our obligations and promises of allegiance which is traiterousness 2. Such things as being above our power might yet be obtained for them from God at our request which is neglecting to pray for them 3. A more direct disowning and casting off their Power and Authority over us by going cross 1. To their Commands in omitting what they enjoin or doing against it which is disobedience 2. To their inflictions and penalties by not submitting and subjecting our selves to them but violently resisting and opposing them which is called by S t Paul resisting of Power or standing up against it Rom. 13.2 And this when it is made by great Numbers and goes on to extremities when men are as the Apostle there says set in array and posture of defence against it and ready by force of Arms to contend and wage War with it is Rebellion And all these are effects of hatred to Princes and instances of disobedience in this relation So that as to this part of our Duty our relation of Subjects towards our Sovereign Kings and Princes the effects of Love or Laws commanding are the Law of honour to Kings of reverence of paying tribute and customes of fidelity of praying for them of obedience of subjection And opposite to them the effects of hatred or forbidding Laws are the Law against dishonour against irreverence against speaking evil of Dignities against refusing Tribute and Taxes against traiterousness against neglecting to pray for Kings against disobedience against resisting lawful Powers and Authority against rebellion And then 2. For the other sort of publick Governours viz. those of the Church as are Bishops and other Ministers the effects of Love in shewing all kindness and keeping back from all evil and offence towards them will be as follows 1. A good and awful opinion of them and of their Office in our minds looking on them as men that bear the great Character of Ambassadours from Christ as S t Paul calls them 2 Cor. 5.20 and are commissioned by God to treat with us in a matter of incomparably the highest concernment viz. our eternal salvation and this is honour or esteeming them highly in love though not for their personal worth yet for their works sake 1 Thess. 5.13 Which honour is expressed 1. By such an awfulness of behaviour and respectful loving carriage towards them as argues in us a just sense of the Greatness and Majesty of Christ whom they represent and of the goodness of that Concern which they come about which is reverence 2. By making such outward provisions for them as may at least set them above and secure them from contempt although it keep them below envy and that is the honour of maintenance whereof S t Paul speaks 1 Tim. 5.17 And as for those things which are not in our power to conferr upon them by recommending them to Gods bounty in praying for them 2. As to our Lives a careful heed and observance of those things which as the Ministers of Christ and in his Name they teach and enjoin us which is obedience So that in our love to our spiritual Rulers the Bishops and Ministers of Christs Church are implied all these particular effects which are so many commanding Laws viz. the Law of honour or having
pene omnes jâ—giter faâ—iuâ—t quae fecisse se plangunt qui intrant Ecclesiasticam Domum ut mala anti â—ua dâ—fleant exeunt ut moliantur Et sic oratio eorum RIXA est magis Criminum quam exoratrix Salvian de Gub. l. 3. p. 89. Ed. Oxon. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Such were the old Jewish forms of Prayer for PARDON whether with Sacrifice or without it with Sacrifice Obsecro Domine 〈◊〉 deliqui 〈◊〉 hoc aut illud seci nunc autâ—m POENITENTIAM ago sitque 〈◊〉 haâ—◠〈◊〉 mâ—a Without Sacrifice Obsecro Domine peccavi deliqui rebellavi hoc aut illud feci nunc mei me facti POENITET PVDETQVE neque unquam ITERVM ad id REVERTAR as they are cited out of Maimonides by the famous Dr. Outram in his Book de Sacrificiis l. 1. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Clem. Rom. 1. Ep. ad Cor. c. 9. d Jam. 5.16 Ps. 115.11 13· a S t Clemens Retells us of these hights of Charity which were practised in his Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ep. ad Cor. c. 55. And the Parabolani or men who hazarded their own lives to redeem the lives of others were very numerous among the Christians in the first times Which Office St. Paul tells us Priscilla and Aquila and Eâ—aphroditas had done for him Rom. 16.3 4. Phil. 2.30 This practice is a most excellent Comment upon this Text. b So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek name for sobriety is fetched by the Greek Lexicons from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its preserving and evidencing a sound Mind or Reason c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that whereby a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andron Rh. lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Char. Ethic. c. 25. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are reckoned by Arist. as the extremities of veracity and species of a he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he says is one who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethic. ad Nicom l. 2. c. 7. l. 4. c. 7. Theopâ—â—aâ—â—â—s defines it to be a â—aising a greater opinion of us than we really deserve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Char. Ethic. 24. And Hesych explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Theophrasâ—us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Char. Eth. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maximus Tyrius Dissirt 4. Agreeably whereto Plutarch says in Alexandro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The Idolatrous Images mentioned Isa. 44. are called a Lye v. 20. and Hos. 7.1 Jer. 13.25 In which sense 't is true of the Romans that in changing the Glory of the incorruptible God into an Image made like to a corruptible man they turned the truth of God into a Lye Rom. 1.23 25. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Andronicus Rhodius is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Vertue that makes us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andron Rhod. lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suld 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meo judicio est vitium animi quo hamo inclinatur ad nocendum aliis etiam sine causa sed ex quadam in maium proclivitate qualis est malitia Daemonis quem ea de causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellamus Tolet. in Cap. 1. Ep. ad Rom. v. 29. d Maledictio si petulantius jactatur convitium est Cic. Orat pro M. Caelio d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Nâ—â—t l. 2. c. 13. c Non monstrare vias eadem nisi sacra colenti Quaesitum ad fontem solos deducere verpos Juv. Sat. 14. Apud ipsos sides obstinata misericordia in promptu sed adversus omnes alios hostile odium Tacit. Hist. l. 5. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humility Heavenly-mindedness Temperance Patience Continence a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chastity c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contempt of the world Contentment Self-denial Taking up the Cross. Mortification e Rom. 13.14 Sobriety Watchfulness Diligence Piety Honour Worship Faith Knowledge Love Hope Trust. Dependence Prayer Fear Thankfulness Zeal Obedience f Gal. 5.6 6.13 Sâ—bjection or Resignedness Righteousness Justice Charity Goodness or Kindness Brotherly kindness Honour of our Brethren for their Vertues Vindicating their injured reputation Alms-giving Hospitality Speaking well of enemies Congratulatioâ— Compassion Vnity Assability Condescension g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Phil. 2.3 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Gal. 6.2 1 Pet. 3.8 11 12. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doing good to enemies o Rom. 1.5 15.15 Ephes. 3.8 p Heb. 10.28 Gentleness Placableness Mercifulness q James 2.13 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Courtesie Meekness Long-suffering Forgiving injuries s Mat. 6.14 15. t 1 Pet. 3.8.12 Affability u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercifulness y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covering mens defects Candor Patience a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speaking good of enemies Doing good 〈◊〉 them Praying for 〈◊〉 them Friendly reproof b Their practice in this Case is thus described Qui arguit socium suum debet primùm hoc sacere placide inter se ipsum solum verbis mollibus ita ut non pudesaciat eum Si resipiscit bâ—xe est sin debet eum acriter arguere pudesacere inter se ipsum Si non resipiscit debet adhibere Socios ipsúmque coram illis pudore afficere si nec modo quiâ—â—uam proficit debet eum pudâ—sacere coram multis ejúsque delictum publicare Nam certe detegendi sunt Hypocritâ—e Lib. Musar as it is ciâ—ed by Druâ—â—â—â— Not. ad loc c Verse 21. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Restraining our Christian Liberty for our weak Brothers edification Rom. 14.22 Peace Peace e 1 Pet. 3.8 Phil. 2.1 2. Concord Condescension Peaceableness f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forbearance or Long-suffering h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quietness Doing our own business Satisfying for injuries i Luke 19.8 Peace-making Laws in the relation of Subjects to our Kings Subjection Paying Tribute and Custom Reverence and Honour i 1 Pet. 2.17 Obedience k 1 Pet. 2.13 14 15. Prayer for Kings Laws in the relation of people to their Pastors Honour and Reverence for their works sake l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 1 Tim. 5.17 18. 1 Cor. 9.4 7