CHAP. I.

THE forme of this Epistle seemes like to Pharaohs Butlers Vine Gen. 40.9, 10., which, though it bare many buds and blos­somes, [Page 2]and plentifull clusters of ripe rich grapes; yet was di­uided but into three maine branches. So this, though fully fraught with admirable varietie of excellent matter cunningly wreathed together, yet accor­ding to the vsuall frame, con­sisteth but of three principall parts: An Introduction, a Nar­ration, and a Conclusion.

These words begin the second part hereof, commonly called the Narration, & this stands on two legs:

• 1. Exhortation, c. 1.
• 2. Caution.

Which the Apostle puts in

• 1. Against Seducers, cap. 2.
• 2. Against Epicures & godlesse liuers, c. 3.

I am not ignorant that the two last chapters containe a pre­diction of that great plague to come vpon the Church by meanes of false Teachers, and Atheists: yet withall I know [Page 3]the maine scope of the Apostle not to be Prophecie; but by Prophecie to forewarne and arme the Church against those two sorts of deuouring beasts. The Prophecie therefore being but the ground of Caution, the Caution deserues to beare the name of the second branch of the Narration.

The Exhortation (as I con­ceiue) is graduall, the first de­gree whereof would lift vs vp to godly conuersation. The se­cond mounteth higher, and faine would draw vs to get assurance of our effectuall voca­tion, and election: Ver. 10. both which are first set downe, and then set on: first proposed, and then pressed by sundry weighty ar­guments, which this grand ma­ster of the assembly vseth as a hammer to fasten his nailes withall.

The former step of this his exhortation is laid downe in [Page 4]these 5. 6. and 7. verses: and this is that which only I intend at this time to ascend. And here before I can get vp vpon it, I must stand & view the ground on which tis built; because there is somewhat, worthy ob­seruation, in the Apostles me­thod.

After he had drawne out, as in a small Map, the large Con­tinent of Religion, especially so much thereof as containes the rich reuenue of a Christian, by way of Doctrine, in the foure first verses: now his method leads him to Exhortation; tea­ching vs hereby, Obseruati­on in ge­nerall. that Exhorta­tion is a principall part of the Ministerie. A thing so com­monly and constantly obserued by the Apostles in euery chap­ter of their Epistles, and so in­stantly pressed on other Mini­sters 1 Tim. 4.13. 2 Tim. 4.2. Tit. 2.5., that instances need not in so plaine a point. Doctrine must first fill vp the lampe with [Page 5]oyle, and then must exhortation added, put fire vnto it.

The reason is, because Di­uinitie, howeuer first it deales with the Ʋnderstanding, yet chiefly and principally it wooes the Will Pro. 23.26 Prou. 4.23. Deut. 5.24.. It teacheth truth, and presseth goodnesse. Truth must goe before, and lay a ground for goodnesse. Doctrine must first informe the Vnderstanding, that the Vnderstanding may in­forme the Will. But goodnesse is the end of truth; Exhortation therefore followes Doctrine to incline the Will. Vpon which foundation a great Schooleman builds this definition of Diui­nitie, Theologia est scientia affe­ctiua &c. principaliter vt ipsâ boni fiamus Bonauent. in Proaem. in Sent. quaest 3. conclus.. Theologie is an affectiue knowledge &c. principally intending to make vs good.

This giues a checke to the purer wits, refined fantastiques, Vse 1 and curious Gallants of our [Page 6]times, who faine would take vpon them to know more then Apollo, and to laugh this part of Preaching quite out of coun­tenance, as too plaine a straine that grates their tender eares; and therefore in derision vse to say of such as vse it, They are good honest men, and giue good exhortations, that serue plaine country people passing well. But &c. I hope you vn­derstand their meaning. Such coarse morsels will not downe with them; their fine palates call for choicer food. Euery one of them being no lesse, I hope, then a quick-sighted Aristar­chus, from whose censure Ho­mer himselfe must not be free.

But tell mee, Gallant, are you growne so learned as you would be taken? so perfect, as if exhortation were a thing su­perfluous? What? become a downe-right For such only were termed Ca­tharoi in the Primitiue Church, who held them­selues perfect. And this doth best agree to the scoffers of these dayes, who thinke themselues as good as need to be; and that it were a needlesse and idle thing for them to fol­low Sermons, reade, pray, auoid swea­ring, &c. it can no way agree to ho­nest godly so­ber men, who still acknow­ledge their wants, and goe on in their ende­uours; and do not thinke of themselus, as if they had already attai­ned, or were already per­fect. Phil. 3.12. Puritan? so good, as needs no mending? [Page 7]Some I know there be that ramble after knowledge as drunkards after liquor, not so much to nourish, as to please their drunken appetite. For al­though euery man can be con­tent to deceiue, yet no man is willing to be deceiu'd himselfe. Therfore some search for truth, who haue no minde at all to goodnesse. But quaerentes verū, sed non bonum, ideo non inveni­unt summum bonum: Seeking truth, but not good, therefore they neuer light vpon the chie­fest good; as Hugo Hugo de S. Vict. miscell. lib. 1. tit 73. wittily. But the Gallant hath no cause to feare that we suspect him to be such a Gnostick: if we could come so neere to feele his pulse; or his proud heart would stoope to Catechisme, wee might soone discerne that he of all others hath least cause to scorne the spoone, being such as hath need of milke, and not of strong meat Heb. 5.12.. His birth and [Page 8]breeding tels him ordinarie knowledge should not serue his turne, but loth he is to be at paines to get it, and yet vnwil­ling to be held a Brute, or Vul­gar; & therfore sets a good face vpon it howsoeuer. And that men may take him to be some bodie, he takes vpon him to correct his Teachers; not vn­like to them who vndertake the censure of Magnificat; or like some wiseling, that should ad­uenture to call his father, foole, to proue himselfe (si placet Deo) the wiser man. Where­by, in truth, he shewes, that yet he is to learne his A. B. C. That scholler that once hath learned any thing of his master, will ra­ther brag of him, then disgrace his teaching.

If any should demand a rea­son, why so many Gentlemen are seduced to Poperie sooner then meaner men, the answer would be easie. Their disdai­ning [Page 9]to be built vp the ordina­rie way, and to be conscionable hearers of such meane (but yet best) preaching, as is fully laden with exhortation vnto good­nesse, is the chiefe occasion of their apostasie. They resolue, neuer to be catechised: they must be held sufficient from their very cradle. Their curious eares will not be beaten with plaine song, although they vn­derstand no stroke of any curi­ous straine. And then, no mar­uell, if euery dunsticall catch­pole Priest, and claw-backe fishing Iesuite doe ouercome them, if once they can but winde into slender acquain­tance with them: according as S. Paul hath more then once foretold 2 Thess. 2.9, 10, 11, 12. 2 Tim. 4.3, 4. Thus man that is in honour and vnderstandeth not, is like the beasts that perish Psa. 49.20..

This also puts in a timely ca­ueat against that clawing straine, Vse 2 which teacheth men to con­temne [Page 10]this diuine method, and to disgrace this kinde of teach­ing. It is rather for a Parasite vpon the Stage then a Diuine in the Pulpit to flatter thus. I need not to apply. I know your wisdome and discretion. I leaue it to your godly care to make the application. I need not to ex­hort &c. when many times he knowes too well his hearers are too farre from such a care. They only like some daintie, fine, smart, short, light, smooth, easie ierkes of wit that may make them sport, they loue to see the man wittie; so he know Ma­ster; as some that delight to play with a Monkey, vntill she fall to scratch or bite them. But let no faithfull Minister of God seeke to humour them herein, this is that indeed, which they would haue; but when they haue it, they will despise thee on the open stage. And thus the Gallant will not blush to say, [Page 11]

And thus doth God cast durt in the very faces of such flatte­rers, euen by those very men they flatter, although that flatte­rie be welcome to them. Trust none of them all therefore with Application: bring hammers Ier. 23.29. with thy nailes, and driue them in vnto the very head; yea goad them to the quicke Eccl. 12.12; be instant in Exhortation, as well as Doctrine 2 Tim. 4.2. or else thou dost but halfe thy worke, and for thy negligence deserue a curse Ier. 48.10. Ezek. 13.9, 10..

Lastly, Vse 3 let people be admoni­shed to suffer the word of exhor­tation Heb. 13.22. When our stomacks are downe we are glad of sharpe sauces to prouoke appetite. When our knife is dull, we vse a whetstone to make it keene, yea sometimes the Grindstone [Page 12]too, to make the sharper edge. Shall wee not then thinke ex­hortation needfull to stirre vs vp to goodnesse? who findes not too much dulnesse in his best affections? too much cold­nesse in his most feruent deuo­tions? Oh therefore be glad of exhortation to rouse our drow­siespirits; to put them on vnto some duties we yet neglect; or to double our diligence in those we haue begun; or giue vs com­fort in those we doe performe. It is a great chearing to a godly soule to heare a duty pressed that he is faithfull in. Exhorta­tion is only irksome vnto such as haue no heart to goodnesse.

Thus much of the Apostles Methode. Now let vs enter vpon his present Exhortation, in which consider,

1. Diuision. The entrance to it, And besides this.

2. The exhortation it selfe, wherein is set forth,

1. The Act, or duty exhor­ted to; [...], adde.

2. The Obiect of it, which is double, viz.

1. Cui, that to which this addition must bee made. And this is faith.

2. Quod, that which must bee added to their faith. And these be the seuen graces of Virtue, Knowledge, Tempe­rance, Patience, &c. in the text expressed.

3. The manner of perfor­mance of this dutie, giuing all diligence, &c. This is the natu­rall resolution of these verses. But yet for plainenesse sake I will follow the order of words in the handling of them.

And besides this, [...], pro [...], Exposit. And besides this. as Beza thinketh. The simple sense is this: Besides all that which God hath done for you, in gi­uing you pretious faith; all things pertaining to life and god­linesse; [Page 14]calling you to glory and virtue; endowing you with exceeding great and pretious promises that by this ye might be made partakers of the diuine na­ture, &c. you must now on your parts doe this which fol­loweth, viz.

Giuing all diligence, Giuing all diligence. that is, not slothfully, and coldly, but earnestly and painfully, doing the vtmost of your endeuour alwaies.

Adde to your faith, Adde to your faith. that is, ioyne, administer, supply, daily increase vnto that pretious faith which through the incompre­hensible goodnesse of God you haue obtained, all those preti­ous fruits and graces following, both as a testimony of your li­uing faith, and as the way vnto eternall life, the end of faith.

The obseruations that from hence arise are these:

1. Obseru. 1 We must not rest content in what God on his part hath [Page 15]done for vs, but adde thereto our owne diligence for the attaining of eternall life. This point is cleare from this present text, wherein the Apostle exhorteth, and presseth to diligence on our parts, to the vtmost of our strength. Qui fecit te sine te, non te iustificat sine te: He that made thee without thy selfe, doth not iustifie thee without thy selfe, saith Austin Aug. de verb. Aposto­li. ser. 15.: because when he made him hee found him nothing; but when hee comes to apply and impute righteousnesse to iustification, he finds him a reasonable crea­ture, into which hee infuseth grace, and enableth him to be willing, and to embrace by faith, that iustification which is offered to him. Which giues no hold to any Pelagian spirit, to fasten the Tenent of mans will concurring of it selfe; for he elsewhere disclaimes this vtter­ly; saying that God ex nolenti­bus [Page 16]volentes facit Contr. 2. Ep. Pelag lib. 1. cap. 20., of vnwil­ling makes vs willing. And a­gaine, volūtas humana non liber­tate cōsequitur gratiā, sed gratiâ potius libertatem De Correp. & gra. ca. 8.: Mans will doth not by liberty obtaine grace; but by grace, liberty. And in another place: Let Pela­gians know and acknowledge, that GOD workes not in the hearts of men by the force of the law and doctrine, outward­ly sounding in the eare, but by an inward, secret, wonderfull, and ineffable power, not onely veras reuelationes, sed etiam bo­nas voluntates Lib. de gra. Christi. ca. 24.; true reuelations, but good wils also. And so he expresly teacheth in the place first cited: Totum ex Deo, non tamen quasi dormientes, non quasi vt non conemur, non quasi vt non velimus Jb. de verb. Apost. ser. 15.. The whole is of God, yet he would not haue vs bee as sleepers, or as if wee ought not to endeuour, or should not neede to set our wils [Page 17]on worke. So that when God hath by his grace made vs wil­ling, he requires our willingnes and diligence, (besides what he hath done) to lay hold on that which he hath prepared for vs. When wee set meat before a hungry man, he will not looke we should thrust it downe his throat, and hee not take the pains to feed himselfe. Nature teacheth the sucking childe to draw the brest when it is put vnto his mouth. So grace doth teach a Christian not to be idle, but to endeuour according to the strength he hath receiued, to take possession of the gifts of God. Though God doth fi­nish vp the worke it selfe, with­out mans helpe; yet God requires that Will which in the first conuersion was meerely passiue, afterwards to be actiue, and to worke out our saluation with feare and trembling Phil. 1.12.. Be­cause non sicut in lapidibus insen­satis, [Page 18]aut in ijs, in quorum natu­ra rationem aut voluntatem non condidit Deus, salutem nostram operatur Aug. cont. Pelag. de pec­cat. meris. & remiss. lib. 2. cap. 5.: He workes not our saluation as if hee wrought in senslesse stones, or in creatures in whom hee hath not created reason and will.

Briefly then, he requires our labour; not the strength of na­ture, but the exercise of grace: not the naturall power of our owne will, freely concurring with his worke of grace; but the supernaturall power of our will renewed, and enabled to lay hold of eternall life: and so we worke, to get what Christ hath merited; not to merit, by what wee worke. If any shall obiect; Then God doth all, and we doe nothing: for if it be thus, we are wrought vpon, and doe not worke our selues: Austin supplies me with an an­swer; Immo agis, & ageris, & tū bene agis cum à bono ageris Aug. de verb. Apost. ser. 13.. [Page 19]Thou both workest, and art wrought vpon, and then thou workest well, when thou art wrought vpon by him thats good.

Lorinus then did fouly ouer­reach, when from this text, and Austin hee would seeme to proue a necessity of mans will concurring with Gods grace, ac­cording to their Popish Tenent ex condigno in part deseruing what it striues vnto. For though God giues man will, and enables him to take posses­sion of what he prouideth, yet this argues not a power, or worth in man to be copes-mate with God in the procuring of saluation, no more then a beg­gar by holding out his hand to receiue an almes, doth by the stretching forth of his hand me­rit the almes hee doth receiue. Nay we doe lesse: for God giues hands and strength and all vn­to vs Phil. 2.13., and only requireth vs to [Page 20]vse the hands and strength hee hath bestowed vpon vs, to take possession of what in grace and fauour he proposeth to vs. I will shut vp this with that of an arrant Pope Coelestin. 1. in Epist. 1. ad Galliae epis­cop. cap. 12. vt citatur à Petro Crab. Surio & Bi­nio tom. 1. Concil. ex lib. Pontisicali. nec non à Bellarm. lib. 6. de grat. & lib. arb ca. 11. quasi Coelesti­nus hoc dixit de libertate voluntatis naturalis; sed impudenter terquet sen­tentiam Papae suaeiste Je­suitia.: Non dubitemus ab ipsius gratia omnia hominis me­rita praeueniri, per quem fit vt aliquid boni & velle incipiamus & facere. Quo vti (que) auxilio & munere Dei, non aufertur libe­rum arbitrium, sed liberatur, vt de tenebroso lucidum, de prauo rectum, de imprudente sit pro­uidum. Tanta enim erga omnes homines est bonitas Dei, vt no­stra velit esse merita, quae sunt ip­sius dona, & pro his quaelargitus est, aeterna praemiae sit donaturus. Agit quippe in nobis, vt quod vult & velimus, & agamus, nec otiosa in nobis esse patitur, quae exercenda, non negligenda do­nauit, vt & nos cooperatores si­mus gratiae Dei. We doubt not, saith he, that all mans merits come from the grace of God, by [Page 21]whom it comes to passe, that we begin to will, and to doe any good thing. By which helpe and gift of God, mans free will is not taken away, but his will made free, that of darke it might become light; of croo­ked, strait; of foolish, wise. For so great is Gods goodnesse to­wards all men, that he accounts those our merits, which are his gifts: bestowes eternall rewards for those things which hee of his bounty helps vs to: he wor­keth in vs so, that what he wil­leth, we will and worke: nor doth he suffer (his grace, or our will thus wrought vpon; for we may vnderstand it of either; the Author expresseth neither) to be idle, which he gaue to be exercised, not negligently vn­imployed, that wee might be coworkers with the grace of God.

2. From the manner, the A­postle mentions, giuing all dili­gence; [Page 22]obserue, Obseru. 2 that Christia­nity requireth the greatest in­dustry Heb. 12.15 Phil. 2.12. 2 Pet. 1.10.. It is a state of happi­nesse, but not of idlenesse. Ease is no argument of blisse, for then Rogues, and beggers, and their neerest cousins, our Pot­companions, should bee the happiest men. We cannot rake a little pelfe together, but with much and tedious toile, and browes bedewd with sweat; much lesse will heauen bee at­tained without our greatest di­ligence Matth. 11.12.. Excellency doth argue rarenesse, and doubles the dif­ficulty in getting of it. Labor processus virtutis, labour is vir­tues progresse, saith S. Am­brose Ambros. in Psal. 119.. No labour, no virtue: great labours stand in the way to great rewards Not the sloth­full, carelesse, or delicate, but the violent take the kingdome of heauen by force: non qui alijs, sed voluntatibus suis praeclaram inferunt violentiam: not such as [Page 23]doe violence to others, but such as offer an excellent kinde of vi­olence to their owne wils, as Bernard speaketh Bern. in octo punct. punct. 6..

Both these points condemne the desperate carelesnesse of such as throw off all care of sal­uation vnto God himselfe, Vse 1 sup­posing, because Christ hath done so much they need doe nothing; concluding, if they were elected, they cannot goe to hell. These men consider not what diligence the Lord requi­reth: or else they thinke hee is in iest; or so good, that now it matters not how bad they be. But this may giue them cause to feare they haue no portion in what hee hath prouided for his children; since, that grace which bringeth saluation, tea­cheth men to deny vngodlinesse and worldly lusts, and to liue so­berly, righteously, and godly in this present world Tit. 2.11, 12.. To these I say no more but that of the A­postle, [Page 24] Be not deceiued, God is not mocked, whatsoeuer a man soweth, that shall he also reape Gal. 6.7.. Vse 2

Hence may wee learne what we must doe in working out our owne saluation, viz. Nei­ther be idle, nor worke to me­rit: but onely doe our vtmost endeuour in getting all Chri­stian graces, both in obedience vnto God who doth command this seruice, and for the fitting of our selues for what he mea­neth to aduance vs to Dignum valdè est, & omnino exi­git ratio aequitatis, vt quibus à con­stitutione mundi reg­num paratur, spsi etiam sese regno parare non negli­gant, ne para­to regno inue­niantur forsi­tan qui reg­naturi fue­rant, impara­ti. Bern. serm. sup. Iob. 5..

And lastly, Vse 3 this must teach vs not to rest in any measure of grace receiued, as thinking with our selues that now we haue enough. Our charge is still to adde, and couet after more as greedily as worldlings thirst for gold 1 Cor. 31., and drunkards for their wine Eph. 5.18.. Thereof may we craue not cups but flagons full Cant. 2.5.. Let Hercules erect his pillar where he will, a Christians Nil vltra is set as farre as heauen, and he [Page 25]that staies before, drops into Hell.

3. Obserue. Obseru. 3 Faith is the mo­ther grace and root of all the rest: therefore he saith, adde to your faith, vertue; because we must haue faith before we can haue virtue pleasing vnto God Heb. 11.6.. Euery virtue is the foun­dation of it owne workes. But faith is the root of euery virtue, and giues a soule to euery vir­tuous action. Other virtues are as the maine armes of trees, that beare a many lesser branches on them, but faith doth beare and feed those armes, and all. Faith is the Spouses wedding Ring, the first part of all her husbands goods, that after he hath ma­ried her, he endowes her with, and by virtue of the same doth giue her interest in all he doth possesse.

It is before other graces not in time, because in respect of infusion all graces are infused [Page 26]together, but vsu, in respect of exercise and orderly depen­dance on each other, as Hales Alex. de Alens par. 4. q. 12. m. 3. ar. 2. distinguisheth. Or it is first, causalitate, in respect of causa­litie, not principall and prima­rie, but secondarie and imme­diate, as the liuer may be said to feed the veines. All graces may be said to be together in time, as fire and the light of it doe both appeare in time together; but yet there is in order of na­ture betweene themselues a pri­oritie: for so fire is before the light, because the light is caused by the fire. And so faith is be­fore other graces, because all graces flow from it, and depend vpon it, and may be said to be added to it, as the water of a fountaine, that mounting vp on high, descendeth backe into the Cesterne from whence it came.

Where then shall Bellarmines good workes, Vse 1 not only morall, [Page 27]but spirituall too, (before grace be giuen at all Bellar de gra. & lib. ar­bit. lib. 6. c. 15.) haue any place, since faith is the first thing, and leads in all the rest, that God ac­cepteth in the sonnes of men? Austin well saith of him that seemes to be most virtuous, and yet wanteth faith, that he is like a man galloping vpon the speed beside his way. And thus concludes of workes; Si bona videbantur antequam crederes, currebas quidē; sed praeter viam currendo, errabas potius quàm perueniebas De fide ad Petrum.: If thy workes seemed good, before thou didst beleeue, thou didst run indeed; but, besides thy way, thou didst rather wander from, then draw to God.

But the Papists thus explaine themselues: That men without faith may doe good workes, quoad substantiam operis Bellar. de grat. & lib. arb. l. 5. c. 6., in respect of the substance of the worke, although they haue no faith: but it is not good in re­spect [Page 28]of merit at the hand of God. This spake they truly, for none can merit. But the other is a grosse absurditie, that they affirme a man may with­out faith doe a good worke for the substance of it. Whereas Intentio facit bonum opus, inten­tionem fides dirigit: the inten­tion makes the worke good, and faith must gouerne this in­tention, or else no intention can make it good, as Austin spea­keth Austin. in princ. expos. Epist. ad Rom.: and all the world knowes how hee hath stygma­tiz'd the best workes of the most virtuous Infidels, estee­ming of them but as glorious sinnes.

What now remaines to vs but that aboue all Graces wee first make sure of Faith? Vse 2 for this is all in all He that doth any thing without it, doth worse then lose his labour. For whatsoeuer is not of faith is sinne. Hold out, and hold fast Faith, or all is lost. [Page 29]What euer we part from, let vs not part with this. This is the maine Cable that holds our Ship at anchor vpon our surest ground. If this be cut, the ship must needs to wracke 1 Tim. 1.19. This is the chiefest treasure in our Ca­binet. The heathen Seneca could say, Nihil retinet qui fi­dem perdidit: he hath reserued nothing, that hath lost his faith. By faith, indeed, he meant, truth; (for other faith he neuer knew) but yet tis true of what wee meane by faith.

CHAP. II.

TO your faith, virtue; and to virtue, knowledge; &c. Seuen seuerall vittues are lin­ked in one Chaine, and all alike propounded as the obiect of this exhortation. Whence we may obserue in generall: Obseru. All Graces as well as any must be [Page 30]the obiect of a Christians dili­gence. It is not enough to shew our diligence in one or two Graces, or in a few duties, but wee must extend it vnto all. Rom. 12. Phil. 4.8. Therefore the Apostle puts vp all these vpon one file, vsing the Verbe [...] but once for all, that so we may take them vp all together. All vir­tues are so linked one in ano­ther, that he that will haue one must haue all, or else let all alone. Hence Hierome Hierom. in Epist., (and after him, Bernard Bern. de Passione Dom. cap. 42. to like ef­fect:) All virtues doe so cohere together, that he that hath one hath all, and he that wants one, wants all. Their meaning is: He that hath one in any perfe­ction, hath also the seeds of all the rest at least Bellarm. de gra. & lib. arb. l. 5. c. 3.. As vices, so graces assemble themselues by troopes Can. 6.13.. So Chrysostome: Neque enim sola temperantia potest homini salutem adferre, si caetera desint bona, neque cura [Page 31]pauperum, neque benignitas, nec quicquam aliorum quae cum vir­tute geruntur, sed oportet vt omnia simul concurrant in ani­mas nostras Chrysost. de orando Deum, lib. 1.. Temperance a­lone cannot bring a man to heauen, if other good things be lacking; neither care of the poore, nor bounty, or any other things; but it is necessa­rie that all graces should be found within vs.

Away then from Religion all trifling Pedlers, Vse 1 that pedle with some peeces of it, which doe not crosse their lusts, but will not deale for the whole commoditie. Some will reade, but not pray; or pray, but not reade; or reade, but not heare; or heare, but not doe; or doe, but not all. Such are like Bed­lams that cloath only some parts of their bodies, and ex­pose the rest to the extremitie of the cold. What got Herod but greater condemnation be­cause [Page 32]he did not all? He that keepes the whole Law, and yet offends in one point, is guiltie of all: for he that said, doe not com­mit adulterie, said also, doe not kill: now if thou commit no a­dulterie, yet if thou kill, thou art become a transgressor of the Law Iam. 2.10, 11.. So he that bade thee get faith, bade thee adde virtue to it; and so of all the rest. Virtue without knowledge will but breed superstition. Knowledge without temperance doth make a man no better then a learned swine. Temperance without pa­tience is not enough: nor pa­tience without godlinesse: nor godlinesse without brotherly­kindnesse: nor brotherly-kind­nesse without charitie.

Haue respect therefore vnto all Gods commandements, Vse 2 as worthy Zacharie and Eliza­beth Luk. 1.6. There is no way but this, to keepe vs from confu­sion, and euerlasting shame Psa. 119.6.. [Page 33]We are in a militant condition with many and mighty ene­mies. Shall we goe out against such a puissant Armie with but a peece of armour, or only with a man or two? Nay, take we vnto vs the whole armour of God, or neuer looke to stand in the euill day Eph. 6.13.. All the graces that are to be had, are little enough to defend vs against so many enemies as doe encampe against vs. But yet if there were no such necessitie of them for our defence, the excellencie of them should make vs take them vp. If a man discerne but one grace begin to peepe, doth he not finde it good? Reason then will tell him, that if one be good; many, be better; and all, be best of all.

This being premised, Generall grounds for the expositi­on of these 7. graces. I come now to the particular, graces, or virtues, or duties, call them as you please. For they are graces in respect of their originall; [Page 34]virtues, in respect of their ha­bite; duties, in respect of exer­cise. Diuers haue diuersly des­canted vpon the number, and order of these seuen. I will not fill my paper with other mens allusions, much lesse with their delusions. What comes neerest to the Apostles meaning, I will briefly shew; due reuerence ob­serued to all other men.

First, it is confess'd by all, that these graces are such as pertaine to Christian conuersa­tion in this world among men, as fruits of faith in God.

Secondly, it is granted, that the Apostle doth not curiously obserue the naturall order, de­pendance, and flux of these seuen, betweene, among, or from one another; but only presse them as necessarie addi­tions vnto, and fruits of faith, to proue it true and fruitfull.

Thirdly, it is agreed, that the Apostle doth not by recko­ning [Page 35]vp these seuen, exclude the care of labouring after any other else-where expressed: but only mentions a great number, to intimate vnto vs a care of all; for he vseth a synec­dochicall figure frequent in Scripture, mentioning only some, when hee includeth all Isai. 4.1. Amos 1.3..

Fourthly, therefore the di­stinction of these seuen, must be made according to the seuerall obiects about which they are conuersant in the practise of them.

Fifthly, the conuersation of a Christian respecteth more im­mediatly things, or persons. For all his actions are either such as concerne duties to be perfor­med by himselfe alone: or such as are immediatly directed to the persons of other men. Dire­ction and furniture for both these sorts of actions are here set downe.

1. The actions which are im­mediatly circares, about things chiefly belonging to his owne person in the exercise of faith, concerne either

1. Good, to which belongs virtue to doe good, and know­ledge to direct him in it.

2. Euill, and this is either

1. Euill of sinne, to which he shall be enticed many waies, for auoiding whereof he must haue Temperance.

2. Euill of punishment, sometimes for doing good, if it come from men; for other cau­ses, as it comes from God. For his cariage herein he must haue patience to beare, and godlinesse to honour God in the bearing of it.

2. The actions which more immediatly concerne his cari­age towards the persons of men, are such as hee must performe either

1. To good men, considered [Page 37]as members actually ingraffed into Christ, effectually called to the same glory and virtue with him, whom hee must vp­on this ground extraordinari­ly regard: towards these hee must shew Brotherly-kind­nesse.

2. To all men in generall, considered as partakers of the same common nature with vs, and created in the image of God as well as our selues, and capable also of blisse, for ought wee know of any parti­cular persons in the whole race of man-kinde, conuersing or liuing on the earth; to these belong Charity.

Thus haue I according to my skill marshalled these seue­rall graces in their proper rankes: It now remaines that I proceed to the distinct hand­ling of them as they lie in or­der.

CHAP. III. Of Virtue.

THe first that comes to hand, is Virtue. Adde to your faith, Virtue. Somewhat must first bee spoken of the notation of the word, and then wee will descend vnto the thing it selfe.

1. The word in the Origi­nall is [...], which signifies to make a free choyce of some excellent thing vpon mature delibera­tion. So that herein is inclu­ded three things.

1. The excellency of the thing made choice of: that choice onely comes from vir­tue, which hath fastened on some thing truly excellent.

2. The free embracing of [Page 39]it by the will. Choice argues freedome of him that choo­seth. He that must be drawne by head and eares vnto any virtuous action, although he doe the worke, he is no virtu­ous man.

3. A mature deliberation and aduice before the choice. He that doth by accident, or as it were by some sudden strong temptation, fall vpon some good worke, without mature deliberation of the ex­cellency of the worke; and of his duty to set about it, and doth not in conscience there­of performe it, is no virtuous man. Good turnes done in sudden fits and humours, are no virtues in him that doth them.

The Latine word is Virtus, some say, à viro; because it is the property of humane nature to be virtuous, and he deserues not the name of a man who is [Page 40]not virtuous. But it is rather de­riued à vivel violentia, from strength, or force, as not onely Durand Durand. in 2. sent. dist. 27. quaest. 1. (who is therefore cal­led foole,) but also Aquinas Aquin. Q. disput. quaest. de virtist. in com. ar. 1. in resp., Hales Alex. Ha­les. virtus quia circa difficile. par. 3. q. 59. m. 5. ar. 5., and others doe more rightly iudge. Which Etymolo­gie, how euer some dislike, is most proper; whether wee re­gard the practise of humane Authors, whence we had the word, who aunciently held, that there was but one virtue, and that was Fortitude: or the sa­cred Scriptures, which set out Virtue by [...] Mic. 3.8. Pro. 20.29. and [...] Psal. 84.7. Some say the word [...] which signi­fies a mea­sure to mea­sure withall, is vsed to sig­nifie virtue. But I cannot finde it any where in this sense. which signifie force, strength, or power. Virtue it is by which we get the Kingdome, as the way vnto it. But this, the violent must take by force, or goe without it: vir­tue is conuersant in workes of difficulty, and therefore is it virtue, because it hath force, and strength to ouercome a diffi­culty.

2. Touching the thing it [Page 41]selfe; because the word is di­uersly taken, wee must first di­stinguish, and then describe it.

There be, I thinke, as many diuisions and descriptions, as Authors that haue written of it. That diuision of the Popish Schoole-men is worst of all: they say, that virtue is either, 1. Na­turall, 2: acquired by industry, or 3. infused by the spirit of Grace Vide Greg. de Ʋalent. in 1 2ae. Thom. disput. 5. q. 3. punct. 1.. The two former mem­bers of which diuision they may put vp in their pockets, as erroneous, and false. That only deserues the name of virtue, in the Schooles of Christianity, which is infused. They only are virtuous who haue it from a­boue Iam. 1.17.. Purblinde Plato by the dim candle of corrupted Na­ture, did discerne as much, for thus he saith, Ʋirtutem humana ne (que) natura, ne (que) doctrina, ne (que) exercitatione parari posse, sed merum Dei donum esse Plato in Menone.. Virtue [Page 42]cannot be atchieued by humane nature, doctrine, or exercise, but it is the meere gift of God.

Infused Virtue is therefore that of which we are to treat: & this, some, describe by the cau­ses; some, by the Act; some, by the effects; and some, by the properties. That of Austin, re­fined by Aquinas, is best wor­thy of our approbation; Virtue is a good habit of the minde wrought by God himselfe in vs, without our helpe, by which wee may liue well August. de lib. Arb. li. 2. cap. 18, 19. Aquin. 1.2. q. 54. ar. 4. nec non in Quaest. disp. de virt. in communi. ar. 2.. In which de­scription we haue the habit, ef­ficient cause, act, or effect, of virtue considered in the gene­rall nature of it.

Virtue thus taken, is in re­spect of the efficient cause Alex. de Hal par 3. quaest. 62. m. 1., all one with Grace: for all virtues are graces, because freely giuen. Therefore the Scripture when it speakes of graces appertaining to the execution of morall du­ties, doth often retaine the name [Page 43]of virtue; as this text, and other places Psal. 48.7. Phil. 4.8. 1 Pet. 2.9. witnesse. The Schooles haue diuers distinctions of infu­sed Virtues. Briefly, the sum of what they say, may be reduced to this generall distinction, ta­ken from the different ends that virtues leuell at.

Of Virtues, some respect the chiefest and highest end of all. And some respect ends, subor­dinate, and leading to the chief­est end.

1. Those virtues that respect the highest end are such as looke and tend immediatly to God himselfe; & these are three, faith, hope, and charity: Faith beholds him as he is summa veritas, the chiefest truth: Hope waits vp­on him, considering him as he is summa largitas, the chiefest bounty: and Charity closeth with him, as he is summa bonit as the chiefest good Brulifer. in 3. son. dist. 26. q. 3. Tho. Aquin. Comment. in 1 Tim. 1.5. lect. 1.: Whereas all other virtues haue some lower obiect to pitch vpon, immedi­atly: [Page 44]and therefore the former three by way of excellency are taken from the rest, and by the schoole-men dub'd with the title of Theologicall.

2. Other virtues respect sub­ordinate and inferiour ends, which serue as meanes vnto the chiefest end, and of this sort are all besides the former three.

This latter sort are sometimes againe distinguished into,

1. Such as are conuersant circa vorum, to search out the truth of things, and haue their seat in the vnderstanding facul­tie, and therefore are called In­tellectuall. Of this kinde are Knowledge, Wisdome, Prudence, Art.

2. Such as are chiefly im­ployed circa bonum, about goodnesse for mans obseruati­on and practise in his manners, or conuersation, hauing their seat chiefly in the will, by the [Page 45]exercise of which vertues, a man receiues the denominati­on of a good man: and these are called Morall; of this sort are Iustice, Mercy, Faithfulnesse, Clemency, Fortitude, &c. But here must be obserued, that not only among Philosophers, but Diuines also, Intellectuall vir­tues goe vnder the name of Morall; especially when both concurre in the same man who exerciseth all the vertues hee hath in doing good, as Aquinas noteth.

Thus farre of virtue in gene­rall: now wee must enquire, How virtue is taken here. which of all these sorts of vir­tues, the Apostle in this text commendeth to vs. There is no question, but he speakes of Morall virtue infused; because he exhorteth vs to furniture for our Christian conuersation in this world, agreeable vnto our pretious faith. But morall virtue indefinitely proposed, is some­times [Page 46]taken pro genere genera­lissimo, for the whole Nature of virtue including all particular species, or kindes of virtue what­soeuer vnder it; 1 Pet. 2.9. Phil. 4.8. and some­times pro genere subalterno, for all virtues of one sort, or kind, and in this latter sense tis ta­ken here: for it cannot bee meant of all virtues in gene­rall, because there bee diuers other particular virtues distin­guished from it, and to bee ad­ded vnto faith, besides that the Apostle meaneth by this word Virtue, in the Text. Nor can it be taken for any indiui­duall and particular virtue, because virtue indefinitely proposed, is nomen speciei, non indiuidui, a name that imports not any particular virtue, culd out from all others, but all virtues of the same sort, or kinde. Beda tom. 5. in Comment. super hunc loc.

So that briefly by Virtue he meaneth both the habite and [Page 47] exercise of infused morall virtue producing all good workes which are any where enioy­ned in the word of God, as fruits of faith, adorning that Gospell, by our godly conuersa­tion, which we doe professe.

This being the meaning of our Apostle, the point from hence is plaine, viz. Obseru. Christi­ans must diligently labour to bee virtuous, and doe good workes, as well as to beleeue. Adde to your faith, virtue. Faith is the life of the soule Gal. 2.20. Hab. 2.8.; and virtue the life of faith Iam. 2.14.17. &c.. Faith and Virtue are the two legs of a Christian; hee that wants ei­ther, is but a hobling heldein, and wee know the Hebrew Prouerbe, the blinde and the lame enter not into the house for euer 2 Sam. 5.7.. You shall as soone meet a man in heauen without faith, as without virtue pro­ducing good fruits. And be­cause the tree of virtue is euer [Page 48]full of fruit, therefore as here we are exhotted to adde virtue, so in other places to the same effect are good workes pres­sed 1 Tim. 6.17, 18. Tit. 2.7.10. &c. Tit. 3.14., as well as faith. But here that knowne distinction of witty Bernard, wherewith he concludes a Tract, is worth inserting, Works are via regni, non causa regnandi Bern. de gra & lib. arbit., the way to heauen, not the cause of reigning. When against the Papists, wee deny workes in the act of iustification, as the Scripture doth Rom. 4.2, 3.; wee doe not discharge the iustified man from doing of them, as fruits of faith to proue it liuely Iam. 2.24., and as testimonies of his thankful­nesse and conformity vnto God and Christ, who gaue him­selfe for vs that hee might re­deeme vs from all iniquity, and purifie vnto himselfe a peculiar people, zealous of good workes Tit. 2.14..

According to the sense of Scriptures, wee say with the [Page 49]Scripture, faith without workes is dead. And that a man is not iustified by faith alone, without workes, in respect of the sensi­ble assurance of it within him­selfe; for he must haue virtue producing good workes to iustifie the soundnesse of his faith, against all Satanicall temptations; and to distin­guish it from all vaine perswa­sions, and counterfeit faith.

Which exposition is nei­ther strained nor new. For so Origen expoundeth that place of Iames; saying, a man may bee said to bee iustified by workes, quia certum est eum qui verè credit, opus fidei & iustitiae operari Origen. in Rom. 4. lib. 4.. Because it is certaine, that hee who truly beleeueth, worketh the workes of faith, and righteousnesse. I might soone cast vp a mountaine of testimonies, to this purpose, if this little Treatise could beare them: but I spare; cast­ing [Page 50]but this one bone more to the Papists to gnaw vpon, which I haue taken out of their owne renowmed Saint, Aquinas. Opera enim non sunt causa quod aliquis sit iustus apud Deum, sed potius sunt executio­nes, & manifestationes iustitiae, nam nullus per opera iustificatur apud Deum Aquin. in Com. super Gal. 3. lect. 4. &c. For workes, saith he, are not the cause why any man is iust before God, but they are rather consequents and manifestations of our righ­teousnesse. For no man is iusti­fied by workes before God. So that when we consider virtue and the fruits of it, as a conse­quent of faith in the iustified man, wee require Ours also, to learne to maintaine good workes for necessary vses, Tit. 3.14. that they be not vnfruitfull, as much as any Papist of them all.

This may take off the scan­dall cast vpon our Doctrine touching Workes, Vse 1 and lay the [Page 51]Saddle vpon the right horse; condemning the true Solifidi­ans of our age, that boast of faith, as good & much as may be; and will beleeue, with you, or any man liuing; but no point good workes. As for virtue, they are of Machiauils opini­on, the name is an honour, the vse a cumber. Though these prate of faith, yet they neuer knew it, much lesse enioyed it. For faith and virtue are twins of a birth, and euer dwell toge­ther: but these fruitlesse faith­lings haue no roome for vir­tue, and are so farre from enter­taining it, that they professe themselues enemies to it, and all that giue it any harbour: And these be they that cause our do­ctrine of Iustification by faith to bee so much traduced by those faithlesse vassals of that Man of Sinne. But such we vtterly dis­claime, as none of ours; they may bury their faith, & them­selues [Page 52]too, when they will; for their faith is dead, and stinketh long agone. A heauy doome will one day passe vpon them for want of virtue to their pain­ted faith. There is a fearefull curse denounced on the barren fig-tree Matt. 21.19. while it standeth: But that's not all; the dreadfull axe of vengeance must cut it down, and then it shall bee cast into the fire of hell Matt. 3.10.. And in the meane time, if any shame were in them, they would lay aside the name of Christians; since the Deuill himselfe may better take it vp, then any of them; for he beleeues, and trembles Iam. 2.19., but they doe neither.

Let this preuaile with all faithfull men, Vse 2 to striue by all meanes to grow in virtue, as well as faith. For though faith at first gaue birth to virtue, yet virtue is of vse, as children are, vnto their aged parents, to nourish faith. Wherefore, [Page 53] Whatsoeuer things are true, whatsoeuer things are honest, whatsoeuer things are iust, what­soeuer things are pure, whatsoe­uer things are louely, whatsoe­uer things are of good report; If there be any virtue, if there bee any praise, thinke on these things Phil. 4.8.. Shew forth the virtues of him that hath called you out of darknesse to his maruellous light 1 Pet. 2.8..

Now that wee may adde vir­tue to our faith, wee must doe 5. things.

1. Directions to get virtue. Labour to make the tree good by an effectuall insition into Christ. As the branch can­not beare fruit of it selfe except it abide in the vine: No more can wee except wee abide in him Iohn 15.4.. Till a man bee truly regenera­ted, he is no soyle for virtue to be planted in.

2. Labour to plant your selues in those places, where fruitfull showres doe most often [Page 54]fall: the neerer the tree is plan­ted to the waters side, the sooner it shootes vp, and brings forth fruit in season Psal. 1.3.. Take pleasure in the house of God, and follow his ordinances: they that neg­lect the word shall neuer grow. But such as are planted in the house of the Lord, shall flourish in the Courts of our God: They shall bring forth fruit in old age: they shall bee fat and flou­rishing Psal. 92.13 14.; prouided alwaies that as new borne babes they desire the sincere milke of the word, that they may grow vp there­by 1. Pet. 2.2..

3. Be a diligent Inquisitor into the nature of virtue; to know the excellency & sweet­nesse of it. If a thing bee neuer so excellent, yet if the excellen­cy thereof be not knowne, who will regard it? Whereas any thing, once known to be good, is euery mans money. The excellency of gold, which all [Page 55]discerne in it, makes men so greedy after it; but no know­ledge, no desire; no desire, no possession. Ideo virtus non ha­betur, quia ignoratur, saith one, therefore virtue gets no enter­tainment, because she is a stran­ger to vs.

4. Fall deeply in loue with virtue. There is none that will not get the thing they loue, if it may be gotten: and loue makes euery labour light that wee are fore't vpon, to get our loue Gen. 29.20. Yea loue will turne vs into the thing loued, whether wee will or no. Wee neuer get the thing we loue not, but what wee loue we neuer cease to get.

5. Striue with God by pray­er, that as he cals thee to virtue, so hee would worke it in thee. This is the bucket of the soule that drawes vp all the water we need, out of the wels of saluati­on. It is the key that vnlockes Gods owne treasurie, and takes [Page 56]from thence supply for all our wants. This is of vse in getting euery grace; forthough euery good and perfect gift Iam. 1.17. doe come from God, who hath engag'd himselfe to giue vs all good things Ps. 84.11.: yet he hath made his pleasure knowne. For all these things will I bee sought vnto, by the house of Israel, to doe it for them Ezek. 36.37.. Therefore if any man lacke virtue, let him aske it of God, who giueth vnto euery man that asketh, liberally, and repro­cheth no man Iam. 1.5. with his vnwor­thinesse, although hee be of all men most vnworthy. But spare to speake, and spare to speed.

CHAP. IIII. Of Knowledge.

ANd to Ʋirtue Knowledge. There is a twofold know­ledg; viae, & patriae; a knowledg of this present life, wherein he that knowes most, knowes but in part: And a knowledge of our [Page 57]country heauen, wherin we shal know euen as we are knowne 1 Cor. 13.12..

That of this life (for of the other we are not here to treat) in respect of the obiect may be distinguished into 1. Naturall, which is exercised in the in­quisition of naturall & world­ly things. 2. Spirituall, which is conuersant about the things belonging to eternall life.

This spirituall knowledge in respect of the meanes by which it is attained may againe be di­stinguished into 1. Naturall knowledge of God. Such is that which may be gotten by contē ­plating the creatures Rom. 1.19.20.21.. 2. Super­natural, or reuealed knowledg: and this is that which is gotten by Gods Word and Spirit.

This reuealed knowledge is for the manner of it, either 1. Extraordinary, by reuelati­ons, visions, dreames, or exta­sies, of which the old Testa­ment makes often mention. [Page 58]Or 2. Ordinary, by the ordina­ry instruction of the Word of God, and illumination of the Spirit. And this againe in re­spect of the time, and dispensa­tion of Gods word, may be ter­med either, 1. Legall, and this is such as may bee gotten by perusing the Law, and the Pro­phets. Which knowledge is compared by S. Peter to a can­dle, or light that shineth in a darke roome 2. Pet. 1.19.

2. Euangelicall. And this is that we get by searching of the Gospell, which is farre more cleare then that of the Law, and therefore is it compared by S. Paul to the glorious shining of the Sunne shining in our hearts to giue light of the know­ledge of the glory of God, in the face of Iesus Christ 2. Cor. 4.6.

This ordinary-reuealed-E­uangelicall knowledge, is ei­ther, 1. Simple, 2. Compound.

1. Simple knowledge is an [Page 59]euident apprehension of any thing that is true or good. I know well that the Schoolemen take the tearmes of this distincti­on in ano­ther sense: but withall I know mine owne liberty to vse them as I doe, so long as I giue reason for what I do, of which let the equall Reader iudge And this is so called, because it is a simple and pureact of the vn­derstanding, first, beholding, and then inquiring into, iudg­ing and prouing of it obiect by the rules of truth and good­nesse. And this is properly [...], notitia, a word frequently vsed by the Pen-men of the New Testament: and alwaies in this sense.

2. Compound knowledge is not only an euident apprehen­sion of a thing, by an act of the vnderstanding, but also an ap­probation, and acknowledge­ment of the thing apprehen­ded by an act of the Will, and therefore I call it compound knowledge, because to this act of knowledge, the Vnderstand­ing and the Will doe both con­curre. And this is distinct­ly termed [...], agnitio.

The word in this present [Page 60] Text is Gnosis importing Sim­ple knowledge; for so this word is alwaies vsed in the Scripture without exception. Of this ther­fore we are now to treat. This Simple knowledge is three­fold, viz. 1. Speculatiue, 2. Pra­cticall, 3. Experimentall.

Speculatiue knowledge, à speculando, is a bare search into, and apprehension of the na­ture, truth, or goodnesse of a thing, only to know it, and dis­course of it. 1 Cor. 8.1.

Practicall knowledge is a search into such things as are to be done and practised, as well as knowne, and for this cause inquired after. This Dauid was wont to call vnderstanding Ps. 119.34.. This knowledge hath a double act. 1. Scrutari, to search out the nature of a thing, & meanes conducing, to the practise of it, if it be a dutie; or to the at­chieuing of it, if it be a benefit, we thus inquire into: and this [Page 61]is distinctly called knowledge, in the strictest sense. 2. The other act is disponere, to dispose and order by iudgement, and dis­cretion, the meanes found out by the first act of knowledge.

And this is called Prudence or Discretion, Prudence. whereby a man is able to guide himselfe in vse of those meanes only, which are most conuenient, and leaue the rest. This is the quintessence of knowledge, and is, or should be propior actioni, quàm scien­tia Aquin. 2.2. q. 47. ar. 6., the immediate producer of euery action that wee may hope for any comfort in.

Experimentall knowledge is that which ariseth from the taste, and sweetnesse a man findes by triall of the meanes, to which hee was directed by practicall knowledge Ioh. 7.17. Phil. 3.10.. Practi­call knowledge is as the know­ledge of the Physitian, who by reading, & iudgement, knowes such and such receits to be [Page 62]good, against such, or such dis­eases. Experimentall, is as the knowledge of his Patient, who taking his direction, findes by experience, the goodnesse of what his Physitian did pre­scribe vnto him.

This knowledge is by some called Sapience, Sapientia. or Wisdome, à sapore Bern. super Cant. ser. 85. Alex. de Hal. par. 1. quaest. 1. Durand. in 3. sen. dist. 35. Bonauent. in proaem. in sent. quaest. 3. nec non in 3. sent. dist. 35. art. 1. quaest. 1. in resp., because of the sense and sweetnesse that experience brings vs by such or such a course of virtue: so that Sapi­ence, is quasi sapida scientia, as much as sauourie knowledge; as subtle Scotus call'd it Scot. in pro­log. sent. A­quin. 2.2. q. 45. ar. 2.. And this, I thinke, to be no absurdi­tie. For though I know that some distinguish Wisdome from Prudence, thus: Wisdome is conuersant about the substance, Prudence about the circum­stances of all our actions. Some say, that Wisdome is properly exercised about the highest cau­ses, and chiefest highest ends: but Prudence about the meanes [Page 63]conducing thereunto. This is not very acute; because Wis­dome includes Prudence in it, as a species of it. Againe, al­though some Schoolemen, as Lombard Pet. Lomb. sen. lib. 3. dist. 35. a., and Aquinas doe ground on Austin August. l. 14. de Trin. c. 1., that Wis­dome is conuersant about di­uine things, and knowledge about things humane: Yet this is further vrged then S. Austin meant it, who durst not con­troule that definition of the Orator, that defined Wisdome to be a knowledge of things not only diuine, but humane also Cicero in Tuscul. lib. 4.. Nor is there any reason why he should: because the Scripture takes wisdome, and knowledge promiscuously for experiment all knowledge, and spirituall vnderstanding.

After these many distincti­ons of knowledge here laid downe, How know­ledge is ta­ken in this place. [...]. I must now declare what knowledge is required in this present text. We shewed [Page 64]before that the originall word imports a simple knowledge: but it cannot be meant of that part or sort of simple know­ledge, which is termed Specu­latiue; but of the other two, Practicall, and Experimentall knowledge. And this is plaine, because the Apostle presseth them to such a knowledge, as may direct them circa agibilia, or things requiring action, as all Interpreters confesse. But concerning the speciall obiect of this knowledge, there is some difference. Some vnder­stand it of knowledge in diuine mysteries, to build our faith vpon: some, of knowledge to build vp others in grace: some, of knowledge of the whole word of God. But vnder cor­rection, I take it, that the Apo­stle doth chiefly in this text ex­hort Christians to such Know­ledge, Wisdome, and Prudence as may direct them in the due [Page 65]performance of euery virtu­ous action: because he wills them to adde vnto virtue, know­ledge: that is, knowledge, to guide their virtue. For Cognata virtus sapientiae est: quod sapien­tia ordinat, deliberat, modera­tur, virtus exequitur: Virtue and Wisdome be very neere of kinne; what Wisdome ordai­neth, deliberateth, and mode­rates, Virtue executes.

Hauing thus discouered the distinct kinde of knowledge here exhorted to, the obserua­tion hence arising may be this: A distinct knowledge of the word of God, Obseru. for an exact and compleat direction in euery vir­tuous action, is absolutely neces­sarie to euery Christian. Euery good action must be guided by the rule of goodnes: which rule must be knowne, or else it cannot be a rule to vs. There­fore the Scriptures doe euery where presse knowledge Prou. 4.5. & 70. Pro. 19.2., and [Page 66]shew the want of it, to be the cause of all errors Mat. 22.29, and destru­ction by them Hos. 4.6..

Hence Paul exhorteth, to let the word of Christ dwell in vs, [...], richly in all wisdome Col. 3.16., that is, in all abundance, as all expound that place. So Hie­rome: Hinc perspicimus non tantum sufficienter, sed etiam abundanter debere laicos Scrip­turarum cognitionem habere, & se inuicem docere Hierom. in Col. 3.. By this, saith he, we see, that Lay-men ought to haue the knowledge of the Scriptures, not only suffi­ciently, but abundantly, and to instruct one another. To the same purpose Chrysostome vp­on this place, is very large, and saith, that here is required the knowledge of the word, [...], Chrysost. ibid., not after a raw manner, and on­ly in some particulars, but in great abundance; and therefore he calls out to secular, [...]. or pri­uate [Page 67]persons that are husbands, and gouernours of families, and tels them that this commande­ment is for them especially, that they should search the Scrip­tures, not sleightly, [...], with all diligence. So Oe­cumenius: The Apostle re­quires the doctrine of Christ our Sauiour to dwell in vs [...], in great plen­ty; and that [...] Oecumen. in hunc loc., by searching of the Scriptures. Yea Aquinas him­selfe doth say as much: Quibus­dam sufficit modicum quid de verbo Dei, sed Apostolus vult quod habeamus multum Aquin. ib. in Comment.. To some a little pittance of the word of God sufficeth; but the Apostle wills that we should haue much.

Nor need we giue a better reason hereof, Reason. then this Author in another place supplies vs with: Ad hoc quod aliquis bene operatur, non solum requiritur, [Page 68]quid faciat, sed etiam quo modo faciat, vt scilicet secundum ele­ctionem rectam operetur Aquin. 1.2. q. 57. ar. 5. in corp.: That a man may doe well, it is not only required that he know what he should set about, but also how, and in what manner he should doe it; that so he may worke according to right choice. Virtue disposeth vs to a right end, but Prudence must direct vs in the meanes condu­cing to it: and therefore he laies downe this peremptorie con­clusion, Prudentia cùm sit vir­tus dirigens hominem in finem, praestans illi debita & conuenien­tis media, quam maximè est necessaria homini ad bene viuen­dum Ibidem in conclus.: Since Prudence is a virtue directing man to his right end, furnishing him with fit and conuenient meanes vnto it, it is absolutely necessarie to him, that will liue well. Bernard also recites it as an error of some in his time, that held [Page 69]mans reparation by grace con­sisted either cognitione veri­tatis, aut amore virtutis: in the knowledge of the truth, or else in loue of virtue. As if the knowledge of the truth were necessarie, not to all, but only to a few; and for the rest it was enough to beare good will to Virtue. Whereas in truth, saith he, Perfecta virtus non est sine cognitione veritatis, aut veritas sine amore virtutis Bern. super Salu. Regin. serus. 2.: Perfect virtue cannot be without knowledge of the truth, nor truth subsist without the loue of virtue.

We haue now seene proofe enough, both by diuine pre­cept, expounded by Antiqui­tie, and reason to explaine it. Now might I adde a cloud of witnesses for the practise of it: The ancient Romane Church Ro. 15.14., Timothie from his infancie 2 Tim. 3.15, and all to whom S. Peter wrote 2 Pet. 1.12., doe all declare the di­ligence [Page 70]we ought to vse herein. Nor did they more then need, or dutie called them vnto: For these, to whom this Epistle was directed, knew all things, that in respect of dutie could be pres­sed on them, and were already established in the present truth: and yet we see the Apostle still calling on them to adde know­ledge, and continually to grow in the grace and knowledge of our Lord Iesus Christ 2 Pet. 3.18.

How miserable then is the condition of all those wretches who are close shut vp in the Popes darke dungeon of bru­tish ignorance, Vse 1 remaining all their dayes like heathen Nini­uites, not knowing the right hand from the left Ion. 4.11.! How feare­full is their blasphemie who dare maintaine, It is not need­full for the common sort to know more then the Articles of the Creed! Yet so Aquinas, Bellar­mine, and all the rour auouch, [Page 71]when they come to speake ex professo of this point in hand.

Although in handling of o­ther points, they vnawares, yeeld a necessitie of further knowledge, as we but now haue seene it dropping from Aquinas pen. Yea Bellarmine himselfe (the great Goliah of this latter age) when he thinks himselfe farre enough off from the point in hand, and that we take no notice of his contradi­ctions, would then be thought no friend to ignorance, but speciously alledgeth a place of Austin, to proue, that ignorance is the well-head of all mischiefe Bell. de a­miss. gra. l. 6. c. 8.: And a little after, he thus de­claimes, Quid autem miserius fingi potest quàm ignoratio pro­prij finis, id est, veri & summi boni Ibid. c. 9.? What can be imagined more miserable then igno­rance of our proper end, that is, of the true and chiefest good which all should tend [Page 72]vnto? Nor doth hee content himselfe to reckon ignorance of the end, but also mediorum ad finem, id est, earum rerum per quas ad bonam beatamque vitam perueniri potest: Igno­rance of the meanes vnto that end, to be a deadly wound. But how shall this be cured? Is it not by knowledge in the word? Will these tyrants see their men thus wounded, and yet powre in no oyle? All their Lay-peo­ple (as they terme them) are in this very case, and yet they cry out against any good Samari­tan that would take pittie on them.

The Papists keepe adoe with that of Austin: Scientia non pollent fideles plurimi, quamuis polleant fide plurimum August. de Trin. lib. 14. cap. 1.: Many beleeuers excell not in know­ledge, although they much ex­cell in faith. Which yet is but a fig leafe in two respects: 1. Because Austin speakes not [Page 73]of that knowledge now in que­stion. 2. Because that if he did, this cloake would proue too short, to couer their brutish do­ctrine of supine ignorance.

1. It is apparent to all that will examine Austin, that he speakes not of knowledge needfull to direct vs in doing well; but of a speciall measure of knowledge to vindicate the doctrines of truth from all fal­sifications of cunning Here­tiques. For so his words that follow, plainely shew, as Du­rand, a Popish Doctor, hath long agone obserued Durand in Prolog. lib. sent. quaest. 1. num. 7.. Aliud est enim scire tantummodo quid homo credere debeat propter a­dipiscendam vitam beatā, aliud est scire quo modo hoc ipsum & pijs opituletur, & contra impios defendatur, quae proprio voca­bulo, appellatur scientia: It is one thing to know what a man ought to beleeue necessa­rie for attaining of blessednes: [Page 74]another thing to know further how to apply comfort to the godly, and how the truth may be defended against here­tiques; which abilitie is pro­perly termed Science 1 Cor. 13., by S. Paul. This latter, scarce one of a thousand Iob 33.23 attaines vnto; it being required only in Mini­sters, and not exacted of the common people Mal. 2.7.. This tongue of the learned to know how to speake a word in season to him that is weary Isai. 50.4., is not giuen to all. A man may haue know­ledge enough to vnderstand all positiue truths faithfully ex­plained, and yet want suffici­encie to discouer the subtleties of heretiques corrupting truth. Of which latter only Austin speaketh. So that here is no commendation of ignorance in the Laitie, but only a de­niall of so much knowledge in them, as should be in the Cler­gie, to preserue the sacred do­ctrine [Page 75]of the Trinitie inuiola­ble. Therefore Durand goes on to vrge a necessitie of know­ledge in all that would doe well, as farre as we; how euer others like not that their Ca­tholiques should taste of this Catholicum. For thus he saith: Necesse est ad hoc, quod per fi­dem credamus explicite, & in particulari omnia credibilia, quod ipsa proponantur nobis & explicentur. Et quia ipsa conti­nentur in sacra Scriptura, quae non est nobis naturaliter nota: ideo oportet habere notitiameius per acquisitionem studij, vel do­ctrinae Durand. ib. num. 16.: It is necessarie that to the end we may by faith be­leeue all things to be beleeued, explicitely and particularly, that they should be propoun­ded and expounded to vs. And because they are contai­ned in the holy Scripture, which is not naturally knowne vnto vs; therefore it is behoue­full [Page 76]to get the knowledge of the Scripture by studie, or instru­ction.

It is then an impious thing for any to denie Gods peo­ple any meanes of knowledge, especially the Scriptures, the key of knowledge. And little lesse then blasphemie for any man to terme diligence in preaching to teach the people knowledge, Sensualitie of prea­ching. In the dayes of Austin it was vsuall to preach euery day, as he that reads his Sermons August. tō. 9. in 1. Epist. Iohan. tract. 4, 5, 6. & 10. Memiuis ser­monis diei he­sterni., may discerne. And afterwards it came to be enacted in a Ge­nerall Councell, [...], Concil. 6. ge­ner. Constan­tinopol. 3. can. 19. extat Grae­cè apud Bini­um. tom. 3. Cō ­cil. Latinè a­pud Surium tom. 2. Concil. neenon apud Iouerium in sanct. Eccles. clas. 1. fol. 89. &c. That it behoues those that are set ouer Churches, euery day, but especially euery Lords day, to teach the people the do­ctrine of pietie and true reli­gion. [Page 77]By which appeares, that no Preaching, no knowledge was held too much for any in those elder times.

2. What if their Ideots could beleeue without knowledge? Were this enough to proue they haue no need of know­ledge for other things? I hope they are not turned Lutherans, or Caluinists, & thinke to go to heauen by faith alone without workes (as they falsly affirme we teach men to doe) Doe not they presse a necessitie of works, on all their people? And doe not their owne Rules euince, that they who will doe a good worke must haue an exact knowledge not only of the substance, but of euery circum­stance of that good worke? Doth not the Scripture ioyne holinesse and knowledge toge­ther 2 Pet. 3.18? And doth not Paul pray, that men may abound in all knowledge, and in all iudge­ment, [Page 78]to be able to discerne of things that differ, that so they may be filled with the fruits of righteousnesse Phil. 1.9, 10, 11.? Now, if know­ledge, and so much knowledge be necessarie; are not the Scrip­tures necessarie to be knowne of all that are bound to doe good workes? Can any man measure, or square his worke without a rule, or line? Is not ignorance of Scripture malorū omnium causa, the cause of all euill, as Chrysostome speakes Chrysost. in Col. 3. hom. 9.? Doth not our Lord himselfe call the Scriptures, The key of knowledge? And doth he not tell the Sadduces in plaine termes, they erred not knowing the Scriptures Matth. 22.29.? And is not this the store-house that must make the man of God perfect, throughly furnished vnto euery good worke 2 Tim. 3.17.? Did euer any of our Diuines presse the know­ledge of the Scriptures so farre, as Antiquitie hath done? [Page 79]Which of vs haue said so much, as old Chrysostome; Oportet qui­dem Scripturarum & historia­rum adeo exactè habere cogni­tionem, vt non egeremus longiori oratione ad earum doctrinam Chrysost. hom. in Psal. 7. tom. 1.. Truly it behoues vs to haue the knowledge of the Scrip­tures, yea of the very histories of it, so exactly, that we should not need any longer preaching to instruct vs in them. The clamorous Papists would haue enough to say, if we durst say so much.

Wherefore let this make vs more to abhorre, Vse 2 and loath to haue any thing to doe with that cursed beast of Rome Reu. 20.4., who takes a pleasure in putting out the eyes of all his Vassals, and vseth them as the Phili­stines did the Israelites, suffe­ring no Smith among them, and locking vp the key of knowledge from them. Let vs obey no man against the expresse charge of [Page 80]our Lord, who commands vs to search the Scriptures; which howeuer it were spoken at first, only to the Iewes, yet it is extended as a charge to all Christians vntill the end of the world, saith S. Austin August. de verb. Dom. ser. 45.. If any seruant require the contrary; suffer the penaltie, but obey not the precept. Si seruus iubet, & Dominus non iubet, caueamus ne audiamus August. ibid..

Let it be our care still to grow in knowledge, Vse 3 and to get wis­dome, and with all our getting to get vnderstanding Pro. 4.7., for it is the wisdome of a man to vnder­stand his way Pro. 14.8.. But when we learne to know, let vs know, to doe; or else it had beene better neuer to haue knowne 2 Pet. 2.21.: although, not to know, be no lesse then damnation, and fla­ming fire 2 Thess. 1.7, 8.. Some there be that know, only that they might know; and this is curiositie. Some, only to be knowne; and [Page 81]this is vanitie. Some, to make a base gaine of knowledge; and this is Symonie. Some, to edifie others; and this is charitie. And some, to be edified themselues; and this is humble pietie. The three former sorts gather Man­nah, but it comes out againe at their nostrills: only the two other, are the better for what they gather Bern. ser. 36 in Caut. Hugo de S. Vict. mis­cell. 2. lib. 4. tit. 88.. The former are no better then the old hatefull Gnosticks; the latter only de­serue the name of Christians, and shall be blessed Ioh. 13.17.. A good vnderstanding haue all they that doe thereafter Psal. 111.10. Directions to get know­ledge..

Now the meanes to get know­ledge are many. I will name only three.

1. Prayer, which is the Mer­chants ship to fetch in all com­modities: and this is that the Saints haue euer vsed to come by knowledge for themselues Psal. 119.34, &c., and others Ephes. 1.18, 19. Col. 1.9..

2. Haue the key of knowledge [Page 82]euer in thy hand. Meditate therein day and night Psal. 1.2.. No­thing made those famous Bere­ans more Noble, and better Gen­tlemen then all their neigh­bours, but daily searching of the word of God Act. 17.11. Ioh. 5.39..

3. Get thine eare throughly bored and prepared when thou com'st to heare Psal. 40.6.: and be neere to heare Eccl. 5.1.. Though all know­ledge be seated in the Intellect, yet it comes in thither by the Senses. Knowledge is first in the Senses; then, in the imagi­nation; then, in the reason; then in the vnderstanding facultie; and so it becomes vnderstan­ding in vs Hugo Miscell. lib. 1. tit 15.. The meanes of knowledge are not only the opening of things to bee knowne, but our applying of our selues vnto them. Know­ledge entreth by two of the Senses, the eares, and eyes: by the eares when we are taught by voice; by the eyes, when we [Page 83]learne by reading, which also are of speciall vse in hearing. When knowledge is entred the outward Court of the Senses, if they affect it not, it cannot get into the Castle of the Vnder­standing. Therefore, aboue all, people ought to watch their Senses, but especially their eyes, and eares. An open eare and a wandring eye in hearing, will doe no good: a fixed eye, and a dull eare will proue as bad. Hence our Sauiour so of­ten calleth out to those that came to heare, for a hearing eare: because if these porters stand not ready to let in the word when it knocketh, we can­not get the knowledge of Gods will. Faith comes by hearing Ro. 10.17.. He that comes to Church, and at first comming in, will force himselfe to pray a little; but af­ter a little while, suffer his eyes to wander, shall soone finde that these will steale away his [Page 84]eares after them: and so for turning away his eare from hea­ring, his former prayer becomes abominable Pro. 29.8.. Pray therefore earnestly for a prepared eare, and fixed eye, to attend vnto the word. The hearing eare, and the seeing eye, the Lord hath made euen both of them.

CHAP. V. Of Temperance.

ANd to your knowledge, Temperance. Hitherto haue we seene the Apostles care to haue vs furnished with such Graces as may fit vs to be conuersant circa bonum, a­bout doing of good. Now be­cause there be many snares, and gins, and baits laid for vs by Satan euery day, who labours [Page 85]to make vs sin in euery thing wee haue occasion to meddle with: yea in our very meats and drinkes, and lawfull recre­ations; and because it is not enough to haue virtue to doe good, and knowledge to doe it well, vnlesse withall we set a strong guard vpon our affe­ctions, & appetites, that they breake not out vnto the de­siring or vsing either of things simply euill in themselues at all; or of things lawfull, im­moderately: therefore he ex­horts, Adde to your Knowledge Temperance. A virtue in so high account with very hea­thens, that they made it one of their foure Cardinals, which differed as much as virtue and vice, from those of Rome.

In the opening of this Vir­tue, I must follow my former method, 1. To distinguish, and then, 2. describe it.

Temperance is taken some­times [Page 86]in a large sense, and som­times more strictly.

1. The seuerall acceptations of Tempe­rance. It is taken some­times in a large sense for the obseruing and keeping a due order, proportion, and mea­sure in all humane actions. Est modus in rebus, &c. And this answeres to two Hebrew words [...] which is but twice vsed in all the Scripture, and in the iudgement of S. Hie­rome, signifies the placing of a thing in due place and order Hieron. in Esay 5.17. pascentur ag­ni iuxta ordi­nem suum.: and [...] but once vsed, which imports a mixing of liquors, as of water and wine, to temper and qualifie them Can. 7.2.: teaching vs to temper the violence of our passions, with stayed rea­son, and solid iudgement, and so obserue a due proportion in euery thing Eccl. 7.16. we doe.

2. It is vsed somtimes strictly for an ouer-ruling and gouer­ning of the appetite, affections and passions, in the desiring, or [Page 87]vsing desirable pleasing things. And so againe it is taken, either 1. For an vtter abstaining from things that in themselues are euill 1 Cor. 7.9. 1 Pet. 2.11.: Or 2. for moderating the appetite and affections in vse or desire of lawfull things; lest by excesse we abuse them, and make them euill vnto vs Pro. 23.20. For, as Bernard grauely; Etiam in bonis immoderatum aliquid non de bet esse &c. Bona autem immoderato vsu noxia effician­tur, omnis enim nimiet as in viti­um deputatur, &c Bern. de modo bene viu. ser. 63.. Euen in things that be good, there must bee no immoderacy. Good things, by immoderate vse, be­come euill, and all excesse is vice.

This temperance is set forth in Scripture by two words. 1. [...], vsually translated Sobriety Acts 26.25.. And 2. [...], ordinarily rendred, Tempe­rance Acts 24.26. Gal. 5.23.. These two, in strict­nesse of speech, are sometimes [Page 88]distinguished Tit. 1.8. [...].: yet the diffe­rence is not materiall, nor al­waies obserued. They differ only in respect of the cause. For Sophrosunee signifies a mo­deration ex iudicio rationis [...]., out of the iudgement of reason. [...], from [...], signifies a moderating of the appetite by maine force, & strength. They both produce the same effect; but the one by policie, the o­ther by strength. And this lat­ter is the word our Apostle v­seth in this place; which word by our Translators is euery where rendred Temperance: howbeit in other Authors, it is vsed more to note a totall absti­nence from things euill, then moderation in things not wholly to bee abstained from. But I suppose the Translators had chiefe reference to the pro­per force of the word, which being compared with the best definitions of Temperance, gi­uen [Page 89]by Diuines, doth well af­ford this exposition. For so Austin speaking of Tempe­rance, cals it an affection compelling and curbing the appetite from those things which are desired in an euill manner Austin. Temperantia est affectio coerceus & cohibens ap­petitum ab his quae turpiter appetuntur. lib. 1. de grat. & lib. arb. ca. 13.. Another cals it, A Dominion of Reason ouer lust. A third, termes it a fortification of the superiour faculties, a­gainst the inferiour sensuali­ties Gerson. par. 4. descrip. term. in The­ol. vtil.. All which descriptions doe shew a kinde of power and maine force necessary vnto Temperance; and therefore the word is well rendred by our Translators.

Before I come to the do­ctrine, it will be necessary to set downe the seuerall sorts, and parts of Temperance, and o­ther particular virtues that bor­der and depend vpon it. The Schooles in speaking of it, con­sider, 1. the Conditions necessa­rily required, without which [Page 90]Temperance cannot be com­pleat; and these they call, In­tegrall parts. 2. The seuerall Species, or sorts of Tempe­rance, distinguish't by the ob­iect; and these they call Sub­iectiue parts. 3. The Particular virtues that haue neere affini­ty with, and dependance vp­on Temperance, as the Sub­urbes vpon a Citie; which are as lesse principall parts in respect of the Principall; and these they terme Potentiall parts.

The Integrall parts of it, Partes In­tegrales. which are as it were the Mid­wife helping to bring forth Temperance vnto act, are two; honestas, & verecundia. 1. Ho­nesty, which preserues a deco­rum, or comelinesse sutable to the excellency of mans nature, void of all obscenity and fil­thinesse. And this is Radically in the will, but declares it selfe significatiuè in the outward [Page 91]conuersation Aquin. 2.2. q. 145.. To this pur­pose is that of Isidor, Honestas quasi honoris status Jsidor. Ety­molog. lib. 10. [...]. H.. Honesty is as much as a state of honour, because it containes a man within those bounds, that be­come his honour. Ʋerecundia, commendable bashfulnesse, is a feare of committing any filthy thing derogatory to mans ex­cellency Aquin. 2.2. q. 144. art. 2.. These two are so necessary vnto Temperance, that without these, no man will be temperate.

The Subiectiue Parts of Temperance, Partes Sub­iectiuae. must be distin­guisht by the seuerall sorts of Obiects which Temperance is exercised about. These may be reduced to two kindes, viz. Alimentary and Procreatory.

1. Alimentary obiects are Meates and Drinkes, about which when Temperance is exercised, it hath two parts; Ab­stinence and Sobrietie. Absti­nence strictly taken is that [Page 92]which moderateth our appe­tite in desiring of meats cau­sing an abstaining from all ex­cesse Ecclus. 31.16.. Sobriety in the strictest sense is opposed to drunken­nesse, and moderateth our ap­petites in drinking 1 Thes. 5.7, 8., sobrius quasi briam seruans, saith Aqui­nas, a sober man is he that kee­peth measure Hest. 1.8..

2. Procreatory obiects, are carnall copulation, and all in­cendiaries and incitements to it: about which Temperance being exercised, is called by three names, viz. 1. Chastitie, which is an abstaining from all vnlawful desire, or vse of the act of copulation, whereby forni­cation betweene single persons, or adultery betweene maried persons might be committed Tit. 2.5.. 2. Continency, which modera­teth maried persons, in the law­full vse of the mariage bed 1 Cor. 7.5.. 3. Pudicitia, or a modest shame causing persons to moderate [Page 93]themselues in all outward ge­stures and actions of comple­ment, and familiarity, which sa­uour of lasciuiousnesse, and beastly lust 1 Tim. 3.2.. This last doth not differ in the kinde, but onely modo, in the manner, from cha­stitie Aquin. 2.2 Q. 151. ar. 4..

The Potentiall Parts of Tem­perance that border on it, Partes Po­tentiales. Greg. de va­lent. com. 3. in Aquin. disput. 9. quaest: 1. punct. 2. are many; but chiefly, these.

1. Continency, (taken in a larger sense then before it was) which suppresseth all exorbi­tant affections and passions of the soule, to keepe vs from all excesse.

2. Mansuetude, or mildnes, which moderateth the passions in cases of wrath, and reuenge.

3. Clemency, which mitiga­teth the extremity of law in the inflictions of punishments.

4. Modesty, which orde­reth the gate, & gestures of the body, so as they discouer not any lightnesse or loosenesse on [Page 94]the one hand, or too imperious statelinesse, and disdainfull neglect of others, on the other side.

5. Humility, this is a grace that pulleth downe all inward proud thoughts and high con­ceits, and tempereth our spee­ches, and behauiour outwardly, that it may no way declare pride, audacious perking, ar­rogant assuming, or ambitious climbing: it omitteth nothing that deserueth honour, so farre, as wilfully to neglect any duty, that tends vnto it: if that duty come within the calling of a man thus humble, who studies rather to bee honourable then honoured.

6. Studiosity, Graecè [...], which moderateth our inquisitiue humour; admitting diligence, but excluding tick­ling curiosity, and naturall bu­sinesse in things impertinent, or aboue our reach.

7. Eutrapelia, or vrbanity, which giues a lawfull and timely liberry, but yet obserues a moderation in the vse of sports, and honest recreations.

8. Parsimony, or frugality, which moderateth vs in the matter of expences for the backe or belly, or other de­lights about vs: so as wee nei­ther lash out beyond the com­passe of our ability & callings, nor yet with-hold more then is meet, out of couetousnesse, or too much neglect of our selues becomming base or nasty.

This is the summe of all School-learning touching Tem­perance. How Tem­perance is to be taken in this Text. Now it is high time to know how Temperance is taken in our present Text. And first it is apparent that he speakes not of Temperance in the largest sense; because, that, is no speciall virtue, but a common quality of all other Morall virtues, to auoid ex­tremes [Page 96]in euery humane acti­on; whereas here the Apostle presseth Temperance as a speci­all virtue distinguished from o­thers. Secondly, it cannot bee taken for that particular ability of moderating the passions of griefe and anger, for this be­longs to Patience, which also is distinguished from Tempe­rance in this present place. Thirdly, therefore it must needs bee meant of Tempe­rance strictly taken for restrai­ning the Concupiscible facultie, from vnlawfull desiring of e­uill things, and from immode­rate desiring or vsing of things lawfull, which are the proper obiects of those two senses, Tasting and Touching. This be­ing so; hence we may obserue this point.

It is the duty of Christians to get so much power ouer their ap­petites, Obseru. as vtterly to abstaine from things vnlawfull, and to [Page 97]moderate themselues both in de­sire and vse of lawfull things, free from all excesse. 1. Care must bee taken for an vtter absti­nence from all things, that in themselues are euill, as fornica­tion, vncleannesse, and all man­ner of euill concupisence Col. 3.5. 1 Pet. 2.11.: yea all appearance of euill 1 Thess. 5.22.. 2. We must get power ouer our selues in the desire and vse of lawfull things, as namely of meats, and drinkes Pro. 23.20, 21., the mar­riage bed 1 Cor 7.5., sleepe Pro. 20.13., mirth Eccl. 3.3, 4., recreations, and such like: all which in their kinde are law­full and good Eccles. 5.18, 19., so we obserue due measure and time in the vsing of them. The measure must be sutable to our abilities and callings; so as wee neither impaire our health, waste our estates, neglect or exceed our callings, offend the godly, or forget God in our feasts and delights Isay 5.12. Amos 6.. For then our eating is gluttony; our mirth, mad­nesse; [Page 98] Eccl. 2.2.; our pleasures, luxury; & our liberty, libertinisme Gal. 5.. The time must also be seasonable, to euery thing there is a season Eccles. 2.1., the times of affliction Eccl. 7.14., and com­mon calamities Amos 6.5, 6, 7., are not for feasting, but humiliation Ier. 6.26. and fasting, at which times non est tēperantia in solis resecandis su­perfluis, est & in admittendis ne­cessarijs Bern. de Consid. ad Eugen. lib. 1. cap. 8., temperance must not only cut off superfluities, but be sparing euen in admitting of necessaries, because there is a time to mourne and weepe, as well as to laugh and sing. Good Vriah would not so much as take vp his lodging in his owne house when Israel was in the field 2 Sam. 11.11., although hee was sent for, and required by the King himselfe to doe it.

The reason hereof is not more plaine then weighty; be­cause Temperance is the only preseruatiue of mans excellency and glory, by which he is diffe­renced [Page 99]from beasts. For the excellency of a man consi­steth in reason and iudgement, to know what is good, and e­nough for him, and to con­taine himselfe within his proper compasse, not suffe­ring beastly intemperance to take hold of him; which if he doe not, he makes himselfe a beast, and brings a reproach vpon the whole nature of mankinde, in that hee is able to gouerne his appetite no better then a beast, which hath not vnderstanding to know what is sufficient. There­fore Aristotle tearmes intempe­rance a childish vice Ethic 3. c. vlt., because no man, whose yeeres should bring him more discretion, should bee so vnmanly: by meanes whereof it becomes al­so vitium maxime exprobra­bile Aquin. 2.2. q. 142. art. 4. ex Crist. in 3. Ethic. c. 10., a most disgracefull vice, that any man of any wisedome should account to bee the grea­test [Page 100]reproach that can befall him, it being so contrary to his honour, in what hee knowes naturally, as a bruit beast to cor­rupt himselfe ^o. Nature taught meere Heathens to adore Tem­perance; for auoiding whereof, they vsed to picture an hand, holding and offering a Bridle to the beholders, as an Em­bleme of Temperance, to put them in minde of moderati­on in all their seasts and mee­tings.

This yeelds a ground of iust and sharpe reproofe of the great intemperance of our present age, Vse 1 throughout all things men meddle with: for the washing away whereof a Fountaine of teares would not suffice. If wee cast our eyes into any corner of the World, what horrible Glut­tony and Drunkennesse may wee behold! doe not many make shameful spewing (which [Page 101]the Lord once threatned as a fearefull Curse) to be their glo­ry Hab. 2.16.? that wretched Heliogabalus whom Histories make odious to all Generations, is now be­come the only patterne for our imitation. How men do striue to outgoe each other in swinish luxury! All prouocations to excessiue eating and drinking, which Chrysostome once called the Tyrant of the belly, and thought the name of deuill was far too good for him that tooke a pleasure in it, is now the only fashion Chrysost. in Orati. hom. 4.. We may now say of many of our times, that they haue not so much temperance themselues as they teach their Dogges. If they keepe a kennell of Hounds, how carefull will they be to diet them and keepe them empty, that they may fol­low their chase the better when they come into the field to hunt. Whereas all the while themselues like greedy Cormo­rants, [Page 102]and deuouring Beares in­gurgitate as if their throates were whirle-pooles, and their panches bottomelesse. Neuer considering that their very doggs shall one day rise vp in iudgement, and condemne them for their foule intempe­rance.

The like complaint may be made (although in vaine) a­gainst the hideous swarme of beastly fornicators, and vn­cleane adulterers, whose only glory is in hellish Sodomy. What care they who knowes their filthy fleshly pollutions, and abominations, which they commit with shamelesse glory, in them? Yea many times the sacred bond of Consangainity and neere affinity is made a meanes of most incestuous vil­lany; and kinred is a Cloake for many a filthy incest to goe without suspition. How true is that of that lasciuious Poet Ouid. Me­tamorph. li. 9.?

Dulcia fraterno sub nomine furta tegemus;

Est mihi libertas tecum secre­tè loquendi,

Et damus amplexus, & iun­gimus osculacoram.

Quantum est quod desit?

Doe these men beleeue that once the Lord did wash the filth of Sodome with an ouer­flowing floud of greedy gast­ly fire? and that hee still re­serues an euerlasting monu­ment of that his burning ven­geance, for all deuillish and lu­xurious beasts to looke vpon with trembling horror and deepe astonishment? Doe they consider that euer-famous-fearefull-vniuersall deluge, that made the carkasses of all man­kind, (only eight persons excep­ted) to float vpon the raging waters, and sent their soules to frie in hell for euer, for that in­temperance which now men wallow in? Nay doe they [Page 104]thinke of that deuouring fire that all this world must feele, to purge it from that filthinesse which they haue cast vpon it?

Is not the plague begun on many already? Doe we not see daily spectacles of heauy ven­geance vpon some, that are brought to a morsell of bread? on others, that following drun­kennesse and riot, doe often meet with desperate conclusi­ons of their filthy daies? Yea many times their very sinnes become their bloudy executi­oners. And yet for all this, we may still complaine, that most tables are full of vomit and fil­thinesse, so that there is scarce any place cleane Esay 28.8.. All Gods iudgements will doe men no good. All the admonitions and instructions we seeke to loade them with, will no more worke them to repentance, then per­swasions and treaties of peace, the old Athenians to lay downe [Page 105]armes, till all their feathers were pulled off their backs; as one once noted of them. No­thing will warne a voluptuous man; no not those dangerous and queasie surfets, that daily threaten to send him packing to his place in hell.

But woe, and double woe to such debauched Monsters; a heauy doome shall one day light vpon them. Let them goe on; since they will not stay. Let them doe all they can to proue themselues Egyptiar. Caterpillers, that labour to ex­haust whole Common-wealths of all their coyne and treasure. Their day is comming wherein they shall be smitten with great distresse; and shall crie out, who among vs shall dwell with deuouring fire, and who among vs shall dwell with euerlasting burnings Esa. 33.34.! And this must needs bee so, because for such things sake comes the wrath of [Page 106]God vpon the children of dis­obedience: and vpon these espe­cially, who are monsters of men, the shame of nature, the companions of beasts, the ha­tred of God, the scumme of the world, raging waues of the sea foming out their owne shame, to whom is reserued the blacknesse of darknesse for euer.

But I must leaue these swine, and come to the direction that this point affords.

Hence may wee take instru­ction how to behaue our selues in vse of lawfull things. Vse 2 Temperance doth not make men Stoicks, but teach them to vse Gods blessings without abuse. Vse them we may, be­cause they are our portion in this world; but exceede wee may not, because they were gi­uen vs to honour God, by our enioying and vsing of them. Temperance doth not plucke vp Appetite, and naturall de­sires [Page 107]by the rootes, it onely lops them when they grow too high. There is a lawfull vse of mirth and recreations, as well as of meat and drinke: on­ly our care must be to keepe to time, and measure. And happy is the man that knowes his times for all.

Lastly, Vse 3 let this stirre vp in vs a continuall care to vse all meanes to make vs temperate in all things; because it is a grace of so much vse vnto vs. And to helpe herein, I will here set downe foure rules.

1. Be an humble and daily sutor to God by prayer for this particular Virtue; and that he would enable vs to be mode­rate vsers of his blessings Pro. 30.8, 9.. One cause why men commit so much riot in the vse of Gods creatures, is, want of praying for the sanctified vse of them.

2. Sometimes we must hum­ble our selues by fasting, beating [Page 108]downe our bodies, and keeping them in subiection 1 Cor. 9. vlt., inuring our selues to know how to be hungry, as well as full Phil. 4.12.. Sometimes the gluttons prouerbe proues too true: Two hungry meales make the third a glutton. But this comes to passe in men that doe not fast out of any respect or conscience of this grace of tem­perance, but for other ends, and then no maruell if it produce no better fruits. He euer doth exceed that neuer curbs him­selfe in lawfull things. He that feeds himselfe without feare of excesse, exceeds without sense of sinne.

3. Put a strong barre vpon all the senses by which lust en­tereth. The senses are the doores that let in those things to the appetite which makes it immoderate in meates and drinkes, and other pleasures of the body. Therefore Salomon bids that man which is giuen to [Page 109]appetite to put his knife vnto his throat Prou. 23.2: that is, looke to his senses, that they bee not too much taken vp in the delight­full viewing of that abundance, and variety which is set before him; so as to prouoke him to any excesse. So likewise in the matter of lusting. A Couenant must be made with the eie Iob 31.1.; for adulterie creepes in by the eye into the heart, before it be com­mitted by the body Mat. 5.28.. Those persons that care not how they let their eies wander, shall cer­tainly finde their hearts pollu­ted very often with impure lusts. It was a graue speech of wise Pericles, to his friend So­phocles, when Sophocles called him to behold a beautifull per­son passing by, hee in stead of doing as Sophocles bade him, forbad what Sophocles did, with this shortnip, Praetorem Sopho­cle oportet non solum manus, sed etiā oculos abstinentes habere Plut in Pe­ricle.: [Page 110]A Gouernour must be as care­full of his eyes, as of his hands. I denie not but there is inward corruption enough, and too much, that prouokes to intem­perance too often: yet this should not diminish, but in­crease our care ouer our out­ward senses; because the ob­iects they looke vpon, are as bellowes to blow vp that fire of lust which is within vs.

4 Bee diligent in thy Cal­ling: Idlenesse is the greatest Enemy to Temperance, for it drawes a man into Company that will prouoke him; and if he be alone, it giues him liberty to meditate lewd things. The diligent man is free from temp­tations abroad and at home, and hath a speciall blessing at­tending his diligence in the vse & comfort of outward things. His sleepe is sweet, whether hee eat much or little. Men neuer goe to wracke till they begin [Page 111]to start out of their callings. Dauid paid deare for his ease, and men pay deare for their idlenesse. This drawes them into company, company into drinke, drinke into Bonds, and Bonds into beggery. And this is the iust iudgement of God for mens idlenesse, and intem­perance the daughter of idle­nesse. Cupid being ask't, why a­mong so many he shot at, he ne­uer spent an Arrow vpon Mi­nerua? returned answer, that he could neuer finde her idle. The time wherein we are idle is the Deuils Market, wherein he will be sure to open all his Packe, and it shall goe hard but hee will draw vs to buy some commodity; this was the cause of that inordinate walking, taken vp by some in the Church of Thessalonica: when they would not worke, then they soone became intemperate; and the Apostles course to bring them [Page 112]into order againe was this: We command and exhort them that are such, by our Lord Ie­sus Christ, that with quietnesse they worke and eat their owne bread 2 Thess. 3.11..

These be the foure rules wee must obserue: one or two of them will not serue, vnlesse we put them all in practise. Hee that prayes, and doth not some­times fast, doth destroy with one hand what the other builds. He that thinkes to get temperance by prayer without his owne endeuour, lookes God should worke a miracle; like the sicke man that prayes for health without the vse of physique. He that doth both these, and yet sets no watch vpon his senses, is like him that leaues his doores all open, and yet thinkes that nothing will be stollen. And he that watch­eth his senses, and yet growes idle; suffers his thoughts with­in, [Page 113]to doe as great a mischiefe, as his senses could.

CHAP. VI. Of Patience.

ANd to your temperance, Patience. Because a Chri­stian is not only subiect to the euill of sinne and temptation, against which hee must arme himselfe with Temperance; but also vnto the euill of affliction for doing well; therefore the Apostle wills him to adde vnto temperance, Patience. This, Au­stin calls magnum Dei donum August. lib. de Patten. c. 1.: A great gift of God. Patience is of continuall vse to Christians. It is as bread, or salt, which they cannot make one good meale without. For the orderly ope­ning and handling of this point, we must first distinguish [Page 114]of the word; and afterwards de­scribe the thing it selfe.

The word is vsed sometimes [...], abusiuely, and im­properly: and sometimes [...], properly, for that which is pati­ence indeed.

The word abusiuely vsed is taken in a fourefold sense: 1 so as we may say, there be foure sorts of Patience, that are all counterfeit: viz.

1. A sinfull patience, which makes a man to beare what hee ought not. Whether it proceeds from lazinesse and carelesnesse, suffering himselfe by lewd companie to be drawne on into the snares of the deuill, as the asse to the yoke without resi­stance or dislike; which ho­nest Iohn Gerson termed pati­entiam asininam, an Asse-like patience: or whether it come from a voluntarie resolution to beare some things which him­selfe imposeth without any [Page 115]command from God. Such is the patience of Baals Priests, and their Apes the Papists, the one in launcing, the other in whipping of themselues. This is hypocriticall Patience, which they haue borrowed from some Mountebanke.

2. A Stoicall patience, which makes a man, out of an opinion that he should be [...], void of all passion, to shew himselfe insensible of any thing that doth, or may befall him. This is no virtue, but a sin that stocks vp naturall affections by the roots; and makes a man vnca­pable of profit by any crosse.

3. A customarie Patience, whereby a man long vsed to beare, is insensible of bearing. Like the bordering inhabitants of Nilus, who by long custome are not moued at the hideous noise that the fall of that water makes, enough to astonish any other man. Or like some Mill-horse, [Page 116]that by long vse, is not troubled at his drudging walke. This is not Patience, but a brawnie hardinesse.

4. A naturall Patience, where­by a man out of the strength of bodie, or naturall constitution, is able to suffer many crosses without sinking vnder them. So yee shall haue some men that will draw faire estates through their throats, and lie at the bar­rell, weeke after weeke, till all be spent, and runne so farre in debt, they cannot shew their heads; yet then can be as Iouiall as if they ailed no such thing, and desperately resolue not to be moued at it: and if you aske them, why? they haue their an­swer ready, Sorrow payes no debt; neuer thinking of Gods hand vpon them in this di­stresse, which he requires them to behold, and to be humbled by it. Which, if they will not; he will proceed to bring vpon [Page 117]them more, & greater plagues, vntill he hath destroyed them. This senselesnesse of men is farre from true Patience. It is only [...], a naturall hard­nesse; the strength of stones, and flesh of brasse, as Iob Iob 6.12., elegantly.

The word properly taken is vsed also in a fourefold sense. 2

1. It is vsed to signifie a for­bearance to execute iustice on offenders when they do deserue it, & this is properly [...], Rom. 9.22. long-suffering or forbearance.

2. It is taken for putting vp an iniurie without reuenge Rom. 2.4.. This is that [...], or containing of ones selfe from breaking out, though cause be offered.

3. It is taken for a contented brooking of delayes Rom. 2.7., answerable to the Hebrew [...] which signifies a patient waiting the pleasure and leisure of one we sue vnto Psal. 9.18..

4. It is taken for a sensible yet quiet bearing of all crosses [Page 118]and afflictions that may happen in our course, or for our course of well-doing 1 Pet. 2.20: and to stand vn­der the burden (not like some grinning Anticks by an house side, that make vgly faces, and wry mouthes, as if their backes were ready to breake with the burden, but) cheerefully and thankfully, till God giue deli­uerance, without any murmu­ring, or repining.

These two latter acceptati­ons of the word are both con­tained in the word [...], which signifies to stand vnder some weight to beare it vp. The manner of it, answers to the Hebrew [...] which notes a keeping silence Psal. 37.7..

The two former acceptions of Patience, howeuer they are sometimes attributed to men, yet primarily and principally they belong to God himselfe, who therefore stiles himselfe [...] longus narium, [Page 119]long of nostrils, that is, slow to wrath Exo. 34.6. How Pati­ence is taken here..

The two latter more pro­perly belong to men, and there­fore must necessarily be inten­ded in this present text, for they are both included in [...] And this no power of nature, or strength of industry, but only the spirit of grace doth worke within vs. And therefore it is reckoned among the fruits of the Spirit, because it issues from no other roots. This being so, the point arising hence is plainly this.

It is the dutie of all Christi­ans to get, Obseru. and abound in super­naturall Patience, which may enable them to vndergoe all la­bours, delayes, and crosses, euen for well-doing, freely, cheerefully, and thankefully, for Gods ho­nour, the benefit of Church or Common-wealth, the preserua­tion of their owne faith, and good conscience vnto the end.

1. The first part of their du­tie herein, is to labour for that Patience which is a Grace of the Spirit; not contenting them­selues with Sinfull, Stoicall, Cu­stomarie, or Naturall Patience, falsly so called. They that liue in the Spirit, must draw all their life from the same Spirit. No counterfet or strange virtues must be seene in them; such would be as odious vnto God, as strange fires in the Legall Censers.

2. The Act, and Obiect is the vndergoing, and bearing of all labours Rom. 2.7., delayes Psal. 37.7., and affli­ctions of all kindes 2 Cor. 6.4, 5, 6, &c.; the cor­rections of God Heb. 12.5., the persecu­tions of men Iam. 5.7., the temptations of Satan 2 Cor. 12.7, 8., the malice of ene­mies Ps. 44.10., the contempt of the proud Psal. 123.4., the perfidiousnesse of false friends 2 Cor. 11.26., the contumelie of words 2 Sam. 16.10., the torture of our bodies euen vnto death Heb. 12.35., if God call vs to it 1 Pet. 3.17..

3. The ground of that wee suffer, must not be for euill, but for well doing Ibid., or else it is not praise-worthy; nor can wee ex­pect assistance, and strength from God to beare with pati­ence what we are to suffer for euill-doing. But if we doe well and suffer for it, and take it patiently, this is acceptable to God 1 Pet. 2.20.

4. The manner of it must be voluntarie, cheerefull, and thankfull; not running despe­rately after crosses; but willing­ly bearing them when they are laid vpon vs. Afflictions are not guests to be inuited; but if they come vnbidden, they must haue welcome, and cheerefull entertainment. Patience per­force is no Patience. No Cart­wheele, for want of oyle, doth grate a mans eares, and sets his teeth an edge so much, by harsh and tedious craking, as a grum­bling mumbling bearing of [Page 122]affliction doth, in the eares of God; as we see by the deepe distaste that God often expres­sed against this sinne in the Israelites. Our Lord not only foretold of afflictions, but re­quires a ioyfull bearing of them Mat. 5.11, 12.. And so S. Paul, reioy­cing in tribulation. And thus all the Church, euen for this, that they were accounted wor­thie to suffer for the name of Christ. As in gifts, so in suffe­ring the manner is more to be regarded then the matter. This is the course that all must take in suffering for well-doing. But in other crosses that come through sinne, or carelesnesse; not ioy, but mourning be­comes vs better; but still we must haue patience free from all murmuring of inward thoughts.

5. The end must be, 1. Not hope of gaining some outward good by what we beare, as [Page 123]worldlings patiently, and wil­lingly drudge and toyle, and often breake their sleepe to heape vp pelfe: and as sicke diseased persons, that doe with patience suffer the scarrifying and launcing of their flesh in hope of health. This, men by naturall fortitude may attaine vnto. Herein, Vis desideriorum facit tolerantiam, & nemo nisi pro eo quod delectat, sponte sus­cipit quod cruciat August. de Pattent. cap. 4.. The strength of their desires makes them beare, and vnlesse it were for something that delights them, they would not beare. Much lesse 2. must men suffer euill to doe more: as they that goe in­to the field to fight, resolue to suffer wounds and blowes, in hope to execute their bloudie malice vpon some enemie, by imbruing of their hands in bloud. Of this, Austin giues this censure; In illis qui mala susti­nent, vt mala faciant, nec mi­randa, [Page 124]nec laudanda est patien­tia, quae nulla est: admiranda duritia, neganda patientia August. ibid. cap. 5.. In those that willingly suffer euill, that thereby they may doe more, patience is neither to be admired, nor commended; for that indeed is no patience. Ad­mire their foole-hardinesse, de­nie their patience.

The ends of Christians suf­fering, therefore, must be these.

1. Gods honour, which we must aduance in patient suffe­ring for his sake 1 Pet. 4.16. And this must be, by letting the world see that we esteeme so highly of him, that all the afflictions of this present life shall be so farre from drawing vs to any thing dishonourable vnto him, that we will willingly lay downe our liues at any Tyrants feet, rather then lay aside the dutie and obedience we owe to God. This made those worthy chil­dren so carelesse of great Nebu­chadnezzars [Page 125]strict command vnto Idolatrie, that they were not carefull to answer him in that matter; but told him to his head that they would not worship nor serue his gods Dan. 3.16, 17, 18.. The like we may discerne in all those ancient Martyrs, who were tortured with all the rage of bloudie crueltie, disdaining deliuerance to dishonor God Heb. 11.35. This made Moses flie, not fea­ring Pharaohs wrath, because he saw him that was inuisible Ibid. ver. 27.: and so must we.

2. The next end must be the benefit of Church, or State, in which we liue; resoluing to beare patiently whatsoeuer dis­pleasure, or miserie, that may attend aduancing of a com­mon good. Moses was well content to beare the rage and wrath of cruell Pharaoh in often solliciting of Israels suit. The like did worthy Hester, not sparing to aduenture her [Page 126]fauour with the King, and life and all, to helpe her Country-men, appointed as sheepe for the slaughter, out of Hamans snare; resoluing to suffer any thing in such a ser­uice Hest. 4.16..

3. The last end must be, not vaine-glory, but the keeping of faith and a good conscience; chu­sing rather to be put vpon all the racks, and tortures, and deaths in the world, then denie our faith, or forgoe our inno­cencie. These two are far more excellent then life it selfe: and he that doth not so esteeme them, neuer had them. Pati­ence being her selfe a grace, will teach a man to die in the defence of grace; resoluing cheerefully mala non commit­tendo, ferre, quàm non ferendo committere August. ib. de Patient. cap. 2.: to suffer euill for doing none, rather then to doe euill, by suffering none; and as much disdaining to seeke re­uenge, [Page 127]or breake forth into passion, as not to suffer. It beares, without desire of lading those who make it beare; not rendring euill, but rather good, for euill.

The grounds hereof are ma­ny; but chiefly three. Reasons.

1. 1 Because without this Pa­tience no constant worship of God in any parts thereof could be cheerefully performed; as re­uerend Zanchius hath well ob­serued. For

1. Who would be a con­stant hearer of the word, which wicked men so much contemne and scorne, and hate all those that doe em­brace it; in which respect Christ calls it the word of pati­ence Reuel. 3.10, because they haue need of much patience who doe re­solue to keepe it?

Yea, admit these outward vexations were remoued; yet there be lusts within, enough [Page 128]to make men loath the word, if they haue not patience. Could any man endure to haue his very heart ript vp, and his be­loued darling sinnes arraigned, and condemned, and hewen to peeces before his face, if he wanted patience? He that will be swift to heare, and slow to wrath, must not be vnfurnished of this grace, when he comes to heare. For if he be, the next newes we heare of him, will be this impatient speech, Durus est hic sermo, &c. these be hard sayings, who can heare them? Yea after hearing, there is need of patience in waiting the ex­pected fruit. For the good ground brings forth fruit with patience Luk. 8.15.. Grace is like the Oake that growes but slowly; and much impatience we often see in hearers of the word, be­cause the fruit comes vp no fa­ster in them; which doth not ripen, but keepe it backe.

2. Who would (accor­ding to his dutie) pray con­tinually, if patience were not, to helpe him wait? Doe wee not see the best petition of­ten for some things before they speed? yea vsed roughly when they come to sue? What would the poore Cana­nitesse doe, if shee had not patience to begge; after that cold comfort of being called Dogge Matth. 15.? It were a wonder to see blessed Paul goe thrice to God, to ease him of a thorne, and after all his labour, to be pricked still. Yet this was so 2 Cor. 12.. Yea, Christ himselfe, prayed thrice Matth. 26., and long together, and all to shew the necessitie of this grace, for the instant per­formance of this dutie, and continuance of our suits to God.

3. Who would beleeue, if it were not for patience to keepe vs from casting away our [Page 130]confidence Heb. 10.35.; since wee neuer come to see the things wee doe beleeue 1 Pet. 1.8. Heb. 11.1.?

4. There would bee no ho­ping in God without patience to wait long for what we hope Rom. 8.25.. And therefore it is called the patience of hope 1 Thes. 1.3.; because, no patience, no hope.

5. Wee could not loue God without patience. He that be­holds wicked men liue at hearts ease, tumbling and wal­lowing in pleasure and con­stant prosperity, and feeles himselfe daily scourged, and di­stressed, though hee doe all he can to honour God, in keeping a good conscience, and walk­ing vprightly; shall soone find himselfe sicke of the Fret Psal. 73.2., if he haue not a great measure of pa­tience to purge choller Psal. 37.7.. Loue requires loue; and an impati­ent man will neuer beleeue that he loues him, who neuer holds his hand off his backe.

6. Least of all can any man make a free and bold confessi­on of his faith, in times of per­secution, without an almost in­credible quantity of Christian Patience. Hee that shall see the imprisonments, whippings, torturings, and raging flames of fire, flying about the eares of Christians, with terrible de­uouring imbracements, that many thousand Martyrs haue endured, will thinke a world of patience would not suffice to beare the like.

And thus we see what great need of patience there is, in all the parts of Gods worship, and Religion, which cannot be con­scionably performed where impatience ruleth.

The second maine reason of this duty may be drawne from the great discommodity of im­patience in the course of our conuersation with, Reason. 2 and to­wards men. Without patience [Page 132]there is no liuing among men. In the world, daily vexations fly in our faces: and if wee can­not beare them, we may trusse vp our packe and be gone out of the world so soone as wee will. For though men know one anothers weaknesse, and how apt they are to breake out into impatient passions; yet this for the most part, is so far from making them carefull not to prouoke, that it makes them seeke all occasions to prouoke the more; sporting themselues to see their neigh­bours rage, and play the mad men. And so an impatient man is made the Towne soole, to be the sport and scorne of all that liue about him.

The third Reason may be taken from the present benefit of Patience in all estates. Reason. 3 It is a cloake to keepe off all stormes, a staffe to beare vs vp out of the mire, an helmet to take all [Page 133]blowes, a preseruatiue against the Fret, a comfortable cordiall against delayes, the key to the promises Heb. 6.12.; and keepes a man as farre from deiection, as from raging, in calamities. It makes a mans life comfortable, what euer his outward condition be. It is of excellent vse to helpe vs gaine experience, and profit by affliction: which is impossi­ble for him to get that wants patience. Though God intends that euery affliction should make vs better, yet impatient men are made worse. If a man be once troubled, he is off the hooks for any thing, although he take neuer so much delight in doing of it. Wee may see this euen in gaming: when men once begin to fret, and lose their patience, they com­monly lose all their money with it.

Afflictions, men must beare, whether they haue patience, or [Page 134]not. If men beare them pati­ently, the crosse is made lesse; the profit, greater: if impati­ently, the crosse is increased according to their impatien­cie, and the profit is none at all. Patience is as a paring­knife that cuts the affliction lesse and lesse till it comes to nothing: whereas impatience is like a loadstone, that drawes more weight vnto it; and like birdlime, that hangs vs faster in the snare. An impatient man is like a wilde bull in a net Isa. 51.: a patient man, like a bird in a cage, who is put there to be tamed, not famished; and therefore sings as merily, as if he were abroad. Affliction fals on a patient man, as a tem­pestuous storme of haile vpon a well-tiled house, that makes a great ratling noise without, but does no hurt, nor gets into any roome within: a man may as freely vse any roome in that [Page 135]house, as if the Sunne shined in his full strength. I might be infinite in such similitudes, to shew the rare effects of pati­ence, where she is at libertie to haue her perfect worke.

This serues to cast some wa­ter vpon the great fire of impa­tiencie that euery where bla­zeth in the world. Vse 1 Patience is growne out of vse so much, that men doe scarce beleeue it to be their dutie to striue vnto it: but rather suffer impatien­cie to eat them vp. It were long to reckon vp the mischieses that impatience hath drawne after it vpon all sorts of men in these our dayes. What disuni­ons, and heart-burnings may men discerne euen among good men, only for a word, yea sometimes for a meere conceit! Is it not common for men to thinke that if any occasion be offered, then they haue enough to iustifie any [Page 136]degree of impatiencie? If they can say, Such or such did pro­uoke me, then they suppose they should not doe amisse, to be with Ionah, angry to the death. Not considering this dutie of patience; and that pa­tience is no patience, when it either hath nothing to pro­uoke it; or being prouoked, cannot temper passion, nor suppresse the flame. He that being prouoked, hath no rule ouer his owne spirit, is like a Ci­tie that is broken downe, and without wals Prou. 25.28..

This shewes that a great many old tattered nasty ragges of the old man doe still hang about vs Coloss. 3.8, 9.. It bewrayes our in­fidelitie Iam. 1.3.: it proclaimes our follie Eccl. 7.11.: it makes the Lord him­selfe to load vs with disgraces. Proud, and haughty scorner is his name who dealeth in proud wrath Prou. 21.24.. Yea, condemnation is threatned to those that doe [Page 137]but murmure and grudge one against another Iam. 5 9. And we know the iudgement of our Sauiour, He that cals his brother, foole, in any hastie passion, deserues the fire of hell for his reward Matt. 5.22.. It is a true Prouerbe, Hastie men neuer want woe: the rea­son is, because A furious man aboundeth in transgression Prou. 23.22..

Chrysostome compares an­ger to a mad deuill, and shewes at large that no demoniacall possession may bee compared to it. For Qui daemonio vexa­tur, veniâ dignus est; ir at us nul­la, sed supplicijs innumeris, qui sponte sua in profundum perditi­onis defertur, & etiam ante fu­turam gehennam poenas dat. Tu­multu enim quodam, & aestu in­tolerabili, die noctuque varijs cogitationibus anxius iacta­tur Chrysost. in Joh. Hom. 47. in fine. vide cundem in Matth. Hom. 4. nec non in Act. Apost. hom. 6.. He that is possessed of a deuill, deserues pitty and par­don, but the angry man de­serues no pardon, but number­lesse [Page 138]torments; in as much as hee wilfully throwes himselfe headlong downe vnto perditi­on; tormenting himselfe be­fore the time; and tumbling vp and downe both night and day in restlesse burning, and tormenting thoughts.

What can I say enough to disgrace this Monster? An im­patient man is the worst of all companions, Vide Chrys. in Act. Apost. hom. 17. and vnto none so bad as to himselfe: hee is like the raging sea, euer foaming, euer swelling, neuer pleased, neuer quiet, neuer good. Hee is the scandall of religion, the shame of his friends, the scoffe of his enemies: the tormentor of himselfe by sparkling eies, an vnbridled tongue, trem­bling ioynts, swelling like a Toade, glowing like a Deuill, sparing no man, and least of all himselfe; he is the troubler of his house, the ruine of his family, a rebell against God, an [Page 139]infector of others, like a veno­mous mad dogge that by bi­ting of others makes them in long continuance as madde as himselfe. He is the firebrand of a common wealth, the burden of the world, the hatred of all, and stands fearefully excom­municated by the Lord him­selfe, from all societie with rea­sonable men, all the daies of his fury Pro. 22.24. Hee liues vndesired, and dies vnlamented; euery one grieuing that hee liued so long, and euery one ioying that now he is gone.

Let this make vs euer to loath that loathsome sinne of impatience, Vse 2 and to leaue no­thing vnattempted to tame this beast, which makes vs more vgly then the worst of beasts. What a reproach is it to a man to be like a furious be are robbed of her whelpes, in his owne family towards seruants, children, wife and all, that [Page 140]hee can take no delight in them, nor they comfort in him; but must be forc't often to flie from him as from a mad man, by meanes of his striking hand and his bellowing tongue? What a disgrace is it to hog­gish Nabal for euer, that his very seruants could see and say that hee was such a sonne of Belial, that no man could speake to him 1 Sam. 25.27?

Oh therefore I beseech all Christians in whom there is a­ny desire to honour God by bearing of crosses, brooking of delaies, receiuing his correcti­ons, and to liue among men, not to shame their profession, torment themselues, or those that be about them, if there be any care of these, or any of these, that they would labour night and day for this grace of pati­ence, that so in patience they may possesse their soules Luk. 21.19., and by it inherit the promises after they [Page 141]haue done the will of God Heb. 11.36. both in doing and suffering what euer he cals them vnto. Man by nature is a sociable creature; therefore nature it selfe doth teach him patience, without which there is no society. To which the bond of grace being added, these two should for euer binde him to the peace, and good abearance. As pati­ence is of God, saith Tertullian, and makes vs resemble him, so impatience is of the Deuill Tertull. lib. de patient., and makes vs as like him, as a coale to the fire that burnes within it.

But because it is not enough to presse the duty, vnlesse wee shew how the grace it selfe may be attained; and how farre our patience ought to extend; I will therefore, for more plainnesse sake, propound, and answer two necessary questions, with which I will conclude this point of patience.

1. Quest. How may an im­patient man bee rid of his hel­lish fury, and become patient?

Answ. This may bee done by following, and vsing sixe Rules.

1. I must commend againe the former helpe of prayer, without which no grace can be had; therefore in praier of­ten arraigne, and condemne thy passion freely, and fully in the presence of God, and shame thy selfe to the vtmost of thy power in confessing thy sinne, and earnestly desire him to doe execution vpon it, that so thou maist be rid of this pestilent fret of anger: neuer leaue it out in any of thy praiers, but rather take occasion from this to make many praiers the more vnto God.

2. Get out of the company of impatient men: For, as all hot diseases, the more hot they be, the more infection they spread: [Page 143]so is the disease of impatience very infectious, and as catch­ing as the plague. Therefore the Lord hath taken a strict course against all making of leagues, and friendship with an angry man, or so much as kee­ping company with him that is furious. And hee giues this for his reason; lest thou learne his waies, and get a snare to thy soule Prou. 22.24, 25..

But perhaps he is a father, a master, a husband, such as thou canst not get from? There­fore see further the directions following.

3. Be carefull to preuent all occasions of passion in those, with whom thou con­uersest. When thy neigh­bours house is on fire, thine al­so is in danger. No wise man therefore will set fire in his house that dwels next him. Wherefore if thou thy selfe be giuen to passion, let thy stu­dy [Page 144]be, not to prouoke others, lest in prouoking them, thou bee paid backe againe in thine owne coine, and prouoked thy selfe. But rather, when thou seest them inraged by others, be alwaies ready with a soft answer, which will be as water cast vpon fire, to appease their wrath Pro. 15.1.

4. Ground thy selfe through­ly in faith and hope, the mo­thers of Patience. He that hath faith to looke vp vnto God in all crosses, shall finde it a pro­ducer of patience when it is tried most Iam. 1.3.. And patience is called the patience of hope 1 Thes. 1.3.. Be­cause where hope of better things is, there will be patience to beare those euils that fall in our way towards happinesse. But where there is no hope of a better condition, there can be no patience in bearing of euils. We see meere carnall men can finde patience to endure the [Page 145]cutting off of an arme, or leg, from their bodies, when they are put in hope of receiuing soundnesse to the rest. Where­as the sturdiest begger will roare like a bull for a lash of a whip, that scarce fetcheth bloud, and all because he can hope for no benefit by such correction, but a Passe to send him homeward, which he can­not abide. Moses could neuer haue endured the wrath of the King, with so much vndaunted patience, if he had not by hope seene him that is inuisible Heb. 11.17..

5. Get humility, for humili­ty is like a puruier that takes vp all the graces that are to be had. And though shee sit lowest in the schoole, yet shee is the best scholler, and learnes most les­sons. God keepes all his gra­ces for the humble. This then would be both a meanes to get this grace from God, and a helpe to turne out that impati­ence [Page 146]which lies within vs. An humble man is neuer without a cooler of his fiery passions. When he is most vexed with a froward wife, a stubborne childe, a carelesse seruant, a contentious neighbour, &c. humilitie would presently round him in the eare, and tell him, hee hath done as much against God himselfe, and prouoked him to his face euery day, and therefore hee well deserues to bee so serued himselfe: And bids him mend his manners towards God, be­fore hee grow into passion at o­thers. Only pride makes men so passionate Pro. 13.10.. So much passi­on, so much pride: So much humility, so much patience.

6. Be frequent in meditati­on on these 5. things, viz.

1. That there is no crosse so small from one end of mans life to the other, no not the railings of a foule mouth'd Shimei, but [Page 147]it is the prouidence of God to bring it on thee, to exercise thee with it for some speciall end 2 Sam. 16.10..

2. That crosses are the com­mon lot of all Iob 5.7.; especially of those whom God loues best Heb. 12.5, 6.. Here wee are in the Schoole of Christ like vnhappy boyes, a­mong whom the rod must of­ten walke. And we see that if a Schoole-master haue any of his owne sonnes in his schoole, he spares them least, because hee striues to make them excellent aboue the rest.

3. That all afflictions are in­flicted for our profit Heb. 12.10.; to hum­ble and refine vs Isa. 27.9., and to doe vs good at our latter end Deut. 8 16. Isay 38.16.. The Patient hath no cause to be an­gry with his Physitian for gi­uing him strong Physicke, when the strength of his disease requires it.

4. All crosses are measured to our strength 1 Cor. 10.13.. When God [Page 148]afflicts the wicked, he cares not what they can beare; but laies it on, according to their deserts: but when he corrects his own, he regards not their deseruings, but their strength; because hee doth it not to destroy, but cure them: yea hee giues strength to beare, as well as crosses to exer­cise their strength.

5. There is no crosse so bit­ter, but it is accompanied with some remarkable testimony of Gods speciall presence, and prouidence to sweeten it. If men carefully consider all cir­cumstances of their afflictions, they shall be sure to finde, that their afflictions are not so bad, but they might haue beene worse; not so great, but they might haue beene greater, if the Lord had not stood by to moderate them. And this is most apparent in greatest cros­ses that befall the godly: who neuer fall into the fire, but God [Page 149]is with them to preserue them from being burnt vp Isay 43.2..

2. Quest. But what, must patience make a man so quiet, as to be moued at nothing?

Answ. Patience doth not take away affections and passi­ons from a Christian, but only the exorbitancy of them, in vio­lent breaking forth against God, and our owne condition. For as in sad accidents, that are matters of sorrow vnto vs, it is not only lawfull, but needfull to shew sense of Gods hand vpon vs in any kinde; yea the calamities of others should come so neere our hearts as to make vs weepe with those that weepe Rom. 12.15., as our Sauiour him­selfe, for the death of his belo­ued Lazarus Iohn 11.35.: so in occasions of anger, indignation is not sim­ply prohibited, but permitted to vs, so we sinne not in it Eph. 4.26.. Of which wee haue a president in him that could not sinne Mar. 3.5.. But [Page 150]it is hard for vs in anger not to sinne, whose natures are so sin­full; therefore we must be an­gry as little as we can. Hee that in his anger would not sinne, must not be angry at any thing but sinne. In the case of crosses and afflictions, proud haughty scorner is his name who dealeth in proud wrath.

More particularly for the ordering of our patience, the directions of that Renowmed Italian Conuert Zauch. in Prim. Pra­tept., a little more explained, and moulded to our purpose, are worthy our con­tinuall obseruation.

To guide our patience aright wee must consider two things. 1. The persons with whom wee haue to doe. And 2. the things whereby they doe prouoke vs.

The Persons are either God, or Men. Now, towards God we must neuer be impatient, in the least degree; no not so much as in our secret thought [Page 151]to thinke he might haue beene better and kinder to vs, then we finde him in any affliction, though neuer so sharpe and bitter. For as his wisdome, so his loue infinitely surpasseth our highest capacity, and dee­pest pollicy. And he that saies or thinkes God might haue beene kinder to him then hee is, accuseth God either of want of loue, or wisdome, and vn­dertakes to bee a master able to teach his Maker. Therefore alwaies take the Psalmists counsell, [...] be silent to God Psal. 37.7..

Towards men our patience is limited by foure exceptions. The three first concerne the nature of the offence; the last, the disposition of the parties of­fending.

1. If the offence bee against God in abuse of his word and worship, by neglect, or con­tempt, or prophane disobedi­ence [Page 152]in any kinde; wee ought not to be patient, but as Moses & Phineas Exod. 32.19. &c., in our proportion, testifie our dislike of such cour­ses in any man wee haue to doe with Num. 25.7, 8., so far as our calling will warrant. Moses, the Magistrate, with his Sword; and Phineas, the Diuine, with the mighty weapons of the Word, must take a course to the vtmost of their power to expresse their zealous sury against such offenders; let their blowes light where they will.

For priuate persons, it is e­nough if with righteous Lot they make it appeare that they much distaste, and by griefe are vexed at the soule, with the cor­rupt conuersation of the wicked from day to day 2 Pet. 2.7, 8.. This offence the Lord himselfe doth often declare much indignation a­gainst, and hath giuen many dreadfull testimonies of his fierce wrath vpon the contem­ners, [Page 153]and profaners of his wor­ship. Now where God him­selfe is impatient, it ill becomes his seruants to be patient. Christ himselfe though hee were the meeke Lambe; yet hee could finde a whip to lash the pro­phane higlers out of the Tem­ple Ioh. 2.15., with indignation enough, as may appeare by the euent. He had neede bestirre himselfe with a great deale of passion and violence, and set home his blowes with a witnesse, that should vndertake alone to emp­ty that vast Temple of such a huge droue of Hucksters and mony-changers, as at such a so­lemne time would there take vp their standings, to furnish all commers to the Passeouer, with prouision for oblations, and sacrifice. Wee haue the like example of his anger against the Deuill tempting him. In which temptation (as Chrysostome notes) he was no way moued [Page 154]to wrath, till Satan required him to fall downe and worship him, which was a blasphemy a­gainst God, to whom only wor­ship is due. But then he was ex­asperated indeed, and in angry indignation banisht him his presence, that the deuill was forced to leaue him Matt. 4.. Of which Chrysostome makes this vse. Vt nos illius discamus exemplo no­stras quidem iniurias illatas ab impijs, siue in dicto, siue in facto, magnanimiter sustinere: Dei au­tem iniurias, & contemptum, nec vsque ad auditum sufferre. Quo­niam in proprijs iniurijs esse quempiam patientem, laudabile est: iniurias autem Dei dissimu­lare, nimis est impium Chris. oper. imperf in Matth. 4. hom. 5.. That we may learne from his exam­ple, to beare magnanimously the iniuries offered by wicked men in word or deed, vnto our selues: but the iniuries and con­tempt that is offered to God, not to haue patience so much [Page 155]as to heare them. Because to be patient in our owne iniuries, is commendable; but to dissem­ble the wrongs that men put vpon God, is too impious.

2. If the iniury be offered to our neighbour, in estate, reputa­tion, or religion, and hee bee not able to deliuer himselfe; then our duty is to helpe him, & not to be so patient towards the offender, as to suffer him to vndoe our brother. Therefore as Abraham rescued his Ne­phew Lot, so must we endeuour to assist those that be wronged: especially in case of seduce­ment, wherein wee haue the practise of the Apostle for our president, who wisht from his heart, that they were cut off that in things of this nature trou­bled his beloued Galathians Gal 5.12..

3. If the iniury bee done to our selues, consideration is to be had whether it bec not such as besides the wrong done to [Page 156]our selues, a chiefe part there­of lights vpon God, Reli­gion, the Common-wealth, or our Callings, as well as our persons, and estates: of which nature are lying, vn­cleannesse, deceit in payment of dues, robbing, stealing, assaults, common slanders that tend to the disgrace of Pro­fession, &c. In these and such like, Patience doth not barre any man to seeke the redresse of such offenders by iust pu­nishment, so he doe it without wrath, or thirst of reuenge Eph. 4.31., but with meeknesse, compassion, and griefe Iudg. 21.2..

4. If the offence be only a­gainst our selues, and priuately committed, then we must con­sider the disposition of the par­ties offending, whether they be refractarie and insolent, abu­sing vs the more for our pati­ent forbearing, of purpose to vex vs; wilfully persisting, not­withstanding [Page 157]our friendly ad­monitions: or whether they be such, as vnwittingly, and vn­willingly offend; and vpon the discouerie of their offence ac­knowledge the fault, promi­sing and endeuouring refor­mation. If they be of the for­mer sort, then recourse is to be had to the Magistrate, who therefore beares the sword Rom. 13.; vnlesse they be persons within our owne gouernment, who must be with tendernesse, and loue corrected by our selues Pro. 29.19 Pro. 19.18.. If they be of the latter, then with all kindnesse, and meek­nesse they must be forborne, and forgiuen Luke 17.3, 4.. Admonish them we must, to further their reformation Gal. 6.1.: but forgiue them too, or else we runne vpon our owne damnation Matth. 6.14, 15. Matth. 18.34, 35..

CHAP. VII. Of Godlinesse.

ANd to your patience, God­linesse. Because Patience alone is not acceptable, vnlesse our sufferings, whereby pati­ence is exercised, be directed to the honour of God, which can­not be done without godlinesse; therfore to Patience, Godlinesse must be added.

The originall word is [...], which sig­nifies to worship or honour any superiour, that hath any relation vnto vs, whether he be God himselfe, our Parents, or any other in authoritie ouer vs, as the vicegerents of God our heauenly Father Aquin. 2.2. q. 101. ar. 1. & 2.2. q. 121. ar. 1.. Pietie flowes from Affinitie, saith Gerson Gerson. super Magni­sic. tract. 5.: because wee worship none, [Page 159]whom we conceiue not as stan­ding in some relation to vs, and we to them.

By humane Authors, Pietie is taken diuersly; but most or­dinarily for reuerence shewed to parents and gouernours, and loue to brethren and kin­red; although sometimes they take it also for that worship they performe to their gods Cicer. lib. 1. de Nat. De­orum.. In the holy Scripture we shall finde it vsed diuersly. The seuerall ac­ceptations of it therein, being distinguished by the obiect a­bout which godlinesse is exer­cised, may be reduced vnto foure heads, as Gregory of Va­lence hath well obserued Greg. de Ʋalent tom. 3. in Thom. disp. 7 quaest. 1. punct. 1.. And these foure, dicis causa, I may terme, Diuine, Naturall, Com­passionate, and Conuersatiue.

1. Diuine is that which im­mediatly respecteth God in his worship 1 Tim. 6.11.. The exercises whereof Paul cals [...], deuotions, and vseth the word [Page 160] [...], to note the worship of the Athenians [...], to the vnknowne God Acts 17.23.. And in this sense, we shall finde Godlinesse taken sometimes, 1. For the Principall foundation on which the godlinesse wee performe vnto God is grounded: and this is called the Mysterie of Godlinesse. Christ Iesus, God manifest in the flesh, 1 Tim. 3.16. &c. is the ground of the relation be­tweene God and vs; and so of that worship we performe vnto him. Sometimes it is taken, 2. For the subiect matter of godlinesse contained in the word Tit. 1.1. 1 Tim. 2.10.. And sometimes, 3. For the act, and exercise of godli­nesse in his worship Tit. 2.12. 2 Pet. 3.11.. These two latter acceptions may also be extended to those other sorts of godlinesse that follow, although they be here inser­ted, as fitly, and principally ap­pertaining to this part of god­lines, which is termed Diuine.

2. Naturall Godlinesse I call that which we performe vnto naturall parents, or Gouer­nours, forasmuch as they in a speciall manner represent vn­to vs our Father in heauen; vnto which the Fifth Comman­dement bindes vs. This is that which the Schoole-men most vsually call Pietie Aquin. 2.3. q. 101. Bona­uent. in 3. sent. dist. 35. q. 6. alij (que).: and by this they distinguish it from the for­mer performed to God; calling ciuill honour due to superiours and friends, by the name of pietie; and religious worship due vnto God, by the name of Religion, Religiositatis & Theosebiae.

3. Compassionate God linesse I call that which is exercised about workes of mercy to­wards them that be in miserie. For this Cornelius is stiled [...], a deuout or godly man Act. 10.2., be­cause he distributed much almes to the people. And this is com­monly termed Pietie, saith Au­stin, [Page 162] August. de Ciuit. Dei, lib. 10. cap. 1.; because what men doe to the godly for godlinesse sake, God accounts it as done to himselfe; and because that such workes of mercy are pro­per acts of Religion Iam. 1.27.; and therefore by a Metonymie of the effect for the cause they are termed Pietie.

4. Conuersatiue Godlinesse I call that which shineth in the whole course of our conuersa­tion by liuing godly; making the word of God the rule of all our cariage, that so it may ap­peare that whatsoeuer we doe, we doe it to the glory of God whom we worship, and set be­fore our eyes in all our actions; and resolue to honour him in all things, whatsoeuer troubles, miseries, or persecutions may happen 2 Tim. 3.12. 2 Pet. 3.11.. This is the same with that in the Old Testament so often termed The feare of the Lord Ps. 111.10. Pro. 1.7, &c.; whereby the heart stan­deth so in awe of him and his [Page 163]word, that it feares nothing be­sides; but will in all things be ordered by him, what euer be­come of it Isai. 8.12, 13..

This is called Godlinesse in two respects: 1. In respect of the chiefest and highest ends that a godly man aimes at in euery action of his life, which is the glory of God 1 Cor. 10.31.. 2. In re­spect of the rectitude of the worke, which is wrought by the rule and line of the word of God: for pietie or godlinesse, according to the Greeke Ety­mologie, signifies a right or straight worship. [...], ab [...] rectè, & [...], colo.

We haue seene the seuerall significations, How godli­nesse is taken here. or rather applica­tions of the word Godlinesse. We must now consider in what sense it is taken here.

Godlinesse, in this place, can­not be taken for the immediate worship of God, because all the graces here exhorted to, doe [Page 164]not concerne the solemne acts of deuotion in the parts of Gods worship, but Christian conuersation in the world. Nor can it be meant of that alone, which we either exhibite to parents, and superiours; or vn­to such as are in distresse; be­cause we are to adde it vnto Pa­tience, and therefore it must needs be meant of that godli­nesse which must be had and exercised in all our conuersa­tion, but especially in the time of affliction, which must not only be borne without impati­ence, but so borne, as God may haue glory by our godly cari­age in it. Whence we are taught:

It is the dutie of Christians not only to get Patience, Obseru. but God­linesse, whereby, what euer they doe or suffer, God may be honou­red, and themselues enabled to goe on in holinesse, notwithstan­ding their sufferings. Patience [Page 165]is an excellent grace, but no­thing worth without godli­nesse. A stocke or a stone can beare more then we, with lesse complaining: but godlinesse makes the difference before God, between that senslesnesse, and the patient bearing of a Christian. Patience is as the bodie, and Godlinesse as the soule, that giues life to this bodie. It doth not giue content vnto God that we be patient sufferers, vnlesse we glorifie him by our sufferings 1 Pet. 4.16, and reape some benefit vnto our selues also; in as much as he doth it to humble vs, and to doe vs good, that we might be part a­kers of his holinesse Heb. 12.10: which cannot be done, but by the helpe of godlinesse to call vpon God Psal. 50.15; to blesse him for all Iob 1.21.; and to learne his law Ps. 119.67.. Godlinesse is that which keeps vs from drawing backe in the time of temptation, wherewith [Page 166]our patience is exercised Psal. 4.17, 18, 19, &c.. As a maine saile filled with a good gale of winde, driues the ship against the strongest tide; so godlinesse, a Christian against the greatest discouragements. Godlinesse makes all afflicti­ons, not as bridles to take vs vp, but as spurres to mend our pace; whiles we looke not on the things which are seene and felt, but on the things which are not seene 2 Cor. 4.16, 17, 18.. Yea godlinesse it is, that helps vs to all those meditations before laid downe to beget Pa­tience in vs. It is one of the maine roots of a Christian, saith Chrysostome, which keeps him standing against all windes and tempests whatsoeuer. Take away godlinesse from a Chri­stian, and you stocke vp the roots of a tree; which being done, the tree cannot but fall with the next blast of winde that bloweth vpon it.

Vse 1 What a shame is this to the [Page 167]world, which sets so light by Godlinesse; supposing Godli­nesse to be only for Diuines, the Church, and the Death­bed! Whereas the want of Godlinesse is that which hath brought all the plagues which euer came vpon the world Gen. 5.13., and that are yet to come vpon it Iude 15.. Therefore let all vngodly men know, that a time will come, wherein the best of them all shall be as chaffe which the winde driueth away Psal. 1.4, 5, 6.: that they shall not be able to stand in the iudgement, which the Lord shal bring them vnto, for all their vngodly deeds which they haue vngodly committed, but shall vt­terly perish in their owne corrup­tion: and that in the meane time, God esteemes them no better then filthy swine, and vo­miting doggs 2 Pet. 2.22; naturall bruit beasts made and taken to be de­stroyed; vessels of wrath Rom. 9.22; chil­dren of the deuill Iohn 8.44., that shall one [Page 168]day goe away into euerlasting fire, to be tormented with the deuill and his angels for euer.

Let this therefore sharpen our appetites vnto Godlinesse, Vse 2 and make vs esteeme more of it, and rouse vs vp to a more eager pursuit of it. It is that we all professe; and therefore are we called godly, because we are, or should be so conti­nually. It is that for which the grace of God that bringeth sal­uation hath appeared to vs Tit. 2.11, 12.. He cannot haue saluation, who from that grace, learneth not this lesson. If we consider the excellencie, commoditie, delight, and securitie of it, we cannot but thinke him a mad man that labours not for it. It must needs be excellent, that makes vs as like God, as any childe to his father. What striuing doe we see, to be like the best in what men doe affect? and therefore we may well conclude, that [Page 169]most men are out of their wits, that they esteeme so little of this. If our mindes were set vpon gaine; is not godlinesse great gaine, hauing the promise of this life, and that which is to come 1 Tim. 6 7, 8.? Looke into the Scrip­tures, and there we shall finde godly men richer in wealth then any others: and so men might be now, if they would be as godly. Yea godlinesse makes a gaine of euery crosse; whereas vngodlinesse turnes euery gaine to a losse. There is no euill that a godly man suf­fers, but it turnes to his good. There is no good which an vngodly man possesseth, but it turnes to his euill. If our hearts doe runne vpon pleasure; god­linesse is as pleasant, as it is pro­fitable. None can be so merry at heart, as the godly, because no­thing is so delightfull as godli­nesse. Earthly delights are either sinfull, or vaine, or momenta­nie, [Page 170]that leaue a sting behinde them at parting: but godlinesse procures holy, heauenly, conti­nuall pleasures, wherein a man may lie downe, and tumble himselfe till hee be rauisht a­gaine; and yet haue no sinne to answer for, by that his excesse. This brings vs to his right hand with whom is fulnesse of ioy and pleasures for euermore Psal. 16.11.. If we could imagine men Sto­icks, so that none of these could affect them; yet there is no Stoick but would be glad to prouide for his safetie; let him say what he will to the contra­rie. The securitie of godlinesse should moue them to godli­nesse. There is no securitie but in godlinesse. There is no god­linesse but it hath securitie; if not from trouble, yet certainly from hurt. Sometimes it pro­uides a godly man a chamber of rest in common calamities Isai. 26.20; or if not this, yet it so armeth [Page 171]him to suffer, that, in respect of auoiding the smart, when Gods honour lies at the stake, he will not accept deliuerance Heb. 10.35 For he builds vpon an infallible ground, that God will lay no more vpon him, then he giues him strength to beare, and will as certainly giue him the issue, as bring him to the triall 1 Cor. 10.13.. And though all that will liue godly shall suffer persecution in one kinde or other; because there is no reason the seruant should fare better then his Ma­ster: yet this is an vniuersall infallible obseruation, that ne­uer any godly man suffered in a good cause, but with much courage, strength, assurance, and triumphant ioy.

Looke vpon the noble armie of Martyrs, going to the stake with reioycing, and singing, and shouting, and rauishing consolations, as if they were going to be crowned; as indeed [Page 172]they be. Their honour among men is wonderfull, but with Christ infinitely more. And if there be any degrees in that heauenly Quire, their seats are certainly the highest. On the other side, looke vpon vngod­ly malefactors in their suffe­rings, and you shall see them, for the most part, especially he­retiques, fearing, trembling, quaking, yelling and roaring; as Michael Seruetus Bellar lib. 1. de Christo, cap. 1. & Caluin. in Opuscul., that godlesse heretique, burnt at Geneua, Anno 1555. for deny­ing the Trinitie, and other do­ctrines of faith, may serue for a sample: who feeling the fire, could not with patience endure it, but kept a hideous roaring till his life was exhausted, cry­ing out to the beholders to dis­patch him with a sword. The like we may remember of Le­gate, at home.

Here then is an Antidote against all those perplexed [Page 173]feares and terrors that doe amaze Christians when they consider with themselues; How should we be able to endure a fierie triall? Why: be godly, and I warrant you: the Lord will either prouide for your deliuerance Psal. 27.5., or be with you in the fire Isai. 43.2., as he was with the three children in the furnace, with Stephen, and all the godly at their martyrdome. The Lord knowes how to deliuer the godly out of temptations 2 Pet. 2.9.: and as he knowes how, so hath he pro­mised to all that are godly, be­cause they haue kept the word of his patience, he will also keepe them from the houre of tempta­tion, which shall come vpon all the world, to try them that dwell vpon the earth Reu 3.10.. Wherefore let them that suffer according to the will of God, commit the keeping of their soules to him in well-doing, as vnto a faithfull Crea­tor 1 Pet. 4.19..

Thus we see what great se­curitie Godlinesse bringeth. Of which a Heathen Poet hath elegantly sung: Integer vitae sceleris (que) purus, Horat. carm. lib. 1. Od. 22. &c.

Me thinks, that which hath beene spoken is enough to in­cite all men to the acquisition, and practise of Godlinesse; which, who wanteth, may vse these foure rules to furnish himselfe with it.

1. Labour in the word of God, the milke of Godlinesse, by which we grow 1 Pet. 2.2.. The cause of all impietie is neglect of the word Psal. 50.17. The word is the rule and square by which we must doe euery thing: without this, we can neither be, nor doe godly.

2. Againe to thy prayers. This meanes must neuer be left out; this thing to write ouer and ouer againe to me is not te­dious, but safe. This is that which got Dauid so much god­linesse; [Page 175]and which (as we see in his Psalmes) he would neuer giue ouer to his dying day. Reading, and hearing, will doe nothing without this. This is as harrowing or plowing after a sowing. Of this, Chrysostome in his bookes of Praying, giues particular instance: Ne (que) pre­tiosis pietatis fructibus poteri­mus esse grauidi nisi precibus ir­rigemur Chrysost. de Orand. Deum, lib. 1.: Prayer is as wate­ring a thirstie ground new sowne with seed, without which we cannot be fruitfull in the fruits of pietie.

3. Labour for humilitie; this is the shortest cut to pietie. An humble man thriues more in godlinesse, in one yeere, then a proud man in an age. For God prepareth the heart of the hum­ble Psal. 10.17 : the meeke will he teach his way Psal. 25.9. : he resisteth the proud, and giues grace to the humble Iam. 4.6.. When we see a man conceited of himselfe, we may conclude, [Page 176]that man is at his best. Pride is like an East winde that blasteth timely fruits; and like a Cater­piller that feedeth most vpon the choisest flowers.

4. Get out of vngodly com­panie, or neuer looke to thriue, but go backward in godlinesse. Such companions are as frosts, to nip the buds of the Spring; as cankers, that eat to the heart of a tree; like Pharaohs leane kine that deuoured the fat. Yea, which is worse, they not only hinder our growth in godli­nesse, but proue dangerous cor­rupters and enticers to sinne. We cannot touch pitch, but we shall be defiled. We can not goe with them, but we shall learne their wayes Pro. 1.15, 16.. Which Dauid well saw, and therefore tooke an order to banish them from his societie Psal. 119.115., and familie Psal. 101.7. And so must euery man else, that hath a minde to be god­ly 2 Thess. 3.6. & 14.; and then he shall be sure [Page 177]of godlinesse, and a Psal 1.1, 2. blessing to boote.

CHAP. VIII. Of Brotherly-kindnesse.

ANd to Godlinesse, Bro­therly-kindnesse. Hitherto we haue seene the Virtues, ne­cessarie vnto a Christian, for the ordering of those actions which chiefly concerne him­selfe: Now we are come to those, which are vsefull to him, for his cariage towards others; whether they be speciall per­sons, that is, such as are godly, to whom belongs Brotherly­kindnesse; or of the common sort of mankinde, considered as men, to whom he owes Charitie.

Brotherly-kindnesse is that branch of Christian loue which [Page 178]extendeth it selfe to such as in the iudgement of charitie, truly feare God, and are actuall mem­bers of the mysticall bodie of Christ, who is not ashamed to call them brethren Heb. 2.11. Matth. 12.50.

The word [...], is not here taken only for an inward affection of the heart, as some haue supposed; because if we obserue the exact signification of the simple word [...], we shall finde it to differ from [...], Arist. Eth. 9. cap. 5. as much as affection ex­prest in action, from a meere well-willing. Therefore our Translators doe exactly render it Brotherly-kindnesse: because kindnesse is the actuating of an affectiue loue. So that it is meant Non de amore affectiuo tantùm, sed de effectiuo simul: Not of affectiue loue only, but of effe­ctiue also: that is, of loue de­clared by an outward act.

This being cleared, we are to know that Brotherly-kindnesse [Page 179]is no different thing from Cha­ritie taken in the largest sense; for so it is a branch of Charitie. Brotherly-kindnesse is but loue contracted, and limited to those who best deserue it. Therefore to know the nature of Brotherly-kindnesse, we must first know the nature of Loue.

Loue, say the Schooles, is bene velle amato, to will good, or beare good will vnto some party loued. But this is too curt: it being but a peece of loue, or amor affectiuus Biel. in 3. sent. dist. 27. art. 1. not. 2.. That of Ari­stotle defining it by the act is more full: [...] Arist. Eth. 9. cap. 5.. To loue, is to wil all that, which in our iudge­ment we esteeme good, to the partie loued; and to the vtmost of our power, to procure it to him. But yet this also wants one part of Loue, and that is, a will to be vnited to what we loue, that so we may reape that [Page 180]delight, and full content we expect, in the fruition of our loue.

So that to make vp a full de­scription of Loue, we must take in these three parts.

1. A beneuolent affection. 2. An earnest expression of it, in procuring, to our power, that good we will and wish. 3. A desire of vnion and fellowship with the partie loued, to take our delight and full content in the fruition of him. And so Loue in the generall conside­ration of it, may be described to be, An earnest affection of the heart to some person, that our reason or fancie hath drawne vs to a liking of; wishing all possible good vnto him, which we earnest­ly endeuour to helpe him to; and feruently desiring to be intimate­ly vnited vnto him, that so we may be vnspeakable satisfied in the fruition of him.

This Loue, for the nature of [Page 181]it, is either earthly, (which may be rather termed cupiditas, August. de Substan Di­lect. cap. 1. a lusting) or heauenly, wrought by the Spirit of God in our hearts, and only deserues the name of Charitie.

Charitie taken for a superna­turall Grace, is distinguisht by the obiect into [...], the loue of God: [...], bro­therly loue to the godly: [...], loue of our neighbour, as a part of the same nature, created in Gods image as well as our selues: and [...], the loue of our selues. Not that euill selfe-loue, which makes vs loue our selues inordinately, with neglect of God, and our brethren: but that holy affe­ction that ought to be in vs to­wards our soules, in the first place, willing & endeuouring to procure vnto our selues that supernaturall blisse, and frui­tion of God which he hath pro­posed vnto vs.

Thus much of loue in the ge­nerall description, and diuisi­on of it, so farre forth as it was needfull to be knowne, for lay­ing a ground of the Doctrine, that from this text ariseth, which is plainly this, viz. It is the duty of euery Christian, not only vnfainedly to well will, and heartily to wish, but also to ende­uour to the vtmost of their power all good vnto all that are godly, aboue all other men, and fer­uently to desire vnion and fellow­ship with them for godlinesse sake. This point may be further amplified by the seuerall parti­culars contained in it, which are principally fiue.

1. It is our duty to beare an inward vnfained hearty affe­ction of good will vnto them without dissimulation Rom. 12.9., out of a pure heart 1 Pet. 1.22., wishing them to prosper at their soule prospe­reth; according to that, of that Apostle of loue, to his beloued [Page 183]Gaius 3 Ioh. v. 2.: who requires the same in all Christians, that so they may loue, not only in tongue and in word, but in deed, and in truth 1 Ioh. 3.18.; that is, from the heart.

2. We must not onely wish them well, by an inward entire affection; but actually with Dauid, seeke their good Psa. 122.9, to the vtmost of our power: and that by praying for them Psa. 122.6. Heb. 13.18. 2 Thess. 3.1. 1 Tim. 2.1.; in­structing and building them vp in their most holy faith Iude v. 20., as A­quila and Priscilla did Apollos, expounding vnto him the way of God more perfectly Act. 18.26., if wee be able: exhorting Heb. 3.13., admonishing 1 Thess. 5.14., rebuking Leu. 19.17., comforting 1 Thess. 5.14., encou­raging Heb. 10.24. Mal. 3.14, 15, them, as necessity re­quires: administring to their necessities, in all things Rom. 12.13. 1 Tim. 6.17, 18., for this is the Apostles meaning, as Chrysostome declares in par­ticular. Neque enim pecunijs tantummodo, sed & verbis, & rebus, & corpore, & alijs om­nibus vult nos iuuare egenos Chrys. in Rom. 12. hom. 21.. [Page 184]Hee wils vs to helpe the Saints in their neede, not onely with our Purse, but with our good word, our substance, our bodily labour, and with what euer else wee are able to steede them. Yea, Nihil pro fra­tribus omittamus etiam eorum quae humilia & vilia nimis vide­antur, sed si administratione no­stra etiam opus fuerit, quamuis tenuis atque abiectus quidem cui administratus sit, fuerit, quamuis ardua nobis res atque laboris plena esset, &c Idem. in Matt. hom. 18. oper. im­pers.. Wee may omit nothing for the Bre­thren, no not of those Offices that seeme meane, and too base for vs to performe; although the party we administer vnto, be neuer so contemptible in the eye of the world, and the worke we performe to him bee neuer so difficult and painefull. Nay, I will goe one straine higher: Wee ought to lay downe our liues for the brethren 1 Ioh. 3.16..

3. This speciall kindnesse is to bee borne vnto such as are godly, about all others. For though we must doe good vnto all, yet specially to the houshold of faith Gal. 6.10., as Dauid to the Saints Psal. 16.2.. When our Sauiour speakes of that charity, which wee ought to beare vnto all; his precept is this: Thou shalt loue thy neighbour as thy selfe Luke 10.27, 28.. But when he calls for brotherly kindnesse towards the Saints; he saith: This is my commande­ment, that ye loue one another, as I haue loued you Ioh. 15, 15.. Hee loued them so well, that hee laid downe his life for them, but not for the rest: teaching all to doe the like. Charity teacheth vs to prize euery thing accor­ding to the worth, and due va­luation of it. And there being in a godly man a double cause of loue; Gods image in his Na­ture, and his Graces in his per­son, hee ought to bee esteemed [Page 186]and releeued, as Beniamin by Ioseph, fiue times as much as any other man.

4. Yea such a feruour of af­fection we must haue towards them, that wee must desire to bee knit vnto them in holy loue so neerely, as in respect of grati­ous inclinations, and consent of wills in all holy things, wee may be all of one heart, and one soule with them.

It is the nature of loue to desire, and make vnions. Cha­ritas quasi chara vnitas Gerson. super Magni­fic. tract. 9.. This was Ierusalems praise Psa. 122.3.: and our Sauiours praier for all his members, that they all might be one Ioh. 17.21.. And reason good; for they are all members one of ano­ther, and make but one body; what communion then (agree­able to the holinesse of such a body) can bee too much for them to haue one with ano­ther? Such a loue was of old in those primitiue Saints, in [Page 187]the Apostles times: whose so­ciety is thus recorded by the Holy Ghost himselfe to their perpetuall honour. The multi­tude of them that beleeued were of one heart and one soule: nei­ther said any of them, that ought of the things which hee possessed was his owne, but they had all things common Act. 4.32.. This Commu­nity wee must conceiue to con­sist in such things as were a­greeable to such a societie, and to such a loue as knit this knot. It was a feruent loue; but out of a pure heart and a good consci­ence 1 Tim. 1.5.. Such loue as doth not so much as thinke euill, or reioyce in iniquity; but reioyceth in the truth 1 Cor. 13.. And these were the times wherein grace did a­bound, and Christianity was laden with the fruits of the spi­rit. Whereas now Christians stand at a stay, because they for­sake the assembling of themselues together Heb. 10.24.; contrary to the A­postles [Page 188]charge, which ought not to be so. For, as Iron sharp­neth Iron Pro. 27.17., so doth one Chri­stian quicken another by god­ly societie, if the time of their comming together be spent as it should.

5. All this kindnesse must be shewed for godlinesse sake, or else tis worth nothing. It is not enough to loue them in truth, vnlesse wee loue them for the truths sake 2 Ioh. v. 1, 2.. Our Saui­our who taketh so kindly, and rewardeth so franckly, euen a cup of cold water (the least of all gifts) bestowed on his Mem­bers, addes this: He that giues a cup of cold water to one of these little ones, in the name of a Disciple Matt. 10.42., shall not lose his reward. Non sunt fideles in ami­citia, quos munus non gratia co­pulat Jsidor. Hispal. de sum. ben. lib. 3. cap. 30., they are no faithfull friends, whom any thing but grace combines. This is that will keepe vs from hauing the [Page 189]faith of our Lord Iesus Christ in respect of persons. This will make the meanest to bee in our hearts to liue and die together, as well as the greatest and most wealthy. Finally this will cause our brotherly loue to continue, so long as we remaine aliue, to loue.

This is the summe of that brotherly kindnesse that is due vnto all Saints, according as their necessities, our opportu­nities, and abilities shall re­quire it of vs.

The equity hereof abundant­ly appeareth from the conside­ration of the neere coniunction betweene them and vs in Christ. In which respect, Reason. we all, though many, make vp but one compleat body, and so are called one Christ 1 Cor. 12.12.. By meanes whereof, no one member can suffer, but all the members suffer with it Vers. 26.: Nay Christ himselfe is not excluded from a part in [Page 190]suffering: for what member so­euer suffers, He suffers in that member. The head complaines of hurt, if the foot be but trod­den on. So Christ himselfe is persecuted Act. 9.4, 5., and suffers want, when any member of his body suffers Matt. 25.35.. And Christ himselfe is releeued, when any of his needy members receiue releefe; and will not be ashamed in the midst of all his glory at the last day, to confesse as much, before all the world Ibid. v. 40.. This being so, the very rules of Nature teach the members to haue a mutuall care one of another.

This argument the Apostle vseth to the Hebrewes to stirre them vp to feruent prayers, and contribution to other persecu­ted Saints. Remember them that are in bonds, as being bound with them: and them that suf­fer aduersity, as being your selues also in the body Heb. 13.3.. This is the most piercing argument that [Page 191]can be brought, to stirre men vp vnto this duty: this will throughly try them indeed.

If this be so, Vse 1 how fearefull is their sinne, who in stead of lo­uing the brethren aboue all, hate them more then all the world besides! How dare men, that would be accounted Christians themselues, to scoffe & scorne, and flout the brother-hood, tos­sing the very name of a Bro­ther among them, as doggs doe Carrion, with more dis­daine then they themselues are able to expresse in words? How many names of scorne and loades of reproach, haue drun­ken and prophane beasts, to lay vpon the godly, making the very title of the Brethren, which our Lord Iesus Christ himselfe honours his members withall, and is not ashamed to call them by this name, a by­word of disgrace! But I haue a heauy message for them from [Page 192]the holy Ghost himselfe, who by the mouth of his Apostle, saith expresly, that they know not God 1 Ioh. 4.8., they are children of the Deuill 1 Ioh. 3.10.; they shall be held in the iudgement of God, as murtherers of their brethren, and therefore haue no eternall life 1 Ioh. 3 15. abiding in them. This is truth, no rayling; vnlesse they will be so desperate to tell the Apostle, yea the Spirit of God himselfe, he rayles.

And though all sorts of men, high and low, thinke it nothing to breake rests vpon the godly, and to beare a distaste against them, yet let them know to their euerlasting terrour, that of all sinnes in the world, this sinne comes neerest to that sin against the Holy Ghost, which shall neuer be forgiuen. For hee that disgraceth a godly man, or any way opposeth him for godlinesse sake, doth he not doe despight to the Spirit of Grace, [Page 193]when he seekes the deepe dis­grace of that godlinesse, which the Holy Ghost worketh in the godly?

But you will say, We doe not so. You ouer-reach; who scoffs at any man for his godlinesse? Ah impudence! confesse the truth. Tell mee; what makes you to haue a like base esteeme of all Professors, if you see them zea­lous? if any doe but tell you; such a man is a Puritan: is not this enough to make you flout and scoffe him, although you neuer knew the man, or his behauiour? what is the reason that such as haue most religion in them, are least about you, least imployed, least esteemed, most hated? examine the con­ditions of such as are most in your bookes? are they not hor­rible swearers, filthy persons, scoffers, flatterers, and some­times queanes, which shall be entertained to spight the god­ly? [Page 194]and are not these your nee­rest friends, and the honest men? If one man, whom you call a Puritan, but once deceiue you; is not this enough to make you breake forth against all the generation of Gods chil­dren, so as to thinke, and say, there is none of them all but will lie and cousen, and play the hy­pocrites? Now lay all these to­gether, and then consider whe­ther it be not the very professi­on, and zeale of the godly con­trouling & condemning your filthy liues, that makes you hate them.

If any shall yet hold face with me, and say, ‘ You doe vs great wrong: we loue true ho­nest men with our hearts, as much as you, nor doe we strike at them, but at such as make a faire shew, and yet are Hypo­crites:’ This will not serue the turne, for you scoffe imme­diatly at their exercises of re­ligion, [Page 195]as at their going to ser­mons, their reading, their sing­ing of Psalmes, their refraining of oathes, yea the very grauity of their behauiour, and such like: and you onely lay hypo­crisie to their charge, to couer these blasphemies against reli­gion. Who told you they bee hypocrites? doe you thinke so of your selues? or did some of your good Birds tell you so? Who art thou that darest to iudge another mans seruant? Thou condemnest them for iudging thee according to thy fruits: and yet thou takest vp­on thee to mount the Tribunal of God Almighty, and sit in iudgement vpon their hearts, passing a sentence cleane con­trary to their fruits. And if they were hypocrites; would that warrant thee to disgorge thy filthy heart vpon the sa­cred exercises of religion that they doe, and which thou [Page 196]shouldst performe, as well, and as much as any of them. Is praying, and hearing, and sing­ing the worse because hypo­crites take them vp? is the Sunne defiled by shining vpon a dunghill? No no, here is all thy proiect, thou wouldst faine haue all men as bad, and care­lesse of God and godlinesse, as thy selfe, that all might fare a­like hereafter. Which because they will not, therefore thou speakest euill of them, and all be­cause they will not runne into the same excesse of riot with thee 1 Pet. 4.4..

How canst thou say thou lo­uest honest men, when thou doest what thou canst to nip all buds of grace, where euer thou canst espy them but beginning to peepe vp? If any man should flout, and scoffe, and raile at thee, in al companies he comes in, and doe thee all the spight and disgrace hee can, in his words, his gestures and acti­ons; [Page 197]and then come and tell thee, hee loues thee: could all the Rhetorique in the world perswade thee to beleeue him? How then shall such blacke­mouthd deuils make God be­leeue, that they hate not his seruants; when it is apparent to all, that they seeke to make a prey of euery one that departs from iniquitie Isa. 59.15.?

This point is of further vse to condemne the false fellow­ship of many, Vse 2 that faine would bee ranked in the number of the brethren, but are farre e­nough off from this Brotherly-kindnesse. Many there bee that make a great shew of Reli­gion, but haue hearts of flint, in stead of bowels of compassi­on towards those that are in misery: they study rather for shifts to saue their purses, then for liberall things: and are in­quisitiue into the life of euery man, desiring hereby to haue [Page 198]something against them rather then to grieue at their failings. Witnesse their readinesse to disgrace such as are Professors where euer they come. He had neede bee an Angell that they haue not something to say a­gainst. Doe these persons loue the brethren, when they seeke not to couer, but to blaze their infirmities? Loue couereth a multitude of offences. Hee is no brother, but a slanderer, that thus laies open his brothers shame.

Lastly, Vse 3 let this make vs more conscionable in the pra­ctise of brotherly-kindnesse: let vs see that wee loue the brother­hood 1 Pet, 2.17.. Howsoeuer the scof­fing Ishmaels of the world thinke of this duty; yet let vs obey God, and loue the bre­thren as brethren 1 Pet. 3.8.. Aboue all things let vs, that are brethren, haue feruent charity among our selues 1 Pet. 4.8.. Let vs loue, as wee are [Page 199]taught, [...], &c. Chrisost. in Rom. hom. 7 in Moral. vi­de ib. plura praeclare di­cta. not only in word but in deed. Being ready to distribute, willing to communicate to the necessity of the Saints. Either shew our loue, or else confesse we haue none; for this is the truth. He that hath this worlds good, and seeth his brother hath neede, and shutteth vp his bowels of compassion from him, how dwelleth the loue of God in him 1 Ioh. 3.17.? Yea where there is not actuall beneficence, in Gods account, there is no better then hatred. For that which is spoken, of not rebuking Leu. 19.17., is also true of the deniall of euery office of loue.

Let vs therefore beware how we neglect any seruice of loue to the Saints: let vs cheerefully administer to their wants, especially such as are brought into want by any publike Persecution. And here I may not forget the poore French people, that now are forced for their conscience sake [Page 200]to forsake houses, and home, and goods, and Countrey, to flie with their liues in their hands, into this Kingdome: especially since the gratious care of the Kings Maiestie hath most religiously appea­red in appointing his most honourable Priuie Counsel­lors to direct their Letters to the most Reuerend Father in God the Lord Arch-bishop of Canterburie, to take all possi­ble care of their good enter­tainment and releefe. These ought to be releeued, harbou­red, and comforted to the vt­most of our power, with all cheerefulnesse, & tender com­passion, by all that loue religi­on. They suffer for a common cause, that wee must not only lay downe our estates, but our liues, and all in the defence of it, if God call vs to it, as he hath done them. Oh that wee could be moued to imitate [Page 201]those worthy Corinthians, who in a great triall of affli­ction, of their owne deepe po­uertie, were willing of them­selues euen beyond their power, to such a worke as this: and prayed the Apostle to receiue their gift 2 Cor. 9.2, 3.. This is the case wherein all outward things ought to be common betweene Christians, if the necessitie of the times should require it. I know, many about LONDON haue done bountifully al­ready; and I hope that all parts of the Land haue done the like in their proportion, or the more is their shame. And here I must not but re­member the liberalitie of those of mine owne Charge, towards this pious worke: many of them being in that Corinthian case, euen in deepe pouertie, that yet with great cheereful­nesse (beyond my expecta­tion) brought in more than [Page 202]they could well spare: yea the very children would not be exempted from this contribu­tion. This I speake to pro­uoke all Christians still to keepe this cause to their hearts, and not to be weary of well doing; but though they haue already contributed som­thing, still to consider their brethrens pressing pouertie: and as occasion shall require, and Authoritie recommend their case vnto our charitie, not close their hands hereaf­ter, nor shut vp the bowels of compassion from them, vntill they may returne vnto their Land in peace.

As for such Christians as haue beene hindred by any meanes, and not shewed such bounty as the case and cause required, they should doe well to raise vp themselues to a higher degree of liberalitie, and thinke of some meanes to [Page 203]let their brethren be partakers of it. Let all men know that now Christ himselfe comes in these his members, to require a supply of his necessities in theirs. Let vs then looke to it that wee giue him cheerefull entertainment; or resolue to heare of it to our woe, at the latter day Matt. 25.. If it were our owne case; thinke, how well we would be content, to haue releefe for a weeke, and want for a yeere. All that is giuen, is nothing to maintaine so many as be in present want the one halfe of the time that they haue beene in need: how then shall they be sustained for any long continuance, if the Lord should not speedily make way for their returne? My humble suit therefore is vnto all, that this little Manuall shall come vnto, that for the Lord Iesus sake who commands this seruice, they would rather [Page 204]spare, now and then, a full meale out of their owne bel­lies, than suffer our brethren, our flesh, our bowels, to die in our streets, to the euerlasting reproach of the Religion wee professe; as in all likelihood some of them must doe, if this course be not taken for their support. And such as are able, to take them into their houses, when they see them wan­dring, and faint for want of food. These are the true stran­gers that the Apostle himselfe commands vs to lodge Heb. 13.2.. One part of the vnmercifull mans arraignment, is this: I was a stranger, and yee tooke mee not in Mat. 25.35.. The poore woman of Za­rephath, that had but a hand­full of meale in a barrell, and a little oyle in a cruze, (the last that euer she hoped to eat) in­tending to bake that for her selfe and her sonne, that so they might eat it and die 1 King 17., through [Page 205]the extremitie of the famine: yet she had neuer the lesse, but abundantly more, for impar­ting thereof vnto Eliah, be­fore of that little, she had seru'd her selfe: this faith of hers, pro­cured her releefe enough, all the time of that famine, when many no doubt did perish for hunger. Oh that we had faith like hers! which if we had, we would certainly doe as she did. By this shal we proue the truth of our soundnesse in religion: when wee haue yearning bow­els towards those that suffer for religions sake: and thinke nothing too much to giue to them, that (to giue good proofe of their sincerity) haue forsaken all, and imbrace the Crosse. This will shew our vn­fained loue to all Saints. It will assure vs of our regeneration 1 Iohn 4.7., and translation from death to life 1 Io. 3.14.. Whereas hee that hath not this loue, vndoubtedly a­bides [Page 206]in death; what shew so euer hee makes of a zealous faith, this fruit will abound to your account Phil. 4.17., and bring much honour vnto God, for your pro­fessed subiection to the Gospell of Christ, and for your liberall di­stribution vnto them 2 Cor. 9.. This will cause their soules to blesse you, all the daies of their life, and cause you that haue wate­red others, to bee watered your selues. It will be an odour of a sweet smell, a sacrifice accepta­ble well pleasing vnto God. It is but a loane vnto the Lord, who giues the broad seale of many pretious promises, to pay vs againe; yea to reward it a thousand fold. For God is not vnmindfull of your worke and la­bour of loue, which ye haue shew­ed towards his name, in that ye haue ministred vnto the Saints, and doe minister Heb. 6.10.. Wherefore, dearely beloued, if there be any consolation in Christ, if any [Page 207]comfort of loue, if any fellowship of the Spirit, if any bowels, and mercies, thinke on this, and be ready vnto it; not bearing it as a burden, but count it a bles­sing to be counted worthy, and enabled to releeue the deare Saints of God; yea to administer to the necessities of Christ himselfe. Wherefore delay not this dutie: stirre vp your friends; straine your selues to the vtmost, with all alacritie. He that soweth sparingly, shall reape sparingly; and hee which soweth bountifully, shall reape bountifully 2 Cor. 9.6. Directions to get bro­therly-kind­nesse..

Thus farre haue I pressed the dutie. It now remaines that I adde some directions for the attainment of the grace it selfe.

1. Let vs labour to be posses­sed with a due estimation and admiration of such as are Bre­thren; not looking on them, as the world doth, obseruing no­thing but their corruptions and [Page 208]failings; but rather consider in what high account the Lord himselfe hath them, notwith­standing all their infirmities. They are Right Honourable Isai. 43.4. in his Court, and of his Priuie Councell Psa. 25.14.; yea his Fauourites Zeph. 3.17., and speciall treasure Mal. 3.17., as deare vnto him as the apple of his eye Zach. 2.8., Heires Apparent of the kingdome of heauen proclai­med Rom. 8.17., and in part possessed of it already 1 Ioh. 3.1.. This would draw our loue to, and delight in them, when we consider them as the excellent of the earth Psal. 16.2.. Loue fastneth on nothing, in which it doth not conceiue some excellencie Isai. 53.2..

2. Let vs labour to purifie our selues of all selfe-loue, the moth of all brotherly-kindnesse. He that is an admirer of him­selfe, is neuer a hearty louer of men that come neere him, or out-strip him in excellencie. So that the consideration of [Page 209]any mans excellencie, makes him the more hated of a selfe­louer. Therefore Paul, when he exhorteth to vnitie, and amitie; puts in a caueat against all vaine-glory: Let nothing be done in strife or vaine-glory Phil. 2.2, 3..

3. Labour to purifie our hearts in obeying the truth through the Spirit, euen in this particular, to the vnfained loue of the bre­thren 1 Pet. 1.22. Brotherly-kindnesse dwells no where, but in puri­fied hearts. Looke what dis­grace and malice the lewd wretches of the world, and heires of hell doe daily belch out against the brethren: the same would we doe also, if our hearts were not purified from that naturall malice that is within vs all, against all good­nesse. There is no louing of one another feruently, vntill wee haue gotten pure hearts.

4. Labour daily to compre­hend more fully the exceeding [Page 210]greatnesse of the loue of God to­wards our selues. For this will the more enlarge vs to others. He that findes any great Perso­nage extraordinarie kinde, will giue a great deale the more re­spect to his seruants about him, especially such as watch all opportunities to doe him any good office to their Lord. Experience tells vs, that no Christians haue so large hearts, & such bowels of compassion, as they in whom the loue of God is most plentifully shed. As the pot must first be throughly heated, before it will cause the liquor within it, to boyle: so our hearts must first bee throughly warmed by the sense of Gods loue to our selues, be­fore our loue, and bountie will runne ouer to others.

5. Be not ouer-curious in searching our the infirmities, and corruptions of brethren, but rather mantle them with [Page 211]loue. Solomon would not haue a man lay his eare as an eues­dropper, to euery word that is spoken; lest he heare his seruant cursing him Eccles. 7.21.; and so he should fall to hate his seruant, and vex himselfe, to no purpose. He that hath an open eare to euery tale that is carried, of Profes­sors, may hope to loue them when he comes to heauen, (if euer he come there) but not before. The way to loue, is to passe ouer infirmities of a bro­ther, and to admonish him se­cretly without any after repeti­tions. So saith the Wiseman from the Spirit of God him­selfe: He that couereth a trans­gression, seeketh loue; but he that repeateth a matter, separateth very friends Pro. 17.9.. Seldome is a charitable man inquisitiue, or an inquisitiue man charitable. And he that will not couer what others finde out, but ra­ther discouer what others [Page 212]should not know, is an odious person to all his neighbours: and the Towne he liues in, longs for a vomit to spew him out.

6. Spend the time of mee­ting more profitably then men vse to doe. If men will trifle out a large portion of time in idle prate, and not set them­selues to incourage, and whet, and prouoke one another to loue and to good workes, no maruell they be no more louing. For when they are not imployed in building vp one another in their most holy faith Iude 20.; then they fall either vpon matters of State, and things too high; or else vpon some of their neighbour Professors: spending whole Orations against such and such men; which by one meanes or other come to know it againe; and then, what heart-burnings, and secret boylings of passions may we see among brethren! [Page 213]This is iust with God, that when men come together ra­ther for the worse then the bet­ter; he should discouer their backbitings, and smite them with vnbrotherly diuisions, that may hinder their meeting at all. In dangerous times they that feare the Lord should speake one to another, to hearten one another in grace. This would knit their hearts toge­ther in an indissoluble knot of durable loue: as we see plainly in that of the Apostle, who ioynes the prouoking of one ano­ther to loue, and to good workes, together: because to prouoke one another to good workes, is to prouoke one another to loue.

CHAP. IX. Of Charitie.

ANd to Brotherly-kindnes, Charitie. This is the last linke of this golden chaine: and this is well set at the end, because a man had need be fur­nisht with all graces, before he can be furnisht with this. Cha­ritie is the end of the Law 1 Tim. 1.5.: Finis consummationis, non con­sumptionis: that is, the con­summation, not the consump­tion of it. It is the end of the Law; as health is the end of physique August. Enchirid. ad Laurent. cap. 121. Chrysost. in Rom. 7.. All the lines of the Second Table tend to this Cen­ter. He that hath once taken out this lesson, is a perfect man. But to come to the matter.

Charitie is sometimes taken [Page 215] largely, and sometimes more strictly.

Charitie taken largely, is that Theologicall Virtue (as they call it) whereby we loue God for himselfe, aboue all, and all others for God, and in God.

Charitie taken strictly, is vsed in a threefold sense. 1. For that part of charitie, which is exer­cised in workes of mercy to­wards those that be in miserie Heb. 6.10.. 2. For that speciall measure of affection which is borne vnto the godly Ephes. 1.15.. 3. For that beneuo­lent affection, we ought to beare vnto all men, considered as men; who in respect of na­ture and creation are our bre­thren, where euer they dwell: and in respect of commerce, and occasion of intercourse, or ad­ministration, are our neigh­bours. And so the Law takes it, when it commands vs to loue our neighbour as our selues.

In this place it cannot be ta­ken for Loue in the largest sense: How Chari­tie is taken here. because it is distingui­shed from brotherly-kindnesse. Nor can it be taken for charitie towards the godly; for they are the proper obiect of brotherly­kindnesse. Therefore it must needs be taken for Charitie to­wards all men, considered as men, and capable of happinesse as well as our selues; perfor­ming all workes of mercy and charitie that their necessities require. Hence obserue:

The charitie of a Christian must extend to all men capable of blisse, Obseru. as much as to himselfe. Thou shalt loue thy neighbour as thy selfe. If thou demand; But who is my neighbour? Our Lord himselfe put the answer into his mouth, who first made the question: not only those that dwell the next doore to vs, or in the same Parish; but all men created in the image of God, al­though [Page 217]they dwell in India. The wounded man, our Sauiour speakes of, was a meere stranger to the Samaritan that shewed him mercy; and he chargeth all to goe and doe likewise Luke 10.. To which agrees the Apostles pre­cept, Doe good vnto all Gal. 6.10..

And lest we should imagine our Sauiours charge not to be vniuersall; hee leaues not our very enemies without the range of our charitie; but thus expounds the Law: Yee haue heard that it hath beene said, thou shalt loue thy neighbour, and hate thine enemie. Who said so? Not God, but the blinde Pharisies, who tooke vpon them to be teachers of the Law, vnderstanding neither what they said, nor whereof they affirmed. Therefore our Lord expungeth this false Glosse, and thus inserts the minde of the Law-giuer: But I say vnto you, loue your enemies. [Page 218]And lest wee should thinke, that dissembled wordie loue were enough, he adds; Blesse them that curse you; doe good to them that hate you; and pray for them which despightfully vse you, and persecute you Matth. 5.43, 44.. In these words Synecdochically in­cluding, that all things what­soeuer wee would that men should doe vnto vs, the same we should doe vnto them; for this is the Law, and the Pro­phets Matt. 7.12..

Thus haue wee seene that none must be excluded our charitie. But now wee must further see what this extensiue charitie includeth in it. Vpon suruey, I finde that it requi­reth of vs two things espe­cially.

1. An vnfained desire and prayer to God that they might be saued Rom. 10.1.. Loue being a well-willing affection, must will the chiefest good, or else it is [Page 219]not perfect loue: and this not only from the teeth, but the heart. How can we say, we loue them, when our heart is not with them Iudg. 16.15.?

2. An earnest endeuour to procure them all the good their necessitie requires; whe­ther they loue vs, or hate vs. For though they hate vs with­out a cause, yet we are neuer without a cause to seeke their good, because they are of the same nature with vs. Therefore remember our Sauiours iniun­ction; Doe good to them that hate you. And that in these particulars.

1. In labouring their con­uersion to saue their soules from death Iam. 5.19, 20.; which to neglect, were a most bloudie part of a cruell murderer 1 Ioh. 3.15.. He that should see a man going into some dange­rous place, being bound to giue warning of the danger to all that passe by him, and yet [Page 220]neglect it; would be iudged of all men to be guiltie of his bloud, that for want of war­ning ranne vpon his ruine. Of what great sinne are they then guilty of, that can suffer many soules to passe along by them to hell, and neuer take paines to tell them of the dan­ger, and diuert their course! How will men cry out to one that vnwittingly, or desperate­ly rides into some deepe riuer, or quick-sands! How silent are they to them that gallop vpon the speed to damnation!

2. In cheerefull administring to their necessities, without difference of friends, or ene­mies. If thine enemie hunger, feed him; if he thirst, giue him drinke Ro. 12.20..

3. In preseruing them from all manner dammage in their estates. If thou meetest thine enemies Oxe, or Asse going astray, thou shalt surely bring it [Page 221]backe to him againe. If thou see the Asse of him that hateth thee, lying vnder his burden, and wouldst forbeare to helpe him, thou shalt surely helpe him Exod. 23.5, 6..

4. In the endeuour of his reformation to politique obe­dience to the gouernment of the Church or Common­wealth wherein he liues. First admonishing him priuately; af­ter, more openly: and if this serue not, to bring him to the Magistrate to receiue such re­compence as his obstinacie de­serues Matth 18.15, 16, 17, 18.. This may well stand with true and feruent loue. The father cannot be accused for want of loue to his sonne when he corrects him; not let­ting his soule spare for his cry­ing. Yea it were hatred, to suf­fer sinne vpon him, for want of rebuke, and correction.

5. In whatsoeuer other offi­ces we can performe, according [Page 222]as any mans occasions require, with our purse, our hand, our good word, our substance, (if it appeare we may by any of these doe them good) to the vtmost of our power, without any reall wrong to our selues. Charitie begins at home, but must not end there.

And that this may no lon­ger seeme a strange or harsh doctrine to any; I will in the next place propound sundry grounds of the equitie, and ne­cessitie of louing, 1. All men in generall. 2. Our enemies in particular.

1. Reasons. For the louing of all men; we haue these reasons to in­duce vs.

1. 1. For the lo­uing of all men. We are all made of the same lumpe, by one and the same Creator. Now it is natu­rall to loue all of the same na­ture; as it is for brethren to loue all those that are begotten of the same father and mother. [Page 223]This was the ground of Iobs affection and respect vnto his very seruants; not daring to despise them, knowing that God who had made all, would re­quire it of him. Did not he that made me in the wombe, make him? and did not one fashion vs in the wombe Iob 31.13.14, 15.? As if he should say; Is he not my brother? must I not loue him? And this is the argument the Pro­phet vseth against the deceit­fulnesse, and hollow-hearted­nesse of men towards each other. Haue we not all one fa­ther? hath not one God created vs? and thence hee inferres, Why doe we deale trecherously euery one against his brother Mal. 2.10?

2. We are all bound to come as neere vnto God as possibly we can, and to learne of him Mat. 11.29., who loueth all, and hateth none, as they be his creatures. There­fore Christ presseth vs to loue all, that we may be the children [Page 224]of our Father which is in hea­uen Mat. 5.45.: that is, by this, becom­ming like him, & declare here­by to the world, that we are his children. The more vniuersall our loue, the more conforma­ble we are vnto God. He that loues no more, but his friends, is in Christs esteeme, no better Christian, then a powling Pub­lican in the account of the Iewes, that was as odious to them, as a Promoter to vs.

3. God hath so disposed, that there is none so compleat, but sometimes needs the helpe and loue of others in most, if not in all those things we are to administer to others. Reason therefore wills vs to doe to them, as we would haue them doe to vs. As in the bodie na­turall, all the members need one another, so that none can say to any, I haue no need of thee; and thus God hath set them, that there may be no schisme in [Page 225]the bodie, but that the members should haue a mutuall care one of another: So it is in the great frame of mankinde. Diues may sometimes stand in need of La­zarus: Therefore let all men loue one another.

2. 2. For the lo­uing of ene­mies. For the louing of ene­mies, we haue these grounds to inforce vs.

1. Because there is that, in the greatest enemie, which is more cause of loue, for Gods sake, then any offence he can make against vs, may be cause of not louing him, for his owne sake. For there is in him, our owne nature, and the image of God, whereby he is capable of glory as well as we. For this therefore are wee bound to loue him. For his owne sake, he is hatefull; but for Gods sake, and image, he is louely.

2. Because we are bound to forgiue him all his trespasses, [Page 226]or else we are sure neuer to be forgiuen our selues Matth. 6.. But we can neuer forgiue him wholly, whom we loue not, but hate. Therefore the Apostle euer placeth loue, and kindnesse, be­fore forgiuenesse Eph. 4.32. Col. 3.8, 9..

3. Because he that hates an enemie runnes against the ex­presse charge of God to the contrary: and so we commit a greater sinne against God, by not louing, then our ene­mie doth against vs, by offen­ding. He sinnes against man, but wee desperately sinne a­gainst God, in that wee cast his precept behinde our backs; and tell him to his head, that flesh and bloud will not en­dure it. Now, we are deeper in danger then our enemie. Only our enemie was first in the transgression; the more is our sinne, if wee follow. Shall we chuse rather to com­mit sinne with our enemie, [Page 227]then forgiue a sinne to our enemie? God forbid.

For the further clearing of this point touching Charity to enemies, Questions to cleare this point. which is one of the hardest lessons in all Christia­nity, I must propose and an­swer sundry necessary Que­stions.

1. Quest. Quest. 1 Whether is the louing of enemies a precept, or only a counsell? that is, whether doth those speeches of our Sa­uiour lay a strict command vp­on all men, to performe this as a duty of necessity; or are only counsels to doe it, as being better (of the two) then not to doe it?

Answ. Some resolue thus: To loue enemies in inward af­fection is inioyned as a precept vnto all: but the expressing of it in actuall beneficence, is a precept to the perfect or grown Christians; and onely a coun­sell, to the imperfect and young [Page 228]beginners in Christianity Alex. de Hal. par. 3. q. 59. m. 5. ar. 2. in Resolu­tione.. But when our Sauiours com­mand to loue enemies is gene­rall; and that is not loue, which is not shewed in deeds, as before we haue seene; our safest course will bee to embrace it as a charge and precept to all. All the counsels that God giues vs to duty, are equiualent to pre­cepts.

This answer giues resoluti­on in part to the second questi­on, which partly depends vp­on this. But I will make it a particular question by it selfe: to preuent tediousnesse, and make the answer more full.

2. Quest. 2 Quest. Whether is eue­ry man bound to expresse his loue in doing good to all his ene­mies?

Answ. Two things in ge­nerall must bee premised for answering this question. First, wee must consider who is an enemie. Secondly, wee must [Page 229]consider an enemie in foure re­spects.

1. He is not an enemie that vpon any occasion offendeth and doth vs displeasure; for this our dearest friend may of­ten doe. But hee is an enemie, that of set purpose out of a ma­leuolent affection doth cause­lesly wrong vs, and persist in his enmitie. And of this man the question is propounded.

2. Wee must now consider this man in foure respects; viz.

1. In respect of his present case. At all times of his necessi­tie wee are bound to releeue him: but at other times we are not bound to prosecute him with so much bounty, as wee would a friend. If thine enemie hunger, feede him: that is, doe him good in his necessity. Praecepta af­firmatiua ob­ligant sem­per, sed non ad semper. To loue our enemies is an affirma­tiue precept, which therefore binds vs at all times to stand [Page 230]willing, and ready to performe any office of loue, when we see him in neede: but it doth not binde vs to all times without exception, or intermission, whe­ther he be needy, or not.

2. In respect of familiar so­ciety, and intimate friendship. So we are not to respect and coun­tenance him as a bosome friend; because this cannot be so much good to him, as dan­ger to our selues, in laying our selues open to more disaduan­tage. Friendship is onely to bee held with good men, because goodnesse is the ground of friendship. No friendship is to be sought, or accepted from a wicked person: because there can bee no consent of wils be­tweene a good man, and a bad. We see a father, yea our hea­uenly Father doth not giue like countenance to stubborne, and obedient children. And yet he will be ready enough to helpe [Page 231]the worst childe hee hath, in any thing that is fit. Wee are therefore to doe good to ene­mies; but not let them come too neere, but rather banish them vtterly from our society Psal. 119.115. Pro. 1.14, 15 Pro. 22.24, 25. 2 Thess. 3.6.; because they will distract and hinder vs in other parts of our obedience to God. Serpentine policy, and doue-like innocency, must teach vs to feed them, as one that giues meat to a Lion.

3. In respect of reformation. So we are to doe him good; not that which he accounts good, (for hee thinkes nothing so good, as to bee let alone in his sinne) but that which in true iudgement and reason we shall see to be good for him. A man is not bound to let alone his e­nemie in any sinne against God, vnpunished, for feare of sha­ming, or putting him to smart of backe or purse: for loue can punish, as well as feede; and [Page 232]sometimes findes a rod to bee more needfull for the fooles backe, then meat for his belly. Indeed tis true, the Scripture wils vs to giue place vnto wrath. But yet (as Hales acutely) Ibid. vt su­pra art. 3. Aliud est dimittere rancorem qui comitatur vindictam, aliud dimittere punitionem quam co­mitatur zelus iustitiae: It is one thing to send away that rancor which accompanieth reuenge; another, to remit the chastise­ment accompanied with zeale of iustice. The former we must empty our selues of, but not of the latter. A good man, and a bad, both desirous to punish, are differenced in this: Bonus magis cupit inimicum corrigi, quàm puniri, &c. The good man desires the correction & reformation of his enemie, ra­ther then his smart: nor is hee delighted to see his enemie skip at the lash; because hee hates him not. But yet hee is [Page 233]pleased in the iustice of God, because hee is bound to loue that, and doubts not but it is the good will of God to haue iustice executed vpon obstinate offenders.

4. In respect of the state of our enemie betweene him and God. For that enemie which we loue, must bee such an one as is in a state, capable of that good which loue is to will, vn­to all it loues. Therefore wee are not tied by any commande­ment, to haue charity towards the Deuill, and damned spirits in hell; because they are vnca­pable of blisse, as Bonauenture well obserued Bonauent. in 3. sent. di­stinct. 28. q. 2.3.. Nor are wee to prosecute an enemie with loue after he is laid in his graue; be­cause if he repented, he is with God, and hath no need of our loue: If he did not repent; he is in that place, where our loue can doe him no good. We are therefore to doe good vnto our [Page 234]enemies, whiles they are in this life, so long as their space to repent and beleeue, and come to happinesse, lasteth. And this, wee see in Abraham, refusing to send Lazarus to the succour of Diues in hell Luke 16.24, 25..

3. Quest. 3 Question. Whether are we bound to wish and procure all sorts of good to our enemie?

Answer. That already set downe in the doctrine, might resolue this doubt: but yet more particular and punctuall is the answer of Lyra to this same question Nicholaus de Lyra. in Luc. 6.. He answers by distinguishing of the seuerall sorts of things that bee good, thus: Good things are either, 1. Spirituall, as grace and glo­ry, and these wee are bound to wish and procure vnto them, all wee can; because these are not onely good in themselues, but also such, as no man can a­buse in the vsing of them. A man may turne the grace of [Page 235]God into wantonnesse. But this grace is the fauour of God, not the grace that is in man. And if it were, hee cannot turne it into wantonnesse, by vsing it; but for want of vsing it. These therefore Paul wisheth in­differently to all Rom. 10.1.. 2. The second kinde of good things is that wee call naturall good: such as life, health, strength, subtilty of wit, and the like. 3. The last kinde is that we terme bonum fortunae, outward good belonging to their estate, as riches, honour, &c. these two latter sorts of good things we are not further bound to will, or procure to an enemie, then they may serue to further his saluation; because hee may possibly abuse them. We are therefore to will and procure them these, vpon con­dition, and limitation; for fur­ther then this, we may not wish them to our selues.

4. Quest. 4 Question. Whether is a man bound to pray for all sorts of enemies?

Answ. Some there may bee, for whom wee are not bound to pray; as namely such as sinne against the Holy Ghost. Which the Apostle cals [...], a sinne vnto death. And doth not enioyne vs to pray for such of­fenders 1 Ioh. 5.16.. But such malefa­ctors, through Gods good­nesse, very rarely appeare. Our enemies are not such. For now the question is, of our owne enemies, considered as offen­ders against our selues. And for these our charge to pray, is without exception of any in this life; without they giue manifest declaration of their apostasie, and abiuration of the faith. Because as Austin, alledged by Hales to this pur­pose, well speaketh: De quo­cun (que) pessimo in hac vita consti­tuto non est desperandum: nec [Page 237]pro illo imprudenter exoratur, de quo non desperatur Alex. Hales par. 3. q. 59. m. 5. ar. 7. ex Augustino lib. 1. Retract. cap. 19.: Of the worst of men remaining in this life, we may not despaire: nor is it folly to pray for him of whom it were a breach of charity to despaire. Therefore shall wee find Dauid to haue beene at his prayers, and fa­sting in sackcloth, for those that rewarded him euill for good, to the spoiling of his soule Psa. 35.12, 13..

5. Question. Quest. 5 Whether in no respect, may we hate an enemie?

Answ. In an enemie, there be two things, saith Bonauen­ture Bonauent. in 3. sent. dist. 28. q. 2. ar. 3.; Nature, and Sinne. All men, in as much as they still retaine some reliques of Gods image in their nature, and are capable of happinesse, are to be loued. But euill men as euill men are not to be lo­ued, but rather loathed. For thus God himselfe doth; who in respect of nature, hateth nothing that he hath made; but [Page 238]in respect of sinne, they are an abomination vnto him. To the same purpose, Hales: Ali­quos piè amare & odisse possu­mui; vt quos dilexeris, odisse, & quos oderis, amasse conue­niat Alex. A­lens ibid. ar. 6.: Some there be, whom wee may piously both loue, and hate: insomuch that it may well agree to hate whom wee loue, and loue whom we hate.

But heere wee must distin­guish de culpa, of offence; be­cause if it be considered as an offence against our selues, wee may not hate an enemie for this, but only as our enemie offends against God. And this is cleare: because our enemies, strictly taken, must be loued, not hated for any thing they commit against our selues; vn­lesse their offence stricke also at God himselfe: then, we are for this last, to hate them; and so wee are to hate them, [Page 239]not as our, but as Gods ene­mies. Thus Dauid, before vs: Doe not I hate them, O Lord, that hate thee? and am not I greeued with those that rise vp against thee? I hate them with a perfect hatred, I count them mine enemies Psal. 139.21, 22.. But in doing of this, we must take this cau­tion with vs: When wee hate a sinner, we must neither hate his nature, for his sinne; nor his sinne, for the man: but hate sinne, as sinne, and loue the man, for his nature; and out of loue to his nature, doe what wee can to destroy his sinne.

6. Question. Quest. 6 Whether is it lawfull to curse an enemie; as Eliah 2 Kin. 1.10, 12., Elisha 2 Kin. 2.24., Dauid 1 Sam. 26.19. Psal. 69.22. &c., and our Lord Matt. 11.21. & alibi passim. himselfe haue done?

Answer. That these did it lawfully, there is no question, because a curse followed those, whom they cursed. But in what manner, and vpon what [Page 240]warrant, sub Iudice lis est, is all the difficultie. Some say they did it by their Prophe­ticall authoritie, answerable whereunto is that power com­municated to Ministers of the Gospell 1 Cor. 16.22.. Others, that they did it per praedictionem quid es­set futurum, non optantis voto, sed spiritu praeuidentis: pro­phecying what would befall those persons, not wishing, but only foreseeing and fore­telling those euils to come vp­on those accursed men. Of this opinion are Chrysostome Chrysost. vt citatur in Gloss. in Luc. 6., Austine August. serm. dom. in Monte., and Hales Hales ibid. par. 3. q. 59. m. 5. ar. 6.. But whether this, or that, were their warrant, and manner of de­nouncing those curses; these, being all extraordinary per­sons, making imprecations vpon extraordinary occasions, they can be no Presidents for ordinary persons, in ordinary offences, for which impatient and godlesse wretches take vp­on [Page 241]them to curse all that of­fend them in the least degree.

I know some doe giue a li­mited toleration; Inimicorum vitio maledicere licet, naturae non licet Hales ibid.: making it lawfull to curse their sinne, but not their nature. But me thinkes, the Apostle pares this cleane away, when he thus com­mands: Blesse them that per­secute you; blesse I say, and curse not Rom. 12.14.. Cursing is a part of reuenge, which is Gods, and not ours.

It is not therefore lawfull for any, but such as haue power of the keyes, to curse. Nor haue they power to curse, for fees; (as some doe, who had rather, with the dreadfull axe of Excommunication hew off a member from the Body of Christ, and cast him into the armes of the Deuill, then lose a see) this power was only lent them, for the correction [Page 242]and terror of scandalous offen­ders 1 Cor. 5.4, 5. 1 Cor. 16.22., and such as contemne gouernment Matt. 18.17..

7. Question. Whether is a man bound so to loue an ene­mie, Quest. 7 as to wish good to him so feruently, as wee doe to a friend?

Answer. It is one thing to loue aequè intensè, in all re­spects alike feruently: another thing in the act of well willing, to loue actu aequè intenso Petrus de Aliaco. in 1. sen. dist. 1. q. 2. art. 1., with an equall intensiue act. The former notes a higher prizing, and valuation of the thing loued, then the latter doth; which only notes the same degree of well willing such things as we equally wish both to enemies, and friends.

Now, wee may and must loue enemies and friends equally in the intensiuenesse of any act, whereby wee will, or procure their good, that wee are bound vnto by the law of [Page 243]loue. But wee are not tied in all respects to loue an enemie, as we loue a friend, that grace makes our friend. The reason is, because a godly friend (for of him we now speake) doth actually communicate of blisse in part; and hath not onely nature, but grace to aduance him to an higher roome in our hearts, then any enemie may hope to aspire, because hee is not yet possessed of any part of blessednesse; (I still take an enemie, for him that is a sin­ner against God, as well as an offender against our selues) nor hath he any grace to make vs value him at so high a rate. Yet forasmuch as loue must be without dissimulation, we must as heartily wish and will good vnto the veriest enemie wee haue, as to the dearest friend.

8. Quest. 8 Quest. Whether is not a man bound to prize some persons that God hath made [Page 244]neere vnto vs by nature, or wed­locke (though they set against vs as enemies) at a higher rate, then others further off, that ex­cell in grace? As for example: Whether may a man or a wo­man loue some Ministers or o­ther excellent Christians, more then a father, a wife, or a hus­band, that take bad courses?

Answ. Although it be true, that grace is more louely then nature, yet grace commands not the affections to vnloose their hold from that which God himselfe hath fastened them to. There is a [...], or naturall affection vnto Parents, that no man must bee without, vnlesse he will be impious. So there is by mariage such a con­glutination not onely of bo­dies, but of hearts and affecti­ons, that a man must for this cause, forsake father and mother, and cleaue to his wife Gen. 2.24.: and that wife that estrangeth or a­bateth [Page 245]her affections from her husband, vpon any pretence, vnlesse for adulterie, doth vio­late the Couenant of her God Pro. 2.17..

Wee must therefore distin­guish of loue, which in respect of the ground, may bee termed either Naturall, or Spirituall: Naturall, is that entire affecti­on to, and valuation of such as God hath knit vs neere vnto by the bonds of nature, or con­iugall societie. Spirituall loue, is that sincere affection to, and prizing of such as doe excell in grace. These two compared one with another, may be thus preferred. A man may loue a gratious man, as a gratious man, more then him that is vn­gratious; but one may not loue a gratious man better then a husband or a wife considered in these relations: because if a man haue neuer so much grace that is further off, another mans wife may not loue him [Page 246]with that deare loue, where­with shee is to loue her hus­band, for her couenants sake; although shee should except community of bodies. And so a maried man may not loue a gracious woman that is not his wife, with that dearenesse of affection, which he is to bestow on his wife, as his wife. The reason is, because grace doth not teach vs to neglect or breake any Couenant of God, but rather stablish it, and stirre vs vp to keepe it with more fi­delity.

Briefly wee may conclude it thus. A gracious person is to be respected more in regard of admiration and imitation: but Parents, or Husbands, or Wiues, are to bee loued aboue all the world, in respect of ob­seruation, preseruation, entirety, loialty, and faithfull perfor­mance of all duties comprised in that Couenant of God, [Page 247]which he hath called both par­ties to seale vnto.

I haue beene large in the re­solution of these eight questi­ons, which I could not well leaue out, without leauing many scruples in some readers minds. It is now high time to draw towards the conclusion, in an vse, or two.

If this be our dutie, Vse 1 to loue all men, as well enemies, as friends; it is then a great fault among vs that we are so farre from this dutie, that scarce any doe in good earnest beleeue themselues bound vnto it. I may giue instances too many to proue this accusation no slander. Come to most euen of the richest men, for some­thing extraordinary for the poore; what maundring, grud­ging, complaining will they keepe! And in stead of being ready to distribute, and willing to communicate, fall to cursing, [Page 248]and railing at those that de­mand it. They will haue no man master of their purses, no not God himselfe; they neuer dreame of this thing called Charitie, which must master them, and command their pur­ses vpon all occasions.

There be others of such a sowre, sullen, dogged disposi­tion, that they can loue no man heartily, but themselues. And if they doe force them­selues to fawne a little, one neighbour, or two, of their owne cut and humour, must haue all the loue they can spare: and all the rest may goe shake their eares, and goe with­out; as if no bond lay vpon them to loue any man liuing, but whom they please.

Nay it were well that many were not much worse then those Publicans, (whom our Sauiour vpbraided) and did not refuse to loue those that [Page 249]loue them, and doe them all the good they can. How com­mon is it for men to mistake friends for foes, and foes for friends; and to vndoe them­selues by those they bestow most loue vpon: like those that bestow a great deale of pre­tious hot water vpon a dropsie that will be sure to kill them: and all because they loue not any, in conscience of that du­tie they owe vnto God, but only for by-respects.

Haue wee not many that thinke it an impossible, and vnreasonable taske, to loue an enemie? ‘What? loue him that daily railes at them with such bitternesse, as if hee had beene as farre as hell for eue­ry word that tumbles out of his mouth against them, and doth them all the spight and mischiefe hee can possible worke them? Loue this man? then loue the deuill himselfe, [Page 250](thinke these men.) Can flesh and bloud beare this? Nay they will rather die a thousand deaths then endure him: if they could loue him, they would not.’ They haue said enough now, (they hope) to stop any fooles mouth, that should be so silly, to perswade them to loue such an enemie; which, none but some faint­hearted Priest, that trembles at the sight of a sword, would draw them to. But know O man, from the Lord himselfe, that all this will not beare thee out in not louing thy enemie. For all that an enemie can doe in matter of offence, to our sta­ring gallants, is but to prouoke flesh and bloud; it cannot make grace to hate him for it: as wee see in the examples of holy men who haue loued the greatest enemies that euer they had. Doth not God doe good to the vnthankfull and euill? Did [Page 251]not Christ die for vs whiles wee were enemies? Did not Dauid entirely loue, and tender the good of his most causelesse bloud-thirsty enemie, persecu­ting Saul? How many serui­ces had Dauid done him with the hazzard of his life? Vide Chrysost. hom. in Psal. 7. tom. 1. How often did God put the life of Saul into Dauids hand? how tender was Dauid of him, not­withstanding his malice, that the man who brought tydings of his death, receiued present death for a reward of such vn­welcome tydings? The like wee see in Steuen towards his enemies, who in the midst of that tempest of murdering stone-shot, which cruelly beat out his braines, could finde in his heart to kneele downe and pray, Lord lay not this sinne to their charge Act. 7.60..

All this doth let vs see, that the cause why wee cannot loue an enemie, is not so much the [Page 252] abundance of his hatred, as our want of grace. And therefore now it is a cleare case, what flesh and bloud cannot, grace must yeeld vnto. And take this for a rule: Hee that hath not grace to loue an enemie, did neuer loue friend from his heart, for friendship sake, al­though he dote vpon him ne­uer so much. Fly his friendship, that cannot loue an enemie; for hee is certainly a hollow hearted gracelesse friend: if e­uer thou moue him, hee will remoue thee for euer from his heart.

There be one sort more whose mouthes must be stop­ped: and they are such, as thinke no man can be in cha­ritie with them, that rebukes and reproues them. Nay, Loues hand can strike, as well as stroake; and scourge, as feed; and launce and wound as well as binde vp and heale. Loue, [Page 253]saith Bernard, is a good mo­ther, that sometimes takes vp her children, and whips them, as well as kisse them. Piè solet saeuire, sine dolo mulcere; pati­enter nouit irasci, humiliter in­dignari Bern. epist. 2. ad Fulcon.: Shee is wont to rage piously, as well as seeke to please without deceit; shee knowes how to be patiently angry, and humbly frowning. The reason we haue from So­lomon: Open rebuke is better then secret loue. Faithfull are the wounds of a friend; but the kisses of an enemie are deceit­full Pro. 27.4, 5.. Dauids humilitie is now out of fashion, that would giue any man leaue to knocke him soundly with a plaine admoni­tion; assuring himselfe it could neuer breake his head: and therefore put it in his prayer vnto God, that he would euer prouide him some righteous man to smite him Psal. 141.5. continually. He knew well enough, what [Page 254]many since his time haue by wofull experience found to be true; that, A flatterer is but a secret theefe, that cares for no­thing but to get what he can for himselfe, and send the rest to the deuill. It were cruell pittie, not (with all haste) to snatch a friend out of the fire, for feare of putting some mem­ber out of ioynt, to saue him a burning. And God himselfe doth not account that, loue, but deadly hatred, which makes a man forbeare to rebuke his bro­ther plainly, and so suffer sinne vpon him Leu. 19.17., for want of this dutie of loue. It is too plaine, they extreamely loue their sinnes, that will not endure any man should offer to plucke them from them; or so much as speake an ill word against them. He that desires to be cured, layes open his sore to the searching instrument; and still calls to his Chyrurgion to [Page 255]be sure he goe to the bottome: but he that laps it vp, and keeps it warme, and will let no bodie touch it, is sure of an vl­cer that will rot his whole bo­die, if he continue in that dain­tie foolishnesse, not enduring the searching and launcing of it.

To conclude all in charitie, Vse 2 let this which hath beene spo­ken, make vs more charitable, since it is but our dutie, which all must performe, or perish for euer. Now let vs begin to try how we can loue an enemie. It is not in our power, saith Chrysostome, not to haue ene­mies; but it is in our power not to hate enemies; and it must be our endeuour to loue them. The meanes I shall adde to helpe vs herein, shall only be motiues (added to the for­mer) to induce vs hereto.

1. Consider, that there is none of vs all, but would be [Page 256]glad to be loued of all the men in the world, if we could bring it to passe. Now what reason can we haue to expect this, when we are resolued to loue but a few?

2. Remember that we daily trespasse against God, more then any can trespasse against vs. And we looke that God should, for all this, loue and forgiue vs, and thinke neuer the worse of vs. But tis in vaine to expect this at the hands of God, vnlesse we doe the like to our enemies. Our Sauiour hath often auoucht it, lest any man should thinke, hee will be better then his word.

3. Consider that it often happens, that one cruell ene­mie falls at one time or other into the hands of another, on whom he hath powred most contempt. As we see in Saul, falling often into Dauids [Page 257]power: And daily examples of men that come within the reach of their greatest enemies, that may doe them most mis­chiefe; and then if they could not formerly finde in their hearts to loue them, it were vnreasonable to expect their fauour, and base to desire it.

4. Consider that while wee loue not our enemies, we haue another at our powles, that does vs more mischiefe then all the rest. The deuill would aske no better aduantage then to settle a man in this vnchari­table humour. For then hee knowes it an easie matter to worke him to any villanie whatsoeuer. We see it in Cain, in Saul, and others, that by meanes of this sinne, were drawne vnto murther, and all barbarous crueltie. Therefore that Item of Austin is worth our obseruing: Disce diligere inimicum, si vis cauere inimi­cum: [Page 258] Augustin. in Psal. 100.: If thou wilt beware thy great enemie, loue thy little one.

5. Consider, though it be more comfortable to loue a friend, yet it is more honoura­ble to loue an enemie. It is a mans glory to passe ouer a trans­gression Pro. 19.11, saith Wisdome it selfe. Let any man iudge, who behaued himselfe more ho­nourably, Lamech, or Dauid? This is certaine: He that loues an enemie, gets a greater con­quest, then he could doe by hating him, though he should cut him in peeces. He that fol­lowes his enemie with loue, will still get ground of him, doe what he can for his heart; and beare away the honour, in the eyes of all that looke on.

6. Lastly consider: He that loues an enemie shall draw a greater reuenge vpon his ene­mie, by his loue, (if his enemie notwithstanding his loue, per­sist [Page 259]in his enmitie) then hee could possibly doe by any other meanes. This is euident from that of the Apostle: Dearely beloued, auenge not your selues, but rather giue place vnto wrath; for it is writ­ten, vengeance is mine, I will repay, saith the Lord Ro. 12.19.. He that being wronged, if he can but haue patience to leaue the re­uenge vnto God, and goe on in his loue, shall be sure to haue it done to his hand by the Lord himselfe: who as hee keeps this prerogatiue royall to himselfe alone, so will he see that no man shall be a loser that will not presume to snatch Gods owne sword out of his hand.

Yea the way to load a persi­sting enemie with vengeance is to loue him with all our hearts. For this will bring the coles of fire vpon his head by heapes Vers. 20.. And take this to the [Page 260]vantage: Whereas if thou hadst not loued him, but sought to reuenge thy selfe vpon him, thou hadst grie­uously sinned, though he had deserued as much at thy hands; now that thou louest him, he shall be met with in another fashion then thou couldst haue done, with all thy power: and thou shalt be free from sinne in that reuenge, & for thy charity, immortally crowned with glo­ry. He that with all this, will not be moued to loue an enemie, deserues to haue enemies enow.