HAving in an Annuall course gone through the seve­rall Epistles and Gospells, well nigh for every Sun­day in the yeare; I have thought it expedient this present yeare to change my course, and to treat of the maine foundations of Religion, consisting in the Articles of our Beleefe, the Lords prayer, and the ten Commandements. An Argument necessary for the instruction of the more ignorant, usefull to con­firme the faith of the more knowing; expedient to edifie, and regulate the manners of all. It hath bin said by great Divines of our own Church, that numbers of our people reape not the benefit of our Preaching, they might for want of due Catechizing, and it hath bin observed, that Cate­chizing, where it hath bin too low and child-like, without piercing the grounds of divine Mysteries, without teaching the ordinary sort some­what more then they know, hath bin as much despised; I shall therefore endeavour, so to joyne preaching and Catechizing together, that the simpler sort may not be neglected, but perceive plainly the substance of what they are to learne: nor yet the more knowing sort forgotten, but instructed in things they ought ever to remember, nor either sort left un­edified, by dealing onely with points of Doctrine, and drawing nothing to application, but that the mysteries of faith be so handled, that walso [Page 2]still extract out of them Rules of good life, and precepts of good life al­so accommodated, that they may more and more serve to build us up in our most holy saith; in which enterprise I shall desire the benefit of your Prayers to our heavenly Father to assist mine, that I may goe through with this intendment profitably, according to my desire. At this time I have chosen by way of Preface, to treat of the three great Vertues in common, whereupon Religion is founded: to wit, Faith, Hope, and Charity. Hereafter as God shall enable me in particular of the summe of our faith in the Creed, the summe of our hope in the Lords prayer, and the summe of our Charity in the ten Commandements. But at present in generall onely, that yee may understand how these three Vertues are connected together, and in what order of estimation to bee accounted; Now abide these three, Faith, Hope, and Charity; but the greatest of these is charity.

The whole Chapter out of which this Text is taken, is nothing but a commendations of Charity, from the beginning of it to the end. And this Verse being the conclusion of the whole Chapter, seems to the highest reach of commendations. For after the Apostle had commended Charity from the necessity of it; Though I speake with the tongue of men and Angels, and have not charity, I am nothing. And then from the excellent properties of it, Charity suffereth long, and is kind, &c. And thirdly, from the perpetuity of it; Charity never fallcth away, &c. In the fourth and last place, he compares it with the highest and most necessary graces belonging to a Christian, viz. Faith and Hope, which onely may seeme (in any mans judgment) to challenge equality with it. And yet here in this Verse he gives the Crowne from them, and puts it upon Charity alone. It is true, Faith, Hope, and Charity are all of a ranke, heavenly Vertues all, and all necessary to Christians, which Tongues, and Pro­phe [...]ie, and Miracies are not and yet even among these, Charity hath the prcheminence. These three indeed surmount all other perfections; none [...] to the dignity of these, and yet Charity carrieth away the digni­ty even among these. Now abide [...], hope, and charity, these three; [...] the greatest of these is charity.

In which words yee may note the proposition it selfe, and the refe­rence of it. The Proposition is a definitive conclusion for the greatnesse of Charity above all other vertues whatsoever, and the Reference is that which followes presen [...]ly after, in the beginning of the next Chapter, follow after Charity. Which very well depends upon the end of the Chapter before, for thereafter the Apostle had discoursed of severall gifts, M [...]r [...]cles, healings, helpes, governements, diversities of Tongues, he con­cludes, [Page 3] Covet you earnestly the best gifts, and yet shew I unto you a more excellent way. That more excellent way is Charity, which presently af­ter followes in the beginning of this Chapter, Follow Charity therefore rather then any, for all other gifts whatsoever doe but serve to and un­der Charity. They vanish and decay, but Charity never fadeth: whether it be Prophesies, they shall faile; or Tongues, they shall cease; or know­ledge, it shall vanish; but love shall never fall away: follow love there­fore above all.

When the Apostle had thus preferred Charity above all the rest, hee reflects in the last place upon those things, that seeme of the same nature with it. Faith and Hope appeare fully as necessary as Charity, and as long lasting. For though Prophecy and Tongues last not, neither accor­ding to the act, nor the habit, but are infused rarely, and particularly in­to some men, not into others; at some times, and not at others: yet Faith and Hope are at all times, and in all Christian men alike. None can be a member of Christ without these two, any more, then without Charity. Nor can Charity consist without these two in this world; so that take Faith away, take away Hope, and Charity falls to the ground; and consequently all Christianity with them: Though therefore Charity take place of all the rest, yet let it not be set above these. Let Faith and Hope goe hand in hand with Charity at least. Nay faith the Apostle, The greatest of these is charity; That is, Faith and Hope must give place to Charity, though all vertues else give place to them. It is true, they be all necessary, and perpetuall in this life, all three of them. No Christian can be without every one of them, it is granted: All our la­bour tends to these three and these are the samme of whatsoever perfecti­on can be named. [...] now therefore they abide abid as it were at the foot of the [...], having cast up all other miraculous gifts and graces, here is the [...]; take all in a little, it is but Faith, Hope, and Charity which all among to. But even in this totall consisting as it were of three Figures, mistake not the quantity, Charity is the grea­test of the three.

As all other things tend to the building up of these; so two of these that is, Faith and Hope it selfe, tend to the building up of Charity, and Cha­rity is the top of the building, Charity is the Crowne of all the [...]est; not only surmounting other Graces, but these too. Surmounting them and outlasting them; for though Faith and Hope last, and abide throughout all the course of this life, as needfull as Charity; yet in the next life, onely Charity shall abide; Faith and Hope shall then have no more place. And therefore let not faith and hope (how fundamentall soever) dildaine to [Page 4]yeeld to Charity. Charity is greater then Faith and Hope, Charity is the highest of the three, and if it bee so, follow after charity; what ever perfection else yee attaine, let all serve to this, and let love be the end and scope, and measure of all.

This is the summe of the Apostles Doctrin, and it is sure no impertinent one of ours for these times. Wherein, as if Charity were not the greatest vertue, but the least of all, every mans gifts, and endowments tend to Charity in the last place, each striving to reare up his owne glory, or ad­vance his owne profit, every one looking on his owne things, and not the things that are Jesus Christs. Wherein, above all other heavenly fires, Charity is nearest to cinders; zeale it may be burning, and desire and courage, and confidence all of a flame; but the love of too many waxing cold. Never more needfull sure for Charity to bee preached of, the World being so full of rents and divisions; the Church so distracted with factions and Schisme, while few regard the publike, so their private may be safe. Faith and Hope much boasted of, but little good Workes seene. Knowledge and Revelation of the Spirit mightily talked of, but little peace and amity one towards another. If ever therefore it were seasonable to have Charity commended and pressed upon us, I thinke never more then in these last and worst daies. Heare therefore the judge­ment of St. Paul, St. Paul as ful of miraculous gifts as ever any, as zealous for the honour of faith as none more, as paineful in his labours for the Gos­pell, and as patient in hope as all the Apostles beside: and yet preferring Charity above all. Now abide these three, faith, hope, and charity; but the greatest of these is charity.

Two parts we find in the words, one declarative, touching the emi­nence of these three vertues. Now abide faith, hope, and charity, these three. Another Comparative, touching the preheminence of Charity: or rather if you will both of them Comparative. First these three preferred there all other vertues; Now abide these three, faith, hope, and charity: And Secondly, Charity preferred highest amongst them the grea­ [...]st of these is charity. In the former of these yee may observe, [...] the vertues themselves, and then what is aff [...]d of them. The vertues themselves are these; Faith, Hope, and Charity. Then it is affirmed of them that they are three, and that they abide so: Now abide these three, &c. We shall first (God willing) survey the ver­tues themselves what they are. Secondly, how they are three eminent above others, and connected between themselves. And Thirdly, how Charity is preferred above the other two, the greatest of these [...]charity. Web gin with the vertues themselves, what they are: Faith, Hope, and Charity.

For the first of them, viz. Faith, what that is, Saint Paul himselfe saves us the labour, and seemes to define that to our hands. Heb. 11.1. Faith is the substance of things hoped for, the evidence of things not seene. To understand which, yee are to note the proper act of Faith, and that is to beleeve. Beleeving is (as the Schoole-men define it) an assent of the mind unto somewhat, the truth of which is not clearely per­ceived, but taken upon credit. As that such and such Cities are in the World, Rome, & Venice, which perhaps we have had never seene; such and such men have lived before our times; Tully and Cato which wee have never knowne. A great difference there is betwixt this, and perfect sci­ence, as betweene this and weake conjecture. For perfect science, is of things we either perceive by the sence, as that Snow is white, and Fire is hot, and the like; or else see clearely by the light of the understanding, as that every part is lesse then the whole, every whole double to its halfe. Such things as these are more then beleeved, they are perfectly knowne; those onely are beleeved which are fully assented to, and yet not per­fectly known. So in Christs healing the sick of the Palsic, the Apostles and others that saw it done, they had perfect knowledge. Wee that have the story in the Gospell, have onely the beleefe of it; Infidels not so much as the beleefe. I have insisted on this, the rather to shew the meaning of the Apostle, how faith is of things not seene. For if wee have porfect knowledge, that is full sight of what we beleeve, our beleefe is at an end: That is not faith, but vision. Faith then is a beleefe, relying upon the cre­dit of others, concerning things we doe not perfectly know.

But all this comes not home to Divinity. The faith the Apostle speaks of is concerning some speciall things, and some speciall kind of credit; and that is a religious beleefe of what God hath revealed, and particu­larly of such things as concerne our salvation. So that Divine faith is pro­perly an assent to divine Revelation.

When we beleeve such and such things, because God hath declared them; and thus before any Scripture Abraham beleeved the promise of God concerning his Posterity, and it was impated unto him for righ­teousnesse: And Noah beleeved God, fore-telling the Floud, and pre­pared the Arke for safety of himselfe and his Houshold. Thus faith is more antient then Scripture. But since the Scriptures were written and the Canon finished, and Revelation ceased in the mouthes of the Pro­phets, and Apostles: Now all Divine Revelation is confined within the Scriptures, and the written Booke of the Bibles become now the ade­quate object of faith, sith no divine Revelation we know in these daies, [Page 6]any where save in Scripture. And yet all things in Scripture doe not alike essent ally belong to our faith, but chiefly those things that concerne our salvation; for, Faith (saith St. Paul) is the substance of things hoped for: so that those eternall blessings wee expect and hope for in the world to come, those are the principall matter of faith. Hence comes the applying and particular faith, whereby we beleeve our sins remitted, our selves reconciled into Gods favour, and all the promises made to the faithfull in Scripture, particularly and personally belonging to us.

I know there are many cavils betwixt our Writers and the Ro­mish, about the true nature of Faith. Bellarmine and his Crue would have Faith no more than a bare assent to Gods revealed Truth, as that Christ is the true Son of God, that he was made man, that he suffered, was buried, rose againe, and the like. Calvin, and those that follow him would have it more than a bare assent, name­ly together with our assenting, an applying all the benefit of what we beleeve to our selves, as that Christ died and rose againe for me, that my sins are remitted, that I shall be glorified in the resurre­ction of the body, and the life everlasting.

But this is objected by Popish writers to belong to Hope. So Lapide, What is Hope (saith he) if this be Faith? If I must beleeve my selfe in the number of the Elect, that I shall persevere to the end and be saved: Why Hope can doe no more? To salve this doubt, we must in the second place enquire into the nature of Hope: and it is defined by the Schoole to be, Expectatio boni ardui futuri; An expectation of some great good to come. Here we may observe immediately no small difference from faith; for the act of faith is to beleeve, the act of hope to expect, or look for. Faith beleeves things good and bad, hell as well as heaven, torments to come as well as blessednesse: Hope fixes only upon that which is good, we hope for no other things than those that concerne our happinesse: Faith is also as well of things past, as of things to come; but Hope is only of things to come. We beleeve that Christ died, and rose againe, by faith as well as that hee shall come to judgement: wee cannot hope that Christ shall rise again, as we hope he shal come to judgement. So then as Hessusius, Hessusius well notes, there is no such confusion betwixt our Faith & Hope, as Lapide talks of; for by faith we beleeve all manner of good things and evill things revealed in Gods word, be they past, present, or to come. But by Hope wee [Page 7]embrace only good things, and those neither past nor present, but to come: and such as wee earnestly desire and wait for. Conse­quently that my sins are remitted, is not matter of Hope, but of Faith; for this is a thing presant. That I am an elect child of God, not matter of Hope neither, but of Faith; for it is a thing past, our election is from eternitie. But that I shall persevere and be saved, that is a matter as well of Hope as of Faith, because it is a future good Herein only is the difference, that by faith I beleeve my salva­tion to come, and assent unto it, as a sure thing; but by Hope I long and wait for my salvation to come, and wish and pray for it, as a good thing. So that faith is the ground of hope, and hope the per­fection of faith. No such confusion therefore betwixt a justifying faith and a religious hope, as our cavilling Romanists imagine. By this you see how faith and hope differ; we come in the next place to charitie, which is defined by the learned, to be Habitus quo di­ligitur Deus propter seipsum, & proximus propter Deum; A vertue whereby wee love God for himselfe, and our neighbour for Gods sake. This appeares immediately distinguished from faith and hope, for the act of faith is to beleeve, of hope to expect but of charitie to love. Againe, faith beleeves things absent only, and not seene, but charitie loves as well what it sees, as what it sees not. And hope looks only for things to come; but charitie loves things pre­sent likewise, so that charitie is larger and fuller than either of the other.

Neverthelesse, it cannot be denyed, though charitie be larger, yet it proceeds from the other; for faith is the root both of charitie & hope too. He that comes to God, must beleeve that God is (saith St. Paul) & that he is a rewarder of them that seek him; must beleeve first that God is, there is faith then, and faith first of all. And se­condly, that he is a rewarder of them that seeke him: there is the ground of hope, suppose which, and charitie will follow: for if I hope for reward from God, I cannot be so unnaturall as not to love him, if it be but for the benefit sake I hope to receive from him: Hope of earthly benefits begets love, how much more hope of hea­venly. But untill faith and hope have gotten place, I cannot love. For before faith comes there is no knowledge of God at all, and if no knowledge, then sure no love; for, Ignoti nulla cupido, We can­not love a thing we know not. And though we know and beleeve there is a God, yet untill wee find somewhat to hope for from this [Page 8]God, we cannot love him. Feare him we may indeed, and admire him, but not truly love him, till wee find in our faith the substance of things hoped for, that is, some benefits received or expected from him; and then comes in love, which yet is no true love, while it is but mercenarie, while it loves God only for hires sake, for those blessings it looks after from God; for make the best of such a love, it is but a meere concupiscentiall love, such a love as a hungry man loves his meat with, or a needy man his money. Ne­ver is it right charitie indeed, till it come to Amor amicitiae, till we begin to love God as our selves: nay, not then neither is it right, till wee have attained to prefer him above our selves, & to love of him better, then when we have made God the ground and measure of our love, so that we love him in the first place, above all things else, and our selves and other creatures in the second place, in and for God, then our charitie growes true and kindly indeed: plant such a love in us once, and all the Commandements of God will be ea­sie, then faith and hope wax strong, and grow both the riper and the fairer by the heat of this love, and so yee see in part what these three vertues are, which is our first particular. In the next place wee proceed to see what is affirmed of them.

Three things yee may here observe delivered of these three ver­tues in common: First, their number, they are three: Secondly, their continuance, they abide: Thirdly, the extent of their conti­nuance, how long they abide, and that is nunc, during the state of this present life. Now they abide, Faith, Hope, and Charitie, these three.

These three first that points to their number, and it gives us to note first (saith Cajetane) that they are not all one and the same ver­tue, and therefore would not rashly be confounded. Some, upon the former words of the Apostle, at the seventh verse of this Chap­ter, Charitie beleeveth all things, hopeth all things, endureth all things, are ready to conclude that these three vertues grow at last into one, and all shut up in Charitie; for as much as beleeving is the act of faith, and yet the Apostle saith, Charitie beleeveth all things; and expecting, the act of Hope, and yet hee saith, Charitie hopeth all things. It should seeme therefore, if charitie execute the acts of faith and hope that faith and hope are at length confoun­ded with charitie. But it is not so; the Apostle tels us they are three still, and they remaine three, though charitie at length get [Page 9]the pr [...]hemin [...]nc [...], and command the acts of both the other.

Three they are then, and only three, as no lesse, so no more: no more vertues truly called Theologicall or Divine, but these; that is, vertues which fix upon God, as their immediate object. No? why is there not the Feare of God, and Pietic, and Zeale, and Invo­cation, and Confession? And what is the immediate object of these but God? Right saith Aquinas, Other vertues may fix upon God too, but it is mediantibus [...]stis, by the mediation of these. All o­ther divine vertues doe but manifest our Faith, Hope, and Charity, or put them in execution. Only Faith, Hope, and Charity joyne us immediately to God; other graces joyne us to him by the meanes of these. As for example, What is Invocation and Prayer to God, but an effect of our Faith? and therefore unites us to the Almigh­tie, because it is made in faith? so faith comes between prayer and God. What is the feare of God, if it be a chaste and filiall feare, but the fruit of our love? Wee cannot love God dearly, but wee must needs feare to lose his favour. And if it be only a servile fear, then it is the fruit of our faith; wee feare the power and venge­ance of God, because we beleeve him to be Almighty. What else are Zeale and Piety, but fruits of our Charity likewise? Wee obey God, we are zealous for him. Why? but because wee love him, so love comes between zeale & God. Patience & long suffering, what are they but effects of our hope? Therfore we are patient, because we wait & hope for Gods help; so hope comes between patience and God. These 3 then, & only these 3, Faith, Hope, & Charitie, are called vertues Theological, or truly divine, because they fix immediately & wholly upon God; all other vertues but in & through these. God is the measure (saith Cajetane) the Formalis ratio, the enti [...]e object of saith, sith what ever truth we beleeve by faith, we beleeve only for Gods sake, because wee beleeve God hath revealed it. What ever blessings we embrace by divine hope, it is for Gods cause too, who hath made us promises in his word to build our hope upon, who himselfe is hoped for, as the true fountaine of our blisse. What e­ver good we fix upon by our Charitie, it is for Gods sake also, God is the thing we love above all, & all things else but for & under God. So that these three, & none but these are the three vertues, properly and immediately divine, subordinate to no other. But are they not also subordinate among themselves? Yes, that they are. And that makes such a cōnexion between them, that where one abides, they abide all together: that abiding is the next point of our division: [Page 10]next after their number, their continuance. Now abide these three. Abide, how? why united and joyned together, as I told you, so that where one of them is, there must needs be the other. And a­bide, that is uninterruptedly, continually, as long as wee abide Christians; wee cannot bee in the favour of God without all of them. First, united they abide, where one is, there is the other. Where Charitie is, there must needs bee Hope, for Hope is the ground of love; we cannot love unlesse wee hope, to partake some good by what we love. And where Hope is, there must needs bee Faith; expect any blessing we cannot, unlesse wee first beleeve the goodnesse of that we hope for a blessing from. So that Charitie in­fers the rest: yea, and so doth faith also. For though it bee true, there is Fides historica, a bare historicall Faith, such an one as the Devils beleeve and tremble by, as St. Iames hath it, a Faith with­out Love: yet that is not the lively and justifying faith: true sa­ving faith can be no more without love, than the body can be with­out life; it is a dead faith that lives not by charitie: and if saving faith include charitie, it must needs draw in hope too. For no cha­ritie can be, unlesse it be founded in hope, as yee have heard alrea­dy; so that take one of these, and take all; where one abide, all a­bide; where one is wanting, all are wanting. No marvell there­fore the Apostle saith, now abide these three, that is, these three al­together. Take any one away, and the other fall to the ground.

And as they are thus necessarie one to another, so they are assi­stant and helpfull each to the other: Faith assistant to Hope, and Hope to Charitie, and Charitie to both, and everie of them to one another. For he that beleeves in God (saith Haymo) hopes also for those things which he finds promised from God; and the more he hopes, the stronger he beleeves: and beleeving and hoping things so excellent, he cannot choose but love. The more hee hopes, the more he delights in his hope; the more hee delights, the more hee must needs love: for delight cherisheth love, as love still begets more delight. Hence is it, that faith it selfe cannot stand, unlesse the delight of hope strengthen it and support it, that it may not bee wearie of beleeving. Nor can hope it selfe subsist, unlesse it bee grounded in faith, as it were an anchor upon a rock: nor can the rock long hold the anchor, nor the anchor cleave to the rock, un­lesse Charitie like a strong cable fasten and pull both together: so that each of these help one another to abide; and abide any one or two cannot well, if the third be wanting. Thus you see their [...] nexion in abiding.

Next there followes their continuance in abiding, and that yee may observe in the Adverb Nunc, the next point of our division. Now they abide, that is, during the state of our Christianitie, or if yee will, of our mortalitie. During the state of our Christianitie, they are so necessarie that none can bee a moment without them, and abide in Gods favour. If his Charitie be gone, if he have lost his first love, his life is gone. Of such an one it may be said, Thou hast a name that thou livest, but thou art dead. If his hope be gone, he is wrapt in despaire. The ship hath lost her anchor, and who shall save her from rocks or sands? if hee have lost his faith, the verie foundation of all is gone then. Hee is somewhat worse than an Infidell, because hee denies what once hee acknowledged. So that as long as well live, these three vertues must live in us, or towards God wee live not: and if these things bee in us, they will make us wee shall not bee barren, nor unfruitfull, as Saint Peter saith: For these are the substance of all Religion, the ground and foundation of true righteousnesse (saith Musculus) both in the Old and New Testament: without these all Ceremonies, all Sacra­ments, all outward worship is but dead. Sacraments may vary, and Ceremonies may vary, but these thorowout all parts of our life, and thorowout all ages of the world abide the same. There is but one Faith, one Hope, one Baptisme, (saith St. Paul, Ephes. 4.) conse­quently but one Charitie, as there is but one God, the mai [...]e object of Charity. Not only abide then these three vertues doe, but they abide still the same.

And abide now; that is, in the soules of the faithfull, during the state of mortality; for this Now points to our state of mortality, as appeares by the verse afore our Text, Now wee see thorow a glasse darkly, but then face to face. Now, that is, in the time of this life: Then, that is in the time of the next. So now abide Faith, Hope, and Charity, that is, all the while we live here: so doe not mira­cles, so do not tongues and prophesie, and the gifts spoken of be­fore. For these are neither common to all the Elect, saith Muscu­lus, nor remaine to the end of our lives, nor yet necessarily include Hope and Charity: not common to all the Elect, for many good men want those miraculous gifts, nor abide to the end of life; for they that have them, oftentimes are at a losse: the Prophets alway pro­phesie not, neither do the divinely-inspired alwayes speake with tongues, but at set times, as the Spirit moves them.

Neither doe these include Charity, for we may understand all Prophe­cy, and speake with the tongues of men and Angels; yea, and have the gifts of Miracles too, to move mountaines, and yet for lack of Charity come to nothing. Charity therefore and Faith, and Hope, they abide to the last, so as none of the other doe. They continue the whole Nunc of our life, out to the end, and we cannot be a moment without them; that is, without the habite of them. As for the act, wee doe not perhaps al­waies actually beleeve, actually hope, or actually love, our weake frailty will not permit it; but yet we must alwaies have these Graces in habit, that is, stand ever prepared for the act, as occasion serves. And thus they abide all three of them, necessarily and joyntly, and uninterruptedly, while wee abide in this world: abide they doe all three, but one of the three hath the advantage of them; for it not onely abides in this world, but in the next too. Nunc & in saecul [...] saeculori [...], That is Charity, and that is the reason why it is preferred above the other. The greatest of these is charity. Which brings us to the second generall, namely, the compara­tive part; wherein Charity carries the preheminence among the divine vertues themselves: Major autem horum charitas, &c.

For the proofe of which Proposition, observe first how Charity beares the sway among the other. It commands, and moves, and (as it were) enlivens the rest: Our love stirres us up to beleeve more and more, to hope more and more; and the more we love the stronger wee beleeve, the more earnestly we hope. As it were the Soule over the members: so Charity commands all other vertues. All worke, all doe their parts at Charities bidding; so that very well by the Schoole-men she is termed the essentiall sorme of them all. For take Faith without Charity, and it is a cold and heartlesse thing; no warmth, no spirit in it; we seele no joy in such a saith at all. Take Hope without Charity, and what is it but a withering [...]erbe in cold of winter; no sap, no juyce in it: there is nei­ther delight nor feeling in either of them, till Love breath upon them and give them a new life. Then Faith is able to stand all encounters, and Hope lifts up her head in the forest tryalls; when Charity sweetens them all. Charity therefore is the greatest and highest of all vertues, so much better then Faith, and Hope, as the building is better then the foundati­on; as the fruite is better than the stalke that beares it.

Nay Charity, it is like the Sun among the lesser Plannets, saith Lapide. It gives light and vigour, and soule to all other graces. It is like the fire among the Elements, like Gold among other metalls; like the Empy­raean Heaven above the lower O [...]b [...]s: like the Seraphims among the [Page 15]lesser Angels. For Charity is indeed the [...] Celestiall fire that inflames the hearts of Gods chosen. Charity the true Gold wherewith in a sort we purchase heavenly Merchandise. Charity the true Empyraean Hea­ven, wherein dwells God and his Angels; that Heaven which enligh­tens, inspires, and regulates all the rest, Charity is the Seraphicall ver­tue indeed, which makes the Seraphims themselves ardently burning, from whence they have their name. The same that the Sunne is in the World, the Magistrate in his City, the Mariner in his Vessell is Charity in the heart of a Christian. Without the Mariner the Vessell slotes at randome, and perisheth; Without her Magistrate, the City falls to con­fusion; without the Sun, the whole World were darke: and without Charity, our very life it selfe hath scarce any life in it. For Love is the life of life, Love is the soule of the World; so that God himselfe is called by the name of love. 1 Iohn 4. Nor wonder at Saint Iohn for it, for of all the vertues in the World, none so nearely joynes and unites us to God as love doth; Consequently Charity must bee the greatest of all divine vertues, as Aquinas notes well. For among morall Vertues, that is the greatest which comes nearest to the rule of all vertue; to wit, Right reason That doth Prudence, which toucheth the rule as neare as neare may be, being it selfe nothing but the view of right reason. Consequently pru­dence is the greatest morall Vertue, because it is next the Rule. And by the same reason is Charity the greatest of all divine vertues, and morall too; for the Rule of divine vertues is not reason, but God that made rea­son, who is the Rule of reason it selfe. Consequently that vertue which toucheth nearest upon God, the prime Rule of Rules, must needs be the greatest vertue that may be imagined, and that doth Charity. Charity joynes us close to God, unites us as it were, and makes us one thing with him; fixes upon God as God is in himselfe which neither Faith nor Hope in this life can doe. For Faith fixes upon God indeed, but as he is under the vaile of Revelation.

There lyes a cloud betwixt the eye of Faith and her Maker; Hope fixed upon God, as upon a thing at distance a thing that will be enjoyed he [...]ca [...]er, but is not yet. There lyes an Intervallum, a kind of long reach betwixt Hope and the object of it; while we hope, we have not yet attai­ned. But love fixeth immediately and totally, and [...]n [...]e [...]arably upon her object. In my love, God is present to me, and with me, and in me: He in me and I in him, and I am as it were in the joyes of Heaven al­ready while I am in the act of love: it twines about and imbraces, and [...]ea [...]es and unites us together with what wee love, never to bee severed [Page 14]from it. No wonder therefore that God and Charity are so nearely af­sianced, that one beareth the name of the other. And much lesse wonder, that Charity should be the greatest vertue, drawing nearer to God, then any perfection whatsoever. Charity it is that makes us rightly Sonnes of God (saith Haymo) Sonnes of his love, as God the Father of ours, nay makes us as it were demy-Gods upon earth, Light of Light, Spirit of Spirit, partakers in a manner of the divine nature, saith St. Peter, yea, by the happy Incarnation of Christ; Bone of his bone, Flesh of his flesh; the very Mysticall members of his Body, saith Saint Paul, For we are mem­bers of his Body, of his Flesh, and of his Bone. All this Charity makes us. What Grace or Vertue in the World therefore to compare with Charity?

Yes, Faith you will say justifies us, and onely Faith. If onely Faith, then not Charity. And Faith is as it were the hand that layes hold of our salvation. It is our Armour, our Shield against all temptations, the Shield of Faith Saint Paul calls it. It is our victory whereby wee over­come the world. Haecest victoria, saith St. Iohn, even, even your faith, It is that which first adopts us Sonnes of God, by which wee are Regenerated. For Faith is the beginning of all acceptance, the Baptisme of Baptisme it selfe, without which it is impossible to please God, saith the Apostle. Moreover, Faith is the foundation of Charity, the very cause and roote of Love. Adde to this, that Faith is in the understanding part, which is the more noble [...] but Charity in the will and affections, which are more ignoble; And therefore in all these respects, Faith may doe well to chal­lenge place of Charity, at least march even with it, not come behind it, in so unseemely ranke, as it were the Mother behind the Daughter.

To all which Objections the Commentators frame diverse answers; To goe backward with them. Whereas it is alleadged, Charity is in the affective part the VVill; which is the more ignoble, but Faith in the intellectuall part: viz. the understanding, which is more excellent. Aquinas answers well, that the understanding is indeed more excel­lent then the VVill, because it inlightens and directs the will; but yet, it followes not for all that, but that the will may have a more excellent per­fection belonging to it, then any the understanding can have. To which purpose note; that things are in the understanding in a spirituall and re­sined way: but the VVill fixes upon things as they are in themselves. Consequently earthly things, sensible objects, are in a more excellent way in our understanding, then they are in their owne natures (saith Saint Austine) but Divine and Heavenly things are more excellently in their [Page 15]owne nature then they are in our understandings. Whereupon it followes, that the knowledge of earthly matters, and things below us, is better then the love of them; as the knowledge of pleasure, and honour, and riches; better then the love of these things, &c. but the love of Hea­venly matters, and things above us, is better then the knowledge. So then, Faith and Charity being about the most excellent of heavenly things, viz. God himselfe, it followes Charity, which containes the love of God, must needs be better then Faith, which containes the knowledge of him onely. To the next, that Faith is the Mother of Charity. It is true, and yet Charity may be Proles major parente, a Daughter greater then the Mother. As the fruite is more excellent then the bough that beares it, and as the House excells the foundation; so doth Charity excell Faith. Faith is the beginning of all acceptance, it is right; and that which first initiates us to bee Sonnes of God. But not Faith without love, that is certaine. For in our Baptisine wee not onely professe our Faith, but enter into Covenant with God, that wee will forsake the Devill, and keepe his Commandements. That is Charity, and never are wee Sonnes indeed, till we love our Faither; Faith is the shield of a Christian against temptations, we grant it: Put Charity is the very arme that beares this shield, when Love is once planted in the Soule, it moves and commands all other powers. And Faith is the hand that layes hold of Christ, but Charity is the very heart that gives life to this hand. As for the point of Iustification, that requires some more exact decision, let us heare there­fore learned Divines of both sides discusse that.

Faith onely justifies, ergo not Charity. Stay there saith Genevensis, the Adverb onely may sometimes meane principally; as, onely vertue is true nobility it excludes not other kinds of nobility, but onely puts them behind. One thing have I desired of the Lord, saith David, one thing above other, though many other besides. Against thee onely have I sin­ned, saith the same Prophet; that is, against thee principally, though he sinned also against B [...]hshabe, and Vr [...]ah as well as God. So Faith onely justifies, that is Faith principally, rather Faith then Charity; because Faith goes before Charity in our Justification, though Charity comes af­ter and justifies more perfectly. Yee may perceive by the sound of his Doctrine, of what straine this man is. Saint Paul saith plainely, By saith we are justified, and not by the workes of the Law: that is, not by Charity, for what is Charity but keeping the Law? And this man saith, yes, by the worke of the Law, and by Faith both: is not this, plainely to give the Apostle the lye?

Much better answers Calvine. Faith though it bee lesse then Charity in most regards yet in some respects it may be greater. As a more ignoble matter may be fitter for some uses, then a more precious. Gold is better then Iron, and yet to make a weapon of Iron is better then Gold. A King is better then a Mariner, and yet to guide a Ship a Marriner is better then a King. A man is better then a House, and yet to run a Race a Horse is better then a man. Thus though Charity be better then Faith, yet for this particular use of Justification, Faith may bee better then Charity.

Upon this comes in Salmeron very much, deriding Calvin, and tells us the comparison is quite out of square, for every thing is to bee taken in his owne kind. A Mariner and a King be cleane of diverse kinds. And though a King be never so excellent a King, yet a Mariner shall still be a better Mariner, that is, fitter to rule a Ship, though not to rule a Kingdome; but the comparison is to hold in eodem genere. Peter is a better footman then Iohn, therefore Peter runs better: Iohn a better Scribe then Peter, therefore Iohn writes better. So Faith is a better ver­tue then Charity, therefore it justifies better; it is a proper argument saith Salmeron, for justifying is the proper work of vertue.

But here Heshusins very well unites the knot, and states the matter be­yond all further controversie, replying againe upon Salmeron singularly well, that he is deceived to say justification is the proper work of vertue. True indeed if justification, were by any merit of ours; if it were possible to be justified by any workes of the Law, then Charity might challenge the first place, because Charity is the fulfilling of the Law. But because no man is able to keepe the Law, therefore in very truth no vertue justi­fies; neither a small vertue nor a great vertue, nor the greatest of all. For by the worke of the Law, no flesh shall be justified. Rom. 3. But it is by applying the righteousnesse of another, which hath fulfilled the Law for us; that is our way of justifying now. Being justified freely by his grace, saith the Apostle, through the redemption that is in Jesus Christ. Rom. 3, 24. This kind of justification depends not upon any vertue, or any merit of man, but onely upon the mercies of God, and the merits of Jesus Christ.

Nor doth Faith justifie by any worth, or efficacy of its owne, but meerely as an instrument, which God hath ordained for us, to lay hold of his promises in Christ Jesus by; as it were the hand stretched out, whereby we draw to us the promises of the Gospell, and the benefits of the Mediator, like some Cord to keepe us from sinking. It is not the [Page 17]length of our arme, to reach to the banke; nor the strength of this hand to lay hold, but the mercy of God casting the Cord to us, by which wee are saved: but unlesse we take hold by this hand, we sinke notwithstan­ding. So Faith, is the hand whereby we apprehend the meanes of our salvation; and therefore it is the instrument of our justifying onely, and not Charity. But in the meane time, Charity though it be not the hand, may be as the necke, or a nobler member, that joynes the whole body together: which though it cannot lay hold as the hand doth, yet must of necessity partake of the salvation of the whole body.

Well then, in this respect grant Charity inferiour to Faith, because Faith rather justifies. But then there follow other respects againe, that set Faith as much behind Charity, in which regard the Apostle preferres Charity. As first, that Faith benefits none but him that hath it: but Charity extends to the whole Church, and to the benefit of others. Faith is like Seed hid in the ground, it appeares not outwardly: it is locked up in the heart. But Charity shines ad extra it is app [...]ant, it is beautifull in the eyes of men. Faith is but an imperfect thing, it is a beleeving of things which we doe not know; so is Hope, it is an expectation of things we doe not yet injoy. But Charity is a kind of present injoying of what we love, and so implyes perfection. Adde to this, that Faith distinguish­eth, and disjoynes us from Infidels. So doth Hope likewise: but Charity combines and unites us with all men. In fine, Charity and Hope, though they doe abide, yet is it but nunc; for this present life, and no further; but Charity never faileth, that abides for ever. In the next World it shall accompany us no lesse then in this, and bee far more per­fect and more delightfull.

In this point. Charity passeth all other vertues that can be named, none that can abide for evermore as Charity doth: & therefore charity is doubt­lesse the greatest. Faith and Hope, how great how comfortable soever here they have their period. Beyond this life they cannot goe, for they both imply absence of that thing they fixe upon: when therefore wee shall come in presence of what we beleeve and hope for; Faith and Hope shall vanish. The Husbandman while hee ploweth, ploweth in hope (saith Musculus) and by Hope he is sustained and held up, till his frui [...]es bee gathered into his Barne: but when the Harvest is in his hands, what should he further hope for? The like it is of Faith, He that hath heard of a gracious Prince but never seene him, beleeves well; but when hee comes to see and know perfectly his beleefe ceaseth: Vision then takes up all in all. And so it shall be hereafter, when we shall come to see the [Page 18]great King of Heaven and earth in his glory, which now onely wee be­leeve, and to injoy that happinesse in his presence, which now wee hope for: Faith, and Hope shall then have an end, and Vision and Fruition shall take up all in all.

In stead of beleeving and expecting, we shall then see and injoy. But even when we see and injoy, we shall love never the lesse. The lesse, nay the more a great deale saith Catharinus, if we loved so dearely that good we knew not, how strong shall our affection be, when we shall come to know and see what we love? Never can the soule be wearied with that blessed sight, never enough filled with that sweetest love. For things eter­nall are much dearer belooved when we injoy them, then while wee de­sire them, saith he. It is not so with temporall things. These wee love dearely, while we long after them; but when we have once got them, we grow quickly weary of them. So shal it not be in heaven. Those Celestiall joyes shall prove much sweeter in the injoying, then now we can fancy in the desiring. In them shall be the fulnesse of joy, and pleasure for ever­more: such a fulnesse as shall never cloy us, and yet such a one as shall alwaies content us: such pleasures as shall ever more delight us, and yet never weary us, nor decay in the delighting. The longer we enjoy them, the more we shall be ravished with them; the fuller wee are filled, the more we shall still desire to be filled; and yet feele no emptinesse at all. O blessed and unspeakable happinesse, to which that we may aspire, be­seech we him, who is himselfe the way, the truth, and the life, to direct our steps aright, that following him in the paths of Faith, of Hope, and Charity while we abide here, we may at length attaine that fulnesse of vision and fruition, and delight, which abide for ever in his presence hereafter. Amen,

BEing indebted by my promise to handle particularly the Articles of the Creed which is the summe of our Christian faith, I have chosen this Scripture to begin with, which is the summe of the whole Creed, & of all the Articles in it. As Faith may bee called the Ground-worke of Religion whereupon Hope and Charity, and all other Vertues are built: So this Scripture containes the ground-worke of faith it self, the very foundation of that on which all Christianity is founded. For as no Christian can be saved without faith, so no faith possible, except wee bee perswaded of thus much before hand: namely, That God is, and that he is a Rewarder of them that diligently seeke him.

Which sentence I deemed so much the more necessary, to handle by way of preparative before the Articles of the Creed, because it appeares [Page 20]of more antiquity, and more universality then the Creed, and all the Ar­ticles of it: yea, more ancient then Scripture it selfe, out of which the Creed is taken. For thus much before any Scripture was written, was necessary for all men to beleeve, as appeares by the Apostles instance in this place. Saint Paul is discoursing here of the faith of the Patriarkes, and particularly of Abel and Enochs faith, Enoch (saith he) was transla­ted that he should not see death. And he was translated by faith. By saith he was translated, because he pleased God. And without faith it is im­possible to please God, upon which conclusion if any shall demand what saith had Enoch, or what faith Abel, that lived so long before any Scrip­ture was written? why this faith they had faith Saint Paul, this at least, without which no saith is imaginable, nor any comming to God pos­sible, namely that God is, and that hee is a rewarder of them that seeke him.

This faith they had, and this as it should seeme, was enough to please God, and to save them, as the world went then; but this is not enough for us now. We have more Revelations from Heaven, even aboundant ones, in many ages, and many successions, in many writings of the Pro­phets and Apostles; and all these are necessary for us to beleeve now: Even all the written bookes of the Bible, and every thing contained in them: for we are to acknowledge them to be Gods Word, and if Gods Word, then to imbrace and beleeve them, and to doubt of nothing in them: So that the whole Scriptures are now become necessary for every Christian man of ripe reason, on perill of salvation to beleeve. To be­leeve I say, but not particularly to know or remember; that is not ne­cessary to salvation: for that is businesse enough for a learned Divine that hath nothing else to doe: to understand particulars of Scripture, and remember them. But all must bee beleeved, though beleeve I by the most ignorant, and all received upon the credit of Gods Spirit, as Gods Word whether knowne particularly or no.

And yet though all particulars neede not (by men of meane capacity) bee knowne, some must; some particulars of Scripture knowne ex­plicitly, and beleeved expresly, or no salvation for men of ripe judge­ment possible. And those are the heads of Christianity summed up in the Creed, which is a short confession of our Faith, comprised by the primi­tive Fathers of the Church to that end, that every [...] might have it ready, as an abstract of all that was necessary. And this they did, not to make Lay-men carelesse or lazy, that they should not care to know more, but to direct yong beginners; and to leave all of all sorts without [Page 21]excuse, that would not know this. Because (saith Aquinas) Faith is the substance of things hoped for. And those things only belong essentially to saving faith, which concern our Hope, & the means of salvation. And because many things contained in Scripture per­taine not so directly to these, as that Isaac had two sonnes, that Iacob was in Aegypt, and the like; therefore are those points that directly concerne mens salvation, and the meanes of it, sum­mod up in the Creed: so that all men are now necessarily bound to know and beleeve thus much at least, how much soever they know more. Thus then the Scripture is now the rule of Faith, and the Creed is the summe of Faith, so much as is essentially necessary to every ones salvation. But of old, before the Scripture was written, this ground-work sufficed. This may be called Abels and Enochs Creed, which is the preparative also to ours, and all mens else; namely, that God is, and that he is a Rewarder of them that seeke him.

The words being a conclusion, by way of Analysis, seeme to im­ply not onely the summe of our Faith, but of our Hope and our Charity too, that is the substance of all Religion. For our Charity; that yee have touched in the first words, Hee that comes to God; Comes to God, that is, desires to come ne [...]re him, to be joyned and united to him, saith Estius, and such a comming is the very act of love. Then for our Hope, that yee have in the last words, namely, that God is a Rewarder of them that seeke him, that grounds our Hope. For our Faith, it is the very heart of the Text, that which the Apostle would infer: He that comes must beleeve, beleeve that God is, and that he is a Rewarder, &c.

So that upon presupposall of the necessity of our love, St. Paul here grounds our faith and our hope too; or rather shewes that our love is to be grounded in faith and hope, or else it can never be a right love: Love is the top of the building, as yee heard last Sun­day, Love the goodly Tarias, the beauty, the Crowne, and super­structure of all. Well, but Cogitans [...]dificium charitatis necesse est pona [...] fundamentum fidei, saith a Father, He that would build up this goodly Tower of Charity, must lay the foundation low and strong in a sure faith. Oportet accedentem credere, Hee that comes, that is, he that would draw nigh to God by his love, must first approach by his faith: He that commeth to God, must beleeve that he is.

That the Apostles way of arguing is thus analyticall, appeares by what goes before. There St. Paul tels us of Enochs translation [Page 22]at the first verse; translation to heaven, that is, glorification; glo­rification presupposes sanctification. Before hee was translated, Enoch had this testimony, that hee pleased God: Please God, how could he? except hee came to him, that is, except hee loved him. For as glorification is the end of our way, and implyes an arrivall to, and an union with God. So Sanctification, which is by Cha­rity, is the course of our way, by which wee still get ground, and come neerer and neerer. Now impossible we should reach the end of our way, and bee joyned to God, except wee come along the way, and draw towards God. Impossible to come, unlesse we first beleeve. So that here is a concatenation of duties (as Estins notes) one hanging as it were in a chaine upon another: no glorification, no union with God, except wee first please him: no pleasing him, unlesse we come to him by love: no love, no comming, unlesse we take faith in our way, unlesse we first beleeve: and no beleefe pos­sible, no faith, not the least graine of it, except wee beleeve this; namely, that God is, and that he is a Rewarder of them that seek him.

So that here yee have love, and faith, and hope, all knit together: here yee have likewise all three degrees of faith, namely, Credere Deum, Credere Deo, and Credere in Deum; To beleeve that God is, that we have in expresse termes, Hee that comes to God, must be­leeve that he is: Credere Deo, To beleeve or give credit to God and his word, that is implyed in the act of beleeving; for if wee must beleeve that God is, whom shall we beleeve about it? whom shall wee give credit to that this is so, to whom but God? As hee that comes must beleeve that God is, so hee must beleeve God, and none but God revealing of this, sith God only is fit to be relyed on; and then Credere in Deum, to beleeve in God, that is implyed in the last words, to wit, that God is a Rewarder of them that seeke him. Hee that beleeves God a Rewarder, puts his trust in him for his salvation; so here is the perfection of faith in all three kinds. To beleeve that God is, to beleeve God concerning this, and what e­ver he reveales else; and to beleeve in God, that hee will reward and save us while we diligently seek him.

We proceed to the handling of the words, which consist as it were of foure steps or degrees of drawing nigh to God. The first comming, He that comes: The second beleeving, without which no comming, Hee that comes must beleeve: The third, beleese of Gods being, without which no beleeving at all; for it is the first [Page 23]ground-work of all beleefe concerning God; Hee that comes must beleeve that God is: The fourth, beleefe of his providence or gracious dealing, that hee will reward us when wee seeke him, without which no comfortable beleeving: For little joy or encou­ragement in well-doing, to beleeve that God is, except we beleeve also that he is a Rewarder of such as diligently seek him.

To take these in order, we begin with the first; Accedentem, He that comes: by which phrase what should bee meant, need not much trouble us to enquire, sure we are it can be no corporall com­ming; for God is neither a corporall thing, nor corporally or lo­cally distant from his creatures, He fils all places, lerem. 23. Nonne Coelum & terram impleo? And whither shall I goe from thy pre­sence? saith David. In him wee live, wee move, and have our being, saith Saint Paul. No great way need we to goe after him, for he is not far from every one of us, Acts 17. But as hee saith in another place, The word is nigh to thee, even in your hearts, that yee may know it, and doe it: So here God is nigh to us, if wee would seeke him, even in the midst of us, in our very hearts, if wee would returne to our hearts by love, Redite pravaricatores ad cor, saith the Prophet, Returne yee sinners to your owne hearts. Returne not passibus ped [...]m, but passibus affectuum, saith a reverend father. Not with the steps of your feet, but by the steps of your affection. For they are indeed the soules feet, and this is the way of comming to God, namely, by setting our hearts upon him, by loving, by affecting, by lon­ging after him. Thus Christ invites you to come, Come yee that are wearie and heavie laden: thus David. Come yee children, hearken un­to me, I will teach you: thus Isaiah, chap. 1. vers 16. Come now and let us reason together, saith the Lord, &c. If your sins were as red as scarlet, they shall be white as snow.

So that comming to God, it is indeed by turning the course of our affections toward him, that is, by loving him. Turne to the Lord with all your heart, saith Joel. And why will yee dye, ô house of Israel? turne rather and live, saith Ezechiel. Now two things this turning or comming to God requires; One, Aversio, a turning a­way from the creature, a de [...]ying, a forsaking our selves: and then Conversio, a turning toward, an approaching, or drawing nigh to God. The turning away from our selves, that is, forsaking our, owne wayes, as the Prophet Esay hath it: If we come to God we must come out of the wrong way, and come into the right, or else [Page 24]no comming. And then the turning toward God, that is, right comming to him, and that is by love. Then indeed wee come to God, when wee give over the love of ourselves, and begin to love God and his Comman­dements better then our selves. If yee love me, keepe my Commandements, saith Christ. To come to God therefore, it is to make God the end of our actions saith Estius, to set him alwaies before our eyes, and to propose him and his glory, the marke and scope of all that wee goe about. To draw nearer to him d [...]ily by growing more and more like him, in a holy life: according to that of St. Iames, Draw nigh to God, and he will draw nigh [...] you. Iames 4. Chap. and 8. verse. Thus have I looked for thee [...]. Psal. 63. to bend our mind upon him. Psal. 34. They had an eye unto him and were lightned to long for him and waite for him, I have waited for thy salvation O God, Gen. 4.9. I have longed for thy saving health O Lord. and [...]thy Law is my delight. O God, my heart lusteth for thee my flesh longeth after thee. Psal. 63. to esteeme his fa­vour above health or riches: For thy loving kindnesse is better then life, in the same Psalme, The Law of thy mouth is dearer unto me then thou­sands of gold and silver. Briefly to desire to bee joyned to him, Whom have I in Heaven but thee, Psal. 73. My soule hath desired thee in the night: Like as the Hart panteth after the water Brooks, Ps. 42. When shall I come to appeare before the presence of God? All these are so many severall expressions of our love, so many formes of comming to God. But come to him, how shall we except we enter into his way? And no entring possi­bly into that unlesse we beleeve, for Faith is the first step of the way. If Love and Charity be the building, Faith is the foundation, as I told you. If the service of God, and Sanctification be the way, why beleeving, it is the doore of that way; the first entrance, the first beginning of it. No wonder therefore the A postle adds faith presently upon it, as a thing without which no love, no approaching, no comming to God possible. O­portet accedentent credere, He that comes must beleeve. Which brings us on to the next gradation namely, beleeving.

He that comes must beleeve, saith St. Paul, and it is no weake con­clusion, for no small necessity lyes in the connection of these two. Hee must indeed, whosoever intends to come to God, unlesse hee will stand stock still, and not put forward one foot in the way; beleeve, and submit his judgement to God, before he can begin to come. For faith is the first step of all possible motion to Godward faith Aquinas. If our comming to God be a mentall comming not a corporall; why beleefe is the very first act of the minds approaching, the very first thing that the mind can doe [Page 25]about God, is to beleeve, For impossible the will, or any other faculty should make towards God, till the understanding have done his part. And impossible the understanding should comprehend any thing concer­ning God, unlesse beleeving leade the way. Oportet discentem credere, is the Philosophers Rule; He that learnes any humane Science, must take diverse things upon trust at first entrance, and beleeve some princi­ples before he sees reason for them: And shall not God expect as much obedience at our hands in learning his divine Mysteries, which so farre surpasse our Reason? yes sure, if the perfection of all our learning bee to know God good reason this great perfection should begin in in perfecti­on: that we should first beleeve, what wee know not; I will hearken what the Lord God will say concerning me saith David. Teach me O Lord the way of thy Statutes O learne me true understanding and knowledge, for I have believed thy Commandements. Mark that, there is the way to learn, namely by beleeving. Everyone therefore that hath heard and learned of my Father, commeth unto me saith Christ. How learned ye, but by belee­ving his Teacher?

Yea, but Christ himselfe he learned without beleeving. Yee will say, And if beleeving were not necessary for Christ, how is it for us? yea, but Christ was head of the body, in which is the perfection of all Senses. In Christ were bid all the treasures of wis [...]dome and knowledge In him dwel­led the fulnesse of the God-head bodily. He was the true light, that ligh­tens all men else, no need therefore of his beleeving; for beleeving is ne­cessary for them that walke in darknesse but in Christ was no darknesse at all. We wa'ke as in an obscure must, we see through a Glasse darkely, saith Saint Paul but so did not Christ. He saw face to face. And there­fore he had more then beleefe of divine things, hee had perfect know­ledge and San light. Nay, he himselfe was the Sun light, the Sonne of Righteousnesse, which lightens every man that commeth into the World. And when we shall come where Christ is, and be united to the beames of his glory, we shall then have Sun-light too. But as yet wee have but Candle-light, or Star-light, as Saint Peter calls it. The Word of Prophe­cy, whereto you doe well to give heede, saith he, as to a light shining in a darke place, till the day dawne; and the day starre arise in your hearts. Till that day dawne, and the morning breake of eternity in the next life shine forth upon us; well are we, if we nay injoy this Candle light, if we may be directed by the beames of divine Revelation, and walke by faith, not by sight.

Meane while let us not grudge, that we have not so cleare a Vision of [Page 26]God and heavenly things, as we would wish at first. It is necessary wee should grow by degrees, that the knowledge of divine things, may grow the more pleasant with us, the more wee are still inlightned: Happy are we that we enjoy the least perception of God in any degree that wee have the smallest spark of his knowledge in the dimmest way. For as the foolishnesse of God is wiser then men: so the very darkenesse if I may so call it of Gods wa [...]es, is brighter then men: Better is it to have an obscure beleefe of his Mysteries, then the clearest knowledge, the most perfect science of other matters and let us content our selves so to know our Ma­ker, as hee pleaseth to bee knowne, not goe about to square his deepe Counsells to our shallow judgements, sufficient to us to know that hee hath said, without saith it is impossible to please God. Whatsoever is not of faith is sin. By saith we are justified, and not by the workes of the Law. Rom. 3. It is God that justifies the circumcision by faith and the uncir­cumcision through faith: The life that I now live is by faith in the Sonne of God. He that beleeveth and is Baptized, shall bee saved, but hee that beleeveth not shall be damned.

Yea, but yet a reason though may be rendred (one would thinke) for Gods Counsell in this; why he would tie all n [...]en that desire to bee sa­ved, to this one meanes of beleeving. Reasons indeed may be rendred for this oportet many a one; but still the best reason of all is Gods Will: be­cause he pleases to have it so: oportet, it is expedient, that hee who comes to God should beleeve. Why? first for Hu [...]lities sake such Estius, be­cause as by pride of our reason, and thirst of knowledge we tooke then our fall: so by submitting our knowledge to God, and by denying our owne reason in the obedience of faith we night rise againe. Expedient thus to make good our Saviours Doctrine, Except yee become as l [...]le Children, yee cannot enter into the Kingdome of God. Expedient for Gods glory that we might owe all our knowledge of God to Gods own teaching by his Word revealing it to us, according to that of the Pro­phet Every one shall be taught of God. Expedient that thus the obedi­ence of our fa [...]th might be more glorious in the eyes of Infidels, for what praise were it to doe any thing for Gods sake, if wee were led to it by perfect knowledge. There is no honour of faith saith Gregory, where we have manifest reason to induce our good working. And therefore that our love may be more apparant let our knowledge bee obscure. Let us love what we see not. Let us sustet and die for Gods Truth, before wee have the perfect vision of it. Herein is the miracle of faith, that wee can forgoe things temporall before our eyes, for the desire of things eternall [Page 27]as yet not knowne. Thus the strength of God is perfected in weaknesse, and thus the foolishnesse of our preaching goes beyond all the wi [...]edome of Philosophers; that whereas they by all the shength of their reason, could never perswade an unlearned man for vertues sake to part with his goods. Divine faith as weake as it is, will teach the simplest Christian for his beleefe [...]ake to part with his life. Thus also men are trained up to obedience before they know, and attaine still to know more by their progres [...]e in obedience, according to that of our Saviour, If any man will doe my Fathers Will he shall know of my Doctrine whether it bee of God or no. And therefore expedient it is every way both on our part and on Gods part for our debasing and Gods exalting; for our proficiency and his excellency: for the conviction of Insiders and the edification of one another that our apprehen on of things divine, should not bee science, but credence; not knowledge, but faith onely. A strong Oportet it is therefore, and a reasonable one, He that comes to God must beleeve; and beleeve God himselfe revealing himselfe to him. And this is Credere Deo, he must beleeve; but what ye will aske? what is hee to beleeve? many things else that concerne his salvation: But this one especially, which is the ground of all others; namely that God is: which brings us to the third gradation touching the beleefe of Gods essence, which is Credere Deum: He that comes to God must beleeve that God is, &c.

Two points of beleefe wee have here lying before us, one concerning Gods existence that he is. Another concerning his providence, that he is a Rewarder of them that seeke him: Both very necessary to be taken in our way to all other points of faith: for all other in a manner depend on these. Necessary it is (saith Calvine) who ever proposes to himselfe the service of a divine power that he should first beleeve such a power there is; without which there were nothing to be sought. And secondly, that he should perswade himselfe somewhat were to be gained by his service, that this power would reward those that sought to it; or otherwise all seeking were vaine. The first intimates a Treasure as it we [...]e to be found, which may invite our labour: A God there is; he hath a certaine being. And the second puts us in hope we may attaine this Treasure, our labour shall not be without successe. Wee shall [...]nde this Treasure, and bee in­riched by it; for God is a Rewarder of them that secke him.

These two comprehend the two maine drifts of all reasonable counse [...]s and motions of the World. For every motion guided by reason (saith Aquinas) must have a Terme whereto, and an [...] end wherefore, it is un­dertaken. The former is knowne by the question Quo? whither tend [Page 28]we; the latter by Quamobrem, to what purpose? as for example. The Merchant goes forth on his adventure: quo, whither? to such a Port. Quamobrem, to what purpose? to Trade and get gaine. The Husband­man rises early and gets him forth, whither? to his field. To what pur­pose? to Sow or Reape, and the like. So here, he that intends a religi­ous life, begins his progresse by faith, whither tends he? toward God; that is the Terme of the motion. Hee must beleeve first that God is, Then quamobrem, to what purpose tends hee? that he may obtain an e­ternall reward, that he may find mercy, and be saved; that yee may have in Deum Remuneratorem in beleeving: That God is a Rewarder of them that seeke him.

And these two, virtually also containe the whole Creed (saith Aqui­nas) and consequently, all that is essentially necessary to salvation. For (if yee marke it) the Creed either teacheth to beleeve what God is in himselfe; or what he is towards us. Either it containes, Finem ad quem; or media per quae, saith one, either the being of Gods divine Majesty (which is the end of our heavenly Race) the marke whereto wee tend; or the meanes to arrive at this mark, the way that leades to God. The way that leades to God, is none but Christ the Redeemer. Hee himselfe calls himselfe the way, the Truth, and the life. So that all the Articles of the Creed, they pertaine either to the Deity, or the Humanity saith Aquinas. The Deity, which implyes the end whereto; and the Huma­nity of Christ, which implyes the way whereby. The former of these, belongs to the first part of our Text, viz. our beleeving that God is. And the latter belongs to the second, that God is a Rewarder of them that seeke him.

To the first head of Gods being yee may refer the first Article of the Creed, touching the unity of God, and his Omnipotence shewne in the worlds Creation. As also the second touching the Deity of Christ. And the eight touching the person of the Holy Ghost, whereunto some adde the twelft and last touching the life everlasting, which consists in the vi­sion of the Deity. But more properly that belongs to the second head, touching our beleefe; that God is a Rewarder: For life everlasting, is indeed that blessed Reward we hope for from God. To this head like­wise belong all other Articles that concerne the way to eternall life. As the Articles of our Saviours Incarnation his Passion, Resurrection, Ascention, and comming to Judgement. The Articles that concerne the Catholick Church, the forgivenesse of sins: and lastly, the Articles which containe the Reward it selfe, as the Resurrection of the Body, and the [Page 29]life everlasting. So that in these two points, namely, that God is, and that he is a Rewarder. That God is the thing to be sought, and that Christ and his benefits are the way to seek him by; that God in himselfe is the fountaine of blisse, and that God (to reward those that seek him) hath set forth in Christ the meanes of this blisse, is the summe and substance of the whole Creed: and consequently (if thus interpreted) enough as Salmeron thinks, to save them that had no other Revelation.

To touch upon these two points in their order: First, that God is, Oportet, It is necessary, saith Saint Paul, that whosoever comes to God, should beleeve in the first place that God is; for this is Primum credendum, the first thing wee can apprehend possibly con­cerning God, that he is, that hee hath a being; so that beleeve not this, and beleeve nothing. As there is no comming to God then, except we beleeve, so no beleeving in the least degree, except we beleeve thus much touching Gods existence, quia est, that hee hath a true being: for an sit, whether a thing be or not, is primum quarendum, the first question about any object that can possibly be made. Consequently this point, it is not so much an Article of the Creed, as a preamble to it (saith one) as the maine ground-work, whereupon the whole Creed, and all the Articles of it leane.

That God is: note it well (saith Chrysostome) but not what hee is. The Apostle saith not He that commeth must beleeve what God is, and be able as it were to define him. No: that is not inter prima credenda, among the first things to be beleeved, but among the last rather: a thing (in a manner) beyond our apprehension, while we are in this would, to perceive perfectly what God is, & reserved rather for our hope in the next world (saith Tena.) For all the knowledge we have in this world, it is but only from the effects of God, his goodnesse, or his power, or the like. But it is not any of Gods effects, nay, it is not all of them put together, will make up a perfect demonstration of Gods essence, to shew us what hee is, but that he is. That he hath a being, that any of his effects will suf­fice to shew. Thus therefore in the first place, to be beleeved, quia est Deus, that God is.

And let us not make light of this (saith Calvin) because the mat­ter seemes small: a poore degree of faith to apprehend but this, that God hath a being. The smaller it is, the more shame for their insidelitie, that can stick at this; for their impudence, that dare [Page 30]call this in question (saith he.) And let us learne thus much at least by it, That even this fundamentall point touching Gods being, it is a point of faith, and comes from grace; it is Gods gift, and Gods mercie to us, that wee beleeve thus much: and did not his hand support us, we should be quickly roady to dou [...]t of this maine prin­ciple, to overthrow the foundation of faith, and to say in our hearts with the foole in the Psalme, There is no God.

But it is not so small a matter neither (saith Tena) as one would think at first, to beleeve that God is; for wee must beleeve him rightly, beleeve him a God at least, that hee is before and beyond, and above all other things, and indeed the originall of all. For to have a grosse conceit of God, as the foolish Heathen, to make an Idoll of him in our fancies, to beleeve him any corporall, muta­ble, or passible thing, is indeed to destroy his being, an [...] to imply contradiction, to make him bee and not to bee; for that is not God, which is not the perfectest of all things else; yea which is not perfection it selfe, saith hee. So that in this point of Gods being, there is included in a manner Gods eternitie and O [...]nnip [...] ­tence, so Aquinas, That God is, and most truly is, is before all things olse; and all other things are, because he is.

Briefly, foure differences (as Tena notes) there are betwixt Gods being and the creatures, which unlesse we apprehend rightly concerning God, we doe not beleeve that he is: First, where is the creature had first non esse, and then esse; first was not, and then at Gods pleasure began to be. God is from all eternitie, never can wee imagine time whe [...]in God was not. Secondly, whereas the creature depends in his being, upon such and such causes that pro­duce it, upon such and such helps that su [...]aine it; God is altogether independent and absolute, beholding to no other cause, sustained by no other help: Himselfe the cause of all causes. Thirdly, whereas all creatures are variable, either in whole, or in par [...]; the very Heavens themselves subject com [...]tion, and not in the same posture to day that they were yesterday; God is yesterday, today, and the same for ever, subject to no motion, ly [...]le to no alteration, in whom i [...] neither variablenes, nor shadow of change, saith St. Iames. Fourthly, whereas eve [...]ie creature hath more in it of non Entitie, than of Entitie: It is in it selfe this or that, but it is no other thing: God is the fulnesse of all Entitie, hath the being of all o­ther hings united and comprehended in himselfe, but in a more [Page 31]excellent manner; so that what ever being, or goodnesse is in the creature, the same is transcendently in God, and better in God than in the creature. Adde to this, that though some creatures re­maine for ever, yet it is possible they should not be; at least sup­pose them taken away, yet the rest of the creation might stand with­out them: but God, yee cannot take him away, but yee must take all things with him. All things in him live, and have their being; all things depend on his goodnesse: so that remove that, and re­move all the world. Nay, let the world and all be removed, yet the being of God remaines still, God can be well enough without his creatures, as he is before them. So truly he is that he is, what he is, Exod. 3.11. is, was, and shall be for evermore. Nay, is at all times in the Present Tense; neither was, nor shall b [...] properly; but only is what he is, without beginning or en [...]ng: Indeed one and the same thing with his owne essence, to whom esse and existere; to be, and to manifest being: to subsist, and to continue his subsistence, are the same. All this, whosoever beleeves that God is, ought to be­leeve too, if not explicitely, yet vertually, or he knowes not what he beleeves; because hee doth not beleeve God, rightly distingui­shed from all his creatures.

But here arises small objection. All this in a manner may be found out by naturall reason; If by naturall reason, what need is there of faith? How, saith the Apostle, Hee that commeth must be­leeve that God is; when it is possible by argument to demonstrate him, beleefe pr [...]suppose, want of knowledge, we cannot know and beleeve [...] oth at one time that God is. To this Commentators frame divers answers; as namely, that beleefe may stand with some kind of knowledge, if it be but knowledge, à p [...]sterini from the effects, as the knowledge of God is; so Sam [...]on Others, that the Apostle lives the necessitie of beleeving, not so much upon this point, that God is, as upon the l [...]tter, that God is a Rewarder of them that seeke him: because that is harder to demonstrate. Others that the Apostle supposes not the beleefe of this necessarie to all men; but only to beginners: for it is hee that commeth to God must be­leeve, that is, in his first comming before hee be able to prove it: and others, that he must beleeve habitually, that is, have the ha­bit of faith to beleeve Gods being, though hee had gotten the knowledge too. As the Disciples which saw Christ crucified before their eyes, and so had perfect knowledge of his passion, yet might [Page 32]have habituall faith of it likewise, that is, roady to beleeve this Ar­ticle also, if they did not know it [...]s we at this day beleeve it.

To leave these devices, let us hearke [...] to Saint Augustine, who in my mind gives the true answer, telling us; that though there be a naturall knowledge touching this point, that God is, yet it is far from a right knowledge: Nature can never attaine to a perfect ap­prehension of this without faith; for nature can go no further than nature, to shew God the Author of naturall good things, and con­sequently naturall blessings, and no other to be expected from him; but that is the least part of saving knowledge, to apprehend onely that God will be sought and acknowledged by us, Author of natu­rall blessings. N [...], wee must conceive him the fountaine of super­naturall and eternall blessings, and not of temporall onely, which is a thing beyond Natures skill to teach us: Nature knowes no o­ther life but this, and perceives neither reward nor punishment af­ter death. But faith teacheth us this in the first place, and to looke upon God as our eternall portion in another life, that is not as the giver of naturall only, but supernaturall blessings.

It is but a vaine objection therefore, God may bee knowne by Nature; ergo, no need of faith. Nay sure, to know the very being of God rightly we must be beholding to faith: for naturall know­ledge is full of errours; our reason is dim and blind, since our fall taken in Paradise, and with much labour we do find out things be­fore u [...] (saith the wise man) but the things that are in heaven, who hath searched ou [...]? If God himselfe reveale not such things to us, we may grope long enough in the dark, and find nothing.

Adde to this; that admit of Natures knowledge, yet what are most part of men the better for that? It is so long in learning, that not one of a thousand is the neerer for naturall knowledge. How many yeares must be spent? How many books turned, before wee can attaine one poore Science? And when wee have attained all, wee are far enough yet from attaining the knowledge of God, without a long circuit of demonstration? So i [...]tricate are things divine (saith one) that in Natures search those principles stand last, which in the Doctrine of Faith are the very first. Besides, what is it that Nature knowes? That God is without beginning or ending, the Maker of the world, and the like, why what is that to our faith? Where is the apprehending of God, as the Father of our Lord Ie [...]us Christ? As our Father by adoption? As our happiness [Page 33]and Hope in the next life. As the sole object of our worship? As a Rewarder of those that seek him? All this is far from Natures sight. And therefore, blessed be God, for this help; that hee hath given us the light of Faith to direct us, and not laid it upon every one to know, but to beleeve; Hoe thnt commeth to God, must beleeve that God is.

By this meanes now, all of all sorts, ignorant and skilfull, learned and unlearned, shall be delivered from all laborious search of this great principlt, and have it ready to their hands, saith Cajetane: by this meanes none shall need stick at it, or make any controversie a­bout it now. For Faith hath this advantage above Science (saith he) that of things which may be demonstrated by reason, wee may ven­ture to doubt and discourse: But of things established by Faith, no disputing, no doubting. Moreover, let Science be never so cleare, yet few men would venture their lives upon Science; for it argues some presumption upon our owne skill: but upon Faith it is glorious to jeopard our lives. For the truth of God it is honourable to dye, no pride in that, but abundance of humility, and selfe-denyall And therefore, to make men couragious in defence of this maine truth, and willing to dye in it; let it be a matter of faith, let it [...]elve on Gods credit, not on our reason; let it bee, not hee that comes must know, but he that comes to God must beleeve that God is: Yea, but what shall he be the better for his beleefe, yee will ask, to what pur­pose is his comming? To purpose enough, it yee mark the next point, and joyne that to it, for that makes it a gainfull comming: Then we come with hope and comfortable perswasion indeed, when we come not only beleeving that God is, but that he is a Rewarder of them that seeke him, which is the fourth gradation, and the last point of our Division.

We are now upon that which supports and strengthens the weight of all our labour, without which our Faith would quickly hang downe her head, and our knees be feeble: For did we only beleeve that God is, & no more, what are we the nearer? The ninth sphere is too, but so far from our reach, that we cannot communicate with it. Indeed, supposing God the best of all things, we might undertake to seeke him; but finding no reward, no advantage to be got by it, we should quickly be weary of seeking. Reward, it is that animates all industry in the world, that encourages all Trades, nourishes all Sci­ences, and holds up all Professions: upon hope of reward all de­pend, [Page 34]take which away, and none will abide a fruitlesse paines long. If the Husband-man plow not in hope, and sow in hope, if he expects to reap nothing, yee need not perswade him to be still; Reward it is that gives life to all endevours: necessary therefore that hee that comes to God, should beleeve this too, as beleeve that God is, with­out which he would never come: so beleeve, that God is a rewarder of them that seeke him, without which he would soone be weary of comming.

Thi [...] part (as I told you) pertaines to Gods providence, and it is that indeed which makes our faith truly saving. For to beleeve only the being of God, as some vaine Philosophers did, and not to beleeve that he hath a care of humane affaires, what can more tend to profane­nesse and licentiousnesse? Such men Iob describeth, Iob 22.12. Is not God in the height of heaven? And behold the stars how high they are; and how then doth God know, can hee judge thorow the dark clouds? Thick clouds are a covering to him, that hee sees not; and he walks in the circuit of heaven: What is the Almighty to us, that wee should feare him? And what profit is there, if wee pray to him? Iob 21.15. Whom David is faine to instruct better; Take heed yee unwise among the people, O yee fooles, when will yee under­stand? Psal 93.3. He that planted the care, shall he not heare? Or hee that made the eye, shall hee not see? It is he [...] that teacheth man knowledge, shall he not know us, seeing hee knowes all our wayes? Thou art about my pa [...]h, and about my bed; for lo there is not a word in my to [...]gue, but thou O Lord knowest it altogether. And as hee knowes, so [...]ce tries, so he [...] consider [...] and rewards: His eyes behold the people, and his eye-lids trieth the children of men, that hee may reward the proud after their deservings, that he may deliver the poor from him that is too strong for him. I the Lord search the heart, and tr [...]e the reines, that I may give to every one according to his works, J [...]r [...]m. 17. By this faith we learne to lay hold on God, as the rock of our salvation, to call on him, to put our trust in him, to love him, to cleave to him, without which no possible comming to him. And therefore he thet commeth to God must beleeve this, or he is never the better for beleeving that God is; namely, that God is al­so a Rewarder of them that seeke him.

But what kind of Rewarder, yee will ask? There bee those that think a Rewarder in a temporall way, by secular good things, will serve turne: As God rewarded Abraham, Isaac and Ioseph, yea and [Page 35] Iehu, and Cyrus too: the reward of honour, long life, health, poste­rity, and the like. These some think enough to entitle God a Rewar­der; and so they are: but these are not the rewards of his children, these are not the things he hath taught us to build our faith upon; it is not a Rewarder in this sense, that the Apostle meanes him, when hee saith, He that comes, must beleeve God a Rewarder; for this is too un­worthy a subject for faith to rest upon: If faith be a divine and su­pernaturall thing (saith Aquinas) sure it must looke for more than earthly and naturall blessings. And therefore though God be a Re­warder in this kind too, as hee hath promised Reward to a cup of cold water, yet this is not the principall reward in Saint Pauls in­tendment.

Not this; for this way God rewards not those whom he loves best, not those that seeke him most: For who sees not how unequally tem­porall rewards are dealt? The ungodly for his owne lust doth per­secute the poore, saith David, they corrupt others, and speake of wic­ked blasphemy; and yet their eyes swell with fa [...]nesse, and they doe even what they list: Lo these are the ungodly, and these prosper in the world, Psal. 73. What shall wee say then? If these were the rewards that faith looked after, wee were in a poore case. If in this life only we had hope in Christ, we were of all men most mise­rable, saith Saint Paul. No, it is the eternall and incomprehensible reward of the next life, that is it wee are to look for; and that is a thing worthy of our faith indeed, and a thing alwayes rightly distri­buted. None but those that seek God are so rewarded; none are capa­ble of that reward, but such as come by a true faith to this Rewarder.

Such a Reward (I say) is worthy of our faith; for this is no lesse, nor no other, than God himselfe: As hunselfe saith to Abraham, I am thy shield, and thy exceeding great reward: The Lord is my p [...]r [...]iun, whom have I in heaven but thee? and there is none on earth that I de­sire in comparison of thee. Hee that gives the hire, hee is himselfe the hire: And that he is so, appeares by the very last words of the Text, for he is a Rewarder (saith the Apostle) of them that seeke him. Seeke him? why then he himselfe is the Reward they are to seeke for: and so he is sure. And that makes our faith truly divine, that makes it a saving faith indeed; for a saving faith is that that relyes upon God for our salvation, saith Calvin. Our salvation, what is that? or wherein lyes it, but in God himselfe, and the enjoying of him? God [Page 36]is the end of our salvation, and God is the meanes too; for the very way to this salvation, it is by God the Redeemer, by him that is God and Man, Christ Iesus. And if we beleeve God a Rewarder, and be­leeve him so by faith, we cannot leave Christ out, saith Tena: For he that hopes for reward from God, must hope also for the removall of all impediments that make him uncapable of rewarding; sin is the maine impediment, and unlesse sin be removed, no possible pleasing of God, no possible expectation of reward. Now sin, it is taken a­way by none, but God the Redeemer; there is no other name given under heaven, whereby wee may expect salvation, but the name of Iesus Christ: Consequently all that look for reward from God, in, and through him, they must look for it, and looking for it through him, our faith taking Christ in, thus it becomes a saving faith indeed, thus it takes in the whole Creed, both concerning the end and the means, the Deitie and humanitie, the essence and the providence of God, the substance and the way of salvation. And therefore no marvell the Apostle layes it downe for a strong conclusion, that no comming to God, but thus, no arriving to him sure, but by both these; namely, that by our faith we beleeve that God is, and that hee is a Rewarder of them that seeke him.

And now to turne to a word of application, and so conclude: Three wayes we may make benefit of this Scripture, toward a good life, that is to say, by way of admonition, by way of reprehension, and by way of consolation.

By way of admonition first, here is a caveat for Hypocrites, that boast only of their faith, and have no care to shew it in their works. The Apostle here in this Text aimes (one would think) at faith, and faith only: it is a kind of definition of faiths foundation, this sen­tence, and yet here in the very foundation of faith, is an implication of good works: For here is first, Hee that comes to God, and that comming is (as I told you) by charity and good life; so beleefe is not enough there must be comming also. And then here is seeking of God, God is a Rewarder of none, but them that seeke him; it is not a Rewarder of them that beleeve in him only; note that the re­ward belongs to seekers: Seeke the Lord while he may be found, Seeke the Lord and his strength, Seeke his face for ever, Psal. 105. They seeke him that draw neare unto him in good life, saith Anselme. Nay, it is more than seeking, if yee note it: The Translation hath it, a Re­warder [Page 37]of them that diligently seeke him: rightly answering the Ori­ginall, [...], which signifie properly a studious and earnest en­quiring and searching him ou [...]; a searching for him, as Salomon wi­shes the young man to search for wisdome: If thou seeke for her as for silver, and search for her as for hid creasure, Prov 2 4. Sure it must be a seeking him, and him for himselfe, saith Lapide, not a seeking God, and other things; or God for by-respects, for temporall ends, to serve our own: turnes, joyne these together with ou [...] beleefe; name­ly a comming to God, a seeking him, a diligent seeking him, a see­king God himselfe, for hin selfe, and not other things with him: and then yee are in a faire way to your Reward; then you may be­leeve the Reward belongs to you.

Secondly, for them that presume too much on their good works here is an admonition likewise. The Papists they catch hold of [...] Text to bolster out their opinions of merit by works. Mark (s [...] they) God is a Rewarder of them that seeke him; yea, and all that come to God are bound to beleeve this; Erg [...], God is a Rewarder of merit: For seeking implyes merit, and reward is a thing so pro­perly belonging to merit, that no merit, and no reward: The Re­ward and Desert are Correlatives, say they: Nay, not so, may there not be a reward of grace, as well as of desert? as God sends his raine upon the just and unjust, and rewards many wicked men with good for evill? yes dou [...]lesse wee know, finding of God is properly the reward of seeking him. And yet the Prophet saith, I was found of them that sought me not; I was made manifest unto them tha [...] asked not after me This was a Reward of grace sure, and not of [...]esert, and so may the Reward of our seeking be. May? n [...]y, so it must be; for impossible we should seeke God without his grace impossible we should offer to come to him unlesse he give us the will: For we are not able to thinke any thing as of our selves, saith Saint Paul. As God therefore gives reward to them but seeke him, so hee had need give power likewise to seeke, that he may have whom to reward; for ex­cept he given us, we cannot seeke. It is well observed therefore (by one) that the words are not, God is a Rewarder of men, propter qua­rendum, for their seeking; but God is a Rewarder quarentium, of them that seeke: Seeke we may, and by his grace only and his help, seek, why not? and so God be a Rewarder, not of our deserts, but of his owne girts in our seeking.

This for admonition. For reprehension: many kind of offenders, we may take good occasion to taxe. To let goe those incredulous wretches that dare call these great principles in question, and doubt whether there be a God or no, or whether he bee Rewarder of those that seeke him; I suppose many others that professe these points with their mouths may be justly blamed, as disagreeing from them in their lives. And if it bee the lives of men must prove their faith, I pray how doe they prove their faith of Gods being that yeeld him no manner of reverence in his House, nor any where else? That set light by his Word, by his Ministers, by his Sabbaths, by his Service; If they did beleeve there were no God at all, could they doe more to confirme it to the World? could they bee more prophane then many now adaies are? If I be a Father, saith God, where is my honour? If I be a Master where is my feare? If there be a God, where is our outward acknowledgement of this God, in our Worship, in our Reverence, in our respect to his Ministers? in our Tithes and Ofterings, and the like? To let goe these. What say yee to those men, that come to Church sometimes and yet live worse then Insidels? lye, defraud, steale, forsweare, privily consume, and devoure their Brethren? Doe these beleeve that God is, think yee? They doe not live as if they did sure. In the third place, set your presumptuous insolent young Gal­lant, that scornes all Lawes, despises all government, makes a mock of all wholsome order and triumphs in the contempt of all, as if hee knew none above him. How neare is this man in his life to saying there is no God? In the fourth place yee may set the curious disputer; he that will measure all grounds of faith by his reason; and beleeve no more then can be proved by demonstration. Let him remember that St. Paul here requires, this evident principle so often proved among Philosophers by reason viz. that God is to be imbraced of us Christians by faith, and not by science; he that comes to God must beleeve this: It is not ex­pected he should prove it. And this for oftenders against the first point, touching Gods essence.

Against the second touching his Providence; That God is a Rewar­der, how many more seeme delinquents, and in their example appeare too much to forget this? First murmurers, and repiners, so much blamed, Psal. 37. that grieve at the prosperity of the wicked, that fret to see the unequall distributions of things Temporall, as if God had no better bles­sings then these; doe not these seeme to charge the Justice and Provi­dence of God, as if he had forgotten to reward them that seeke him? [Page 39]Next unto whom yee may joyne the backslider; he that begins to doe well, and then gives over; as if his labour were not enough considered: As if he should say, What prosit is there in serving God? Sure I have cleansed my heart in vaine &c. Nor may wee omit the politick world­ling, he that thinkes to contrive all events whatsoever, and bring things to passe by his owne wits, as if there were no providence to be acknow­ledged. And the miserable niggard, hee that will not part with any thing to the poore: that is, will not trust God with a halfe penny. Is it likely these beleeve God, a Rewarder of them that seeke him? Nay sure, if they did, they would be more liberall and more pious. In the last place set the lazy Christian, that seekes after nothing at all; but loyters, and lyes abed, trisles out his time and takes his case: Doth this man (thinke you) perswade himselfe there is a Reward, belonging to seekers, that will not take the paines to seeke any thing for his soules health, nor his bodies neither? That seldome or never praies, never reads nor medi­tates nor thinks on God. Nay sure, if this man beleeve any reward from God, it is a doubt, but it is certaine he doth not greatly desire it.

Last of all for consolation very fruitfull both Doctrines are. First, that God is, it ministers aboundant comfort to us, in all the chances, and changes, in all the distresses and troubles of our life; that however other things vary and change, God varies not. How ever other helps, other friends decay and perish, yet God abides still. Not so any comforts be­sides him. Riches are now, but shortly they will not be: Health is here to day, but happily gone to morrow. Thy Father and thy Mother, thy Husband, thy Patron are but for a time: shortly there will bee a time when thou maist say of these things they are [...]ot. But God, though all other things vanish and perish, yet he is still. Hee is a sure friend, an everlasting comfort. There is our joy that though all other helpes bee taken away, God can never b [...] taken away. He is still where hee was. Nay though ourselves be taken away, yet he is our hope, even in the midst of death, In him we l [...]ve, we move [...] are st [...]ll even when we are not.

Secondly from his providence aboundan [...] comforts more. That though none else regard our godly living, our patient and painefull working, yet God will not forget it; we have a sin [...] rewarder of him. God is not un­righteous, to forget your work and labor of love, &c. And yet though we be not by and by rewarded, or recon [...]sed in these temporall things, let us not grieve as if we were unrespected. For it is Estius his note, the word here signifies rather future then present: not so much that God [Page 40]is, as that he will be a Rewarder. Though he tarry, therfore wait for him. For certainely God will not forget his promise. And though he recom­pence not in temporall good things; yet remember he hath better Re­wards in store for us, and such as are worthy our faith indeed such as he hath chiesly taught us, to expect from him. That Reward is his owne selfe, which how ever other things may faile us, shall be sure in the last place not to faile us: but to make us blessed for ever, in the vision and fruition of him who is for ever. To which blessed vision and frui­tion &c.