AS there are various and diuerse rendrings of these wordes , so there are diuerse conclusions arising from them . For first , some reade them thus , There is nothing that a man ( chiefly a rich man ) should so much desire , 〈…〉 .2 as to doe good from the heart : and what can be gathered hence , but that rich & great men ought to be good men aboue all others ? Secondly , some thus : Concupiscentia hominis , misericordia eius ; Gods mercy is mans desire ; referring the Pronoune , his , vnto God , of whom Salomom had spoken before : man desiring nothing in the world so much , as to haue God to be mercifull to him : and what can be gathered hence , but that it is the Lords mercy we are not consumed ? Lam. 3.22 Thirdly , some thus : Desiderium hominis est misericordia eius ; The desire of man is to haue mercy on others : referring the Pronoune , his , vnto man . For man ought aboue all things to delight in mercy to man ; Mat. 9.13 seeing our Sauiour saith , I will haue mercy , not sacrifice ; & commands man to bee mercifull , Luk. 6 , 36 as our heauenly Father is mercifull . And very iust it is , that those who haue receiued much mercy , shew much vnto others : and hauing an hundred thousand talents forgiuen them , 〈◊〉 8 , 24 should forgiue an hundred pence to others . And what can be gathered hence , but that there is no good in him that is not mercifull ? Fourthly , others do giue this sence of them ; that many men desire to seeme mercifull and good : and what can be gathered hence , but that there are more hypocrites then good men in the world ? Lastly , Saint Ierom and others collect this sence ; that the poore man is mercifull , and compassionate towardes others , out of the experience of his owne wants , according to that of Dido , Non ignara mali , miseris succurrere disco , My owne wounds haue taught mee to consider others woes . And what can be gathered hence , but that there is most true goodnesse , where are least goods ? But the best sence is , that goodnesse , that is to say , to liue holily and godly , and to doe good to others , is the whole duty of man : Eccl. 12 as the wise Preacher hath well exprest it , Feare God and keepe his commandements : for this is the whole duty of man .

Albeit I may seeme at the first blush , to haue layd my foundation in a barren soyle , since goodnesse hath so little ground in this world ; yet I will labour to bring timber and materialls out of my Text , to make the building , though not very beautifull , yet ( I am sure ) very profitable , which is the scope of my proiect in this little frame .

The structure of which little building stands vpon foure columnes or pillars . The first is a duty , goodnesse . The second is the generality of the requisition of it at our hands ; for no man is exempted from this duety ; in that he saith , indefinitly of a man , not this or that man , respectiuely . The third is the persons desiring this duty at our hands : that , that is to bee desired ; not that , that this man , or that desires , not that our friends onely doe desire ; but that , that is to bee desired : that is , that , that all the things of the worlde desires of a man , is his goodnesse . For first , all that our good God for all his goodnesse to vs desires at our hands , is but goodnesse . Secondly , all that the Angels desire of vs , is but goodnesse . Thirdly , what all men desire of vs , is but goodnes . Fourthly , what our selues desire of our selues , is but goodnesse . Fiftly , what all the creatures of the world doe desire of vs , is but goodnesse . The fourth pillar , is the reason , enforcing this most excellent dutie of goodnes . And in the Text , I finde sixe veines of perswasion full of pregnant reason to enforce it . The 1. is , Facilitas officij , The facility of the dutie : in that it is but one duty , in which all other duties are performed . The 2. is , Necessitas officiij , The necessity of the dutie : the bond and obligation whereby we are tied to doe this duty vnto all : namely , to God , to the holy Angels , to all men , to our selues , and to the creatures ; to all which we are by many and many obligations bound , but vnto God in an infinite obligation : in that he saith , that , that is to bee desired of a man . The 3. is , Modus officij , The manner of the seeking of this dutie at our hands : it is desired , besought , intreated , begged , by all sweet meanes sought for : whereas , it might haue been commanded . The 4. is , Tempus officij , The time when this duety is to bee performed . It is euen now to be desired , whilest wee liue heere , whilest wee are in health , whilest the voyce of the Turtle is heard in our Land , whilest we enioy these many and vnspeakeable blessings of peace , plenty , & the running ouer of our cup. The 5. is , Familiaritas offieij , The familiarity and naturalnesse of the duty , seeing goodnesse is such , as that no creature , ( much more man ) but hath a particular goodnes in it selfe . Lastly , Excellentia officij , The dignity and excellency of the duty : in that hee sayd , quod , that , euen that excellent duty of goodnesse , and nothing else but that , not power , honour , riches , wisedome , knowledge , and the like , but goodnesse .

If I might be so happy to lead your worthy and prudent eyes to beholde all the roomes of this little frame at this time , I should reioyce : if not , I will leaue the rest to cast your gracious eyes vpon , when you please to come this way next .

The first columne or pillar is the duty it selfe , Bonitas , Goodnesse . Where I beseech you giue me leaue to vse these few quaerees . 1. What this goodnesse is . 2. Why goodnes is desired at our hands before greatnesse , power , honour , riches , vnderstanding , wisedome , knowledge , and the like excellent things : or rather , why this & not any of them at all else , which yet are so much desired and sought for by vs . 3. How can goodnesse be so desired of all , and practised of so few . To which I wil adde a fourth quaere , An sit bonitas , Whether there bee any such thing as goodnesse , and where it is to be found .

The first is quid , what is this goodnesse . And well may we enquire what it is , that is so great , and yet so little . So great , that it includes all our duties to God , to man , to the creatures ; and yet so little , that it cannot bee found amongst any of our duties : so great , that it cannot enter in at the gates of our Cities , Townes , Houses , or Churches : so little , that it cannot be found in any of them . That deuout and good Father speaking of a good conscience , Ber. saith , that it is Maximum in minimo , The greatest thing that can be , in the least roome that can be . For in the heart of a good man , which is a very little thing , is found a good conscience , which is the greatest thing in the world . And herein , it is contrarie to the euent of them that digge for precious mynes of golde and siluer , for they finde Minimum in maximo , a little gold or siluer in a great lumpe and masse of lead , or other met tall . But in the hart of a good man , that is so little , it will not giue a Kite his breake-fast , is Maximum in minimo , The greatest thing that can bee , in the least roome that can be ; that is , a good conscience , goodnes it selfe , that delights both God and man . Therefore no maruell seeing goodnesse so great , if it hardly get into so narrow a roome as mans heart .

But I must tell you what this goodnesse is . Wee may say of goodnesse , as the learned say of God : that hee onely can bee knowne Per viam remotionis : namely , that he is not the heauen , nor the earth , nor the Angels , nor the spirits , nor any thing that we see : so goodnesse it is not Maiesty and power , it is not riches and pleasure , it is not birth or beauty , it is not prudence & knowledge , nor is it any thing whereof wee haue most plenty , though it bee more worth then all these greatnesses : But wee may say of it truely , Gen. 19 , 20 as Lot sayd of Zoar , Is it it not a little one , and my soule shall liue ? I will then aduenture to say , that goodnesse is a vertue , whereby we communicate to others , all the good things that are in vs , or belong vnto vs , for their good . This definition , I grant , is too narrowe for goodnesse , for it deserues a larger roome then definitions afforde : yet if I should inlarge it neuer so much , I should scarcely get any one within the ring of it .

Now this goodnesse doth either respect the body , or the minde . Goodnes concerning the minde or soule of man , is to labour , partly by counsell , partly by example of life , to gaine the soule of our brother to god : and to this goodnesse , are these actions required . 1. To admonish the vnruly . 2. To comfort the distressed . 3. To beare with them that are weake . 4. To be patient towards all men . Of these foure Saint Paule hath giuen vs these precepts . 5. 1. Thes. 5 , 14 To chastice the obstinate . 6. To pray for all men of what condition soeuer . According to that olde verse ; Consule , castiga , solare , remitte , fer , ora . Goodnesse respecting the body , consists in many actions . Namely in those foure which our Sauiour commands , to feed the hungry , Mat. 25 , 35 , 36 2. Sam. 2 Deut. 15 ; 7 , 8. cloath the naked , lodge the stranger , visite those sicke and in prison . 5. To bury the dead . 6. To lend liberally and freely to the decayed and imprisoned . All six duties included in this verse : Visito , poto , cibo , redimo , tego , colligo , condo . So then wee see what this goodnesse is , and in what & how many actions it stands . First then , if you aske mee wherein we must shew this goodnesse : I answere , in all the gifts and graces of body and minde , 1. Ioh. 3 in our temporall goods and liues also , if neede so require . Secondly , if you aske me , why wee must shew this goodnesse . I answere : because we are all members of one body ; and stand in neede of mutuall helpe and comforts , Ph. 4 without which , neyther the body , nor members could continue in any perfect health .

But I may goe a degree or two higher , and doe no iniury vnto goodnesse . And then I may say , that it is fully conteyned and expressed in these two words : Pietas , & Probitas , piety and honesty . That , is exercised in diuine things : this , in humane . These are the two golden pillars of all goodnesse . These are the two glistering torches , that doe light vs to eternall happinesse . Wouldest thou haue the great God propitious vnto thee ? Viue piè , liue a godly life . Wouldest thou haue man beneuolent and louing vnto thee ? Viue probè , liue honestly . Wouldest thou make them both thy friends ? ioyne them together in thy whole life , so shalt thou with one labour binde both God and man vnto thee : the one of these without the other will not serue thy turne . Piety without Probity and honesty is nothing worth ; probity and honesty without piety and godlinesse , is lesse worth . Piety without probity is scandalous : probity without piety superstitious , the one without the other , is altogether ruinous : but ioyne them both together in holy wedlocke , and thou shalt neuer make aberration from the chiefest good . Hierocles For the heathen man spake truely , Finis virtutum charitas , principiumque pietaes : The end of vertues , is charity , and the beginning is piety . And to the same purpose another as well : Nulla est via alia quâ ad felicitatem eatur , quàm pietas . Iamblicus There is no other way to felicity , then piety . The diuine truths approuing the same , 1. Tim. 4. that godlinesse is profitable to all things , which hath the promise of the life present , 1. Tim. 4.8 and of that that is to come .

What made Socrates to bee esteemed the best and most happy man of his time ? Was it not this onely , that hee consecrated himselfe to the loue of piety , and probity , godlinesse and honesty ? Zenophen reports this of him : Erat adeo religiosus , vt sine Dei consilio nihil ageret ; adeo iustus , vt nemini ne exigua quidem in re noceret , prodesset autem ijs maxime , qui ipso vterentur ; adeo continens , vt nunquam id quod incundius er at , meliori anteponeret . He was so religious that he neuer did any thing without the counsaile of God ; so iust , that he neuer hurt any man , no not in the least thing , but helped them exceedingly , who would vse his meanes ; so continent that he neuer preferred that which was more pleasant , to that which was much better . Behold an admirable patterne of goodnesse , behold what and how great study and care this heathen man placed in the practise of these two worthy parts of goodnesse . Behold what infamy this Gentile casts vpon vs Christians ; nay what iust condemnation . Thus must we doe , if euer we will doe the duety of my text ; if euer wee will be good men , if euer we will come in the presence of God . Plato For so could the diuine Philosopher aduise : Let this , saith he , be thy onely ayme , Dei cultu & vitae puritate , by the worshippe and seruice of God , and purity and cleannesse of life , to obtayne a wished and happy end at the last . Now this piety , that you may the better know wherein it consists , doth exercise it selfe eyther in the outward worshippe of God , or in the outward and inward worshippe of God , together . The inward worshippe of God alone , and by it selfe ; which consists onely in the minde and inward man , is practised in these two duties ; the first , is the knowledge of God , the second , is the feare of God : by these two , as by two filuer conduits , doe piety and religion flow into the affections and minds of men .

First , for the knowledge of God , Io. 17.3 . our Sauiour witnesseth , This is life eternall to know thee to be the onely very God , and whom thou hast sent , Iesus Christ the same doth the Apostle : Rom. 10.14 How shall they call on him , in whom they haue not beleeued ? And how shall they beleeue in him , of whom they haue not heard ? This truth is so pregnant , that the very heathens haue acknowledged it : one of them saying , Deum colit , Sen. qui nouit , Hee doth worshippe and feare God , that knowes God . And another of them : Iambl. Dei cognitio similem Angelis reddit , The knowledg of God , makes a man like vnto the Angels .

Secondly for the feare of God , is it not the beginning of al wisedome ? Eccles. 12 13. Feare God and keepe his commandements , for that is Totum hominis , All the whole duty of man : this was also acknowledged euen by the heathen wise men . One of them could say , Quis non timet omnia prouidentem , Cic. cogitantem , & animaduertentem ? Who is it , that doth not feare the all-prouident , all-seeing and all-punishing God ? The glory of this dutie , did the heathen king Cyrus see , so much innobled in Zenophons History : who dying , called his two Sonnes vnto him , and left them this golden Legacy ; Pertimescite Deos , O Filij , vt nihil impij , nihil nefarij vel committatis , vel deliberetis . O my Sonnes , I beseech you feare the Gods , that you neuer eyther commit , or deliberate vpon , any impious , nefarious or vngodly thing . O how wise was this Father ( if hee had knowne the true God ) to leaue to his posterity such an inestimable pearle by testament ? And how happy those Sonnes , to whom such an inheritance , more rich then all the Patrimonies of the world , was demised and giuen ? to whom Timor Dei ; the feare of God was left as Legacy , in respect of which , all other vertues , are but as Strepitus verborum , the sound of words without matter . I will adde to this a Legacy of the same nature , but better directed , I thinke in the world not such another to paralell it : that of good king Dauid to Salomon his Sonne : 1. Chron. 28.9 And thou Salomon my Sonne know thou the God of thy Fathers , and serue him with a perfect heart , and with a willing minde : for the Lord searcheth all hearts , and vnderstandeth all the imaginations of thoughts : If thou seeke him , he will be found of thee ; but if thou forsake him , he will cast thee off for euer .

How many shall wee finde in our times , who will take it in great dudgeon and derision , if you tel them , that they haue none of this goodnesse in them , no knowledge of God , no feare of God ? And yet their whole liues shewes them to haue no more of eyther indeede then Cyclops had , Eurip. whose goodnesse in the Poet , is thus depainted , Non vlla numina expanesco Coelitum , sed victimas veni deorum maximo ventri offero : Deos ignoro caeteros . I feare no powers of Heauen , saith Cyclops , but I offer Sacrifices to one of the greatest of the Gods , my belly , other Gods I know none . Such are they that consecrate more dayes and yeeres to their pleasures and lusts , then houres or minutes to the knowledge of God ; such as that wicked iudge , that neyther feare God , nor reuerence man ; Luc. 18 such as dedicate most of their golden time , to paint and varnish an vgly face , to deck and dresse a rotten , filthy , stinking carcasse .

The internall , and externall worke and seruice of God together , being the second part of piety , and consisting both in the inward affections of the heart , and outward gestures and actions of the body , I reduce to these two duties . The first is prayer , vnto God ; the second is , prayse and thankesgiuing vnto him , for his benefits . For as God is a most pure essence , so will he be worshipped and serued with a pure and vncorrupt minde and voice . The first of these duties is prayer , which is so powerfull with God , if it be put vp with a liuely faith , a holy zeale , and a penitent heart , that as a learned Father saith , Aug. Vincit inuincibilem , it ouercomes the most inuincible God ; and so acceptable a messenger withall , Io. 16.23 . as that whatsoeuer we aske in faith , we shall obtaine . This opens the gates of Heauen at his pleasure , and shuts them : This ambassadour preuailes , in what message soeuer it be sent . Iac. 5.15 . The Oracle of Inpiter Hammon being consulted by the Ambassadours of Athons , why the Gods vntill that time bad giuen victory to the Lacedemonians , and not to them , answered , That the cause was , for that the prayers of the Lacedemonians , were to them more pleasing , then all the Sacrifices of the Graecians : shewing what acceptance prayer had with God . Epictetus Whence the wise and learned heathen was wont to say , that if wee did rightly inuocate God , it would come to passe , that by his Angels he would admonish vs of the chiefest and best things .

Most high and wonderfull priuiledges are these : but how may I a silly worme , vnworthy to appeare in the presence of his maiesty and goodnesse , frame my petition and suite to the great maiesty of God ? I will tell thee . Learne of that most heauenly Teacher saying vnto thee : when thou prayest , say , Luc. 11.1 Our Father which art in Heauen . But if thou wilt not heare God himselfe teaching thee to pray , learne of that heathen , first to desire of God that he would graunt vnto thee , Zenophon Vt sentias , loquaris , agas , quae ipsi gratissima sunt : That thou mayest vnderstand , speake and doe the things that are to him most pleasing , and to thy friends and common-wealth most glorious and profitable .

The second duty of the second part of piety is prayse and thanksgiuing vnto God for his benefits . Of which I remember what Philo the Iewe writ : That a certaine Prophet being demanded of God if hee desired any thing in this most beautifull frame of the World , to the further perfection thereof , answered ; that all things were most full , perfect and excellent , yet one thing hee required more , Laudatorem horum sermonem : A voice to set forth the praises of these things ; which answere so much pleased the Father of this vniuerse , that not long after , there was heard a most musicall sound and Harmony from that only virgin of all diuine powers , Memory .

This is a principall part of the worke and seruice that God requires of vs , namely , that we remember and make knowne to the World , how great his power , wisedome , and goodnesse is . And who are these musitions , these sweete singers , that make such heauenly harmony in the eares of the Almighty , but we mortall men , of whom he requires this worshippe , this seruice , this goodnesse ? And what is this for so many benefites , for so great goodnesse to vs ? Why are we so slow and negligent in this duty , wherein the very birds of the ayre are so diligent ? Si luscinia essem , saith the learned heathen , Epictetus . Facerem quod luscinia ; cum autem homo rationalis sim , quid faciam ? Laudabo Deum , nec cessabo vnquam , vos verò , vt idem faciatis , hortor . If I were a Nightingale , I would do as the Nightingale doth ; but seeing I am a reasonable man , what shall I doe ? I will prayse and magnify my God , nor will I euer cease to do it ; and my counsell is , that you should also doe the same . For as Cyrus sayd well , hee doth most easily obtaine his suite at Gods hands , not who in aduersity flattereth him , but who in a prosperous estate remembers him . Yet all these excellent duties of goodnes and piety , as the knowledge , feare , prayer , and praise of God , are but cadauera , dead bodies , ( and so they were in the hearts of all the Heathen , whom God did not further inlighten ) except they be animated by a liuely faith , and tempered with the liuely heate of the loue of God . But when these two do make way for the worshippe and seruice of God , and duties of sanctification , then is our knowledge , feare , prayer , and praise , full of life , then is our seruice acceptable vnto him , and not else .

What then ought Kings and mighty men of the earth to doe in this duty of prayse , but with king Agesilaus , if any prosperous thing befall them , not to growe proud , and contemne any man in respect of themselues , but to giue thankes vnto God , in whose hands are not onely the hearts of Kings , but euen all that belongs vnto them ? What should the wise men of the world doe , but with Socrates , sacrifice vnto God , euen for the fruits of the earth ? What should all men do , Kings , and Councell , and Common people , but with Cicero and the Romaines , supplicate our good God , and praise his blessed name , for that hee hath deliuered , Vrbem incendies , ciues caede , Italiam bello , The City from burning , the citizens from slaughter , and Italy from warres , when Catiline was vanquished ? Thus should wee bee affected in euery deliuerance , yea in euery blessing : not to think it is our owne wisedom or prouidence , our owne bow & sword , our owne worth and vertue , that procures these good things vnto vs , and preserues vs from so many iudgements : but the onely goodnesse of God , and that to prouoke vs vnto this duty of goodnesse .

The second pillar of goodnes is probity and honesty of life ; which is as the lampe and light by which wee shew our piety & goodnesse to the view of the world . This is that grace , by which in the things of this life , wee behaue our selues aright , as becommeth the children of God : and this is of two sorts . For first , it either respects our selues , and so these vertues belong vnto it : fortitude , temperance , magnanimity , patience , continencie , sobriety , chastity , parsimony . Wherin I pray you obserue , what is written of Pomponius Atticus , one of the richest of all the Romanes : yet Nemo illo minùs emax , nemo minùs aedificator , There was no man bought lesse , no man built lesse then hee . And withall take this caution with you of the wise Romane , That you doc euermore Finem omnium rerum spectare , Sen. & superuacua deuitare , Looke vpon the end of all things , and auoide all superfluities . For oftentimes these outward things are but the glorious monuments of inglorious and vngodly liues , of such as had nothing else to commend them .

Or secondly , they are such parts of probity and honesty , as respect others : and such are ciuility in speech , and composition of gestures , vibanity , fit and commendable silence , shamefastnesse and grauity , modesty , gentlenesse , humility , placability , charity , iustice , liberality , friendship , innocency , truth , faith , thankfulnesse . These are the ribbes and bones , nay the very life and soule of goodnes ; viz. the knowledge & feare of God , prayer to God , and praise of God , ioyned with holinesse of life and conuersation towards our selues , and all other . Hic selus sapit , ast alij velut vmbra feruntur : The man that is thus accomplished with goodnes , is the onely wise man ; but all others passe away as doth a shadowe . This is the good desired of man in my Text : this makes him acceptable to God and man , and makes him come neare to the image of God , Qui solus bonus , & ipsa bonitas , Who is onely good , and goodnes it selfe .

Wee haue seene now what goodnes is . The next inquirie must be , why goodnesse is desired before greatnesse , power , honour , riches , vnderstanding , wisedome , knowledge , and the like : or rather why this , and not any of them all else . First , this is desired , and not they , because there is no vse of any of these , but by the hand and instruction of goodnes . Goodnes puts in practice all the greatnesse , honour , riches , knowledge ; and all the graces of God in vs , to the good of others : and whatsoeuer comes in her way , it directs them all , to the glory of God and good of others . It is like vnto fire , it makes all things like it selfe . It is the life of our graces : it puts spirit into truth , that a man dare speake it in the face of the greatest : so into knowledge , wisedome , honour , riches , all which are but cadauera , dead carcasses , till goodnesse in-soule them . For none of these things are good , till they bee vsed to their proper ends for which they were giuen vs : namely , therewith to doe good vnto others . Secondly , goodnes is more essentiall and connaturall to man then any of these . For man hath an essentiall and naturall goodnes , but no essentiall greatnesse , honor , riches , knowledge , and the like . Therefore as one deepe calles another , so the goodnes of man calles for goodnes againe of man . Thirdly , goodnes is more rare then greatnesse , honour , riches , and the rest : and Omnia rara chara , All rare things are deare and much desired . Therefore goodnes being such a stranger , being so rare a diamond , is the more desired . Fourthly , Omnia appetunt bonum , All things doe desire that which is good : that is , their end and perfection , and so consequently , all that conducteth thereunto , and that is goodnesse . Fiftly , goodnes is contrary to the nature of all other things . For in the pursuite of all other things wee are limitted with conditions , which makes vs the more greedily follow them , Nitimur in vetitum semper , cupimusque negata ; We striue against the stream , & desire things most that are denied vs : but this duty of goodnes is not limited at all , & yet euery man desires it , as if it were forbidden him . Sixtly , goodnes appertaynes to the appetite and will ; wisdome , knowledge , truth , and the like , to the vnderstanding : and God labours first to get the will to encline and desire goodnes . Phil. 2 Therefore worketh in vs both the will and the deed , first the will , and then the deed will followe . The reason is , for that Sathan laboureth first , to get and possesse the will , and therefore proposed to the woman the principall good , Gen. 3 euen God , who is goodnes it selfe : Eritis sicut dij , Yee shall be as Gods . Therefore secing this perswasion wrought so much , the Lord labours heere , by sercing goodnes before all other things , to giue vs that assuredly , which Satan promised lyingly . If you performe goodnes : Eritis sicut dij , You shall be as Gods . Hence it is , that nothing can denominate a man according to his most honourable title , viz. to bee called and bee a good man , nay a man , but onely goodnes . For hee is not a good man , that hath a good vnderstanding and great knowledge and wisedome , nor he that is in great honour and respect , nor hee that hath great riches and possessions , but onely hee that possesseth goodnes : that is , hee that imployes all these to the good of others . Nay , hee is no man that hath all these , if he want this goodnes of my Text.

For as the Heathen Epictetus tels vs , wee try a man as wee try money . What figure or stampe hath this coine ? Traianes ? Then bring it . Neroes ? Away with is , it is adulterate , sophisticate , wicked . So is it in the tryall of a man . What figure and stampe doe his purposes and practises carry ? Is hee mercifull , meeke , humble , gentle , sociable , patient , a louer of all men ? Bring him , I allowe him , I admit him , and him onely for a man , and companion with God . But see hee haue not Neroes characters , or Nebuchadnezzars , or Ahabs , or Ieroboams . Is hee dissolute , riotous , vaine , luxarious an vncleane person ? Is he proud , haughty , high-minded ? Is hee angry ? Is hee a pursuer of enmities ? Is hee froward ? Doth hee reuenge himselfe of such as offend him , when hee gets opportunity ? Is hee an apparent impenitent wicked liuer in any grosse sinne ? What then ? Wilt thou say this is a man ? Surely no. Quiduis potius quàm homo ; He is rather any thing then a man : but a man hee is not . Wilt thou say , that all things are iudged of by their formes ? If that bee so , then thou mayest call a lumpe of waxe or clay an apple , because it is round like an apple : thou mayest say , it hath the smell and taste of an apple . But the outwarde circumscription and attendants are not sufficient ; it is not a nose , or an eye , or the like , that are sufficient to constitute a man : For humane purposes , and vertuous and noble actions , are required to make a man . This man heares not wholsome admonitions when he is reproued , he vnderstands not the things that belong to his peace , to his saluation : shall wee say he is a man , ? No , hee is an asse : his shamefastnesse and modesty is dead , hee is vnprofitable , hee is any thing rather then a man . Another there is , who seekes with whom hee may quarrell , whom hee may spurne and contemne . Therefore is neither a sheep nor an asse . What then ? Fera bestia , A wilde , bruite , sauage beast ? It is not then the shape & image of a man that makes a man , but the image of God in man , his vertuous inclinations , and resolute executions of good purposes . If he haue the stamp of vertue and holinesse , of mercy and goodnes , he is a man ; if not , he is so much lesse then a man , as a good man is more then a beast . If this were truely disgested , it would make thousands of such as onely carry the names and shapes of men , to be much ashamed of themselues . For what should make the profane and godlesse persons of the world , who will not be acquainted with goodnes at all , to blush , if this doe not ? That wheras they thinke themselues to bee the onely braue men of this world , they are in true account with God himselfe ) who is Optimus rerum aestimator , The best iudge of all things ) and also with all good men , esteemed as the dung of the streetes , and as salt that hath lost his saltnesse , which is good for nothing but to bee troden vnder foot .

The Prodigall is a true embleme of a voluptuous , impenitent man , turned out of the nature of man into a swine and brute beast . For Christ tels vs , hee was set to feede swine . And to feede is vsually taken to recreate and delight : Oculos pictura pascit inani , Virg. Hee fed his eyes in beholding a vaine picture . So that to feede swine , is as much , Ambr. as by the filthinesse of sinnes to delight and feed diuels : sinne beeing truely the diuels food : Ierom. drunkennesse , vncleanesse , luxurie , and all other vices ( in the opinion of the learned ) no better but the diuells dainty dishes : Aug. Beda . All of vs so long feeding swine , as we doe by our sinnes please the diuell , or doe such things as the diuell reioiceth at . For as the meate of Christ is to doe his Fathers will , Io. 4 so it is the diuels meate , to doe his will .

And therefore our Sauiour might well call the impenitent vicious vngodly man a swine , Mat. 7 not fitte to haue pearles cast before him : for as from the swine comes no good , neither milke as from the cow , nor wooll as from the sheepe , nor faithfull seruice as from the dogge , nor obedience as from the horse , nor bearing of burdens as from the asse , nor tillage as from the oxe : as the swine giues no contentment to him that feeds it , as the horse doth by his pace , the dogge by his hunting , the hawke by his fowling : so the voluptuous carnall man is good for nothing ; neyther hath God , who filles his bellie with his infinite treasures daily , any pleasure in him , or seruice from him .