A chaine of graces drawne out at length for reformation of manners. Or, A briefe treatise of virtue, knowledge, temperance, patience, godlinesse, brotherly-kindnesse, charitie. So farre forth as they are vrged by the Apostle in 2 Pet. 1. verse 5,6,7. By C. Burges P. of Watford.

A CHAINE OF GRACES , drawne out at length for reformation of MANNERS . 2. PET. 1.5 , 6 , 7.

5. And besides this , giuing all diligence , adde to your faith , vertue ; and to vertue knowledge ;

6. And to knowledge , temperance ; and to temperance , patience ; and to patience , godlinesse ;

7. And to godlinesse , brotherly-kindnesse ; and to brotherly-kindnesse , charitie .

CHAP. I.

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

These words begin the second part hereof , commonly called the Narration , & this stands on two legs : 1. Exhortation , c. 1. 2. Caution .

Which the Apostle puts in 1. Against Seducers , cap. 2. 2. Against Epicures & godlesse liuers , c. 3.

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

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

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

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

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

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

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

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

This also puts in a timely caueat against that clawing straine , Vse 2 which teacheth men to contemne this diuine method , and to disgrace this kinde of teaching . It is rather for a Parasite vpon the Stage then a Diuine in the Pulpit to flatter thus . I need not to apply . I know your wisdome and discretion . I leaue it to your godly care to make the application . I need not to exhort &c. when many times he knowes too well his hearers are too farre from such a care . They only like some daintie , fine , smart , short , light , smooth , easie ierkes of wit that may make them sport , they loue to see the man wittie ; so he know Master ; as some that delight to play with a Monkey , vntill she fall to scratch or bite them . But let no faithfull Minister of God seeke to humour them herein , this is that indeed , which they would haue ; but when they haue it , they will despise thee on the open stage . And thus the Gallant will not blush to say , — my flatterers Shall be the pure and grauest of Diuines , That I can get for money k k The Alchymist . Act. 2. Scen. 2. . And thus doth God cast durt in the very faces of such flatterers , euen by those very men they flatter , although that flatterie be welcome to them . Trust none of them all therefore with Application : bring hammers * * Ier. 23.29 . with thy nailes , and driue them in vnto the very head ; yea goad them to the quicke l l Eccl. 12.12 ; be instant in Exhortation , as well as Doctrine m m 2 Tim. 4.2 . or else thou dost but halfe thy worke , and for thy negligence deserue a curse n n Ier. 48.10 . Ezek. 13.9 , 10. .

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

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

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

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

1. The Act , or duty exhorted to ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , adde .

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

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

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

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

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

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

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

The obseruations that from hence arise are these :

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. II.

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

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

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

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

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

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

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

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

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

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

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

2. Euill , and this is either

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

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

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

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

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

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

CHAP. III. Of Virtue .

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

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

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

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

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

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

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

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

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

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

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

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

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

This latter sort are sometimes againe distinguished into ,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. IIII. Of Knowledge .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. V. Of Temperance .

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

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

Temperance is taken sometimes in a large sense , and somtimes more strictly .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dulcia fraterno sub nomine furta tegemus ;

Est mihi libertas tecum secretè loquendi ,

Et damus amplexus , & iungimus osculacoram .

Quantum est quod desit ?

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

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

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

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

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

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

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

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

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

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

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

CHAP. VI. Of Patience .

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

The word is vsed sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , abusiuely , and improperly : and sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , properly , for that which is patience indeed .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. VII . Of Godlinesse .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. VIII . Of Brotherly-kindnesse .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. IX . Of Charitie .

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

Charitie is sometimes taken largely , and sometimes more strictly .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS .