Commentary on 2 Peter
4 The effects; which are manifold and manifest. The throats pleasure did shut up Paradise, sold the Birthright, beheaded the Baptists; and it was the chief of the Cooks; Nehuzaradan that first set fire to the Temple, and rased the City. These effects are, 1. Crassitudo, grossness; which takes away agititie to any good work: which makes a man move like a Tunne upon two pottle pots. Caesar said he mistrusted not Anthony and Dolabella for any practices, because they were fat: but Casca and Cassius, lean hollow fellows; who did think too much. The other are the devils crammed fowls; like Aesop’s hen, too fat to lay. Indeed what need they travel far, whose felicity is at home? placing Paradise in their throats, and heaven in their guts. 2. Macilencie of grace: for as it puts fatness into their bodies, so leanness into their souls. God fatted the Israelites with quail, but withal sent leanness into their souls. The flesh is blown up, the spirit doth languish. They are worse than 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 : they put a pleurisy into their bloods, and an apoplexy into their souls. 3. Consumption of their estates: for it is regius morbus, a costly disease: it makes way for either a writ or a mittimns. Gula gurges, their patrimony runs through their throat. Man that is the Lord of all creatures, hath the least mouth of all creatures: malum non imitari quod sumus. When Temperance that just steward is put out of his office, all runs to decay and ruin: if satiety go before, beggary will follow after. 4. Sickness to their bodies: they wrap up diseases in their full morsels, as pills in pap. Men desire strength of body, and length of days: sed prohibent grandes patinae. Gluttony was always a friend to Aesculapius. But for the throats indulgence, Paracelsus for all his Mercury had died a beggar. Aches and ay-me's are incident to intemperate houses: Gowtes, plurises, dropsies, &c. Quae nisi divitibus nequeunt contingere mensis, Horat. We complain the shortness of our lives, yet take the only course to make them shorter.
5. Lastly, the end is rottenness and death: why dost thou feed that flesh so fat, that must feed the worms? The daintiest of flying, swimming, or running creatures nostris sepeliuntur ventribus; are buried in our bowels. Seneca. Quaeris car tam subito morimur? ex mortibus vivimus. Dost thou ask why we die so soon? we live upon deaths. The best diet shall leave thee Putidum & putridum cadaver. The finest food shall make no better dust. When moderation it self cannot avoid dying, how thinkest thou to prop up thy tabernacle wiht surfeit? lay hold on Temperance: the Physician says, nothing is better for the body than temperance: the Lawyer says, nothing is better for the estate than temperance: the Philosopher says, nothing is better for the wits than temperance: the Divine says, nothing is better for the soul than temperance. It is good for the body, good for the brain good for the estate, good for the soul: readily therefore admit temperance. For further help against Intemperance, take these four considerations.
First that abstinence is man's rising, as Intemperance was his fall. We that have lapsed from the joys of Paradise by meat, let us recover it again so well as we can by abstinence, Gregory. I speak not here for fasting only; though that have the due use, the due place. It hath a time and place in the midst of sorrow: for Repentance comes not before God with a full belly, and meat between the teeth. The use of it, is to prepare the soul for goodness, not to merit by it. The Papists hold it not Tanquam adminiculum, as a help of piety; but an immediate part of God's worship; to be satisfactory. But I commend in abstinence three rules. 1. That it be not too much, for it is better to abstain every day a little, than some days wholly. They are moderate showers that make the ground fruitful. And easy shaking roots the young plant faster; an hard shaking roots it up. 2. Remember the poor in your abstinence. Wherefore have we fasted, and thou seest it not? complain the hypocrites: God answers, because in your fasts ye exact your debts; you show no mercy to the poor Iejunium quod te affligit, alterum laetificet. Let the abstinence that makes thee look pale, beget blood in another's cheeks: let thy fast be the poor's feast, Am. 6.4. They eat the Lambes out of the flock, and the calves out of the stall: that's sometime bad enough, but Verse 6. they forget the affliction of Joseph; that's worse; this enhaunceth their damnation. Your tables abound with dishes, their bowels sound like shawmes: take away here, and bestow it there. Bate a mess at thy table, and send it to the poor's table. Nehemiah allowed some liberty to the rich, so it were joined with liberality to the poor Go your way, eat the fat, and drink the sweet: but be sure to send portions to them, for whom nothing is prepared. Think it is CHRIST that hungers, while thou riotest. Godfrey of Boloigne would not be Crowned with Gold in that place, where his Master had been Crowned with thorns. Do not thou pamper thyself, when CHRIST starves. CHRIST is hungry, and he must satisfy you: It is CHRIST that begs of you, and he must give you: it is Christ that lies at your gates, and he must let you into the gates of heaven. Advocatus pauperum, qui Iudex divitum. True feasts of charity are not only Convivia, but Sacrificia; with such sacrifices God is well pleased. 3. Abstain from all sin; Commendatio Iejunii, emendatio vitae: the praise and crown of abstinence is amendment of life. When you fasted and mourned, did yet at all fast unto me, even to me, saith the Lord? Zech. 7.5.
2 Consider, it is God's blessing that makes fat, and not meat. Man lives not by bread, but by the word of God. Daniel looks as fair with his pulse, as the rest with their liberal portions of the kings meat. If God's blessing be separated from those edible materials, they yield no nourishment. He that could turn stones into bread, can turn bread into stones: and make wine infatuate, not exhilarate. He can rot the grain in the clods, blast it in the ear, wither it in the blade, consume it in the barn: yea when it hath past the flail, the mill, the oven; he can make it gall in the palate, in the stomach poison. He can either give thee meat and no stomach, or stomach and no meat. Be temperate then, and bless God; for every creature is sanctified by the word of God, and prayer. Passe not by his blessings with shut eyes, as not glorifying the creator, nor look on them with doting eyes, as too admiring the creature. Commend moderate meat to thyself, and thyself to the blessing of God.
3 Consider, that if it be so wicked to devour meats gluttonously, what is it to devour men? to swallow up a man and his house, even a man and his heritage? Such devourers were the Pharisees; and under the color of long prayers. These are monstrous Epicures: the poor man's bread is his life; and he that takes it from him is vir sanguinum, a bloody man. The usurer keeps a slender diet, but his stomach holds abundance of morgages, forfeitures, and is oppressed with such oppressions. He hath swallowed down riches, but he shall vomit them up again: God shall cast them out of his belly, Job 20.15. God shall one day say to such men; Reddite quod devorastis; restore what you have devoured. When the Chirurgian opens the Epicures dead body, he finds undigested crudities: when God shall unrip the oppressors dead conscience, there will be found five or six impropriated Churches, there a depopulated town, there thousands of acres of decayed tillage; there the lands of Orphants, and the dowries of widows. Multi in hac vita manducant, quod postea apud Inferos digerunt. They devour that on earth, which they shall digest in hell.
4 Lastly if thou wilt riot, let me show thee a banket, He brought me to his banketing house, and his banner over me was love: Eate O friends, &c. John. 6.58. This is that bread which came down from heaven: he that eateth of it, shall never die. This is Panis verus, though not Panis merus. As he is both the Physician, and the medicine in respect of his blood: so he is both the Pastor, and the food in respect of his body. He feeds his Lambes, not on his grounds, but on his wounds. All men eat Panem Domini, the bread of God: the Saints Panem Dominum, the bread that is God himself. They that have ransacked sea and land, for rarities, never found such a dainty. Here satiate, here be intemperate: think your souls can never feast enough on this dish: with this only immoderation GOD will never be angry. Blessed are they that hunger and thirst after righteousness: for they shall be satisfied. CHRIST is vita quâ vivimus, and vita quam vivimus: the life whereby we live, for in him we live, move, and have our being, Acts 17.28. And the life which we live; Now live not I, but CHRIST liveth in me, Gal. 2.20. Let Epicures boast their delicacies, this be the food of our souls.
I come to the last kind of Intemperance: and this in drinks, we call it drunkenness. My theme is still Temperance: wherein I confess, that as Physicians coming to their patients, often catch some of their diseases: so you may say, that I fall into the vice I reprove, and that against excess, I speak excessively. But it is a sin, I durst not lightly or slightly pass over: a disease the whole world is sick of, and I would also put in my Ingredient to cure it. All drunkenness is not with wine, They are drunken, but not with wine: they stagger, but not with strong drink. There is a threefold ebriety. 1. Of wine; Eph. 5.18. Be not drunk with wine wherein is excess. 2. Of forgetfulness, Esa. 29.10. God hath poured on them the spirit of deep slumber. 3. Of lust to sin, Esa. 28.7. They have erred through wine: which I take there not so much to be intended against this corporal, as that spiritual drunkenness: for it is said, They were in vision, and stumble in judgment. I am not to deal with that dry drunkenness; but only with the first, and haply the worst.
Man hath a threefold appetite: Natural, which is common with plants: this insensibly covets nourishment. Animall, common with beasts: this sensibly desires needful nourishment. Rationall, proper to man: this reasonably desires fit and proper nourishment. All these appetites desire drink: without which the spirits natural, vital, animal, would consume the firmamentall heat; that would wast up the primogeniall humiditie; and so the spark of life would burn out; as the Lamp is extinct without supply of oil. The veins suck the stomach dry of moisture; hence comes emptiness; upon that sense of that defect; upon that, the desire of repletion; and this is Thirst. Drink is the good creature of God, whether it be wine, &c. It serveth Alimentally for the bodies strength, Drink no longer water but use a little wine for thy stomachs sake, and thine often infirmities. Physically, to refresh body and mind. Give strong drink to him that is ready to perish: and wine unto those that be of heavy hearts. Vinum moderate sumptum, medicamentum: plus justo, venenum, Augu. moderate wine is physical; immoderate, baneful. Iucunditati, non ebrietati creatum est. It is made for pleasure, not for fullness. It is given to make glad the heart of man. Civilly, for show of honest gladness, and maintenance of amity. So our Savior supplied the want of wine at a wedding, John. 2. Nehemiah bids the people at their feast; to eat the fat, and to drink the sweet, Neh. 8.10. It was ill done of Lycurgus to cut down all the vines: and false of Mahomet, to say that in every grape there is a devil. Only in temperance makes the sin, abuseth the creature, offends the Creator: only against this bends my discourse. Herein for method, I desire only to consider two things; the damme and the Littour. Yet first before I show what brood this monstrous mother brings forth, consider how she is bred her self.
Drunkenness is produced from the concurrence of many causes. The main is an inordinate desire of drink: the original of all vices is from ourselves: there is a harlot within, which commits all these whoredoms a broad; concupiscence. Not he that drinks wine, but he that inordinately loves wine, is the drunkard. They count it a pleasure to riot in the day time. Their soul danceth in the cup, and their eye delights in the color of the wine, Prov. 25.31. now Vbi amor, ibi oculus. Their life is the life of frogs; like flies, suctu vivunt; they live by sucking. As it was said of Bonosus, Non ut vivant, sed ut bibant nati: they are not borne to live, but to drink. They drink not for necessity, but luxury; not for society, but for satiety: indeed not for their friends sake, but for the drinks sake. He is not so much a drunkard, qui de improviso cadit, that is overtaken unawares: as he that loves and frequents it, though he carry it away more strongly. Not he qui potu vincitur, sed qui potibus vincîtur, that is tied to his cups. Therefore, Esa. 5.22. Vae fortibus ad potandam; woe to them that are strong to drink: a strong body without strong grace, is stronger to sin; Fortior in viribus, fortior in vitiis. Thus the strongest is the weakest; strong to commit sin, weak to resist sin. They drink not once against dryness, nor a second time against sadness, but continually for madness. This love of drink is the Beldam, there are also other concomitances. Evil company; Come, I will fetch wine, and we will fill ourselves with strong drink. They will urge a man with 〈 in non-Latin alphabet 〉 : but God dischargeth such men our society. 1 Cor. 5.11. And healths; Accusationis causa est, per adjuratum Caesarem non frequentius bibisse, Ieron. He that will not be drunk for the King, is no friend to the king. Here is a professing from the bottom of his heart, to the bottom of the cup, that such a great man's health shall be pledged, perhaps it must be done on the knees; rank idolatry! wherein men make gods of others, beasts of themselves. For this purpose they have their she-saints, their mistresses, sometimes little better than strumpets. Here's the little difference betwixt a Papist and a drunkard: the one hath his will worship, the other his wine-worship. It was a noble answer of a Prince, when one told him how deep a health he had pledged for him; Do not, saith he, drink my health, but pray for it.
Look now upon the damme, drunkenness. Aquinas disputing whither drunkenness be a sin or not, objects that no vice is opposed to it: as to temerity cowardice, to prodigality avarice; therefore it is no sin, but he answers, that there is a vice opposed to it, though it wants a name, because it is so unusual: as the forbearing of all sustenance. It is questioned also whether a sick man may drink medicinally for his health, and be drunk with it: but we may affirm, that there is no medicinal cup to the body, that is poisonful to the conscience. It is folly to think, that the cause of many sicknesses, should be physic for one: or that the endangering the soul can be good physic for the body: no good physician will prescribe it, no divine will allow it: say with Constantine; Mallem semper aegrotare, quàm tali remedio convalescere. It is better to be still afflicted with our disease, than be recovered by such a medicine. This vice is the plying of the pot: Nocturno torpere mero, torpere diurno. Mantuan the poet, Eccl. 9. rehearseth the drunkards seven draughts.
1 It makes room for the Devil: all sins break in at the loss of the Sconce or Capitol; Reason: thence the enemy commands the whole Town. The eyes are wanton, the tongue blaspheming, the hands stabbing: all mischiefs. Invadunt urbem somno vinóque sepultum. So were the Trojans conquered: and for this cause, I think, ever since, drunkards are called true Trojans. It is a mare mortuum, no fish can live there, no virtue thrive here. It is the root of all evils, the rot of all goodness: The Devil could find no rest in dry places: he loves the low countries, the wet ground; moorish and marish souls. The great Behemoth loveth the Fennes. Of all reasonless creatures, he chose the drunken Hogs, Mark 5.
2 It overturns the estate: The drunkard shall come to poverty, Prov. 23.21. He consumes more in a day, than he earnes in a week. He lies open to others plots, and hath no rule of his own spirit, but is a City without walls, Prov. 25.28. He is his own thief, he needs no other oppressors, for he is a caterpillar to himself. He rails on cormorants, yet devours himself. He throws his house out of the windows, it is fit his house should throw him out of the doors.
3 It poisons the tongue; swearing and lying are the ordinary effects of it: The drunkards made songs upon David. It thinks it self a Caesar, and falls a taxing all the world: Quicquid in cord sobrii, in lingua ebrii, Fulgent. O but In vino veritas: it is false, for no man's good name is spared. If he be multa bibens, he is sure Plurima dicens: he often utters that in a moment, whereof he is driven to repent all his life. Arcanum demens detegit ebrietas: A drunken inveigher against King Pyrrhus, being brought to his answer for those criminations, said; We spake all that is objected, and would have spoke more if the wine had not failed us. Such a one will speak of God most, when he thinks of God least: but the mouth inured to blasphemous or scurrilous speeches, is no fit trumpet of God's praises.
4 It intoxicates all reason. Bacchus was called Liber pater; but his sons are not Liberi, Free-men, but slaves; bound to sleep. They are out of the way with strong drink: they are either out of the way, or reeling in the way. Wine and women will make men of understanding to fall away: Apostatare facit sapientes. We keep our doors shut against thieves: yet let in this thief that is worse. O that a man should voluntarily let a thief in at his mouth, to steal away his wits! Young Cyrus refusing to drink wine, gave this reason to his grand-father Astiages; I took it to be poison; for I have seen it spoil men of wit and sense. Alexander that overcame all, was overcome by wine, Aug. If the body chide the foot for stumbling and hurting it, the foot may lay the fault in the head for not guiding it. The people sat down to eat and drink, and rose up to play. We have them that sit down to drink, till they cannot rise to play: they must sleep as they lie. Sine timore, non sine periculo: they are as he that lieth down in the midst of the sea, or sleepeth on the top of a mast.
5 It enervates the strength: Vinum ab implendo venas, Isidor. Instead of filling them with blood, it drowns them. It brings rotten teeth, stinking breaths, trembling hands, running eyes, gowts and dropsies. All these are the waiters on drunkenness: all strive which shall bring a man soonest and lothsomest to the grave. He is gone in his standing, gone in his understanding, gone in strength to help him self: we commonly say of the drunkard, he is gone. Cum absorbet vinum, absorbetur à vino, August. If his belly be made a tomb of drink, drink will make his body a sepulcher of his soul. Crebro ebrii cito senescunt; It is somewhat, that it alters the complexion: Vino forma perit, vino corrumpitur aetas. But worse, that it dissolves the constitution: for how should his firmamentall lamp burn, that is ever drowning it in deluges of riot!
6 It is the bawd to incontinence, Rom. 13.13. After Drunkenness follows chambering and wantonness. Pro ordine membrorum, ordo vitiorum, Hieron. Ambrose says of Lust; that it is fuelled with junkets, enkindled with wine, inflamed with drunkenness. It is Fomes libidinis: Vina parant animos veneri, Ovid Nunquam ebrium putabo castum, Hieron. I will never believe the drunkard to be chaste. Drunken Lot became incestuous Lot: hence sprang the Moabites and Ammonites, those mortal, almost immortal enemies to the Church. Whom the vices of Sodom could not taint, Lust infected. Vritur ebrius flammis mulierum, quem sobrium sulphurea flamma non attigerat, Origen. The flames that destroyed Sodom, hurt him not; his own fire scorched him. In this sense it may be said; Vinum lac libidinis.
7 It is an Incendiary to quarrels and homicides. Bacchus ad arma vocat. Drunken Alexander killed Clitus, for whom sober Alexander would have killed himself. The Danes and Norwayes once purposing for England, fell drunk on shipbord, and so slash'd one another, that there was the end of their voyage. We often hear of such riotous meetings, that In praelio trudit inermes; Some dropping dead in the midst of their sins. Be they never so protesting their kindness; yet Tutius est ebriis abstinuisse locis: They may be kind at first, will be cruel at last. Drunkards kiss when they meet, and kill when they part; Haec faceret non sobrius unquam.
8 Lastly, besides all other plagues, it is a woe to it self. Who hath woe? who hath sorrow? who hath contentions? who hath wounds without cause? The merry madness of an hour, is paid with the afflictions of a tedious age. Woe to them, saith the Prophet, Isaiah 5.11. Woe to the crown of pride, to the drunkards of Ephraim, Isaiah 28.1. Cùm infunditur, grave; cum turbat stomachum, gravius: cum refunditur, gravissimum: When the carowser powers in his wine, it troubles him; and he would give somewhat to avoid it: when it offends the stomach, it troubles him worse: when it comes up again, it troubles him worst of all. One Fornerius writes of a Monk at Prague, who having heard at shrift the confession of drunkards, wondered at it, and for experiment would needs try his brain with this sin; so accordingly stole himself drunk. Now after the vexation of three sick days, to all that confessed that sin, he enjoined no other penance but this; Go and be drunk again. Sure his meaning was like Seneca's; Sceleris in scelere supplicium; It is a torment and affliction to it self. You see the Damme and her littour, learn we now to avoid it, because we are men, because we are citizens, because we are Christians.
Because we are men: while the wine is in thy hand, thou art a man; when it is in thy head, thou art become a beast. The drunkard cries to his fellow; Do me treason: but the drink answers, I will leave thee no reason; scarce so much as a beast, for they will drink no more than they need. Diogenes being urged to drink immoderately, cast the drink on the ground; being reproved for that loss, he answered, If I had drunk it, non solum liquorem, sed meipsum perderem; I had lost both the drink, and myself.
Because we are citizens, and therefore should lead civil lives: drunkenness is an uncivil exorbitance. It was a good Persian law; That no man was compelled but every one did according to his own pleasure. Here was no compulsion, but it was left arbitrary, Vt bibat arbitrio pocula quisque suo. It were somewhat if but so much moderation were observed at our feasts: Vt qui inebriari abhorret, in compulsus discederet incompulsus discederet. We fault in those very Ethnic observances; and think it a discourtesy not to be intemperate for company.
Because we are Christians, Thou, O man of God, fly these things. The grace of God that brings salvation, teacheth us to live soberly, Tit. 2.12. We are children of the Day, let us cast off that work of darkness, Rom. 13. The Rechabites forbore wine in awe of their earthly Father, Ierem. 35. And shall not we forbear drunkenness in awe of our heavenly Father? Yes, lest that curse fall on us, that our table be made a snare before us: yea lest we be not admitted into the kingdom of God, Gal. 5.21. Let not your hearts be over-charged with surfeiting and drunkenness, and so that day come upon you unawares: drink every draught, as if it were thy last draught. The poor woman would appeal from drunken King Philip to sober King Philip; so will any man from a drunken Christian to a sober Heathen.
Thus in some poor measure I have described this monster of Intemperance. A sin so odious, that it is abhorred of God, despised of Angels, derided of men, pleasing only to devils, Aug. Yet have we small hope to subdue it; for it is insensible: They have beaten me, and I felt it not. Bernard calls it a gross Devil; he that is possessed with it, falls into the fire, and into the water, gnasheth and fometh, Matth. 17.16. Now as all the Disciples could not cast out that Devil; so nor all the Preachers this. It is an habit hardly put off. When a Gentleman heard that his son was given to dicing, he answered, the want of money will make him leave it. After he heard that he was given to whoring; yet saith he, marriage or old-age will allay that fury. But when he heard that he was given to drunkenness, he was hopeless; for he knew that sin would increase with years. A gamester will hold so long as his purse lasts, an adulterer so long as his loins last, but a drunkard so long as his lungs and life last. A Philosopher once chancing into a company of drunkards, where a Musician ruled the lascivious riot; presently charged him to change his harmony into a Dorion. By this means he so wrought them, and brought them to sobriety; that casting away their garlands, they were ashamed of all they had done. But our drunkards have not the patience to hear such music. Saul was vexed with an evil spirit, but David's Harp expelled him. O that we knew that Instrument or lesson, which could work such a reformation! We would double and treble that note, which might effectuate such a cure. But the drunkards noise is louder than the Preachers voice: the sound of the pot drowns all reprehension.
Verse 6.
To your Temperance add Patience.
PAtience is that virtue, Quae mallet mala non committendo ferre, quàm non ferendo committere, August. Which had rather suffer evil and do none, than do evil and suffer none. It hath these degrees; It does not wrong; it receives it, not with stupidity but sense: it does not vex him that offers to vex it: it returns not wound for wound: it does not hate the offender: it loves him: it does good unto him: it intreats God for him, Chrysost. For Patience consists not only in bearing injuries, but in forgiving the injurers.
But why doth the Apostle next to Temperance annex Patience? Quos delitiae non emolliunt, saepe injuriae frangunt. Temptations of pleasure move not in many, whom the sense of injuries enrageth. Men may refrain from hurting others or themselves; therein is Temperance: but others will hurt them, to bear this with a quiet mind is Patience. A Christian may live without doing wrong, not without receiving wrong. Objectum malitiae est non malus. The Wolf will not worry a Wolf, so long as there is a lamb in the field. This virtue is better understood than practiced: like Cassandra, better known than trusted. Therefore admitting that you understand it, I will apply myself to the affections, that you may embrace it. This let me endeavor by leading you thorough certain gradual considerations.
1 That it is the condition of mankind to suffer. When thou considerest thyself, there is presented to thee a man, a naked man, a poor man, and a miserable man, Bern. Luges hominem, erubescis nudum, contemnis pauperem, doles miserum, lacrymas miserabilem; Thou mournest thy mortality, blushest at thy nakedness, despisest thy poverty, weepest for thy misery. Now, quod ferendum est, feras; what thou must bear, bear patiently.
2 That miseries are not only incident to men, but more proper to Christian men, All that will live godly in Christ, shall suffer persecution. This was Christ's prognostication; In the world you shall have sorrow, John 16. This the Apostles prediction; Through many tribulations you must enter the kingdom of heaven, Act. 14. What Saint was ever crowned before he had combated? Jerome. Search the whole Bible over; Et quem legisti in coelis triumphantem, quem non legisti priùs in terris tolerantem? But it is said; The Churches had rest thorough-out all Judea, &c. And there was peace in the days of Solomon; peace in the days of Constantine; peace in the milken times of Queen Elizabeth; and yet still greater peace under the reign of our present Sovereign, that King of peace. Yet though we be freed from public oppressions inflicted by Magistrates, not from private molestations. In the most Halcyon days we find bitterness: Sine miseria vixisse miserrimum est. If there be not an Esau, there will be an Ishmael: if the hand of mischief cannot reach us, yet Penetrabunt spicula linguae; The arrows of slander and contumely will stick in our ribs. All men are necessitated to miseries, that bend their course toward the kingdom of heaven, Aug. Hence it is that S. Paul gives a piece of armor to the feet. Let your feet be shod with the preparation of the Gospel of peace. Our feet are naturally tender: if they be bare, clods, flints, thorns will gall them. Our affections, if they be not shod with Patience, will be so pricked with crosses, that we shall be weary of our journey to heaven. It is no unusual stratagem in war, to stick the way full of thorns, and ends of pikes, to wound and dis-rank the adversary. So the Devil besets our way of peace, that we had need of leg-harness, Patience. Though all parts be armed, yet if the feet be naked, Satan will wound us there: as Achilles was wounded in the heel, when all other places of him were invulnerable. Thus was Job armed, I am. 5.11. S. John speaking of great war, and greater victory, concludes; Here is the patience of the Saints. Therefore Paul expressly, Hebr. 10.36. Ye have need of patience, that &c.
3 That all afflictions come by a supreme providence, therefore be patient. Shall we receive good at the hand of God, and not evil? What ever be the Instruments, he looks to the high Agent; Deus abstulit; The Lord hath given, and the Lord hath taken away; Blessed be the Name of the Lord. So David, Remove thy stroke from me; I am consumed by the blow of thine hand. Whatsoever is the weapon, it is thy blow. So he snibbed the sons of Zeruiah, concerning the blaspheming of Shimei; it may be the Lord hath said to him, Curse David, 2 Sam. 16.10. Deus jussit. So our Savior told Pilate, Thou couldest have no power at all against me, except it were given thee from above. GOD'S providence is mater necessitatis, the mother of necessity: now Patience makes a virtue of this necessity. Other creatures modestly and silently obey, and shall man vex himself with impatience? Quicquid Superi voluere, peractum est; To wrestle with Fate, is to provoke Fate to wrestle with us; and then who falls? Who is he that saith, and it cometh to pass, when the LORD commandeth it not? Lam. 3.37. Murmure not my son, thy Father did it. We strike at God, and he says to us, as Caesar said to Brutus; Is it thou my son? Well may he strike us, and let us only say, Tu Pater, it is Thou my Father, and be silent. These things hast thou done, and I kept silence, saith the Lord. Wicked men strike the just God, and he holds his peace: the just God strikes wicked men, and they murmur.
4 Think thy crosses meant for thy blessings: punishments are good for none but the Patient, to them only they are signs of favor. David not only concludes thus; By this I know thou favourest me, because mine enemy triumphs not over me: but also thus; Because thou hast afflicted me, therefore I know thou lovest me. If ye be without chastisement, then are ye bastards, and not sons, Hebr. 12.8. This only frees us from bastardy; or rather secures us, for indeed Adoption frees us. Whom God smites not, he loves not, Aug. Let the Christian understand; God his Physician, tribulation his physic: being afflicted under the medicine, thou criest, Non audit medicus ad voluntatem, sed ad sanitatem; The Physician hears thee not according to thy will but thy weal. Thou canst not endure thy malady, and wilt thou not be patient of the remedy? Let it not be true of us, that Nec mala nostra, nec remedia ferre possumus. A man is sick of a Pleurisy, the Physician lets him blood, he is content with it: the arm shall smart, to ease the heart. The covetous man hath a Pleurisy of riches; God lets him bleed by poverty: let him be patient, it is a course to save his soul. These are not in vindictam, sed in medicinam: Pereat voluptas carnis, ne amittatur eternitas salutis. When we are judged, we are chastened of the Lord, that we should not be condemned with the world. We speak for the flesh, as Abraham did for Ishmael; O that Ishmael might live in thy sight! No, God takes away Ishmael, and gives Isaac: He withdraws the pleasure of the flesh, and gives delight to the soul. God threatens not to punish the wicked: I call it a threatening, for promises come from mercy, but that is a grievous punishment. Why should you be stricken anymore? Let me have none of that mercy! Art thou afflicted, why complainest thou? that which thou sufferest, is not thy damnation, but thy castigation. Refuse not the rod, as thou wouldst embrace the inheritance, Nec attendas quam poenam habeas in flagello, sed quem locum in Testamento. Regard not so much what portion thou hast in the punishment, as what interest thou hast in the Covenant. He that knows he shall reign in heaven, will patiently suffer upon earth.
6 That all crosses are deserved, and come not upon us against equity. Equity, I say, considered in respect of God, not in respect of men: they come from a just Author, though from an unjust instrument. Thy sins have procured it: Thy way and thy doings have procured these things unto thee: Nulla homini noceret adversitas, si nulla dominetur iniquitas; No misery had afflicted us, if no sin had first infected us. Wherefore doth a living man complain, a man for the punishment of his sins? Lam. 3.39. That man may well suffer patiently, that knows he suffers justly. David felt the spite of his enemies, Psa 38. yet he acknowledgeth his sin the cause; ver. 18. I will declare mine iniquity, I will be sory for my sin. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? But if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. But a man is often punished for that he never did? I answer, in that act for which he suffers, he may be innocent; yet in others, guilty. David could clear his innocence in respect of Saul, not in respect of God. For Saul, Lord, if I have done this, if there be iniquity in my hands. But for God; If thou shouldest mark iniquity, Lord who shall stand? Psal. 130.3. Let them be evil, be sure thou suffer either for, or (at least) with a good conscience. For he refuseth to be an Abel, whom the malice of Cain doth not exercise, Greg. Rosa quae redolet, crescit cum spina quae pungit; The sweet Rose grows among sharp thorns: As the Lily among the thorns, so is my love among the daughters.
Therefore overcome evil with good, Rom. 12.21. Be so far from snatching God's weapons out of his hand, that thou rather master unkindness with kindness. This Saint Paul makes to be the work of Patience; See that none render evil for evil, 1 Thess. 5.15. We think it ignominy and cowardice, to put up the lie without a stab, a wrong without a challenge. But Solomon says, (to whose wisdom all wise men will subscribe) that It is the glory of a man to pass by an offense. It is more honor, Injuriam tacendo ferre, quàm respondendo superare, Gregor. Satius & tutius injurias perferre, quàm infer aut refer. The greatest magnanimity is Patience. Yet, O into what infortunate times are we fallen, when every wrong must be answered with blood! How hath the Devil bewitched us to glory in our shame! That the wretchedest and basest cowardice should ruffle it out in the garb of valor! Yet if the gravest Bishop in the Land do preach this, our impatient gallants will not believe it. Indeed how should they credit man, who will not be persuaded by God himself! O yet that our tears could wash off the guilt from men's souls, as easily as we can convince them by arguments! we would then with Jeremiah, wish our heads fountains, and our eyes spouts; to cleanse our Land from the blood thus shed, and the brave opinion of shedding it. Apud Christianos non qui patitur, sed qui facit injuriam, miser est, Hieron. Among Christians he is only the wretched man that does wrong, not he that suffers. It is a great virtue not to hurt him that hath hurt thee; Magna gloria, si cui potuisti nocere, parcas, Hugo. This was in those days truly noble; now nothing but revenge. Job is counted a fool, and David a coward. With them it was valor, Audire noxia, & respondere placita; To bless those that cursed them: we think that Degeneres animos patientia arguit; that patience is an argument of baseness. What is the difference? There was the faith and patience of the Saints: here is the infidelity and impatience of sinners. Let such men know:
1 That God shall condemn them for invading his office; for vengeance is His: and that they call courage, he shall judge outrage. Then it will be but a poor plea, to say such an one wronged me: who gave thee leave to quit thyself? Is not God able to punish? Thou art cruel, and wilt carve too deep: let God alone he is merciful and just.
2 To what purpose are Magistrates, if every man may be his own judge? Thou mayest complain to the deputy, not with thine own hands punish the injury. If a man have matter against another, the Law is open, and there are deputies; let them implead one another. Sic certent causae, ut non certent pectora; Let men's causes fight a while, that their souls may be in peace forever. There is utterly a fault among you, that ye go to law one with another, 1 Cor. 6.7. That is a fault: but some so abuse the Law, that Quae datur in conpensationem injuriae, vertitur in injuriam: That which should redress wrong and mischief, is perverted to be the greatest wrong and mischief. Whom their hands dare not strike with blows, their purses shall vex with suits. We may say of such Citizens, as it was of some Popes; they are not Vrbani, but Turbani.
3 Remember that the LORD JESUS shed his blood to make thee friends with GOD, and wilt not thou be friends with thy brother? Cannot the blood of CHRIST, that bought a whole Church, of GOD, buy the forgiveness of one wrong at thy hands? Take heed, lest for not showing mercy, thou find no mercy.
4 GOD is patient towards thee, though he be provoked every day. Ad Patientiam vocat, qui patientia est; He invites us to be patient, that is, Patience it self. Sustine tu, sustinet Deus; Do thou bear with others, God bears with thee. Is there a Too much, which thou canst suffer for so patient a Lord? How wouldest thou endure wounds for him, that canst not endure words for him? A man reviles thee, thou art impatient: how wouldst thou afford thy ashes to CHRIST, and write Patience with thine own blood?
5 The examples of the very Heathen may put such impatient Christians to the blush. When that Tarentine was angry with his faulty servant; Sumpsissem inquit supplicium, nisi tibi iratus essem: I had stricken thee, had I not been angry. He had rather Impunitum dimittere, quàm per iram plus justo punire. Xenophon, to one that railed on him, replied; Didicisti tu maledicere, ego maledicta contemnere; thou hast learned to reproach, and I to contemn thy reproaches. When Metellus inveighed against Tacitus in the Senate, he answered; It is easy to find fault with him that is not willing to reply. Potentia tua, non Patientia mea, accusanda est; The blame lies on your malice, not on my patience. When one told Diogenes, Vituperant te multi; many 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 despise thee; he returns; So wise men must suffer of fools. Lingua illum meliorem esse indicat, quem carpit. The same envious tongue that would speak a man worse, doth indeed confess him better: for the object of entire is goodness. Another being reproved by his friend, because he did not correct his provoking servant answered, Quia alium, quem potius castigarem, inveni: because I have found one I have more reason to correct, that is, myself. Thus for morality they excellently commended this virtue: we have the seal of God put upon it, Be shod with the preparation of the Gospel of peace. Nothing but the Gospel of peace can give true patience. Theirs was an opinion to stupefy men's senses: Minùs im patienter, non minùs infaeliciter ferre: but the knowledge of peace in heaven is the soul of patience. Hereby we have a resolution that nothing shall hurt us: for sin is the sting of all troubles; pull out the sting, and deride the malice of the serpent. Sin makes our burden heavy: take away that, all is tolerable. Sin turns the grave into a dark dungeon; which remitted, is a perfumed bed of quiet rest. Sin shows the Devil horrible, God a severe Judge: let the Gospel remove that, God is thy Father, the devil his and thy slave. Therefore the Prophet well annexeth Blessedness to the Remission of sins. Blessed is he whose transgression is forgiven. And our Savior says to the man sick of the Palsy; Be of good cheare; for thy sins be forgiven thee, yea more, we are resolved that all things shall work together to our good: All things, then even our sins. Not that sin is good in it self: but as Bernard; Miro quodam modo etiam ipsum peccatum justo in Iustitiam operatur. The miraculous hand of God disposeth our very unrighteousness, to help us to righteousness. And that first in respect of God, manifesting and magnifying his mercy in forgiving it: where sin abounded, grace did much more abound, Rom. 5.20. And in respect of ourselves; working in us a sorrow of repentance, not to be sorrowed; an humility to be honored, a faith to be crowned. Humiliores efficimur & cautiores, Bern. Thus God casts us into the fire, not to be consumed as dross, but refined as gold. That at last we may resolve, not only to die in the Lord, but for the LORD JESUS.
6 Consider that all sufferings shall have an end. The rod lies now on the godly, but it is not in the right place, ubi manendum est At last CHRIST shall lay it where it shall abide even on the wicked, there it must rest forever. The rod of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands unto iniquity. So Abraham told Dives of an exchange: before Lazarus had sorrow, thou hadst pleasure: now therefore you have changed turns, and places; he is comforted and thou art tormented, Luk. 16. To the godly ease shall come; Patientia filia Spei. Hope is the Mother of patience. The Wise man rejoiced to find the Star, the woman to find her piece of silver, our Lady rejoiced to find our Lord: Christ always returns with increase of joy. The righteous is delivered out of trouble: and the wicked cometh in his stead, Prov. 11.8. Here is the vicissitude. The wicked shall be a ransom for the righteous, and the transgressor for the upright. Here is the redemption or ransom; misery like a Vulture, must have somebody to prey upon; the world destines the, righteous to it, and for a while they suffer: but God ordains the unrighteous to it, and they must suffer forever. GOD shall speak to sorrow, deliver me my servant, let that man go whom thou now afflictest; and take this reprobate in his stead, torment him forever, Hebr. 10.36. Ye have need of patience; why should we be patient? Because ye have so short a time to suffer, Verse 37. Yet a little while, and he that comes, will come, and will not tarry. Why, what shall he do when he is come? I will see you again, and your heart shall rejoice; and your joy shall no man take from you. The Lamb shall lead them to the fountain of living waters; and God shall wipe away all tears from their eyes, Revel 7.17. But how are we sure of this? Because it is a righteous thing with God, to recompense tribulation to them that trouble you: and to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty Angels. Jacob served seven years patiently for his wife Rachel; and shall not we serve longer for our dear husband Jesus? Love suffers all things, 1 Cor. 13. he loves not the Lord, that will not suffer for him. Omnia passus amor, nec se vult dicere passum. Be patient therefore unto the coming of the Lord: lift up your heads, for your redemption draweth near, Luke 21.28. If these meditations could sink and soke into our hearts, they would be mollified with patience. It is truly said concerning the wicked; Breve est quod delectat, aeternum quod cruciat: their pleasure is short, their pain everlasting. The contrary is as true concerning the faithful: Breve est quod cruciat, aeternum quod delectat: their pain is short, their joy eternal. The hope of the righteous shall be gladness: but the expectation of the wicked shall perish. Upon Shimei's execration, David thus comforted himself; It may be the Lord will look on mine affliction, and will requite good for his cursing this day, 2 Sam. 16.12. David suffered much of Saul, before he wore the promised Crown: no matter what we suffer on earth, so we may be crowned in heaven.
Lastly, consider that CHRIST our LORD suffered all patiently for us: that Lamb was dumb before the fleecers and Butchers. Such Lambes must we be, that have neither horns to dash nor nails to tear, nor teeth to bite, nor flight to escape; but patiently to submit ourselves to the will of our shepherd. Such Lambes were the Martyrs; their persecutors were more weary feriendo, with striking; than they Ferendo, with suffering. But none ever suffered like the Lord Jesus: Iustus pro iujustis, ab injustis, 1 Pet. 2.21. He is not only our Redeemer, but our example he taught us both in his doing, and in his dying. Ought not Christ first to have suffered these things, and to enter into his glory? As he was Unctus oleo laetitiae prae sociis, so oleo tristtiae prae caeteris. As he was anointed with the oil of gladness above his fellows so first with the oil of sadness above his fellows. Indeed the Deity suffered not, yet he that is GOD suffered. Deitas in Dolente, though not in Dolore. Now all this is to teach us patience, Hebrews 12 2. Let us look unto Jesus the founder and finisher of our faith; who endured the cross and despised the shame, and is now set down at the right hand of the throne of God: therefore Let us run with patience unto the race that is set before us. By death Christ came to us, by death let us not grudge to go to Christ.
Patience you see, is an excellent virtue; you have heard many commendations of it: if it had no other, this were enough to praise it, that it easeth our griefs. Many cannot away with other graces; because voluptatem prohibent, voluntatem cohibent; they curb the will, and abridge delight, and impose hard things to the flesh. They cannot away with Charity, because it takes out of the purse: nor with Abstinence, because it restrains the appetite: nor with Himilitie, because it abates pride: nor with Chastity, because it debars lust. But me thinks each man should love Patience, because it easeth his pains, and mitigates his sorrows. Natural men care no more for virtue, than that cruel Judge did for equity: yes if they knew a virtue that would ease their burdens, and qualify their griefs, they would love it. Me thinks, even wicked men should use this virtue, and make much of it: though for no other purpose than Pharaoh used Moses; to remove the Judgments. Our proverb hath it; Of sufferance comes ease: let us be patient then, if but for our own benefits.
VERSE 6.
And to patience, Godliness.
BEfore we come to the definition of Godliness, let us conceive some reasons of this connection, and immediate adding of Piety to patience.
1 Because the pillar of patience is godliness; it cannot stand without it, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 it is firm being upheld by it. For true Patience cannot befall a reprobate; (stupidity may as to Nabal ) not by an absolute impossibility, but by the indisposition of his heart to receive it: as a spark of fire falling upon water, ice, or snow, presently goes out: which fasting on wood or such combustible matter, kindles and burns. The food whereupon true patience lives, is faith in the Gospel of peace. Saul was a moral man, yea a zealous man, while he was Saul, and Gamaliel's scholar but when he was made a Christian, he was called Paul; he was not a Paul before. So Patience in Ethnikes is not rightly named: as Silvius when he was chosen Pope said; Aeneam rejicite, recipite Pium: forget Aeneas, and accept me your Pius. So to suffer before conversion, was but stupidity in quiet: now mutato homine, mutato nomine, the persons being changed, change also the name; call it Patience.
2 Because Godliness teacheth a man patience: it is the Imitation of God and our God is patient. Now if we feel this mercy from God, let us show it to them that are his. He that will not tolerate man, tolerari a Domino se facit indignum; makes himself unworthy to be borne with of God. Deus habet in manu vindictam, mavult in usu patientiam. God hath in his hand vengeance, in his heart patience. We pray for pardon as we give pardon: we would be loath to have our own lips condemn us.
3 Because patience will do the soul no good with godliness: the glory and comfort of all suffering, is gods cause. Neither is the reward given for suffering, but for suffering well. This is thank-worthy, if for conscience toward God, we endure grief. Tribulations are the marks of CHRIST; but then they must be borne for CHRIST: herein Paul delighted himself; I take pleasure in reproaches, in necessities, in persecutions, in distresses, for Christ's sake. Thus being prouder of his iron fetters, than a bragging Courtier of his golden chain. The departures of the Saints are not Mortes, sed Immortalitates. If Julian so honored his soldiers dying in the wars; celebri potius laude, quàm luctu: how much more shall CHRIST honor his! Precious in the sight of the Lord is the death of his Saints, Psal. 116.15. such as undergo in Christ's cause Christ's Cross. No death is comfortable, nisi in Domino, vel pro Domino: and that man's life is well bestowed in suffering death, when to Patience is added Godliness. Our life is the Lord's by many dear titles: therefore not too good for him when he requires it. Thou art a depositary, to whose trust is committed a precious Jewel: perhaps thou hast much ado to keep it from the subtleties of tempters, and violence of attempters: yea hast a corrupt desire, unthriftily to spend it upon profits or pleasures, surfeits and vanities: and thou never art in true quiet, till he that delivered this Jewel, thy life to thee, doth reassume it. But then thou must tarry till he calls for it: for God refuseth the soul that comes to him before he sends for it. When the Indians, to avoid the Spanish slavery, grew to a practice of killing themselves: the Spaniards dissembled a killing of themselves also: threatening upon their meeting in another world to afflict them there more than before. Indeed, if the troubles and anguishes of this world so despair thee, that thou castest away thy own life: those very same in a far heavier measure shall find thee out in the other. Miseriam non effugis, sed adauges. There is no comfort in suffering death, except Godliness bless our patience. Aelian writes that among the Grecians there was a Law, that if a sick man drank wine without the advice of his Physician; though he saved his life by it, he should be put to death for it; because he did that was not permitted him. Bitter then must be their punishment, that take not wine but poison: that precipitate their lives into certain destruction: having no command from God, that he requires it; no promise that he will reward it. Our Savior teacheth us, being persecuted in one City, to fly into another: if we willfully run into unnecessary death; he will say who required this at your hands? who bad you run from England to Rome for poison; and from Rome back again to England with treason? you may have Patience, but here's no Godliness. The good sheep knows the voice of his Shepherd, and stays for his call. Those glorious Martyrs that now have a permanent triumph in heaven, were not so madly prodigal of their bloods, as to throw them away without a warrant. They that possess this Laurel, washed their garments, not in their own bloods only: so they might have been still red and stained: but in the blood of the Lamb, that changes them into white. Therefore they are before the throne of God, and he that sitted on the throne shall dwell among them. That sinful Mary wasted and bathed herself, not in her own blood but in her tears: saith Chrysostom. And of Saint Peter he asks this question; when he had denied his Master; Nunquid sanguinem fudit? did he shed out his own blood? No, but his tears, and so washed away his sins. We are not sent into this world to suffer, but to do, and when we do suffer, to add to Persecution Patience, to Patience Godliness. The way to triumph in secular arms, was not to be slain in the battle, but to keep their station. In the Roman warlicke discipline; Ius legionis facile; Non sequi, non fugere: this was the rule; not to follow desperately, nor to fly basely. So it is in our Christian battle; not to invite danger, not to shrink from it. Indeed God betimes in the world called for this bleeding witness: he sealed his acceptation of Abel's sacrifice, by accepting Abel for a sacrifice; who before all example, first dedicated Martyrdom, Chrysost. And as soon as CHRIST came into the world, after the receiving of the wise men's oblations; he would immediately be glorified with that hecatombe of Innocents. But to offer this without God's asking, shall bring but a poor reward. For while piety is not preserved, the Crown of patience is lost. Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator. Put not Piety from thy Patience, thy wounds shall be healed, and thy soul rewarded.
4 Because patience without Godliness, when it receives injury of man, may do more injury to God. Let us write the wrongs to ourselves in the dust, to forget them; that is Patience: the wrongs we have done to God in marble; to remember them; that is Godliness. To bear meekly with thy persecutors, is commendable patience: to be silent at God's dishonor, is condemnable baseness. It is no less than treason; thy silence makes thee guilty. Thou pleadest thyself to be the son of God: he is a very bad son, that can hear his righteous Father blasphemed with patience. Cursed is that Patience, that hinders a man from Godliness. CHRIST is thy brother, he bought thee with his blood, thou art his coheire: canst thou behold him gored with new wounds, and hold thy peace? Thou believest not; for then thou wouldest speak: as the Psalm hath it: I believed and therefore I spake: no defending of faith, no faith. The Inhabitants of Meroz took not part with God's enemies, yet were they cursed for not taking part with friends, Judge. 5.23. Indifference in God's cause is damnable: not to oppose them, that oppose God, is to be his enemy. How easily are we moved at our own injuries? how patient at God's? Let our own credits or riches be troubled, we rage like Lions let God's honor be questioned, we are as tame as Lambes. If the aspersion of scandal lights upon our names, there is suite upon suite, from Court to Court; all to beggar the raiser of it. Let the Lord's dreadful Name be blasphemed, we are so far from spending a penny, that we will not speak a syllable. Like Jonah, we are more moved for the loss of a gourd, than for all Nineveh. Moses can brook Miriam despising him, and go away silent, because himself only was interested, Numb. 12. But when the people had Idolatrizd, he brake the sacred Tables in passion, burned the Calf, scattered the dust on the waters, and in detestation of their wickedness made them drink it. We have patience enough, but piety is thrust out of doors. Such infortunate and apostate times are we fallen into, that to uphold God's honor is held uncivil tartneste: such men are saucy, and such sauce is too sharp for proud and vicious stomachs: this dissolves the knot of friendship. Let it; Ideo misit Deus bonam separationem, ut malam rumperet Conjunctionem: better a holy discord, than a profane concord. Care not for that mirth, which must grieve the Holy Ghost: disclaim that peace, which must be at war with Christ. If they refuse thee, thou knowest who will receive thee, John. 9.35. When they had excommunicated him, CHRIST welcomed him. Fear not them that kill the body, &c. It is worse losing the Lord's favor, than thy Land-lords: better part from thy cottage in earth; than thy Inheritance in heaven.
Necessary therefore is the accession of Piety to Patience. It is an abhorred sin to temporize: when a Chaplain must measure his speech by his Lord's humor, the truth of the Lord of hosts is abused. Against oppression he dares not speak, because it is his Lord's fault; not against Pride, because it is his Ladies: not against riot, because it is his young Masters. He must not meddle with the ulcers that stick on his great ones conscience: hell will take that patience. Let them be ashamed of Christ, that care not for his being ashamed of them. For us, let us plead God's cause, for his sake that pleads our cause in heaven.
Godliness is taken by the Philosophers in a threefold relation. For Religion towards God, which they held a devout adoration of their Idols. For religion towards their country: when any died for their country, they were said Pie mori. For religion towards their parents: so Aeneas was called Pius: and for this they gave those additional names of Pii. Our Apostle meant it not in this latitude: it must here import some particular grace, as appears by the rank. Yet let us a litttle consider it in the larger acception. So it is such a gracious habit, as prefers God's glory before all things, and refers all things to it.
For the former, Godliness aims immediately at the Lord's honor, Matth. 8.21. There was one following Christ, but hearing of his Fathers death, he first desire leave to bury him: perhaps he gaped for an executorship, or meant at least to thrust in for an administration. No saith CHRIST; let the dead bury their dead: thou hast a living father, (let the dead go) that can give thee a better inheritance. But to bury ones Father is Godliness: yes, but saith Jerome; Pietatis genus est, impium esse pro Domino: to neglect our very Parents when God requires it, is piety. Himself testifies; he that loves father or mother better than me, is not worthy of me. This falls heavy on some: the voluptuous loves his wife better, I have married a wife, and therefore I cannot come. Vxori plus datur quàm Christo: the uxorious husband obeys his wives precepts, sooner than God's. The covetous parent loves his child better than the Lord: oppressing God's children to enrich his own. So his young ones be warm in the nest, let CHRIST shake with cold. Love the Lord, and love thy children, or friends: but if necessity enforce the loss of one; In suos odium, est pietas in Deum, Hieron: whatsoever thou losest, lose not the Lord Jesus. Another said, Lord I will follow thee, but let me first go bid them fare-well that are at home, as if any friend were to stand in competition with CHRIST. But we have always somewhat to do when we should follow him: as Elisha said to Elijah; let me first kiss my father and my mother; then will I follow thee, 1 King. 19.20. Uriah was so earnest of fighting the Lord's battle; that he would not go down to his house, nor sleep with his beautiful wife. Such a zeal, as prefers God's service before all other things, that is godliness.
For the other; it refers all to God's honor: in all things that it does, speaks, or suffers, it declares a purpose of heart to glorify the Lord. All things and actions are Ordinabilia ad deum: deus finis, all else ad finem: what should man desire more than to serve that God who preserves him? Whatsoever ye do, do all to the glory of God. This is the end of our creation, the beginning of our salvation, the perfection of our happiness. Hast thou wisdom? refer it to the glory of thy maker: otherwise like the Moon, when thou art lightest to the world thou art darkest to heaven. Hast thou strength? use it to resist Satan, to conquer (nor another, but) thyself. Vae fortibus ad peccandum; woe be to them that are strong to sin. Hast thou old age? let thy life grow white with thy hairs: lest thou be Satur Dierum, full of days and fuller of sins. Hast thou honor? employ it to honor him that hath honored thee. Hast thou authority? draw not this sword in thy private wrongs, let it not be sheathed in the Injuries of the Gospel. Hast thou riches? spend them upon Godliness; Pro Pietate sumptum facere, lucrum est. Say not with Judas, Why is this wast? but with David; I will not offer to the LORD of the which costs me nothing. To this general Piety there are two enemies, Profaneness and Hypocrisy.
Profaneness: there are two characters of a man truly Pious; understanding and will: the one in his Science, the other in his Conscience: commonly this vice bewitcheth them both. As thou dost see thy own face in thy heart, so others do see thy heart in thy face. If a drunkard dare number his ebrieties: the lascivious, how often he hath been at the house of sin; who can blanch this ungodliness! But indeed wicked men have more boldness to appear ill, than the godly have to appear good, For he that departeth from evil, maketh himself a prey; or as the original imports, is accounted mad. Any man that carries his face toward Zion, is held an hypocrite: he that is ashamed to do ill, shall be ashamed for his good. This is not a grain of ungodliness, but ungodliness in grain. Can you lament your losses on the seas, the wrack of goods in your ships; and not the shipwreck of a good conscience in your shops? The spider never builds, but where are flies: Satan never placeth his nest, but where is store of these ungodly lusts. Let them banish profaneness, that ever expect the comforts of piety.
Hypocrisy; Have not I chosen you twelve and one of you is a devil? I, not another; emphatically, I, 〈 in non-Latin alphabet 〉 , the very Wisdom of GOD. Chosen, not entertained offering your service, nor admitted as suitors, but Chosen. You, not the refuse people out of the high ways, nor the great Personages of the Land; but you, whom I have elected to propagate my Gospel, how many? Twelve; a little number: Christ's is the least College. Yet one of you is a devil; lay these particulars together, and sum up a hypocrite. The congregation of hypocrites shall be desolate, Job 15.34. The hypocrite is like Hose's dough-back'd Cake, Hosea. 7.8. Only hot on the visible side. Seeing the fire of GOD'S Altar, the zeal of the Temple cannot heat them, they are reserved to be baked thoroughly in the Oven of hell.
Endevour then to store thy heart with Godliness: for worldly things, say as he did of Eloquence: Si adsit, non sperno: si absit, non desidero: if they be present, I will use them, it they be absent, I do miss them. Sequere tu Pietatem, caetera sequentur te: follow thou Godliness, other things shall follow thee. First seek the kingdom of God and his righteousness, then shall all these things be added to you. While a man hunts after his own shadow, his back is upon the sun, and still his shadow is unovertaken before him: let him turn his face to the sun, and travel toward it; his shadow shall follow him. The profits and delights of this world are but a shadow, while a man hunts after them his back is upon Jesus Christ, that Sun of righteousness; and he can never overtake them: if he could, yet they are but a shadow. Set thy face and thy faith toward Christ, all these shadows shall wait upon thee. A Painter had drawn Jove's picture, Juno's, and another man's that was his friend. That friend cheapned the other two, and last of all, his own. Nay, says the Painter, buy the other two, and take the last into the bargain. Be sure of Godliness; riches, honors, and pleasures; all those counterfeits of true happiness, shall come into the bargain.
Our discourse hath thus far dwelt on godliness in the latitude. In a stricter acception, I find it especially consisting in two things; Adoration and Imitation of GOD.
Adoration of the true God in a right manner, is Godliness. Nature hath written in every heart, that a Superior power is to be worshipped; though it could not declare, Cui debitum; what power that was which might challenge it. Out of this Ignorance sprung that multitude of imaginary gods; which Saint Paul calls Dumbe Idols. Now he that is dumb, is also commonly deaf: they could neither speak nor hear, Psal. 115.5. They have mouths, and speak not: they have ears, and hear not. To avoid this sin, God gave an express Law; Thou shalt have no other God's but me. Which negative precept especially forbids four things. 1. The having no God at all, as the Atheists; The fool says in his heart, There is no God. 2. The having strange gods, and not the true; as had the Gentiles: gods according to the number of their Cities: every twinkling star was held a deity; yea, many so gross and base gods, that there were not worse creatures in the world, except themselves. 3. The having strange gods with the true, as had the Samaritans; They feared the Lord, and served their own gods, 2 Kin. 17.33. they sware by the Lord, and they sware by Malcham, Zeph. 1.5. They choose new gods; then was war in the gates. 4. The having the true God, but not a-right, according to his will and Word, as Heretics. For this is the main difference between Heresy and Idolatry, that serves the true God with a false worship, this serves false gods with a true worship: Both hateful.
Now seeing the principal part of our Piety stands in the due and true worship of God, it is Satan's main stratagem to subduce it. If it were possible, he would have it himself, and draw us A Cultu dei debito, ad cultum suimet indebitum. He is proud still: amisit celsitatem gloriae, non superbiae; He hath lost the height of his happiness, not the height of his pride. He would be a god, though a hellish god: a Prince, though it be a prince of darkness. Good Angels refuse to be worshipped; when John fell at the Angels feet to worship him; he said to him, See thou do it not.
But evil Angels desire it: to this the Devil persuaded Christ; to fall down and worship him; he durst be so bold with the Son of God himself. Devillish impudence! to request him that is worshipped of the Angels of light, to worship an angel of darkness. But Christ soon choked him; Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve, Mat. 4.10. But howsoever he cannot bring men to worship himself immediately, yet he effects this often mediately. If Israel will but make a golden Calf, the Devil finds his own worship in that: If a Papist bows to his crucifix, even here finds himself honored. Albeit they say, we give the Image no worship, think it no god: no more did the Israelites think that Calf their deliverer out of Egypt; yet was this a cursed sin. They say, they worship God before the crucifix; but God rejecting that worship, it stays in the crucifix. Such another policy had the devil to wound Israel; when he presented to them the whores of Moab, Numb. 25. Was only Adultery his aim? No, but Idolatry also. They have beguiled you in the matter of Peor, and the matter of Cozbi, ver. 18. The matter of Peor was wrought by the matter of Cozbi; They went to Baal-peor, and separated themselves to that shame. They joined themselves to Baal-peor, and did eat the sacrifices of the dead, Psal. 106.28. Baal was the Moabitish Idol, Peor a mountain: there they worshipped, and feasted, and ate the offerings of the dead. Not of dead men, but of Idols, which are dead things: for God is 〈 in non-Latin alphabet 〉 , the living God. But could Satan effectuate this Idolatry in such a people? We read, Numb. 24. Balaam itching after Balak’s gold, hereon he practices, and shifts ground; as gamesters do their standings for better luck; and would fain curse; but spite of his teeth he blesseth. Now he sees, there is no way to make God forsake his people, unless they were first brought to forsake him. Therefore it is likely that upon Balaam's advice, the daughters of Moab and Midian were brought before the Israelites; light houswives, dancing, frisking, and flaring; their carriage promising tractablenes enough, if the other would come on: so were they tempted to wantonness with those professed strumpets, and by that means to offer up to Baal-peor. This was the devils trick to effect that Art, by fraud, w ch he could not Marte, by open war. Let me a little increase your detestation of idolatrous worship, that you may more sincerely worship God.
1 It is a pleasing sin, therefore more pernicious: few that love it, can be brought to acknowledge it. A Turk believes nothing less, than his Alcoran to be Idolatry. A Monk at his Mass is so far from thinking himself an Idolater, that he calls himself a Spiritual man. Though nothing be more reproved in God's Word, and punished in his works, than Idolatry; yet there is in corrupt nature a strange proclivitie to it. The Prophet calls Idols, Delectable things: Their delectable, or desirable things shall not profit them. The Idolater is like a woman inflamed with love toward some proper young man: her affection is so set, that forgetting all modesty, she sends for him, and brings him to the bed of love: Neither left she her whoredoms brought from Egypt: for in her youth they lay with her, and they bruised the breasts of her virginity, and poured their whoredom upon her. Such a whore is the Church of Antichrist, Revel. 17. Whose doctrine like the wine of fornications, goes down merrily, to the intoxication and poison of souls. Only the Gospel hath brought this Land a remedy, no other than the blood of Christ to purge it.
2 It is an impudent sin, and goes to the furthest line of condemnation. It sticks not to take God's blessings with the left-hand, and gives them away to his enemies with the right. So the Israelites received of God Manna, food from heaven; and then sacrificed it to Idols. For it is likely that in the Desert they had no better cheare to feast the Devil with, than Manna and water: their beasts being hardly sufficient to maintain their daily sacrifice to the Lord. God gave them Jewels from the Egyptians, as wages for their service; they melt them to make a Calf. Yea, Children, that are the chief Inheritance on earth; Happy is the man that hath his quiver full of them: they shall not be ashamed, when they speak with their enemies in the gates: children, the divided pieces of themselves; so dear, that Rachel mourn for them, and would not be comforted, because they were not: even these they sacrifices to Moloch: Yea, they sacrificed their sons and their daughters unto devils; and shed innocent blood of their sons and daughters, whom they sacrificed unto the Idols of Canaan: and the Land was polluted with blood. But, what will ye do in the end thereof? Ier. 5.31. What? Therefore was the wrath of the Lord kindled against his people; insomuch that he abhorred his own inheritance, Psal. 106.40. Ephraim is joined to Idols, let him alone, Hos. 4.7. Let him alone? O fearful: when God takes away correction, damnation enters the doors. Sin shall now be the wages of sin, that death and destruction may be the wages of both: Because Ephraim hath made many altars to sin, altars shall be unto him to sin. This is fearful; therefore I conelude this point, as Saint John doth his first Epistle; Babes, keep yourselves from Idols: Yea, Lord keep us all from them by the grace of thy Spirit.
You see the danger of will-worship, let this contain us in the true adoration of God. Worship is twofold; Civil or Religious. Civil, to men, in respect of their degrees in the Church, Common-wealth, or private family. In regard of Age, give reverence to the gray-head: of gifts, so Elisha reverenced Elijah: of place; in Church: so Ministers are to reverence their Bishops: in Common-wealth, so subjects must give reverence to Magistrates: in private family, so children owe reverence to their parents, servants to their masters. To God only is due religious worship: they write that to the King of Benin the people give such reverence, that we scarce give more to God. They fall flat on the ground before him, covering their faces, and depart without turning their backs. But to all men give Summa, sed Sua: to God only religious worship; who is so jealous of his honor that he will not give it to another. Be ye never so great, stoop to the Lord: honor him that hath honored you: it is no discredit to your worships to worship God. Christ stooped low for our sakes; He made himself of no reputation, but took upon him the form of a servant, and was made in the likeness of men. What the Barbarians dreamed of Paul and Barnabas, Act. 14.11. Dii descenderunt similitudine hominum; The gods are come down to us in the likeness of men. We found true in Christ; God is come down among us in the likeness of man; Yea, indeed, a true man. GOD said once, Gen. 3.22. in derision of our folly; Behold! the man is become as one of us. But we may say truly, GOD is become as one of us. He that was so low, is now and was ever the most High: Let us adore that blessed JESUS. The LORD saith, when he bringeth in the first begotten into the world; Let all the Angels of God worship him. Do the blessed Angels of heaven, and shall not men on earth worship him? I speak not only of a corporal adoration, though that also be due. At the Name of JESUS should every knee bow, of things in heaven, in earth, and under the earth. Neither do I think the bowing of knee, at the Name of JESUS, to be a fruitless but harmless ceremony. As for their exception, that the bowing more at this, than at other Names of GOD, may breed an error of advancing the Son above the Father and Holy Spirit. We answer, that the truth of the Sons equality with the Father and the Spirit, is a mystery so hard for mortal wits to apprehend; that of all errors, that which may give them the most honor, is less to be feared. Bellarmine observes, that most Heretics have denied the Son, none ever denied the Father to be God. But why not bow we as well at the name of Christ? if any name be greater than other, it seems to be Christ: for he is called Domini Christus, Luk. 2.26. The Lord's Christ. Bernard answers; Of all names given to him, still JESUS is the sweetest. Other are names of Majesty, this of Mercy: the Word of God, the Son of God, the Christ of God; all titles of glory; JESUS, of Grace and Redemption. The contemptible name, which Pilate so scoffed at; JESUS of Nazareth, is so preached and praised; that against all Infidels it hath gotten the preeminence above every name. The condemning then of this honor due to JESUS, is rather an argument of spite, than an evidence of the Spirit; as it hath been said truly. To this Name all shall bow: in heaven, Angels and glorified Spirits: on earth, Men: under the earth, those that be now dead: for all shall appear before his Tribunal with bended knees. Perhaps by under the earth, are meant even devils and damned spirits: though they bow not spontaneae genua; yet they shall give an extorted adoration. Glorious Angels, blessed Spirits, and good Men, have a voluntary geniculation: but the wicked on earth, and fiends in hell, shall be forced to it against their wills. So was Judas; I have sinned in betraying the innocent blood. So Julian; Thou hast over come, O Galilean! So the devils; What have we to do with thee, Jesus thou Son of God? Matth. 8.29. That evil spirit said; Jesus I know, Act. 19.15. for even the devils believe and tremble. Wicked men now trample his blood, but shall one day submissively acknowledge his Dominion; Lord, when saw we thee hungry, &c. Matth. 25. But this extorted Confession shall be to their Confusion; Depart ye cursed. Thus as every knee should bow, so every knee shall bow; if not out of faith, yet out of fear. I have sworn by myself: the word is gone out of my mouth in righteousness, and shall not return; that unto me every knee shall bow, Rom 14.11. He is God, and shall be worshipped.
This I thought good to urge, because as if we had been taught to be proud, there is little reverence among us: I am ashamed to speak it; many sit in the Church as at a Theater: their hands are too idle to uncover their heads, their knees too stiff to bow to Christ. Even to the Gospel, which must save them, or they shall never be saved, their regard is little better than contempt. For shame of men, and Angels, where is our reverence? Do you come hither to give God a blessing, or to take it? Will a Petitioner sue to a Peer with a covered head, or an unmoved knee? Ye shall reverence my Sanctuary, I am the Lord. If the Law challenged such reverence, what doth the Gospel? If the blood of goats had such respect, what requires the Lamb of God, the blood of our Lord Jesus? What is this, but to give the sacrifice of fools? Eccl. 5.1. God will dwell with him, that trembleth at his Word, Isaiah 66.2. We tremble like mountains; yea, the mountains quake at God's presence, saith the Psalmist: we are not moved. But as for me, I will come into thy house in the multitude of thy mercies; and in thy fear will I worship toward thy holy Temple O for one dram of this reverence! But indeed it is in vain to bend the knees, with unbended souls: it is a poor worship, to move our hats, not our hearts. But he doth best, that expresseth before men his zeal by his reverence, and commends before GOD his reverence by his zeal. It is fabled, that when Juno on a day had proclaimed a great reward to him that brought her the best present; there came in a Physician, a Poet, a Merchant, a Philosopher, and a Beggar. The Physician presented a hidden secret of nature; a prescript able to make an old man young again. The Poet an Encomiasticke Ode of her bird, the Peacock. The Merchant, a rare hollow Jewel to hang at her ear. The Philosopher, a book of strange mysteries. The poor quaking Beggar, only a bended knee, saying, I have nothing worth acceptance; Accipe meipsum, Take myself. Some come hither with prescripts of their own; they have receipts enow already, they care for no more. Other like the Poet, come to admire Peacocks, the gawdie Popinjays, and fashionists of the time, blustering in their painted feathers. Other like the Merchant, present Jewels; but they are hollow: come with critical or hypocritical humors: like Carpes, to bite the net, and wound the Fisher; not to be taken. Some like the Philosopher, bring a book with them; which they read without minding the Preacher, saying, they find more learning there, than he can teach them. But blessed are the poor in spirit; that like the Beggar, give themselves to God. Juno gave the reward to him, God gives the blessing to these. He hath filled the hungry with good things, but the rich he hath sent empty away. A reverent heart shall carry away the comfort: Godliness in the humble dust of Adoration, shall be lifted up by the hand of mercy.
Imitation of God follows: for what else is godliness, but to be like God? We were all made after his Image; that was lost: now our regeneration is nothing else but the repairing of that Image. Be ye therefore followers of God, as dear children. True children will imitate their parents: if we do not follow God, we are bastards. Follow thy Father, as Ascanius did Aeneas, though non passibus aequis. It is written, Be ye holy, for I am holy, 1 Pet. 1.16. By nature a Noah may beget a Cham; Abraham an Ishmael: but in grace, the most Holy begets no children but Saints. He that saith he abideth in him, ought himself to walk even as he walked. He is no member that walks a contrary way to his head. If Jesus go unto the Mount to pray, and Judas to the Pharisees to betray, he is no Apostle, but an Apostate. This is my way, saith Christ, the light of Truth: if you will go by darkness, because your deeds are evil; we shall never meet, till we meet in judgment. Be you merciful, for your Father in heaven is merciful. God loves mercy; they that love it not, are not Godly. I wonder what hope; oppressors of their poor tenants; Usurers with their forfeitures; contentious men with their Law-vexations; the malicious with their injuries, can have? The Father of mercies hath no children but the merciful. Judgment merciless shall be to him that shows no mercy, I am. 2.13. The poor man that hath smarted with their cruelty, may taste the sweets of God's mercy: Wretched they! this cup shall never touch their lips. Have mercy on me, says the poor wretch to his living oppressors; no. Have mercy on me, saith the dying oppressor to God: No, Go ye cursed; you had no mercy on others, there is no mercy for yourselves. If thou seen a man unmerciful, be bold to say he is ungodly.
Thus Piety consists in the imitation of God: Pii nomen non meruit, qui Dei exemplum non coluit. Indeed this name is often usurped, seldom justified. There are some things, wherein it is no Godliness to ambigate a likeness to God. Contend not to be like him in the Arm of his power, for this Nebuchadnezzar lost his kingdom: nor in the finger of his miracles, for this Simon Magus was cast down, and broke his neck: nor in the face of his Majesty, for this Lucifer was thrown out of heaven: nor in the Brain of his wisdom, for this Adam was driven out of Paradise. But in the bowels of his mercy; according to this we shall be everlastingly rewarded. Never did, or shall, Man or Angel offend, in coveting to be like God in meekness, in goodness, in charity, in mercy. Imitate his Morals, not his Miracles.
To conclude, let me set this mark upon Godliness: Prove yourselves Content and I will assure you Godly. Godliness with contentment is great gain, 1 Tim. 6.6. The Apostle seeing such universal labor for small gain, thought to win men with great gain. But what is that? Godliness? Here's a paradox will hardly be received: he had need of good Logic, for this is a hard position. The whole world thinks gain to be godliness, and doth Paul say Gcdlinesse is gain? Michaiah had not so many opponents, four hundred to one, 1 King. 22. He shall have merchant with his adventures, Land-lord with his fines, Patron with his Simonies, Usurer with his obligations, Lawyer with his cases; all striving to confute this, crying out for gain, as the Ephesians for their Goddess; Great is Diana of the Ephesians. Indeed all men cannot, and many men will not, receive this saying. You will not believe it, though it be told you, Habac. 1.5. This saying may, like the Lord, Psal. 14.2. Look down from heaven, to see if any will regard it: None, no not one. It may go from Court to City, from City to Country, and scarce one of a thousand will yield to it. But as the Bride was decked for her Beloved, Psal. 45. in garments of needle-work, and a vesture of wrought gold, with jewels and ornaments: So God trims up Piety, sweet and beauteous in her-self, with rich endowments of honor, pleasure, peace, and happiness; as it were Letters of Commendations, that all might love her. No worldly gain can satisfy man's heart: Israel murmured as much when they had Manna, as when they had it not: and rich men are as troubled with that they possess, as poor men for that they want. Jacob gave Reuben a bless;ing, but added, Thou shalt not be excellent, Gen. 49. So God gives the worldling riches, but says, Thou shalt not be safisfied. But when Piety cometh, Content follows it: you found small peace in the world, you shall have great peace in conscience. When Christ brought salvation to Zacchaeus, his mind altered: before he did nothing but scrape, now he was all for giving. This was not the first day that he seemed rich to others, but this was the first day he seemed rich to himself. Riches bring contention, Godliness brings contentation. Gaine hath often hurt the getters, Piety is profitable to all men. Wealth comes, and a man is not pleased: honor comes, and yet he is not pleased: the lusts of the flesh are fulfilled, and yet he is not pleased: but when Godlines comes, his cup is full: The lines aye fallen unto me in pleasant places, I have a goodly heritage. As Philip said, Lord, show us the Father, and it sufficeth, John. 14.7. So Lord, give us Godliness, and it sufficeth. What the rich man falsely usurped, this certainly affordeth; Soul rest, sat habes, thou hast enough. If the Son make you free, ye shall be free indeed: If Godliness make you rich, ye shall never be poor.
Verse 7.
To Godliness Brotherly Kindnesse.
FOr better method of proceeding in the description of this next Grace, let me guide my discourse and your attention through these five particulars. The Connection, Definition, Distinction, Conclusion, Application.
First, for Connection and Dependance, we must consider the reasons why the [unspec 1] Apostle joins immediately to godliness, Brotherly kindness. We have three reasons.
1 Because Brotherly kindness is the daughter of Godliness. He that loves God for his own sake, will love his brother for God's sake. Peter lovest thou me? feed my lambes. What you have done to these little ones, ye have done to me, Mat. 25. Ille been agit quae justa sunt, qui novit priùs servare quae pia sunt, Greg. He may best be good to his brother, that hath first learned to be good to his Father. Rivus charitatis ducitur de fonte pietatis. The river of charity springs from the fountain of piety.
2 Because Brotherly kindness is the moderatour of Godliness. Some men's piety runs an impetuous pace; so fast that it forgets to salute their brother by the way. Those two Disciples were so hot for Christ, that they would needs have fire from heaven upon their brethren. As Judas would have hindered Mary's piety by show of Charity: so the Pharisees overthrew Charity with the shows of Piety, They devour widows houses, and for a pretence make long prayer. God loves not such mad zeal, that so fixeth the eyes on heaven, that it despiseth to look on their poor brother on earth. Indeed when such an opposition meets us, that either we must forsake Christ, or our brother; then himself teacheth us to leave all, and so follow him. But when there is no such necessity, God is often contented to depart from his own right, that we may succor our brother. Go learn what that meaneth; I will have mercy and not sacrifice, Matth. 9.13. Merciful works to thy brother, are Pro sacrificiis, Heb. 13.16. and Prae sacrificiis, Hos. 6.6. God will forgive the omission of piety, upon good cause of fraternal charity. He will spare the wife from Church to comfort her sick husband; the mother, to relieve her distressed child. We have those will run so fast to a Sermon, that they will not stay to give a poor orphant a penny. The true Catholic hath a catholic care: and sets not the two Tables at variance; both which look to God's obedience, as the two Cherubims to the Mercy-seat. I know there is a Great Commandment, and another (but) like unto it, Mat. 22.38. But let not sacrifice turn mercy out of doors, as Sara did Hagar: nor the flames of Zeal consume the moisture of Charity, as the fire from heaven drunk up the water at Elijah's sacrifice. Godliness works by brotherly kindness, Gal. 5.6. No man must look so high, that he overlook his brother, Isaiah 58.3. You fast and mourn, and I regard it not, saith the Lord; because ye exact upon the poor: Pietatem hanc ego nolo; Charity is the Kings high-way to heaven: Zeal like Cushi runs apace, but love like Ahimaaz, gets first to the King, because it runs by the way of the plain, 2 Sam. 18.23. Only that Godly man which is kind to his brother, comes with best speed to his Maker.
3 Because Godliness is proved by brotherly kindness; this is our demonstration that we love GOD. With one and the same Charity we love both GOD and our brother: the difference is in the degrees and respects; God for himself, others for him, and in him. There is nothing more easy than to ostent the love of GOD; but the lack of charity, is the conviction of hypocrisy, 1 Cor. 13.1. There be many donations of the Spirit: Though I spake with tongues of men: so many tongues as that divine Poet wrote of Queen Elizabeth:
Yea, of Angels, Si quae sint Angelorum linguae, Ieron. If at least the Angels have any language. Yet if we have not charity, we are as sounding Brasse or a tinkling Cymball. Like Balaam's Ass, that spake to better her master, not her self. Or the Sermon-bell that rings others to Church, while it self still hangs in the steeple, and hears nothing. Though we had the gift of prophecy; so Balaam, Saul, Caiaphas prophesied; yet wanting Charity; the first loved gold more than God: the second, his lusts more than his obedience: the last condemned JESUS CHRIST. Though we had all knowledge, yet wanting Charity; we might like the Pharisees, open the door for others, and not go in ourselves. Without Charity we are nothing; nothing In esse Gratiae, how great soever In esse Naturae, Aquin. Yea, though we gave our bodies to be burned; though we not only speak but suffer; not do, but die. Of all sufferings death is the most terrible, of all deaths, Burning. Now Si tradidero, If I give; not by compulsion, but of mine own accord; as it is said of CHRIST; Tradidit seipsum, Ephes. 5.2. He gave himself. Si tradidero corpus, If I give my Body: not only suffer loss of goods, and that is much; To take joyfully the spoiling of our goods: but calamities in our body; as the father of lies spake truly in this: Skin for skin, yea, all that a man hath, will he give for his life, Job 2.4. Si tradidero corpus Meum, if I give My body: not my childes body, as Abraham offered Isaac's, not only flesh of my flesh, but flesh that is my Flesh. Si tradidero morti; If I give my body to Death, not only to pain and passion. Yea, not to a natural death, this law must pass upon all men; but to a violent death. Lastly, to a death so violent, that there is not a greater torment; to be roasted and consumed in the fire; to be burned. Here be many acts of patience, of Piety; yet if we hate our brother, all is lost. Therefore Stephen, when he died for godliness, forgot not brotherly kindness. Lord lay not this sin to their charge. As if the want of this would discredit the cause, or endanger the reward. So did other Martyrs, fetching this example from the Head: Father forgive them, for they know not what they do, Luk. 23.34. Thus necessary is this connection: he that saith he is in the light, and hateth his brother, is in darkness still. If there could be a godliness destitute of this, it should never be welcome to Christ.
Secondly, for the definition of this Philadelphia; It is a love to the faithful; to [unspec 2] such as profess the same faith with us, and by that faith are adopted heirs to the same God, through the brother-hood of the same CHRIST. It is distinguished from charity by the nearentsse and dearness. By nearness, I mean not local, but mystical: Charity hath a great latitude, and is like the heaven that covers all: brotherly kindness like the sun that shines upon the one half at one. The firmament sends influence to more than the sun, but the sun comes nearer to that object it blesseth, than the firmament. By dearness, for the bond of nature is not so strong as the bond of Grace. Our creation hath made us friends, and given us amity: our Redemption hath made us brethren, and given us unity, Gal. 3.28. We are all on in Jesus Christ. Therefore though we are formerly bound, to do good to all; yet here by a new bond, especially to them that are of the household of faith. Be good to every man, more good to a Christian, most good to a faithful Christian; for thou art tied to him in the bond of the nearest fraternity.
Consider then here the ground of this Brother-hood, which is the bond of Adoption. Which if it have power to bind God to man, and man to God; then much more to bind man to man. Religion is a binder, Evangelium colligit: the Gospel hath a combining power, to gather into one fold all the sheep of CHRIST, wandering on the mountains of the broad earth. Friendship is a great uniter; it knows no other language but Tuus sum totus; I am wholly thine. It is ready to exclude those possessives, Meum and Tuum, from being any parts of speech, and to drown all propriety. Marriage is a great uniter, stronger than friendship, by God's ordinance: it knows no other method but composition. Among Pagans it brought two into one lawful bed: the bride could challenge on her wedding day of the bridegroom; Vbi tu Gaius, ego Caia; where you are master, I must be mistress. Among Christians it goes further; not only to bring two into one house, but two into one flesh. As God by creation made two of one, so again by marriage he made one of two. But the principal attractive, congregating, and combining power in the world, to draw together heaven and earth, sea and land, East and West, Jews and Gentiles; and to make one of two, of ten, of thousands, of all, is the Gospel; the bond of our Christian covenant; which makes us all one in the LORD JESUS. Thus we are compact under the government of one Lord, tied by the bond of one faith, washed from our sins by one layer, nourished by the milk of one Gospel, feasted at the supper of one and the same Lamb, assumed by one and the same spirit, to the Inheritance of one and the same kingdom, and shall be brought all to one and the same salvation.
In the third place we come to the distinction: there are three sorts of Brethren; [unspec 3] by Race, Place, and Grace.
By Race; and: that either by Birth: such as have the same parents; so Jacob and Esau were brethren. Or by blood; so Abraham and Lot were called brethren, Gen. 13.8. So our blessed Savior was said to have brethren and sisters, Mark. 6.3. Mary his mother was a pure virgin, as well as after his birth, as before his conception. Hebridius the heretic abusing that Text, Matth. 1.25. He knew her not, till she had brought forth her first borne son: held that Mary had more children because Christ was called her first borne. But so, Hebr. 1.6. He is called Primogenitus Patris, the first begotten son of the Father: yet, John. 3.16. he is Vnigenitus Patris, the oney begotten son of his father. So he is called the first borne of his mother, not that she had: any child after him, but because she had none before him. This word [Until] only doth negatively exclude the time past, no ways affirmatively insinuate the time to come. So Matth. 28.20. I am with you always, even Till the end of the world: he doth not mean to leave us then, but to be with us forever Act. 3.21. The heaven must receive Christ, until the times of restitution of all things: what no longer? yes, and after that restoring also, 2 Sam. 6.23. Michal had no child until the day of her death; and it is certain that she had none afterward. Therefore James and Ioses, Judah and Simon, were Christ's brethren Cognatione, by kindred, Gen. 29.15. Laban said unto Jacob; because thou art my brother, &c. Laban was his Master, his Vnkle, his Father, yet he also calls him brother. This is one kind of fraternity.
By Place, such as are of the same nation, Deut. 17.15. Thou shalt choose a king from among thy brethren, that is of thy own nation; not a stranger, Deut. 23.20. unto a stranger thou mayest lend upon usury, but not unto thy brother, Rom. 9.3. I could wish myself separated from Christ, for my brethren, my kinsmen according to the flesh. So all Englishmen are brethren; all in nation, not all in affection. For some of them were so brotherly kind, that they would have powder'd us: and they have left their spawn behind them; that if their power were answerable to their will, they would, in kindness, cut all our throats.
By Grace; and this is either common or special, that is spiritual; by generation or regeneration. In the former respect all men are brethren: God hath made of one blood all nations of men. We are brothers by the mothers side, they call it the surer side: all our bodies are from the womb of one earth, returneable to the bowels of one earth. Brothers by the fathers side; all our souls are from heaven, inspired by the breath of one Creator. In the latter respect, we are all brethren in Christ. By creation we have a brother-hood with the creatures; so Job calls the worms his sisters, Job 17.14. By renovation we have a brother-hood with the Angels.
[unspec 4] You see the kinds of this Fraternitie; let us now come to the fourth point of the method; to draw some conclusions from it. Here consider two things, the necessity and the practice; wherefore we must have it, and wherein it consisteth.
The necessity is great: our Apostle would not have given it a room among these principal graces, if he had not found it, Et in se dignum, & aplerisque dedignatum; worthy in it self, andyet generally neglected. It is worthy in it self: that virtue which is ranked with Godliness, must needs be honorable. Here behold God's great goodness and mercy; who doth not only provide for his own glory, but man's good. A man would think, so long as he is served by godliness, what should he care whether we serve one another with kindness? yes; he esteems no man his servant, that is not his brothers friend: if we be not kind to our brethren, he values not our kindness to him. David would little respect the peace-offers of the Ammonites, who had so villainously entreated his servants, 2 Sam. 10. God abhors the Israelites challenge of his paternitie, when they had beaten his servants that demanded his rent, and slew his son. Our Faith, knowledge, temperance, patience, concern ourselves: our Virtue and Piety, God: only these two last. Brotherly love and Charity, hath he put in for men. See his goodness: of eight he hath given four to thyself, allowed two for thy brother, and hath reserved but two immediately for himself, that owes all. Now albeit this grace be worthy in it self, yet we are apt to neglect it: therefore our Apostle in his two Epistles urgeth it four several times, 1 Pet. 1.22. Chap. 2.17. Love the brother-hood. Chap. 3.8. Love as brethren; and lastly here in my Text. Saint Paul in his writings thrice, Romans. 12.10. Bekindly affectioned one to another with brotherly love, 1 Thes. 4.9. Hebr. 13.1. Let brotherly love continue. Diverse of the fathers in their several Apologies highly commended this virtue. This inculcating doth insinuate both the precious nccessitie, and the common disestimation of it. All ages have complained the want of it The Poet wrote long since; Fratrum quoque gratia rara est. The Prophet; Take ye heed everyone of his neighbor, and trust ye not in a brother: for every brother will utterly supplant, Ier. 12.6. Even thy brethren, and the house of thy father, have dealt treacherously with thee. Our Savior; The brother shall betray the brother to death, Mark. 13.12. The Apostle; 1 Cor. 6.8. you do wrong, and defraud, and that your brethren, Gal. 2.4. He tells them of false brethren, privily coming, &c. He reckoneth it as none of the least exigence he was driven to, to be in peril of false brethren, 2 Cor. 11.26. now what is so frequently taught, at last let it be learned.
Let us come now to the practice, wherein this Philadelphia consisteth; and this we must consider negatively and positively; in non officiendo, in proficiendo. First, what it forbids and debarres, as opposites to it, and murderers of it.
First, contentious litigation, 1 Cor. 6.6. Their is utterly a fault amongst you, that brother goeth to Law with brother. How unnatural is it, for one hand to strike another. Hath CHRIST made thee friends with God, and wilt thou not be friends with thy brother? Non erit tibi concordia cum Christo, si sit discordia cum christiano. So Abraham entreated Lot; let there be no strife between us for we are brethren. So Moses endeavored to pacify the two Hebrews, Act. 6.28. Sirs, why do ye wrong one to another, for ye are brethren? Art thou a Christian, and seekest to undo thy brother? It's one of the Abominations, which God's very Soul hateth, Prov. 6.19. But the more busy such devilish engines and Incendiaries are to separate us, the more constantly let us hold together.
Secondly, an inveterate hatred; which is a most degenerate passion; to hate the son of a man's own mother? As Joseph's brethren hated him, because his father loved him, Gen. 37.4. a fault that cost them dear afterwards. God loves all his children, wilt thou hate him that God loves? My delight is in the Saints, saith that royal Prophet, Psal. 16.3. Let all brother haters know their wretchedness; he that hateth his brother is in darkness. That is miserable enough, to live in darkness, hellish darkness: but this is not all; for he lives in death, 1 John 3.15. whosoever hateth his brother, is a murderer: and a murderer cannot enter into the kingdom of heaven. So that, whosoever hates another, condemneth himself: and is lost in a voluntary blood-guiltiness.
Thirdly, even anger it self is a traitor to this virtue: for as hatred is a long anger, so anger is a short hatred malice is nothing else but inveterate wrath. The causles anger is in danger of Judgment. A choleric disposition is no excuse: for as every man is either a fool or a physician: so every Christian is either a mad-man or a Divine: a mad-man, if he gives his passion the rains, a Divine if he qualifies it. When a railing fellow reviled Pericles all day, and night in the same tune followed him home to his gate: he all this while not returning a word, now commanded one of his servants with a toarch to light the brawler home to his house. Thus did an Ethnic: therefore if a brother offend upon ignorance, neglect it: if upon infirmity, forget it: if upon malice, forbear it: upon what terms so ever, forgive it, as thou wouldest be forgiven of God.
Fourthly, oppression is a horrible breach of this Fraternitie. Let no man over-reach or oppress his brother. Even the Jew that might take usury of a heathen, might not take it of his brother. Thus our usurers common distinction is taken away: for all Christians are brethren, and I think they deal not with Infidels. Unless they help themselves thus, that they may take usury of Christians because themselves are none.
Lastly, a proud dedignation and contempt of their brethren. Thou sittest and speakest against thy brother, thou slanderest thine own mothers son. So the Church complains, Cant. 1.6. My mothers children were angry with me. Wilt thou despise him that is CHRIST'S brother? Is he vile in their eyes whom the Lord Jesus bought so dear? We all grow up together a perfect man, unto the measure of the stature of the fullness of CHRIST, Eph. 4.13. The poorest soul of this brother-hood must concur to make up the perfection of CHRIST. Comfort thyself thou faithful spirit: they blush at thy acquaintance, scorn thy company: but the Lord thinks himself not perfect without thee.
Thus privatively, now positively. This brotherly kindness is shown in reprehending those we love. Non minima pars dilectionis, reprehendere delictum. Thou shalt rebuke thy brother, and not suffer sin upon him; thou shalt not hate him in thine heart. So that not to rebuke him, is to hate him. Non fratri irascitur, qui peccato fratris irascitur, Aug. He is not angry with his brother, that is angry with the sin of his brother. Hate not virum but vitium. The best brotherly love is to the soul: love to his body is but the body of love: the soul of love is the love of his soul. Why did David so mourn for Absalom, wishing to have died for him; but in love to his soul? Now much of this love stands in a mild reproof: so let us live brothers on earth, that we may forever live together brothers in heaven; and be so kind as to help forward one another's salvation. There are many other offices of this brotherly love, but they are no strangers to you; it is enough to have named them. Such as helping their poor estates: for the love of God is not in him, that hath, and refuseth to give to him that hath not. All are for the brother-hood, but few for their brothers good. Praying for them; this the very first words of the LORD'S prayer teacheth us; Our Father; not my father, but our: we desire others should fare as well as ourselves. Some only pray for themselves and their families; as the Athenians offered sacrifice for none but themselves, and their neighbors of Chios. But we have all one father; and therefore he that speaks must plead the cause of the rest of his brethren. I pray not for these alone, saith Christ, but for all them, &c. John. 17.20. Pray we for others, others for us, as Christ doth pray for us all.
I come to the last point, that is the application; let this Philadelphia dwell ever among us. There be diverse brother-hoods.
The Papists have their fraternities, yea their paternities, their maternities, and their sister-hoods. Jesuits will not be called Fratres, but Patres; holy fathers. But in mean time they neglect their own fathers, they must not know them, nor call them so. They say to him that enters their order; Quid tibi cum patre? what hast thou to do with thy father? thou hast no father but the Pope Quid tibi cum matre? what hast thou to do with thy mother? Thou hast no mother but the Church of Rome. Quid tibi cum fratribus? what to do with thy brethren. Thou hast no brethren but these of the same order; or haply the Friars, &c. Quid tibi cum sororibus? what hast thou to do with thy sisters? these now are only the Nuns. Here's a brother-hood.
The Schismatics have a brother-hood, and they hold themselves the only pure brethren in Christ: but they have ill luck in it, for nobody else holds them so. It seems they dwell by neighbors that have little cause to love them, who are thus fain to commend themselves. They are so brotherly kind, that they turn charity quite out of doors. They will feed at your tables, though they will not brother with you; and they have scripture for it; that Elias refused not the meat brought by an unclean raven. But if all rich men (for those burrs stick to no others) were of my mind, such pure, proud, factious and scornful brethren should go seek their dinners. Albeit they take us for Ravens, I am sure they are no Elijah's. You shall never come to taste their dishes; and they have Scripture for it, Not to communicate, not to drink with them that are not their brethren; (they mean) at home, and at their own cost. He that cannot rail against Church government, is not a guest for their tables. Every morsel they cut, they wish it were a bishopric. Here is a brother-hood, but it is a bad one, a mad one. These are Nigri fratres, that love to foot and grime the face of their mother. They are so linked to the fraternity, that let another man fall into their hands, there is no mercy to be expected. Forfeitures fall to them by providence; and it is the man's unworthiness for which they undo him. Impudent wretches, that dare father their wickedness upon God's allowance! But they that thus despise the brother-hood of Christians, shall be found no brothers to CHRIST.
Libertines and profane persons have a brother-hood too: but commonly it is an ale-house brother-hood, and their kindred comes in by the pot. And this is no wonder, for briars and thorns embrace and twine more together than good plants. Saint Peter says, love brotherly fellowship: but these two, brother-hood and fellowship have ill luck, they are continually seeking one another, but they seldom meet. For most men are either brothers and not companions, or companions and not brothers. Schismatics are all for the brother-hood, and nothing for society: Libertines are all for society, and nothing for brother-hood. Neither of these do well asunder, happily well both together.
I might touch upon diverse other brother-hoods brothers of the Rosy-Cross, Brothers of the Reconciliation, brothers of the Elixar, chiming, cheating, rather couzens than brothers, more foolish than Popish, and more knavish than either. But let them be buried in oblivion, whose very names make a stink.
If all these have their brotherhoods, let not us Christians be behind them. We have all one father, Mat. 23.9. Call no man father, for one is your Father in heaven. All one mother Jerusalem above is the mother of us all. All one elder brother Who is the first borne among many brethren. For our Fathers sake, for our mothers sake, for our brothers sake, for our own sake, let us hold together as brethren I cannot say with Paul, Touching brotherly love, ye need not that I write unto you: for ye yourselves are taught of God to love one another. There is two much need, there was never more Saint John, Revel. 3.7. mentions a whole Church, called Philadelphia, brotherly-love Saint Augustine thought it a fit name for all Christendom: for how far so ever believers are dispersed, they are all brethren. All are brethren, but we that live together in one country, are twins. It is therefore a most fit name for England and the Lord make England Philadelphiam; that everyone of us may love another, and Jesus Christ may love us all.
To brotherly kindness, Charity.] We are now gotten to the roof of this spiritual house, Charity. This is the highest round of the ladder: there be eight steps, this is the uppermost; as nearest to heaven. It hath a further extent than Philadelphia; that is only to brethren in the same faith, this is to all, even to our enemies, Matth. 5.44. All men love their friends, but Christians love their enemies, Tertullian. Beatus qui amat te, & amicum in te, & inimicum propter te. Aug. It is greater than faith, and hope, 1 Cor. 13. Faith shall bring in vision, vision shall thrust out faith: Hope shall lead in possession, possession shall cast forth hope. Above all things put on Charity: here are three particulars; the Action, put on: the Affection, the robe of Charity: the preeminence; Above all. We find a preeminence, if we read Super haec omnia, above all: a necessity, if we read Ad haec omnia, To these all. Put it on, as either clothes for covering, or armor for descending. It is a good armor against Satan's temptations to sin, or accusations for sin. Of all men, seldom is any great sin fastened on the charitable: how should he speed ill, that hath so many prayers! It is a good covering, Job professes that he had warmed the poor with the fleece of his sheep, Job 31.20. That charity which keeps the poor receivers body warm, keeps the givers soul warmer. Whether it consists in donando, or in condonando: in bearing and forbearing, in case of wrong: in beneficence and giving, in case of need. Put it on: wisdom and treasures hidden are unprofitable; this must not be hidden as a night-gown, or closset-robe, but worn: Yea, keep it on; it must not be a loose garment, soon on and soon off. Charity, some think, is a vesture that will quickly be worn out; therefore they seldom wear it, unless it be on high days, and then they give a little to a collection. But it should be rather like the Israelites clothes in the desert, lasting forty years. If this grace be wanting, all the former are lost: brotherly love is not, Godliness vanisheth, there is no place for Patience, temperance is worthless, knowledge is obscured, all Virtue pineth away. Oh that now your hearts, like those two disciples going to Emmaus, had this doctrine of Charity, burning within you. Here for methods sake consider we the motives to it, and the materials of it. The motives are deduced from the necessity, the dignity, the commodity, the danger of neglecting it. The necessity must be considered in respect of God, of ourselves.
The necessity of it in respect of God, appears by his charging us with it, both in the Law and in the Gospel, Levite. 19.18. John 13.34. But how then does CHRIST calls it a New Commandment. It is answered; vetus ration veritatis, novum ration usus. It is old in regard of the truth, new in regard of the use. Papists think it too new; they will be brotherly kind to their own tribe; love none but those that love them. They affect some new things, dethroning of Princes, &c. but not this. Sectaries think it too old, they will none of charity: they love no old thing, but Adams old sin of disobedience. Poor charity cannot find a bosom to rest in; it is too new for some, and too old for others. Paul bids us put it on; but some think it too costly a garment, and will not become them. The Poet hath a fable, that an old man travelling with his little son, and having but one beast between them; the father did ride and the child went a foot: then the people exclaimed and said he was an unkind father, who being of able limbs would take his ease and put his tender form to trudge by him. Hereon he set up his son, and went a foot himself: then they called him kind dotard, that would let a young boy ride, while his aged father travelled by him. Hearing this, he got up with his son, they did both ride: now the people railed on him for an unmerciful man to his beast; saying, they might ride by turns. Then they lighted both, and would neither ride; now the people began to laugh at them, that both would lead an empty beast, and go on foot themselves. Lastly when he saw that nothing could please them, he went and drowned his beast; and loe, now he was derided most of all. This is Charities luck: the old man tells the young that he ought to be charitable, because he is coming into the world, and hath his fortunes before him. The young man, tells the old, that he ought to be charitable, because he is going out of the world; that he may well spare his clothes that is going to bed. The father and son conclude, that if they should both be givers, this were the way to over-load charity; to make others rich, and themselves beggars. When neither of them gives, but leave charity empty, the world curses them for miserable wretches. Lastly, they consent to drown poor charity in the gulf of covetousness: and make open profession to the world, that they will not be troubled with such a virtue. Because thou canst not content all men, wilt thou refuse to please God?
The necessity of it follows, in respect of thyself. Things of greatest use should be of greatest estimation. Thou wouldest know if thou breathest Christian; the sign of it is thy Charity. This is the pulse of Faith; Saint James his demonstration: Shew me thy faith by thy works. This is the best testification of thy love to God, saith Saint John. True religion must be considered both Quoad extra, and Quoad intra: so it is defined, I am. 1.27. Pure religion and undefiled before God is this, to visit the fatherless and widows in their afflictions, and to keep himself unspotted from the world. Here is a description of it; Quid in se, quale in alios. In it self it is Religion, a binding quality; and hath three proofs: by nature, it is Pure: by quality, undefiled: by object, Before God. Now Quoad extra, for the effects; these are two: Innocence in ourselves, Charity towards others; relieving the widow and Orphant. Religion is not only contemplative; but the greater part of it, like the Mathematickes, is in demonstration. There can be no assurance to thy soul, that thou art in GOD'S favor without Charity. Indeed faith is the life of a Christian; but the breath whereby he is known to live, is Charity, Though I bestow all my goods to feed the poor, and have not charity, it profiteth me not nothing. But may there be a giving away of our goods to the poor, without charity? Yes; observe in those words five degrees: 1. Si impertiam, it is a good man's part to lend, Psal 37.26. He is merciful and lendeth: but here though I give; whereas most men open their hands only to take: give, and give freely without expectation of repayment. 2. My own, not another's: for many will cut large shivers of another's loaf: but my goods, Eccles. 11.1. Cast thy bread on the waters. 3. All my goods; not a little superfluity, not a competent portion, no nor yet a great sum; but all, Mat. 19.21. Behold, we have left all, and followed thee. 4. Not to the rich, but to the poor, such as have need, with a discreet election of objects for bounty, Isaiah 58.7 Break thy bread to the hungry. 5. To feed the poor, not to feast them; not superfluously, but necessarily. Yet a man may do all this out of ostentation, curious ambition, or idle prodigality; and not from the internal habit of charity, which is a gracious love to Christ and his members: and the Hoc aliquid, hoc multum, hoc totum nihil est: This somewhat, this much, this all, is nothing at all with God. Thus necessary is Charity, without which Aut non habentur caetera, aut frustra habentur omnia; A man hath nothing in substance, or all things without comfort. A certain King of Northumberland in that great controversy about Easter; some alleging for Peter, others for John; bethought himself that Peter was the Porter of heaven-gate; therefore resolved to take that side, saying, he would make the Porter his friend, that when he came thither he might be sure to get in. Whatsoever he dreamt of Peter, do thou by Charity make Christ thy friend: he is Ianua vitae, the door of everlasting life; he must let thee in, or there is no entrance for thee. Yea make him thy friend, for he is the Lord of the kingdom. Thus also are the poor made thy friends, ready to receive thee into everlasting habitations.
The Dignity follows. It is munus regale; yea, opus divinum▪ a royal office, a divine [unspec 2] practice. Mercy or charity is the sole work communicable to man with God. The Lord is content to acknowledge himself the charitable man's debtor; He hath lent to the Lord, and he will pay him again, Prov. 19.17. But still this payment is not deserved of man, but conferred of God. It must needs be an excellent thing, that brings God to an acknowledgement. There is an Usury in the world much applauded, more defended, most of all practiced; the very shame of Christendom. It was a shame for a Galatian to be a circumcised Christian: it is more shame for a Christian to be a baptized Jew. It is a Jewish sin, send it back to the owners: we traffic many things, it were a blessed ship that could quite transport Usury. I will tell you of a lawful Usury, (not that the world runs mad upon, but rather runs from) a practice that needs no patron to defend it, it will reward and protect it self. Foenerare, non fratri, sed Domino: hae enim usurae regnum, illae gehennam praparant, Chrys. Put forth thy goods for usury to God, not to thy brother: that Usury shall bring thee a kingdom of peace; the other shall procure thee a place in torment. Below perhaps thou contentest thyself with ten in the hundred, above thou shalt have an hundred for one. Now if it be true, that the borrower is a servant to the lender; then by lending to him, in charity to his, after a sort we have a hand upon God himself. And this is the dignity of charity, the great acceptation with God: so Christ honors it, Matth. 25. Come ye blessed &c. excellent grace, that is so gracious with Christ!
The Commodity of it follows; It secureth all, it increaseth all, it blesseth all. It [unspec 3] secureth all; like an Ambassador by lying Lieger abroad, it makes all safe at home. It deriveth from the poor this prayer; God bless your store: it deriveth from God this blessing, I will abundantly bless thy provision. It increaseth all: it makes friends; praying friends; as they beg of thee, so they beg of God for thee. For a benefactor is a petty creator: thou givest a penny, it is his patrimony. Their devotions are sent up to heaven for thy blessing: and as the Bishop told Monica weeping for her seduced son; Fieri non potest, ut filius istarum Lacrimarum pereat: It cannot be that the son of those tears should ever perish. So be comforted in thy charity. Fieri non potest ut filius istarum precum pereat; It cannot be, that they for whom are sent up so many prayers, should ever perish; it leaves behind thee an everlasting memory; living thou art honored, dead well reported; He hath given to the poor, his righteousness endureth forever. Thus Charity, says Chrysostom, is Ars quaestuosissima, the most gainful art; it is a field sown, the crop is thine. He that sows bountifully, shall reap bountifully: How bountifully? Christ answers; a measure heapen, and shaken, and pressed together, yet running over. It blesseth all: a main act of piety in the Law was Sacrifice, a main act of piety in the Gospel is Charity. This is an Evangelical Sacrifice, with which God is pleased, Heb. 13.16. Now the poor are the altar whereon we must offer this sacrifice. Charity sanctifies all: Give, and all shall be clean to you: you shall have new bags, which wax not old, new garments, which shall never be worn out, new gold, which cannot be rusted, Luke 12.33. God is loath thou shouldest lose thy wealth, therefore bids thee trust him with it: Non erit remotius, sed certius; It shall not be further from thee, but surer to thee: The Omnipotent shall keep it for thee that art impotent: no thief can break into heaven, to steal it from thee: it is out of the reach of the most merciless oppressor. Thou sayest, I trust in Christ to be saved: now darest thou trust him with that precious jewel, thy soul; and not with thy base worldly trash?
[unspec 4] Lastly, the danger of neglecting Charity, is the Curse; Go ye cursed, you did not relieve me, Mat. 25. If thou being rich wilt not give to the poor, he that is the most Rich will give nothing to thee. He that stoppeth his ears at the cry of the poor, shall cry himself and not be heard, Prov. 21.13. Shouldest thou not have had compassion on thy fellow servant, as I had pity on thee? Matth. 18.33. There is judgment merciless to the unmerciful, I am. 2.13. If any man think the omission of this duty to be too severely judged; Chrysostom answers, that as it is a kind of homicide to take away from the poor; and he that doth it is vir sanguinum, a man of blood. So not to give to the poor is little less: for two ways is a lamp put forth; either by blowing it out, or by not pouring oil into it. He that can save, and will not, kills: so that the very want of charity is murder. This danger will be found great, Matth. 25. they are not arraigned for want of justice, nor for want of wisdom, nor for want of temperance; but for want of Charity. Now when a scholar is to be opposed for his degree, and but one question to be asked him; if he knew it before, he would perfectly study that. We know that one question will then be asked us; it is concerning our Charity; let us study that thoroughly, that we may answer it well before the Judgment-seat of Jesus Christ.
I come from the Motives, to the Materials, wherein this external and practical part of Charity consists. They are these; who, what, to whom, whereof, and how.
[unspec 1] Who must give charitably: it seems this charge belongs only to the rich. Charge them that are rich in this world, &c. There is none simply rich, but God. Crassus thought himself not rich, till all Rome was poor to him: yea unless Ex fructibus, he could maintain an army of forty thousand men, out of the very revenues and surplusage of his estate. But as Nemo miser nisi comparatus; So none is properly rich, but in regard of the poor. Some think they are called Divitiae Iniquitatis, quasi Inequalitatis; The riches of Iniquity, that is, of Inequality: some have more, some less: let them that have most, give most; let them that have little, give of that little. A rich Pharisee may give abundantly, but the poor widow must cast in her two mites. A man may be, not Dives in seculo, yet dives in Domino. So he is that layeth up treasure for himself, and is not rich towards God: Whereas other may be rich in good works, 1 Tim. 6.18. If there be a willing mind, it is accepted according to that a man hath, not according to that he hath not, 2 Cor. 8.12. Therefore the laboring-man is not privileged from this duty; Let him labor with his hands, that he may give to him that needeth. Though he may plead, that wife and children are bills of expenses; yet Luke 3.11. Let him that hath two coats, impart to him that hath none: Not one out of a whole wardrobe, but one of two. If thou have little, be not afraid to give according to that little, Tob. 4.8. Thy family shall not want, but be kept warm with the blessing.
What must be given, not words, but deeds: a charitable heart hath a helpful hand. The good man's charity should dwell, as it is said of the Dutch-man's wit, at his finger-ends. They for exquisite works, we for merciful works. To good deeds only stands open the gates of Heaven.
To whom extends our charity; this munificent part of it to the poor. We [unspec 3] favor and feast those who are recommended to us by their own greatness: Who feasts those that are recommended by CHRIST? When thou makest a feast, call the poor, lame, blind; and thou shalt be blessed, for they cannot recompense thee: but God will, at the resurrection of the just. To do good to them that do good to us, Luke 6.33 Such kindness a man may take up in the streets of Turkey. But how if they be vagrants and lewd persons? yet be charitable to them, for these reasons: 1. It is better one unworthy creature should receive, than ten worthy should miss. The gracelessness of some beggars is too true, but many make this a general excuse to spare their purses. Thy own conscience in this is thy best guide. 2. Thy reward is not lost, though thy gift be fallen like good seed upon bad ground. Thy harvest is not in the man, but in Christ; not on earth, but in heaven. As our Savior said, Luke 10.6. When ye come to an house, say, Peace be to this house. If the Son of Peace be there, your peace shall rest upon it: If not, it shall turn to you again. So if the poor man be good, thy alms shall do him good: if not, thy charity shall turn to thee again. Howsoever the man be evil, yet the Lord is good. The unworthiness of the receiver, takes not away the reward of the giver. When they were sick, I humbled my soul with fasting; and my prayer returned into mine own bosom. I prayed for them, I was heard for myself. If thy charity do them no good, it shall do thee good. 3. Duty binds us to give obedience to evil Princes, in conscience of GOD'S ordinance. And as an evil subject serves GOD for his Princes sake, so a good subject serves his Prince for GOD'S sake. Thus obedience is given, if not Principi, yet Principatui; If not to the Person, yet to the Office. So because GOD commends and commands charity, we must give though to evil men: Do homini, non moribus: We give to the man, nor to the manners. He is a man, his Maker will requite me: he is a Christian, I know where to fetch my reward.
Whereof must we give, not evil gotten things, but our own. Quod dedistis, [unspec 4] dicitis; non quod abstulistis. Quaerit Deus dona, non spolia, Ambrose. You talk of what you have given, not what you have taken away: GOD requires gifts, not spoils. As the Jews bought a burying place for strangers with the blood of CHRIST: so many build Hospitals for children with their fathers bones. Thus one laughs that receives, but another weeps that loses: And perhaps his imprecations that is impoverished, will come sooner to God's ears, than his apprecations that is relieved. I would not have one poor man's just curse, for many poor men's good prayers. The cries of the poor against their oppressors, enter into the ears of the Lord of Sabbath. This cry comes from the more sensible soul; not always from the spirit of bitterness, but from the bitterness of spirit. When the oppressor hath built his Alms-house, and hopes by their perfunctory devotions to be admitted to heaven; the curses of the undone wretches knock him down to Hell.
Lastly, how we must give, and this may be considered in five circumstances. [unspec 5]
1 Cheerefully; As thou hast gotten, give with a cheerful eye, Eccles. 35.10. A good countenance refresheth the poor man's mind, as well as the alms doth his body. Those liquors of oil or wine that pour out themselves, and drop of their own accord and maturity from their native places, are better than they that are pressed, and squeezed out by violence. Give without pressing; the LORD loves a cheerful giver. This is Duplex eleemosyna; & quia damus, & quia hilariter damus: The good is doubled by cheerfulness.
2 Discreetly, not with confusion. Quod quotidic fit, moderate fiat, Sen. Give so today, that thou mayest give tomorrow. Confine not thy charity to the twelve days. The charitable man keeps Christmas all the year; gives so at once, that he may give still: as we sow the furrow, not by the bushel, but by the handful,
3 With a right intendment; not for thy glory, but for God's glory, Chrys. The Pharisaical giver, Dat sibi, non Domino; gives to himself, not to God: he aims at his own praise: what reward can he look for? Let him pay himself.
4 Opportunely: for Quantum morae addis, tantum dono detrahis, Sen. The more delay in giving, the less honor in the gift. It is an uncharitable charity, when men will give nothing to the poor, but what they cannot make use of themselves. The mouldinesse gives their bread, the Fly gives their meat, the Moth gives their garments. CHRIST hath not their Superflua, sed reproba: though it be course, let it be wholesome; know thy best things come from Christ.
5 Lastly, before thou give thy goods to the poor, give thyself to God. No man's works can please God, unless the person of the worker be first acceptable to him. So Cain offered to God Suae non se, his goods not himself. Non tua des, & teipsum detineas: do not afford thy riches, and with-hold thyself. Ananias kept back part of the portion, he had better have given nothing. He could never find in his heart to bestow his estate on the poor, that denies to consecrate himself to CHRIST. Some pretend that they have given themselves to GOD, but they will not part with anything of their estates: but the Devil confutes them, Job 2.4. Thy riches are nothing to thyself: spare one, spare both. By charity, give part of thy wealth to the poor, by faith, give thy whole self to Christ.
Now shall I live to eat the labors of mine own hands, to see this Sermon performed? I will not flatter you with the worlds age, as man doth himself with his: but say, it is old, exceeding old, white hairs are upon it. Why? Charity is cold. Give them, O Lord; what wilt thou give? Give them dry breasts and a miscarrying womb. We have dry breasts, there is no milk of charity in them: and a barren or miscarrying womb, not able to bring forth the comfortable issue of good works. Charity is a new commandment, and most men think it a new fashion. The Jesuits say we have translated Charity out of our Bibles: but this is their old figure of lying; we find it frequently in our Bibles: I would to God neither we nor they had translated it out of our hearts. The Romist have a She-Saint, called Saint Charity: they beg for her, and get fair Ditions and Additions of patrimonies to her Temple, or rather indeed to themselves. Let me beg for Sancta Charitas, no woman but a divine and heavenly grace, and that not more for her selves-sake, than for your own souls. We build great houses, but not for Charity: many build as Vacia did, a corner for himself, desolate places where they may Latere, not Vivere. Great men convey their charity out of the Country, in a Caroch up to the City: and here contrive it into three or four inhospitable rooms. Perhaps they keep solemnly their own birth-days, like Herod: but at Christ's Birth-day they are gotten aside. They honor their own memories, whose lives are not worth a smile: but not his without whom they had better never been borne. Rapit aula, rapit alea: Yea, with some the chimney of Charity is made a moveable, and carried in their pockets. Charity is dead, yet let us mourn for her, though it were us Rachel did for her children, not to be comforted because she is not. And albeit she never return, let us give her a Fare-well; Vale Charitas, Fare-well sweet Charity. Though we never see thee again on earth, we shall one day meet thee in heaven, and find thee in the bosom of Jesus Christ.
VERSE 8.
For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful, in the knowledge of our Lord Jesus Christ.
Our Apostle hath led us from virtue to virtue, as one directs a traveler from rowne to town, till he comes to the desired City, They go on from strength to strength, till everyone of them appeareth before God in Zion. H hath shown us a golden chain, the first link whereof is Faith, and the last is Charity. Now we say that we have them all: have you? then know that If they be in you, and abound, they shall keep you from unfruitfulness in your profession. To prove Sanctimonium cordis, being Testimonium operis: let your outward life witness your inward grace.
Me thinks, I find in this verse three mystical members of a Christian: his Heart, his Hand, and his Head. 1. If these things be in you and abound; there is his Heart. 2. They make you that ye shall not be barren nor unfruitful: there is his Hand. 3. In the knowledge of our Lord JESUS CHRIST: there is his Head. His Head conceives CHRIST, his Heart contains CHRIST, his Hand brings forth CHRIST. 1. His Head, like Mary, coneeives the knowledge of devotion; being illuminated by the Holy Ghost. 2. His Heart travels in birth of it, growing in grace, and growing in spirit, till he be delivered. 3. His Hand, that is his life; like a mid-wife, helps him to bring forth that blessed issue. His Head is enlightened, his Heart is enlarged, his Hand is enlivened.
If these things be in you and abound. I will not Martyr the Text, but begin as the Apostle begins, with the Heart. Wherein I coneeive four particulars; the seed, the ground, the sowing, and the growing. 1. The seed, 〈 in non-Latin alphabet 〉 , these things. 2. The ground, 〈 in non-Latin alphabet 〉 , In you. 3. The sowing, which makes them 〈 in non-Latin alphabet 〉 , to Be in you. 4. The growing, 〈 in non-Latin alphabet 〉 : so in you that they abound and thrive. First, for the seed, and herein observe two things.
First, we make choice of our seed, and allow it good; or else expect no good harvest. He that sows cockle, looks not for wheat: of tares cast into the ground, we think it impossible to find barley. Whatsoever a man sows, that shall he also reap. Who can wonder to see him reap a curse, that hath sown a curse! Thus it often cometh to pass, that the matter of sin is read in the punishment; as the crop is a remonstrance of the seed. Doth Adam sow the seed of ambition, aspiring above a man? he is brought so low as to be beholding to the beasts for apparel; there's the crop. Cain would not offer Abel a reasting place on earth, therefore the earth shall allow him none. Rehoboam would make his finger heavier than his fathers loins: therefore his loins shall be made lighter than his fathers finger. Samuel hewing Agag in pieces, shown him the harvest of his own seed: As thy sword hath made woman chidlesse, so shall thy mother be childless among women. If Gehasi will take Naaman's iniquity he shall take Naaman's leprosy, King. 22.38. The dogs licked up Ahab's blood; why? Ahab had so served Nabaoth, Hos. 4.12. You have gone a whoring from your God; therefore, Ver. 13. Your daughters shall commit whoredom, and your spouses adultery. When they shall say, wherefore doth the Lord these things unto us? they shall be answered; as in their own land they did worship deos non suos, strange God's: so they shall worship their own God in terra non sua, in a strange land. Whosoever sows evil seeds, either in Quali or in Quanto shall reap evil fruits.
Therefore the seed must be these things: let us sow holiness of life, that we may reap the life of holiness. It is God's mercy that every sin is not Benoni, the death of the mother; that the seed of lust does not burn up the ground: that earthinesse does not like a grave bury the soul: drunkenness like a deluge, drown the spirits; and Epicureanism like an infected air, choke the vital breath. It is a wonder that the very element of God's fight not against him, whose sins fight against the maker of elements. Paul tells us, 1 Cor. 15. that we must all die, and all rise again: and compares us to seed sown in the spring that is reaped in the harvest. If therefore thou wouldestf reap a glorious body, sow a gracious body. These things.
Secondly, we must have These, All these; not one or two but all. It is not enough to have faith, and leave out virtue; not knowledge without temperance, nor piety without charity. If thy journey be eight miles, and thou give over at the second or third; thou wilt fall short of heaven. Many will be contented with some, but few will embrace all. Men deal with God, as for their Tythes, so for their lives, Let him that is taught communicate to his Teacher, in all his goods. 〈 in non-Latin alphabet 〉 ? In all? nay put out (In omnibus) this In all, and we will compound with you, Deut. 5.33. You shall walk in all the ways of the Lord. In all? nay put out this same (All) and we will consent to you. There are few that say; All that thou commandest us, we will do. Vende omnia, Sell all thou hast, and give to the poor; this the world thinks most unreasonable. He that hath not all saving graces in some measure, hath none in any measure. The Romists are so slaved to their superiors, that they will do all they are commanded by them. As a desperate Roman said of Catiline; whatsoever he bids me, I will do. But says another, how if he should bid thee fire the Capitol? he answers, Catiline will not bid it; but if he should, I will do it. So they must do all the Pope chargeth them: but how if he bids them fire the Senate, blow up the Parliament? they secretly reply, he will not command it; but if he should we will do it. They give not this obedience to God: he chargeth them not to touch his anointed ones; against this they have their exceptives. But against the Popes mandamus, there is no question, no exception, and from it lies no appeal. How insatiable man's desires are of this world! give Alexander kingdom after kingdom, he will not rest till he have all. If a covetous man had all the houses; if a City given him, he would rifle for the goods in them: if he had all the Gold and Jewels, he would also require the garments: if he had the City, he would also challenge the suburbs: yea, All could not satisfy him. But how little grace contents us; one or two, as Joash stroke the earth but thrice. 2 King. 13.18. we take insatiably of earth, very moderately of heaven; as if we were afraid to have too much grace, and that it would but trouble us.
In you. We see the quality of the seed, now let us consider the nature of the ground. Mans heart is the ground for God's seed: holy seed requires holy ground. This seed is cast in by the ear: for Nisi prius Deus fuerit in aure, non erit in ore, non in cord: unless God first come in by the ear, he will not be in the mouth, nor in the heart. But if it stay in the ear, and go no further, it will not fructify, Math. 13. The ear is like a pipe, made to convey water, not to contain it. The heart is that home where it should dwell: as Mary laid up CHRIST'S sayings in her heart. But as cord mobili nihil mobilius: so cord nobili nihil nobilius: an inconstant heart is the basest of things, a faithful heart the noblest. Every heart is not fit ground for this seed: therefore (seeing I am fallen upon the metaphor) be pleased to consider how this ground is prepared: and to speak in the phrase of husbandry; it must be fallowed, stirred, and laid up, before it be sowed.
It must be fallowed: the word preached is the plough to break it up. It is broken up by the Law, sowed by the Gospel: break it up by Moses; sow it by JESUS. There is by nature grown over every heart a thick and hard crust: the menace of judgments must break this rough and tough mould. To this purpose, there is an Information by doctrine, and a reformation by discipline. There are some tender hearted; as David was snibb'd with a word, Peter with a look. Some are quickly corrected; soft hearted children that weep at the least chiding. Others are harder, like nettles; if you touch them gently, they will sting you. Therefore if the golden scepter cannot win them; the iron scepter must break them. But as we plough upon the fallowes, so we must cautelously take heed of plowing where the harrow hath gone before, so faith the Prophet; Break up the fallow ground; the unbroken heart: but spare the already broken spirit. In you, in yourselves: some can plow furrows on others backs: so do persecutors on the Church. The plowers plowed upon my back: they made long their furrows. The slanderers harrow men's good names, Psal. 50.20. They sit and speak against their brethren, and slander their own mothers sons. Usurers harrow the estates of the poor; yea harrow and grind their very faces. Arrant and arrogant hypocrites harrow and furrow their neighbors simplicity: but the Pharisee is no fit husband-man to plow up the Publican. But plow thyself, find some corner of thy heart to break up still. Satan is founderd, and cannot walk upon rugged ground. The fallowed or or broken heart he cannot abide; but God respects it. A broken and contrite heart, O God, thou wilt not despise.
It must be stirred. Our backwardness requires continual provocations. To be good is a thing hardly gotten, quickly forgotten. The art of bringing men's hearts to God, hath many passages, takes many courses, tries many experiments: as indeed there are many sorts of servants. A Land-lord had summoned his tenants to do him some service: yet being done, and they all present, the steward demands, which of them came for love, and which for money. They that came gratis for love, were feasted in the Parlar, they that came for reward had courser fare in the Hall. One amongst the rest would choose neither of these places, but walks by himself. The steward asked him his motive of coming, whether, for love or money; that his placce might be assigned accordingly. He replied; I come for neither love nor money, but for plain fear, and therefore I choose a place by myself. Thus some approach to God for reward, as Saul loved him for his kingdom. Some for love, as Mary that brought CHRIST a precious unction because she loved. him. Others for fear, Ahab was humbled under fear of the vengeance. Now all our endeavor is to plant in men's hearts the love of God; that they might say with Peter; Lord thou knowest that I love thee. But this is effected, sometimes by promise of reward, that they may be led by profit, Esa. 1.19. If ye be willing and obedient, ye shall eat the good of the Land, Rom. 2.20. There is glory, honor, and peace, to every man that worketh good. Sometimes by threatenings, that they may be won by fear, Rom. 2.9. Tribulation and anguish upon every soul that doth evil, Hebr. 12.29. Our God is a consuming fire. Now though perfect love cast out servile fear; as Saint John speaketh: yet filial fear brings in perfect love, There is mercy with thee O Lord, that thou mayest be feared. It hath been said of base fear; Degeneres animos timor arguit; that it is an argument of a base and cowardly spirit. But of this fear it is true; Regeneres animos timor arguit; that it is the argument of a regenerate and gracious spirit. He never loved God, that fears him not. With some of these the heart must be continually stirred.
It must be laid up, that is the husband-man's next course. Now the heart is laid up by faith: when a man believes, he is then fitted to receive any seed of goodness. As the Eunuch said; I believe, what hinders me to be baptized? So I believe, what hinders me to be loved, what hinders me to be blessed, what hinders me to be saved? Not; be it to thee according to thy faith. Humility, patience, charity, are now sown with fortunate success: faith hath laid up the heart, Cor paratum, says David: speak Lord, for my ear is open; sow Lord, for my heart is ready. Paratum ad prospera; ad adversa, ad diversa, ad universa. If adversity comes, sow any heart with patience: if thou take back the goods which thou once gavest me, sow it with contentedness: if prosperity comes, sow it with thankfulness: if sin, sow it with penitence: against Satan's temptings, sow it with piety: against all malicious courses, sow it with charity. As wax to receive the impression of a seal, so the heart is softened and tempered to receive the Image of GOD. Blessed is the ground, which the Lord hath enclosed for his own garden.
Be in you: this is the sowing; GOD must first prepare the ground, and then sow his seed in it. It is he that unlockes the heart, to entertain these graces. There are six keys whereby things are opened or shut, that GOD hath entrusted into the hands of no other, Angel or Seraphin. The key of rain, Deut. 28.12. The Lord opens the heaven to give rain to the Land in his season. The key of food, Psal. 104.28. Thou openest thy hand, and they are filled with good. The key of the womb, Psal. 113.9. He maketh the barren woman to be a joyful mother of children. The key of the Grave, Revel. 1.18. I have the keys of hell and of death. The key of the mouth, Psal. 51.15. O Lord open thou my lips. The key of the heart, Act. 16.14. The Lord opened the heart of Lydia. In all these he openeth, and no man shutteth: he shutteth, and no man openeth. Now when he hath thus opened and prepared the heart, he sows in it this spiritual seed. Graces like good herbs, will not grow of themselves: vices like weeds, need no sowing. Man is no more borne with virtues in his soul than with apparel on his back. It is not generation, but regeneration that sows this seed. The seed is good, the sower is God, Gal. 5.22. Indeed there be ministerial deputies; so Paul plants, and Apollo waters, but still God gives the increase. This takes away from our best works all possibility of merit. A meritorious work must be Ex proprio, and Ex indebito. First, it must be our own: but every good gift is from the Father of lights, I am. 1. Omne bonum nostrum, vel ipse, vel ab ipso. Secondly, it must be beyond our duty and debt: but alas, having done our best, we are unprofitable servants. Heaven is indeed often called a Reward; not factive, but pactive; of covenant, not of merit: God gives it us, not because we have earned it, but because he hath promised it. Iustitia nec vestra, nec vera: woe to us if we had no more comfort than we deserve, Matth. 20. The last received, as the first, every man a penny. Not because they wrought harder, that came in later: as Paul that came in after the rest, yet abounded in labors above them all. But to show that God respects not Quantum but ex quanto; the love, more than the work. And that the reward is not of merit, but of mercy: for if it were of merit, he should have begun at the first: if it be of mercy, he may begin where he will. Thus he gives all grace to us, that we may give all glory to him.
In you, not about you, not on you, but in you. Not behind you, as Libertines that cast God's laws behind their backs. They run so fast to the Samaria of riot, that they leave Jerusalem behind them. As CHRIST said to Peter, get thee behind me: so these to goodness, keep behind me, I love not to see thy face. Not before you, as worldlings that send religion afore them to threescore, but never overtake it. It keeps before them indeed, but the length of Gracious-street; and they like Solomon's fool never come nearer it than the Stockes. Moses saw Canaan before him, and desired it: these see it, and desire it not; they like the world better. Not about you; as profane persons in holy places; inter sanctos non sancte; live in the midst of virtues without virtue. That proverb is too often justified; nearer to Church, further from God. It seems to be taken from the Jews; who having the greatest light, had the darkest life: the nearer they were to the Sanctuary, the further from sanctity. Such a man may say, Inopem me copia fecit: like foolish Indians, that have store of Gold, and trucke it away for rattles. An empty vessel bung'd up close, though you throw it into the midst of the sea, will receive no water. The Monastery is a place of devotion, the Monk is in the Monastery: yet perhaps the Monastery it self, as soon as devotion, may enter into the monk. A man may be in a holy place, yet if holiness be not in his heart, it is not where it should be. Ishmael was an unbeliever in the house of Faith, the family of Abraham. Not on you, as hypocrites; that have a show of sanctity on them, but no substance of sanctity in them. Outwardly lambes, there is innocence on them: inwardly Wolves, there's no innocence in them. Hypocrites cover their spotted hides with the Lions skin of Judah, Sanctimony; so they beguile their brethren. They are always proudest, that have the least cause. The utmost ambition of John the Baptist, was but to untie Christ's shoe: of that other John, the beloved Disciple, but to lean on his breast: but Judas the traitor will dippe with him in the dish, yea kiss his sacred lips. But there was never holiness without humbleness. Dyers can set on their colors the fairest glosses with Logwood, but they will not hold; when a shower comes, the gloss is gone. The gloss of profession without sincerity will off in a storm; we must be died in grain to hold, and have these graces in us. The parts of ostentation are like loose corn, which the fowls peck up. As Jerome said of the Scripture, so I may say of godliness: It is not In superficie & verborum foliis, sed in medulla cordis: not read in superficial leaves and letters, but in the marrow and substance of the heart. An Hypocrites profession is in Folio, but his sincerity is so abridged, that it is contained in Decimo-sexto; nothing in the world to speak of.
But In you; what indeed hath a Christian to enjoy, but that which is in him? He may use the world, and that's without him; but he enjoys the Lord, and he's within him, 1 John. 4.16. Hast thou Christ? then he is within thee: Jesus Christ is in you; or you are reprobates. Hast thou the Spirit? He is within thee, 1 Cor. 3.16. Know ye not, that the Spirit of God dwelleth in you? Hast thou peace or joy? Rom. 14.17. they are within thee; little without. Have ye the Kingdom of Heaven? Christ says, it is within you. The heaven that is on earth, is within us; though the heaven that is in heaven, be too great to enter into us. Therefore is it said; Enter thou into the joy of thy Lord: for it is too immense to enter into thee. Yet so much as thou art capable of, shall be within thee. Many presume there is much goodness within them, but through their own blindness they are deceived. One writes of a widow, that being thick-sighted sent for a Physician to cure her: he promised her good sight, she him, good money. He comes and applies medicines, binding them over her eyes: and still as he departs, he carries away with him some of her best goods. Thus he continues her pain, till he had robbed her house of all her substance. At last the cure being done, he demands his covenanted pay: but she looking about her house, replied that he had not cured her: For whereas before she could see some goods of her own, now she could see none: before she was thick-sighted, now poor-blind. It is so with us; while we were dim-sighted, we imagined many goods of grace in us: but now being truly enlightened, we confess ourselves poor: and hence fall on our knees to the Father of mercies, to supply us with his saving graces.
And abound:] this is the Growing; 〈 in non-Latin alphabet 〉 . After the ground is prepared, and the seed injected, by the Spirit of Grace fructifying is expected: they must increase, multiply and abound. Where two things are necessarily implied:
First, these things must be in us, before they can abound, He that hath my Commandments, and keepeth them, saith Christ, we must first have them, before we can keep them. Therefore auditors in hearing Sermons, should bring intention. It is ordinary with many, to commend the Lecture to others ears, but few commend it to their own hearts. It is morally true, what the Christian tell-troth relates: A servant coming from Church, praiseth the Sermon to his master; he asks him, what was the Text: nay quoth the servant, it was begun before I came in: what then was his conclusion? he answered, I came out before it was done. But what said he in the midst? Indeed I was asleep in the midst. Many crowd to get into the Church, but make no room for the Sermon to get into them. Open thy heart so well as thine ear: if this seed be not sown there, it will never abound with fruits to everlasting life. You come not to a banket to look on, but to eat: hither God calls, but then Eat O my friends, Cant. 5. they are sullen guests that depart away hungry. Ezakiel was bidden to eat the roll, Chap. 3. You may taste of the heavenly gift, Hebr. 6. and feel no sweetness; but eat it down, and it will be pleasant. Worldly things we seek to swallow down: therefore Christ calls the riches of the Pharisees; 〈 in non-Latin alphabet 〉 , things within them: he hath swallowed down riches. But instead of nourishment they have taken a vomit. The adulterer lays lust next to his heart; the covetous lays usury, the malicious hatred next his heart. Their inward part is very wickedness. But for spiritual things some Out-house serves; as Christ himself could be allowed no room in the Inn; the stable is held sufficient. But do you afford better things better places; let them be in you. Not only in your books: (and yet if these things were in the worldlings books, he would burn his study) nor only in your heads; for some have much science, little conscience. Not in your mouths only, for many have Gravitatem in sermonibus, pravitatem in moribus; an ill course of life, with a good discourse of language. But in your hearts, a holy closet fit for such heavenly Jewels. Be sure first you have them, then next that you have increased them.
Secondly, it is not enough to have them, but to have them in abundance. The heart is but a little piece of ground, yet hath room enough in it for many seeds. God calls for this increase, 2 Cor. 9.8. Rom. 15.13. Ephes. 4.15. Vera virtus tempore non clauditur, semper justior esse contendit, Bern. true virtue is not temporal, but is still ambitious of improving it self. The Spouse of Christ must have many jewels, Cant. 1.10. A jewel at the ear, attention to the Word: a jewel at the foot, Humility: a jewel on the for-head, Modesty: a jewel on the hand, Charity: a jewel on the head, Constancy: a jewel on the heart, Fidelity. He that hath a good number of these jewels, shall be admitted into the number of God's jewels: They shall be mine in that day, when I make up my jewels. Take the whole armor of God, Ephes. 6. one piece will not secure us; we know not which way the blow will come. If we have only Brest-plate, the blow may light on the head: if only the Helmet of salvation, it may light on the breast. Therefore take the shield of faith, that covers and defends all. Mars was called Gradivus: every Christian soldier should be gradivus; go to heaven by degrees.
For our bodies, no care can add to their stature, Matth. 6. But we may add to our spiritual stature, Ephes. 4.13 growing up to the measure of the stature of the fullness of Christ: for God's family admits no dwarfes. The rich man grows easily richer, the good man easily better. Rivers at the first head may be covered with a bushel, which after a few miles fill large channels. A drop of true grace works it self to Rivers of living water. So is it said of our Savior, Luke 13.32. The third day I shall be perfected: Perfection it self grows to perfection; and shall not we that are imperfect strive toward it? In my Fathers house there are many mansions: not in the wilderness, not in Horeb, not on the Mount, where Peter would build Tabernacles, nor in any part of this life; but in heaven: therefore still labor to grow and abound, till you come thither. If a man cast a stone into the water, circle begets circle; so one true grace will beget many. We reckon of a Physician that hath abundance of medicines; a Lawyer that hath abundance of tricks, an Usurer that hath abundance of monies, a Merchant that hath abundance of wares: we affect abundance in all perishable things: O then let us abundantly love grace, that Christ may abundantly love us.
They make you, that ye shall neither be barren nor unfruitful. I come from the Christians Heart to his Hand; wherein we perceive the efficacy of Grace: Shall make you. Not persuade, nor entreat, nor move, nor allure, but make you fruitful, by a lively and strenuous operation. If Patience be in you, it will make you overcome injuries. If temperance, it will make you abhor riot. If Faith, it will make you believe above sense. If Charity make you beneficial to the poor. Evil may show the good they have not, but good men cannot hide the good they have. It is like fire within us, it will make us speak Psal. 39.3. So powerful, that it can neither be suppressed nor expressed. This seed shall proferre fructum; one blessing is the father of another; therefore Christian every blessing Joseph, upon Rachel's faith and argument; God will add to me another son.
Here is a kind of certainty in this ( 〈 in non-Latin alphabet 〉 ) constitution: as sin will make a man fruitful in naughtiness, so piety in holiness. As there is a relation betwixt this life and the next, by an unchangeable ordinance of God. Mischiefe in this world, misery in the world to come: no repentance here, no salvation there: a devil on earth, no Saint in heaven. But holiness in the seed, shall have happiness in the harvest: if the course be gracious, the end shall be glorious. Whatsoever good thing any man doth, the same shall he receive of the Lord. So there is a relation in this life betwixt the disposition and the actions. If the heart be full of lust, the tongue will be a trumpet of impudence, the eyes windows of temptation, the gestures so many remonstrances of ready prostitution: all the wheels being like apt enginers, employed on the wills business. If avarice sit in the heart, like an Epicure to feast on gold; oppression shall be the purveyer to provide it, Brokage the Cater to fetch it in, Usury the Cook to dress it, and destruction the stomach to digest it. What evil seed is within, will appear without. And so if grace have Existentiam, a being: it will have apparentiam, a manifestation. Hath David Hope? he will wnite for a kingdom in the extremity of persecution. Hath Abraham faith? he will not deny to God, his only son. Hath Job patience? he will brook all crosses with an unmoved quietness. Hath Daniel temperance? he will not be enticed with the Kings dainties. Hath Joseph chastity? he will never come near his mistresses chamber. Hath Paul fortitude? he dares fight with beasts at Ephesus. Hath Stephen a faithful resolution? he will be content to die for CHRIST, and be rained to death with a shower of stones. Needs must that virtue be fruitful that is stirring, and needs must that be stirring that is living, and needs must that be living that is quickened by Jesus Christ.
Neither barren nor unfruitful: here is a double effect; expressed negatively, but implying an affirmative or positive consequent; Pregnancie and fertility. 〈 in non-Latin alphabet 〉 . For if those privatives, barrenness and unfruitfulness be taken away; there will necessarily follow a position of those contrary habits. It may be they both signify one thing, I am sure they intend both one sense. Yet I will take leave to resolve, them into a double metaphor; Pregnancie ot the womb, fertility to the ground.
Not barren; the barren womb hath ever been held a curse and a reproach. So John's mother insinuates: The Lord hath looked on me, to take away my reproach among men. When Rachel bore Joseph, she said, God hath taken away my reproach, Gen. 30.23. Whether carnal barrenness be a curse or not, I am sure spiritual is no less. Give them, O Lord: what wilt thou give? give them a miscarrying womb and dry breasts. When God gives salvation, he is said to take away barrenness. Sing O barren, thou that didst not bear, Esa. 54.1. Now only GOD can open both the wombs; of Rachel's flesh, and of Lydia's heart, Gen. 30.22. Act. 16.14. If the Lord propagate Abraham's carnal seed, much more his spiritual; who are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God. It is often observable in the scripture, that the children of women long barren proved most famous and excellent. Of Sara, Isaac, from whose loins such multitudes were deduced. Of Rachel, Joseph, that wonder of men and Angels. Of Anna Samuel, that great Prophet and Priest of the Lord. Of Elizabeth, John. the Baptist; of whom the Lord himself testifies; Among them that are borne of women, there hath not risen a greater. So these Saints that have been begotten of spiritual barrenness, and converted from a sinful life wherein they were habituated; have proved most notable instruments of God's glory. As Mary Magdalene that was dispossessed of seven devils, was so honored as to preach the first Sermon of CHRIST'S resurrection, and to have her memory propagated with the glorious Gospel, Matth. 26.13. Zacchaeus, a Publican, an extorting Publican, a rich extortioner; yet how gracious was he to CHRIST, yea how gracious was CHRIST to him! Luk. 19. Paul borne out of due time, 1 Cor. 15. yet outstripped the rest; and was in labors more abundant than they all, ver. 10. Thus ultimi have been optimi, as the last grapes make the sweetst wine. When GOD opens the barren womb, he brings forth the excellentest children to CHRIST. Many that are first, shall be last, and the last shall be first. The last of all prove not the least of all, yea often the best of all.
Now to take away barrenness from the spiritual womb, there is required this proceeding: by preparation, by conception, by pregnancie and by birth.
First, the womb must be prepared: for barrenness is upon all souls by nature. Therefore let us desire of God, as Rachel begged of Leah: give me, I pray thee, of thy sons mandrakes. Little Reuben had gathered sweet flowers in the field: Rachel hath a mind to them: Epiphanius thinks, to help her barrenness. Pererius observes out of Avicen, that the seed of it doth purge Locum conceptionis. Some have taken those mandrakes for Lilies, and some for Violets: but certainly they were amiable flowers, such as they wont to strew on the bridal beds. Beseech we the Lord to strow the beds of our hearts with such mandrakes, Cant. 7.13. The mandrakes give a smell: those holy seeds of grace will take away our barrenness, and prepare our souls for a holy conception. Yea CHRIST must intercede for us, as Isaac entreated for Rebecca, because she was barren: and the Lord will be entreated of him, Gen. 25.21.
In the second place follows conception, and this is by illumination and sanctified knowledge. Ignorant Papists gloriously boast their famous progeny of good works: but can a woman bring forth before she hath conceived? Such a progeny were a prodigy. Therefore first, Teach me thy way O Lord, and then I will walk in thy truth. And Psal. 119.27. First, make me to understand the way of thy precepts: so shall I talk of thy wondrous works. If they were examined as Philip questioned the Eunuch, Act. 8. Vnderstandest thou what thou readest? their negative answer would declare their soul not to be with child of grace. Thou mayest have a swelling, as the Pharisee, ( Luke 18. I am not as other men, &c.) imagine thyself pregnant, pro • ide thee a midwife, that's ostentation, to deliver thee; and Gossips, flatterers, to witness for thee: but all is but a Timpanie: when death, that infallible midwife comes; thou art delivered of nothing but wind, vain-glory. CHRIST calls himself the Way, the Truth, and the Life. He that by understanding conceives not the way cannot in heart bear the truth, shall not in success bring forth everlasting life. You shall have a Pharisaical Benefactor call together his Gossips with a trumpet in the Synagogue, as if he would ring them to Church with a Saints-bell; to behold what? his delivery: of what? of alms. Alms? very well; let us have some more such travails: nay, all is but some windy exhalation. Perhaps he hath got in some desperate forfeiture, and now he will glase a Church window with it; and that's all. Spectatum admissi risum teneatis?
Thirdly, after conception appears pregnancie, Grace is borne in the heart by faith and is sensibly felt. If therefore thou hast conceived it, thou shalt feel it move in thy soul: as John sprung in the womb of his mother at the salutation of Mary, Luk. 1.41. The pregnant woman hath many qualms; the soul in this plight feels many pangs; and is in Rebecca's case, when the twinne-brothers struggled together within her. If Esau had been there alone, there had been no contention: but when she hath also conceived a Jacob, that is Spirit; Esau the flesh will oppugn it. Nature can agree with it self, but not with grace. The flesh lusteth against the spirit, and the spirit lusteth against the flesh: and these are contrary the one to the other. No soul bears grace without sorrow, and compunction of heart for her sins. A woman when she is in travail hath sorrow. Mans first and second birth begins in crying, John 3.3. Except a man be borne again, he cannot see the kingdom of God. Except a man be once borne, he never can see the light on earth: except he be twice borne, he never can see the light of heaven. There is Dolor in utroque partu, but here's the difference: after the sorrow of the first birth, comes more sorrow: after the sorrow of the second, comes eternal joy, Gal. 4.19. My little children, of whom I travail in birth again, till CHRIST be formed in you. Dolet Pater ministerialis, &c. Thy spiritual father hath pain in begetting, thy spiritual mother in bearing, and dost thou the child borne expect indolencie and immunity from sorrow? yea all plead conception, I ask you for your pangs: when stood your eyes full of tears, your hearts painting with groans, your prayers beating at heaven gates with importunities? Shew your maternos nixus: mothers have timores, ante partum, dolores, in partu, languores post partum; fears before their delivery, sorrows in their delivery, languishments after their delivery. Mary Magdalens soul had no sooner conceived grace but she wept, and washed Christ's feet with her tears.
Lastly, comes the production or bringing forth, which is done by active obedience. Conception is Gratia infusa, Pregnancie is Gratia diffusa, bringing forth is Gratia effusa. Dost thou presume in thy soul the conception and pregnaneie of grace, and yet leadest a profane, covetous, or dissolute life? Thou sai'st no; I have thy word to the contrary: but thy life says yea, I have not thy work to the contrary: whether thou say, No or yea, God and thy own heart knows the contrary. Shall we say with the Prophet; It is brought to the birth, and there is no power to bring forth? No, though it be often so with the body, it is never so with the soul: if the heart have conceived, it will bring forth. The penitent malefactor on the Cross no sooner had his barrenness taken away, but presently he brought forth fruit: he condemneth himself, reproveth the other, justifieth CHRIST, glorifieth God. Store of good children are not naturally borne on the sudden: but shall I bring to the birth, and not cause to bring forth, saith the Lord? Saving grace hath more validity than nature he that gives strength to conceive, denies not strength to bring forth: that soul shall be a joyful mother of many children. Yea God can give Partum sine dolore, birth without pain, Esa. 66.7. Before she travailed, she brought forth: before her pain came, she was delivered of a man child. We read of Cornelius his good works, we read not of his tears, Act. 10. Indeed this is a great wonder, Esa. 66.8. Who hath heard such a thing? who hath seen such things? shall the earth be made to bring forth in one day, or shall a nation be borne at once? for as soon as Zion travelled, she brought forth her children. Nor ear hath heard, nor eye hath seen the like: yet God is the worker of such miracles. That a soul which hath long been barren, shall in one day be set a teeming, and produce gracious fruit to CHRIST.
But where not be our Births! Leah in her old age groweth barren, and ceaseth to bring forth children to her husband CHRIST. Our Savior delighteth himself with his Rachel, the Church triumphant in heaven, now almost complete. Leah the Church militant ceaseth to bear, and will so continue; except she give her sons mandrakes for her husbands company, Gen. 30. for sake her worldly pleasures wherewith she is surfeited. I confess, these are breeding days: and as we say, that the means of begetting hath more increased mankind, than the end: so there be spiritual births enough, but they are bastards: our sons are our sins. As one writes of the Popish Clergy; who refuse a lawful wife, to abuse an unlawful harlot: Deus in ira abstulit filios Diabolus in nequitiâ dedit nepotes. God in his just anger took away their children, the devil in his wickedness hath given them bastards. So also are we barren souls to produce Natos, lawful children, good works: plentiful to produce Nothos, unlawful fruits, wicked sins. Legitimate works are few, illegitimate many. The Romans had their Nothîa. Legacies and inheritances given to their bastards: so we dedicate and bequeath all our desires, and delights, and means, to our iniquities. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. Lust when it hath conceived, [there is the Conception of sin] bringeth forth sin, [there is the Birth of it.] Sin when it is finished, [there is the Growth of it] bringeth forth death, [there is the End of it.] It hath a father, a mother, a mid-wife, a nurse. The Devil by suggesting, begets sin as the father: Lust, by imagining, conceives sin as the mother: Consent, by agreeing, brings it forth as the mid-wife: Custom, by indulgence, brings it up as the nurse. Here is now no barrenness! The Devil was never more busy to beget sin: Concupiscence never more pregnant to conceive it: Consent never more ready to act it: Custom never more strong to continue it. Such a brood you have, Psalm: 7.14. There is longing, conception, birth. Such another, Job 15.35. They conceive mischief, bring forth vanity, and their belly prepareth deceit. Here is a quick dispatch; they are no sooner delivered, but their belly prepares deceit; to it again incontinently. These are monstrous births; it is pity that they are not abortive, and never suffered to see the light. Such a mother may curse the fruit of her own womb.
You see we are not barren: but better no light than that which burns us: better no children than bastards. Let us never give life to that, which gives death to us. Leah said of Reuben, This son shall comfort me: We may say of our iniquity, This sin will afflict me. Many souls are pregnant, but they bring not forth a son of grace, but a daughter of the flesh: it is a daughter, not a son. The Jews have often been deluded in expectation of their Messias: among the rest I have heard this story reported for one. A Christian was exceedingly in love with a Jews daughter; who also so over-affected him, that though she might not marry him, yet suffered her self to be begot with child by him. This being perceived, according to their law she must be put to death for it. Her betrothed lover desiring to save her, addrest himself like a shining Angel, and taking the benefit of the Moon, called to them in a shrill voice, to spare her: affirming that she was with child of the Messias. This was easily credited, her fault acquitted, her life spared. Now when the time of her delivery approached, the expectant Jews swarmed thither in multitudes. Delivered she was, but to their mockery and shame, not of a son, but of a daughter. At nine months end, that virgin-Iewesse was brought to bed of a Florentine daughter. After such a manner many timpanous spirits in the world do travail; but when the child is borne, it is not a Son of the Spirit, but a daughter of Concupiscence. Parturiunt montes, excurrit ridiculus mus.
If this be the progeny, barrenness is rather blessedness: God make us all barren of sins, but fruitful of graces, pregnant of salvation: that we may conceive, bear, and bring forth Christ. Indeed he had but one carnal mother, but many spiritual. He that doth my Fathers will, is my mother. Indeed this is a conception which the world never conceived; but it is true from the mouth of Truth it self. Doest thou believe and obey? thou art Christ's mother. When a woman said, Luk. 11.27. Blessed is the womb that bare thee, and the paps which thou hast sucked: he answered; Yea, thou sayest true, she is blessed indeed, and all generations shall call her blessed. But I will tell thee who are rather blessed; They that hear the Word of God and keep it. Mary her self was Beatior percipiendo fidem, quàm concipiendo carnem Christi, Aug. She was more blessed in receiving the faith of Christ, than in conceiving the flesh of Christ. Otherwise he might have been her Son, and not her Savior.
Not unfruitful. Fruitfulness is that inseparable effect, which GOD expects from every tree planted in his Garden. Is Zion his ground? it must be fruitful, Isaiah 5. Is the man of Judah his plant? he must be fruitful? Is the Church his Vineyard? He goes thither to gather fruits. The effect of sanctified knowledge, is fruits, Phil. 1.11. Art thou the Spouse of Christ? thou art fruitful, Rom. 7.4. We are married to Christ, that we should bring forth fruit unto God. Hast thou the Spirit? it appears in the fruits, Gal. 5.22. The fruit of the Spirit is love, joy, peace, &c. Hath a man known Christ? it is seen in the fruits, Luke 6.44. For every tree is known by his own fruit. Good works are compared to fruits, for two special resemblances; Odor and Taste.
For Odor, God is pleased with the smell of our graces. See, the smell of my Son is as the smell of a field, which the Lord hath blessed, Cant. 7.13. The Mandrakes give a pleasant smell. Not that our good works smell fragrantly of themselves, but in the merits of Christ, Cant. 1.3. The virgin souls espoused to Christ, get their husbands flowers: his perfumes make them sweet.