AS there are various and diuerse ren­drings of these wordes, so there are diuerse con­clusions arising from them. For first, some reade them thus,1 There is nothing that a man (chiefly a rich man) should so much desire, [...] .2 as to doe good from the heart: and what can be gathered hence, but that rich & great men ought [Page 2]to be good men aboue all others? Secondly,2 some thus: Concupis­centia hominis, misericordia eius; Gods mercy is mans desire; refer­ring the Pronoune, his, vnto God, of whom Salomom had spo­ken before: man desiring no­thing in the world so much, as to haue God to be mercifull to him: and what can be gathered hence, but that it is the Lords mercy we are not consumed?Lam. 3.22 Thirdly, some thus:3 Desiderium hominis est mise­ricordia eius; The desire of man is to haue mercy on others: re­ferring the Pronoune, his, vnto man. For man ought aboue all things to delight in mercy to man;Mat. 9.13 seeing our Sauiour saith, I will haue mercy, not sacrifice; & commands man to bee mercifull,Luk. 6, 36 as our heauenly Father is merci­full. And very iust it is, that those who haue receiued much mercy, shew much vnto others: and ha­uing an hundred thousand talents forgiuen them, [...] 8, 24 should forgiue an hundred pence to others. And [Page 3]what can be gathered hence, but that there is no good in him that is not mercifull? Fourthly,4 others do giue this sence of them; that many men desire to seeme merci­full and good: and what can be gathered hence, but that there are more hypocrites then good men in the world? Lastly, Saint Ierom and others collect this sence; 5 that the poore man is mercifull, and compassionate towardes others, out of the experience of his owne wants, according to that of Di­do, Non ignara mali, miseris suc­currere disco, My owne wounds haue taught mee to consider o­thers woes. And what can be ga­thered hence, but that there is most true goodnesse, where are least goods? But the best sence is, that goodnesse, that is to say, to liue holily and godly, and to doe good to others, is the whole duty of man:Eccl. 12 as the wise Prea­cher hath well exprest it, Feare God and keepe his commande­ments: for this is the whole du­ty [Page 4]of man.

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

The structure of which little building stands vpon foure co­lumnes or pillars.1 The first is a du­ty, goodnesse.2 The second is the generality of the requisition of it at our hands; for no man is ex­empted from this duety; in that he saith, indefinitly of a man, not this or that man, respectiuely. The third is the persons desiring this duty at our hands:3 that, that is to bee desired; not that, that this man, or that desires, not that our friends onely doe desire; but that, that is to bee desired: that is, that, that all the things of the [Page 5]worlde desires of a man, is his goodnesse. For first, all that our good God for all his goodnesse to vs desires at our hands, is but goodnesse. Secondly, all that the Angels desire of vs, is but good­nesse. Thirdly, what all men de­sire of vs, is but goodnes. Fourth­ly, what our selues desire of our selues, is but goodnesse. Fiftly, what all the creatures of the world doe desire of vs, is but goodnesse. The fourth pillar, is the reason, enforcing this most excellent dutie of goodnes. And in the Text, I finde sixe veines of perswasion full of pregnant rea­son to enforce it. The 1. is, Fa­cilitas officij, The facility of the du­tie: in that it is but one duty, in which all other duties are perfor­med. The 2. is, Necessitas officiij, The necessity of the dutie: the bond and obligation whereby we are tied to doe this duty vnto all: namely, to God, to the holy Angels, to all men, to our selues, and to the creatures; to all which [Page 6]we are by many and many obli­gations bound, but vnto God in an infinite obligation: in that he saith, that, that is to bee desired of a man. The 3. is, Modus offi­cij, The manner of the seeking of this dutie at our hands: it is de­sired, besought, intreated, beg­ged, by all sweet meanes sought for: whereas, it might haue been commanded. The 4. is, Tempus officij, The time when this duety is to bee performed. It is euen now to be desired, whilest wee liue heere, whilest wee are in health, whilest the voyce of the Turtle is heard in our Land, whilest we enioy these many and vnspeakeable blessings of peace, plenty, & the running ouer of our cup. The 5. is, Familiaritas offieij, The familiarity and naturalnesse of the duty, seeing goodnesse is such, as that no creature, (much more man) but hath a particular goodnes in it selfe. Lastly, Excel­lentia officij, The dignity and ex­cellency of the duty: in that hee [Page 7]sayd, quod, that, euen that excel­lent duty of goodnesse, and no­thing else but that, not power, honour, riches, wisedome, know­ledge, and the like, but good­nesse.

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

The first columne or pillar is the duty it selfe, Bonitas, 1 Good­nesse. Where I beseech you giue me leaue to vse these few quae­rees. 1. What this goodnesse is.1 2.2 Why goodnes is desired at our hands before greatnesse, power, honour, riches, vnderstanding, wisedome, knowledge, and the like excellent things: or rather, why this & not any of them at all else, which yet are so much desi­red and sought for by vs. 3.3 How can goodnesse be so desired of all, [Page 8]and practised of so few. To which I wil adde a fourth quaere, An sit bonitas, Whether there bee any such thing as goodnesse, and where it is to be found.

The first is quid, 1 what is this goodnesse. And well may we en­quire what it is, that is so great, and yet so little. So great, that it includes all our duties to God, to man, to the creatures; and yet so little, that it cannot bee found amongst any of our duties: so great, that it cannot enter in at the gates of our Cities, Townes, Houses, or Churches: so little, that it cannot be found in any of them. That deuout and good Fa­ther speaking of a good consci­ence,Ber. saith, that it is Maximum in minimo, The greatest thing that can be, in the least roome that can be. For in the heart of a good man, which is a very little thing, is found a good conscience, which is the greatest thing in the world. And herein, it is contrarie to the euent of them that digge for pre­cious [Page 9]mynes of golde and siluer, for they finde Minimum in maxi­mo, a little gold or siluer in a great lumpe and masse of lead, or other met tall. But in the hart of a good man, that is so little, it will not giue a Kite his breake-fast, is Maximum in minimo, The greatest thing that can bee, in the least roome that can be; that is, a good conscience, goodnes it selfe, that delights both God and man. Therefore no maruell seeing goodnesse so great, if it hardly get into so narrow a roome as mans heart.

But I must tell you what this goodnesse is. Wee may say of goodnesse, as the learned say of God: that hee onely can bee knowne Per viam remotionis: namely, that he is not the heauen, nor the earth, nor the Angels, nor the spirits, nor any thing that we see: so goodnesse it is not Maie­sty and power, it is not riches and pleasure, it is not birth or beauty, it is not prudence & knowledge, [Page 10]nor is it any thing whereof wee haue most plenty, though it bee more worth then all these great­nesses: But wee may say of it truely,Gen. 19, 20 as Lot sayd of Zoar, Is it it not a little one, and my soule shall liue? I will then aduenture to say, that goodnesse is a ver­tue, whereby we communicate to others, all the good things that are in vs, or belong vnto vs, for their good. This definition, I grant, is too narrowe for good­nesse, for it deserues a larger roome then definitions afforde: yet if I should inlarge it neuer so much, I should scarcely get any one within the ring of it.

Now this goodnesse doth ei­ther respect the body, or the minde. Goodnes concerning the minde or soule of man, is to la­bour, partly by counsell, partly by example of life, to gaine the soule of our brother to god: and to this goodnesse, are these acti­ons required. 1. To admonish the vnruly. 2. To comfort the [Page 11]distressed. 3. To beare with them that are weake. 4. To be patient towards all men. Of these foure Saint Paule hath giuen vs these precepts. 5.1. Thes. 5, 14 To chastice the ob­stinate. 6. To pray for all men of what condition soeuer. Accor­ding to that olde verse; Consule, castiga, solare, remitte, fer, ora. Goodnesse respecting the body, consists in many actions. Name­ly in those foure which our Saui­our commands, to feed the hun­gry,Mat. 25, 35, 36 2. Sam. 2 Deut. 15; 7, 8. cloath the naked, lodge the stranger, visite those sicke and in prison. 5. To bury the dead. 6. To lend liberally and freely to the decayed and imprisoned. All six duties included in this verse: Vi­sito, poto, cibo, redimo, tego, colligo, condo. So then wee see what this goodnesse is, and in what & how many actions it stands. First then, if you aske mee wherein we must shew this goodnesse: I answere, in all the gifts and graces of bo­dy and minde,1. Ioh. 3 in our temporall goods and liues also, if neede so [Page 10]require. Secondly, if you aske me, why wee must shew this goodnesse. I answere: because we are all members of one body; and stand in neede of mutuall helpe and comforts,Ph. 4 without which, neyther the body, nor members could continue in any perfect health.

But I may goe a degree or two higher, and doe no iniury vnto goodnesse. And then I may say, that it is fully conteyned and expressed in these two words: Pietas, & Probitas, piety and ho­nesty. That, is exercised in di­uine things: this, in humane. These are the two golden pillars of all goodnesse. These are the two glistering torches, that doe light vs to eternall happinesse. Wouldest thou haue the great God propitious vnto thee? Viue piè, liue a godly life. Wouldest thou haue man beneuolent and louing vnto thee? Viue probè, liue honestly. Wouldest thou make them both thy friends? [Page 11]ioyne them together in thy whole life, so shalt thou with one labour binde both God and man vnto thee: the one of these with­out the other will not serue thy turne. Piety without Probity and honesty is nothing worth; pro­bity and honesty without piety and godlinesse, is lesse worth. Pi­ety without probity is scanda­lous: probity without piety su­perstitious, the one without the other, is altogether ruinous: but ioyne them both together in ho­ly wedlocke, and thou shalt ne­uer make aberration from the chiefest good.Hierocles For the heathen man spake truely, Finis virtutum charitas, principium (que) pietaes: The end of vertues, is charity, and the beginning is piety. And to the same purpose another as well: Nulla est via alia quâ ad felici­tatem eatur, quàm pietas. Iamblicus There is no other way to felicity, then pi­ety. The diuine truths appro­uing the same,1. Tim. 4. that godlinesse is profitable to all things, which [Page 12]hath the promise of the life pre­sent,1. Tim. 4.8 and of that that is to come.

What made Socrates to bee e­steemed the best and most happy man of his time? Was it not this onely, that hee consecrated him­selfe to the loue of piety, and pro­bity, godlinesse and honesty? Zenophen reports this of him: E­rat adeo religiosus, vt sine Dei con­silio nihil ageret; adeo iustus, vt ne­mini ne exigua quidem in re noceret, prodesset autem ijs maxime, qui ipso vterentur; adeo continens, vt nunquā id quod incundius er at, meliori ante­poneret. He was so religious that he neuer did any thing without the counsaile of God; so iust, that he neuer hurt any man, no not in the least thing, but helped them exceedingly, who would vse his meanes; so continent that he ne­uer preferred that which was more pleasant, to that which was much better. Behold an admi­rable patterne of goodnesse, be­hold what and how great study [Page 13]and care this heathen man pla­ced in the practise of these two worthy parts of goodnesse. Be­hold what infamy this Gentile casts vpon vs Christians; nay what iust condemnation. Thus must we doe, if euer we will doe the duety of my text; if euer wee will be good men, if euer we will come in the presence of God.Plato For so could the diuine Philosopher aduise: Let this, saith he, be thy onely ayme, Dei cultu & vitae pu­ritate, by the worshippe and ser­uice of God, and purity and cleannesse of life, to obtayne a wished and happy end at the last. Now this piety, that you may the better know wherein it consists, doth exercise it selfe eyther in the outward worshippe of God, or in the outward and inward wor­shippe of God, together. The inward worshippe of God alone, and by it selfe; which consists onely in the minde and inward man, is practised in these two du­ties; the first, is the knowledge [Page 14]of God, the second, is the feare of God: by these two, as by two fil­uer conduits, doe piety and reli­gion flow into the affections and minds of men.

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

Secondly for the feare of God, is it not the beginning of al wise­dome?Eccles. 12 13. Feare God and keepe his [Page 15]commandements, for that is To­tum hominis, All the whole duty of man: this was also acknow­ledged euen by the heathen wise men. One of them could say, Quis non timet omnia prouidentem, Cic. cogitantem, & animaduertentem? Who is it, that doth not feare the all-prouident, all-seeing and all-punishing God? The glory of this dutie, did the heathen king Cyrus see, so much innobled in Zenophons History: who dying, called his two Sonnes vnto him, and left them this golden Lega­cy; Pertimescite Deos, O Filij, vt nihil impij, nihil nefarij vel commit­tatis, vel deliberetis. O my Sonnes, I beseech you feare the Gods, that you neuer eyther commit, or de­liberate vpon, any impious, ne­farious or vngodly thing. O how wise was this Father (if hee had knowne the true God) to leaue to his posterity such an inestimable pearle by testament? And how happy those Sonnes, to whom such an inheritance, more rich [Page 16]then all the Patrimonies of the world, was demised and giuen? to whom Timor Dei; the feare of God was left as Legacy, in re­spect of which, all other vertues, are but as Strepitus verborum, the sound of words without matter. I will adde to this a Legacy of the same nature, but better dire­cted, I thinke in the world not such another to paralell it: that of good king Dauid to Salomon his Sonne:1. Chron. 28.9 And thou Salomon my Sonne know thou the God of thy Fathers, and serue him with a perfect heart, and with a willing minde: for the Lord searcheth all hearts, and vnderstandeth all the imaginations of thoughts: If thou seeke him, he will be found of thee; but if thou forsake him, he will cast thee off for euer.

How many shall wee finde in our times, who will take it in great dudgeon and derision, if you tel them, that they haue none of this goodnesse in them, no knowledge of God, no feare of [Page 17]God? And yet their whole liues shewes them to haue no more of eyther indeede then Cyclops had,Eurip. whose goodnesse in the Poet, is thus depainted, Non vlla numina expanesco Coelitum, sed victimas ve­ni deorum maximo ventri offero: De­os ignoro caeteros. I feare no powers of Heauen, saith Cyclops, but I of­fer Sacrifices to one of the grea­test of the Gods, my belly, other Gods I know none. Such are they that consecrate more dayes and yeeres to their pleasures and lusts, then houres or minutes to the knowledge of God; such as that wicked iudge, that neyther feare God, nor reuerence man;Luc. 18 such as dedicate most of their golden time, to paint and varnish an vgly face, to deck and dresse a rotten, filthy, stinking car­casse.

The internall, and externall worke and seruice of God toge­ther, being the second part of pie­ty, and consisting both in the inward affections of the heart, and [Page 18]outward gestures and actions of the body, I reduce to these two duties. The first is prayer, vnto God; the second is, prayse and thankesgiuing vnto him, for his benefits. For as God is a most pure essence, so will he be wor­shipped and serued with a pure and vncorrupt minde and voice. The first of these duties is prayer, which is so powerfull with God, if it be put vp with a liuely faith, a holy zeale, and a penitent heart, that as a learned Father saith,Aug. Vin­cit inuincibilem, it ouercomes the most inuincible God; and so ac­ceptable a messenger withall,Io. 16.23. as that whatsoeuer we aske in faith, we shall obtaine. This opens the gates of Heauen at his pleasure, and shuts them: This ambassa­dour preuailes, in what message soeuer it be sent.Iac. 5.15. The Oracle of Inpiter Hammon being consulted by the Ambassadours of Athons, why the Gods vntill that time bad giuen victory to the Lacede­monians, and not to them, answe­red, [Page 19]That the cause was, for that the prayers of the Lacedemonians, were to them more pleasing, then all the Sacrifices of the Graecians: shewing what acceptance prayer had with God.Epictetus Whence the wise and learned heathen was wont to say, that if wee did rightly inuo­cate God, it would come to passe, that by his Angels he would ad­monish vs of the chiefest and best things.

Most high and wonderfull pri­uiledges are these: but how may I a silly worme, vnworthy to ap­peare in the presence of his maie­sty and goodnesse, frame my pe­tition and suite to the great ma­iesty of God? I will tell thee. Learne of that most heauenly Teacher saying vnto thee: when thou prayest, say,Luc. 11.1 Our Father which art in Heauen. But if thou wilt not heare God himselfe tea­ching thee to pray, learne of that heathen, first to desire of God that he would graunt vnto thee,Zenophon Vt sentias, loquaris, agas, quae ipsi [Page 20]gratissima sunt: That thou mayest vnderstand, speake and doe the things that are to him most plea­sing, and to thy friends and com­mon-wealth most glorious and profitable.

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

This is a principall part of the [Page 21]worke and seruice that God re­quires of vs, namely, that we re­member and make knowne to the World, how great his power, wisedome, and goodnesse is. And who are these musitions, these sweete singers, that make such heauenly harmony in the eares of the Almighty, but we mortall men, of whom he requires this worshippe, this seruice, this good­nesse? And what is this for so many benefites, for so great goodnesse to vs? Why are we so slow and negligent in this duty, wherein the very birds of the ayre are so diligent? Si luscinia essem, saith the learned heathen,Epictetus. Facerem quod luscinia; cum autem homo rationalis sim, quid faciam? Laudabo Deum, nec cessabo vnquā, vos verò, vt idem faciatis, hortor. If I were a Nightingale, I would do as the Nightingale doth; but see­ing I am a reasonable man, what shall I doe? I will prayse and magnify my God, nor will I e­uer cease to do it; and my coun­sell [Page 22]is, that you should also doe the same. For as Cyrus sayd well, hee doth most easily obtaine his suite at Gods hands, not who in aduersity flattereth him, but who in a prosperous estate remembers him. Yet all these excellent du­ties of goodnes and piety, as the knowledge, feare, prayer, and praise of God, are but cadauera, dead bodies, (and so they were in the hearts of all the Heathen, whom God did not further in­lighten) except they be animated by a liuely faith, and tempered with the liuely heate of the loue of God. But when these two do make way for the worshippe and seruice of God, and duties of san­ctificatiō, then is our knowledge, feare, prayer, and praise, full of life, then is our seruice acceptable vnto him, and not else.

What then ought Kings and mighty men of the earth to doe in this duty of prayse, but with king Agesilaus, if any prosperous thing befall them, not to growe [Page 23]proud, and contemne any man in respect of themselues, but to giue thankes vnto God, in whose hands are not onely the hearts of Kings, but euen all that be­longs vnto them? What should the wise men of the world doe, but with Socrates, sacrifice vnto God, euen for the fruits of the earth? What should all men do, Kings, and Councell, and Com­mon people, but with Cicero and the Romaines, supplicate our good God, and praise his blessed name, for that hee hath deliuered, Vr­bem incendies, ciues caede, Italiam bello, The City from burning, the citizens from slaughter, and I­taly from warres, when Catiline was vanquished? Thus should wee bee affected in euery deliue­rance, yea in euery blessing: not to think it is our owne wisedom or prouidence, our owne bow & sword, our owne worth and ver­tue, that procures these good things vnto vs, and preserues vs from so many iudgements: but [Page 24]the onely goodnesse of God, and that to prouoke vs vnto this duty of goodnesse.

The second pillar of goodnes is probity and honesty of life; which is as the lampe and light by which wee shew our piety & goodnesse to the view of the world. This is that grace, by which in the things of this life, wee behaue our selues aright, as becommeth the children of God: and this is of two sorts. For first, it either respects our selues, and so these vertues belong vnto it: fortitude, temperance, magnani­mity, patience, continencie, so­briety, chastity, parsimony. Wherin I pray you obserue, what is written of Pomponius Atticus, one of the richest of all the Ro­manes: yet Nemo illo minùs emax, nemo minùs aedificator, There was no man bought lesse, no man built lesse then hee. And withall take this caution with you of the wise Romane, That you doc euer­more Finem omniū rerum spectare, Sen. & [Page 25]superuacua deuitare, Looke vpon the end of all things, and auoide all superfluities. For oftentimes these outward things are but the glorious monuments of inglori­ous and vngodly liues, of such as had nothing else to commend them.

Or secondly, they are such parts of probity and honesty, as respect others: and such are ciuility in speech, and composition of ge­stures, vibanity, fit and commen­dable silence, shamefastnesse and grauity, modesty, gentlenesse, hu­mility, placability, charity, iu­stice, liberality, friendship, inno­cency, truth, faith, thankfulnesse. These are the ribbes and bones, nay the very life and soule of goodnes; viz. the knowledge & feare of God, prayer to God, and praise of God, ioyned with ho­linesse of life and conuersation towards our selues, and all other. Hic selus sapit, ast alij velut vmbra feruntur: The man that is thus ac­complished with goodnes, is the [Page 26]onely wise man; but all others passe away as doth a shadowe. This is the good desired of man in my Text: this makes him ac­ceptable to God and man, and makes him come neare to the i­mage of God, Qui solus bonus, & ipsa bonitas, Who is onely good, and goodnes it selfe.

Wee haue seene now what goodnes is. The next inquirie must be, why goodnesse is desi­red before greatnesse, power, honour, riches, vnderstanding, wisedome, knowledge, and the like: or rather why this, and not any of them all else.1 First, this is desired, and not they, because there is no vse of any of these, but by the hand and instruction of goodnes. Goodnes puts in pra­ctice all the greatnesse, honour, riches, knowledge; and all the graces of God in vs, to the good of others: and whatsoeuer comes in her way, it directs them all, to the glory of God and good of others. It is like vnto fire, it [Page 27]makes all things like it selfe. It is the life of our graces: it puts spi­rit into truth, that a man dare speake it in the face of the grea­test: so into knowledge, wise­dome, honour, riches, all which are but cadauera, dead carcasses, till goodnesse in-soule them. For none of these things are good, till they bee vsed to their proper ends for which they were giuen vs: namely, therewith to doe good vnto others. Secondly,2 goodnes is more essentiall and connaturall to man then any of these. For man hath an essentiall and naturall goodnes, but no es­sentiall greatnesse, honor, riches, knowledge, and the like. There­fore as one deepe calles another, so the goodnes of man calles for goodnes againe of man. Thirdly,3 goodnes is more rare then great­nesse, honour, riches, and the rest: and Omnia rara chara, All rare things are deare and much desired. Therefore goodnes be­ing such a stranger, being so rare [Page 28]a diamond, is the more desired. Fourthly,4 Omnia appetunt bonum, All things doe desire that which is good: that is, their end and perfection, and so consequently, all that conducteth thereunto, and that is goodnesse.5 Fiftly, goodnes is contrary to the nature of all other things. For in the pursuite of all other things wee are limitted with conditions, which makes vs the more greedi­ly follow them, Nitimur in veti­tum semper, cupimus (que) negata; We striue against the stream, & desire things most that are denied vs: but this duty of goodnes is not limi­ted at all, & yet euery man desires it, as if it were forbidden him. Sixtly,6 goodnes appertaynes to the appetite and will; wisdome, knowledge, truth, and the like, to the vnderstanding: and God labours first to get the will to en­cline and desire goodnes.Phil. 2 There­fore worketh in vs both the will and the deed, first the will, and then the deed will followe. The [Page 29]reason is, for that Sathan labou­reth first, to get and possesse the will, and therefore proposed to the woman the principall good,Gen. 3 euen God, who is goodnes it selfe: Eritis sicut dij, Yee shall be as Gods. Therefore secing this perswasion wrought so much, the Lord labours heere, by sercing goodnes before all other things, to giue vs that assuredly, which Satan promised lyingly. If you performe goodnes: Eritis sicut dij, You shall be as Gods. Hence it is, that nothing can denominate a man according to his most ho­nourable title, viz. to bee called and bee a good man, nay a man, but onely goodnes. For hee is not a good man, that hath a good vnderstanding and great know­ledge and wisedome, nor he that is in great honour and respect, nor hee that hath great riches and possessions, but onely hee that possesseth goodnes: that is, hee that imployes all these to the good of others. Nay, hee is no [Page 30]man that hath all these, if he want this goodnes of my Text.

For as the Heathen Epictetus tels vs, wee try a man as wee try money. What figure or stampe hath this coine? Traianes? Then bring it. Neroes? Away with is, it is adulterate, sophisticate, wic­ked. So is it in the tryall of a man. What figure and stampe doe his purposes and practises carry? Is hee mercifull, meeke, humble, gentle, sociable, patient, a louer of all men? Bring him, I allowe him, I admit him, and him onely for a man, and companion with God. But see hee haue not Ne­roes characters, or Nebuchadnez­zars, or Ahabs, or Ieroboams. Is hee dissolute, riotous, vaine, lux­arious an vncleane person? Is he proud, haughty, high-minded? Is hee angry? Is hee a pursuer of enmities? Is hee froward? Doth hee reuenge himselfe of such as offend him, when hee gets oppor­tunity? Is hee an apparent impe­nitent wicked liuer in any grosse [Page 31]sinne? What then? Wilt thou say this is a man? Surely no. Quiduis potius quàm homo; He is rather a­ny thing then a man: but a man hee is not. Wilt thou say, that all things are iudged of by their formes? If that bee so, then thou mayest call a lumpe of waxe or clay an apple, because it is round like an apple: thou mayest say, it hath the smell and taste of an ap­ple. But the outwarde circum­scription and attendants are not sufficient; it is not a nose, or an eye, or the like, that are sufficient to constitute a man: For humane purposes, and vertuous and noble actions, are required to make a man. This man heares not whol­some admonitions when he is re­proued, he vnderstands not the things that belong to his peace, to his saluation: shall wee say he is a man,? No, hee is an asse: his shamefastnesse and modesty is dead, hee is vnprofitable, hee is any thing rather then a man. A­nother there is, who seekes with [Page 32]whom hee may quarrell, whom hee may spurne and contemne. Therefore is neither a sheep nor an asse. What then? Fera bestia, A wilde, bruite, sauage beast? It is not then the shape & image of a man that makes a man, but the image of God in man, his vertu­ous inclinations, and resolute ex­ecutions of good purposes. If he haue the stamp of vertue and ho­linesse, of mercy and goodnes, he is a man; if not, he is so much lesse then a man, as a good man is more then a beast. If this were truely disgested, it would make thousands of such as onely carry the names and shapes of men, to be much ashamed of thē ­selues. For what should make the profane and godlesse persons of the world, who will not be ac­quainted with goodnes at all, to blush, if this doe not? That wher­as they thinke themselues to bee the onely braue men of this world, they are in true account with God himselfe) who is Op­timus [Page 33]rerum aestimator, The best iudge of all things) and also with all good men, esteemed as the dung of the streetes, and as salt that hath lost his saltnesse, which is good for nothing but to bee troden vnder foot.

The Prodigall is a true em­bleme of a voluptuous, impeni­tent man, turned out of the nature of man into a swine and brute beast. For Christ tels vs, hee was set to feede swine. And to feede is vsually taken to recreate and delight: Oculos pictura pascit inani, Virg. Hee fed his eyes in beholding a vaine picture. So that to feede swine, is as much,Ambr. as by the fil­thinesse of sinnes to delight and feed diuels: sinne beeing truely the diuels food:Ierom. drunkennesse, vncleanesse, luxurie, and all other vices (in the opinion of the lear­ned) no better but the diuells dainty dishes:Aug. Beda. All of vs so long feeding swine, as we doe by our sinnes please the diuell, or doe such things as the diuell reioiceth [Page 34]at. For as the meate of Christ is to doe his Fathers will,Io. 4 so it is the diuels meate, to doe his will.

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

So that the wicked and vn­godly sinner lying in his stinking pleasures, is truely a swine wal­lowing [Page 35]in the filthy puddle, as a filthy as aswine, as gluttonous as a swine, delighting in dirt as a swine, not smelling the stinke of his sin any more then the swine doth the stinke of the dirt it wal­lowes in. And yet no dung stinks so much in our nostrels, as sinne doth in the nostrels of God. And therefore the Scripture speaking of impenitent sinners,2. King. 9 tels vs that the carcasse of Iezabel should be as dung on the ground; and be­cause they had sinned against the Lord,Zeph. 1 their flesh shall bee as the dung: the wicked becoming as the dung of the earth.Psa. 81 Whereby we vnderstand, that no hot ree­king dung, or filthy stinking car­casse cast out into the chanell, is so odious to our sight and smell, as the impenitent sinner is in the sight & nostrels of God and An­gels. And so foule is the stinke of infull soules,Chrys. as a godly Father obserues, that therefore Christ at the last iudgement shall shake them off with that irreuocable, [Page 36]depart from me, as not being a­ble to endure their smell, no not so long as they shall bee a iudg­ing. And as the vngodly are swine in these respects, so as Swine are choaked with the smell of roses, as they chew not their meate, as they are vnrofitable for all serui­ces, such are the voluptuous and carnall men for all the world; to heare or see any good or godly thing doth choake them, they ne­uer ruminate and consider the Law of God, they are good for no worke of piety or religion, hauing no more Soule then swine haue,Hor. Corpus sine pectore, a Body without a Soule, following onely the good things that belong to the body, as swine doe, being fed and fatted for Hell, as swine for the shambles,Tibul. Telluris inutile pon­dus, an vnprofitable burden to the Earth,

And is not the iudgement of all the learned Fathers the same concerning impenitent sinners! Doth not one say,Chrysost. that Christ [Page 37]speaks not in the Gospell of swine, when he saith,Mat. 7. Cast not pearles before Swine, but of men who are of swinish manners, who like Swine wallow in the sinke of sinne? For as Swine are natu­rally vncleane, swallowing the most filthy things, seeking foode for no other ende, then to fil their bellies, profitable for no one thing whilst they doe liue, so vn­doubtedly are all filthy and vn­cleane persons, all impenitent sinners, they wallow in the filth of their owne sinnes, swallow all the filthy dregges of iniquity, fol­low only after the foode that pe­risheth, are profitable forno good worke, nor haue any hope of a better life. Another saith,Theoph. What other thing are Christians, that are giuen to carnall and filthy pleasures, but Swine? Are not all they Swine that wallow in the filth of their vile naturall delights as swine doe in the mire? Can the eyes of swine looke vp to Hea­uen-wards, being framed as they [Page 38]are, to look downwards? There­fore rightly are all sinners, who with all their bodies, their mouthes, their hearts, their feete and hands are occupied in earth­ly things, no better then Swine, and bruite beasts. The very Hie­roglyphick and representation of an vncleane, and dishonest man,Piernij (amongst the Learned) was a swine wallowing in the dirt and mire, and trampling sweete ro­ses vnder his feete: wicked men delighting more in the sinke of their sensuality, then in the vn­speakeable ioyes of Heauen. Thus we see that the impenitent sinner, of what kinde soeuer, is no better then a Swine and bruite beast. From which ground two obseruations may fitly bee in­ferred,

• 1. That they are not all men, that carry the faces and shapes of men.
• 2. That in all conditions of men, there are infinite who are very swine and bruite beasts in [Page 39]their present [...].

First, that al are not men, that by their faces, shapes and habits sceme so to be, but for the most part, are by their sinnes become swine and bruite beasts, men in name and shew, but not in deede and truth, is so pregnant a point, that the very heathen do witnes it. There are certaine men, saith Tully, not men indeede, but one­ly in name: borne men in-deede, but by their sinnes haue made themselues beasts: and Diogenes seeing an effeminate young man, said, it was a shame for him to make himselfe worse then Na­ture had framed him, for Nature had made him a man, but he had made himselfe a woman; but if he had seene our times, he would rather haue blamed men, for ma­king themselues beasts. I would but know this of any graue and sober man, whether I were to be reprooued for calling a proud, ty­rannous, bloudy man, a Lyon?Pro. 28. Doth not the wise king call a [Page 40]wicked ruler ouer the poore peo­ple, a roaring Lyon, and hungry Beare?Syr. 4 Doth not the wise man aduise not to be a Lyon in a mans owne house, beating his seruants for his fantasie? Doth hee not say,Syr. 13. that as the wilde Asse is the Lyons prey, so are poore men the meate of the rich? And what if I should call a litigious and trou­blesome man, that is euer biting & barking at other mens works, a Dog?Phil. 3 Doth not the Apostle, call all euill workers Dogs? doth not Saint Iohn say, that without, that is, in Hell are Dogs; that is, inchaunters,Apoc. 22. whoremongers, murderers, Idolaters and whoso­euer loueth or maketh lies? Doth not Christ himselfe call Herod a Foxe?Luc. 13. Goe and tel that Foxe. And doth hee not commaund to take the Foxes, the little Foxes that destroy the vines, namely, all dangerous Heretiques,Can. 2 and de­baushed liuers that wound and rent and scandalize his Church?

And what if I call those sloth­full [Page 41]and dull in the waies of God, Asses? those scornefull and proud pecocks, borses, that neigh vnder euery one that sitteth on them?Syr. 33 Those wauering and inconstant, grashoppers? Those that wallow in the filth of their lusts, swine? How can we esteeme him that is transformed with vices,Boet. to bee a man? If he doe greatly thirst after riches, he is like the wolfe: If hee bee cruell, vnquiet, he is like the Dog: if he be subtile and cun­ning, hee is like the Foxe: If an­gry, like the Lyon; If fearefull, like the Hart: If slow and heauy, like the Asse; if light and incon­stant, like the birds; if drowned in the vncleane filth of his lusts, he is like a Swine wallowing in the mire. Yea, euen the Scrip­ture (as some obserues) calls some men by the name of beasts,Chry. be­cause of their perturbations and vices. And how can wee con­clude otherwise then that men are changed into Beasts, when forsaking reason, they take to [Page 42]themselues vnreasonable appetits, and desites?ser. 5. are they not like hor­ses euery man neihing after his neighbours wife?Math. 3 Are they not generations of vipers, that are li­cenciously wicked and vicious? Surely whosoeuer is ouercome with beastly pleasures, is iustly by the wise,Aul. gell. accounted in the num­ber of beasts and sauage crea­tures. Euen this little passion of loue,Tere. carnall loue, will so change a man,Mant. that one would scarce know him to be the same. Fit pe­cus omnis amans, saith the Christi­an Poet,

Whilst lust insteede of reason distempers his iudgement, at his owne beck; euery one that loues, becomes a beast. For, whosoe­uer doth liue without the light and vse of his vnderstanding, [Page 43]doth carry the countenance of a Man, but the nature of a sauage beast. What other thing would Diogenes expresse, when at noone day, he sought a man in the open market place before all the peo­ple crying out, Hominem quaero, hominem quaere, Diog. Laert. I seeke a man, I seek a man. Or as another reports, that after hee had often in a publique place cryed, Heus homi­nes, Hoe ye men, and many men comming to him, he droue them away with his staffe, saying, He­mines, non purgamenta vocaui, I cal­led for men, and not for dirty dunghills. What other thing, I say, meant hee, then to intimate that vicious persons were no men, albeit they carried the shapes of men? For euery thing is not the same it appeares to be. Mariners sayles are not therefore black, because they seeme so to them that stand on the shoare: Nor are the Oates broken or crooked because the one halfe being in the water, and the other [Page 44]out, they seeme so to be: Nor are Apples therefore the greater, be­cause looking on them in a glasse obliquely, they seeme so: Nor yet is the Sunne so small as it seemes, nor so slow in his motion, as to the eye it appeares: So neyther is all Gold that glisters, nor eue­ry one a Man, that seemes to be a Man.

Iacob was Iacob, and not Esau, albeit hee was cloathed with his garments, and his neck lapt in a Goates skinne. If euery thing that carries the shape of a thing,Pli. were the same thing, then the beast of Aethiopia called Mantichora shold be a Man, because it hath the face and cares of a Man, and speakes as a man. Then Syrens, Satyres, water Nimphs, and many fishes, and Faunes should be men and women, seeing they carry the shapes of men. Then Harpyies should be called Virgins, because they haue Virgins faces; then a painted man, should bee a very Man, and the Crocodile should be [Page 45]a man, because it sheds teares as a Man; and so an Ape which much resembles a man in nimblenesse and gestures, should be a Man. But as the Poet speakes of Syrēs, Satyres, Faunes, Nimphs and La­miaes,

If you looke on their counte­nance, you would iudge them to be men: but if you looke on their workes and action, they will ap­peare to be very beasts. So say I of all carnall, sensuall, licentious persons; if yee behold their faces, and persons, they are men in shape: but looke into their liues and actions, you shall finde them very bruite beasts. It is not forme alone that will guide our iudge­ments. For then we may call any round apple of Gold, an Apple, and say it hath the smell and taste of an Apple, the outward appa­rence is not enough; to haue a [Page 46]nose and eyes, is not sufficient to the constitution of a Man, reason and iudgement, goodnesse and piety is also required. And as all ase not kings that weare pur­ple roabes, Scepters, and Dia­dems of kings; nor all daugh­ters, that represent the persons of daughters. (for Hercules spun in the company of his Omphale in the habit of a Woman, and valiant Achilles conuersed in a Virgins habit amongst the daughters of Lycamedon, and yet for all that were men and no women,) so no more are all that carry the faces and habits of men, to be accoun­ted men, as all in sheeps cloathing are not sheepe. But a poore man is still a poore man, albeit clad in princely roabes, and a woman is a woman albeit in the habit of a Man; the wolfe is still a wolfe though in sheepes cloathing. No more doth the face and shape of a Man, make a Man, seeing our bodies are nothing else, but the garments of the Soule, and the [Page 47]body makes not a man, but the reasonable inward Soule: so that if he be a Man, he is a reasonable Soule, and if he be a reasonable Soule, he is a Man; but if he haue a bestiall, and a sensuall Soule, then is he but an apparition and shadow of a Man, falsely carrying the Image and shape of that hee is not [...]: mā is not the thing that is seene, saith diuine Plato. We are one thing, saith a Father, and the things that are outs are another thing,Ambr. and the things that are about vs, and belong vnto vs, are another thing. Wee are the Soule and vnderstanding; and more we are not. So that whosoeuer is drow­ned in the filthy puddles of this World, is no more participant of reason then a bruite beast, and rather a man in name then in­doede.

Seeing then the dominion of sin doth turne man into a beast, what is it that will make one truely and indeede a Man? Is it [Page 48]reason? Surely no, vnlesse it bee sanctified reason. Is it the faculty of speaking? no neither. For the Hyena, li. and Mantichora can speak like a Man. What then? Surely, if that learned writer may be be­leeued,Lact. it is onely the vnderstan­ding of the diuinity, the know­ledge of God, that makes a man, and giues the true difference be­twixt him and all other things: for take away Religion, and then neyther wisedome nor iustice can be kept, seeing the vnderstanding of the diuinity, whereby we dif­fer from beasts, is onely found in Man.Plut. So the heathen man could iudge, that it was a wicked and strange thing, to ascribe reason to those things; that wanted the knowledge of God. Therefore where I finde no sparke of true reason, no words worthy to come from a Man, no foot-steps of Religion, piety, goodnesse, and the knowledge of God (the ne­cessary markes and badges of a Man.) If I shall deny him to bee [Page 49]a man, I doe him no iniury, see­ing my text tels me that goodnesse is that which is required of euerie man; neither doth the definition of a man agree to him, and so hee cannot be a man.

Besides, if hee that outward­ly alone representeth a man, bee not a man, what is hee then? Whatsoeuer liues aboue a vege­tatiue life, must either be a God, an Angell, a man, or beast. But men that liue wickedly are no Angels, much lesse are they Gods. And seeing iniquity and sin hath cast them downe belowe the condition of man, it must needes follow they are no men; but car­rying about with them bodies, without reasonable and religious soules, it necessarily followes, that they are bruite beasts. And so it comes to passe,Boet. as one ob­serues, that who forsaking pro­bity and honesty, leaues off to be a man, when he can by no means passe into the diuine state & con­dition, hee is turned into a beast. [Page 50]And in this respect was it that the Prophet sayd,Is. 50 Wherefore came I, and there was no man? Why not a man? Because as one saith on this place,Ierom. Euery man for saking the image of God, makes him­selfe like the beasts and serpents. And who knows not, that for this cause the Prophet admired that Ierusalem should bee so populous,Lam. 1 and yet bee alone and forsaken? How doth the City remayne so­litary, that was full of people? But what is this the Prophet speakes? Hath sorrow swallowed vp his senses? If shee bee full of people, how is shee alone? If a­lone, how is shee full of people? Yes, there were many faces and bodies of men, but not one true man, not one reasonable man, not one godly man,Psal. 14 not one reli­gious man: All were gone out of the way, they were altogether become abhominable, there was none that did good, no not one. Thus was the Citty full, and yet solitary, not one good man, or [Page 51]very few to bee found in it. If this be so, then furely the Prophet re­putes wicked and vicious persons for mē, no more then we do. And for the same cause, the holy Ghost in the Scriptures stiles some men foxes, some dogs, some swine, some wolues, some lions, some serpents, and the like.Is. 11 Is. 59 Dan. 7 Luk. 13 Can. 2 Acts 20 Apoc. 22 Thus is the prouerbe verified, Homo ho­minilupus, One man is a wolfe to another. Thus did the godly Martyr Ignatius sight with beasts from Syria vnto Rome, at Sea and Land; day and night was hee bound with ten Leopards, that is, with souldiers that kept him, to bee tormented. May wee not reade that Aristophanes called the Flagitious, Athenians, beasts and sheepe? And that Diogenes seeing a rich man one day walking in the market, called him a golden sheepe? Did not all the Plato­nists esteeme that man to bee a beast, who beeing indued with reason, yet committed things re­pugnant to reason? And there­fore [Page 52]were they wonr to cry out, Hence beastly affections, hence, flye from mee ye capitall enemies of mine, lest I should be compel­led to become vnruly & besides my selfe. What doe you heere, ye robbers of my better part? you theeues, that lay bolts and shac­kles on my soule, that yee might domineere ouer that which was created to that end, that it might command the whole worlde? Haue you neuer read that golden sentence, that hee seemes more beastly then any beast, who hath reason and vseth it not? Doth not the reuerend scholler cite this out of Aristotle, Homo bestialiter viuens, Beda. est centies millesies bestia peior? A man that liues beastly, is an hun­dred thousand times worse then a beast? For it is true which the wise Philosopher spake,Arist. Man in­ioying the law, is the best of all liuing creatures; but separate from the law and rustice, is the worst of all others. Therefore the lear­ned Father affirmeth,Aug. that if man [Page 53]were suffered to liue as hee list, he would fall into outrages vn­speakeable. Wee may then safe­ly out of all this euidence con­clude, that all are not men which carry the shapes and habites of men; and that all voluptuous, carnall, impenitent sinners, are no men, but beasts in mens shape, be­cause they want the goodnesse in my Text.

Secondly, out of this, will the second obseruation plainely ap­peare: namely, That in all condi­tions of men, are infinite, who in their present estate, are no bet­ter then swine and bruite beasts, seeing they liue in infidelity, im­penitency, and all kinde of im­probity. For if these testimonies of Scriptures, Fathers, Philoso­phers, Historians, and Poets, be truc; how many shall wee finde in euery state and condition of men, that are swine, dogges, wolues, lions, vipers and scr­pents? The forrest of Arden, nor the woodes of Mormatane, doe [Page 54]afford acornes enough to giue e­uery swine one. And I know not whether the Heauens haue so ma­ny stars, the Sea so many grames of sand, the Ocean so, many fi­shes, fishes so many sins, Fraunce so many grapes, the Alpes so ma­ny flakes of snowe, or Hannony that Paradise so many flowers, as wee shall finde euery where men that are turnd swine, wolues, dogges, vipers, serpents, & brutt beasts.

For vnto how many of all sorts may it truely be sayd, O curuae in terris animae, & coelestium inanes? O crooked soules on earth, and voyde of heauenly things?Psa. 17 To how many may wee say, they turne their eye downe to the ground? neuer lifting vp ther eies to heauen, from whence all good comes to them, but like swine fee de on the Acornes, neuer look­king vp to the tree that bare the? Now, if you will take a list of them, and number them if you can; So many as I shall see to be [Page 55]delighted with the filthy puddle of carnall pleasures, neither per­ceiuing, hearing, or doing any thing that belongs to piety and godlinesse, but onely to serue the time, so many must I iudge to be swine. O how many swine hath this worlde in opulent Ci­ties, and glorious Courts of Prin­ces? Where men should in great plenty be seene, euen there they play they swine and bruite beasts. There is Circes turning men into swine. There is Epiourus that tame vncleane hogge. There are all kinde of beasts innumerable, small and great. As many as wee shall see hauing no more soule then a swine, Auimam pro sale, Onely a soule to keepe the body from stinking & rotting as beasts haue, who neuer dreame of ano­ther life, where so ules are immor­tall: but liue as if there were nei­ther Heauen nor Hell, (as the A­theists of our times:) so many swine & beasts wee may say there are. O good God, how doth the [Page 56]earth abound with such kinde of swine? The sow that farrowed thirty white pigges in the place Where Aeneas founded and built his City Alba, had neuer such a plentifull litter, as Atheisme and impiety at this day hath brought forth. Yea they are growen to that height of all iniquity, that they will wallowe in the mire without all controulment. Come, say they,Sap. 2 let vs enioy the plea­sures that are present, for this is our lot, this is our portion. And shal I not think them to be swine, that cramme themselues with de­licates, till it come vppe againe? nothing commiserating the poor mēbers of Christ, which by want or losses are driuen to extreame pouerty; no man remembring the afflictions of Ioseph, nor euer ey­ther yeelding them wooll to cloath them, or milke to feede them, more then swine doe? But what talke I of swine? These swine swim in all kinde of super­fluities, euen vnto surfeit; these [Page 57]swine come not all to the sham­bles, nor doe all of them accom­pany Vlysses a ship-board. These feede not in the farmes vnder the trees, they vse not all one com­mon sty, but euen famous Cities, goodly Countries, and glorious Courts of Kings, are full fraught with such swine. That as Salo­mon sayde,Eccl. 12 there was no end in making bookes; so hauing in some sort viewed this heard of swine, if we should take an accoūt of the other bruite beastes, to which the holy Ghost fitly com­pares wicked, voluptuous, im­penitent sinners; I should rather wearie you, then reckon them vp, there would bee no end in num­bring them. For as the Apostle sayd to his fellow labourers,Acts 20 that after his departure, grieuous wolues would enter, not sparing the flock: So I may say, not only that the Heathen, but that all ma­ner of bruite beasts, worse then the heathen, are entred into the Lords inheritance,Psa. 79. defiling his [Page 58]holy Tempie, and making ha­uocke of all religion and good­nesse.Psa. 22 The fat Bulls of Basan do enclose the godly on euery side, the wilde Bores out of the wood doe striue to roote vp that little vine of the godly, and the wilde beasts of the field deuour it.Psa. 80 Psa. 22 Gods dearlings are in the power of dogges, and in the mouthes of lions, they lye lurking in their dennes,Psa. 10 Ier. 9 and rauish the poore. The serpents and cocatrices that by corruption and oppression sting the godly to death, and will not bee charmed but with gifts, are euery where rife, Euery one turneth into this race,Ier. 8 as the horse into the battell. Like fed horses euery one neigheth after his neigbours wife. Like wanton & vntamed calues,Ier. 31 Psa. 58 they keepe no bounds. Like venomous serpents and deafe adders, they stop their eares and will not bee charmed, charme they neuer so wisely. As a cage is full of birds, so are their houses full of deceit,Ier. 5 they are [Page 59]waxen fatte and shining, they o­uerpasse the deeds of the wicked; they execute no iudgement, Shal I not visit for these things, faith the Lord, shall not my soule bee auenged on such a Nation as this?

Here then I require two things to bee obserued. First, that wee woulde keepe the methode which God proposeth in doing good: that is, that in euery of our actions, the goodnesse to be done to others be aymed at. Se­condly, that wee labour to pre­serue goodnes and good men, by taking away the worme that kils them.

First,1 to keepe the order that God vseth. For God preferres order before all things: and as Saint Augustine saith, Bonum in or­dine consist it, Good consists in or­der. Now this is Gods order, 1. To ayme at our good in all his actions. 2. As the same Father saith,Aug. it is Gods order to make Modus species et ordo, generalia bo­na, [Page 60]Measure, forme and order, to bee generall good things in all his creatures. So that, Vbi haec tria magna sunt, magna bona sunt; vbi parma, parua bona sunt; vbi nul­la, nullum bonum est; Where these three are great, there are great good things; where little, little good things; where none, no good thing at all. Looke then if the end of all your actions bee the good of others: looke if you finde these three good things in your actions, which God hath put in euery creature: measure, forme, and order. Measure that temperately, forme that decent­ly, order that discreetly all things bee done. If so, then doe you followe Gods methode in doing good. But alas we run contrary, and vtterly destroy Gods order. For what measure is it to poure water into sieues, or rent dishes, that spend it faster then they re­ceiue it? What forme is there to rewarde dogges for killing the game, and not iust and holy men [Page 61]for killing of vices? What com­linesse is there in our monstrous­nes and excesse of apparel? What forme, to cast all honours and preferments vpon the vndeser­uing, or in the lowest ranke of seruice, and to neglect the best and worthiest seruices? What or­der, what discretion, what mea­sure, to runne greedily after the foolish vanities of this life, and neuer labor to purchase any ri­ches for the Soule? Is not this Christs order, First seek the king­dome of God and the righteousnesse thereof?Math. 6 First thou shouldst seeke, as that good Father saith,Aug. Vt sis bonus, that thou maist be good thy selfe; and then Vnde fa­cias bonum, the things whereby thou maist do good to others.

Secondly, wee must labour to preserue goodnesse and good men, by taking away the Canker that corrupts them. So then a weeding must be vsed: that wise Roman spake most truly,Sen. Bonis no­cet, qui malis parcit, He doth hurt [Page 64]the good that spares the quill. Therefore the magistrate must o­uer be worming of the Land; and in that greate worke of purging the common-wealth, or refor­ming any house or Family, hee must euer haue respect to these three considerations, first, to a­mend him he punisheth. Second­ly, or that the punishment being exemplary, may make others the better. Thirdly, or that the wic­ked being taken out of the way, the godly may liue the more se­curely. But he that will preserue goodnesse, must still be lopping away the Canker boughs: For as that learned man saith well,Lactan. Bono­rum salutem custodit, qui malos pu­nit, He that punisheth wicked men, preserues the safety of good men. To which that of the diuine Philosopher doth well agree, Malitiae medicamentum est poena; Plato. punishment is the best Phisicke for malice and wickednes. Ther­fore hec that would heale a sicke common-wealth, or a fainting [Page 65]Family must minister Dauids phi­sicke,Psal. 101 a wicked person must not dwell in his house. So Dauid cu­red his sick kingdome and Court.Antisthenes Hence the wise heathen resolued, that it was the greatest pest of a common-wealth not to discerne the good from the bad: that is, to obserue and aduance the vngod­ly, and neglect the iust and ver­tuous: For the goodnesse of the subiects establisheth the king­dome. And their improbity ru­ines and subuerts it. And there­fore that wise Roman concludes,Cic. that neyther house nor common­wealth can long stand, if rewards be not prouided for the good, and punishments for the wicked. We come into our gardens and orchards, and seeing them grown ouer with nettles and such other trash, presently we fall to wee­ding & pruning, and are offended with those that should haue the care of it, that it is not done, lest we should lose the benefit of the fruite: and shall we not much [Page 66]more labour to keepe the garden of the Church and kingdome from the Nettles and weedes of impiety and wickednesse, which will at length choake the growth of all goodnesse in the Land? But alas, what fruite can we expect, when not only briers and thistles are suffered to grow vp, but are more cherished then the good and wholesom hearbs themselues? What happinesse may we look for, when the herbs are eyther pluckt vp by the roots, or at least, so spite-blasted, and neglected, that they wither and dye for want of plucking vp the weedes of vices that ouertoppe them?

The third inquiry is:3 How goodnesse should be so desired of all, and so little practised of any. First,1 shall I say, it is like the little book which Iohn tooke and cate,Apoc. 10 and it was in his mouth as sweet as honey, but made his belly bit­ter? So goodnesse, is a sweete subiect to be spoken of, but bit­ter [Page 67]to be practised; euery man can relish it with his mouth, but few can disgest it in their hearts, and fewer practise it with their hands.2 Secondly, Or shall I say that as goodnesse doth commu­nicate it selfe to all, so it hath a magneticall attractiue power, to draw all to the gaze of it? the face of goodnesse being so beautifull, that the most prophane man in the World, would die to bee but dyed in her colours, and cloathed with her honourable titles. Euen prophane Balaam would gladly die the death of the righteous, and cast-away Saule would be honoured and reputed good be­fore the Prophet. But because they desire the name and not the thing, therefore they are but in a dreame, and imbrace a shadow. Or thirdly,3 shall I say, for that it is the onely shelter of impiety? For vnder the couert of goodnesse, walke all kinds of impurity and impiety: Tuta frequensque via est, per amici fallere nomen: It is a safe [Page 68]and common course to deceiue vnder pretence of friendship. So vnder the cloake of goodnes and Religion, is all mischiefe pallia­ted and vizarded. And it is one of the most dangerous enemies, that goodnesse and good men haue;Chrys. for as that holy Father saith Malum sub specie boni celatum, dune non cognoscitur, non cauctur, When euill doth maske vnder the vi­zard of good, being not known, it cannot be preuented. Or fourthly,4 shall I say, that good­nesse makes all men that are ac­quainted with it diminish their goods, and come to the contempt of the world? that those which haue wiues,1. Cor. 7 be as though they had none, those that weepe as though they wept not, those that reioyce as though they reioyced not; those that buy, as though they possessed not, those that vse the world, as though they vsed it not, so that now they become as zealous as in the primitiue age, they haue all things common, [Page 69]and part to euery man hath need. And therefore because men doe soe goodnes to be an ill husband,Act. 2 and prodigal of her selfe and sub­stance, after a little experience of her, they shake her off, as not for their profit. Or lastly shall I say, it is, because there are so few exam­ples of goodnesse to prouoke vs? Surely euen for all these, is this happy duty of goodnesse so much desired of all, so little practised of any. For goodnesse is bitter, vn­sauory and distastefull to a carnal man. Euery man loues the glori­ous name of it, but cares not for the thing it selfe: It is a good sha­dow and cloake for impiety: It diminisheth our substance and the things we loue deare, and hath few or no presidents to al­lure vs to it. No wonder then, if so few affect it in the practise.

So come we to examine the 4.4 & last inquisition of this duty. An sit bonitas, whether there be a­ny good nesse left in the World, any such thing as goodnesse is, [Page 70]and where it may be found; there is such barre nnes of goodnes e­uery where, that we may well say of it, as the Lord did of Ieconiah: write this man childlesse,Ier. 22 a man that shall not prosper in his days. So we, that God hath bidden write our age destitute of good­nesse, not shall goodnesse prosper in our age: not for that Ieeoniah had no Son, did God commaund thus to write, for he had Salathiel, but because he had but one Son, and the kingdome and gouern­ment was departed from him. Nor doe I say this, for that good­nes shal haue no issue, but because she shall haue very few children, and the kingdome and gouern­ment is departed from them: they shall haue little or no honour, dignite or preferment in this world.

The Prophet spake it long be­fore me,Psal. 14 The Lord looked downe from Heauen, to see if any would vnderstand and seeke after God: but they were all gone but of the [Page 71]way, there was none that did good, no not one. If he spake this with griefe of heart, I am sure, I speake it not without sorrow. For what cause of sorrow can be greater, when as we may iustly complayne with the good king, There is not one godly man left,Psal. 12 the faithfull are fayled from the children of men?

In Noahs age all flesh had cor­rupted their wayes, and then the flood came and swept them a­way. In Abrahams time, there was no feare of God in the Land, and then God sent fire and brim­stone on Sodom and her three si­sters. In the time of the iudges, when there was no king in Isra­el, Iud. 17 euery man did what was good in his owne eyes, and then the people did eate vp one another. In the time of Isaiah, the faithfull City was become an harlot, they had not so much vnderstāding as the Oxe and the Asse: then the Lord eased him of his aduersaries, and auenged him of his enemies. [Page 72]In Ieremies time,Ier. 5 there was not a man in Ierusalem that executed iudgement, and sought the truth. Therfore a Lyon out of the For­rest shall slay them, a Wolfe out of the wildernesse destroy them, and a Leopard watch ouer their Cities.Psal. 14 In Dauids time, there was none that did good, not one. Then came the wrath of God vp­on the wealthiest of them, and strooke; downe the chosen men that were in Israel. In Salomons time,Eccles 7. but one man of a thousand, (A thousand to one we shall not finde one now) and then tenne Tribes were rent from his king­dome.1. King. 13 In Christs time, many were called and few chosen, and then came the desolation of that most famous Ierusalem, and vtter subuersion of the people of God, such as was neuer read of in any age, that the chosen generation should be vagabonds and runa­gates ouer the whole World to the end thereof. In Paules time, not many noble, not many wise [Page 73]according to the flesh were cal­led;1. Cor. 1. nay, all sought their owne, and not that which was Christs,Phil. 2 and then the Church of God, was vnder gricuous persecution; and when Christ comes,Luc. 18 shall he finde faith on the earth? And why may not we speake all these things of these our times, who haue added to the iniquities of all times? Why may not we feare the like iudgements, for the want of that goodnesse, which want procured these iudgements? May not we say, there is not one that doth good? All flesh hath cor­rupted his way? There is no feare of God in the Land? Euery man doth that which is good in his owne eyes? The faithfull City is become an Harlot. Not one good man of a thousand can be found. Surely, we haue filled vp the mea­sure of our fathers iniquities, and if we speedily repent not, God will fill vp the measure of his iudgements vpon vs for it.

Here then I doe briefely ob­serue [Page 74]these two points. First, that all ages haue had in all places a penury and want of goodnesse, more or lesse. Secondly, that no age euer escaped to be seuerely punished for that want. Let ma­lorum poena, be bonorum cautela; the punishment of the wicked, be the caution of the godly, Et aliena pe­ricula nostra adminicula; other mens harmes and dangers, our instructions and helps.

Goodnesse (I confesse) is hard to be found in our age: the com­mon practise is according to the common prouerbe, Euery man for himselfe, and God for vs all. It is now euery mans study and care to gather riches, to grow great, to get honours, dignities and fa­uours for themselues and their posterity; whilst the common good, nor yet any others good, but their owne priuate, is aymed at. But indeede, how can they vse goodnesse that know not what it meanes? They are of that kinde of men of whom the Psal­mist [Page 75]speaketh,Psal. 49 Whilst thou doest good to thy selfe, euery man will speake good of thee. They know not, that the nature of goodnesse is such, that the good man be­stows himselfe wholly, and what he hath, to the good of others, and yet is himselfe neuer the poo­rer. As a thousand candles may be lighted at one, and yet no di­minution of light: So the good man communicates to all, wil­lingly that haue need of him, and yet hath no want: his riches, his wisedome, his countenance, his labour, and so can say, Omnibus omnia factus sum, 1. Cor. 9 I became all things to all men. Thus doth he after the example of God: who is therefore good, because he be­stows on vs that be his children, what himselfe is, and what he hath: therefore this is a true con­clusion, That he cannot be a good man, nor the childe of God, of what place soeuer he be, that loues himself and seekes his owne particular alone. The rule of that [Page 50]learned Father is most true;Aug. Turpe est omnis pars quae suo toto noncon­gruit: That part which agrees not with the whole, is a deformity to the whole. And seeing euery man is part of the kingdome wherein hee liues, it is impossible hee should be a good man, that is not fashioned to the Common good. Nor can the whole stand, if the parts be not well propor­tioned. Whence it is, that the Common good of a kingdome cannot thriue, if the greatest part and namely, the greatest men be not good men, and respectiue of the publike good. Therefore if any kingdome come to ruine, it is for want of this goodnes, that men doe not seeke the Common good, in which euery man hath his particular good.

What was the cause the Ro­mane Empire flourished so long, and raigned as Queene and sole Empresse of the world,Val: Max: but this (as the worthy Historian reports) that all studied the Common [Page 77]good, and desired rather to bee Pauperes in diuite imperto, quam di­uites inpaupere imperio; Poore in a rich Empire, then rich in a poore Empire? Thus came these Hea­then nearer that diuine precept then wee Christians, Let no man seeke his owne,1. Cor. 10 but euery man anothers good. Good citizens must be like the Sun and Moone, they must shine vnto all. And thus is the Common-wealth made stable and lasting for euer. For if as the earth stands immooueable, because euery parttends ad vnum, that is, to one point, which wee call the Center; so is a kingdome perdurable, when all seeke the Common good, and haue one Center and end in all their ac­tions.

But alas, I might easily bee confined in speaking of goodnes, either this that is the preseruati­on of kingdomes, or that which is the life and soule of families: not onely that there is so little goodnesse in our times, but also [Page 78]for that the Scripture affords mee so little descant vpon the worde: which to mee is an euident argu­ment, that the spirit of God fore­sawe, that towards the end of the world men would growe so car­nall, that the practice of good­nesse would bee so precious and rare, as the name of it is seldome vsed in the Scriptures. For in the whole Booke of God, to my re­membrance, as goodnes is ascri­bed to man, I onely finde it nine times recorded. Seauen times in the olde Testament, and three in the new.1 1. There is mention of the goodnesse of Hezekiah, 2. Chr. 32 and it is say de that his goodnesse was written in the Chronicles of the Kings of Iudah. 2 2. Of the good­nesse of Iosias, 2. Chr. 35 and of his good­nesse it is sayde, that it was writ­ten in the Chronicles too: to in­timate vnto vs, that the goodnes of Kings is fit to be chronicled for eternall memory, as a mytror to them that followe, because there are so fewe examples of [Page 79]goodnesse amongst great ones. In so much that of all the three and twenty Kings of Iudah, one­ly sixe were good, Dauid, Asa, Iehosapbat, Ioas, Hezekiah, and Iosias: But of all the Kings of Is­rael, there was neuer a good. Hence one sayd wittily, that the names of all good Kings might be written in a ring. 3.3 There is a commandement; Fac bonitatem, Psa. 37 Be doing of good: and there is a singular rewarde annexed to it; verily thou shalt be fed. 4.4 There is mention of goodnesse by the Prophet in these words:Psa. 38 they re­ward mee euill for good, Eo quod secter bonitatem, Because I follow goodnesse. Indeed goodnesse is like an Owle, all the birdes fall vpon her: so if any man doe pro­fesse goodnes in any proportion beyond the cōmon sort, they are sure to be despised and reproach­ed at euery hand. In Poters time it was true, who will harme you, if you seeke that is good?1. Pet. 3 but now, Who will not harme [Page 80]you? an argument that there is little goodnesse amongst men. 5.5 My goodnesse reacheth not vnto thee,Psal. 16 saith the good King, speaking of God: that is, thou receiuest no benefit from mee. If man of man and to man had spo­ken this, it had beene most true in our age, for the most part; for as God receiues nothing from vs, so nor man, but what wee can­not keepe from him.6 6. The wise King tells vs,Pro. 19 that who possesseth vnderstanding, loueth goodnesse, therefore it seemes that our Age is a foolish Age, there is so little loue of goodnesse.Pro. 20 7. The same King giues vs a taste of euery mans vntoward disposition to­wardes goodnesse; Euery man will boast of his owne goodnes, but who can find a faithfull man? Wherein we see the louelinesse of this grace, drawing euery man to chalenge her for his owne, but no man crauing to entertayne her. 8.8 Gal. 5 The Apostle names her a­mongst the fruites of the Spirit: [Page 81]but we shall haue much adoe to finde [...], goodnesse, in any spirit of our times. Lastly, the same Apostle makes the fruite of the spirit to bee in Omni bonitate; 9 Ephe. 5 In all goodnesse: as if there were no fruite of the spirit of God in man, where goodnesse doth not shew it selfe in a greate mea­sure.

And as it is in few places of the Scripture, so it is in few persons of the worlde. I will not goe to the great ones,Ier. 5 as the Lord doth to looke for this goodnesse, and found the yoake broken, and the bonds burst: nor to the Priests & people, as the Prophet doth, to look for this goodnesse,Is. 24 & found like Priest, like people; like ser­uant, like master; like maid, like mistresse; like buyer, like seller; like borrower, like lender; like giuer, like taker to vsury:Ier. 8 no man repenting himself of his wicked­nesse: saying, what haue I done? but euery one turning to his race, as the Horse rusheth into the bat­tell. [Page 82]I say, I will not goe thus farre: yet If I should aske the Sea, it would say, goodnesse is not in mee: if the Land, it would say, goodnesse is not in mee: if I should aske the Coun­trie, it would say, goodnesse is not in mee: if the Court, they would all confesse, that goodnes is not in them. So that if I call for goodnesse, it is dumbe and speakes not: if I cry for it, it is deafe and heares not: if I wish for it, it is lame and comes not: if I write of it, it is worne out of the world with writing: if I speake of it, it is wearie of it: if I looke for it amongst the dead, they will say, it is not yet borne: if amongst the liuing, they will say, it died in its minority: if I looke for it with the olde, they are past it: if with the young, they are not yet come to it; if with the middle age, they will none of it: if with souldiers, it is against their valours: if with Courtiers, it is against their plea­sures: if with Lawyers, it is a­gainst [Page 83]their profits. So that be­ing banished from all sorts and societies of men, it is to bee fea­red,Apoc. 12 the fury of that great redde Dragon hath driuen it into the wildernesse with the woman: that is, the poore persecuted Chur. of Christ, there to remaine not 1260. dayes, but yeares: if some good folke keepe it not out of the wildernesse, to be conuer­sant amongst men, which for my part, I doe much despaire of.

Yet will I not vtterly despaire to finde some prints of goodnesse for all this scarcity: but in the search of it, I am loth to spend a­ny more time, seeing I haue bin so long time in the quest of it al­ready. Let euery man see what proportion of goodnes is in him­selfe: but I feare, that a torch wil scarce finde a good man, such as wee haue lim'd out, and such as the Prophet hath pictured:Psa. 15 and yet so good must hee bee that will ascend into the mountaine of Heauen. If then thou wilt gage [Page 84]thy goodnesse, this is the way; looke how much thou profitest after euery Sermon thou hearest, and so much as thou reformest thy life, so much is thy good­nesse.

They say, that a vessell made of the Iuy tree, if water and wine be poured into it together, the wine will leake out, and leaue the water behinde it. Most mens hearts holde true resemblance with this woode; for receiuing into them the wine of Gods worde, which should inebriate them with the loue of God and goodnes, and also taking in the water of worldly apprehensions, they leake out all the wine, and leaue nothing behinde but the pudled water of vanity, pride, ambition, luxurie, and such other pests of the soule. I must en­treate pardon in this my great li­berty of speech: Inlibera ciuitate, sayd that noble Octauianus, liberae debent esse linguae; In a free Citie euery mans tongue should bee [Page 85]free, but much more in a free Church, and of a free man. For to speake truely of our times, I cannot compare the men of it better then to a vessell full of quickesiluer, where all mettalls saue golde doe swimme, and that sinkes to the bottome: So piety, religion, goodnesse, and those precious mettalls, without which wee can neuer attayne to the au­thor of goodnesse, doe but float in the braines, and swimme in the vnderstanding, they will not downe with vs Nothing wil sink into our hearts but gold, nothing but gaines, and honour, and plea­sure, will downe with vs.

But some may obiect against this: that there must needes bee plenty of goodnesse, seeing it is so little spent, for few or none do vse it. I answere; that hath been the bane and ruine of this gol­den myne of goodnesse. For con­trary to the nature of all other mettalls and matters, it growes and encreaseth by spending. The [Page 86]more prodigall man is of good­nesse, the richer hee growes: if then thou wilt haue a treasure, which cannot be exhausted with spending, but growes and en­creaseth the more, labour for goodnesse, & practice it: be here­in profuse and a spend thrift, and thou shalt growe most rich, most honourable. On the other side, spend it not, and thou art poore, naked, beggarly, miserable, aboue all other men. A new found way to enrich and ennoble you: but yet the true found way: without which, no man shall euer enioy that happy and euer blessed eter­nity of Gods presence. For the rule in Diuinity is most infallible:Heb. 12 Follow peace with all men, and holinesse, without which no man shall see God: so goodnesse and holinesse must be followed, as a man followes his pleasure or pro­fit: and spent as a liberall, or ra­ther as a prodigal man spends his substance, or else there is no see­ing of God. Therefore let vs en­tertayne [Page 87]that wise aduice:Eccl. 11 Cast thy bread vpon the waters; doe good to others, euen with the ha­zard not onely of the losse of the thing, but euen with hazard and losse of thy selfe.

And surely so many examples and actions of Gods goodnes to vs, should mooue vs to this duty of goodnesse, in imitation of him. The earth is full of his goodnesse to vs. There is not a creature, but hath bonitas, goodnesse, ingrauen in great Characters vpon it, to allure vs to goodnesse: Beholde, Valde bona: Gen. 2 saith God vpon the reuiew of all his creatures; they were exceeding good. Which could neuer haue beene, but by the goodnes of God. But aboue all other his goodnesses to vs, be­ing vnspeakeable, he hath reuea­led to vs the mysterie hid since the beginning of the world, the mystery of our saluatiō by Christ Iesus: besides our peace, plenty, health, and many happy deliue­rances and preseruations, both ge­nerall [Page 88]and particular, hath he hea­ped vpon vs. O that he would be pleased to adde one goodnesse more to these: that he would giue vs a measure of goodnesse to make the true vse of these his in­finite goodnesses to vs, and to walke in some measure worthy of his goodnes. Surely his good­nesse to vs calls for our goodnes, seeing he makes all his creatures good to vs, to draw and allure vs to goodnesse.

Now if we haue not this good­nesse, to bestow all the benefites and blessings of body and minde, wherewith God hath inriched vs, to his glory, and good of o­thers; then we are not onely con­demned of all the creatures, but also want the true vse of them; nay, they are but al bestowed vp­on vs to our infinite hurt and da­mage. For most true is that which the wise Roman concludes:Sen. Ni­hil tibi bonum, sine te bono: There is nothing in the World can bee good to thee, except thou thy [Page 89]selfe be [...] good. Therefore [...] that great [...], for euery goodnesse of his bestowed on thee, shall be accounted for how it hath beene imployed to the good of others.

Thus come wee to the second pillar of my Text,2 the generality of the requisition of this duty. For therefore it is said in the Text, A man; because no man is exemp­ted from this duty as our Sauiour saith in another case, that I say to one, I say to all, watch: so that which is desired of one, is desired of all, goodnesse; and the more goodnesse that any hath receiued from God, the more is he bound to shew to others. If fiue talents be receiued, fiue must be accoun­ted for: If three, then three; If but one, then one: All must be imployed to the masters benefite: nothing must be lapt vp in a napkin, lest the reward of the idle and vnprofitable seruant fall to our lot, which was to bee bound hand and foote, and cast [Page 90]into eternall fire.

The Philosophers say, that Ens & bonum conuer tuntut: beeing & good, are conuertible tearms. So that there is nothing in the world but it is good: and there is no good, but hath a being; there­fore if thou hast a being, and be a man, thou must haue goodnesse, else thou loosest the name and being of a man: but this good which they spake of, is but a good of thy nature, not a good of grace. And thou must labor if euer thou wilt haue a being in Heauen, to get this good of grace, this good­nesse of my text.

This text is such a body of di­uinity, that in the whole Scrip­ture there can scarce be any found to match it. For as goodnes con­taines all our duties, to God, to man, to our selues, to our neigh­bours, & to all the creatures,Pro. 12 (for a righteous man regards the life of his beast;) so it speakes to eue­ry man in the world: for this du­ty is desired of euery man; no [Page 91]man can say, it appertaines not to me, for it is said indefinitely, that, That is to be desired of a man, is his goodnesse; not of this or that man; but of euery man. So that here I might examine and enforce this duty vpon euery particular man, and euery particular calling in the world, seeing none are freed from it.

There is no creature in the world that is so indigent and needy as man: For he stands in neede of the Sunne, the fire, the water, the ayre, the earth, and all the creatures to helpe him. Whence he should take examples to compassionate the necessities of others, seeing all things since the creation neuer cease to helpe our necessities. The learned doe say, that Bonum est sui diffusiuum: Dionis. & summū bonum, summe communi­catiuum: Good doth euer diffuse and spread it selfe abroade: and the chiefe good, which is God himself, doth aboue other things chiefely diffuse and communicate [Page 92]his goodnesse to others: and be­cause all the creatures are as so many goodnesses of God com­municated to vs, therefore they all labour to helpe the necessities of others, as we see the Heauens, the Sea, the Elements. Now see­ing all of them do so much fauor man, as that without their good­nesse to him, he could not liue, how much rather should euery man labor by all meanes to helpe man?Arist. The Philosopher calls man the little world, the epitome and abridgement of the world, in whom the epilogue and summe of all the world is contayned, Therfore seeing man hath in him vertually all creatures,Sap. 1 let him from them take example to work as they doe worke. If he haue the Sunne in him, let him doe as the Sunne: warme euery man; helpe euery mans necessity: if he haue the Earth in him; let him doe as the Earth doth, which nourish­eth and sustayneth all liuing crea­tures. Let all the creatures be his [Page 93]schoole-masters vnto goodnesse. For all are made to do him good, and he is made to doe euery man good. Hemo homini Deus, non daemō: Man must be to man a God, & not a diuell: do him all good, but no harme. I should neuer haue done in this point, if I shold inforce this duty vpon euery particular man, therefore I will restraine my selfe, to these two obseruations. First, that euery man must know, there is a generall duty of goodnes re­quired of him. Secondly, that particular men haue personall and particular duties of goodnesse to be expected from them, accor­ding to their seuerall functions and places. First, for the generall duty: the Prophet expresseth it in foure words:Mich. 6 Hee hath shewed thee O man, what is good, and what the Lord requireth of thee: surely to do iustly, to loue mercy, to humble thy selfe, and walke with thy God. First the good­nesse of righteousnesse is requi­red of euery man to good rightly, [Page 94]& iustly to euery man. He must be in all his wayes as straight & vp­right as the Fytre tree, that di­rectly without any knot growes vp towards Heauen, without bowing a bayre from a most straight line. Iob is commended for such a iust and vpright man. Secondly, the goodnesse of mer­cy is required of him. For Bonum est sui communicatinum: Good will disperse and communicate it self. We see that trees doe not beare fruite for themselues, but for the benefit and good of others: and a good man out of the good trea­sure of his heart, bringeth forth good things; so out of the good treasure of his hands, he ministers to the necessities of others. He is mercifull, liberall, and lendeth, he hath disperst abroad, and the prayse of him endureth for euer. The Samaritane in the Gospell, was such a mercifull man. Third­ly, the goodnesse of Humility is required of him: without which there is no entrance into ioy. God [Page 95]giues grace onely to the humble.1. Pet. 5 He must stoupe that will come in at the low gate of Heauen; if he be neuer so well furnished with other graces, and want this, his portion shall be with hypocrites, and vnbeleeuers. Fourthly, the goodnes of obedience or diligēce is required. No Idle by comes to Heauen. He that will come there must euer be walking the way that leades to it: it is a long iour­ney, and cannot be performed in lesse time then a mans whole life. And well may he walke to Hea­uen who hath God Socium itine­ris, to walke with him. If man will walke with God, walke as he hath walked, walke as he hath taught him, and as he doth guide him, he shall neuer fayle to come most happily to his iournies end.

Such a walking man was Enoch. By the continuall motion of the Heauens, all creatures are ingen­dred and doe liue, without which motion, they could not eyther in­crease or continue: So by our [Page 69]motion & walking with God all his graces are beginner in vs to [...] by that walking do liue in vs and bring vs to eternall life: without which walking with God, there is no hope, that we can liue with him for euer. This walking may be expressed in these 3. First that there be a good and holy life. For Qualis vita, finis ita: such as is the life, such will be the death. Se­condly, a good fame, for that fat­tens the bones.Pro. 15 Thirdly, that there be a good Conscience, for that is a continuall feast.

Secondly we obserue, that par­ticular men, must performe perso­nall duties of goodnesse: euery man in his place and talling: as Iohn Baptist teacheth, when the people came and demanded of him,Luc. 3 What shall we do, he an­swered, He that hath two coates, let him part with him that hath none, and he that hath meate, let him doe likewise. Then the Pub­licans asked, What shall we do? He said, Require no more, then [Page 97]that which is appointed to you. Then the Souldiers demanded, What shall we doe? he said, Doe violence to no man, neither ac­cuse any man falsely, and be con­tent with your wages. So that of euery man and woman of what degree or place soeuer they be, there is a generall and also a par­ticular and personall duety of goodnesse required: which in summe is no more, but to com­municate to the benefite of others all those graces and blessings of body and minde where with God hath trusted them.

3. The parties desiring this duty come to be cōsidered in the next; place as the third pillar of my text for it is not said, that, that this or that man desires of a man: or that our friends desire of vs, is our goodnes. But that, that is to be desired of a man, that is, that, that all the things of the world desires of man, is his goodnesse. First then that which God desireth of a man is his goodnesse, as we saw [Page 98]before out of the Prophet, Saint Paule affirming the same,Mich. 6 This is the will of God,1. Thess. 4 euen your san­ctification; and our Sauiour: Be you perfect,Math. 5. as your heauenly Father is perfect. And how is that? He makes his Sunne arise vpon the good and bad, and sen­deth rayne on the iust and vniust. That God lookes for this duty of goodnesse at our hands, the para­ble of the Talents makes it plaine, for be that had lapt vp his Talent in a napkin, was adiudged to bee cast into fire that cannot bee quenched. Euery mans Talents and graces are giuen him of God, with this charge, Negotiamim do­nec veniam: Occupy till I come: put my money, my graces of bo­dy and minde into the banke, that I may receiue my owne with ad­uantage, saith the Lord.

The Parable of the wedding gatment shews the same, without which who appeares before God shal be bound hand & foot, & cast into vtter darknesse. The vniust [Page 99]Steward that had wasted his Ma­sters goods, was called to a red­de rationem, a strickt Audit for all. And so shall all wee be, for the goods and graces God hath put in our stewardships: it shall not auaile vs to pleade that of the Gospell in barre: When saw we thee in prison and did not visite thee?Math. 25 or hungry and did not feed thee? or naked and did not cloath thee? For it shall bee answered, In as much as you did it not to the least of these, you did it not to me: depart from mee yee cur­sed into euerlasting fire, prepared for the Diuell and his Angels.

The reason why God desires this goodnesse, is, for that in no­thing come wee so neare the di­uine and originall goodnesse it selfe, which is God, as in true & sincere goodnesse to others. Yea euen to our enemies. For as the Prophet saith,Psal. 78 though God did often deliner the Israelites, yet did they still rebell against him. So infinite is the goodnesse of God, [Page 100]that by no ingratitude or rebelli­on of man will hee be ouercome, vntill hee bee past cure. Euen so a good man will not vpon euery slight occasion withdrawe his goodnesse, complayning of the ingratitude and indignity of mē, but knowes that God lookes for goodnesse of him, euen such as himselfe shewes to vile, vnwor­thy, and rebellious sinners. And here obserue, that amongst all the rest of the parts of goodnes that God desires at our hands, this is not the least, that as it is his goodnes to be angry with sinne, & to punish it in whomsoeuer he findes it,Heb. 12 and therefore chaste­neth euery sonne that hee recei­ueth: so it is the true marke of goodnes in man, to be angry with sin, and to labour to check and kill it.1. Pet. 1 Saint Peter expresseth this goodnes thus: Be yee holy in all manner of conuersation for it is written, Be ye holy, because I am holy.

Secondly, the Angels desire [Page 101]this goodnesse of vs. Hence it is, that our Sauiour sayth.Luk. 15 There is ioy before the Angels for one sinner repenting. How can it thē be, but that they who greatly de­sire our goodnes, seeing they so much ioy when we returne from our wickednes: how can they but desire earnestly our goodnes, seeing that by it, the reparation of that great breach which Luci­fer and his fellowes made, is ful­ly made vp? And so much doe they desire our goodnes, that they are ministring spirits about vs, sent forth for their sakes that are heites of saluation:Heb. 1 And therefore cannot but desire that their seruice and ministery may take that effect.

Thirdly, our neighbours, euen all men, desire this goodnes of vs.3 As the members of the body doe one desire the assistance of the o­ther, else would the frame of the whole body in few houres ruine and fall asunder; so doth euery man desire the goodnes of ano­ther, [Page 102]being fellow members of one body, without which he can­not any long time liue. If the mouth receiued not meate, the stomacke disgested it, the liuer transmitted the blood to the heart, the heart sent it abroade to the rest of the members, and euery ioynt of the body did not his office, to the good of another; the whole body could not liue one houre. So it is in the body of the Church & Policy, if al do not labour to the good of others, it will speedily grow diseased and dye.

The poore desire the goodnes of our wealth and countenance: the rich the goodnes of our la­bours and paines: the King the goodnes of our loyalty and tri­bute: the Nobles, the goodnes of our humility and seruice: the sicke and diseased, the goodnes of our compassion and comfort the desperate, the goodnes of our counsell and care. And such is this duty of goodnes, as that it [Page 103]is a debt, we must euer owe one to another.Rom. 13 Owe nothing to a­ny man, but that you loue one another. This Motto is written on the forehead of euery man in the world: Non solùm nobis nati sumus, Wee are not borne for our selues: and goodnes cannot be so fast bound in the affections of the heart, but it will breake out, and stretch it selfe to all that haue neede of it. Therefore truely it is sayd of that good Father:Aug. Ani­ma magis est vbi amat, quàm vbi animat: The soule of man is more where it loues, then where it liues.

Fourthly,4 our selues desire goodnes from our selues, it is a speciall duty wee owe to our selues. All that wee should loue or desire in our selues, is our goodnes. If wee loue any thing else in our selues, wee loue not our owne soules. Thou desirest (saith a Father) to haue good somes, good seruants,Aug. a good wife, a good house, good lands, [Page 104]nay, good hose and shooes; and doest thou not desire te bonant? to haue thy selfe good? What a thing is this, that thou should est desire to haue all other things good, and not thy selfe good? Surely thou dost crosse thy owne desires, with thy owne deedes. For the righteous man, nay euery man liuing, desires goodnes of himselfe. But the righteous de­sires nothing else but goodnes. One thing haue I desired,Psa. 2 [...] & that will I require, that I may dwell in the house of the Lord all the dayes of my life, to beholde the beauty of the Lord, and to visite his Temple. I counted all things but dung,Phil. 3 that I might bee made conformable to Christ, saith the Apostle. And so farre is the na­ture of man in loue with good­nesse, that hee glories in the ti­tle, albeit he haue no right in the thing, and stormes if hee be not counted a good man. But the truely wise man knowing Nihl sibi bonum, Sen. sine se bono: That no­thing [Page 105]is good to a man, vnlesse himselfe bee also good, desires a­boue all other things, that bee may be a good man indeed. For so hath he the benefit of all Gods creatures; so are they good and comfortable to him; else are they but all to his greater condemna­tion.

One saith, that the chiefe title which God in Scripture giues himselfe, is Bonitas, Goodnesse.Dionis. de diui. nom. 2.1 Because it is the property of all good things to communicate and inlarge themselues to others. Therfore most agreeable to God, who raines downe all his bene­fits vpon vs: and that therefore all other names of God, are but expositions and commentaries vpon this name. So the proper name of man is Goodnes, but in an infinite lower degree; and all his other titles and stiles, be they neuer so great and awefull, are but glosses and commentaries vp­pon it. And God is pleased to cōmunicate this name with man, [Page 106]that hee might learne, that as God desires nothing in himselfe but goodnesse, nor nothing more to bee proclaimed of him then his goodnes: so man should not loue any thing in himselfe, but goodnes: nor euer thinke him­selfe truely honoured, but when proclamation may bee made of his goodnes.

This I confesse, is one of the greatest goodnesses that can bee in vs, to loue nothing in our selues but our goodnes. Alexan­der hauing on a time many Phi­losophers with him at a banquet, would needes haue it disputed, what was the greatest thing in the world. Some of them sayde, the bill Olympus, some the Hea­uens, some the Sunne, some the Earth: but one of them sayd, that surely the heart of man must needes bee the greatest: for that in a moment of time it did passe through the whole worlde, Hea­uen, Earth, Sea and all. For Ni­hil mirabile praeter animum, Greg. cui mag­no, [Page 107]nihil est magnum; Nothing is wonderfull but the mind of man, vnto which when it is great, no­thing seemes great. Therefore he that hath so great a minde and heart, that nothing but Heauen contaynes it (and such a heart hath euery childe of God,) will loue nothing in himselfe but goodnes, that may bring him to the place where he would be. So by hauing this great thing which euery man hath, (for euery man hath a heart) and adding but to it the least thing in the worlde, which is goodnes: hee shall haue that in himselfe that is worth ma­ny worldes, and will make him loue nothing in himselfe but his goodnes.

Finally, goodnes is all that all the creatures of God desires of man.5 It is the cry of all the crea­tures, saith that learned Father:Aug. Coelum & terra, & quicquid in ijs est, vndique mihi dicunt vt te amem, Domine, nec cessant hoc dicere omni­bus vt sint inexcusabiles: The hea­uen [Page 108]and earth, and all that is in them, speake vnto mee O Lord, that I shold loue thee; nor do they at any time cease to speake the same to all men, that they might be inexcusable. And what is this voyce of nature, but that wee should haue this goodnes which proceedes from the loue of God? Hence hath the lawe ordayned, that if thy neighbours Asse fall into the dirch, thou shouldest lift him vp; not onely in respect of thy duty to thy neighbor, but also to the beast which stands in need of thy helpe, of thy goodnesse. And it is also commanded, that thy beast should rest the sea­uenth day: it is a goodnes thy beast desires of thee. Besides, thou must not mouzel themouth of the Oxe that treades out the corne: that duty of goodnes thy Oxe desires of thee. And hence it is sayd,Pro. 12 that the righteous man re­gardes the life of his beast.

And because wee doe not per­forme this duty of goodnesse to [Page 109]the creatures, therefore doe they grone and sigh,Rom. 8 as people vnder a cruell Tyrant, to bee deliuered from the bondag and cruelty vn­der which wee hold them. And I maruell in my heart, when I se­riously thinke on it, wee doe not heare them sigh and grone. For surely they speake in their lan­guage aloude: and if our horrible sinnes did not strangely deafe vs, wee should heare them. For euen for this cause, that wee doe not performe this duty of goodnes to them, but doe miserably abuse and tyrannize them, doe they re­bell against vs: the heauen drow­ning the earth, the ayre infecting our bodies, the earth denying her fruite, and all of them being vp in armes against vs, to be reuen­ged of vs for want of goodnesse to them. For neuer was there a­ny bloody or mercilesse Tyrant in the world, that did so wicked­ly tyrannize ouer his people, as wee in this Age doe tyrannize & abuse all the good creatures of [Page 110]God. Now then, if thou hast not this goodnes to bestow all thou hast or art, to the good of others: thou art first iniurious to God: se­condly iniurious to the Angells: Thirdly iniurious to Man-kinde: Fourthly iniurious to thy owne Soule: Fiftly iniurious to all the creatures. Most iniurious art thou to God, because thou rebel­lest against him; to the Angells; because thou grieuest them; to Man, because thou doest not loue him: to thy selfe, because thou hatest thy own Soule: to the crea­tures, because thou abufest them.

Seeing then, all that God and Angells, Men and thy own Soule, the heauens, and all the creatures desire of thee, is thy goodnesse: thou art taught hereby to regu­late and order thy affections and desires towards all men, ac­cording to the same rule: name­ly, not to desire that they might be rich, honorable, learned, beau­tifull or the like: but to desire that they might be good, godly, pious, [Page 111]gracious, and in all manner of conuersation godly.

And not onely so, but withall, that they may grow in goodnes; for that also doth God, Angels, men, our selues, and the creatures desire of vs. Solus Deus melior esse non vult, quia non valet, saith that deuout Father: Onely God it is that will not be better,Ber. because he cannot be better; but with men, it must not be so. Minime pro certo bonus es, si non vis esse meli­or, vbi incipis nolle esse melior, ibi desinis esse bonus. For a truth thou art not good, if thou desirest not to be better: For where thou beginnest not to desire to be bet­ter, there thou leauest off to bee good at all. Therfore we must de­sire that al mē may grow frō saith to saith, frō grace to grace,Eph. 4 follow the truth in loue, & grow vp into him in all things, who is the head, which is Christ. Euen as the bo­dy from a small beginning, grows till it come to a ful stature and fur­niture of euery part: so must chri­stians [Page 112]grow.Phil. 3 This was the pra­ctise of all holy mēt I follow hard towards the marke for the high calling of God in Christ Iesus. Steppe after steppe did this holy man follow, till he came to the very top of holines.

Thus are wee come to the fourth and last columne of this building, viz: the reasons enfor­cing this duty of goodnes. These I finde in the Text to be six. The First I called Facilitas officij, the facility of the duty. For it is but one duty for all, onely goodnesse. It was wont to be said, Tria sunt omnia: Three things includes all things: But now it is said, V­numest omnia, one thing is all things. Goodnesse answeres to all. At the first God gaue man 10. commandements, but because the number seemed tedious, our Sauiour contracted them all into two, the loue of God, and of our neighbours. But here for our better helpe and memory, all are reduced [...] one, namely, Bonitas, [Page 113]Goodnesse. Vnum necessarium: one thing is necessary.

And yet being but one, I know not how it grows heauie; but sure I am, that as our Sauior said, to that good young man, that had performed all the Commande­ments from his youth vp; yet one thing is wanting: so he may true­ly say to vs all, This one thing of goodnesse is awanting. What shame is it to neglect one duety, so easy, because but one duety & no more? What shame not to do a duety so easy as is goodnes? the very name of it makes it easy: For we loue the name. And Om­nia difficilia facit amor facilia: Loue makes all difficult things, to be of great facility. What is more ea­sy, then to vnderstand and doe that which is good? Is it not more easy then to doe euill? Sure­ly there is much more difficulty in doing euill then in doing good. For as nothing is more difficult then for birds to make wings a­gainst the storme, sloops to sayle [Page 114]against the winde and tide, Pla­nets to moue against the motion and course of the firmament; so is nothing more difficult for man then to fly against the blast of the Holy Ghost, to make head a­gainst the floods and stormes of his owne Conscience, and to run against the firmament of Gods commandements: all which doe mainely resist the euill actions of sinfull men, and assist the inde­uors of Gods children. There­fore it was said to Saul, Act. 9 It is hard for thee to kicke against the pricks. Hence the wicked them­selues confesse, that they are wea­ried in the way of wickednesse: but the godly finde no such lassi­tude and wearinesse in the way of godlinesse; but doe with Dauid, runne the way of Gods comman­dements, nay, they take more pleasure in them, then in all man­ner of riches; they are the very ioy of their hearts. Therefore if goodnesse bee not easy vnto vs, we are not yet in Christ; for vnto [Page 115]his, the commandements are not grieuous, His yoake is easy. And albeit the Philosopher saith, that the obiect of vertue, is Bonum & difficile, a good, difficult and hard to compasse:Sen. And the wise Ro­man: that Res difficilis est Virtus: Vertue is a difficult point to ob­taine: yet that is onely: First in respect of the naturall man,1. Cor. 1 who perceiues not the things of the spirit of God, and therefore hath great reluctation in doing of good. Secondly, in that euill pre­sents it self vnto him, in the habit of good, and so makes the com­mission of the act more facill. Thirdly, in respect of the opposi­tion that Sathan makes by his manifold temptations, making way for the commission of sinne, casting blocks in the way of ver­tue. But simply in respect of the nature of the thing it selfe, good­nesse and vertue is much more facill to a man endued with the spirit of God, then wickednesse and vice. And therefore the A­postle [Page 116]said, I can doe all things through him that comforts me.

The second reason I said,2 was Necessitas officij, the necessity of the duty, taken from the bond, whereby we are tyed to God, An­gels, men, our selues, and the crea­tures: to all which, but chiefely to God, we are by so many obli­gations bound to performe this duty. All these doe cry vnto vs; Bonum te fecit Deus, & tu faceres bonitatem: God did therfore make thee good, that thou shouldest do that is good. Therfore if we haue not this goodnesse, these foure, God, Angels, man, and the crea­tures, shall rise vp in iudgement against vs. Miserable men that we are, who shall haue, Deum ira­tum, Conscientiā mordentem, ami­cos inim cos, & creaturas armatas: God angry with vs, our Consci­ence biting and gnawing vs, our friends turned to be our enemies, and the creatures armed against vs, and condemne vs for want of this goodnesse which they desire [Page 117]of vs, and we are tied to performe to them all. The wife doe say,Sen. that the Lawes appoint no punish­ment against ingrate and vn­thankfull men, but in respect of immanity and greatnesse of the offence, leaues it vnto God to pu­nish; whereas they discerne and appoint punishments for theeues, murtherers, and other malefa­ctors. Let vs then take heede of Gods most seuere iudgements for our monstrous ingratitude, who being bound vnto him so in­finitely for his vnspeakeable goodnesse, haue in vs so little goodnesse, as that neyther God, Angels, Man, our selues, nor the creatures, can haue any good­nesse of vs, but all vnthankefull­nesse.

But if the necessity might not moue vs, yet, Modus officij, 3 the manner of the duty, which is the third reason, may worke with vs. It is greatly desired, sought for, nay besought and intreated at our hands; whereas God might [Page 118]haue commanded it. To deny a duty to him, who louingly desires and intreates the discharge of it, and that without our hurt, nay to our eternall good: (as the A­postle speakes, who desired a fruite that might further the Phil­lippians reckoning:Phil. 4 not a gift for himselfe, but a fruite of the spirit, euen goodnesse, that odour that smells sweete, a Sacrifice accep­table & pleasing to God:) to de­ny, I say, a due debt so sweetely intreated, so profitable to them that pay it, as that it inricheth them more and more, and the oftener they pay it, the more they haue, being like the treasures of Gods house, the more wee tast them, the more in-exhausted they are; to deny this debt so sweetely demanded, so profitable being performed, is great inhumanity, and no lesse indiscretion.

Yet if the manner of deman­ding do not moue vs,4 let Tempus officij, the time of performing this duty which is the fourth motiue, [Page 119]the Holy Ghost vseth, stirre vp this goodnesse in vs. He doth not say, that which shall bee, or hath beene desired, but that which is euen now desired; whilest the beames of Gods goodnesse by the preaching of the Gospel, and other infinite blessings bestowed on vs, doe shine vpon vs. Euen now let vs shew forth this fruite of the spirit, this goodnes, whilst we haue time, let vs doe good.Gal. 6 Let vs remember our creator in the dayes of our youth,Eccles. 12 before the dayes come, in which we will say, we haue no pleasure in them. Let vs euer be doing some good. Non semper aestas fuerit, cōponite nidos, the sommer will not last euer, let vs make our nests against the sharpe assaults of winter. The day will not continue for euer, the night comes when no man can worke. Our time is but short and vncer­taine; one little nunc, one short now; therefore wholly to bee spent in goodnesse. To do good and distribute forget not, for [Page 120]with such Satrifice God is, plea­sed. If we consider in what mise­rable plight the foolish virgins are that tooke not their time,Math. 25. or the rich glutton that abused his time,Luc. 16. we will make more pretious account of time then we do.

And because, there is none of Gods blessings greater then time, and yet none more abused, I must not be slack in commending this argument of time vnto you some­thing largely. For all of vs spend our times too carelesly, eyther malè agendo, or nihil agendo, or ali­ud agendo; in doing wickedly, in doing nothing, or in doing euery thing rather then that we should do. Consider therefore, I pray you, aduisedly these few argu­ments to stirre vs vp to the right vse of our time.

Consider first,1 the diligence of the Holy Ghost al ouer the Scrip­tures, in admonishing vs to pre­scrue and make much of time,Syr. 4 and eschew the thing that is euill. Giue not thy yeares to the cruell: [...] 5 [Page 121]it is a very foolish and mad thing to giue so pretious a thing as is our time, to so cruell an enemy as is Sathan, spending it in his seruice. Redeeme the time:Ephe. 5 that is, purchase it backe againe out of morgage, at any rate. Whilest wee haue time, let vs doe good.Gal. 6 Infinite are the passages of Scrip­ture, where the holy Ghost insists purposely vpon this argument of preseruing our time: the day of the Lord will come as a theefe in the night, as sorrow vpon a woman in trauell, as the light­ning out of the East into the West: Therefore watch, saith our Sauiour, make vse of this present time.

Consider withall,2 the exam­ples of the creatures, who all of them obserue their times. For hauing receiued a time to worke in, they doe all their businesse they can doe in that time, and suffer not the time to spend in vaine. Therefore the Preacher tells vs, Omnia tempus habent, [Page 122]There is a time for euery thing vnder the Sunne.

Consider also,3 the nature of time it selfe.1 For 1. it is short: our dayes are short and full of mi­sery;Iob 14 they are but a spanne long, as Dauid saith: a thousand yeers with the Lord, are but as yester­day that is past.2 2. They are swift,Iob 7 Sens euen as a weauers shuttle. Infinita est velocitas temporis, pun­ctum est quod viuimus, & puncto mi­nus: saith the wise Romane, Infi­nite is the swiftnesse of our time, it is but a point or moment that wee liue, and lesse then a mo­ment.3 3. It is irrecouerable, as wordes spoken cannot bee recal­led, no more can time that is spent be reuoked, if a man would giue a world for it. Therefore be­ing so short, so swift, so irreco­uerable, it would be well spent.

Let vs then cōsider the preti­ousnesse of time:4 that deuout Fa­ther laments the losse of it thus:Bern. Heu tempore nihil pretiosius, at ho­die nihil vilius inuenitur; Alas, there [Page 123]is nothing more pretious then time, and yet at this day, there is not found a thing that men make viler account of: The pretious­nesse of time is set forth vntows, in these three conceptions. First,1 in that the possession of time is very rare, seeing there is but still one time onely, and that is the present time. But for the time past, and time to come, neither of them are in our possession. As it is sayde of the Phoenix, that there is neuer but one of them in the world: so it may bee sayd of time. Therefore seeing all rare things are pretious and deare, how much more should time bee deare and pretious vnto vs, being so rare, that there is neuer but one time, and that so short as is a mo­ment? 2. There is a place,2 in which one houre of time to re­pent in, would bee more worth then a world, and that place is Hell; where the damned spirits would giue a thousand worldes for one houre to repent in, if they [Page 124]had them: but can neuer obtaine it.3 3. In oue houre of time, oue­ry man may so behaue himselfe, by the helpe of Gods spirit, and vse of holy meanes, that he may please God, obtaine remission of his sinnes, the grace of God in Christ, and eternall saluation. Therefore time being so pretious and vnualuable, would bee spent in goodnes.

Consider besides,5 that we are debters of all & euery part of our time: and none of it is our own, nor doe wee owe it to one, but to many. And how foolish, or rather madde were hee, that ha­uing but a little stocke, and ow­ing it all to sundry creditors, more to the least then all his stocke comes vnto, would be so prodigall and gracelesse as to cast it all at one chance of the Dice? Would you not account such a man worthy of Bedlem, and to be bound and beaten soundly till hee came to his right sences a­gaine? Surely such is the condi­tion [Page 125]of euery one of vs: our stock of time, is wonderful short: for euen now wee are, and euen now wee are not: yet doe wee spend it, as if wee should neuer come to the bottom of our store.Bern. O, saith that good Father, Sicog­nouisses quam multa, & quam multis debeas, videres quod nihil est, quod facis: If thou did deft but know how much & to how many thou oweft thy time, thou wouldest confesse, that all thou doest is iust nothing. 1.1 Thou owest to Christ Iesus all thy life, for hee layde downe his life for thine. 2.2 Thy sins past require thy life to come, to bring foorth fruites worthy a­mendement of life: Recogitare om­nes annos tuos, in amarioudine ani­mae tuae: To thinke vpon all thy yeares past, in the bitternesse of thy soule. 3.3 The desire of that glory, which eye hath not seene, care heard, nor entred into mans heart, is another creditour to which thou owest all thy time: And wilt thou not giue thy selfe, [Page 126]and all that thou hast for this? And yet when all is done, the suf­ferings of this life are not wor­thie of the glory that shall be re­uealed.4 4. To the last creditour, which is God himselfe, thou ow­est all thou hast, yea euery mo­ment of thy life and time. For he it was that made thee, blessed thee, ministred all good things to thee; and craues the well v­sing of thy time, that hee might for euer glorifie thee.

If wee consider the account that must bee made of our time,6 it will moue vs much to bestowe it well. It will bee a most strickt one.Bern. Omne tempus tibi impensum, requiretur àte, qualiter sit expensum: Euery houre of time that God hath bestowed on thee in this life, shall bee required of thee, in what sort it is spent. And it is most sure, that Sicut capillus (as the same Father saith) non peribit de capite, sic nec momentum de tem­pore: As one haire of the head shall not perish, so one moment [Page 127]of time shall not passe without being accounted for. O how strong and vnanswerable an ar­gument will the benefit of time be against them that haue abu­sed it! and wholly bestowed it to the dishonour of God, and sa­tisfying of their owne lusts!

But seeing most men make no reckoning of this account; 7 let it be considered, that time, in a most strange and speciall manner is in our possession. For of all the things of this world, onely time is our owne, and nothing else. For as that wise Heathen sayde well: Reliqua à nobis aliena sunt, Sen. tempus tantū nostrum est, All other things may be taken from vs, but time is such a thing as no Tyrant can take from vs. Time doth so adhere to our beings, that if wee lose time, wee doe in some sort lose our selues. So that hee who loseth the one halfe of his time, loseth halfe himselfe; hee that loseth all his time, loseth all himselfe; and looke how much [Page 128]a man loseth of his time, so much hee loseth of himselfe. Therefore in this consideration, euery man being most deare vnto himselfe, wee should haue great care of v­sing our time wel, that we do not vtterly lose our selues.

Yet happely none of these rea­sons being able to worke out any respect for times priuiledge,8 let it not be forgotten, that the losse of time is a certain kind of death. For it is the losse of life, and what is that I pray you, but death? Yet alas, who is it that settes any deare rate vpon the time? Who it it that inhaunceth the price of it?Sen. Quis intelligit, saith the learned Romane, se quotidiè mori? Who is it that vnderstands how he doth daily die? Quotidiè morimur, quo­tidiè demitur aliqua pars vitae, et tunc cùm crescimus, vita decrescit. We die daily, daily some part of our life is taken from vs, and whilest wee increase and grow, our life doth decrease and fade. The houre glasse which wee hourely behold, [Page 129]and doth now measure out my speech vnto you, is a perfect em­bleme, and resemblance of the losse of our liues, by the hand of time: for as it doth insensibly growe great below, so doth it waste and growe lesse and lesse a­boue, vntill it bee vtterly spent. Such is the spending and losse of mans life by time: euery moment depriues him of a little portion of life, and neuer leaues till it haue depriued him of all, and left him timelesse as the glasse is sandlesse. These considerations, would God might worke in vs some care to bestow our times better then we haue done, in piety and goodnes which my text desires now of vs.

AS you haue beene graciously pleased to take a view of the front and out­roomes in the Pa­lace of goodnesse, so lend mee your patience, I beseech you, a­while, till by this Perspectiue, I giue you a ful suruey of the whole building.

The next roome then that you see, affordes another argument out of the Text to enforce this duty of goodnesse: which I [Page 132]call Familiaritas officij, The famili­arity and naturallnesse of the du­ty: being such, as that no crea­tute but hath a particular good­nesse, and all for our good, with­out which wee could not liue an houre. Therefore one saith, that Bonitas est id, Raymund. ratione cuius bonum agit bonum: Goodnesse is that, by reason whereof, good doth that which is good. The creature is therefore naturally good, that it might doe vs some good; if then wee would enioy the goodnes of the creatures, and not turne those excellent blessings into cursings, let vs imitate them in goodnesse, seeing wee are Lords of the crea­tures. They haue all their good­nesse to the benefite of vs, and one of another: Let vs not bee more dull then the insensible creatures. There is written vpon euery creature these three senten­ces; Accipe beneficium, redde debi­tum, caue supplicium: Receiue the benefite of the creatures: doe the duty of the creatures: take heed [Page 133]of the punishment for abusing & not imitating the creatures. If thē thou wilt take the comforts of the creatures, and not doe the du­ty of the creatures, bee sure thou shalt not auoide the punishment: the benefit of them is, the supply of thy wants: the duty is good­nesse and thankefulnes to God for that supply;Deut. 28.28 the punishment madnesse, for want of that duty.

The last but not the least argu­ment to prouoke this duty of goodnesse, I call Excellentia officij, 6 The excellency of the duty: that, euen that excellent duty of good­nesse, & none else. The Pronoune quòd, is the force of this reason: as if hee should haue sayde, That duty and none else: that particu­larly and alone, and none else but that. Not wisedome, nor know­ledge, nor honour, nor riches, nor strength, nor beauty, not any o­ther thing but that, euen that goodnes which answeres to all. Truely may that bee spoken of goodnes, which the wise King [Page 134]spake of that excellent woman;Pro. 31 many daughters haue done vertu ously, but thou surmountest them all. Many graces are commended, but goodnes surpasseth them all. There was neuer any shippe brought home any such marchan­dise; neuer any vineyard bore a­ny such grapes: neuer field any such fruit; neuer wooll, any such cloath; neuer flaxe, any such lin­nen. For strength and honor are the cloathing of goodnes, and in the latter day, goodnes shall re­ioyce. To goodnes it shall bee sayd,Mat. 25 Beholde good and faithfull seruant, thou hast beene faithfull in little, I will make thee ruler o­uer much, enter into thy Masters ioy.

Now the holy Ghost not with­out great cause hath thus fortified & enforced this duty of goodnes with so many strong motiues and reasons. Because Sathan im­pugnes nothing more then the progresse and successe of good­nesse. For 1. whereas the holy [Page 135]Ghost commends the duety to vs, from the facilitie of it, and that in a double respect: First, because but one duty: Secondly, for that a louely duty, the duty of goodnes: Sathan labours to in­fringe this argument by instilling this perswasion intows, that a good mans life is like a ring: the beginning & ending, is without beginning and ending: like a husbandmans life, euer plowing, or harrowing, or sowing, or dunging, or weeding, or reaping, still in labour: from prayer to sermons: from sermons to pray­er and meditation, from that to reading and discoursing, from one holy exercise to another. Therefore not so easie a matter, saith hee, as they would make it seeme. And besides, neither is it so louely a duty, saith he, for few of any fort can away with the company of goodnes. Thus spake he in the Scribes and Pharisies a­gainst our Sauiour Christ: Doe any of the Rulers beleeue in him? [Page 136]2.2 Whereas it is recommended by the necessity of it, hee labours to take off that argument, as hee did in Pharaoh, Who is the Lord that I should obey him? As in those wicked: Who is the Al­mighty that wee should serue him?Iob 21 and what profit should we haue,3 if wee pray vnto him? 3. Whereas the duty of goodnes is commended, in that it is desired and entreated of vs, hee perswa­deth and suggesteth that good­nes, piety, religion, and holinesse, are but matters of forme and po­licie; else they would bee more strictly commanded, and the neg­lect more seuerely punished.4 4. Whereas the argument of the present time enforceth the duty; hee perswadeth, (as wee may see him speake out of the mouth of the vngodly crue in the olde worlde, & as hee speakes in the liues generally of all sorts of men in this euill world:)Sap. 2 Our time is short, come let vs enioy the good things that are present: let vs vse [Page 137]the creatures as in youth, let vs fill our selues with new wine, let vs annoint our selues with the best oyntments, let not the floure of our time passe away, let vs crown our selues with rose buds; let none of vs go without his part of voluptuousnesse, let vs leaue some token of our pleasures eue­ry where, for this is our portion, this our lot. This perswasion he vsed with the rich man in the Gospell, whose sentence was, Hâc nocte repetent animam tuam, This night will they fetch away thy Soule, and then whose shall all these things be?

Fiftly,5 whereas it is commen­ded vnder the reason of natural­nesse, he labours to perswade that it is most vnnaturall, as the wic­ked speake in the Psalm: Whilest men doe good to themselues, e­uery man will speake good of them; but not whilest they doe good to others, and our selues are the nearest to our selues. There­fore in nature we should haue all [Page 138]care of our selues. Lastly where it is commended vnder the title of excellency, Satan perswades that the most excellent things are, honours, riches, carnall plea­sures, fleshly delights, ease, great­nesse, and the like: euen as Iero­boam did with the Israelites tou­ching the golden Calues: These are thy Gods O Israel, that brought thee out of Egypt: and as he did to our Sauiour, shewing him all the kingdomes of the world, as the most excellent things, and to be preferred before all goodnesse, all duties to God or man. Therefore our good God knowing that Sathan by might and maine opposeth the growth and thrift of goodnesse, doth here thus strongly enforce it, by a sixe fold cable: of reason.

But alas, for all this, so little do all these motiues preuaile, and so much doth Sathan, that it may be said of the greatest part of men in our times as truely, as one spake truely and merrily of the [Page 139]Pope; that all his holinesse was in his heeles, and for that cause men desired so much to kisse his foote: so all our goodnesse is (at the best) in our lips, but for the most part in our heeles, and on our backs; & therfore we make so many kisses and applauses, and seruices on our heeles and backs; many meane men (God knowes) carying as much cost about their heeles, as our best noble men within this forty yeeres wore a­bout their heads. And this is the greatest part of our times good­nesse.

But now that I am speaking of the excellency of this duety, I should doe you wrong to con­ceale any part of her beauty from you. Acquaint your selues there­fore, I pray you with these three considerations, to the end you may the better be acquainted with the excellency of goodnesse. The first is, what kinds of good­nesse there are. The Second, what rules of goodnesse are to bee ob­serued. [Page 140]The third, what are the euidences and markes of good­nesse.

I finde but three kindes.1 The first is, preseruing goodnesse. We must not doe good to our selues onely, but to all others, in labou­ring to keepe and preserue them from the contagion of sinne: from falling from grace and their most holy calling and profession; and that by all meanes, as well exam­ple of life, as speeches seasoned with salt. For it is the mayne scope of mans life in this world to draw others to saluation. So did Barnabas, Acts. 11 who comming to An­tioch, and seeing the grace of God that was giuen them, confirmed them therein, exhorting that with purpose of heart they would cleaue to the Lord.

The Second is,2 vniting good­nesse, to set men at vnity, who are at variance.Math. 5 Hence Christ calls peace-makers the children of God. For no sonne resembles his father so much in any quality [Page 141]as those resemble God, that make peace.Psal. 67 For God makes men to be of one mind in a house, and so will the children of God also labour to do.

There is another kinde of goodnesse,3 called communicating goodnesse: and this hath foure steppes or degrees. For first,1 we must communicate temporall things vnto the necessity of the Saints.Rom. 12. And for spirituall things and blessings,1. Pet. 4 as euery man hath receiued, so must he distribute.2 Secondly, we must bee plentifull in the workes of mercy: not in being good to some, and not to others: but in being rich in good workes to all. Charge them to bee rich in good workes.1. Tim. 6 Herein we must be like Dorcas, Acts 9 who cloathed the poore with garments shee made at her owne cost. Like the good wo­man who opens the palme of her hand to the poore:Pro. 31 like good Iob whom the loynes of the poore blessed. Thirdly,Iob. 31 wee must bee [Page 142]much in goodnesse: which is in communicating to others aboun­dantly the blessings wherewith God hath stored vs, not in louing onely, but in liberall supplying their wants also. As Obadiah did in spending his liuing and ven­tring his life,1. Reg. 12 to hide a thousand of the Lords Prophets from the rage of wicked Iezabell. 4 Lastly, we must bee super-abundant in goodnesse, like the poore wid­dow, that would rather want her selfe,Luc. 21 then be wanting in the con­tribution of the Lords treasury; and therefore cast into the Cor­ban two mites, euen all she had. So that we must relieue the wants of others as wee are able, and sometimes aboue that we are a­ble, as Paule said of the Corinthi­ans, that to their power and be­yond their power,2. Cor. 8 they were wil­ling to minister to the necessities of the brethren.

Now are we to know what are the rules to be obserued in good­nesse, and those I finde to bee 4. [Page 143]The first rule is, that we must doe good onely of that is our owne. No robbing of Peter to pay Paule. No dealing vniustly with any to doe good to others:Is. 61 such Sacri­fice God abhorres. Hence Dauid would not offer burnt Sacrifice of that which cost him nothing,1. Cron. 2 [...] which was not his own. Second­ly, we must doe good with ala­crity and cheerefulnesse:2 for God loues a cheerefull giuer.2. Cor. 9 Therfore one saith very aptly, Well doing must proceed from well wishing,Ambr. for such as is the affectiō, such wil be the action. Therefore we must giue freely, else it is no gift. In do­ing good we must not bee huck­sters, wee must not truck one for another, for euen Publicans and sinners doe the same. Therefore one saith truely, Danda sunt bene­ficia, non foeneranda: Lact. Good turnes and benefites are freely to be gi­uen, not couetously put to vsury. Thirdly, the next rule is, that we so giue to others, that we disable not our selues, from iust mainte­nance [Page 144]of our selues.Act. 11 All sent suc­cour to the brethren, but yet it was according to their ability: but herein I neede not spend much argument, for our age giues not a man of this excesse. The last rule is,4 that wee must doe all the good wee can, within the com­passe of our calling; and not so onely, but also hinder all the euill wee can hinder by any meanes.

But here some may obiect vn­to me, God himselfe doth not all the good hee may doe, nor yet hinder all the euill he may; there­fore neyther are we bound to do it.

For satisfaction hereof,1 I say, that in this behalfe we are not to imitate God. First, because wee are subiect to that Law, Thou shalt not doe euill,Rom. 3. that good may come thereof: but God is not subiect to any Law, no, not to his owne Law: besides, hee hath power to dispence with it; so haue not wee. Secondly,2 hee [Page 145]is able to draw good out of euill, and light out of darkenes, which we cannot doe. Thirdly,3 God is the generall good; wee are the particular good. Now, betwixt these two there is great diffe­rence. For the particular good must procure all the good, and hinder all the euill it can, within his calling: but to the nature of the vniuersall good, there are these three things appertayning. First, that all things bee good in some measure of goodnesse.1 Se­condly, that some things be bet­ter then others. Thirdly,2 that those things which are defectiue in goodnesse, that is,3 all euill things, should be ordayned to the common good. As for better ex­planation: In a well ordered house; first, all the parts thereof are good in their kind. Second­ly, some are better then others, and of more maiesty and vse: ves­sels of honor & dishonor.2. Tim. 2. Third­ly, those parts of the house that are destitute of goodnesse, as [Page 146]sinkes, draughts, and such voy­ding places, (seruing for base, yet necessary vses) are ordayned to the common good of the whole house, and so, as that it cannot want them, without a great in­conuenience. And therefore if the master builder (to preuent these particular euills) should leaue them our of his building, he should preiudice and hurt the common good of his house, which cannot bee without them. So hath our God prouided in this goodly building of the World, that euery man should bee good in his nature and kinde: and that some should be vessels of honor, better then the rest, and withall that the wicked and impenitent, which are the sinks and draughts to keepe the rest of the house sweete, should for the common good, exercise, and seruice of the whole house, be tollerated as ne­cessary, though stinking and noy-some euills.3

Next are wee to consider the [Page 147]markes and euidences of good­nesse; that it may bee knowne of euery man. It is so painted out in the holy Scriptures, and in such broade characters, that euen run­ners may reade them. Therefore if you would know where good­nesse is by the head, you must ob­serue these foure enrollements, First, her witnesses. Secondly, her seales and assurances. Thirdly, vshers. Fourthly, her atten­dants.

First,1 the witnesses which te­stifie for goodnesse, are to bee found out. For if witnesses bee needefull in euery doubtfull case, then to prooue where true good­nesse is, witnesses will bee most needefull. If you please to call for them,2. Cor. 7. Saint Paùle hath rankt them for you into a short but sweete summe. These witnesses are without all exception; they wil proue infallibly where good­nesse is. Let vs produce them. The first witnesse, is a care to come out of our sinnes. The se­cond [Page 148]is,2 a clearing of the Con­science, by a true and vnfayned repentance.3 The third is, an in­dignation against sinne, and our selues for our sinnes.4 The fourth is, a holy feare to fall into any sin againe.5 The fift is, a great de­sire to be out of that fearefull and damnable estate.6 The sixt is a zeale of Gods glory.7 The sea­uenth is a punishing and taking vengeance of our selues for our sinnes, that God may not punish vs nor take vengeance on vs, here or hereafter. Examine the good­nesse of thy heart by these wit­nesses: If these witnesse for thee, then happy art thou that euer thou wast borne: if not, labour to get these witnesses; but take heede of suborning them.

The seales and assurances of goodnesse,2 come next to be exa­mined. Call for them of Saint Peter, 2. Pet. 1 they are also seauen in num­ber. The first of them is a liuely faith working by loue.1 The se­cond is,2 a sound knowledge of [Page 149]God in Iesus Christ. The third is,3 temperance in all the good crea­tures of God:4 the fourth is pati­ence to beare sweetely whatsoe­uer God shall please to lay vpon him. The fift is godlinesse,5 not to stagger or swerue from the commandements of God for any disaster. The sixt is,6 brotherly kindnesse in dispensing the bles­sings of God. The last is,7 loue of God and man, euen our enemies, that they may not want the vt­termost of our helpe in body, goods, and minde. If these things be amongst vs, and abound, wee shall neuer bee vnfruitfull in the knowledge of our Lord Iesus Christ: These seales make our calling and election sure, for if these things be in vs, we shall ne­uer fall. Let our labour bee to get these seales of goodnesse, to seale vnto vs the inheritance of Heauen.

But the better to know this noble Empresse,3 this goodnesse, we must also behold her vshers. [Page 150]For as Kings and noble Persona­ges are knowne by their vshers, euen so is goodnes. Now shee hath not only one, but fiue seueral vshers;Gal. 5 no quarter waiters, they waite all at once.1 The first is cal­led loue, for all true goodnesse proceeds from loue.2 The second is ioy, for goodnes reioyceth whē it doth any good. The third is peace,3 for euen the peace of God which passeth all vnderstanding, is in the heart of him that loues goodnes.4 The fourth is long suf­fering, for no iniuries can abate his goodnes.5 The last is gentle­nesse, to entertaine sweetly all oc­casions of doing good. And then followes goodnes. All these I call vshers to goodnes, because they leade and conduct goodnes to all her honourable actions: for these make the way for good­nesse to worke.

In a word,4 the last meanes to know goodnes by, is her atten­dants. They are not many, but they are very excellent: you may [Page 151]euer know her by them. They are but three:Gal. 5 as Saint Paul accounts them; but they are worth all the glittering traynes of Kings and Emperours of the world.1 One of them is called Faith, a fit atten­dant to waite on goodnes and all great personages.2 The second is Meeknesse, the sonne and heire of Faith, euermore at the heeles of goodnes, that shee swell not with any conceite of her owne worth. The last is Temperance,3 another of Faiths issue, to bring goodnes onely necessaries, and to keepe off all superfluities.

Thus goes goodnes attended, you easily may know her by her traine, no King in the worlde is so nobly attended. For seldome doe such seruants as these get any roome to serue in with great per­sonages. Onely goodnes giues them entertaynement, else they might goe a begging. For who will admit into his seruice, such poore, base, bare, leane, hunger-bitten strangers, as faith, meek­nesse, [Page 152]and temperance; but I must make an end. Thus you see what a worlde of excellent matter my theame offers mee: euen a whole body of Diuinity, an Ocean of learning. But I must now be con­tented to haue brought you thus farre acquainted with goodnesse: in hope that Gods grace may so work the loue of it in your harts, that you may be enamoured and rauished with the wonderfull beautie of it.

And that this beautifull Rahel may possesse the loue of your hearts, the onely way is, to put away that bleare eyde Leah, the loue of the world; for the loue of goodnesse, and the loue of this world can neuer stand in any league together. The sicke per­son though hee change his bedde and lodging neuer so oft, hath neuer the better rest, because hee carries his sicknesse with him, the cause of his vnrest. So though we lie neuer so soft, though we think neuer so well of our selues, yea [Page 153]except wee put away the loue of our goods, which doth hinder e­uermore the loue of goodnes, we shall neuer become the children of goodnesse, or heires with God.

Temporall things, may wel be compared to the tree that the E­lephant leanes vnto, that beeing halfe cut thorow, deceiues him when he leanes vnto it. Like vnto mandrage, which if duly taken, is good phificke, but if immoderat­ly, it casts one asleepe, congeales the spirits, and killes the naturall faculties: So doe riches and the things of this life, if we loue them immoderately; they cast vs into strange dreames, make vs growe colde in deuotion and religion, congeales our affections, and in conclusion kils both soule & bo­die. Like the seedes of henbane, which kill all birds sauing Spar­rowes,Auicenna. to whom they are nourish­ing food: & it kils not thē, as one saith, because their veines are so narrow, that the fumes of it can­not [Page 154]passe to the heart, to kill it, as they doe to other creatures. So temporall blessings doe not hurt the godly, as they doe the wic­ked; because they haue the nar­rowe veines of knowledge and pitty, so that the deadly fumes of that henbane, the loue of worldly things, neuer passe to the heart: If riches increase, if ho­nours increase, they set not their hearts vpon them. For as the Wise man saith,Syr. 39 Omnia bonis in bonum, All things to the good & godly are turned to good. If then we will giue our own soules satisfaction, touching this excel­lent duty of goodnes, which is Totum hominis, All that can be de­sired of a man: let vs not leane to this false deceiuable tree of the world, that is cut thorough, and deceiues and ruines all the E­lephants and mighty men of the worlde, that leane vnto it: nor let vs so greedily swallowe this Mandrage which stupifies our vnderstandings and reasons, [Page 155]congeales our deuotion, & good­nesse, and casts vs into a dead sleepe of security. Nor let vs ad­uenture vpon this henbane, that so soone kils the heart, except we bee assured of our selues, that we are those holy Sparrowes, that will not suffer the fumes of it: that is, the loue of the worlde to possesse our hearts. For it is this goodnes onely, that is like vnto Salomons siluer,Eccles. 10 and answereth vnto all. I know the world doth like much better of Salomons sil­uer, then of Salomons goodnesse: but it is for want of that ac­quaintance with goodnes, that they haue with siluer. Cicero saith, that in his time, Nihil erat tam po­pulare quàm bonitas; There was nothing that the people of Rome affected more then goodnes; and what made goodnes so popular, but the practice of it, and the number of excellent persons, as Cato, Fabritius, and many more, who loued and countenanced it? Such men are the very barres, [Page 156]gates, and brazen walles of king­domes. Therefore one sayd wel,Chrys. that in a kingdome well gouer­ned, the want of one good man was more, then the famine of bread and wine. For wee haue seene God send a famine for the demerits of one man, and after that, abundance for one good mans sake. What goodnes hath a common-wealth, if it haue no good men? And what wants it, if it want not good men? To which purpose is that,Clem. in Ituer. lib. 1 one re­ports of Saint Peter, that he heard Saint Peter speake it: That if A­braham had not interceded, when God burnt Sodome and her three sisters with fire and brimstone, the whole world had been burnt, so wicked was the whole worlde at that day: and yet at Abrahams prayer, the iudgement fell onely on Sodome and her three sisters. And surely it seemeth, that the prayer of Lot saued Zoar, albeit the Inhabitants were most flagi­tious and wicked men. And of [Page 157]such value are good men, that a Father confesseth,Aug. whensoeuer he heard a knell ring for the dying, his soule was sore perplexed, whe­ther hee should pray for the good that die, that they might liue lon­ger, or the wicked that liue, that they might liue better. For that there is as great reason to weep for the life of the badde, as for the death of the good. All this that I haue sayd, is to shew the vnua­luable worth of goodnes & good men, and what preseruatiues they are to that State wherein they liue and are cherished.

Now must I then conclude all I haue to say, in these three ob­seruations out of the Text.

The first is, that vnder this one vocable of Goodnes, is compri­sed all the substance and marrow of piety, religion and honesty; and vnder that word, Man, eue­ry man liuing of what condition soeuer: whereby we may be put in minde of an excellent grace, that should be amongst vs: name­ly, [Page 158]vnity. That wee should bee all, Tanquam vir vnus, As one man in euery thing that tends to the glory and preseruation of the Church and Policy; to bee thus one, is to bee all and more then all: to be more or lesse then thus one, is in the end, to be none and lesse then none.

Diuision is an ill companion to glory, perpetuity and safety: A house diuided, a Kingdome, a City, cannot stand. Truth that cannot lie, hath spoken it, and those diuided shall surely feele it. One is the beginning of all num­bers, without which no number can bee, into which all numbers are resolued, and by addition of which,Acts 17 numbers are multiplied. So God hath of one blood made all nations of men; nay, wee are all the of spring of God himself, who is simplicissima vnitas, The most simple vnity. And we can­not bee of the number of his chil­dren, except wee beginne, conti­nue, and end in one; nay, resolue [Page 159]all as one man; and so by addi­tion of this one, shall we be mul­tiplyed as the starres of Heauen which cannot be numbred.

All excellent things in nature are but one: one Frmament, one Sunne, one Sea, one Earth, one Fire, one Ayre, & euery pretious stone, is but vnio, an vnion of many beauties and perfections in one body. All excellent things a­boue nature are but one: one God, one Faith, one Hope, one Charity; so in my Text, one man, one goodnes: therefore if wee will bee excellent any kinde of way, in nature, or in grace, wee must be one. As many members make but one body, many bran­ches but one tree, many graines but one loafe, so many persons by faith and loue, make but one Church. My doue,Cant. 6 my vndefiled is but one, saith Christ. Ye are all one in Iesus Christ, saith Paule: Gal. 3 there is neither Iew nor Gentile, English not Scottish, bond nor free, male nor female; but all are [Page 160]one.Gen. 45 What then? Then fall not out by the way, saith Ioseph to his brethren:Gal. 5 If you bite and deuour one another, take heed ye be not consumed one of another.

Charity and loue is like the ce­ment and mortar, that of many stones and those different in na­ture, makes one wall, able to keep off the violence of many stormes. Like the seed Pistillij, that of sun­dry peeces of flesh in one pot, makes not onely good broth, but also one firme lump. For wherso­euer the seeds of charity sowne in the heart by the holy Ghost, do boyle, they work a sound cō ­iunction of natures in themselues most diuided. Wheresoeuer is bo­nitas, goodnes, there all mē are but as one man: euery one labouring the good of another, as his own. The Poets feigne, that the three Gorgons being three most beau­tifull sisters, had all three but one eye, which they lent one to ano­ther by turnes: so must wee lend not onely all the eye of the heart, [Page 161]but euen all the good wee haue receiued to the good of others. For as there are many members of the body, yet but one heart to impart life to them all: so all cit wee are many, yet must we haue but one heart: the multitude of beleeuers haue but one heart,Acts 2. one soule. God will giue them one heart, and put a new spirit in­to them. Shall the wicked say,Ezek. 11 Marsupium sit vnvm, Pro. 1 let vs haue all one purse, and shall not wee much rather say, Let vs haue one heart? Beholde how good and ioyfull a thing it is, for brethren to dwell in vnity? First, it is good. Secondly, pleasant.Sen. Et nullius bo­ni sine socio, iucunda possessio, With­out a cōpanion, there is no plea­sure in any possessions. Thirdly, it is deare; for brethren: and what more deare then they? Fourthly, it is safe: for in vnum, they dwell in vnity. Many vali­ant souldiers are not easily ouer­come: many stickes in a bundle, many small hayres in a lace are [Page 162]not easily broken, by the stron­gest man.

Consider,2 that this goodnesse is the true stampe, figure, feature, and shape of a perfect man, and deliuers vs all the dimensions of a good Christian. Would you make choyce of seruants? Here is their full dimension, goodnesse. If he haue it not, he is no fit seruant: for he is not man, but beast. Will you haue a wife chosen out of the multitude? Beholde here is her dimension too, euen goodnesse. If she want this, she is no fit wife. Would you haue a magistrate to your liking? Here is his dimensi­on also, euen goodnesse. Would you haue an excellent preacher? Here is his dimension, goodnes. If they want this, they are no fit magistrates, no fit preachers. And the same man we say: of all sorts of men. O that God would giue vs the goodnesse of his grace to chuse our wiues, and seruants, our magistrates and preachers by this dimension. Then how happy [Page 163]should masters of Families be in their wiues and seruants? How blessed should the Church bee in their magistrates and preachers?

What mischiefe the want of this direction works in all estates is well seene, and lamentably felt. But especially if the seruants of kings and Princes be not aduan­ced for their goodnesse. If the wife and seruant know not God, feare him not, leade not a godly and Christian life, they are ill chosen wiues and seruants. If the magistrate and the preacher doe not the like, and make a Consci­ence of all their wayes; they are but staynes to their places, and banes to their owne Soules. It is not wealth, nor wit, nor beauty and kindred in wiues: It is not sharpenesse of witte, excellency of shape, Learning, wisedome, nor other excellent qualities in seruants, that makes them fit, but onely goodnesse. It is not witte, and experience and skill in the Lawes and policy, not eloquence [Page 164]and profoundnesse in the magi­strate and preacher that makes them fitte: but onely goodnesse. For that is the whole dimension of an excellent man, and what hee wants of that, hee wants of Man.

Lastly,3 seeing goodnesse is such, that it delights God, An­gels, men, and all the creatures; and euery good giuing & perfect gift, is from aboue: Let vs la­bour by all holy meanes to ac­quaint our selues with this good­nesse, that so we may procure the continuance of Gods goodnesse to vs, and turne away his iudge­ments from vs. You cannot but remember how that for want of this goodnesse amongst vs, God hath taken his goodnesse from vs, and scourged this kingdome with many plagues: Fires consu­ming many townes, and much treasure and riches: and after fires, waters drowning many townes, and much lands. And after waters, pests and sicknesse [Page 165]wasting and wandring thorowe the veines of this land. And after all these, worse then all these, a deadly vnrecouerable blow, which striking at the roote, lopt away the noblest, highest, and chiefest branch, the right eye of this land, the glorious Sun-rising of a happy succeeding age, the very ioy of our hearts took away,Pr. Hen. I say suddenly, and for our finnes, for our pride, whoredome and o­ther monstrous impieties; for want of goodnesse, I say it againe and againe, for want of goodnes. Let vs take heede that our sinnes prouoke not God any more: For as the wife Roman said well:Sen. In illa die qua luserant nauigia, absor­bentur: In the same day that the shippes seeme to dally and play with the Ocean, in the same day are they swallowed vp. So was it with vs then, and so now: wee were vnder sayle, top and toppe­gallant: but suddenly a storme came, that not onely made vs strike sayle, but brake our maine [Page 166]mast close to the hatches. God grant it neuer bee so any more with vs. The Israelites would not let Dauid goe out to battell, lest they should extinguish the light of Israel: How much more ought our care to be, that our vngodli­nesse and impieties put not out the light of England? For our sins are more like to do it to vs, then Dauids battles to them. God in his greatest mercy continue his goodnesse to vs, that this blessed sparke of our hope,Pr. Char. this glorious beame of our comforts, be neuer put out, bee neuer eclipsed: but that he may come to his graue in a full age,Iob. 5 as a shock of corne commeth in, in his season: that the stones of the fielde may be at league with him, and the beasts of the field at peace with him; that there may be peace in his Ta­bernacle all the dayes of his life, and in his death, the peace of God, A­men.