2 Peter 1:6 (part 2 of 2)

3 That all afflictions come by a supreme providence, therefore be patient. Iob 2.10. Shall we receive good at the hand of God, and not evill? What ever be the Instruments, hee lookes to the high Agent; Deus abstulit; The Lord hath given, and the Lord hath taken away; Blessed be the Name of the Lord. So David, Psal. 39.10. Remove thy stroke from me; I am consumed by the blow of thine hand. Whatsoever is the weapon, it is thy blow. So he snibbed the sons of Zerviah, concerning the blaspheming of Shimei; it may be the Lord hath said to him, Curse David, 2 Sam. 16.10. Deus jussit. So our Saviour told Pilate, Ioh. 19.11. Thou couldest have no power at all against me, except it were given thee from above. GODS providence is mater necessitatis, the mother of necessitie: now Patience makes a vertue of this necessitie. Other creatures modestly and silently obey, and shall man vex himselfe with impatience? Quicquid Superi voluere, peractum est; To wrastle with Fate, is to provoke Fate to wrastle with us; and then who falls? Who is hee that saith, and it commeth to passe, when the LORD commandeth it not? Lam. 3.37. Murmure not my sonne, thy Father did it. Wee strike at God, and hee sayes to us, as Caesar said to Brutus; Is it thou my son? Well may he strike us, and let us only say, Tu Pater, it is Thou my Father, and be silent. Psal. 50.21. These things hast thou done, and I kept silence, saith the Lord. Wicked men strike the just God, and he holds his peace: the just God strikes wicked men, and they murmure.

4 Thinke thy crosses meant for thy blessings: punishments are good for none but the Patient, to them onely they are signes of favour. David not onely concludes thus; Psal. 40.11. By this I know thou favourest me, because mine enemie triumphs not over mee: but also thus; Because thou hast afflicted me, therefore I know thou lovest me. If ye be without chastisement, then are ye bastards, and not sonnes, Hebr. 12.8. This only frees us from bastardie; or rather secures us, for indeed Adoption frees us. Whom God smites not, he loves not, Aug. Let the Christian understand; God his Physitian, tribulation his physicke: being afflicted under the medicine, thou criest, Non audit medicus ad voluntatem, sed ad sanitatem; The Physitian heares thee not according to thy will but thy weale. Thou canst not endure thy maladie, and wilt thou not be patient of the remedie? Let it not be true of us, that Nec mala nostra, nec remedia ferre possumus. A man is sicke of a Pleurisie, the Physitian lets him bloud, he is content with it: the arme shall smart, to ease the heart. The covetous man hath a Pleurisie of riches; God lets him bleed by poverty: let him be patient, it is a course to save his soule. These are not in vindictam, sed in medicinam: Pereat voluptas carnis, ne amittatur eternitas salutis. 1 Cor. 11.32 When we are judged, we are chastened of the Lord, that wee should not be condemned with the world. We speake for the flesh, as Abraham did for Ishmael; O that Ishmael might live in thy sight! No, God takes away Ishmael, and gives Isaac: He withdrawes the pleasure of the flesh, and gives delight to the soule. God threatens not to punish the wicked: I call it a threatning, for promises come from mercy, but that is a grievous punishment. Esay 1.5. Why should you be stricken any more? Let me have none of that mercy! Art thou afflicted, why complainest thou? that which thou sufferest, is not thy damnation, but thy castigation. Refuse not the rod, as thou wouldst embrace the inheritance, Nec attendas quam poenam habeas in flagello, sed quem locum in Testamento. Regard not so much what portion thou hast in the punishment, as what interest thou hast in the Covenant. Hee that knowes hee shall raigne in heaven, will patiently suffer upon earth.

6 That all crosses are deserved, and come not upon us against equity. Equity, I say, considered in respect of God, not in respect of men: they come from a just Author, though from an unjust instrument. Thy sinnes have procured it: Ier. 4.18. Thy way and thy doings have procured these things unto thee: Nulla homini noceret adversitas, si nulla dominetur iniquitas; No misery had afflicted us, if no sinne had first infected us. Wherefore doth a living man complaine, a man for the punishment of his sinnes? Lam. 3.39. That man may well suffer patiently, that knowes he suffers justly. David felt the spight of his enemies, Psa 38. yet he acknowledgeth his sin the cause; ver. 18. I will declare mine iniquity, I will be sory for my sin. 1 Pet. 2.20. For what glory is it, if when ye be buffetted for your faults, ye shall take it patiently? But if when ye doe well, and suffer for it, ye take it patiently, this is acceptable with God. But a man is often punished for that he never did? I answer, in that act for which he suffers, he may be innocent; yet in others, guilty. David could cleare his innocencie in respect of Saul, not in respect of God. For Saul, Psal. 7.3. Lord, if I have done this, if there be iniquitie in my hands. But for God; If thou shouldest marke iniquitie, Lord who shall stand? Psal. 130.3. Let them be evill, be sure thou suffer either for, or (at least) with a good conscience. For he refuseth to be an Abel, whom the malice of Cain doth not exercise, Greg. Rosa quae redolet, crescit cum spina quae pungit; The sweet Rose growes among sharpe thornes: Cant. 2.2. As the Lily among the thornes, so is my love among the daughters.

Therefore overcome evill with good, Rom. 12.21. Be so farre from snatching Gods weapons out of his hand, that thou rather master unkindnesse with kindnesse. This Saint Paul makes to be the worke of Patience; See that none render evill for evill, 1 Thess. 5.15. We thinke it ignominie and cowardice, to put up the lye without a stabbe, a wrong without a challenge. But Salomon sayes, (to whose wisedome all wise men will subscribe) that It is the glory of a man to passe by an offence. It is more honour, Injuriam tacendo ferre, quàm respondendo superare, Gregor. Satius & tutius injurias perferre, quàm inferre aut referre. The greatest magnanimitie is Patience. Yet, O into what infortunate times are we fallen, when every wrong must be answered with bloud! How hath the Devil bewitched us to glory in our shame! That the wretchedest and basest cowardice should ruffle it out in the garbe of valour! Yet if the gravest Bishop in the Land doe preach this, our impatient gallants will not beleeve it. Indeed how should they credit man, who will not be perswaded by God himselfe! O yet that our teares could wash off the guilt from mens soules, as easily as we can convince them by arguments! we would then with Ieremie, wish our heads fountaines, and our eyes spouts; to cleanse our Land from the bloud thus shed, and the brave opinion of shedding it. Apud Christianos non qui patitur, sed qui facit injuriam, miser est, Hieron. Among Christians he is onely the wretched man that does wrong, not hee that suffers. It is a great vertue not to hurt him that hath hurt thee; Magna gloria, si cui potuisti nocere, parcas, Hugo. This was in those dayes truely noble; now nothing but revenge. Iob is counted a foole, and David a coward. With them it was valour, Audire noxia, & respondere placita; To blesse those that cursed them: we thinke that Degeneres animos patientia arguit; that patience is an argument of basenesse. What is the difference? There was the faith and patience of the Saints: here is the infidelitie and impatience of sinners. Let such men know:

1 That God shall condemne them for invading his office; for vengeance is His: and that they call courage, he shall judge outrage. Then it will be but a poore plea, to say such an one wronged mee: who gave thee leave to quit thy selfe? Is not God able to punish? Thou art cruell, and wilt carve too deepe: let God alone he is mercifull and just.

2 To what purpose are Magistrates, if every man may be his owne judge? Thou mayest complaine to the deputie, not with thine owne hands punish the injury. Act. 19 38. If a man have matter against another, the Law is open, and there are deputies; let them implead one another. Sic certent causae, ut non certent pectora; Let mens causes fight a while, that their soules may be in peace for ever. There is utterly a fault among you, that ye goe to law one with another, 1 Cor. 6.7. That is a fault: but some so abuse the Law, that Quae datur in conpensationem injuriae, vertitur in injuriam: That which should redresse wrong and mischiefe, is perverted to be the greatest wrong and mischiefe. Whom their hands dare not strike with blowes, their purses shall vex with suits. We may say of such Citizens, as it was of some Popes; they are not Vrbani, but Turbani.

3 Remember that the LORD IESUS shed his bloud to make thee friends with GOD, and wilt not thou be friends with thy brother? Cannot the bloud of CHRIST, that bought a whole Church, of GOD, buy the forgivenesse of one wrong at thy hands? Take heed, lest for not shewing mercy, thou finde no mercy.

4 GOD is patient towards thee, though he be provoked every day. Ad Patientiam vocat, qui patientia est; He invites us to be patient, that is, Patience it selfe. Sustine tu, August. sustinet Deus; Doe thou beare with others, God beares with thee. Is there a Too much, which thou canst suffer for so patient a Lord? How wouldest thou endure wounds for him, that canst not endure words for him? A man reviles thee, thou art impatient: how wouldst thou afford thy ashes to CHRIST, and write Patience with thine owne bloud?

5 The examples of the very Heathen may put such impatient Christians to the blush. When that Tarentine was angry with his faulty servant; Sumpsissem inquit supplicium, nisi tibi iratus essem: I had striken thee, had I not beene angrie. He had rather Impunitum dimittere, quàm per iram plus justo punire. Xenophon, to one that railed on him, replied; Didicisti tu maledicere, ego maledicta contemnere; thou hast learned to reproch, and I to contemne thy reproches. When Metellus inveighed against Tacitus in the Senate, he answered; It is easie to finde fault with him that is not willing to reply. Potentia tua, non Patientia mea, accusanda est; The blame lyes on your malice, not on my patience. When one tould Diogenes, Vituperant te multi; many despise thee; he returnes; So wise men must suffer of fooles. Lingua illum meliorem esse indicat, quem carpit. The same envious tongue that would speake a man worse, doth indeed confesse him better: for the object of entire is goodnesse. Another being reproved by his friend, because he did not correct his provoking servant answered, Quia alium, quem potius castigarem, inveni: because I have found one I have more reason to correct, that is, my selfe. Thus for moralitie they excellently commended this vertue: we have the seale of God put upon it, Eph. 6.15. Be shod with the preparation of the Gospell of peace. Nothing but the Gospell of peace can give true patience. Theirs was an opinion to stupifie mens senses: Minùs im patienter, non minùs infaeliciter ferre: but the knowledge of peace in heaven is the soule of patience. Hereby we have a resolution that nothing shall hurt us: for sinne is the sting of all troubles; pull out the sting, and deride the malice of the serpent. Sinne makes our burden heavy: take away that, all is tolerable. Sinne turnes the grave into a darke dungeon; which remitted, is a perfumed bed of quiet rest. Sinne shewes the Devill horrible, God a severe Iudge: let the Gospell remove that, God is thy Father, the devill his and thy slave. Therefore the Prophet well annexeth Blessednesse to the Remission of sinnes. Psal 32.1. Blessed is he whose transgression is forgiven. And our Saviour saies to the man sicke of the Palsey; Matth. 9.2. Be of good cheare; for thy sinnes be forgiven thee, yea more, we are resolved that all things shall worke together to our good: All things, then even our sinnes. Not that sinne is good in it selfe: but as Bernard; Miro quodam modo etiam ipsum peccatum justo in Iustitiam operatur. The miraculous hand of God disposeth our very unrighteousnesse, to helpe us to righteousnesse. And that first in respect of God, manifesting and magnifying his mercie in forgiving it: where sinne abounded, grace did much more abound, Rom. 5.20. And in respect of our selves; working in us a sorrow of repentance, not to be sorrowed; an humilitie to be honoured, a faith to be crowned. Humiliores efficimur & cautiores, Bern. Thus God casts us into the fire, not to be consumed as drosse, but refined as gold. That at last we may resolve, not only to die in the Lord, but for the LORD IESUS.

6 Consider that all sufferings shall have an end. The rod lies now on the godly, but it is not in the right place, ubi manendum est At last CHRIST shall lay it where it shall abide even on the wicked, there it must rest for ever. Psal. 125.3. The rod of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands unto iniquity. So Abraham told Dives of an exchange: before Lazarus had sorrow, thou hadst pleasure: now therefore you have changed turnes, and places; he is comforted and thou art tormented, Luk. 16. To the godly ease shal come; Patientia filia Spei. Hope is the Mother of patience. The Wise man rejoyced to find the Star, the woman to find her peece of silver, our Lady rejoyced to find our Lord: Christ alwaies returnes with encrease of joy. The righteous is delivered out of trouble: and the wicked commeth in his stead, Prov. 11.8. Here is the vicissitude. Prov. 21.18. The wicked shall bee a ransome for the righteous, and the transgressor for the upright. Here is the redemption or ransome; miserie like a Vulture, must have some body to prey upon; the world destines the, righteous to it, and for a while they suffer: but God ordaines the unrighteous to it, and they must suffer for ever. GOD shall speake to sorrow, deliver me my servant, let that man goe whom thou now afflictest; and take this reprobate in his stead, torment him for ever, Hebr. 10.36. Yee have need of patience; why should we be patient? Because yee have so short a time to suffer, Verse 37. Yet a little while, and he that comes, will come, and will not tarry. Why, what shall he doe when he is come? Ioh. 16.22. I will see you againe, and your heart shall rejoyce; and your joy shall no man take from you. The Lambe shall lead them to the fountaine of living waters; and God shall wipe away all teares from their eyes, Revel 7.17. But how are we sure of this? Because it is a righteous thing with God, to recompence tribulation to them that trouble you: and to you who are troubled, rest with us, 2 Thes. 1.8. when the Lord Iesus shall be revealed from heaven with his mightie Angels. Iacob served seven yeares patiently for his wife Rachel; and shall not we serve longer for our deare husband Iesus? Love suffers all things, 1 Cor. 13. he loves not the Lord, that will not suffer for him. Omnia passus amor, nec se vult dicere passum. Iam 5.7. Be patient therefore unto the comming of the Lord: lift up your heads, for your redemption draweth neere, Luke 21.28. If these meditations could sinke and soke into our hearts, they would be mollified with patience. It is truely said concerning the wicked; Breve est quod delectat, aeternum quod cruciat: their pleasure is short, their paine everlasting. The contrary is as true concerning the faithfull: Breve est quod cruciat, aeternum quod delectat: their paine is short, their joy eternall. Prov. 10.28. The hope of the righteous shall be gladnesse: but the expectation of the wicked shall perish. Vpon Shimei’s execration, David thus comforted himselfe; It may be the Lord will looke on mine affliction, and will requite good for his cursing this day, 2 Sam. 16.12. David suffered much of Saul, before he wore the promised Crowne: no matter what wee suffer on earth, so wee may be crowned in heaven.

Lastly, consider that CHRIST our LORD suffered all patiently for us: that Lambe was dumbe before the fleecers and Butchers. Such Lambes must wee bee, that have neither hornes to dash nor nailes to teare, nor teeth to bite, nor flight to escape; but patiently to submit our selves to the will of our shepheard. Such Lambes were the Martyrs; their persecutors were more weary feriendo, with striking; than they Ferendo, with suffering. But none ever suffered like the Lord Iesus: Iustus pro iujustis, ab injustis, 1 Pet. 2.21. He is not onely our Redeemer, but our example he taught us both in his doing, and in his dying. Luke 24.26. Ought not Christ first to have suffered these things, and to enter into his glory? As hee was Unctus oleo laetitiae prae sociis, so oleo tristtiae prae caeteris. As hee was annointed with the oile of gladnesse above his fellowes so first with the oile of sadnesse above his fellowes. Indeed the Deitie suffered not, yet hee that is GOD suffered. Deitas in Dolente, though not in Dolore. Now all this is to teach us patience, Hebrewes 12 2. Let us looke unto Iesus the founder and finisher of our faith; who endured the crosse and despised the shame, and is now set downe at the right hand of the throne of God: therefore Let us runne with patience unto the race that is set before us. By death Christ came to us, by death let us not grudge to goe to Christ.

Patience you see, is an excellent vertue; you have heard many commendations of it: if it had no other, this were enough to praise it, that it easeth our griefes. Many cannot away with other graces; because voluptatem prohibent, voluntatem cohibent; they curbe the will, and abridge delight, and impose hard things to the flesh. They cannot away with Charitie, because it takes out of the purse: nor with Abstinence, because it restrains the appetite: nor with Himilitie, because it abates pride: nor with Chastity, because it debars lust. But me thinks each man should love Patience, because it easeth his paines, and mitigates his sorrowes. Naturall men care no more for vertue, than that cruell Iudge did for equity: yes if they knew a vertue that would ease their burdens, and qualifie their griefes, they would love it. Me thinkes, even wicked men should use this vertue, and make much of it: though for no other purpose than Pharaoh used Moses; to remove the Iudgements. Our proverbe hath it; Of sufferance comes ease: let us be patient then, if but for our owne benefits.

BEfore we come to the definition of Godlinesse, let us conceive some reasons of this connection, and immediate adding of Pietie to patience.

1 Because the pillar of patience is godlinesse; it cannot stand without it, it is firme being upheld by it. For true Patience cannot befall a reprobate; (stupiditie may as to Nabal) not by an absolute impossibilitie, but by the indisposition of his heart to receive it: as a sparke of fire falling upon water, ice, or snow, presently goes out: which fasting on wood or such combustible matter, kindles and burnes. The food whereupon true patience lives, is faith in the Gospell of peace. Saul was a morall man, yea a zealous man, while he was Saul, and Gamaliels scholler but when he was made a Christian, he was called Paul; he was not a Paul before. So Patience in Ethnikes is not rightly named: as Silvius when he was chosen Pope said; Aeneam rejicite, recipite Pium: forget Aeneas, and accept me your Pius. So to suffer before conversion, was but stupiditie in quiet: now mutato homine, mutato nomine, the persons being changed, change also the name; call it Patience.

2 Because Godlinesse teacheth a man patience: it is the Imitation of God and our God is patient. Now if we feele this mercie from God, let us shew it to them that are his. He that will not tolerate man, tolerari a Domino se facit indignum; makes himselfe unworthy to be borne with of God. Deus habet in manu vindictam, mavult in usu patientiam. God hath in his hand vengeance, in his heart patience. We pray for pardon as we give pardon: we would be loth to have our owne lips condemne us.

3 Because patience will doe the soule no good with godlinesse: the glory and comfort of all suffering, is gods cause. Neither is the reward given for suffering, but for suffering well. 1 Pet. 2.19. This is thanke-worthy, if for conscience toward God, wee endure griefe. Tribulations are the markes of CHRIST; but then they must be borne for CHRIST: herein Paul delighted himselfe; 2 Cor. 12.10. I take pleasure in reproaches, in necessities, in persecutions, in distresses, for Christs sake. Thus being prouder of his iron fetters, than a bragging Courtier of his golden chaine. The departures of the Saints are not Mortes, sed Immortalitates. If Iulian so honoured his souldiers dying in the warres; celebri potius laude, quàm luctu: how much more shall CHRIST honour his! Precious in the sight of the Lord is the death of his Saints, Psal. 116.15. such as undergoe in Christs cause Christs Crosse. No death is comfortable, nisi in Domino, vel pro Domino: and that mans life is well bestowed in suffering death, when to Patience is added Godlinesse. Our life is the Lords by many deare titles: therefore not too good for him when he requires it. Thou art a depositary, to whose trust is committed a precious Iewell: perhaps thou hast much adoe to keepe it from the subtilties of tempters, and violence of attempters: yea hast a corrupt desire, unthriftily to spend it upon profits or pleasures, surfets and vanities: and thou never art in true quiet, till he that delivered this Iewell, thy life to thee, doth reassume it. But then thou must tarry till he calls for it: for God refuseth the soule that comes to him before he sends for it. When the Indians, to avoid the Spanish slaverie, grew to a practise of killing themselves: the Spaniards dissembled a killing of themselves also: threatning upon their meeting in another world to afflict them there more than before. Indeed, if the troubles and anguishes of this world so despaire thee, that thou castest away thy owne life: those very same in a farre heavier measure shall find thee out in the other. Miseriam non effugis, sed adauges. There is no comfort in suffering death, except Godlinesse blesse our patience. Aelian writes that among the Grecians there was a Law, that if a sick man drank wine without the advice of his Physician; though he saved his life by it, he should be put to death for it; because he did that was not permitted him. Bitter then must be their punishment, that take not wine but poison: that precipitate their lives into certaine destruction: having no command from God, that he requires it; no promise that he will reward it. Our Saviour teacheth us, being persecuted in one Citie, to flie into another: if we wilfully runne into unnecessary death; he will say who required this at your hands? who bad you runne from England to Rome for poison; and from Rome backe againe to England with treason? you may have Patience, but here’s no Godlinesse. The good sheepe knowes the voice of his Shepheard, and staies for his call. Those glorious Martyrs that now have a permanent triumph in heaven, were not so madly prodigall of their blouds, as to throw them away without a warrant. They that possesse this Lawrell, washed their garments, not in their owne blouds onely: so they might have beene still red and stained: but in the bloud of the Lambe, that changes them into white. Revel. 7.15. Therefore they are before the throne of God, and he that sitted on the throne shall dwell among them. That sinfull Mary wasted and bathed herselfe, not in her owne bloud but in her teares: saith Chrysostome. And of Saint Peter he askes this question; when he had denied his Master; Nunquid sanguinem fudit? did he shed out his owne bloud? No, but his teares, and so washed away his sinnes. We are not sent into this world to suffer, but to doe, and when wee doe suffer, to adde to Persecution Patience, to Patience Godlinesse. The way to triumph in secular armes, was not to be slaine in the battell, but to keepe their station. In the Romane warlicke discipline; Ius legionis facile; Non sequi, non fugere: this was the rule; not to follow desperately, nor to flie basely. So it is in our Christian battell; not to invite danger, not to shrinke from it. Indeed God betimes in the world called for this bleeding witnesse: hee sealed his acceptation of Abels sacrifice, by accepting Abel for a sacrifice; who before all example, first dedicated Martyrdome, Chrysost. And as soone as CHRIST came into the world, after the receiving of the wise mens oblations; he would immediately be glorified with that hecatombe of Innocents. But to offer this without Gods asking, shall bring but a poore reward. For while pietie is not preserved, the Crowne of patience is lost. 1 Pet 4.19. Wherefore let them that suffer according to the will of God, commit the keeping of their soules to him in wel-doing, as unto a faithfull Creator. Put not Pietie from thy Patience, thy wounds shall be healed, and thy soule rewarded.

4 Because patience without Godlinesse, when it receives injurie of man, may doe more injurie to God. Let us write the wrongs to our selves in the dust, to forget them; that is Patience: the wrongs we have done to God in marble; to remember them; that is Godlinesse. To beare meekely with thy persecutors, is commendable patience: to be silent at Gods dishonour, is condemnable basenesse. It is no lesse than treason; thy silence makes thee guilty. Thou pleadest thy selfe to be the sonne of God: he is a very bad sonne, that can heare his righteous Father blasphemed with patience. Cursed is that Patience, that hinders a man from Godlinesse. CHRIST is thy brother, he bought thee with his bloud, thou art his coheire: canst thou behold him gored with new wounds, and hold thy peace? Thou beleevest not; for then thou wouldest speake: as the Psalme hath it: I beleeved and therefore I spake: no defending of faith, no faith. The Inhabitants of Meroz tooke not part with Gods enemies, yet were they cursed for not taking part with friends, Iudge. 5.23. Indifference in Gods cause is damnable: not to oppose them, that oppose God, is to be his enemy. How easily are we moved at our owne injuries? how patient at Gods? Let our owne credits or riches bee troubled, we rage like Lions let Gods honour be questioned, we are as tame as Lambes. If the aspersion of scandall lights upon our names, there is suite upon suite, from Court to Court; all to beggar the raiser of it. Let the Lords dreadfull Name be blasphemed, we are so far from spending a penny, that we will not speake a syllable. Like Ionah, we are more moved for the losse of a gourd, than for all Niniveh. Moses can brooke Miriam despising him, and goe away silent, because himselfe onely was interessed, Numb. 12. But when the people had Idolatrizd, he brake the sacred Tables in passion, burned the Calfe, scattered the dust on the waters, and in detestation of their wickednesse made them drinke it. We have patience enough, but pietie is thrust out of doores. Such infortunate and apostate times are we falne into, that to uphold Gods honour is held uncivill tartneste: such men are sawcy, and such sawce is too sharp for proud and vicious stomachs: this dissolves the knot of friendship. Let it; Ideo misit Deus bonam separationem, ut malam rumperet Conjunctionem: better a holy discord, than a profane concord. Care not for that mirth, which must grieve the Holy Ghost: disclaime that peace, which must be at warre with Christ. If they refuse thee, thou knowest who will receive thee, Ioh. 9.35. When they had excommunicated him, CHRIST welcomed him. Feare not them that kill the body, &c. It is worse losing the Lords favour, than thy Land-lords: better part from thy cottage in earth; than thy Inheritance in heaven.

Necessary therefore is the accession of Pietie to Patience. It is an abhorred sin to temporize: when a Chaplaine must measure his speech by his Lords humour, the truth of the Lord of hosts is abused. Against oppression he dares not speake, because it is his Lords fault; not against Pride, because it is his Ladies: not against riot, because it is his young Masters. He must not meddle with the ulcers that sticke on his great ones conscience: hell will take that patience. Let them be ashamed of Christ, that care not for his being ashamed of them. For us, let us plead Gods cause, for his sake that pleads our cause in heaven.

Godlinesse is taken by the Philosophers in a threefold relation. For Religion towards God, which they held a devout adoration of their Idols. For religion towards their country: when any died for their country, they were said Piè mori. For religion towards their parents: so Aeneas was called Pius: and for this they gave those additionall names of Pii. Our Apostle meant it not in this latitude: it must here import some particular grace, as appeares by the ranke. Yet let us a litttle consider it in the larger acception. So it is such a gracious habite, as prefers Gods glory before all things, and refers all things to it.

For the former, Godlinesse aimes immediately at the Lords honour, Matth. 8.21. There was one following Christ, but hearing of his Fathers death, he first desire leave to bury him: perhaps he gaped for an executorship, or meant at least to thrust in for an administration. No saith CHRIST; let the dead bury their dead: thou hast a living father, (let the dead goe) that can give thee a better inheritance. But to bury ones Father is Godlinesse: yes, but saith Ierome; Pietatis genus est, impium esse pro Domino: to neglect our very Parents when God requires it, is pietie. Himselfe testifies; he that loves father or mother better than me, is not worthy of me. This falls heavy on some: the voluptuous loves his wife better, Luk. 14.20. I have married a wife, and therefore I cannot come. Vxori plus datur quàm Christo: the uxorious husband obeyes his wives precepts, sooner than Gods. The covetous parent loves his child better than the Lord: oppressing Gods children to enrich his owne. So his young ones be warme in the nest, let CHRIST shake with cold. Love the Lord, and love thy children, or friends: but if necessitie enforce the losse of one; In suos odium, est pietas in Deum, Hieron: whatsoever thou losest, lose not the Lord Iesus. Luk. 9.61. Another said, Lord I will follow thee, but let me first goe bid them fare-well that are at home, as if any friend were to stand in competition with CHRIST. But we have alwaies somewhat to do when we should follow him: as Elisha said to Eliah; let me first kisse my father and my mother; then will I follow thee, 1 King. 19.20. Vriah was so earnest of fighting the Lords battell; that he would not goe downe to his house, nor sleepe with his beautifull wife. Such a zeale, as prefers Gods service before all other things, that is godlinesse.

For the other; it referres all to Gods honour: in all things that it does, speakes, or suffers, it declares a purpose of heart to glorifie the Lord. All things and actions are Ordinabilia ad deum: deus finis, all else ad finem: what should man desire more than to serve that God who preserves him? 1 Cor. 10.31. Whatsoever yee doe, doe all to the glory of God. This is the end of our creation, the beginning of our salvation, the perfection of our happinesse. Hast thou wisedome? referre it to the glory of thy maker: otherwise like the Moone, when thou art lightest to the world thou art darkest to heaven. Hast thou strength? use it to resist Satan, to conquer (nor another, but) thy selfe. Vae fortibus ad peccandum; woe be to them that are strong to sinne. Hast thou old age? let thy life grow white with thy haires: lest thou be Satur Dierum, full of dayes and fuller of sinnes. Hast thou honour? imploy it to honour him that hath honoured thee. Hast thou authoritie? draw not this sword in thy private wrongs, let it not bee sheathed in the Injuries of the Gospell. Hast thou riches? spend them upon Godlinesse; Pro Pietate sumptum facere, lucrum est. Say not with Iudas, Why is this wast? but with David; 2 Sam. 24.24. I will not offer to the LORD of the which costs mee nothing. To this generall Pietie there are two enemies, Profanenesse and Hypocrisie.

Profanenesse: there are two characters of a man truely Pious; understanding and will: the one in his Science, the other in his Conscience: commonly this vice bewitcheth them both. As thou dost see thy owne face in thy heart, so others doe see thy heart in thy face. If a drunkard dare number his ebrieties: the lascivious, how often he hath beene at the house of sinne; who can blanch this ungodlinesse! But indeed wicked men have more boldnesse to appeare ill, than the godly have to appeare good, Esa. 59.15. For he that departeth from evill, maketh himselfe a prey; or as the originall imports, is accounted mad. Any man that carries his face toward Sion, is held an hypocrite: he that is ashamed to doe ill, shall be ashamed for his good. This is not a graine of ungodlinesse, but ungodlinesse in graine. Can you lament your losses on the seas, the wracke of goods in your ships; and not the shipwracke of a good conscience in your shops? The spider never builds, but where are flies: Satan never placeth his nest, but where is store of these ungodly lusts. Let them banish profanenesse, that ever expect the comforts of pietie.

Hypocrisie; Ioh. 6.70. Have not I chosen you twelve and one of you is a devill? I, not another; emphatically, I, 〈Greek〉, the very Wisedome of GOD. Chosen, not entertained offering your service, nor admitted as sutors, but Chosen. You, not the refuse people out of the high waies, nor the great Personages of the Land; but you, whom I have elected to propagate my Gospell, how many? Twelve; a little number: Christs is the least Colledge. Yet one of you is a devill; lay these particulars together, and summe up a hypocrite. The congregation of hypocrites shall be desolate, Iob 15.34. The hypocrite is like Hose’s dough-bak’d Cake, Hosea. 7.8. Only hott on the visible side. Seeing the fire of GODS Altar, the zeale of the Temple cannot heate them, they are reserved to bee baked throughly in the Oven of hell.

Endevour then to store thy heart with Godlinesse: for worldly things, say as he did of Eloquence: Si adsit, non sperno: si absit, non desidero: if they be present, I will use them, it they be absent, I doe misse them. Sequere tu Pietatem, caetera sequentur te: follow thou Godlinesse, other things shall follow thee. Matth 6.33. First seeke the kingdom of God and his righteousnesse, then shall all these things be added to you. While a man hunts after his owne shadow, his backe is upon the sunne, and still his shadow is unovertaken before him: let him turne his face to the sunne, and travell toward it; his shadow shall follow him. The profits and delights of this world are but a shadow, while a man hunts after them his backe is upon Iesus Christ, that Sun of righteousnesse; and he can never overtake them: if he could, yet they are but a shadow. Set thy face and thy faith toward Christ, all these shadowes shall waite upon thee. A Painter had drawne Iove’s picture, Iuno’s, and another mans that was his friend. That friend cheapned the other two, and last of all, his owne. Nay, saies the Painter, buy the other two, and take the last into the bargaine. Be sure of Godlinesse; riches, honours, and pleasures; all those counterfeits of true happinesse, shall come into the bargaine.

Our discourse hath thus farre dwelt on godlinesse in the latitude. In a stricter acception, I find it especially consisting in two things; Adoration and Imitation of GOD.

Adoration of the true God in a right manner, is Godlinesse. Nature hath written in every heart, that a Superior power is to be worshipped; though it could not declare, Cui debitum; what power that was which might challenge it. Out of this Ignorance sprung that multitude of imaginarie gods; which Saint Paul calls 1 Cor. 12.2. Dumbe Idols. Now he that is dumbe, is also commonly deafe: they could neither speake nor heare, Psal. 115.5. They have mouthes, and speake not: they haue eares, and heare not. To avoid this sin, God gave an expresse Law; Thou shalt have no other Gods but me. Which negative precept especially forbids foure things. 1. The having no God at all, as the Atheists; Psal. 14.1. The foole sayes in his heart, There is no God. 2. The having strange gods, and not the true; as had the Gentiles: gods according to the number of their Cities: every twinkling starre was held a deity; yea, many so grosse and base gods, that there were not worse creatures in the world, except themselves. 3. The having strange gods with the true, as had the Samaritans; They feared the Lord, and served their own gods, 2 Kin. 17.33. they sware by the Lord, and they sware by Malcham, Zeph. 1.5. They chuse new gods; then was war in the gates. 4. The having the true God, but not a-right, according to his will and Word, as Heretikes. For this is the maine difference betweene Heresie and Idolatry, that serves the true God with a false worship, this serves false gods with a true worship: Both hatefull.

Now seeing the principall part of our Pietie stands in the due and true worship of God, it is Satans maine stratagem to subduce it. If it were possible, he would have it himselfe, and draw us A Cultu dei debito, ad cultum suimet indebitum. He is proud still: amisit celsitatem gloriae, non superbiae; He hath lost the height of his happinesse, not the height of his pride. He would be a god, though a hellish god: a Prince, though it be a prince of darknesse. Good Angels refuse to be worshipped; when Iohn fell at the Angels feet to worship him; he said to him, Rev. 19.10. See thou doe it not.

But evill Angels desire it: to this the Devill perswaded Christ; to fall downe and worship him; he durst be so bold with the Sonne of God himselfe. Devillish impudence! to request him that is worshipped of the Angels of light, to worship an angell of darknesse. But Christ soone choaked him; Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and him onely shalt thou serve, Mat. 4.10. But howsoever he cannot bring men to worship himselfe immediately, yet he effects this often mediately. If Israel will but make a golden Calfe, the Devill findes his owne worship in that: If a Papist bowes to his crucifix, even here finds himselfe honoured. Albeit they say, we give the Image no worship, think it no god: no more did the Israelites thinke that Calfe their deliverer out of Aegypt; yet was this a cursed sinne. They say, they worship God before the crucifix; but God rejecting that worship, it stayes in the crucifix. Such another policie had the devill to wound Israel; when he presented to them the whores of Moab, Numb. 25. Was only Adultery his aime? No, but Idolatry also. They have beguiled you in the matter of Peor, and the matter of Cozbi, ver. 18. The matter of Peor was wrought by the matter of Cozbi; Hos. 9.10. They went to Baal-peor, and separated themselves to that shame. They joyned themselves to Baal-peor, and did eat the sacrifices of the dead, Psal. 106.28. Baal was the Moabitish Idoll, Peor a mountain: there they worshipped, and feasted, and ate the offerings of the dead. Not of dead men, but of Idols, which are dead things: for God is ὁ ζῶν, the living God. But could Satan effectuate this Idolatry in such a people? We reade, Numb. 24. Balaam itching after Balaks gold, hereon he practises, and shifts ground; as gamesters doe their standings for better lucke; and would faine curse; but spight of his teeth he blesseth. Now he sees, there is no way to make God forsake his people, unlesse they were first brought to forsake him. Therefore it is likely that upon Balaams advice, the daughters of Moab and Midian were brought before the Israelites; light houswives, dancing, frisking, and flaring; their carriage promising tractablenes enough, if the other would come on: so were they tempted to wantonnesse with those profest strumpets, and by that means to offer up to Baal-peor. This was the devils trick to effect that Art, by fraud, wch he could not Marte, by open war. Let me a little encrease your detestation of idolatrous worship, that you may more sincerely worship God.

1 It is a pleasing sin, therefore more pernicious: few that love it, can be brought to acknowledge it. A Turke beleeves nothing lesse, than his Alcoran to be Idolatry. A Monke at his Masse is so farre from thinking himselfe an Idolater, that hee calls himselfe a Spirituall man. Though nothing be more reproved in Gods Word, and punished in his workes, than Idolatry; yet there is in corrupt nature a strange proclivitie to it. The Prophet calls Idols, Esay 44 9. Delectable things: Their delectable, or desirable things shall not profit them. The Idolater is like a woman inflamed with love toward some proper young man: her affection is so set, that forgetting all modestie, shee sends for him, and brings him to the bed of love: Ezek. 23.8. Neither left shee her whoredomes brought from Aegypt: for in her youth they lay with her, and they bruised the brests of her virginitie, and powred their whoredome upon her. Such a whore is the Church of Antichrist, Revel. 17. Whose doctrine like the wine of fornications, goes downe merrily, to the intoxication and poison of soules. Onely the Gospell hath brought this Land a remedie, no other than the bloud of Christ to purge it.

2 It is an impudent sin, and goes to the furthest line of condemnation. It stickes not to take Gods blessings with the left-hand, and gives them away to his enemies with the right. So the Israelites received of God Manna, food from heaven; and then sacrificed it to Idols. For it is likely that in the Desart they had no better cheare to feast the Devill with, than Manna and water: their beasts being hardly sufficient to maintaine their daily sacrifice to the Lord. God gave them Iewels from the Aegyptians, as wages for their service; they melt them to make a Calfe. Yea, Children, that are the chiefe Inheritance on earth; Psal. 127.5. Happie is the man that hath his quiver full of them: they shall not be ashamed, when they speake with their enemies in the gates: children, the divided peeces of themselves; so deare, that Rachel mourn for them, and would not be comforted, because they were not: even these they sacrifices to Moloch: Psal. 106 37. Yea, they sacrificed their sonnes and their daughters unto devils; and shed innocent bloud of their sons and daughters, whom they sacrificed unto the Idols of Canaan: and the Land was polluted with bloud. But, what will ye doe in the end thereof? Ier. 5.31. What? Therefore was the wrath of the Lord kindled against his people; insomuch that he abhorred his owne inheritance, Psal. 106.40. Ephraim is joyned to Idols, let him alone, Hos. 4.7. Let him alone? O fearefull: when God takes away correction, damnation enters the doores. Sin shal now be the wages of sin, that death and destruction may be the wages of both: Hos. 8.11. Because Ephraim hath made many altars to sin, altars shall be unto him to sinne. This is fearefull; therefore I conelude this point, as Saint Iohn doth his first Epistle; Babes, keepe your selves from Idols: Yea, Lord keepe us all from them by the grace of thy Spirit.

You see the danger of will-worship, let this containe us in the true adoration of God. Worship is two-fold; Civill or Religious. Civill, to men, in respect of their degrees in the Church, Common-wealth, or private family. In regard of Age, give reverence to the gray-head: of gifts, so Elisha reverenced Eliah: of place; in Church: so Ministers are to reverence their Bishops: in Common-wealth, so subjects must give reverence to Magistrates: in private family, so children owe reverence to their parents, servants to their masters. To God only is due religious worship: they write that to the King of Benin the people give such reverence, that we scarce give more to God. They fall flat on the ground before him, covering their faces, and depart without turning their backes. But to all men give Summa, sed Sua: to God only religious worship; who is so jealous of his honour that he will not give it to another. Be yee never so great, stoope to the Lord: honour him that hath honoured you: it is no discredite to your worships to worship God. Christ stooped low for our sakes; Philip 2.7. He made himselfe of no reputation, but tooke upon him the forme of a servant, and was made in the likenesse of men. What the Barbarians dreamed of Paul and Barnabas, Act. 14.11. Dii descenderunt similitudine hominum; The gods are come downe to us in the likenesse of men. We found true in Christ; God is come downe among us in the likenesse of man; Yea, indeed, a true man. GOD said once, Gen. 3.22. in derision of our folly; Behold! the man is become as one of us. But wee may say truely, GOD is become as one of us. Hee that was so low, is now and was ever the most High: Let us adore that blessed IESUS. The LORD saith, when he bringeth in the first begotten into the world; Hebr. 1.6. Let all the Angels of God worship him. Doe the blessed Angels of heaven, and shall not men on earth worship him? I speake not onely of a corporall adoration, though that also be due. Philip. 2. At the Name of IESUS should every knee bow, of things in heaven, in earth, and under the earth. Neither doe I thinke the bowing of knee, at the Name of IESUS, to be a fruitlesse but harmelesse ceremonie. As for their exception, that the bowing more at this, than at other Names of GOD, may breed an errour of advancing the Sonne above the Father and Holy Spirit. Wee answer, that the truth of the Sonnes equalitie with the Father and the Spirit, is a mysterie so hard for mortall wits to apprehend; that of all errours, that which may give them the most honour, is lesse to be feared. Bellarmine observes, that most Heretickes have denied the Son, none ever denied the Father to be God. But why not bow we as well at the name of Christ? if any name bee greater than other, it seemes to be Christ: for he is called Domini Christus, Luk. 2.26. The Lords Christ. Bernard answers; Of all names given to him, still IESUS is the sweetest. Other are names of Majestie, this of Mercy: the Word of God, the Sonne of God, the Christ of God; all titles of glory; IESUS, of Grace and Redemption. The contemptible name, which Pilate so scoffed at; IESUS of Nazareth, is so preached and praised; that against all Infidels it hath gotten the preheminence above every name. The condemning then of this honour due to IESUS, is rather an argument of spite, than an evidence of the Spirit; as it hath beene said truely. To this Name all shall bow: in heaven, Angels and glorified Spirits: on earth, Men: under the earth, those that bee now dead: for all shall appeare before his Tribunall with bended knees. Perhaps by under the earth, are meant even devils and damned spirits: though they bow not spontaneae genua; yet they shall give an extorted adoration. Glorious Angels, blessed Spirits, and good Men, have a voluntary geniculation: but the wicked on earth, and fiends in hell, shall be forced to it against their wils. So was Iudas; I have sinned in betraying the innocent bloud. So Iulian; Thou hast over come, O Galilean! So the devils; What have we to doe with thee, Iesus thou Son of God? Matth. 8.29. That evill spirit said; Iesus I know, Act. 19.15. for even the devils beleeve and tremble. Wicked men now trample his bloud, but shall one day submissively acknowledge his Dominion; Lord, when saw we thee hungry, &c. Matth. 25. But this extorted Confession shall be to their Confusion; Depart ye cursed. Thus as every knee should bow, so every knee shall bow; if not out of faith, yet out of feare. Esay 45.23. I have sworne by my selfe: the word is gone out of my mouth in righteousnesse, and shall not returne; that unto me every knee shall bow, Rom 14.11. He is God, and shall be worshipped.

This I thought good to urge, because as if we had beene taught to be proud, there is little reverence among us: I am ashamed to speak it; many sit in the Church as at a Theater: their hands are too idle to uncover their heads, their knees too stiffe to bow to Christ. Even to the Gospell, which must save them, or they shall never be saved, their regard is little better than contempt. For shame of men, and Angels, where is our reverence? Doe you come hither to give God a blessing, or to take it? Will a Petitioner sue to a Peere with a covered head, or an unmoved knee? Levit. 19.30. Yee shall reverence my Sanctuary, I am the Lord. If the Law chalenged such reverence, what doth the Gospell? If the bloud of goats had such respect, what requires the Lambe of God, the bloud of our Lord Iesus? What is this, but to give the sacrifice of fooles? Eccl. 5.1. God will dwell with him, that trembleth at his Word, Esay 66.2. Wee tremble like mountaines; yea, the mountaines quake at Gods presence, saith the Psalmist: wee are not moved. But as for mee, I will come into thy house in the multitude of thy mercies; Psal. 5.7. and in thy feare will I worship toward thy holy Temple O for one dramme of this reverence! But indeed it is in vaine to bend the knees, with unbended soules: it is a poore worship, to move our hats, not our hearts. But hee doth best, that expresseth before men his zeale by his reverence, and commends before GOD his reverence by his zeale. It is fabled, that when Iuno on a day had proclaimed a great reward to him that brought her the best present; there came in a Physitian, a Poet, a Merchant, a Philosopher, and a Begger. The Physitian presented a hidden secret of nature; a prescript able to make an old man young againe. The Poet an Encomiasticke Ode of her bird, the Peacocke. The Merchant, a rare hollow Iewell to hang at her eare. The Philosopher, a booke of strange mysteries. The poore quaking Begger, onely a bended knee, saying, I have nothing worth acceptance; Accipe meipsum, Take my selfe. Some come hither with prescripts of their owne; they have receits enow already, they care for no more. Other like the Poet, come to admire Peacocks, the gawdie Popinjayes, and fashionists of the time, blustring in their painted feathers. Other like the Merchant, present Iewels; but they are hollow: come with criticall or hypocriticall humours: like Carpes, to bite the net, and wound the Fisher; not to be taken. Some like the Philosopher, bring a booke with them; which they reade without minding the Preacher, saying, they finde more learning there, than he can teach them. But blessed are the poore in spirit; that like the Begger, give themselves to God. Iuno gave the reward to him, God gives the blessing to these. Luke 1.53. He hath filled the hungry with good things, but the rich hee hath sent empty away. A reverent heart shall carry away the comfort: Godlinesse in the humble dust of Adoration, shall be lifted up by the hand of mercy.

Imitation of God followes: for what else is godlinesse, but to be like God? We were all made after his Image; that was lost: now our regeneration is nothing else but the repairing of that Image. Ephes 5.1. Be yee therefore followers of God, as deare children. True children will imitate their parents: if we doe not follow God, we are bastards. Follow thy Father, as Ascanius did Aeneas, though non passibus aequis. It is written, Be ye holy, for I am holy, 1 Pet. 1.16. By nature a Noah may beget a Cham; Abraham an Ishmael: but in grace, the most Holy begets no children but Saints. 1 Ioh. 2.6. He that saith he abideth in him, ought himselfe to walk even as he walked. He is no member that walks a contrary way to his head. If Iesus goe unto the Mount to pray, and Iudas to the Pharisies to betray, he is no Apostle, but an Apostate. This is my way, saith Christ, the light of Truth: if you will goe by darknesse, because your deeds are evill; wee shall never meet, till we meet in judgement. Luke 6.36. Be you mercifull, for your Father in heaven is mercifull. God loves mercy; they that love it not, are not Godly. I wonder what hope; oppressours of their poore tenants; Vsurers with their forfeitures; contentious men with their Law-vexations; the malicious with their injuries, can have? The Father of mercies hath no children but the mercifull. Iudgement mercilesse shall be to him that shewes no mercy, Iam. 2.13. The poore man that hath smarted with their crueltie, may taste the sweets of Gods mercy: Wretched they! this cup shall never touch their lips. Have mercie on mee, sayes the poore wretch to his living oppressours; no. Have mercy on me, saith the dying oppressour to God: No, Goe ye cursed; you had no mercy on others, there is no mercy for your selves. If thou seen a man unmercifull, be bold to say he is ungodly.

Thus Pietie consists in the imitation of God: Pii nomen non meruit, qui Dei exemplum non coluit. Indeed this name is often usurped, seldome justified. There are some things, wherein it is no Godlinesse to ambigate a likenesse to God. Contend not to be like him in the Arme of his power, for this Nebuchadnezzer lost his kingdome: nor in the finger of his miracles, for this Simon Magus was cast downe, and broke his necke: nor in the face of his Majestie, for this Lucifer was throwne out of heaven: nor in the Braine of his wisdome, for this Adam was driven out of Paradise. But in the bowels of his mercy; according to this wee shall be everlastingly rewarded. Never did, or shall, Man or Angell offend, in coveting to be like God in meeknesse, in goodnesse, in charity, in mercy. Imitate his Morals, not his Miracles.

To conclude, let me set this marke upon Godlinesse: Prove your selves Content and I will assure you Godly. Godlinesse with contentment is great gaine, 1 Tim. 6.6. The Apostle seeing such universall labour for small gaine, thought to winne men with great gaine. But what is that? Godlinesse? Here’s a paradox will hardly be received: he had need of good Logicke, for this is a hard position. The whole world thinkes gaine to be godlinesse, and doth Paul say Gcdlinesse is gaine? Michaiah had not so many opponents, foure hundred to one, 1 King. 22. He shall have merchant with his adventures, Land-lord with his fines, Patron with his Simonies, Vsurer with his obligations, Lawyer with his cases; all striving to confute this, crying out for gaine, as the Ephesians for their Goddesse; Great is Diana of the Ephesians. Indeed Matt 19.11. all men cannot, and many men will not, receive this saying. You will not beleeve it, though it be told you, Habac. 1.5. This saying may, like the Lord, Psal. 14.2. Looke downe from heaven, to see if any will regard it: None, no not one. It may goe from Court to City, from City to Country, and scarce one of a thousand will yeeld to it. But as the Bride was decked for her Beloved, Psal. 45. in garments of needle-work, and a vesture of wrought gold, with jewels and ornaments: So God trimmes up Piety, sweet and beauteous in her-selfe, with rich endowments of honour, pleasure, peace, and happinesse; as it were Letters of Commendations, that all might love her. No worldly gaine can satisfie mans heart: Israel murmured as much when they had Manna, as when they had it not: and rich men are as troubled with that they possesse, as poore men for that they want. Iacob gave Reuben a bless;ing, but added, Thou shalt not be excellent, Gen. 49. So God gives the worldling riches, but sayes, Thou shalt not be safisfied. But when Piety commeth, Content followes it: you found small peace in the world, you shall have great peace in conscience. When Christ brought salvation to Zaccheus, his minde altered: before he did nothing but scrape, now hee was all for giving. This was not the first day that he seemed rich to others, but this was the first day hee seemed rich to himselfe. Riches bring contention, Godlinesse brings contentation. Gaine hath often hurt the getters, Piety is profitable to all men. Wealth comes, and a man is not pleased: honour comes, and yet he is not pleased: the lusts of the flesh are fulfilled, and yet he is not pleased: but when Godlines comes, his cup is full: Psal. 16.6. The lines aye fallen unto me in pleasant places, I have a goodly heritage. As Philip said, Lord, shew us the Father, and it sufficeth, Ioh. 14.7. So Lord, give us Godlinesse, and it sufficeth. What the rich man falsely usurped, this certainely affordeth; Soule rest, sat habes, thou hast enough. Ioh. 8.36. If the Sonne make you free, yee shall be free indeed: If Godlinesse make you rich, ye shall never be poore.