2 Peter 3:14 (part 1 of 2)

THere are two especiall motives to bring us into the way of goodnesse: the bitternesse of this life, which wee feele; and the sweetnesse of the future life, which wee expect. For the former, howsoever some besorted Earth-dwellers have deified this World, and call it by no meaner a title than their god, and their maker; yet they shall finde it rather a destroyer. There bee diverse kindes of makers, in an abusive sense: So drunkennesse makes Beasts; that’s a kinde of maker: so pride makes Divells; that’s another maker. The Devill made sinne; hee is a maker too: Sinne made death; that is a maker too: Death made destruction; and hath a stroke in making also. But all these makers bee properly unmakers, marrers; destroyers. So wee use to say, that wealth makes a man: but what does it make him? It may make him proud, it may make him licentious, it may make him a foole, a sinner, sewell for the fire of Hell: it can never make him a man, much lesse a Saint. The way for a man to have the world his friend, is not to bee friends with it. Men are naturally friends to their friends, and enemies to their enemies: But the crosse humorous, and pevish world is his enemies friend, and his friends enemy. Insequeris? fugio: fugis? Insequor. Scorne it, and it will wooe thee: love it, and it will undoe thee. But is not the world kinde to the covetous or voluptuous man, her darling, the worldling? Yes, as Dalilae was to Sampson, or Iael to Sisera: she will cut his throat in kindenesse, and for pure love send his soule to Hell. But to the poore man that despiseth it, it is indeed a friend, and a meanes to helpe him unto blessednes: in the same sense that the law is said to help a man to salvation, or righteousnesse. For the Law shewes him that he hath no righteousnesse of his owne; and so occasions him to seeke it where it may be found, which is onely in Christ. So the world shewes him that it hath no happinesse of its owne; and therefore sends him to seeke it in this new world; there he is sure to finde it. And that is the other motive. In heaven there is a constant and eternall fulnesse of joy: therefore Sursum corda, thither let us lift up our hearts. Wherefore beloved, seeing that, &c.

Generally in the words, we have an insinuation, and an injunction; a matter granted, and a charge imposed. In the insinuation, there is a word of tender affection; Beloved: and a word of charitable perswasion: Yee doe looke for these things. upon this ground of incouragement is the rest of this Text and charge built: This is the Propter quod of all that followes. First let mee dispatch these two, before I come to the distribution of the rest.

Beloved.] There is no better cognisance of Christs servants than love: there is no love but wisheth good to the person loved: there is no such good to any person, as to be saved. Thus our Apostle expresseth his love to us, by perswading us to diligence in the great businesse of our salvation. All affections are radicated in love: there is a feare to lose, and that feare is grounded on love, there is a desire to enjoy, and that desire is love: there is a sorrow for parting, and that sorrow proceeds from love. Mary wept for their Abstulerunt Dominum; and this was a Dilexit multùm. Christ was all love: not a word he spake, not an action he did, not a passion he suffered, but was an argument, a character of his love. When he complained of the heavinesse of his soule, Non hoc fecit stupor, sed amor: nec amissus erat animus, sed submissus. Hee opened the windowes of his body, that through them we might see the love that was in his heart. He brought love, he bought love, he exercised love, hee bequeathed love, hee is love. As the Iewes said of Esdras, that if knowledge had put out her candle, at his braine shee might light it: so if all our love were extinguished, yet at the love of Christ we might easily re-kindle it. Here is the fire, but where is the victima, the sacrifice, our practiall charity? We say, charity beginnes at home, but Christs charity began abroad: to shew love to us, hee neglected to love himselfe. But our love will neither beginne at home, nor abroad: neither at his nor our owne fire. Love is the fulfilling of the Law; and the want of it is the transgression of the Law. We complaine that the Papists rob God of one commandement: but hee that wants loue, robbes him of all; and so commits the worst sacriledge.

There is too little of this love in the world: Lustfull love there is enough, too much, but charitable love is very scant. To that question, Lovest thou me? Wee answer readily with Peter, yes, Lord I love thee: But to that other question, If thou lovest me, what wilt thou doe for mee? wee are dumbe: or if our lippes make a faire promise, yet our hands will faile in the performance. Some men indeed at some times will be beneficiall; that at most times they may be injurious. Their love is like the laughter of Apollo, who was said to smile semel in anno. Such is most mens love to their Pastor, that they will spend tenne times as much in law to maintaine wrong, as they will give him by way of right. It was a byword; Love and a weapon will kill any man: the worlds love is joyned with a weapon; it dwells at the swords point: you shall sooner feele it cold at your heart, than warme in your kitchin. Witnesse these bloody dayes, so full of desperate homicides; as if violence would leave nature nothing to doe. The mercenarie souldier can hardly be justified; for when he puts on his armour, he puts off his charity, and onely fights for money. This is Vti robore contra eum qui dedit. When Moses saw the Egyptian smiting the Hebrew, he smote the Egyptian; we may smite our enemies to helpe our brethren; but when we finde our brethren quarrelling, and say to one of them, Why smitest thou my brother? hee is ready to reply, Who made thee a Iudge? But for us that are tied together by so may bonds; of nature; nation, grace, neighbourhood; upon every flight occasion to bee vexing and wounding one another; here is a love that fills the channells with blood: we may truely say, This love lies a bleeding. Miles ornatus, & cives armatus; a curious and spruce souldier, and a furious and rough Citisen, are two of the worst fights.

There is store of love in the world, but it is naught. There is a love to other mens wives, and it is adultery or wantonnesse: a love to other mens goods, and it is rapacity or covetousnesse: a love to other mens bloods, and it is murder and revenge: a love to other mens honours and places, and it is envie and ambition. As the Pharisaicall Iewes had a grammaticall devotion, so we have a bastard dilection. But for that love which is the true borne childe of goodnesse; charity to mens persons, to their estates, to their lives, to their names, to their soules; alas it is an Individuum vagum: it is dead in the cold, and buried in the grave of uncharitablenesse. So that now to preach charity, or to perswade men to bee in love with love, is but our oration at the end of a funerall Sermon; which is to goe on a dead mans errand. As water is of divers colours in diverse places: in divers places: in the Sea it is greene, in puddles blacke, against rockes foamy, among greene herbes cleare: So love is according to her different objects: when it affects carnall beauty, it is concupiscence; when riches, it is covetousnesse; when honour, it is ambition; when any sinne, it is malice. It is discouloured according to those sensuall things, upon which it reflects. But let it bee set upon goodnesse, upon God himselfe, and such things as are in ordine ad Deum, in relation to him; as the welfare of the Church, of the state, of our selves, of our neighbours; it is then cleare and perfect: no chrystall so diaphanous, no flower so sweet and lovely, as charity. Then in the heart it is compassion, in the eye pity, in the tongue comfort, in the hand beneficence.

If there be love in the Pastor, he will feed his people: if there be love in the people, they will not wrong their Pastor. There is indeed a kinde of love in this City to Preachers; but generally it is showne to those voluntaries, that will content themselves with the pay of a benevolence, and graze on the commons. But if he once require his owne severall, and challenge a proper maintenance by right; though he were an Angell of God, they would abhorre him. But it is not Quid dabis? what wilt thou give? But Luk. 16.5. Quid debes, what didst thou owe? First, pay thy debts and just dues; then talke of a benevolence, and worke of supererogation. It is farre more fit that the Preacher should receive what God gives him, than stand to the peoples courtesie: which as it is not honourable for the Priest, so nor is it safe for the people: for then hee must square out his positions according to their dispositions; and not dare to speake to the full extent of his conscience: for feare least by displeasing his Auditory, he should loose his Salary; and where is he then? Most of our Patrons are worse; for they love a Divine, as the Vsurer loves an unthrift heire; that hee may sucke his estate, and squeese him, and leave him nothing. The Church at first chose lay men for their Patrons; and now those Patrons have made Churchmen their slaves. In the councell of Carthage, some eminent men were chosen to defend the Church against Pagans; they were ordained to oppose the tyranny of others: now they are the worst tyrants to it themselves. O where is charity? It is our prayer frequently, From envie, hatred and malice, and from all uncharitablenesse, good Lord deliver us. Surely there is more included than some men suddenly thinke on: wee may thus enlarge it in our thoughts: From quarrelling swaggerers, from biting usurers, from litigious neighbours, from seditious lawyers, from corrupt justicers, from simonicall Patrons, from politicke Church-robbers, from costive engrossers, from all oppressors, and from all their uncharitablenesse, Good Lord deliver us. Let each one be the others Beloved, Let God be the Beloved of us all, that we all may be the Beloved of God in his onely Beloved Sonne, IESVS CHRIST.

Seeing that yee looke for such things. This is the second branch of the insinuation; wherein he presumes of their well disposednesse towards it.

1. Expectation is an action of hope, and hope is not without some ground. 1 Pet. 1.3. Blessed be God, who hath begotten us againe to a lively hope, and to an Inheritance incorruptible, reserved in Heaven for us. Generavit, He begat us once in the first Adam, to this life: but this being corrupted, Regeneravit, Hee begat us againe in the second Adam, to the hope of a better. This act of regenerating is doubly determined: to hope first, then to the Inheritance: to hope in the state of grace, to inheritance in the state of glory. This is no dead hope, but lively: they that are begotten, are begotten to life; this is somewhat. Yea, to an Inheritance, which is more: for all that are begotten, are not begotten to inherite. Poore mens children, younger brothers, are begotten; but where is the Inheritance? Yet in Inheritances there is some oddes: one may bee better than another: this is the best of all. And if this were in our old world wee would suspect some encombrances: but it is in the new, in Heaven, and there kept. Earth could not keepe it: here it were in hazard to bee lost every moment: It would goe the same way, Paradise went: but there it is safe. These, and there bee the things wee should looke for: But doe wee? Our wants, our wanton desires finde us looking worke enough all our lives long; but our looking failes us in the modo, and ubi. Col. 3 2. Seeke the things that are above. So wee doe; but it is ambitious supra: wee would bee above one another, in honour, favour, and power. There bee high places, which wee would not have taken away; but offer in them, and offer for them too, rather than goe without them. But such things are too low and base: our Expectation should be higher, above the hils; higher yet, above the cloudes; yea, higher yet, beyond our sight, even above the Heavens: there we are right.

2. Expectation is a fervent desire of having. Rom. 8.19. The earnest Expectation of the Creature waiteth for the manifestation of the Sonnes of God. Doe wee thus looke for it, that wee long to enjoy it? No, wee are so taken up with worldly things, and with looking upon them, that wee have no minde to heavenly things: no looking after them. The possession of the vanity wee have, thrusts out the expectation of the felicity wee might have. But who does not desire the glory of this new World? Some doe not beleeve it, therefore never desire it: some beleeve it, but never minde it: others desire it, but not yet: they would have a large share of this world before it. Most men are content to embrace it, but they will take no paines for it, nor seeke the way to it. We have fat desires, but leane endevours: Sabel. as C. Flaminius played upon Philoxomenes; that hee had Pulchras manus, & pulchra crura; sed ventrem non habuit: hee had goodly armes, and strong thighes, but he had no belly. Hee meant that Philoxomenes had brave and valiant Souldiers, faire Troupes of Horse and foot, but no money, to pay them. It may be inverted upon us: for we are all belly, full of appetite and desire to happinesse; but wee have neither hands nor feet; we will not move nor labour to attaine this happinesse. If death doe but offer to preferre us to it, wee will none we thanke him: nay, we refuse him with deprecations, and fortifie our selves against him with antidotes and preservatives. Where is our desire of Heaven, when wee rather die Necessitatis vinculo, quàm voluntatis obsequio? In stead of looking for it, wee looke from it: and then onely pretend a faint desire to it, when we can make no other shift, but that we must needs venture on it.

3. There is an Expectation of feare. Heb. 10.27. There remaines a fearefull looking for of Iudgement. So the timorous Traveller lookes for the Theefe: so the conscious Malefactor lookes for the comming of the Iudge; but had rather hee would never come. There is an Expectation of hope: I looked for thy saving health. So in the pangs and sicknesse of our bodies, wee looke for ease: so in the agonies and sorrowes of our soules, wee looke for comfort. There is an Expectation of desire; Psalm. 42.2. My soule thirsteth for God, even for the living God. We give many a looke toward the thing that wee love: the chast Spouse is still looking for her Bridegroome. There is an Expectation of Faith: So Heb 1.10. Abraham looked for a City which hath a foundation, whose Builder and Maker is God. Phil. 3.20. Our conversation is in Heaven, Whence we looke for the comming of our Lord Iesus. A Merchant in a forraine country, that hath wife and children at home, fixeth all his cares, employeth all his endevours, to confirme an estate to himselfe, not where hee is, but in the place whence hee came, and where hee desires to be. Wee make use of spectacles, to succour our eyes in reading: yet we take no pleasure in looking upon the spectacles, but upon the object which is presented through them, and which they helpe us more clearely to behold. All temporall things are but spectacles, through which we looke at the joyes of Heaven.

Lastly, besides all these, the expectation of our eyes, of our desires of our hearts, there is also an expectation of our hands: when our profession and our conversation speake all one language; that we earnestly endevour to be saved. This is the right looking for it; and when either of these part, we take the wrong way, and our soules will misse of their desired end. It is well, quando ea petimus, quae appetimus: prayer is good and necessary; and without this constant devotion, we shall never see the glory of these new Heavens. But if we doe not joyne Orationem and Operationem, prayer and endeavour together, we shall no more get to the new Ierusalem, than our bodies can from one place to another without motion or transportation. There is an heresie in faith, which beleeves a lye: and there is an heresie in manners, which causeth a lye to be beleeved. The Devill perswades men, that Christs death shall save them, though they live not such a life as hee hath commanded them. This is 2 Thess. 2.11. a strong delusion, that they should beleeve a lie: and that is a lye which sensuall men beleeve. Hypocrites with their faire profession, make a shew of going to Heaven, though Hell it selfe bee in their hearts: and this is a lye which ignorant men beleeve. Either of these lyes, passive or active, the one which sinners receive, the other which they make is enough to send them to Ioh. 8.44. the father of lies. But as we look for that we would have, so let us strive to have that we looke for: our eyes, hands, hearts, and all must be employed about this weighty businesse. Then have we Correctum, when Cor erectum; then pure eyes, when they rest upon none but pure objects; then cleane hands, when they meddle onely with cleane actions. Then indeed are our soules in the way to glory, when they are set forwards by the workes of grace. Then may we looke for these new Heavens, then doe these new Heavens looke for us; and the blessed renewer and purchaser of both bring us all together.

Wherefore seeing that, &c.] This is Axis & Cardo: the very point upon which the whole Text turneth. It is as it were a Copula betweene Heaven and Earth; an argument to winne us, a ligament to unite us. Wee looke for a glorious place, wherefore let us be gracious men. Ioy and honour is our expectation, wherefore let holinesse and innocency take up our conversation. Wee hope to have an inheritance in that world, wherein dwelleth righteousnesse: wherefore righteousnesse lookes to have her habitation in us, while wee dwell here. This is the summe of all; which I should presse in generall, before I come to expresse in particular.

Let Righteousnesse dwell in us; that is the substance of this verse: Oh that it were granted in all our hearts. If you aske, what is righteousnesse? you have it here described to bee undefilednesse, unblameablenesse, and peaceablenesse. In these consist righteousnesse, and that righteousnesse must now dwell in us, if we looke to dwell in those Heavens, wherein dwelleth righteousnesse. Indeede Christ is The Lord our righteousnesse: let him dwell in us, and then wee shall bee sure of righteousnesse. Let us heare the end of all: Through this righteous and holy life, without spot and blamelesse, God will be wonne to dwell with us, which is the perfection of this life: and we shall be admitted to dwell with him, which is the last and highest perfection of the life to come. For with whomsoever Christ vouchsafes to dwell here, they shall dwell with him there. He sends downe his grace to us, that he may dwell with us below: he will advance us to his glory, that we may dwell with him above.

I have done with the generall scope of the Text; which perswades us to a pious and sanctified life here, by the hope and expectation we have of dwelling in the new Heavens hereafter. I come now to the particulars; in the handling whereof, I shall desire pardon for the prolixity: the profit (I hope) will make amends for the length of my discourse. If I have not runne over things with a briefe dexterity; yet (I am confident) with an honest sincerity. Nor would the amplenesse of the argument beare with a quicke dispatch. The Scripture is like a house of many roomes, that hath many doores; and those doores have their severall lockes, and those lockes require their owne proper keyes, to let in our understandings to the view of those hidden treasures. So therefore I would, if I were able, distribute a Text, as our blessed Saviour did the loaves, when hee commanded the broken remainder to be gathered up; that not a syllable might be lost. All places of holy writ are not onely to bee examined secundum sonum, according to the literall word; but secundum sensum, according to the mysticall sense.

Be diligent that ye may be found of him in peace, without spot and blamelesse. This the Apostle makes the use of his former doctrine, the application of all. Wherein we have foure dependances, like so many linkes of one chaine. First, here is an industry required; Be diligent. Secondly, the object of that industry, which is innocency or holinesse: without spot and blamelesse. Thirdly, the end of that object, that we may so be found of the Iudge in that day. Fourthly, the blessednesse of that end, to be found of him in peace; that is in his love and favour. First, there is no remedy, but we must be found. Secondly, there is no comfort for us, if we be not found in peace. Thirdly, we cannot be found in peace without an unspotted innocency. Fourthly, and we shall never be without spot and blamelesse, unlesse we be very diligent so to keepe our selves.

Be diligent: σπουδάσατε: this some render, Satagite: which they would have to signifie more than a sufficiency of doing; Lib. 6. c. 4. even a vehemency of action. As Quintilian relates of Manlius Sura; who was so nimble and expedite in a design, that Afer said of him; non agere, sed satagere. They take it for some anxiety and distraction about the difficulty of an enterprise: Gal. lib. 3. cap. 8. Cum non solummodo agerentur, sed & angerentur sollicitudine. They stretch it very farre, and for my part, I would not shorten or restraine the acception of it, in this place, and in this matter: being a businesse of such consequence, that our eternall life lies upon it. Bee as carefull as you can; and all little enough: we can never be too diligent in the worke of our salvation. Morally we may be Eccl. 7.16. Over-just, and presse justice so hard, till it grow ranke rigour. Wee may bee over-zealous, till our anger against the errours and infirmities of others, become cruelty to their persons. We may bee over-patient, till injury growes insolent, and oppressours make use of our insensiblenesse. We may bee over-mercifull, and wrong many innocents by favouring one malefactor. But we can never be over-good, nor over-holy, nor over-diligent in our care to bee saved. We will never say of such men, with that Heathen: Non amo nimium diligentes, Though we strive never so hard to enter, we shall finde the gate of Heaven straite enough. Runne we never so fast; wee are in danger of being cast behind, or comming short.

Be diligent. The other reddition is Studete: the former makes it a worke of the hand, this of the head: there it is labour, here affection: in both an earnest indevour. Study is a busie intention of the minde, a searching of the spirit. Scopebam spiritum meum: Psal. 77.6. I communed with mine owne heart, and my spirit made diligent search. So that one referreth to action; Satagite: the other to affection, Studete. There be two workes that argue spirit and life to be in us; motion and sense. In the Agite, there is motion; in the Studete, sense. There is motus laesus in them that labour not, and Sensus laesus in them that minde not. Wee must both Satagenda studere, and Studenda satagere; minde what we are to doe, and doe what we mind. Both together; one is little worth without the other. There be many that will Satagere, finde themselves worke enough, though they have no thankes for their labour. So Martha was troubled about many things, but she neglected the necessary one. So Peter undertooke enough to save his Master, though thereby he had lost himselfe. Here was Satagere, too much; but without a Studere; no knowledge to guide it right.

There be others that have their Studere, their knowledge in some good measure; but at the Satagere they are quite out. Sapiunt quae caeli, rapiunt quae terra. They have competent science, but are the worst doers in a Countrey. Lesse of their study, August. and more of their practise would doe better. Pariter intelligunt nobiscum, pariter non diligunt. They understand something of this future blessednes, but they are coldly affected with it. But Studete and Satagite would be kept together. For as in a naturall body, it fares betweene the head and the stomach: a rheumaticke head spoiles the stomach with distillations; and a distemper’d crude stomach fills the head with raw vapours: in vicem laedunt. So an erring minde misguides the endeavour, and a wrong endeavour puts the minde out of frame. If there want a Studeie, a minde to Heaven; our Satagere or endevour will tend to the worse: If there want a Satagere, the endeavour of a good life to come thither, our Studere or contemplation of it is to no purpose. The Studere of the head, without the Agere of the hand, will not stirre a foote: The Agere of the hand without the Studere of the head and heart, will move, but out of the way: better sit still. Put them both together in their joynt offices, and then give them as much diligence as may be.

But herein alas, our diligence flagges. A runnagate sonne, leaving his father, and living in forraine Countreyes, was brought to want: and finding little charity among strangers, he was driven to work for sustenance. Industry brought in gaines, and the sweetnesse of gaines whetted on industry: soone hee grew rich, became a Merchant, and dealt in trafficke with diverse Nations: and, among the rest, with some of that Nation wherein his father lived. Hearing newes how potent and opulent his father was growne; of his wealth and authority in the city, he resolves to steere his course thitherward. Foure businesses hee puts in his head: One was to congratulate with his friends and allies, another to be merry with his old companions, the third, to gather up his debts, the last and principall, to be reconciled to his father. Being arrived there, hee followes his three former employments close; he failes in none of them: but these did so wholly take up his time, that he quite forgot the maine, the reconciliation to his father. The Marriners on a sudden call a-bord, the Tyde tarries no man; presently he must take shippe, and so leaves that businesse utterly undone. Wee are all strangers upon Earth, our Father is the Almighty King of Heaven: wee are charged but with foure businesses here. First, Honestly to provide for our selves and our families. Secondly, To performe all just duties to our neighbours. Thirdly, to solace our hearts with the sober and thankefull use of Gods Creatures. Fourthly, chiefely of all, to serve our Maker in all holy obedience, to acknowledge our sinnes with humble penitence, to get his pardon through the merits of his Sonne Iesus, and to make sure our inheritance in these new Heavens. We are diligent in the rest; we heape up riches, we sate our selves with pleasures, we are indulgent to our bodies: But for the matter of most moment, the pleasing of our God, and the salvation of our soules, we are as negligent, as if they were things not concerning us. Death calls us a-bord, carries us away in his deepe bottome; and the maine businesse wee came for, is left uneffected. when wee truely examine our life, the whole course of it to this day, doe we not finde this true? Wee cannot but confesse it, let us also amend it: and what ever become of our riches, of our pleasures, of our bodies, let us be diligent to save our soules.

Be diligent: to make up the composition of diligence there must goe three ingredients; vigilancie, laboriousnesse, and speed: where either of these is wanting, there is no true diligence.

1 There is no right study without some watchfulnesse: be diligent, must needs include, be vigilant. Ephes. 5.14. Awake thou that sleepest, and Christ shall give thee light. They that be called into Christ, and yet live in sinne, are sleepers. 1 Thess. 5.7. They that sleepe, sleepe in the night. But our day is broken, why then doe wee sleepe? When the Sunne is once up, all good husbands thinke of rising. The slumber of the body and soule are not much unlike. First, when the body is a-sleepe, the senses have done working: the eyes are closed, and suspend the act of seeing. In this spirituall slumber, sinners doe not heare Gods Word, nor see his Sacraments, nor feele his grace and comforts. We do not say they cannot; but we are sure they do not. Secondly, in sleepe there is an interruption of the working of the animall faculties: So there is a suspension of graces powerfull operation in the soule, during this spirituall slumber. Charity is cold, Faith benummed, Zeale obstupefied; neither Patience, nor Temperance awake. Thirdly, the ascending of vapours from the stomach, causeth sleep: so worldly thoughts in a covetous heart, hinder the influences of Gods Spirit. Spirituall sleep is more dangerous than corporall: this only hinders some actions of mortall life: that robs us of our prayers, meditations, repentance, and things that conduce to our salvation, it borders upon death: when the Divine should preach, he sleeps: when the Magistrate should do justice, he sleepes: when the rich man should shew mercy, and heare the complaints of the poore, widowes and Orphanes, he is fast a-sleepe. Call you this diligence? Indeed it is so in one acception, even a diligent course to perdition.

2. The endeavour to be saved, is no easie taske: it will require some labor. It is not wickednes glossed over with a faire pretence or profession, as Popery is, but Atheisme dipt in the colours of religion. It is not like the trade of usury, to sit still and receive mony. Nor a walking in some pleasant Gallery; where that Epicure spent his time, as if he had beene hired to doe errands from picture to picture. It is not a tumbling upon Roses and Violets, Like the old Sibarites, or our new Libertines; that know no felicity but delicacy, nor other Heaven than sensualitie. No, but Heaven is the reward of labour: no labor, no reward. Act. 24.16. I exercise my selfe alwaies to have a good conscience, saith Paul. Idlenesse is allowed to no man, no not to the great man. Quo major sum, magis laboro. And as bodies inclined to be fat, had need of most exercise: so men that have the world comming too fast upon them, and are in great danger to be rich, should be most busie in the workes of charity. Psal. 62.10. If riches encrease, set not thy heart upon them. If they encrease: there is not so much danger till then. S. Paul knew that Rom. 8.38. Nothing could separate him from the love of God in Christ: yet who was 1 Cor. 15.10. in labors more abundant? Nullus labor durus, quo gloria aeternitatis acquiritur. Refuse no worke for such a reward; we goe to Heaven as Paul went to Rome; when they were glad to row for their lives, to throw their goods over-bord with their owne hands; and yet when we are got a-shore, thinke it a saving voiage.

The Wicked take paines to doe mischiefe: as an able Beggar creepes on his hands and knees in the mire, to get money. Aske the Covetous, whether it bee not Psal. 127.2. in vaine, that he riseth so early, and so late takes rest. Aske the proud Popinjay, that, like to the fantasticall Builder, Diruit, aedificat, mutat quadrata rotundis; is still dressing and undressing, changing tires, yea, changing colours, turning pale into red; and shee never out of exercise. As it was said of Cain, Gen. 4.17. Erat aedificans, hee did never finish: so of her, Est adornans, she hath never done. Aske the Ambitious, whether with Psal. 131.1. lofty eyes, and an haughty heart, hee does not exercise himselfe in matters too high for him. Aske the pragmaticall Censurers of other mens labours; and there is some labour in that too. Howsoever it was the Philosophers answere to that question; What is the easiest thing in the world? To finde fault: yet the wits of this age make it their excercise. There is no vanity without wearinesse: and that which the flesh accounteth her greatest pleasure, is accompanied with labour. Let us runne so much the faster, as we runne for a better prize. It is a shame that voluptuous men should contend harder for this old earth, than we for that new Heaven. Reward is the encouragement of labour: now the greater reward challengeth the greater labour: Wee must all confesse, that our reward is better: Gal. 6.8. For hee that soweth to the flesh, shall of the flesh reape corruption: but hee that soweth to the Spirit, shall of the Spirit reape life everlasting. The ends are divers, the waies are divers, the paines is much at one.

Heat is the state of grace, Coldnesse the state of sinne, Rev. 3.15. Lukewarmnesse medium obtinet: It neither ebbes nor flowes, but is just standing water. Greg. cura Pastor. par. 3. Cap. 35. Sicut à frigore per teporem transitur ad calorem: ita à calore quoque per teporem reditur ad frigus. The sweet and pure waters are ever in motion: but aquae stagnantes breed nothing but venemous and noxious things. Houses that are not inhabited, soone abound with Vermine. Grounds untilled, will be overrunne with weeds. Birds are taken while they sit, not so easily flying: and dum morantur in nidis, they moult and lose their feathers: idlenesse doth neither get nor save. What is profusenesse and the wasting our estates, but the effect of negligence? Earth useth to comsume other men, but the prodigall heir consumes earth. He runnes out of his wits first, then out of his patrimony: applauding himselfe in his witty riot, that though he shoud sell it for six pence, yet he should be no loser by it, for it never cost him a groat. But that a man should loosely squander away his eternall patrimony, and bee so prodigall of the purchase of Iesus Christ, which cost Him no cheaper than his owne heart-blood: Ad quid perditio haec? It hath been said, that of all crafts-men, Musitians were the happiest; because they did earne monie with making themselves merry: But to buy everlasting woe and paines, with the expence of a short merriment, is no lesse than extreme madnesse. There is a great deale of diligence in the world, a world of diligence; but it is all for the world. If men by chance thinke on Heaven, they thinke withall, that a very little diligence will bring them thither. But it will grieve them when it is too late, to finde how they have deceived their owne soules. The Labourers, not Loiterers, have the reward. The 2 Tim. 4 8. Crowne is laid up, not for Cowards, but for Conquerers. There is Corona miseriae, which is worne below: but Corona gloriae is laid up, and you know for whom: even for those who have fought a good fight. Bee diligent then, and in this point that you may bee saved: yea, in this point of an holy life be diligent, and you shall be saved.

3. Be diligent.] As this implies more than a simple act of diligence; even an habit, which is a continued act: so it bindes us to the present. It is a charge that does not onely binde semper, but ad semper. It allowes no dilation; not Bee diligent hereafter: no cessation, not Be diligent untill such a day, and then give over: no interruption, not Be diligent sometimes, at other times take your liberty. But it imposeth a constant course, a perpetuall practise of diligence upon us. Lingring is dangerous; especially where the dayes be short, and the wayes not very faire. Psalm. 90.12. Teach us to number our dayes: Our life is called Dayes; for the Brevity, Clarity, Misery of them. First, for Brevity; the longest day will have a night: and Qui numerat dotes, numerat dies. Every day that does not abate our reckoning, encreaseth it. Secondly, for Clarity; all workes are seene in the day: we may sinne in tenebris, by doing opera tenebrarum: Psal. 139.12. but the darknesse and the light are all one to God. A man that is in darknesse, better sees another that is in the light; than he that is in the light, can discerne him that is darknesse. But on the contrary; God is in light, yet Hee plainely sees us in darknesse: but wee that are in darkenesse, cannot perceive Him being in light. Thirdly, for Trouble; the day is full of businesse: our worke, we complaine, is never at an end. There is no rest till night comes; then we fall asleepe. Therefore let me pray; Sit somnus meus, ut laboris, sic peccati cessatio: nè quid per somnia cogitem, quod te offendat, vel me polluat. Death makes a stop of all; whether sinne or trouble: it silenceth all tongues; both that which hath discoursed of the Sunne and starres; and that which hath conversed with Fiends and Devils. Sleepe is the image of death: Let mee thinke therefore, Longum somnum, somuum mortis; Lectum sepulchri, stramentum vermium, operimentum pulveris. Let us Ioh. 9.4. doe the worke of Him that sent us while it is day; for in the night no man can worke.

In the driving of a naile, wee begin easily; but proceed to the redoubling of our blowes: and the oftner we strike, the more is the naile fastened, and the harder to bee drawne forth. In the same manner doth sinne fortifie it selfe in the soule: so that in our old age, when we grow weaker, the old man in us waxeth stronger: and the sinne wee are not able to doe, wee take pleasure to thinke. What madnesse is it to deferre our amendment to such an unable estate; which is so farre unfit to sustaine those austere excercises, that both the conversion of a sinner, and convention of a christian require, that it is scarse able to sustaine it selfe? what caryer will lay the heaviest burden upon the weakest beast? will God accept Mal. 1.8. of the blind, lame, or sicke for Sacrifice? If He require the best of our substance, much more the entire substance of our selves. Heaven and Hell are diametrally opposite; and the wayes unto them are full contrary: if wee travell altogether the way to Hell, is it possible that in the end of our journey, wee should arrive at Heaven? I know it is impiety, to abridge either Gods mercy, or his power: but when ever did hee promise a happy death to a sinnefull life? Say that men should repent in their last houre, doth it not rather procecde from feare, than from love? Or if it bee from love, is it not rather the love of themselves, than of God? And what thankes shall they have, to forsake their sinnes, when they have no longer time to enjoy them? Such an advantage the Devill gathers by their delay; that if hee can possesse them all their life, hee will hardly loose them at the houre of their death. I know that God never faileth in his Promise of receiving a sinner, whensoever hee turneth to him: but whether this turning to God, when Men are turning out of the World, bee a true conversion or not; here is the doubt. Hos. 7.14.16. They returned not to the most high; they cried not unto him with their hearts, though they lay howling upon their beds.

To die well is a long arte, but wee have no long time to learne it. Die (wee know) wee must all: all by the bond of necessity, the righteous by a willing surrender of their soules. Nor is death an easie passion; the very dissolution of the holy, is not without paines. Si sit horribilis mors innocentis, quanto horribilior nocentis. When impediments shall bee multiplied, helpes diminished, the distraction great, the inclination small, the leisure none: in this hurly-burly of businesses, pangs, assaults, vexations; where shall wee get roome for a preparation to die well? Shall a man in one dayes sickenesse, learne more cunning than hee could in many yeeres health? Dare wee adventure to crosse those Seas, without any feare, wherein so many Passengers have miscarried? whereof so many skilfull Pilottes make a doubtful and fearefull report? Christ dyed, that sinne should dye, and wee might live: and shall wee suffer that sinne to live, which will make us dye? looke to thy Clocke-house, the Time past, and bee sorry for the mispence of it: to thy Storehouse, and dispose of thy temporall trash: to thy Closset-house, thy inward Conscience, and clense that by repentance. Resipiscere is but Resapere, a point of after-witte. To this Reason, Equity, Law, doe binde thee: to this Heaven, Earth, and Hell, Life, and Death, Iustice and Mercy, doe partly invite, partly enforce, altogether call thee. Wilt thou still desperately persist in sinne? The Devils sinned, having no example of Iustice to restraine them: thou hast seene many examples of Gods just vengeance upon sinne; is not thy wickednesse, in that respect worse than the Devils? For feare of humane lawes, thou dost moderate thy delights: and wilt thou not forbeare one sinnefull pleasure for the love of God? A table of delicate meates is presented unto thee: but a friend tells thee in private; Take heed how you eate, for some of the dishes are poysoned: here thy discretion can bridle thine appetite, and thou wilt rather bee content with homelyer fare, so it bee wholesomer. The whole World is a Table spred full of pleasing daynties: the Prophets and Apostles tell us playnely, there is danger in tasting: wee will not beleeve them, but eate and perish.

Why should wee presumptuously sinne against that Majesty, which is onely able to pardon our sinnes? If wee bee perswaded of his mercy, we are ingratefull to offend him: If we doubt of his mercy, we are unwise to provoke him. If by his mercy we ever come to repentance, the longer we have beene without it, the greater sorrow wee shall finde in it: for our sorrowes, in some decree, must bee answerable to our sinnes. Therefore, Explora, Deplora, Implora. Explora; try and examine thine heart: search out the secret sinnes that there lye sculking. Deplora; weepe, mourne, lament for them. Implora, pray for mercy to pardon them, for grace to amend them. Let there be an eccho resounding in the thickets of our hearts: Psal. 27.8. Seeke ye may face: thy face O Lord, will I seeke. And as the eccho never answers the voice so well, as where be ruines and ragged buildings: so doth sorrow best eccho unto sinne, where the heart is ruined and broken with afflictions. The waters stand in the valleyes, and fill the furrowes: the teares of repentance are found in the humble soule: you shall bee sure of them in the fractures and breaches of a contrite heart. We weepe, are those teares for our owne sins, or for the sinnes of others? Take either of them, they have a large field to water. The two mid-wives that stifle the brattes of sinne in us, are repentance and circumspection; and these are onely availeable in their season. There is aboundance of sorrow in Hell, but not one dramme of comfort. You remember the story of him, that being often reproved for his ungodly and vicious life, and exhorted to repentance, would still answer, that it was but saying three words at his death, and he was sure to be saved. Perhaps the three words he meant, were Miserere mei Deus, Lord have mercy on me. But one day riding over a bridge, In vita Thom. Mori. cap. 32. his horse stumbled, and both were falling into the river: and in the article of that precipitation, he onely cried, Capiat omnia Diabolus; Horse and Man, and all to the Divell: Three words hee had, but not such as he should have had. Hee had beene so familiar with the Devill all his life, that hee thinkes on none else at his death.

Worldly men let slippe no advantage of gaine, no occasion of getting riches: but Lord, how many opportunities of getting grace, and pardon for our sinnes, and of doing good workes, passe by us without acceptance, without regard! Alexander having set his army in battell array, and finding a Souldier then mending his armes, cashiered him; saying that that was the time of dealing blowes, not of preparing weapons. We use to bridle our horse before we ride, not in the middest of our race: If wee doe not reine in our passions before our dying time, they will scorne to be checked then. Wee have our season, and that season is in time, as the joynt in a member: if you hit on the joynt, you may easily divide: if on this side, or beyond, you shall not doe it, or not doe it so well. Delay, and diligence are incompatible things: the time is all; the maine matter; and more adoe ever about that, than the thing it selfe: of that let us take speciall care. It was not without great cause that our Saviour complained of that point; Luk. 19.42. If thou knowne in this thy day the things which belong unto thy peace! And so was faine to breake off, the teares comming so fast, that hee was not able to speake out, but to weepe out the rest of the sentence. Those teares shew what time is: they shew that opportunity is a grace, even to have it: that it is a second grace to know it, but a third grace, and better than both the rest, to make good use of it.

Without spot and blamelesse.] Some would have these duo nomina synonyma: and indeede they are so in effect; unum signantia; they both tend to holinesse of life: that is the maine obiect of this diligence. But can there bee such a perfection in this life? Some may bee without blame; but is there any without blemish? The World doth blame some that are without spotte: and God findes spottes in many that appeare without blame. There bee foure sorts of Men; as Saint Bernard makes foure habitudes or states of Conscience. First Tranquilla, non bona: the way of Nabal, whose heart was dead within him. Secondly, Bona non tranquilla: the way of David, who still was blest in GODS Love, yet still complained of his anger, Thirdly, Nec bona, nec tranquilla: the way of Caine; without giving one looke toward Heaven. Fourthly, Tam bona, quàm tranquilla: the way of Angels filled with joy above their fellowes. So of men. First, some scape without publike blame, that are not without inward spottes: such are hypocrites. Secondly, some are not spottes of scandall, yet undergoe much blame: as they picked quarrels with Daniel about his God, and charge Paul with sedition, who had no fault but his devotion: these are maligned innocents. Thirdly, some are both polluted with many spottes, and convinced of just blame: and such are dissolute and incorrigible sinners. Fourthly, others are pure from spottes, and free from blame; and these be happy Saints. This undefilednesse is proper to Christians; and not as they are in themselves, but as they are in Christ: It is not a legall perfection, but an evangelicall righteousnesse: Holy, unspotted, and blamelesse they are; vel comparativè, in regard of the profane: vel reputativè, in regard of the worlds just challenge: vel potius imputatione, in respect of Christs righteousnesse made theirs: which doth both cover their sins from the eyes of God, and justifie their persons in the presence of God.

Without spotte.] That we may be found thus immaculate, two things are required of our diligence: First, that we get off the spottes we have, and then keepe our selves from contracting new.

First, we are spotted by nature, we came not into the world without uncleannesse: but for this God hath ordained a Laver, a Sacramentall Font to wash us in, the blood of Christ. And this remedy must bee applied with all diligence: for so Gods mercy provided for us, that presently after wee are borne according to nature, we should be new borne by his grace: and that the blood of the second Adam, might cleanse us from the sinne of the first. Thus cleansed wee are: but alas, wee not sooner come to able yeeres, than wee gather new staines. Psal. 119.9. Wherewithall shall a young man clense his way? The yongest man needs clensing. But can he doe it himselfe? So it seemes by the Prophet; Ier. 4.14. Clense thy heart O Ierusalem: and by the Apostle too; 1 Iohn 3.3. Every man that hath this hope, purifieth himselfe. Ezek. 36.25. Ezekiel indeed seemes to speake otherwise: I will sprinkle cleane water upon you, saith the Lord, and ye shall he cleane. Ioel. 2.12. Ioel saith, Turne yee to the Lord: but Ieremie sayes, Ier. 31.18. Lord doe thou turne me, and I shall be turned. Doth not that of Ioel crosse that of Ieremy? Is there Prophet against Prophet? No, clense your hands yee sinners, and Lord, Psal. 51.7. Doe thou clense us, and we shall be cleane; may both well stand together. Indeed God onely and freely does it: When the filthy sinner is condemned, August. Inculpabilis Dei Iustitia: when another is purified and clensed, Ineffabilis Dei gratia. As it is in generation, so in regeneration. Generare is not to make him that was an imperfect man before, to become perfect; sed efficere ut sit homo. So Regenerare is not to helpe one that desires to bee good, sed efficere ut sit Iustus. All is from above nature: That grace which to man in statu primo was naturall, in statu lapso is supernaturall to him. Ezek. 36.26. I will take away your stony heart, and give you a heart of flesh. Non dicit se transtaturum, sed ablaturum. There is no more plyablenesse in a mans nature to bee pure and holy, than there is aptitude in a stone to bee soft. Ier. 13.29. Can the Aethiopian change his skinne? or the Leopard his spottes? Iob. 14.3. Who can bring a cleane thing out of an uncleane? No man; onely Esa. 4.4. The Lord washeth away the filth of Sion, and purgeth out the blood of Ierusalem.

Christ was long knocking at the Churches doore, but shee could not open: at last Cant. 5.5. Hee put in his hand, and removes the barre; loe then shee could rise and open to Him. Accedat gratia, & fiunt omnia. 1 cor. 15.10. By the grace of God I am what I am. In the first act of Regeneration, the will is so clensed, that it wils it owne clensing. For it is not like to a peece of Waxe, meerly passive; which without any act of it owne, onely receives and suffers an Impression: But rather like to Fire, which as soone as it is Fire, burneth; and so soone as it burneth, is Fire. So the will of man, in the same instant that it is converted, moveth it selfe conversion. I laboured more abundantly than they all; yet not I, but the grace of God which it with me. Betwixt Not I, and With mee, comes in the Grace of God, in the middest: That grace which is Not I, but With mee. Hee might well say, With mee, that had first said Not I. In the Commandement it is manifest, Quid facere debemus: in the punishment, quòd non fecimus: in our not doing it, Quid meremur: in faith and prayer, unde gratia habenda: in our conversation and cleansing, a quo recepta: in our perseverance, per quem retenta. Still neither young man, nor old man, nor any man can clense away his owne spots: onely Ioh. 1.7. the bloud of Christ clenseth us from all our sinnes. But in every sinne, besides the guiltinesse, there is filthinesse: and Cùm remittitur reatus, remanet labes. These wee daily contract, and there is no houre added to our lives, wherein some uncleannesse is not added to our soules. These staines God leaves to our owne clensing: here is worke for repentance. And thus must those Scriptures and Fathers be understood, that say, Repentance doth peccata diluere: they meane not secundum reatum, but secundum labem. The bloud of Christ gives us all the right tincture: that dies us into the colour of righteousnesse: and this colour is in graine: it will never weare out. If we be throughly dipped in his bloud, that tincture shall last with us; both to justifie us on earth, and to glorifie us in Heaven. But the garment thus heavenly coloured, may get some staines; and those must be daily washed off with our penitent teares. For this clensing of our spottes, three acts are required: first, cernere, to perceive them: then, spernere, to hate them: and lastly, prosternere, to cast them off.

1. Our first care must be to discerne them: for wee may have spots, and not be aware of them. A man may have a moale upon his backe, and yet because hee never saw it, thinke his skinne cleare. Polygamie was a sinne, and therefore a blemish: yet because it could plead age and example, it was admitted by those elder Saints: and even good Elkanah was tainted with that sinne of Lamech. As fashions of attire, at their first comming forth, are disliked for uncomely: but when through custome they are growne common, they bee taken up of the gravest: Licita quae solita. The continuance of an unknowne sinne, currant with the time, doth not hinder the uprightnesse of a mans heart with God: the least touch of knowledge or wilfulnesse marres his sincerity. Psalm. 19.12. Who can understand all his errors? Clense thou me from secret sinnes. We have many spots which God does not heare from us, because wee see them not in our selves. Who will acknowledge that error, whereof he does not know himselfe guilty? The sight of sins is a great hapinesse; for it causeth an ingenuous confession. Then Peccavi, wee cry; and that our sinnes are lata, What place have wee been in, and not left behinde us some witnesse or monument of our wickednesse? Longa, even from our mothers brests; yea, from her wombe: Wee were conceived in sinne: Psalm. 51.5. and wee have done wickedly even unto this day. Ier. 30.15. Multa, more innumerable than the haires of our head. Magna, great in quantity; Psalm. 25.11. Pardon mine iniquity, for it is great-Alta, ad coelum clamore pertingentia. Ezr. 9.6. Our trespasse is growne up unto the Heavens. Profunda; Hos. 9.9. Wee have deepely corrupted our selves. Gravia; they are a Psalm. 38.4. burden too heavie for us to beare. Crassa, we have haled them on with Esay 5.18. cordes and cartropes: as if they could not come fast enough without a violent attraction. Ephes. 4.19. They have given themselves over to lasciviousnesse, to worke all unclennesse with greedinesse. Qualitate pessima; both because they are committed durâ frontê, Ier. 3.3. with a whores forehead, that refuseth to bee ashamed: and done gratis propter vana; Rom. 6.21. What fruit had yee then of those things, whereof yee are now ashamed? No fruit doth appeare, but rather we have served the Devill for nothing.

This liberall confession is a degree to our purgation. In the courts of men, confesse and be punished: before the Throne of Grace, confesse, and be acquitted. Being charged with a same of uncleannesse here, wee answer, not guilty: and that is a kinde of purging: There wee charge our selves; guilty O Lord, I am uncleane, and that is the way to bee purged. and pronounced cleane. This benefite comes by the sight of our sinnes: for first there must be knowledge, before there will be an acknowledgement. Gods Law is the glasse that shewes us all our spottes: let us hold it right to our intellectuall eye. Not behinde us, as the wicked doe; they Psalm. 50.17. Cast Gods Words behinde them. This is to stand in our owne light: Can a man see the spottes on his face, by setting the glasse behinde his backe? He that rejects this Glasse, the sacred Word, cannot but have a leptous soule. Not besides us: there was a rich Worldling that called to Christ for this Glasse; and when it was shewed him, he thought himselfe well favoured, a very honest man: Matth, 19.18. All this have I kept from my youth up. Surely he held the Glasse to the wrong side: that part of him which was spotted with filthy worldlinesse, he could not see. So Paul while he was a Pharisee, thought himselfe Phil. 3.6. concerning the righteousnesse of the Law, blamelesse: but then the Glasse was on the wrong side of him. Afterward, Rom. 7.7. I had not knowne sin but by the Law: there he held it right. Neither let us turne the backside of the Glasse toward us; which is the tricke of Hypocrites. Luke 18.12. I am not as other men are, Extortioners, Vnjust, Adulterers, or even as this Publican. Cunning Dissembler! Hee kept the backe of the Glasse to him; so that hee could see no reflection of himselfe at all. If hee had held it right, hee should have discerned a deformed and polluted Creature. As one of the Persecutors in Queene Maries daies, pursuing a poore Protestant, and searching the house for him, charged an old woman to shew him the Heriticke: she points to a great chest of linnen, on the top whereof lay a faire looking glasse: hee opens the chest, and askes where the Heriticke was: she suddenly replyed; Doe you not see one? Meaning that hee was the Heriticke, and that hee might easily see himselfe in the Glasse. So rightly if hee had looked, that Pharisee might have seene the resemblance of an Hypocrite. Nor (lastly) let us looke upon our selves in this Glasse, when we are muffled, masked, or cased: for under those vailes we cannot discerne our owne complexions. But let us set the cleare Glasse before our face, and our open face to the Glasse: The fight of our filthinesse is the first step toward cleannesse.

2. Next, we must learne to detest our spots: The Leopard is full of spots, but he does not dislike them, because they are rather an ornament to him: but shall men thinke so of their sinnes? There bee some that doe: even Phil. 3.19. glory in their shame: but marke their end; It is no better than destruction. Ier. 8.12. Were they ashamed when they had committed abomination? Did they blush at their blemishes? When the proud Dame hath a scarre or blemish upon her skinne, if with artificiall colours and medicines shee cannot remove it, yet shee will carefully hide it: By her good will she would rather have a foule foule, than a foule face. She hath a glasse that tels her all her defects: and she studies by it the art of pride, even to the placing of a pinne, and ordering of an haire; all which diligence is not worth a pinne or haire. Doe sinners hate their spots? Doe they not rather take a pride in them, and count them an honour? Did you never heare men sweare in a bravery? Can there bee fouler spots upon the conscience, than vaine and outragious oathes? And, yet is not this esteemed a grace among our Gallants? What say you to a long extravagant locke at the eare; a bush for the signe of a fantasticall head? Would any men weare this but for pride? And is not pride the bespottednesse of the soule? Is the nature of it so changed since it came to hell, or from hell; that that which made devils, should bee thought to become Christians? Alas, for the meretricious foreheads of sinners; that they should glory in the foulenesse of their spots? Did you ever read of a Leper, that tooke pleasure in his sores and ulcers? Would not Naaman have given all his wealth and glory, for the cure of his Leprosie? If wee could perceive the lothesomnesse of our impieties, it were not possible not to abhorre them, not to abhorre our selves for them. Shall we love our owne filthinesse, as the Ethiopians doe their owne swarthinesse? No, but rather let us Iude vers. 23. hate the garment spotted of the flesh. Bee thy sinne never so deare to thee, it should not be so deare as thy soule. How well soever thou thinkest it becomes thee, it is a spott, that makes thee odious to God, to Saints and Angels. Away with it though it lyes in thy bosome: mortifie it, though it sticke on thy skinne. Will any beautifull woman drinke that potion, which shee knowes will turne her faire body into a leprosie, though it bee pleasant to the tast of her palate? Skinne for skinne, and all that a man hath, will hee giue for his life. If a man will give skinne for skinne, to save his life; Iob. 2.4. will hee not give spott for spott, to save his sovle?