GOODNESS; The blessed man's Badge: OR God's Character stamped on man's Conscience.  
In two Sermons before the most excellent Prince Charles.  
By Richard Myddleton his Highness chaplain.  Psal. 145.9. 
The Lord is good to all, and his mercies are over all his works.  Aug. 
It is the sum of all Religion, to imitate him thou dost worship.  
LONDON: Printed by Nicholas Okes, 1619.   

TO THE NOBLE and Virtuous Lady, the Lady Olyffe Stapylton, the continuance of all graces here, and the fruition of eternal happiness in Heaven.  
Right worthy Lady:  
Give me leave, I beseech you, to present your better Worth with this low addressement of my love. Little, I confess, is the value of paper presents, and of so much the less account, by how much our age hath made the number of books to be the medicine or purgation of idle or distempered brains; and medicine, I wish that truly I might have styled it.  
But books, which should be as Apothecary's shops, and wise physicians storehouses, furnished with all manner of remedies for sick and diseased Souls, are many times, banes to the Souls and pests to the bodies of the readers, whilst the subjects handled in them, are fit to be suppressed then printed.  
Mine, I dare not commend to be such as it should be, because it is main: but thus much I presume to warrant, that had the worthiness of the matter been so happy to light in a hand, skilful to decipher the true price and precious value of that good man which is the ground of my discourse, I might rightly have said of it, as the good king spoke of Goliahs' sword, 
2. Sam. 21.9.  there is none to that, give it me.  
The least birds have ever the sweetest voices, and this small grain of goodness, which is the All of man, thus hammered out into all the fair wreaths of golden graces to adorn the Soul, will (I doubt not) find acceptance with all sorts, who are not altogether averse from goodness, loving the foolish new fangled dress of the vain world better, than the grave & rich ornaments of a sanctified Soul.  
To your Ladyship is this labour due from me, who have been long acquainted with as great a measure of goodness in you, as I shall ever hope again to find in any. Your godly patience in great, and greatest extremities, your sweet and discreet deportments, your virtuous disposition to all goodness, your labour to perform that which is the Soul of all Religion, even goodness, which is all that is desired of a man, hath encouraged me to dedicate this good Man, or man of goodness, to your goodness, as not thinking it fit to divorce those so happily joined together.  
Wherein forgive me Madam, I pray, this error in joining a dead and imaginary man to a living and a gracious Lady, which I could not avoid, being disappointed of such a living man for such a Woman. Yet doubt I not, such is your noble disposition, but that which once had the gracious ear of a most Godly, and excellent Prince to entertain it, shall gain the noble and loving hand and heart of a virtuous Lady, to welcome it; and then have I my desire, though the tooth of envy bite never so deep.  
Howsoever it fall out, this I have adventured on for the common good, but chiefly for the freeing of myself in part from the just imputation of unthankfulness, who owing so much respect to your Ladyship, must crave to have this little piece of Coin laid up in your Closet, as an acknowledgement of a greater debt. In the mean time, I shall ever pray, that your Ladyship may have the hope of the Saints who live, and the happiness of the righteous diseased who rest from their labours; which with all Earthly blessings conducing thereunto, our good God for his mercy's sake in Christ assure and multiply upon you, and yours to the full, a upon him who will ever be  
Your ladyship's true friend to command, Richard Myddleton.   

GOODNESS, The blessed man's Badge.  PRO. 29.22. 
That, that is to be desired of a man is his goodness, or the desire of a man is his kindness.  
AS there are various and diverse renderings of these words, so there are diverse conclusions arising from them. For first, some read them thus, There is nothing that a man (chief a rich man) should so much desire, 
〈…〉 .2  as to do good from the heart: and what can be gathered hence, but that rich & great men ought to be good men above all others? Secondly, some thus: Concupiscentia hominis, misericordia eius; Gods mercy is man's desire; referring the pronoun, his, unto God, of whom Salomom had spoken before: man desiring nothing in the world so much, as to have God to be merciful to him: and what can be gathered hence, but that it is the Lords mercy we are not consumed? 
Lam. 3.22  Thirdly, some thus: Desiderium hominis est misericordia eius; The desire of man is to have mercy on others: referring the pronoun, his, unto man. For man ought above all things to delight in mercy to man; 
Mat. 9.13  seeing our Saviour saith, I will have mercy, not sacrifice; & commands man to be merciful, 
Luk. 6, 36  as our heavenly Father is merciful. And very just it is, that those who have received much mercy, show much unto others: and having an hundred thousand talents forgiven them, 
〈◊〉 8, 24  should forgive an hundred pence to others. And what can be gathered hence, but that there is no good in him that is not merciful? Fourthly, others do give this sense of them; that many men desire to seem merciful and good: and what can be gathered hence, but that there are more hypocrites then good men in the world? Lastly, Saint jerom and others collect this sense; that the poor man is merciful, and compassionate towards others, out of the experience of his own wants, according to that of Dido, Non ignara mali, miseris succurrere disco, My own wounds have taught me to consider others woes. And what can be gathered hence, but that there is most true goodness, where are lest goods? But the best sense is, that goodness, that is to say, to live holily and godly, and to do good to others, is the whole duty of man: 
Eccl. 12  as the wise Preacher hath well expressed it, Fear God and keep his commandments: for this is the whole duty of man.  
Albeit I may seem at the first blush, to have laid my foundation in a barren soil, since goodness hath so little ground in this world; yet I will labour to bring timber and materials out of my Text, to make the building, though not very beautiful, yet (I am sure) very profitable, which is the scope of my project in this little frame.  
The structure of which little building stands upon four columns or pillars. The first is a duty, goodness. The second is the generality of the requisition of it at our hands; for no man is exempted from this duty; in that he saith, indefinitely of a man, not this or that man, respectively. The third is the persons desiring this duty at our hands: that, that is to be desired; not that, that this man, or that desires, not that our friends only do desire; but that, that is to be desired: that is, that, that all the things of the world desires of a man, is his goodness. For first, all that our good God for all his goodness to us desires at our hands, is but goodness. Secondly, all that the Angels desire of us, is but goodness. Thirdly, what all men desire of us, is but goodness. Fourthly, what ourselves desire of ourselves, is but goodness. Fiftly, what all the creatures of the world do desire of us, is but goodness. The fourth pillar, is the reason, enforcing this most excellent duty of goodness. And in the Text, I find six veins of persuasion full of pregnant reason to enforce it. The 1. is, Facilitas officij, The facility of the duty: in that it is but one duty, in which all other duties are performed. The 2. is, Necessitas officiij, The necessity of the duty: the bond and obligation whereby we are tied to do this duty unto all: namely, to God, to the holy Angels, to all men, to ourselves, and to the creatures; to all which we are by many and many obligations bound, but unto God in an infinite obligation: in that he saith, that, that is to be desired of a man. The 3. is, Modus officij, The manner of the seeking of this duty at our hands: it is desired, besought, entreated, begged, by all sweet means sought for: whereas, it might have been commanded. The 4. is, Tempus officij, The time when this duty is to be performed. It is even now to be desired, whilst we live here, whilst we are in health, whilst the voice of the Turtle is heard in our Land, whilst we enjoy these many and unspeakable blessings of peace, plenty, & the running over of our cup. The 5. is, Familiaritas offieij, The familiarity and naturalness of the duty, seeing goodness is such, as that no creature, (much more man) but hath a particular goodness in itself. Lastly, Excellentia officij, The dignity and excellency of the duty: in that he said, quod, that, even that excellent duty of goodness, and nothing else but that, not power, honour, riches, wisdom, knowledge, and the like, but goodness.  
If I might be so happy to lead your worthy and prudent eyes to behold all the rooms of this little frame at this time, I should rejoice: if not, I will leave the rest to cast your gracious eyes upon, when you please to come this way next.  
The first column or pillar is the duty itself, Bonitas, Goodness. Where I beseech you give me leave to use these few quaerees. 1. What this goodness is. 2. Why goodness is desired at our hands before greatness, power, honour, riches, understanding, wisdom, knowledge, and the like excellent things: or rather, why this & not any of them at all else, which yet are so much desired and sought for by us. 3. How can goodness be so desired of all, and practised of so few. To which I will add a fourth quaere, An sit bonitas, Whether there be any such thing as goodness, and where it is to be found.  
The first is quid, what is this goodness. And well may we inquire what it is, that is so great, and yet so little. So great, that it includes all our duties to God, to man, to the creatures; and yet so little, that it cannot be found amongst any of our duties: so great, that it cannot enter in at the gates of our Cities, Towns, Houses, or Churches: so little, that it cannot be found in any of them. That devout and good Father speaking of a good conscience, 
Ber.  saith, that it is Maximum in minimo, The greatest thing that can be, in the least room that can be. For in the heart of a good man, which is a very little thing, is found a good conscience, which is the greatest thing in the world. And herein, it is contrary to the event of them that dig for precious mines of gold and silver, for they find Minimum in maximo, a little gold or silver in a great lump and mass of lead, or other met tall. But in the heart of a good man, that is so little, it will not give a Kite his breakfast, is Maximum in minimo, The greatest thing that can be, in the least room that can be; that is, a good conscience, goodness itself, that delights both God and man. Therefore no marvel seeing goodness so great, if it hardly get into so narrow a room as man's heart.  
But I must tell you what this goodness is. We may say of goodness, as the learned say of God: that he only can be known Per viam remotionis: namely, that he is not the heaven, nor the earth, nor the Angels, nor the spirits, nor any thing that we see: so goodness it is not Majesty and power, it is not riches and pleasure, it is not birth or beauty, it is not prudence & knowledge, nor is it any thing whereof we have most plenty, though it be more worth than all these greatnesses: But we may say of it truly, 
Gen. 19, 20  as Lot said of Zoar, Is it it not a little one, and my soul shall live? I will then adventure to say, that goodness is a virtue, whereby we communicate to others, all the good things that are in us, or belong unto us, for their good. This definition, I grant, is too narrow for goodness, for it deserves a larger room than definitions afford: yet if I should enlarge it never so much, I should scarcely get any one within the ring of it.  
Now this goodness doth either respect the body, or the mind. Goodness concerning the mind or soul of man, is to labour, partly by counsel, partly by example of life, to gain the soul of our brother to god: and to this goodness, are these actions required. 1. To admonish the unruly. 2. To comfort the distressed. 3. To bear with them that are weak. 4. To be patiented towards all men. Of these four Saint Paul hath given us these precepts. 5. 
1. Thes. 5, 14  To chastise the obstinate. 6. To pray for all men of what condition soever. According to that old verse; Consul, castiga, solare, remit, far, ora. Goodness respecting the body, consists in many actions. Namely in those four which our Saviour commands, to feed the hungry, 
Mat. 25, 35, 36 2. Sam. 2 Deut. 15; 7, 8.  cloth the naked, lodge the stranger, visit those sick and in prison. 5. To bury the dead. 6. To lend liberally and freely to the decayed and imprisoned. All six duties included in this verse: Visito, poto, cibo, redimo, tego, colligo, condo. So then we see what this goodness is, and in what & how many actions it stands. First then, if you ask me wherein we must show this goodness: I answer, in all the gifts and graces of body and mind, 
1. joh. 3  in our temporal goods and lives also, if need so require. Secondly, if you ask me, why we must show this goodness. I answer: because we are all members of one body; and stand in need of mutual help and comforts, 
Ph. 4  without which, neither the body, nor members could continue in any perfect health.  
But I may go a degree or two higher, and do no injury unto goodness. And then I may say, that it is fully contained and expressed in these two words: Pietas, & Probitas, piety and honesty. That, is exercised in divine things: this, in human. These are the two golden pillars of all goodness. These are the two glistering torches, that do light us to eternal happiness. wouldst thou have the great God propitious unto thee? Vive piè, live a godly life. wouldst thou have man benevolent and loving unto thee? Vive probè, live honestly. wouldst thou make them both thy friends? join them together in thy whole life, so shalt thou with one labour bind both God and man unto thee: the one of these without the other will not serve thy turn. Piety without Probity and honesty is nothing worth; probity and honesty without piety and godliness, is less worth. Piety without probity is scandalous: probity without piety superstitious, the one without the other, is altogether ruinous: but join them both together in holy wedlock, and thou shalt never make aberration from the chiefest good. 
Hierocles  For the heathen man spoke truly, Finis virtutum charitas, principiumque pietaes: The end of virtues, is charity, and the beginning is piety. And to the same purpose another as well: Nulla est via alia quâ ad felicitatem eatur, quàm pietas. 
jamblicus  There is no other way to felicity, than piety. The divine truths approving the same, 
1. Tim. 4.  that godliness is profitable to all things, which hath the promise of the life present, 
1. Tim. 4.8  and of that that is to come.  
What made Socrates to be esteemed the best and most happy man of his time? Was it not this only, that he consecrated himself to the love of piety, and probity, godliness and honesty? Zenophen reports this of him: Erat adeo religiosus, ut sine Dei consilio nihil ageret; adeo justus, ut nemini ne exigua quidem in re noceret, prodesset autem ijs maxim, qui ipso uterentur; adeo continens, ut nunquam id quod incundius er at, meliori anteponeret. He was so religious that he never did any thing without the counsel of God; so just, that he never hurt any man, no not in the least thing, but helped them exceedingly, who would use his means; so continent that he never preferred that which was more pleasant, to that which was much better. Behold an admirable pattern of goodness, behold what and how great study and care this heathen man placed in the practice of these two worthy parts of goodness. Behold what infamy this Gentile casts upon us Christians; nay what just condemnation. Thus must we do, if ever we will do the duty of my text; if ever we will be good men, if ever we will come in the presence of God. 
Plato  For so could the divine Philosopher advise: Let this, saith he, be thy only aim, Dei cultu & vitae puritate, by the worship and service of God, and purity and cleanness of life, to obtain a wished and happy end at the last. Now this piety, that you may the better know wherein it consists, doth exercise itself either in the outward worship of God, or in the outward and inward worship of God, together. The inward worship of God alone, and by itself; which consists only in the mind and inward man, is practised in these two duties; the first, is the knowledge of God, the second, is the fear of God: by these two, as by two silver conduits, do piety and religion flow into the affections and minds of men.  
First, for the knowledge of God, 
Io. 17.3.  our Saviour witnesseth, This is life eternal to know thee to be the only very God, and whom thou hast sent, jesus Christ the same doth the Apostle: 
Rom. 10.14  How shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? This truth is so pregnant, that the very heathens have acknowledged it: one of them saying, Deum colit, 
Sen.  qui novit, He doth worship and fear God, that knows God. And another of them: 
Iambl.  Dei cognitio similem Angelis reddit, The knowledge of God, makes a man like unto the Angels.  
Secondly for the fear of God, is it not the beginning of all wisdom? 
Eccles. 12 13.  Fear God and keep his commandments, for that is Totum hominis, All the whole duty of man: this was also acknowledged even by the heathen wise men. One of them could say, Quis non timet omnia providentem, 
Cic.  cogitantem, & animaduertentem? Who is it, that doth not fear the all-provident, allseeing and all-punishing God? The glory of this duty, did the heathen king Cyrus see, so much ennobled in zenophon's History: who dying, called his two Sons unto him, and left them this golden Legacy; Pertimescite Deos, O filii, ut nihil impij, nihil nefarij vel committatis, vel deliberetis. O my Sons, I beseech you fear the Gods, that you never either commit, or deliberate upon, any impious, nefarious or ungodly thing. O how wise was this Father (if he had known the true God) to leave to his posterity such an inestimable pearl by testament? And how happy those Sons, to whom such an inheritance, more rich than all the Patrimonies of the world, was demised and given? to whom Timor Dei; the fear of God was left as Legacy, in respect of which, all other virtues, are but as Strepitus verborum, the sound of words without matter. I will add to this a Legacy of the same nature, but better directed, I think in the world not such another to parallel it: that of good king David to Solomon his Son: 
1. Chron. 28.9  And thou Solomon my Son know thou the God of thy Fathers, and serve him with a perfect heart, and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of thoughts: If thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.  
How many shall we find in our times, who will take it in great dudgeon and derision, if you tell them, that they have none of this goodness in them, no knowledge of God, no fear of God? And yet their whole lives shows them to have no more of either indeed then Cyclops had, 
Eurip.  whose goodness in the Poet, is thus depainted, Non ulla numina expanesco Coelitum, sed victimas veni deorum maximo ventri offero: Deos ignoro caeteros. I fear no powers of Heaven, saith Cyclops, but I offer Sacrifices to one of the greatest of the Gods, my belly, other Gods I know none. Such are they that consecrate more days and years to their pleasures and lusts, than hours or minutes to the knowledge of God; such as that wicked judge, that neither fear God, nor reverence man; 
Luc. 18  such as dedicate most of their golden time, to paint and varnish an ugly face, to deck and dress a rotten, filthy, stinking carcase.  
The internal, and external work and service of God together, being the second part of piety, and consisting both in the inward affections of the heart, and outward gestures and actions of the body, I reduce to these two duties. The first is prayer, unto God; the second is, praise and thanksgiving unto him, for his benefits. For as God is a most pure essence, so will he be worshipped and served with a pure and uncorrupt mind and voice. The first of these duties is prayer, which is so powerful with God, if it be put up with a lively faith, a holy zeal, and a penitent heart, that as a learned Father saith, 
Aug.  Vincit invincibilem, it overcomes the most invincible God; and so acceptable a messenger withal, 
Io. 16.23.  as that whatsoever we ask in faith, we shall obtain. This opens the gates of Heaven at his pleasure, and shuts them: This ambassador prevails, in what message soever it be sent. 
jac. 5.15.  The Oracle of Inpiter Hammon being consulted by the Ambassadors of Athons', why the Gods until that time bade given victory to the Lacedæmonians, and not to them, answered, That the cause was, for that the prayers of the Lacedæmonians, were to them more pleasing, than all the Sacrifices of the Grecians: showing what acceptance prayer had with God. 
Epictetus  Whence the wise and learned heathen was wont to say, that if we did rightly invocate God, it would come to pass, that by his Angels he would admonish us of the chiefest and best things.  
Most high and wonderful privileges are these: but how may I a silly worm, unworthy to appear in the presence of his majesty and goodness, frame my petition and suit to the great majesty of God? I will tell thee. Learn of that most heavenly Teacher saying unto thee: when thou prayest, say, 
Luc. 11.1  Our Father which art in Heaven. But if thou wilt not hear God himself teaching thee to pray, learn of that heathen, first to desire of God that he would grant unto thee, 
Zenophon   sentias, loquaris, agas, quae ipsi gratissima sunt: That thou mayest understand, speak and do the things that are to him most pleasing, and to thy friends and commonwealth most glorious and profitable.  
The second duty of the second part of piety is praise and thanksgiving unto God for his benefits. Of which I remember what Philo the jew writ: That a certain Prophet being demanded of God if he desired any thing in this most beautiful frame of the World, to the further perfection thereof, answered; that all things were most full, perfect and excellent, yet one thing he required more, Laudatorem horum sermonem: A voice to set forth the praises of these things; which answer so much pleased the Father of this universe, that not long after, there was heard a most musical sound and Harmony from that only virgin of all divine powers, Memory.  
This is a principal part of the work and service that God requires of us, namely, that we remember and make known to the World, how great his power, wisdom, and goodness is. And who are these musicians, these sweet singers, that make such heavenly harmony in the ears of the Almighty, but we mortal men, of whom he requires this worship, this service, this goodness? And what is this for so many benefits, for so great goodness to us? Why are we so slow and negligent in this duty, wherein the very birds of the air are so diligent? Si luscinia essem, saith the learned heathen, 
Epictetus.  Facerem quod luscinia; cum autem homo rationalis sim, quid faciam? Laudabo Deum, nec cessabo unquam, vos verò, ut idem faciatis, horror. If I were a Nightingale, I would do as the Nightingale doth; but seeing I am a reasonable man, what shall I do? I will praise and magnify my God, nor will I ever cease to do it; and my counsel is, that you should also do the same. For as Cyrus said well, he doth most easily obtain his suit at God's hands, not who in adversity flattereth him, but who in a prosperous estate remembers him. Yet all these excellent duties of goodness and piety, as the knowledge, fear, prayer, and praise of God, are but cadavera, dead bodies, (and so they were in the hearts of all the Heathen, whom God did not further enlighten) except they be animated by a lively faith, and tempered with the lively heat of the love of God. But when these two do make way for the worship and service of God, and duties of sanctification, then is our knowledge, fear, prayer, and praise, full of life, then is our service acceptable unto him, and not else.  
What then ought Kings and mighty men of the earth to do in this duty of praise, but with king Agesilaus, if any prosperous thing befall them, not to grow proud, and contemn any man in respect of themselves, but to give thanks unto God, in whose hands are not only the hearts of Kings, but even all that belongs unto them? What should the wise men of the world do, but with Socrates, sacrifice unto God, even for the fruits of the earth? What should all men do, Kings, and Council, and Common people, but with Cicero and the Romans', supplicate our good God, and praise his blessed name, for that he hath delivered, Vrbem incendies, cives caede, Italiam bello, The City from burning, the citizens from slaughter, and Italy from wars, when Catiline was vanquished? Thus should we be affected in every deliverance, yea in every blessing: not to think it is our own wisdom or providence, our own bow & sword, our own worth and virtue, that procures these good things unto us, and preserves us from so many judgements: but the only goodness of God, and that to provoke us unto this duty of goodness.  
The second pillar of goodness is probity and honesty of life; which is as the lamp and light by which we show our piety & goodness to the view of the world. This is that grace, by which in the things of this life, we behave ourselves aright, as becometh the children of God: and this is of two sorts. For first, it either respects ourselves, and so these virtues belong unto it: fortitude, temperance, magnanimity, patience, continency, sobriety, chastity, parsimony. Wherein I pray you observe, what is written of Pomponius Atticus, one of the richest of all the Romans: yet Nemo illo minùs emax, nemo minùs aedificator, There was no man bought less, no man built less than he. And withal take this caution with you of the wise Roman, That you doc evermore Finem omnium rerum spectare, 
Sen.  & superuacua devitare, Look upon the end of all things, and avoid all superfluities. For oftentimes these outward things are but the glorious monuments of inglorious and ungodly lives, of such as had nothing else to commend them.  
Or secondly, they are such parts of probity and honesty, as respect others: and such are civility in speech, and composition of gestures, vibanity, fit and commendable silence, shamefastness and gravity, modesty, gentleness, humility, placability, charity, justice, liberality, friendship, innocency, truth, faith, thankfulness. These are the ribs and bones, nay the very life and soul of goodness; viz. the knowledge & fear of God, prayer to God, and praise of God, joined with holiness of life and conversation towards ourselves, and all other. Hic selus sapit, hast alij velut umbra feruntur: The man that is thus accomplished with goodness, is the only wise man; but all others pass away as doth a shadow. This is the good desired of man in my Text: this makes him acceptable to God and man, and makes him come near to the image of God, Qui solus bonus, & ipsa bonitas, Who is only good, and goodness itself.  
We have seen now what goodness is. The next inquiry must be, why goodness is desired before greatness, power, honour, riches, understanding, wisdom, knowledge, and the like: or rather why this, and not any of them all else. First, this is desired, and not they, because there is no use of any of these, but by the hand and instruction of goodness. Goodness puts in practice all the greatness, honour, riches, knowledge; and all the graces of God in us, to the good of others: and whatsoever comes in her way, it directs them all, to the glory of God and good of others. It is like unto fire, it makes all things like itself. It is the life of our graces: it puts spirit into truth, that a man dare speak it in the face of the greatest: so into knowledge, wisdom, honour, riches, all which are but cadavera, dead carcases, till goodness in-soule them. For none of these things are good, till they be used to their proper ends for which they were given us: namely, therewith to do good unto others. Secondly, goodness is more essential and connatural to man then any of these. For man hath an essential and natural goodness, but no essential greatness, honour, riches, knowledge, and the like. Therefore as one deep calls another, so the goodness of man calls for goodness again of man. Thirdly, goodness is more rare than greatness, honour, riches, and the rest: and Omnia rara chara, All rare things are dear and much desired. Therefore goodness being such a stranger, being so rare a diamond, is the more desired. Fourthly, Omnia appetunt bonum, All things do desire that which is good: that is, their end and perfection, and so consequently, all that conducteth thereunto, and that is goodness. Fiftly, goodness is contrary to the nature of all other things. For in the pursuit of all other things we are limited with conditions, which makes us the more greedily follow them, Nitimur in vetitum semper, cupimusque negata; We strive against the stream, & desire things most that are denied us: but this duty of goodness is not limited at all, & yet every man desires it, as if it were forbidden him. Sixtly, goodness appertains to the appetite and will; wisdom, knowledge, truth, and the like, to the understanding: and God labours first to get the will to incline and desire goodness. 
Phil. 2  Therefore worketh in us both the will and the deed, first the will, and then the deed will follow. The reason is, for that Satan laboureth first, to get and possess the will, and therefore proposed to the woman the principal good, 
Gen. 3  even God, who is goodness itself: Eritis sicut dij, Ye shall be as Gods. Therefore secing this persuasion wrought so much, the Lord labours here, by sercing goodness before all other things, to give us that assuredly, which Satan promised lyingly. If you perform goodness: Eritis sicut dij, You shall be as Gods. Hence it is, that nothing can denominate a man according to his most honourable title, viz. to be called and be a good man, nay a man, but only goodness. For he is not a good man, that hath a good understanding and great knowledge and wisdom, nor he that is in great honour and respect, nor he that hath great riches and possessions, but only he that possesseth goodness: that is, he that employs all these to the good of others. Nay, he is no man that hath all these, if he want this goodness of my Text.  
For as the Heathen Epictetus tells us, we try a man as we try money. What figure or stamp hath this coin? traian's? Then bring it. Nero's? Away with is, it is adulterate, sophisticate, wicked. So is it in the trial of a man. What figure and stamp do his purposes and practices carry? Is he merciful, meek, humble, gentle, sociable, patiented, a lover of all men? Bring him, I allow him, I admit him, and him only for a man, and companion with God. But see he have not Nero's characters, or Nebuchadnezzars, or Ahabs', or jeroboams. Is he dissolute, riotous, vain, luxarious an unclean person? Is he proud, haughty, highminded? Is he angry? Is he a pursuer of enmities? Is he froward? Doth he revenge himself of such as offend him, when he gets opportunity? Is he an apparent impenitent wicked liver in any gross sin? What then? Wilt thou say this is a man? Surely no. Quiduis potius quàm homo; He is rather any thing then a man: but a man he is not. Wilt thou say, that all things are judged of by their forms? If that be so, than thou mayest call a lump of wax or clay an apple, because it is round like an apple: thou mayest say, it hath the smell and taste of an apple. But the outward circumscription and attendants are not sufficient; it is not a nose, or an eye, or the like, that are sufficient to constitute a man: For human purposes, and virtuous and noble actions, are required to make a man. This man hears not wholesome admonitions when he is reproved, he understands not the things that belong to his peace, to his salvation: shall we say he is a man,? No, he is an ass: his shamefastness and modesty is dead, he is unprofitable, he is any thing rather than a man. Another there is, who seeks with whom he may quarrel, whom he may spurn and contemn. Therefore is neither a sheep nor an ass. What then? Fera bestia, A wild, bruit, savage beast? It is not then the shape & image of a man that makes a man, but the image of God in man, his virtuous inclinations, and resolute executions of good purposes. If he have the stamp of virtue and holiness, of mercy and goodness, he is a man; if not, he is so much less than a man, as a good man is more than a beast. If this were truly digested, it would make thousands of such as only carry the names and shapes of men, to be much ashamed of themselves. For what should make the profane and godless persons of the world, who will not be acquainted with goodness at all, to blush, if this do not? That whereas they think themselves to be the only brave men of this world, they are in true account with God himself) who is Optimus rerum aestimator, The best judge of all things) and also with all good men, esteemed as the dung of the streets, and as salt that hath lost his saltness, which is good for nothing but to be trodden under foot.  
The Prodigal is a true emblem of a voluptuous, impenitent man, turned out of the nature of man into a swine and brute beast. For Christ tells us, he was set to feed swine. And to feed is usually taken to recreate and delight: Oculos pictura pascit inani, 
Virg.  He fed his eyes in beholding a vain picture. So that to feed swine, is as much, 
Ambr.  as by the filthiness of sins to delight and feed devils: sin being truly the devils food: 
jerom.  drunkenness, uncleanness, luxury, and all other vices (in the opinion of the learned) no better but the devils dainty dishes: 
Aug. Beda.  All of us so long feeding swine, as we do by our sins please the devil, or do such things as the devil rejoiceth at. For as the meat of Christ is to do his Father's will, 
Io. 4  so it is the devils meat, to do his will.  
And therefore our Saviour might well call the impenitent vicious ungodly man a swine, 
Mat. 7  not fit to have pearls cast before him: for as from the swine comes no good, neither milk as from the cow, nor wool as from the sheep, nor faithful service as from the dog, nor obedience as from the horse, nor bearing of burdens as from the ass, nor tillage as from the ox: as the swine gives no contentment to him that feeds it, as the horse doth by his pace, the dog by his hunting, the hawk by his fowling: so the voluptuous carnal man is good for nothing; neither hath God, who fills his belly with his infinite treasures daily, any pleasure in him, or service from him.  
So that the wicked and ungodly sinner lying in his stinking pleasures, is truly a swine wallowing in the filthy puddle, as a filthy as aswine, as gluttonous as a swine, delighting in dirt as a swine, not smelling the stink of his sin any more than the swine doth the stink of the dirt it wallows in. And yet no dung stinks so much in our nostrils, as sin doth in the nostrils of God. And therefore the Scripture speaking of impenitent sinners, 
2. King. 9  tells us that the carcase of jezabel should be as dung on the ground; and because they had sinned against the Lord, 
Zeph. 1  their flesh shall be as the dung: the wicked becoming as the dung of the earth. 
Psa. 81  Whereby we understand, that no hot reeking dung, or filthy stinking carcase cast out into the channel, is so odious to our sight and smell, as the impenitent sinner is in the sight & nostrils of God and Angels. And so foul is the stink of in full souls, 
Chrys.  as a godly Father observes, that therefore Christ at the last judgement shall shake them off with that irrevocable, depart from me, as not being able to endure their smell, no not so long as they shall be a judging. And as the ungodly are swine in these respects, so as Swine are choked with the smell of roses, as they chew not their meat, as they are unrofitable for all services, such are the voluptuous and carnal men for all the world; to hear or see any good or godly thing doth choke them, they never ruminate and consider the Law of God, they are good for no work of piety or religion, having no more Soul than swine have, 
Hor.  Corpus sine pectore, a Body without a Soul, following only the good things that belong to the body, as swine do, being fed and fatted for Hell, as swine for the shambles, 
Tibul.  Telluris inutile pondus, an unprofitable burden to the Earth,  
And is not the judgement of all the learned Fathers the same concerning impenitent sinners! Doth not one say, 
Chrysost.  that Christ speaks not in the Gospel of swine, when he saith, 
Mat. 7.  Cast not pearls before Swine, but of men who are of swinish manners, who like Swine wallow in the sink of sin? For as Swine are naturally unclean, swallowing the most filthy things, seeking food for no other end, then to fill their bellies, profitable for no one thing whilst they do live, so undoubtedly are all filthy and unclean persons, all impenitent sinners, they wallow in the filth of their own sins, swallow all the filthy dregs of iniquity, follow only after the food that perisheth, are profitable forno good work, nor have any hope of a better life. Another saith, 
Theoph.  What other thing are Christians, that are given to carnal and filthy pleasures, but Swine? Are not all they Swine that wallow in the filth of their vile natural delights as swine do in the mire? Can the eyes of swine look up to heaven-wards, being framed as they are, to look downwards? Therefore rightly are all sinners, who with all their bodies, their mouths, their hearts, their feet and hands are occupied in earthly things, no better than Swine, and bruit beasts. The very Hieroglyphic and representation of an unclean, and dishonest man, 
Piernij  (amongst the Learned) was a swine wallowing in the dirt and mire, and trampling sweet roses under his feet: wicked men delighting more in the sink of their sensuality, then in the unspeakable joys of Heaven. Thus we see that the impenitent sinner, of what kind soever, is no better than a Swine and bruit beast. From which ground two observations may fitly be inferred, 

1. That they are not all men, that carry the faces and shapes of men.  
2. That in all conditions of men, there are infinite who are very swine and bruit beasts in their present 〈◊〉.    
First, that all are not men, that by their faces, shapes and habits sceme so to be, but for the most part, are by their sins become swine and bruit beasts, men in name and show, but not in deed and truth, is so pregnant a point, that the very heathen do witness it. There are certain men, saith Tully, not men indeed, but only in name: borne men indeed, but by their sins have made themselves beasts: and Diogenes seeing an effeminate young man, said, it was a shame for him to make himself worse than Nature had framed him, for Nature had made him a man, but he had made himself a woman; but if he had seen our times, he would rather have blamed men, for making themselves beasts. I would but know this of any grave and sober man, whether I were to be reproved for calling a proud, tyrannous, bloody man, a Lion? 
Pro. 28.  Doth not the wise king call a wicked ruler over the poor people, a roaring Lion, and hungry Bear? 
Syr. 4  Doth not the wise man advise not to be a Lion in a man's own house, beating his servants for his fantasy? Doth he not say, 
Syr. 13.  that as the wild Ass is the lions prey, so are poor men the meat of the rich? And what if I should call a litigious and troublesome man, that is ever biting & barking at other men's works, a Dog? 
Phil. 3  Doth not the Apostle, call all evil workers Dogs? doth not Saint john say, that without, that is, in Hell are Dogs; that is, enchanters, 
Apoc. 22.  whoremongers, murderers, Idolaters and whosoever loveth or maketh lies? Doth not Christ himself call Herod a Fox? 
Luc. 13.  Go and tell that Fox. And doth he not command to take the Foxes, the little Foxes that destroy the vines, namely, all dangerous Heretics, 
Can. 2  and debaushed livers that wound and rend and scandalise his Church?  
And what if I call those slothful and dull in the ways of God, Asses? those scornful and proud peacocks, borses, that neigh under every one that sitteth on them? 
Syr. 33  Those wavering and inconstant, grasshoppers? Those that wallow in the filth of their lusts, swine? How can we esteem him that is transformed with vices, 
Boet.  to be a man? If he do greatly thirst after riches, he is like the wolf: If he be cruel, unquiet, he is like the Dog: if he be subtle and cunning, he is like the Fox: If angry, like the Lion; If fearful, like the Hart: If slow and heavy, like the Ass; if light and inconstant, like the birds; if drowned in the unclean filth of his lusts, he is like a Swine wallowing in the mire. Yea, even the Scripture (as some observes) calls some men by the name of beasts, 
Chry.  because of their perturbations and vices. And how can we conclude otherwise then that men are changed into Beasts, when forsaking reason, they take to themselves unreasonable appetits, and desites? 
ser. 5.  are they not like horses every man neihing after his neighbour's wife? 
Math. 3  Are they not generations of vipers, that are licentiously wicked and vicious? Surely whosoever is overcome with beastly pleasures, is justly by the wise, 
Aul. gell.  accounted in the number of beasts and savage creatures. Even this little passion of love, 
Tere.  carnal love, will so change a man, 
Mant.  that one would scarce know him to be the same. Fit pecus omnis amans, saith the Christian Poet, 
Dum pro ratione ltbido,  
judicium nutu temperat omne suo.  
Quisquis enim vivit sine lumine mentis & usu,  
Fert hominis vultus, ingeniumque Ferae.   
Whilst lust instead of reason distempers his judgement, at his own beck; every one that loves, becomes a beast. For, whosoever doth live without the light and use of his understanding, doth carry the countenance of a Man, but the nature of a savage beast. What other thing would Diogenes express, when at noon day, he sought a man in the open market place before all the people crying out, Hominem quaero, hominem quaere, 
Diog. Laert.  I seek a man, I seek a man. Or as another reports, that after he had often in a public place cried, Heus homines, Ho ye men, and many men coming to him, he drove them away with his staff, saying, Hemines, non purgamenta vocavi, I called for men, and not for dirty dunghills. What other thing, I say, meant he, then to intimate that vicious persons were no men, albeit they carried the shapes of men? For every thing is not the same it appears to be. Mariner's sails are not therefore black, because they seem so to them that stand on the shore: Nor are the Oats broken or crooked because the one half being in the water, and the other out, they seem so to be: Nor are Apples therefore the greater, because looking on them in a glass obliquely, they seem so: Nor yet is the Sun so small as it seems, nor so slow in his motion, as to the eye it appears: So neither is all Gold that glisters, nor every one a Man, that seems to be a man..  
jacob was jacob, and not Esau, albeit he was clothed with his garments, and his neck leapt in a goats skin. If every thing that carries the shape of a thing, 
Pli.  were the same thing, than the beast of Aethiopia called Mantichora should be a Man, because it hath the face and cares of a Man, and speaks as a man. Then Sirens, satires, water Nymphs, and many fishes, and Fauns should be men and women, seeing they carry the shapes of men. Then Harpies should be called Virgins, because they have Virgins faces; then a painted man, should be a very Man, and the Crocodile should be a man, because it sheds tears as a Man; and so an Ape which much resembles a man in nimbleness and gestures, should be a man.. But as the Poet speaks of Sirens, satires, Fauns, Nymphs and Lamiaes, 
Si videas vultus, homines vidisse putabis: 
Mant.   
Esse feras constat, si intuearis opus.   
If you look on their countenance, you would judge them to be men: but if you look on their works and action, they will appear to be very beasts. So say I of all carnal, sensual, licentious persons; if ye behold their faces, and persons, they are men in shape: but look into their lives and actions, you shall find them very bruit beasts. It is not form alone that will guide our judgements. For than we may call any round apple of Gold, an Apple, and say it hath the smell and taste of an Apple, the outward appearance is not enough; to have a nose and eyes, is not sufficient to the constitution of a Man, reason and judgement, goodness and piety is also required. And as all ace not kings that wear purple robes, Sceptres, and Diadems of kings; nor all daughters, that represent the persons of daughters. (for Hercules spun in the company of his Omphale in the habit of a Woman, and valiant Achilles conversed in a Virgin's habit amongst the daughters of Lycamedon, and yet for all that were men and no women,) so no more are all that carry the faces and habits of men, to be accounted men, as all in sheep's clothing are not sheep. But a poor man is still a poor man, albeit clad in princely robes, and a woman is a woman albeit in the habit of a Man; the wolf is still a wolf though in sheeps clothing. No more doth the face and shape of a Man, make a Man, seeing our bodies are nothing else, but the garments of the Soul, and the body makes not a man, but the reasonable inward Soul: so that if he be a Man, he is a reasonable Soul, and if he be a reasonable Soul, he is a Man; but if he have a bestial, and a sensual Soul, then is he but an apparition and shadow of a Man, falsely carrying the Image and shape of that he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: man is not the thing that is seen, saith divine Plato. We are one thing, saith a Father, and the things that are outs are another thing, 
Ambr.  and the things that are about us, and belong unto us, are another thing. We are the Soul and understanding; and more we are not. So that whosoever is drowned in the filthy puddles of this World, is no more participant of reason then a bruit beast, and rather a man in name then indoede.  
Seeing then the dominion of sin doth turn man into a beast, what is it that will make one truly and indeed a Man? Is it reason? Surely no, unless it be sanctified reason. Is it the faculty of speaking? no neither. For the Hyena, 
li.  and Mantichora can speak like a man.. What then? Surely, if that learned writer may be believed, 
Lact.  it is only the understanding of the divinity, the knowledge of God, that makes a man, and gives the true difference betwixt him and all other things: for take away Religion, and then neither wisdom nor justice can be kept, seeing the understanding of the divinity, whereby we differ from beasts, is only found in man.. 
Plut.  So the heathen man could judge, that it was a wicked and strange thing, to ascribe reason to those things; that wanted the knowledge of God. Therefore where I find no spark of true reason, no words worthy to come from a Man, no footsteps of Religion, piety, goodness, and the knowledge of God (the necessary marks and badges of a man..) If I shall deny him to be a man, I do him no injury, seeing my text tells me that goodness is that which is required of every man; neither doth the definition of a man agree to him, and so he cannot be a man.  
Besides, if he that outwardly alone representeth a man, be not a man, what is he then? Whatsoever lives above a vegetative life, must either be a God, an Angel, a man, or beast. But men that live wickedly are no Angels, much less are they Gods. And seeing iniquity and sin hath cast them down below the condition of man, it must needs follow they are no men; but carrying about with them bodies, without reasonable and religious souls, it necessarily follows, that they are bruit beasts. And so it comes to pass, 
Boet.  as one observes, that who forsaking probity and honesty, leaves off to be a man, when he can by no means pass into the divine state & condition, he is turned into a beast. And in this respect was it that the Prophet said, 
Is. 50  Wherefore came I, and there was no man? Why not a man? Because as one saith on this place, 
jerom.  Every man forsaking the image of God, makes himself like the beasts and serpents. And who knows not, that for this cause the Prophet admired that jerusalem should be so populous, 
Lam. 1  and yet be alone and forsaken? How doth the City remain solitary, that was full of people? But what is this the Prophet speaks? Hath sorrow swallowed up his senses? If she be full of people, how is she alone? If alone, how is she full of people? Yes, there were many faces and bodies of men, but not one true man, not one reasonable man, not one godly man, 
Psal. 14  not one religious man: All were gone out of the way, they were altogether become abominable, there was none that did good, no not one. Thus was the City full, and yet solitary, not one good man, or very few to be found in it. If this be so, then surely the Prophet reputes wicked and vicious persons for men, no more than we do. And for the same cause, the holy Ghost in the Scriptures styles some men foxes, some dogs, some swine, some wolves, some lions, some serpents, and the like. 
Is. 11 Is. 59 Dan. 7 Luk. 13 Can. 2 Acts 20 Apoc. 22  Thus is the proverb verified, Homo hominilupus, One man is a wolf to another. Thus did the godly Martyr Ignatius sight with beasts from Syria unto Rome, at Sea and Land; day and night was he bound with ten Leopards, that is, with soldiers that kept him, to be tormented. May we not read that Aristophanes called the Flagitious, Athenians, beasts and sheep? And that Diogenes seeing a rich man one day walking in the market, called him a golden sheep? Did not all the Platonists esteem that man to be a beast, who being endued with reason, yet committed things repugnant to reason? And therefore were they wonr to cry out, Hence beastly affections, hence, fly from me ye capital enemies of mine, lest I should be compelled to become unruly & besides myself. What do you here, ye robbers of my better part? you thieves, that lay bolts and shackles on my soul, that ye might domineer over that which was created to that end, that it might command the whole world? Have you never read that golden sentence, that he seems more beastly than any beast, who hath reason and useth it not? Doth not the reverend scholar cite this out of Aristotle, Homo bestialiter vivens, 
Beda.  est centies millesies bestia peior? A man that lives beastly, is an hundred thousand times worse than a beast? For it is true which the wise Philosopher spoke, 
Arist.  Man enjoying the law, is the best of all living creatures; but separate from the law and rustic, is the worst of all others. Therefore the learned Father affirmeth, 
Aug.  that if man were suffered to live as he list, he would fall into outrages unspeakable. We may then safely out of all this evidence conclude, that all are not men which carry the shapes and habits of men; and that all voluptuous, carnal, impenitent sinners, are no men, but beasts in men's shape, because they want the goodness in my Text.  
Secondly, out of this, will the second observation plainly appear: namely, That in all conditions of men, are infinite, who in their present estate, are no better than swine and bruit beasts, seeing they live in infidelity, impenitency, and all kind of improbity. For if these testimonies of Scriptures, Fathers, Philosophers, Historians, and Poets, be truc; how many shall we find in every state and condition of men, that are swine, dogs, wolves, lions, vipers and scrpents? The forest of Arden, nor the woods of Mormatane, do afford acorns enough to give every swine one. And I know not whether the Heavens have so many stars, the Sea so many grames of sand, the Ocean so, many fishes, fishes so many sins, France so many grapes, the Alps so many flakes of snow, or Hannony that Paradise so many flowers, as we shall find every where men that are turned swine, wolves, dogs, vipers, serpents, & brutt beasts.  
For unto how many of all sorts may it truly be said, O curuae in terris animae, & coelestium inanes? O crooked souls on earth, and void of heavenly things? 
Psa. 17  To how many may we say, they turn their eye down to the ground? never lifting up their eyes to heaven, from whence all good comes to them, but like swine fee de on the Acorns, never lookking up to the tree that bore the? Now, if you will take a list of them, and number them if you can; So many as I shall see to be delighted with the filthy puddle of carnal pleasures, neither perceiving, hearing, or doing any thing that belongs to piety and godliness, but only to serve the time, so many must I judge to be swine. O how many swine hath this world in opulent Cities, and glorious Courts of Princes? Where men should in great plenty be seen, even there they play they swine and bruit beasts. There is Circe's turning men into swine. There is Epiourus that tame unclean hog. There are all kind of beasts innumerable, small and great. As many as we shall see having no more soul than a swine, Auimam pro sale, Only a soul to keep the body from stinking & rotting as beasts have, who never dream of another life, where so ules are immortal: but live as if there were neither Heaven nor Hell, (as the Atheists of our times:) so many swine & beasts we may say there are. O good God, how doth the earth abound with such kind of swine? The sow that farrowed thirty white pigs in the place Where Aeneas founded and built his City Alba, had never such a plentiful litter, as Atheism and impiety at this day hath brought forth. Yea they are grown to that height of all iniquity, that they will wallow in the mire without all controlment. Come, say they, 
Sap. 2  let us enjoy the pleasures that are present, for this is our lot, this is our portion. And shall I not think them to be swine, that cram themselves with delicates, till it come up again? nothing commiserating the poor members of Christ, which by want or losses are driven to extreme poverty; no man remembering the afflictions of joseph, nor ever either yielding them wool to  them, or milk to feed them, more than swine do? But what talk I of swine? These swine swim in all kind of superfluities, even unto surfeit; these swine come not all to the shambles, nor do all of them accompany Ulysses a shipboard. These feed not in the farms under the trees, they use not all one common sty, but even famous Cities, goodly Countries, and glorious Courts of Kings, are full fraught with such swine. That as Solomon said, 
Eccl. 12  there was no end in making books; so having in some sort viewed this heard of swine, if we should take an account of the other bruit beasts, to which the holy Ghost fitly compares wicked, voluptuous, impenitent sinners; I should rather weary you, then reckon them up, there would be no end in numbering them. For as the Apostle said to his fellow labourers, 
Acts 20  that after his departure, grievous wolves would enter, not sparing the flock: So I may say, not only that the Heathen, but that all manner of bruit beasts, worse than the heathen, are entered into the Lord's inheritance, 
Psa. 79.  defiling his holy Tempie, and making havoc of all religion and goodness. 
Psa. 22  The fat Bulls of Basan do enclose the godly on every side, the wild Boars out of the wood do strive to root up that little vine of the godly, and the wild beasts of the field devour it. 
Psa. 80 Psa. 22  God's darlings are in the power of dogs, and in the mouths of lions, they lie lurking in their dens, 
Psa. 10 jer. 9  and ravish the poor. The serpents and cockatrices that by corruption and oppression sting the godly to death, and will not be charmed but with gifts, are every where rife, Every one turneth into this race, 
jer. 8  as the horse into the battle. Like fed horses every one neigheth after his neighbours wife. Like wanton & untamed calves, 
jer. 31 Psa. 58  they keep no bounds. Like venomous serpents and deaf adders, they stop their ears and will not be charmed, charm they never so wisely. As a cage is full of birds, so are their houses full of deceit, 
jer. 5  they are waxen fat and shining, they overpass the deeds of the wicked; they execute no judgement, Shall I not visit for these things, faith the Lord, shall not my soul be avenged on such a Nation as this?  
Here than I require two things to be observed. First, that we would keep the method which God proposeth in doing good: that is, that in every of our actions, the goodness to be done to others be aimed at. Secondly, that we labour to preserve goodness and good men, by taking away the worm that kills them.  
First, to keep the order that God useth. For God prefers order before all things: and as Saint Augustine saith, Bonum in ordine consist it, Good consists in order. Now this is God's order, 1. To aim at our good in all his actions. 2. As the same Father saith, 
Aug.  it is God's order to make Modus species et ordo, generalia bona, Measure, form and order, to be general good things in all his creatures. So that, Vbi haec tria magna sunt, magna bona sunt; ubi parma, parva bona sunt; ubi nulla, nullum bonum est; Where these three are great, there are great good things; where little, little good things; where none, no good thing at all. Look then if the end of all your actions be the good of others: look if you find these three good things in your actions, which God hath put in every creature: measure, form, and order. Measure that temperately, form that decently, order that discreetly all things be done. If so, then do you follow God's method in doing good. But alas we run contrary, and utterly destroy God's order. For what measure is it to pour water into sieves, or rend dishes, that spend it faster than they receive it? What form is there to reward dogs for killing the game, and not just and holy men for killing of vices? What comeliness is there in our monstrousness and excess of apparel? What form, to cast all honours and preferments upon the undeserving, or in the lowest rank of service, and to neglect the best and worthiest services? What order, what discretion, what measure, to run greedily after the foolish vanities of this life, and never labour to purchase any riches for the Soul? Is not this Christ's order, First seek the kingdom of God and the righteousness thereof? 
Math. 6  First thou shouldst seek, as that good Father saith, 
Aug.   sis bonus, that thou mayst be good thyself; and then unde facias bonum, the things whereby thou mayst do good to others.  
Secondly, we must labour to preserve goodness and good men, by taking away the Canker that corrupts them. So then a weeding must be used: that wise Roman spoke most truly, 
Sen.  Bonis nocet, qui malis parcit, He doth hurt the good that spares the quill. Therefore the magistrate must over be worming of the Land; and in that great work of purging the commonwealth, or reforming any house or Family, he must ever have respect to these three considerations, first, to amend him he punisheth. Secondly, or that the punishment being exemplary, may make others the better. Thirdly, or that the wicked being taken out of the way, the godly may live the more securely. But he that will preserve goodness, must still be lopping away the Canker boughs: For as that learned man saith well, 
Lactan.  Bonorum salutem custodit, qui malos punit, He that punisheth wicked men, preserves the safety of good men. To which that of the divine Philosopher doth well agree, Malitiae medicamentum est poena; 
Plato.  punishment is the best Physic for malice and wickedness. Therefore hec that would heal a sick commonwealth, or a fainting Family must minister David's physic, 
Psal. 101  a wicked person must not dwell in his house. So David cured his sick kingdom and Court. 
Antisthenes  Hence the wise heathen resolved, that it was the greatest pest of a commonwealth not to discern the good from the bad: that is, to observe and advance the ungodly, and neglect the just and virtuous: For the goodness of the subjects establisheth the kingdom. And their improbity ruins and subverts it. And therefore that wise Roman concludes, 
Cic.  that neither house nor commonwealth can long stand, if rewards be not provided for the good, and punishments for the wicked. We come into our gardens and orchards, and seeing them grown over with nettles and such other trash, presently we fall to weeding & pruning, and are offended with those that should have the care of it, that it is not done, lest we should lose the benefit of the fruit: and shall we not much more labour to keep the garden of the Church and kingdom from the Nettles and weeds of impiety and wickedness, which will at length choke the growth of all goodness in the Land? But alas, what fruit can we expect, when not only briars and thistles are suffered to grow up, but are more cherished than the good and wholesome herbs themselves? What happiness may we look for, when the herbs are either plucked up by the roots, or at least, so spite-blasted, and neglected, that they whither and die for want of plucking up the weeds of vices that overtoppe them?  
The third inquiry is: How goodness should be so desired of all, and so little practised of any. First, shall I say, it is like the little book which john took and eat, 
Apoc. 10  and it was in his mouth as sweet as honey, but made his belly bitter? So goodness, is a sweet subject to be spoken of, but bitter to be practised; every man can relish it with his mouth, but few can digest it in their hearts, and fewer practise it with their hands. Secondly, Or shall I say that as goodness doth communicate itself to all, so it hath a magnetical attractive power, to draw all to the gaze of it? the face of goodness being so beautiful, that the most profane man in the World, would die to be but died in her colours, and clothed with her honourable titles. Even profane Balaam would gladly die the death of the righteous, and castaway Saul would be honoured and reputed good before the Prophet. But because they desire the name and not the thing, therefore they are but in a dream, and embrace a shadow. Or thirdly, shall I say, for that it is the only shelter of impiety? For under the covert of goodness, walk all kinds of impurity and impiety: Tuta frequensque via est, per amici fallere nomen: It is a safe and common course to deceive under pretence of friendship. So under the cloak of goodness and Religion, is all mischief palliated and vizarded. And it is one of the most dangerous enemies, that goodness and good men have; 
Chrys.  for as that holy Father saith Malum sub specie boni celatum, dune non cognoscitur, non cauctur, When evil doth mask under the vizard of good, being not known, it cannot be prevented. Or four, shall I say, that goodness makes all men that are acquainted with it diminish their goods, and come to the contempt of the world? that those which have wives, 
1. Cor. 7  be as though they had none, those that weep as though they wept not, those that rejoice as though they rejoiced not; those that buy, as though they possessed not, those that use the world, as though they used it not, so that now they become as zealous as in the primitive age, they have all things common, and part to every man hath need. And therefore because men do so goodness to be an ill husband, 
Act. 2  and prodigal of herself and substance, after a little experience of her, they shake her off, as not for their profit. Or lastly shall I say, it is, because there are so few examples of goodness to provoke us? Surely even for all these, is this happy duty of goodness so much desired of all, so little practised of any. For goodness is bitter, unsavoury and distasteful to a carnal man. Every man loves the glorious name of it, but cares not for the thing itself: It is a good shadow and cloak for impiety: It diminisheth our substance and the things we love dear, and hath few or no precedents to allure us to it. No wonder then, if so few affect it in the practice.  
So come we to examine the 4. & last inquisition of this duty. An sit bonitas, whether there be any goodness left in the World, any such thing as goodness is, and where it may be found; there is such barrenness of goodness every where, that we may well say of it, as the Lord did of jeconiah: writ this man childless, 
jer. 22  a man that shall not prosper in his days. So we, that God hath bidden writ our age destitute of goodness, not shall goodness prosper in our age: not for that jeeoniah had no Son, did God command thus to write, for he had Salathiel, but because he had but one Son, and the kingdom and government was departed from him. Nor do I say this, for that goodness shall have no issue, but because she shall have very few children, and the kingdom and government is departed from them: they shall have little or no honour, dignity or preferment in this world.  
The Prophet spoke it long before me, 
Psal. 14  The Lord looked down from Heaven, to see if any would understand and seek after God: but they were all gone but of the way, there was none that did good, no not one. If he spoke this with grief of heart, I am sure, I speak it not without sorrow. For what cause of sorrow can be greater, when as we may justly complain with the good king, There is not one godly man left, 
Psal. 12  the faithful are failed from the children of men?  
In Noah's age all flesh had corrupted their ways, and then the flood came and swept them away. In Abraham's time, there was no fear of God in the Land, and then God sent fire and brimstone on Sodom and her three sisters. In the time of the judges, when there was no king in Israel, 
jud. 17  every man did what was good in his own eyes, and then the people did eat up one another. In the time of Isaiah, the faithful City was become an harlot, they had not so much understanding as the Ox and the Ass: then the Lord eased him of his adversaries, and avenged him of his enemies. In jeremies' time, 
jer. 5  there was not a man in jerusalem that executed judgement, and sought the truth. Therefore a Lion out of the Forest shall slay them, a Wolf out of the wilderness destroy them, and a Leopard watch over their Cities. 
Psal. 14  In David's time, there was none that did good, not one. Then came the wrath of God upon the wealthiest of them, and struck; down the chosen men that were in Israel. In salomon's time, 
Eccles 7.  but one man of a thousand, (A thousand to one we shall not find one now) and then ten Tribes were rend from his kingdom. 
1. King. 13  In Christ's time, many were called and few chosen, and then came the desolation of that most famous jerusalem, and utter subversion of the people of God, such as was never read of in any age, that the chosen generation should be vagabonds and runagates over the whole World to the end thereof. In Paul's time, not many noble, not many wise according to the flesh were called; 
1. Cor. 1.  nay, all sought their own, and not that which was Christ's, 
Phil. 2  and then the Church of God, was under gricuous persecution; and when Christ comes, 
Luc. 18  shall he find faith on the earth? And why may not we speak all these things of these our times, who have added to the iniquities of all times? Why may not we fear the like judgements, for the want of that goodness, which want procured these judgements? May not we say, there is not one that doth good? All flesh hath corrupted his way? There is no fear of God in the Land? Every man doth that which is good in his own eyes? The faithful City is become an Harlot. Not one good man of a thousand can be found. Surely, we have filled up the measure of our father's iniquities, and if we speedily repent not, God will fill up the measure of his judgements upon us for it.  
Here than I do briefly observe these two points. First, that all ages have had in all places a penury and want of goodness, more or less. Secondly, that no age ever escaped to be severely punished for that want. Let malorum poena, be bonorum cautela; the punishment of the wicked, be the caution of the godly, Et aliena pericula nostra adminicula; other men's harms and dangers, our instructions and helps.  
Goodness (I confess) is hard to be found in our age: the common practice is according to the common proverb, Every man for himself, and God for us all. It is now every man's study and care to gather riches, to grow great, to get honours, dignities and favours for themselves and their posterity; whilst the common good, nor yet any others good, but their own private, is aimed at. But indeed, how can they use goodness that know not what it means? They are of that kind of men of whom the Psalmist speaketh, 
Psal. 49  Whilst thou dost good to thyself, every man will speak good of thee. They know not, that the nature of goodness is such, that the good man bestows himself wholly, and what he hath, to the good of others, and yet is himself never the poorer. As a thousand candles may be lighted at one, and yet no diminution of light: So the good man communicates to all, willingly that have need of him, and yet hath no want: his riches, his wisdom, his countenance, his labour, and so can say, Omnibus omnia factus sum, 
1. Cor. 9  I became all things to all men. Thus doth he after the example of God: who is therefore good, because he bestows on us that be his children, what himself is, and what he hath: therefore this is a true conclusion, That he cannot be a good man, nor the child of God, of what place soever he be, that loves himself and seeks his own particular alone. The rule of that learned Father is most true; 
Aug.  Turpe est omnis pars quae suo toto noncongruit: That part which agrees not with the whole, is a deformity to the whole. And seeing every man is part of the kingdom wherein he lives, it is impossible he should be a good man, that is not fashioned to the Common good. Nor can the whole stand, if the parts be not well proportioned. Whence it is, that the Common good of a kingdom cannot thrive, if the greatest part and namely, the greatest men be not good men, and respective of the public good. Therefore if any kingdom come to ruin, it is for want of this goodness, that men do not seek the Common good, in which every man hath his particular good.  
What was the cause the Roman Empire flourished so long, and reigned as Queen and sole Empress of the world, 
Val: Max:  but this (as the worthy Historian reports) that all studied the Common good, and desired rather to be Pauperes in divite imperto, quam divites inpaupere imperio; Poor in a rich Empire, then rich in a poor Empire? Thus came these Heathen nearer that divine precept than we Christians, Let no man seek his own, 
1. Cor. 10  but every man another's good. Good citizens must be like the Sun and Moon, they must shine unto all. And thus is the Commonwealth made stable and lasting for ever. For if as the earth stands immovable, because every parttends ad unum, that is, to one point, which we call the Centre; so is a kingdom perdurable, when all seek the Common good, and have one Centre and end in all their actions.  
But alas, I might easily be confined in speaking of goodness, either this that is the preservation of kingdoms, or that which is the life and soul of families: not only that there is so little goodness in our times, but also for that the Scripture affords me so little descant upon the word: which to me is an evident argument, that the spirit of God foresaw, that towards the end of the world men would grow so carnal, that the practice of goodness would be so precious and rare, as the name of it is seldom used in the Scriptures. For in the whole Book of God, to my remembrance, as goodness is ascribed to man, I only find it nine times recorded. Seven times in the old Testament, and three in the new. 1. There is mention of the goodness of Hezekiah, 
2. Chr. 32  and it is say the that his goodness was written in the Chronicles of the Kings of judah. 2. Of the goodness of josias, 
2. Chr. 35  and of his goodness it is said, that it was written in the Chronicles too: to intimate unto us, that the goodness of Kings is fit to be chronicled for eternal memory, as a mytror to them that follow, because there are so few examples of goodness amongst great ones. In so much that of all the three and twenty Kings of judah, only six were good, David, Asa, jehosapbat, joas, Hezekiah, and josias: But of all the Kings of Israel, there was never a good. Hence one said wittily, that the names of all good Kings might be written in a ring. 3. There is a commandment; Fac bonitatem, 
Psa. 37  Be doing of good: and there is a singular reward annexed to it; verily thou shalt be fed. 4. There is mention of goodness by the Prophet in these words: 
Psa. 38  they reward me evil for good, Eo quod secter bonitatem, Because I follow goodness. Indeed goodness is like an Owl, all the birds fall upon her: so if any man do profess goodness in any proportion beyond the common sort, they are sure to be despised and reproached at every hand. In Poters' time it was true, who will harm you, if you seek that is good? 
1. Pet. 3  but now, Who will not harm you? an argument that there is little goodness amongst men. 5. My goodness reacheth not unto thee, 
Psal. 16  saith the good King, speaking of God: that is, thou receivest no benefit from me. If man of man and to man had spoken this, it had been most true in our age, for the most part; for as God receives nothing from us, so nor man, but what we cannot keep from him. 6. The wise King tells us, 
Pro. 19  that who possesseth understanding, loveth goodness, therefore it seems that our Age is a foolish Age, there is so little love of goodness. 
Pro. 20  7. The same King gives us a taste of every man's untoward disposition towards goodness; Every man will boast of his own goodness, but who can find a faithful man? Wherein we see the loveliness of this grace, drawing every man to challenge her for his own, but no man craving to entertain her. 8. 
Gal. 5  The Apostle names her amongst the fruits of the Spirit: but we shall have much ado to find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, goodness, in any spirit of our times. Lastly, the same Apostle makes the fruit of the spirit to be in Omni bonitate; 
Ephe. 5  In all goodness: as if there were no fruit of the spirit of God in man, where goodness doth not show itself in a great measure.  
And as it is in few places of the Scripture, so it is in few persons of the world. I will not go to the great ones, 
jer. 5  as the Lord doth to look for this goodness, and found the yoke broken, and the bonds burst: nor to the Priests & people, as the Prophet doth, to look for this goodness, 
Is. 24  & found like Priest, like people; like servant, like master; like maid, like mistress; like buyer, like seller; like borrower, like lender; like giver, like taker to usury: 
jer. 8  no man repenting himself of his wickedness: saying, what have I done? but every one turning to his race, as the Horse rusheth into the battle. I say, I will not go thus far: yet If I should ask the Sea, it would say, goodness is not in me: if the Land, it would say, goodness is not in me: if I should ask the Country, it would say, goodness is not in me: if the Court, they would all confess, that goodness is not in them. So that if I call for goodness, it is dumb and speaks not: if I cry for it, it is deaf and hears not: if I wish for it, it is lame and comes not: if I writ of it, it is worn out of the world with writing: if I speak of it, it is weary of it: if I look for it amongst the dead, they will say, it is not yet borne: if amongst the living, they will say, it died in its minority: if I look for it with the old, they are passed it: if with the young, they are not yet come to it; if with the middle age, they will none of it: if with soldiers, it is against their valours: if with Courtiers, it is against their pleasures: if with Lawyers, it is against their profits. So that being banished from all sorts and societies of men, it is to be feared, 
Apoc. 12  the fury of that great red Dragon hath driven it into the wilderness with the woman: that is, the poor persecuted Chur. of Christ, there to remain not 1260. days, but years: if some good folk keep it not out of the wilderness, to be conversant amongst men, which for my part, I do much despair of.  
Yet will I not utterly despair to find some prints of goodness for all this scarcity: but in the search of it, I am loath to spend any more time, seeing I have been so long time in the quest of it already. Let every man see what proportion of goodness is in himself: but I fear, that a torch will scarce find a good man, such as we have limned out, and such as the Prophet hath pictured: 
Psa. 15  and yet so good must he be that will ascend into the mountain of Heaven. If then thou wilt gauge thy goodness, this is the way; look how much thou profitest after every Sermon thou hearest, and so much as thou reformest thy life, so much is thy goodness.  
They say, that a vessel made of the ivy tree, if water and wine be poured into it together, the wine will leak out, and leave the water behind it. Most men's hearts hold true resemblance with this wood; for receiving into them the wine of God's word, which should inebriate them with the love of God and goodness, and also taking in the water of worldly apprehensions, they leak out all the wine, and leave nothing behind but the puddled water of vanity, pride, ambition, luxury, and such other pests of the soul. I must entreat pardon in this my great liberty of speech: Inlibera civitate, said that noble Octavianus, liberae debent esse linguae; In a free City every man's tongue should be free, but much more in a free Church, and of a free man. For to speak truly of our times, I cannot compare the men of it better than to a vessel full of quicksilver, where all metals save gold do swim, and that sinks to the bottom: So piety, religion, goodness, and those precious metals, without which we can never attain to the author of goodness, do but float in the brains, and swim in the understanding, they will not down with us Nothing will sink into our hearts but gold, nothing but gains, and honour, and pleasure, will down with us.  
But some may object against this: that there must needs be plenty of goodness, seeing it is so little spent, for few or none do use it. I answer; that hath been the bane and ruin of this golden mine of goodness. For contrary to the nature of all other metals and matters, it grows and increaseth by spending. The more prodigal man is of goodness, the richer he grows: if then thou wilt have a treasure, which cannot be exhausted with spending, but grows and increaseth the more, labour for goodness, & practise it: be herein profuse and a spend thrift, and thou shalt grow most rich, most honourable. On the other side, spend it not, and thou art poor, naked, beggarly, miserable, above all other men. A new found way to enrich and ennoble you: but yet the true found way: without which, no man shall ever enjoy that happy and ever blessed eternity of God's presence. For the rule in Divinity is most infallible: 
Heb. 12  Fellow peace with all men, and holiness, without which no man shall see God: so goodness and holiness must be followed, as a man follows his pleasure or profit: and spent as a liberal, or rather as a prodigal man spends his substance, or else there is no seeing of God. Therefore let us entertain that wise advice: 
Eccl. 11  Cast thy bread upon the waters; do good to others, even with the hazard not only of the loss of the thing, but even with hazard and loss of thyself.  
And surely so many examples and actions of God's goodness to us, should move us to this duty of goodness, in imitation of him. The earth is full of his goodness to us. There is not a creature, but hath bonitas, goodness, engraven in great Characters upon it, to allure us to goodness: Behold, Valde bona: 
Gen. 2  saith God upon the review of all his creatures; they were exceeding good. Which could never have been, but by the goodness of God. But above all other his goodnesses to us, being unspeakable, he hath revealed to us the mystery hid since the beginning of the world, the mystery of our salvation by Christ jesus: besides our peace, plenty, health, and many happy deliverances and preservations, both general and particular, hath he heaped upon us. O that he would be pleased to add one goodness more to these: that he would give us a measure of goodness to make the true use of these his infinite goodnesses to us, and to walk in some measure worthy of his goodness. Surely his goodness to us calls for our goodness, seeing he makes all his creatures good to us, to draw and allure us to goodness.  
Now if we have not this goodness, to bestow all the benefits and blessings of body and mind, wherewith God hath enriched us, to his glory, and good of others; then we are not only condemned of all the creatures, but also want the true use of them; nay, they are but all bestowed upon us to our infinite hurt and damage. For most true is that which the wise Roman concludes: 
Sen.  Nihil tibi bonum, sine te bono: There is nothing in the World can be good to thee, except thou thy self be 〈◊〉 good. Therefore 〈…〉 that great 〈◊〉, for every goodness of his bestowed on thee, shall be accounted for how it hath been employed to the good of others.  
Thus come we to the second pillar of my Text, the generality of the requisition of this duty. For therefore it is said in the Text, A man; because no man is exempted from this duty as our Saviour saith in another case, that I say to one, I say to all, watch: so that which is desired of one, is desired of all, goodness; and the more goodness that any hath received from God, the more is he bound to show to others. If five talents be received, five must be accounted for: If three, than three; If but one, than one: All must be employed to the master's benefit: nothing must be leapt up in a napkin, lest the reward of the idle and unprofitable servant fall to our lot, which was to be bound hand and foot, and cast into eternal fire.  
The Philosophers say, that Ens & bonum conver tuntut: being & good, are convertible terms. So that there is nothing in the world but it is good: and there is no good, but hath a being; therefore if thou hast a being, and be a man, thou must have goodness, else thou losest the name and being of a man: but this good which they spoke of, is but a good of thy nature, not a good of grace. And thou must labour if ever thou wilt have a being in Heaven, to get this good of grace, this goodness of my text.  
This text is such a body of divinity, that in the whole Scripture there can scarce be any found to match it. For as goodness contains all our duties, to God, to man, to ourselves, to our neighbours, & to all the creatures, 
Pro. 12  (for a righteous man regards the life of his beast;) so it speaks to every man in the world: for this duty is desired of every man; no man can say, it appertains not to me, for it is said indefinitely, that, That is to be desired of a man, is his goodness; not of this or that man; but of every man. So that here I might examine and enforce this duty upon every particular man, and every particular calling in the world, seeing none are freed from it.  
There is no creature in the world that is so indigent and needy as man: For he stands in need of the Sun, the fire, the water, the air, the earth, and all the creatures to help him. Whence he should take examples to compassionate the necessities of others, seeing all things since the creation never cease to help our necessities. The learned do say, that Bonum est sui diffusiwm: 
Dionis.  & summum bonum, sum communicatiwm: Good doth ever diffuse and spread itself abroad: and the chief good, which is God himself, doth above other things chiefly diffuse and communicate his goodness to others: and because all the creatures are as so many goodnesses of God communicated to us, therefore they all labour to help the necessities of others, as we see the Heavens, the Sea, the Elements. Now seeing all of them do so much favour man, as that without their goodness to him, he could not live, how much rather should every man labour by all means to help man? 
Arist.  The Philosopher calls man the little world, the epitome and abridgement of the world, in whom the epilogue and sum of all the world is contained, Therefore seeing man hath in him virtually all creatures, 
Sap. 1  let him from them take example to work as they do work. If he have the Sun in him, let him do as the Sun: warm every man; help every man's necessity: if he have the Earth in him; let him do as the Earth doth, which nourisheth and sustaineth all living creatures. Let all the creatures be his schoolmasters unto goodness. For all are made to do him good, and he is made to do every man good. Hemo homini Deus, non daemon: Man must be to man a God, & not a devil: do him all good, but no harm. I should never have done in this point, if I should enforce this duty upon every particular man, therefore I will restrain myself, to these two observations. First, that every man must know, there is a general duty of goodness required of him. Secondly, that particular men have personal and particular duties of goodness to be expected from them, according to their several functions and places. First, for the general duty: the Prophet expresseth it in four words: 
Mich. 6  He hath showed thee O man, what is good, and what the Lord requireth of thee: surely to do justly, to love mercy, to humble thyself, and walk with thy God. First the goodness of righteousness is required of every man to good rightly, & justly to every man. He must be in all his ways as strait & upright as the Fytre tree, that directly without any knot grows up towards Heaven, without bowing a bayre from a most strait line. job is commended for such a just and upright man. Secondly, the goodness of mercy is required of him. For Bonum est sui communicatinum: Good will disperse and communicate itself. We see that trees do not bear fruit for themselves, but for the benefit and good of others: and a good man out of the good treasure of his heart, bringeth forth good things; so out of the good treasure of his hands, he ministers to the necessities of others. He is merciful, liberal, and dareth, he hath dispersed abroad, and the praise of him endureth for ever. The Samaritane in the Gospel, was such a merciful man. Thirdly, the goodness of Humility is required of him: without which there is no entrance into joy. God gives grace only to the humble. 
1. Pet. 5  He must stoop that will come in at the low gate of Heaven; if he be never so well furnished with other graces, and want this, his portion shall be with hypocrites, and unbelievers. Fourthly, the goodness of obedience or diligence is required. No Idle by comes to Heaven. He that will come there must ever be walking the way that leads to it: it is a long journey, and cannot be performed in less time than a man's whole life. And well may he walk to Heaven who hath God Socium itineris, to walk with him. If man will walk with God, walk as he hath walked, walk as he hath taught him, and as he doth guide him, he shall never fail to come most happily to his journeys end.  
Such a walking man was Enoch. By the continual motion of the Heavens, all creatures are engendered and do live, without which motion, they could not either increase or continue: So by our motion & walking with God all his graces are beginner in us to 〈◊〉 by that walking do live in us and bring us to eternal life: without which walking with God, there is no hope, that we can live with him for ever. This walking may be expressed in these 3. First that there be a good and holy life. For Qualis vita, finis ita: such as is the life, such will be the death. Secondly, a good fame, for that fattens the bones. 
Pro. 15  Thirdly, that there be a good Conscience, for that is a continual feast.  
Secondly we observe, that particular men, must perform personal duties of goodness: every man in his place and talling: as john Baptist teacheth, when the people came and demanded of him, 
Luc. 3  What shall we do, he answered, He that hath two coats, let him part with him that hath none, and he that hath meat, let him do likewise. Then the Publicans asked, What shall we do? He said, Require no more, then that which is appointed to you. Then the Soldiers demanded, What shall we do? he said, Do violence to no man, neither accuse any man falsely, and be content with your wages. So that of every man and woman of what degree or place soever they be, there is a general and also a particular and personal duty of goodness required: which in sum is no more, but to communicate to the benefit of others all those graces and blessings of body and mind where with God hath trusted them.  
3. The parties desiring this duty come to be considered in the next; place as the third pillar of my text for it is not said, that, that this or that man desires of a man: or that our friends desire of us, is our goodness. But that, that is to be desired of a man, that is, that, that all the things of the world desires of man, is his goodness. First then that which God desireth of a man is his goodness, as we saw before out of the Prophet, Saint Paul affirming the same, 
Mich. 6  This is the will of God, 
1. Thess. 4  even your sanctification; and our Saviour: Be you perfect, 
Math. 5.  as your heavenly Father is perfect. And how is that? He makes his Sun arise upon the good and bad, and sendeth rain on the just and unjust. That God looks for this duty of goodness at our hands, the parable of the Talents makes it plain, for be that had leapt up his Talon in a napkin, was adjudged to be cast into fire that cannot be quenched. Every man's Talents and graces are given him of God, with this charge, Negotiamim donec veniam: Occupy till I come: put my money, my graces of body and mind into the bank, that I may receive my own with advantage, saith the Lord.  
The Parable of the wedding gatment shows the same, without which who appears before God shall be bound hand & foot, & cast into utter darkness. The unjust Steward that had wasted his Master's goods, was called to a red rationem, a strict Audit for all. And so shall all we be, for the goods and graces God hath put in our stewardships: it shall not avail us to plead that of the Gospel in bar: When saw we thee in prison and did not visit thee? 
Math. 25  or hungry and did not feed thee? or naked and did not  thee? For it shall be answered, In as much as you did it not to the least of these, you did it not to me: depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels.  
The reason why God desires this goodness, is, for that in nothing come we so near the divine and original goodness itself, which is God, as in true & sincere goodness to others. Yea even to our enemies. For as the Prophet saith, 
Psal. 78  though God did often deliner the Israelites, yet did they still rebel against him. So infinite is the goodness of God, that by no ingratitude or rebellion of man will he be overcome, until he be past cure. Even so a good man will not upon every slight occasion withdraw his goodness, complaining of the ingratitude and indignity of men, but knows that God looks for goodness of him, even such as himself shows to vile, unworthy, and rebellious sinners. And here observe, that amongst all the rest of the parts of goodness that God desires at our hands, this is not the least, that as it is his goodness to be angry with sin, & to punish it in whomsoever he finds it, 
Heb. 12  and therefore chasteneth every son that he receiveth: so it is the true mark of goodness in man, to be angry with sin, and to labour to check and kill it. 
1. Pet. 1  Saint Peter expresseth this goodness thus: Be ye holy in all manner of conversation for it is written, Be ye holy, because I am holy.  
Secondly, the Angels desire this goodness of us. Hence it is, that our Saviour saith. 
Luk. 15  There is joy before the Angels for one sinner repenting. How can it then be, but that they who greatly desire our goodness, seeing they so much joy when we return from our wickedness: how can they but desire earnestly our goodness, seeing that by it, the reparation of that great breach which Lucifer and his fellows made, is fully made up? And so much do they desire our goodness, that they are ministering spirits about us, sent forth for their sakes that are heites of salvation: 
Heb. 1  And therefore cannot but desire that their service and ministry may take that effect.  
Thirdly, our neighbours, even all men, desire this goodness of us. As the members of the body do one desire the assistance of the other, else would the frame of the whole body in few hours ruin and fall asunder; so doth every man desire the goodness of another, being fellow members of one body, without which he cannot any long time live. If the mouth received not meat, the stomach digested it, the liver transmitted the blood to the heart, the heart sent it abroad to the rest of the members, and every joint of the body did not his office, to the good of another; the whole body could not live one hour. So it is in the body of the Church & Policy, if all do not labour to the good of others, it will speedily grow diseased and die.  
The poor desire the goodness of our wealth and countenance: the rich the goodness of our labours and pains: the King the goodness of our loyalty and tribute: the Nobles, the goodness of our humility and service: the sick and diseased, the goodness of our compassion and comfort the desperate, the goodness of our counsel and care. And such is this duty of goodness, as that it is a debt, we must ever owe one to another. 
Rom. 13  Own nothing to any man, but that you love one another. This Motto is written on the forehead of every man in the world: Non solùm nobis nati sumus, We are not borne for ourselves: and goodness cannot be so fast bound in the affections of the heart, but it will break out, and stretch itself to all that have need of it. Therefore truly it is said of that good Father: 
Aug.  Anima magis est ubi amat, quàm ubi animat: The soul of man is more where it loves, than where it lives.  
Fourthly, ourselves desire goodness from ourselves, it is a special duty we own to ourselves. All that we should love or desire in ourselves, is our goodness. If we love any thing else in ourselves, we love not our own souls. Thou desirest (saith a Father) to have good sums, good servants, 
Aug.  a good wife, a good house, good lands, nay, good hose and shoes; and dost thou not desire te bonant? to have thyself good? What a thing is this, that thou should est desire to have all other things good, and not thyself good? Surely thou dost cross thy own desires, with thy own deeds. For the righteous man, nay every man living, desires goodness of himself. But the righteous desires nothing else but goodness. One thing have I desired, 
Psa. 2●  & that will I require, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his Temple. I counted all things but dung, 
Phil. 3  that I might be made conformable to Christ, saith the Apostle. And so far is the nature of man in love with goodness, that he glories in the title, albeit he have no right in the thing, and storms if he be not counted a good man. But the truly wise man knowing Nihl sibi bonum, 
Sen.  sine se bono: That nothing is good to a man, unless himself be also good, desires above all other things, that be may be a good man indeed. For so hath he the benefit of all God's creatures; so are they good and comfortable to him; else are they but all to his greater condemnation.  
One saith, that the chief title which God in Scripture gives himself, is Bonitas, Goodness. 
Dionis. de diui. nom. 2.1  Because it is the property of all good things to communicate and enlarge themselves to others. Therefore most agreeable to God, who rains down all his benefits upon us: and that therefore all other names of God, are but expositions and commentaries upon this name. So the proper name of man is Goodness, but in an infinite lower degree; and all his other titles and styles, be they never so great and awful, are but glosses and commentaries upon it. And God is pleased to communicate this name with man, that he might learn, that as God desires nothing in himself but goodness, nor nothing more to be proclaimed of him then his goodness: so man should not love any thing in himself, but goodness: nor ever think himself truly honoured, but when proclamation may be made of his goodness.  
This I confess, is one of the greatest goodnesses that can be in us, to love nothing in ourselves but our goodness. Alexander having on a time many Philosophers with him at a banquet, would needs have it disputed, what was the greatest thing in the world. Some of them said, the bill Olympus, some the Heavens, some the Sun, some the Earth: but one of them said, that surely the heart of man must needs be the greatest: for that in a moment of time it did pass through the whole world, Heaven, Earth, Sea and all. For Nihil mirabile praeter animum, 
Greg.  cui magno, nihil est magnum; Nothing is wonderful but the mind of man, unto which when it is great, nothing seems great. Therefore he that hath so great a mind and heart, that nothing but Heaven contains it (and such a heart hath every child of God,) will love nothing in himself but goodness, that may bring him to the place where he would be. So by having this great thing which every man hath, (for every man hath a heart) and adding but to it the least thing in the world, which is goodness: he shall have that in himself that is worth many worlds, and will make him love nothing in himself but his goodness.  
Finally, goodness is all that all the creatures of God desires of man. It is the cry of all the creatures, saith that learned Father: 
Aug.  Coelum & terra, & quicquid in ijs est, undique mihi dicunt ut te amem, Domine, nec cessant hoc dicere omnibus ut sint inexcusabiles: The heaven and earth, and all that is in them, speak unto me O Lord, that I should love thee; nor do they at any time cease to speak the same to all men, that they might be inexcusable. And what is this voice of nature, but that we should have this goodness which proceeds from the love of God? Hence hath the law ordained, that if thy neighbour's Ass fall into the dirch, thou shouldest lift him up; not only in respect of thy duty to thy neighbour, but also to the beast which stands in need of thy help, of thy goodness. And it is also commanded, that thy beast should rest the seventh day: it is a goodness thy beast desires of thee. Besides, thou must not mouzel themouth of the Ox that treads out the corn: that duty of goodness thy Ox desires of thee. And hence it is said, 
Pro. 12  that the righteous man regards the life of his beast.  
And because we do not perform this duty of goodness to the creatures, therefore do they groan and sigh, 
Rom. 8  as people under a cruel Tyrant, to be delivered from the bondag and cruelty under which we hold them. And I marvel in my heart, when I seriously think on it, we do not hear them sigh and groan. For surely they speak in their language aloud: and if our horrible sins did not strangely deaf us, we should hear them. For even for this cause, that we do not perform this duty of goodness to them, but do miserably abuse and tyrannize them, do they rebel against us: the heaven drowning the earth, the air infecting our bodies, the earth denying her fruit, and all of them being up in arms against us, to be revenged of us for want of goodness to them. For never was there any bloody or merciless Tyrant in the world, that did so wickedly tyrannize over his people, as we in this Age do tyrannize & abuse all the good creatures of God. Now then, if thou hast not this goodness to bestow all thou hast or art, to the good of others: thou art first injurious to God: secondly injurious to the Angels: Thirdly injurious to Mankind: Fourthly injurious to thy own Soul: Fiftly injurious to all the creatures. Most injurious art thou to God, because thou rebellest against him; to the Angels; because thou grievest them; to Man, because thou dost not love him: to thyself, because thou hatest thy own Soul: to the creatures, because thou abusest them.  
Seeing then, all that God and Angels, Men and thy own Soul, the heavens, and all the creatures desire of thee, is thy goodness: thou art taught hereby to regulate and order thy affections and desires towards all men, according to the same rule: namely, not to desire that they might be rich, honourable, learned, beautiful or the like: but to desire that they might be good, godly, pious, gracious, and in all manner of conversation godly.  
And not only so, but withal, that they may grow in goodness; for that also doth God, Angels, men, ourselves, and the creatures desire of us. Solus Deus melior esse non vult, quia non valet, saith that devout Father: Only God it is that will not be better, 
Ber.  because he cannot be better; but with men, it must not be so. Minime pro certo bonus es, si non vis esse melior, ubi incipis nolle esse melior, ibi desinis esse bonus. For a truth thou art not good, if thou desirest not to be better: For where thou beginnest not to desire to be better, there thou leavest off to be good at all. Therefore we must desire that all men may grow from saith to saith, from grace to grace, 
Eph. 4  follow the truth in love, & grow up into him in all things, who is the head, which is Christ. Even as the body from a small beginning, grows till it come to a full stature and furniture of every part: so must christians grow. 
Phil. 3  This was the practice of all holy meant I follow hard towards the mark for the high calling of God in Christ jesus. Step after step did this holy man follow, till he came to the very top of holiness.  
Thus are we come to the fourth and last column of this building, viz: the reasons enforcing this duty of goodness. These I find in the Text to be six. The First I called Facilitas officij, the facility of the duty. For it is but one duty for all, only goodness. It was wont to be said, Tria sunt omnia: Three things includes all things: But now it is said, Vnumest omnia, one thing is all things. Goodness answers to all. At the first God gave man 10. commandments, but because the number seemed tedious, our Saviour contracted them all into two, the love of God, and of our neighbours. But here for our better help and memory, all are reduced 〈◊〉 one, namely, Bonitas, Goodness. unum necessarium: one thing is necessary.  
And yet being but one, I know not how it grows heavy; but sure I am, that as our Saviour said, to that good young man, that had performed all the Commandments from his youth up; yet one thing is wanting: so he may truly say to us all, This one thing of goodness is wanting. What shame is it to neglect one duty, so easy, because but one duty & no more? What shame not to do a duty so easy as is goodness? the very name of it makes it easy: For we love the name. And Omnia difficilia facit amor facilia: Love makes all difficult things, to be of great facility. What is more easy, then to understand and do that which is good? Is it not more easy then to do evil? Surely there is much more difficulty in doing evil then in doing good. For as nothing is more difficult then for birds to make wings against the storm, sloops to sail against the wind and tide, Planets to move against the motion and course of the firmament; so is nothing more difficult for man then to fly against the blast of the Holy Ghost, to make head against the floods and storms of his own Conscience, and to run against the firmament of God's commandments: all which do mainly resist the evil actions of sinful men, and assist the endeavours of God's children. Therefore it was said to Saul, 
Act. 9  It is hard for thee to kick against the pricks. Hence the wicked themselves confess, that they are wearied in the way of wickedness: but the godly find no such lassitude and weariness in the way of godliness; but do with David, run the way of God's commandments, nay, they take more pleasure in them, then in all manner of riches; they are the very joy of their hearts. Therefore if goodness be not easy unto us, we are not yet in Christ; for unto his, the commandments are not grievous, His yoke is easy. And albeit the Philosopher saith, that the object of virtue, is Bonum & difficile, a good, difficult and hard to compass: 
Sen.  And the wise Roman: that Res difficilis est Virtus: Virtue is a difficult point to obtain: yet that is only: First in respect of the natural man, 
1. Cor. 1  who perceives not the things of the spirit of God, and therefore hath great reluctation in doing of good. Secondly, in that evil presents itself unto him, in the habit of good, and so makes the commission of the act more facile. Thirdly, in respect of the opposition that Satan makes by his manifold temptations, making way for the commission of sin, casting blocks in the way of virtue. But simply in respect of the nature of the thing itself, goodness and virtue is much more facile to a man endued with the spirit of God, than wickedness and vice. And therefore the Apostle said, I can do all things through him that comforts me.  
The second reason I said, was Necessitas officij, the necessity of the duty, taken from the bond, whereby we are tied to God, Angels, men, ourselves, and the creatures: to all which, but chiefly to God, we are by so many obligations bound to perform this duty. All these do cry unto us; Bonum te fecit Deus, & tu faceres bonitatem: God did therefore make thee good, that thou shouldest do that is good. Therefore if we have not this goodness, these four, God, Angels, man, and the creatures, shall rise up in judgement against us. Miserable men that we are, who shall have, Deum iratum, Conscientiam mordentem, amicos inim eos, & creaturas armatas: God angry with us, our Conscience biting and gnawing us, our friends turned to be our enemies, and the creatures armed against us, and condemn us for want of this goodness which they desire of us, and we are tied to perform to them all. The wife do say, 
Sen.  that the Laws appoint no punishment against ingrate and unthankful men, but in respect of immanity and greatness of the offence, leaves it unto God to punish; whereas they discern and appoint punishments for thieves, murderers, and other malefactors. Let us then take heed of Gods most severe judgements for our monstrous ingratitude, who being bound unto him so infinitely for his unspeakable goodness, have in us so little goodness, as that neither God, Angels, Man, ourselves, nor the creatures, can have any goodness of us, but all unthankfulness.  
But if the necessity might not move us, yet, Modus officij, the manner of the duty, which is the third reason, may work with us. It is greatly desired, sought for, nay besought and entreated at our hands; whereas God might have commanded it. To deny a duty to him, who lovingly desires and entreats the discharge of it, and that without our hurt, nay to our eternal good: (as the Apostle speaks, who desired a fruit that might further the Phillippians reckoning: 
Phil. 4  not a gift for himself, but a fruit of the spirit, even goodness, that odour that smells sweet, a Sacrifice acceptable & pleasing to God:) to deny, I say, a due debt so sweetly entreated, so profitable to them that pay it, as that it enricheth them more and more, and the oftener they pay it, the more they have, being like the treasures of God's house, the more we taste them, the more in-exhausted they are; to deny this debt so sweetly demanded, so profitable being performed, is great inhumanity, and no less indiscretion.  
Yet if the manner of demanding do not move us, let Tempus officij, the time of performing this duty which is the fourth motive, the Holy Ghost useth, stir up this goodness in us. He doth not say, that which shall be, or hath been desired, but that which is even now desired; whilst the beams of God's goodness by the preaching of the Gospel, and other infinite blessings bestowed on us, do shine upon us. Even now let us show forth this fruit of the spirit, this goodness, whilst we have time, let us do good. 
Gal. 6  Let us remember our creator in the days of our youth, 
Eccles. 12  before the days come, in which we will say, we have no pleasure in them. Let us ever be doing some good. Non semper aestas fuerit, componite nidos, the summer will not last ever, let us make our nests against the sharp assaults of winter. The day will not continue for ever, the night comes when no man can work. Our time is but short and uncertain; one little nunc, one short now; therefore wholly to be spent in goodness. To do good and distribute forget not, for with such Satrifice God is, pleased. If we consider in what miserable plight the foolish virgins are that took not their time, 
Math. 25.  or the rich glutton that abused his time, 
Luc. 16.  we will make more precious account of time than we do.  
And because, there is none of God's blessings greater than time, and yet none more abused, I must not be slack in commending this argument of time unto you something largely. For all of us spend our times too carelessly, either malè agendo, or nihil agendo, or aliud agendo; in doing wickedly, in doing nothing, or in doing every thing rather than that we should do. Consider therefore, I pray you, advisedly these few arguments to stir us up to the right use of our time.  
Consider first, the diligence of the Holy Ghost all over the Scriptures, in admonishing us to preserve and make much of time, 
Syr. 4  and eschew the thing that is evil. Give not thy years to the cruel: 
〈◊〉 5  it is a very foolish and mad thing to give so precious a thing as is our time, to so cruel an enemy as is Satan, spending it in his service. Redeem the time: 
Ephe. 5  that is, purchase it back again out of mortgage, at any rate. Whilst we have time, let us do good. 
Gal. 6  Infinite are the passages of Scripture, where the holy Ghost insists purposely upon this argument of preserving our time: the day of the Lord will come as a thief in the night, as sorrow upon a woman in travel, as the lightning out of the East into the West: Therefore watch, saith our Saviour, make use of this present time.  
Consider withal, the examples of the creatures, who all of them observe their times. For having received a time to work in, they do all their business they can do in that time, and suffer not the time to spend in vain. Therefore the Preacher tells us, Omnia tempus habent, There is a time for every thing under the Sun.  
Consider also, the nature of time itself. For 1. it is short: our days are short and full of misery; 
job 14  they are but a span long, as David saith: a thousand years with the Lord, are but as yesterday that is past. 2. They are swift, 
job 7 Sens  even as a weavers shuttle. Infinita est velocitas temporis, punctum est quod vivimus, & puncto minus: saith the wise Roman, Infinite is the swiftness of our time, it is but a point or moment that we live, and less than a moment. 3. It is irrecoverable, as words spoken cannot be recalled, no more can time that is spent be revoked, if a man would give a world for it. Therefore being so short, so swift, so irrecoverable, it would be well spent.  
Let us then consider the preciousness of time: that devout Father laments the loss of it thus: 
Bern.  Heu tempore nihil pretiosius, at hody nihil vilius invenitur; Alas, there is nothing more precious than time, and yet at this day, there is not found a thing that men make viler account of: The preciousness of time is set forth untows, in these three conceptions. First, in that the possession of time is very rare, seeing there is but still one time only, and that is the present time. But for the time past, and time to come, neither of them are in our possession. As it is said of the Phoenix, that there is never but one of them in the world: so it may be said of time. Therefore seeing all rare things are precious and dear, how much more should time be dear and precious unto us, being so rare, that there is never but one time, and that so short as is a moment? 2. There is a place, in which one hour of time to repent in, would be more worth than a world, and that place is Hell; where the damned spirits would give a thousand worlds for one hour to repent in, if they had them: but can never obtain it. 3. In one hour of time, every man may so behave himself, by the help of God's spirit, and use of holy means, that he may please God, obtain remission of his sins, the grace of God in Christ, and eternal salvation. Therefore time being so precious and unvaluable, would be spent in goodness.  
Consider beside, that we are debtor of all & every part of our time: and none of it is our own, nor do we own it to one, but to many. And how foolish, or rather mad were he, that having but a little stock, and owing it all to sundry creditors, more to the least than all his stock comes unto, would be so prodigal and graceless as to cast it all at one chance of the Dice? Would you not account such a man worthy of Bedlam, and to be bound and beaten sound till he came to his right senses again? Surely such is the condition of every one of us: our stock of time, is wonderful short: for even now we are, and even now we are not: yet do we spend it, as if we should never come to the bottom of our store. 
Bern.  O, saith that good Father, Sicognovisses quam multa, & quam multis debeas, videres quod nihil est, quod facis: If thou did deft but know how much & to how many thou oweft thy time, thou wouldst confess, that all thou dost is just nothing. 1. Thou owest to Christ jesus all thy life, for he laid down his life for thine. 2. Thy sins passed require thy life to come, to bring forth fruits worthy amendment of life: Recogitare omnes annos tuos, in amarioudine animae tuae: To think upon all thy years past, in the bitterness of thy soul. 3. The desire of that glory, which eye hath not seen, care heard, nor entered into man's heart, is another creditor to which thou owest all thy time: And wilt thou not give thyself, and all that thou hast for this? And yet when all is done, the sufferings of this life are not worthy of the glory that shall be revealed. 4. To the last creditor, which is God himself, thou owest all thou hast, yea every moment of thy life and time. For he it was that made thee, blessed thee, ministered all good things to thee; and craves the well using of thy time, that he might for ever glorify thee.  
If we consider the account that must be made of our time, it will move us much to bestow it well. It will be a most strict one. 
Bern.  Omne tempus tibi impensum, requiretur àte, qualiter sit expensum: Every hour of time that God hath bestowed on thee in this life, shall be required of thee, in what sort it is spent. And it is most sure, that Sicut capillus (as the same Father saith) non peribit de capite, sic nec momentum de tempore: As one hair of the head shall not perish, so one moment of time shall not pass without being accounted for. O how strong and unanswerable an argument will the benefit of time be against them that have abused it! and wholly bestowed it to the dishonour of God, and satisfying of their own lusts!  
But seeing most men make no reckoning of this account; let it be considered, that time, in a most strange and special manner is in our possession. For of all the things of this world, only time is our own, and nothing else. For as that wise Heathen said well: Reliqua à nobis aliena sunt, 
Sen.  tempus tantum nostrum est, All other things may be taken from us, but time is such a thing as no Tyrant can take from us. Time doth so adhere to our beings, that if we lose time, we do in some sort lose ourselves. So that he who loseth the one half of his time, loseth half himself; he that loseth all his time, loseth all himself; and look how much a man loseth of his time, so much he loseth of himself. Therefore in this consideration, every man being most dear unto himself, we should have great care of using our time well, that we do not utterly lose ourselves.  
Yet happily none of these reasons being able to work out any respect for times privilege, let it not be forgotten, that the loss of time is a certain kind of death. For it is the loss of life, and what is that I pray you, but death? Yet alas, who is it that sets any dear rate upon the time? Who it it that enhanceth the price of it? 
Sen.  Quis intelligit, saith the learned Roman, se quotidiè mori? Who is it that understands how he doth daily die? Quotidiè morimur, quotidiè demitur aliqua pars vitae, et tunc cùm crescimus, vita decrescit. We die daily, daily some part of our life is taken from us, and whilst we increase and grow, our life doth decrease and fade. The hour glass which we hourly behold, and doth now measure out my speech unto you, is a perfect emblem, and resemblance of the loss of our lives, by the hand of time: for as it doth insensibly grow great below, so doth it waste and grow less and less above, until it be utterly spent. Such is the spending and loss of man's life by time: every moment deprives him of a little portion of life, and never leaves till it have deprived him of all, and left him timeless as the glass is sandlesse. These considerations, would God might work in us some care to bestow our times better than we have done, in piety and goodness which my text desires now of us.   

THE SECOND Sermon.  PRO. 19.22. 
That that is desired of a man is his goodness, or, the desire of a man is his kindness.  
AS you have been graciously pleased to take a view of the front and out-roomes in the Palace of goodness, so lend me your patience, I beseech you, awhile, till by this Perspective, I give you a full survey of the whole building.  
The next room then that you see, affords another argument out of the Text to enforce this duty of goodness: which I call Familiaritas officij, The familiarity and naturalness of the duty: being such, as that no creatute but hath a particular goodness, and all for our good, without which we could not live an hour. Therefore one saith, that Bonitas est id, 
Raymund.  ratione cuius bonum agit bonum: Goodness is that, by reason whereof, good doth that which is good. The creature is therefore naturally good, that it might do us some good; if then we would enjoy the goodness of the creatures, and not turn those excellent blessings into cursings, let us imitate them in goodness, seeing we are Lords of the creatures. They have all their goodness to the benefit of us, and one of another: Let us not be more dull than the insensible creatures. There is written upon every creature these three sentences; Accipe beneficium, red debitum, cave supplicium: Receive the benefit of the creatures: do the duty of the creatures: take heed of the punishment for abusing & not imitating the creatures. If then thou wilt take the comforts of the creatures, and not do the duty of the creatures, be sure thou shalt not avoid the punishment: the benefit of them is, the supply of thy wants: the duty is goodness and thankfulness to God for that supply; 
Deut. 28.28  the punishment madness, for want of that duty.  
The last but not the least argument to provoke this duty of goodness, I call Excellentia officij, The excellency of the duty: that, even that excellent duty of goodness, & none else. The Pronoune quòd, is the force of this reason: as if he should have said, That duty and none else: that particularly and alone, and none else but that. Not wisdom, nor knowledge, nor honour, nor riches, nor strength, nor beauty, not any other thing but that, even that goodness which answers to all. Truly may that be spoken of goodness, which the wise King spoke of that excellent woman; 
Pro. 31  many daughters have done virtuously, but thou surmountest them all. Many graces are commended, but goodness surpasseth them all. There was never any ship brought home any such merchandise; never any vineyard bore any such grapes: never field any such fruit; never wool, any such cloth; never flax, any such linen. For strength and honour are the clothing of goodness, and in the latter day, goodness shall rejoice. To goodness it shall be said, 
Mat. 25  Behold good and faithful servant, thou hast been faithful in little, I will make thee ruler over much, enter into thy Master's joy.  
Now the holy Ghost not without great cause hath thus fortified & enforced this duty of goodness with so many strong motives and reasons. Because Satan impugns nothing more than the progress and success of goodness. For 1. whereas the holy Ghost commends the duty to us, from the facility of it, and that in a double respect: First, because but one duty: Secondly, for that a lovely duty, the duty of goodness: Satan labours to infringe this argument by instilling this persuasion intows, that a good man's life is like a ring: the beginning & ending, is without beginning and ending: like a husbandman's life, ever ploughing, or harrowing, or sowing, or dunging, or weeding, or reaping, still in labour: from prayer to sermons: from sermons to prayer and meditation, from that to reading and discoursing, from one holy exercise to another. Therefore not so easy a matter, saith he, as they would make it seem. And beside, neither is it so lovely a duty, saith he, for few of any fort can away with the company of goodness. Thus spoke he in the Scribes and pharisees against our Saviour Christ: Do any of the Rulers believe in him? 2. Whereas it is recommended by the necessity of it, he labours to take off that argument, as he did in Pharaoh, Who is the Lord that I should obey him? As in those wicked: Who is the Almighty that we should serve him? 
job 21  and what profit should we have, if we pray unto him? 3. Whereas the duty of goodness is commended, in that it is desired and entreated of us, he persuadeth and suggesteth that goodness, piety, religion, and holiness, are but matters of form and policy; else they would be more strictly commanded, and the neglect more severely punished. 4. Whereas the argument of the present time enforceth the duty; he persuadeth, (as we may see him speak out of the mouth of the ungodly crew in the old world, & as he speaks in the lives generally of all sorts of men in this evil world:) 
Sap. 2  Our time is short, come let us enjoy the good things that are present: let us use the creatures as in youth, let us fill ourselves with new wine, let us anoint ourselves with the best ointments, let not the flower of our time pass away, let us crown ourselves with rose buds; let none of us go without his part of voluptuousness, let us leave some token of our pleasures every where, for this is our portion, this our lot. This persuasion he used with the rich man in the Gospel, whose sentence was, Hâc nocte repetent animam tuam, This night will they fetch away thy Soul, and then whose shall all these things be?  
Fiftly, whereas it is commended under the reason of naturalness, he labours to persuade that it is most unnatural, as the wicked speak in the Psalm: Whilst men do good to themselves, every man will speak good of them; but not whilst they do good to others, and ourselves are the nearest to ourselves. Therefore in nature we should have all care of ourselves. Lastly where it is commended under the title of excellency, Satan persuades that the most excellent things are, honours, riches, carnal pleasures, fleshly delights, ease, greatness, and the like: even as jeroboam did with the Israelites touching the golden Calves: These are thy Gods O Israel, that brought thee out of Egypt: and as he did to our Saviour, showing him all the kingdoms of the world, as the most excellent things, and to be preferred before all goodness, all duties to God or man. Therefore our good God knowing that Satan by might and main opposeth the growth and thrift of goodness, doth here thus strongly enforce it, by a six fold cable: of reason.  
But alas, for all this, so little do all these motives prevail, and so much doth Satan, that it may be said of the greatest part of men in our times as truly, as one spoke truly and merrily of the Pope; that all his holiness was in his heels, and for that cause men desired so much to kiss his foot: so all our goodness is (at the best) in our lips, but for the most part in our heels, and on our backs; & therefore we make so many kisses and applauses, and services on our heels and backs; many mean men (God knows) carrying as much cost about their heels, as our best noble men within this forty years wore about their heads. And this is the greatest part of our times goodness.  
But now that I am speaking of the excellency of this duty, I should do you wrong to conceal any part of her beauty from you. Acquaint yourselves therefore, I pray you with these three considerations, to the end you may the better be acquainted with the excellency of goodness. The first is, what kinds of goodness there are. The Second, what rules of goodness are to be observed. The third, what are the evidences and marks of goodness.  
I find but three kinds. The first is, preserving goodness. We must not do good to ourselves only, but to all others, in labouring to keep and preserve them from the contagion of sin: from falling from grace and their most holy calling and profession; and that by all means, as well example of life, as speeches seasoned with salt. For it is the main scope of man's life in this world to draw others to salvation. So did Barnabas, 
Acts. 11  who coming to Antioch, and seeing the grace of God that was given them, confirmed them therein, exhorting that with purpose of heart they would cleave to the Lord.  
The Second is, uniting goodness, to set men at unity, who are at variance. 
Math. 5  Hence Christ calls peacemakers the children of God. For no son resembles his father so much in any quality as those resemble God, that make peace. 
Psal. 67  For God makes men to be of one mind in a house, and so will the children of God also labour to do.  
There is another kind of goodness, called communicating goodness: and this hath four steps or degrees. For first, we must communicate temporal things unto the necessity of the Saints. 
Rom. 12.  And for spiritual things and blessings, 
1. Pet. 4  as every man hath received, so must he distribute. Secondly, we must be plentiful in the works of mercy: not in being good to some, and not to others: but in being rich in good works to all. Charge them to be rich in good works. 
1. Tim. 6  Herein we must be like Dorcas, 
Acts 9  who clothed the poor with garments she made at her own cost. Like the good woman who opens the palm of her hand to the poor: 
Pro. 31  like good job whom the loins of the poor blessed. Thirdly, 
job. 31  we must be much in goodness: which is in communicating to others abundantly the blessings wherewith God hath stored us, not in loving only, but in liberal supplying their wants also. As Obadiah did in spending his living and venturing his life, 
1. Reg. 12  to hide a thousand of the Lords Prophets from the rage of wicked jezabel. Lastly, we must be superabundant in goodness, like the poor widow, that would rather want herself, 
Luc. 21  then be wanting in the contribution of the Lords treasury; and therefore cast into the Corban two mites, even all she had. So that we must relieve the wants of others as we are able, and sometimes above that we are able, as Paul said of the Corinthians, that to their power and beyond their power, 
2. Cor. 8  they were willing to minister to the necessities of the brethren.  
Now are we to know what are the rules to be observed in goodness, and those I find to be 4. The first rule is, that we must do good only of that is our own. No robbing of Peter to pay Paul. No dealing unjustly with any to do good to others: 
Is. 61  such Sacrifice God abhors. Hence David would not offer burnt Sacrifice of that which cost him nothing, 
1. Cron. 2●  which was not his own. Secondly, we must do good with alacrity and cheerfulness: for God loves a cheerful giver. 
2. Cor. 9  Therefore one saith very aptly, Well doing must proceed from well wishing, 
Ambr.  for such as is the affection, such will be the action. Therefore we must give freely, else it is no gift. In doing good we must not be hucksters, we must not truck one for another, for even Publicans and sinners do the same. Therefore one saith truly, Danda sunt beneficia, non foeneranda: 
Lact.  Good turns and benefits are freely to be given, not covetously put to usury. Thirdly, the next rule is, that we so give to others, that we disable not ourselves, from just maintenance of ourselves. 
Act. 11  All sent succour to the brethren, but yet it was according to their ability: but herein I need not spend much argument, for our age gives not a man of this excess. The last rule is, that we must do all the good we can, within the compass of our calling; and not so only, but also hinder all the evil we can hinder by any means.  
But here some may object unto me, God himself doth not all the good he may do, nor yet hinder all the evil he may; therefore neither are we bound to do it.  
For satisfaction hereof, I say, that in this behalf we are not to imitate God. First, because we are subject to that Law, Thou shalt not do evil, 
Rom. 3.  that good may come thereof: but God is not subject to any Law, no, not to his own Law: beside, he hath power to dispense with it; so have not we. Secondly, he is able to draw good out of evil, and light out of darkness, which we cannot do. Thirdly, God is the general good; we are the particular good. Now, betwixt these two there is great difference. For the particular good must procure all the good, and hinder all the evil it can, within his calling: but to the nature of the universal good, there are these three things appertaining. First, that all things be good in some measure of goodness. Secondly, that some things be better than others. Thirdly, that those things which are defective in goodness, that is, all evil things, should be ordained to the common good. As for better explanation: In a well ordered house; first, all the parts thereof are good in their kind. Secondly, some are better than others, and of more majesty and use: vessels of honour & dishonour. 
2. Tim. 2.  Thirdly, those parts of the house that are destitute of goodness, as sinks, draughts, and such voiding places, (serving for base, yet necessary uses) are ordained to the common good of the whole house, and so, as that it cannot want them, without a great inconvenience. And therefore if the master builder (to prevent these particular evils) should leave them our of his building, he should prejudice and hurt the common good of his house, which cannot be without them. So hath our God provided in this goodly building of the World, that every man should be good in his nature and kind: and that some should be vessels of honour, better than the rest, and withal that the wicked and impenitent, which are the sinks and draughts to keep the rest of the house sweet, should for the common good, exercise, and service of the whole house, be tolerated as necessary, though stinking and noisome evils.  
Next are we to consider the marks and evidences of goodness; that it may be known of every man. It is so painted out in the holy Scriptures, and in such broad characters, that even runners may read them. Therefore if you would know where goodness is by the head, you must observe these four enrollements, First, her witnesses. Secondly, her seals and assurances. Thirdly, ushers. Fourthly, her attendants.  
First, the witnesses which testify for goodness, are to be found out. For if witnesses be needful in every doubtful case, then to prove where true goodness is, witnesses will be most needful. If you please to call for them, 
2. Cor. 7.  Saint Paùle hath ranked them for you into a short but sweet sum. These witnesses are without all exception; they will prove infallibly where goodness is. Let us produce them. The first witness, is a care to come out of our sins. The second is, a clearing of the Conscience, by a true and unfeigned repentance. The third is, an indignation against sin, and ourselves for our sins. The fourth is, a holy fear to fall into any sin again. The fift is, a great desire to be out of that fearful and damnable estate. The sixth is a zeal of God's glory. The seventh is a punishing and taking vengeance of ourselves for our sins, that God may not punish us nor take vengeance on us, here or hereafter. Examine the goodness of thy heart by these witnesses: If these witness for thee, then happy art thou that ever thou wast borne: if not, labour to get these witnesses; but take heed of suborning them.  
The seals and assurances of goodness, come next to be examined. Call for them of Saint Peter, 
2. Pet. 1  they are also seven in number. The first of them is a lively faith working by love. The second is, a sound knowledge of God in jesus Christ. The third is, temperance in all the good creatures of God: the fourth is patience to bear sweetly whatsoever God shall please to lay upon him. The fift is godliness, not to stagger or swerver from the commandments of God for any disaster. The sixth is, brotherly kindness in dispensing the blessings of God. The last is, love of God and man, even our enemies, that they may not want the uttermost of our help in body, goods, and mind. If these things be amongst us, and abound, we shall never be unfruitful in the knowledge of our Lord jesus Christ: These seals make our calling and election sure, for if these things be in us, we shall never fall. Let our labour be to get these seals of goodness, to seal unto us the inheritance of Heaven.  
But the better to know this noble Empress, this goodness, we must also behold her ushers. For as Kings and noble Personages are known by their ushers, even so is goodness. Now she hath not only one, but five several ushers; 
Gal. 5  no quarter waiters, they wait all at once. The first is called love, for all true goodness proceeds from love. The second is joy, for goodness rejoiceth when it doth any good. The third is peace, for even the peace of God which passeth all understanding, is in the heart of him that loves goodness. The fourth is long suffering, for no injuries can abate his goodness. The last is gentleness, to entertain sweetly all occasions of doing good. And then follows goodness. All these I call ushers to goodness, because they lead and conduct goodness to all her honourable actions: for these make the way for goodness to work.  
In a word, the last means to know goodness by, is her attendants. They are not many, but they are very excellent: you may ever know her by them. They are but three: 
Gal. 5  as Saint Paul accounts them; but they are worth all the glittering trains of Kings and Emperors of the world. One of them is called Faith, a fit attendant to wait on goodness and all great personages. The second is Meekness, the son and heir of Faith, evermore at the heels of goodness, that she swell not with any conceit of her own worth. The last is Temperance, another of Faith's issue, to bring goodness only necessaries, and to keep off all superfluities.  
Thus goes goodness attended, you easily may know her by her train, no King in the world is so nobly attended. For seldom do such servants as these get any room to serve in with great personages. Only goodness gives them entertainment, else they might go a begging. For who will admit into his service, such poor, base, bare, lean, hungerbitten strangers, as faith, meekness, and temperance; but I must make an end. Thus you see what a world of excellent matter my theme offers me: even a whole body of Divinity, an Ocean of learning. But I must now be contented to have brought you thus far acquainted with goodness: in hope that God's grace may so work the love of it in your hearts, that you may be enamoured and ravished with the wonderful beauty of it.  
And that this beautiful Rahel may possess the love of your hearts, the only way is, to put away that blear eyed Leah, the love of the world; for the love of goodness, and the love of this world can never stand in any league together. The sick person though he change his bed and lodging never so oft, hath never the better rest, because he carries his sickness with him, the cause of his unrest. So though we lie never so soft, though we think never so well of ourselves, yea except we put away the love of our goods, which doth hinder evermore the love of goodness, we shall never become the children of goodness, or heirs with God.  
Temporal things, may well be compared to the tree that the Elephant leans unto, that being half cut thorough, deceives him when he leans unto it. Like unto mandrake, which if duly taken, is good phificke, but if immoderately, it casts one asleep, congeals the spirits, and kills the natural faculties: So do riches and the things of this life, if we love them immoderately; they cast us into strange dreams, make us grow cold in devotion and religion, congeals our affections, and in conclusion kills both soul & body. Like the seeds of henbane, which kill all birds saving Sparrows, 
Auicenna.  to whom they are nourishing food: & it kills not them, as one saith, because their veins are so narrow, that the fumes of it cannot pass to the heart, to kill it, as they do to other creatures. So temporal blessings do not hurt the godly, as they do the wicked; because they have the narrow veins of knowledge and pity, so that the deadly fumes of that henbane, the love of worldly things, never pass to the heart: If riches increase, if honours increase, they set not their hearts upon them. For as the Wise man saith, 
Syr. 39  Omnia bonis in bonum, All things to the good & godly are turned to good. If then we will give our own soul's satisfaction, touching this excellent duty of goodness, which is Totum hominis, All that can be desired of a man: let us not lean to this false deceivable tree of the world, that is cut through, and deceives and ruins all the Elephants and mighty men of the world, that lean unto it: nor let us so greedily swallow this Mandrake which stupefies our understandings and reasons, congeals our devotion, & goodness, and casts us into a dead sleep of security. Nor let us adventure upon this henbane, that so soon kills the heart, except we be assured of ourselves, that we are those holy Sparrows, that will not suffer the fumes of it: that is, the love of the world to possess our hearts. For it is this goodness only, that is like unto salomon's silver, 
Eccles. 10  and answereth unto all. I know the world doth like much better of salomon's silver, then of salomon's goodness: but it is for want of that acquaintance with goodness, that they have with silver. Cicero saith, that in his time, Nihil erat tam populare quàm bonitas; There was nothing that the people of Rome affected more than goodness; and what made goodness so popular, but the practice of it, and the number of excellent persons, as Cato, Fabritius, and many more, who loved and countenanced it? Such men are the very bars, gates, and brazen walls of kingdoms. Therefore one said well, 
Chrys.  that in a kingdom well governed, the want of one good man was more, than the famine of bread and wine. For we have seen God send a famine for the demerits of one man, and after that, abundance for one good man's sake. What goodness hath a commonwealth, if it have no good men? And what wants it, if it want not good men? To which purpose is that, 
Clem. in Ituer. lib. 1  one reports of Saint Peter, that he heard Saint Peter speak it: That if Abraham had not interceded, when God burned Sodom and her three sisters with fire and brimstone, the whole world had been burnt, so wicked was the whole world at that day: and yet at Abraham's prayer, the judgement fell only on Sodom and her three sisters. And surely it seemeth, that the prayer of Lot saved Zoar, albeit the Inhabitants were most flagitious and wicked men. And of such value are good men, that a Father confesseth, 
Aug.  whensoever he heard a knell ring for the dying, his soul was sore perplexed, whether he should pray for the good that die, that they might live longer, or the wicked that live, that they might live better. For that there is as great reason to weep for the life of the bad, as for the death of the good. All this that I have said, is to show the unvaluable worth of goodness & good men, and what preservatives they are to that State wherein they live and are cherished.  
Now must I then conclude all I have to say, in these three observations out of the Text.  
The first is, that under this one vocable of Goodness, is comprised all the substance and marrow of piety, religion and honesty; and under that word, Man, every man living of what condition soever: whereby we may be put in mind of an excellent grace, that should be amongst us: namely, unity. That we should be all, Tanquam vir unus, As one man in every thing that tends to the glory and preservation of the Church and Policy; to be thus one, is to be all and more than all: to be more or less than thus one, is in the end, to be none and less than none.  
Division is an ill companion to glory, perpetuity and safety: A house divided, a Kingdom, a City, cannot stand. Truth that cannot lie, hath spoken it, and those divided shall surely feel it. One is the beginning of all numbers, without which no number can be, into which all numbers are resolved, and by addition of which, 
Acts 17  numbers are multiplied. So God hath of one blood made all nations of men; nay, we are all the of spring of God himself, who is simplicissima unitas, The most simple unity. And we cannot be of the number of his children, except we begin, continue, and end in one; nay, resolve all as one man; and so by addition of this one, shall we be multiplied as the stars of Heaven which cannot be numbered.  
All excellent things in nature are but one: one Frmament, one Sun, one Sea, one Earth, one Fire, one Air, & every precious stone, is but unio, an union of many beauties and perfections in one body. All excellent things above nature are but one: one God, one Faith, one Hope, one Charity; so in my Text, one man, one goodness: therefore if we will be excellent any kind of way, in nature, or in grace, we must be one. As many members make but one body, many branches but one tree, many grains but one loaf, so many persons by faith and love, make but one Church. My dove, 
Cant. 6  my undefiled is but one, saith Christ. Ye are all one in jesus Christ, saith Paul: 
Gal. 3  there is neither jew nor Gentile, English not Scottish, bond nor free, male nor female; but all are one. 
Gen. 45  What then? Then fall not out by the way, saith joseph to his brethren: 
Gal. 5  If you bite and devour one another, take heed ye be not consumed one of another.  
Charity and love is like the cement and mortar, that of many stones and those different in nature, makes one wall, able to keep off the violence of many storms. Like the seed Pistillij, that of sundry pieces of flesh in one pot, makes not only good broth, but also one firm lump. For wheresoever the seeds of charity sown in the heart by the holy Ghost, do boil, they work a sound conjunction of natures in themselves most divided. Wheresoever is bonitas, goodness, there all men are but as one man: every one labouring the good of another, as his own. The Poets feign, that the three Gorgon's being three most beautiful sisters, had all three but one eye, which they lent one to another by turns: so must we lend not only all the eye of the heart, but even all the good we have received to the good of others. For as there are many members of the body, yet but one heart to impart life to them all: so all cit we are many, yet must we have but one heart: the multitude of believers have but one heart, 
Acts 2.  one soul. God will give them one heart, and put a new spirit into them. Shall the wicked say, 
Ezek. 11  Marsupium sit unum, 
Pro. 1  let us have all one purse, and shall not we much rather say, Let us have one heart? Behold how good and joyful a thing it is, for brethren to dwell in unity? First, it is good. Secondly, pleasant. 
Sen.  Et nullius boni sine socio, jucunda possessio, Without a companion, there is no pleasure in any possessions. Thirdly, it is dear; for brethren: and what more dear than they? Fourthly, it is safe: for in unum, they dwell in unity. Many valiant soldiers are not easily overcome: many sticks in a bundle, many small hairs in a lace are not easily broken, by the strongest man.  
Consider, that this goodness is the true stamp, figure, feature, and shape of a perfect man, and delivers us all the dimensions of a good Christian. Would you make choice of servants? Here is their full dimension, goodness. If he have it not, he is no fit servant: for he is not man, but beast. Will you have a wife chosen out of the multitude? Behold here is her dimension too, even goodness. If she want this, she is no fit wife. Would you have a magistrate to your liking? Here is his dimension also, even goodness. Would you have an excellent preacher? Here is his dimension, goodness. If they want this, they are no fit magistrates, no fit preachers. And the same man we say: of all sorts of men. O that God would give us the goodness of his grace to choose our wives, and servants, our magistrates and preachers by this dimension. Then how happy should masters of Families be in their wives and servants? How blessed should the Church be in their magistrates and preachers?  
What mischief the want of this direction works in all estates is well seen, and lamentably felt. But especially if the servants of kings and Princes be not advanced for their goodness. If the wife and servant know not God, fear him not, lead not a godly and Christian life, they are ill chosen wives and servants. If the magistrate and the preacher do not the like, and make a Conscience of all their ways; they are but stains to their places, and banes to their own Souls. It is not wealth, nor wit, nor beauty and kindred in wives: It is not sharpness of wit, excellency of shape, Learning, wisdom, nor other excellent qualities in servants, that makes them fit, but only goodness. It is not wit, and experience and skill in the Laws and policy, not eloquence and profoundness in the magistrate and preacher that makes them fit: but only goodness. For that is the whole dimension of an excellent man, and what he wants of that, he wants of man..  
Lastly, seeing goodness is such, that it delights God, Angels, men, and all the creatures; and every good giving & perfect gift, is from above: Let us labour by all holy means to acquaint ourselves with this goodness, that so we may procure the continuance of God's goodness to us, and turn away his judgements from us. You cannot but remember how that for want of this goodness amongst us, God hath taken his goodness from us, and scourged this kingdom with many plagues: Fires consuming many towns, and much treasure and riches: and after fires, waters drowning many towns, and much lands. And after waters, pests and sickness wasting and wandering thorough the veins of this land. And after all these, worse than all these, a deadly unrecoverable blow, which striking at the root, lopped away the noblest, highest, and chiefest branch, the right eye of this land, the glorious Sunrising of a happy succeeding age, the very joy of our hearts took away, 
Pr. Hen.  I say suddenly, and for our fins, for our pride, whoredom and other monstrous impieties; for want of goodness, I say it again and again, for want of goodness. Let us take heed that our sins provoke not God any more: For as the wife Roman said well: 
Sen.  In illa die qua luserant navigia, absorbentur: In the same day that the ships seem to dally and play with the Ocean, in the same day are they swallowed up. So was it with us then, and so now: we were under sail, top and toppegallant: but suddenly a storm came, that not only made us strike sail, but broke our main mast close to the hatches. God grant it never be so any more with us. The Israelites would not let David go out to battle, lest they should extinguish the light of Israel: How much more ought our care to be, that our ungodliness and impieties put not out the light of England? For our sins are more like to do it to us, than David's battles to them. God in his greatest mercy continue his goodness to us, that this blessed spark of our hope, 
Pr. Char.  this glorious beam of our comforts, be never put out, be never eclipsed: but that he may come to his grave in a full age, 
job. 5  as a shock of corn cometh in, in his season: that the stones of the field may be at league with him, and the beasts of the field at peace with him; that there may be peace in his Tabernacle all the days of his life, and in his death, the peace of God, Amen.  
FINIS.   

 
LONDON: Printed by Nicholas Okes, dwelling in Foster-lane, 1619.