TWO SERMONS PREACHED IN The Parish Church of St. Giles in the Fields, by way of preparative upon the Articles of the Creed.  
By William Haywood, Doctor of Divinity, and Rector of the said Church.  
Published at the request of divers the Inhabitants of the said Parish.  
LONDON: Printed by I. O. for Henry Seile, and are to be sold at his Shop in Fleetstreet, over against Saint Dunstanes Church-yard. 1642.   

TO HIS VERY LOVING NEIGHBOURS AND BREthren in CHRIST; The Inhabitants of Saint Giles in the Fields.  
WHat was by me intended only for your bearing, is now at the request of many of you, exposed to public reading. Wherein, as I have yielded to satisfy your desire, even against mine own liking, so I trust, you will satisfy mine, in testifying as occasion serves, how unwillingly I was persuaded to it. Not that I envy the public benefit, or (him to have known to all Congregations, what I deliver in one; but that so many excellent works in this kind already extant, makes me assured there is little need of mine, nor can I think these poor weekly labours in any sort meet for so general a view as they are now offered to; nor can I see in them wherefore they should be preferred before, other of their fellows: yet lest I should be wanting in any thing that might further your spiritual proficiency, I have denied mine own judgement to serve yours, beseeching Almighty God it may do that good to you and all Readers, which you bele●ve, and I earnestly pray for.  
Yours in Christ jesus. W. H.   

THE FIRST SERMON.  And now abideth Faith, Hope, Charity; these three, but the greatest of these is Charity. 
HAving in an Annual course gone through the several Epistles and Gospels, well nigh for every Sunday in the year; I have thought it expedient this present year to change my course, and to treat of the main foundations of Religion, consisting in the Articles of our Belief, the Lords prayer, and the ten Commandments. An Argument necessary for the instruction of the more ignorant, useful to confirm the faith of the more knowing; expedient to edify, and regulate the manners of all. It hath been said by great Divines of our own Church, that numbers of our people reap not the benefit of our Preaching, they might for want of due Catechising, and it hath been observed, that Catechising, where it hath been too low and childlike, without piercing the grounds of divine Mysteries, without teaching the ordinary sort somewhat more than they know, hath been as much despised; I shall therefore endeavour, so to join preaching and Catechising together, that the simpler sort may not be neglected, but perceive plainly the substance of what they are to learn: nor yet the more knowing sort forgotten, but instructed in things they ought ever to remember, nor either sort left unedified, by dealing only with points of Doctrine, and drawing nothing to application, but that the mysteries of faith be so handled, that walso still extract out of them Rules of good life, and precepts of good life also accommodated, that they may more and more serve to build us up in our most holy saith; in which enterprise I shall desire the benefit of your Prayers to our heavenly Father to assist mine, that I may go through with this intendment profitably, according to my desire. At this time I have chosen by way of Preface, to treat of the three great Virtues in common, whereupon Religion is founded: to wit, Faith, Hope, and Charity. Hereafter as God shall enable me in particular of the sum of our faith in the Creed, the sum of our hope in the Lord's prayer, and the sum of our Charity in the ten Commandments. But at present in general only, that ye may understand how these three Virtues are connected together, and in what order of estimation to be accounted; Now abide these three, Faith, Hope, and Charity; but the greatest of these is charity.  
The whole Chapter out of which this Text is taken, is nothing but a commendations of Charity, from the beginning of it to the end. And this Verse being the conclusion of the whole Chapter, seems to the highest reach of commendations. For after the Apostle had commended Charity from the necessity of it; Though I speak with the tongue of men and Angels, and have not charity, I am nothing. And then from the excellent properties of it, Charity suffereth long, and is kind, etc. And thirdly, from the perpetuity of it; Charity never fallcth away, etc. In the fourth and last place, he compares it with the highest and most necessary graces belonging to a Christian, viz. Faith and Hope, which only may seem (in any man's judgement) to challenge equality with it. And yet here in this Verse he gives the Crown from them, and puts it upon Charity alone. It is true, Faith, Hope, and Charity are all of a rank, heavenly Virtues all, and all necessary to Christians, which Tongues, and Prophe●ie, and Miracies are not and yet even among these, Charity hath the prcheminence. These three indeed surmount all other perfections; none 〈◊〉 to the dignity of these, and yet Charity carrieth away the dignity even among these. Now abide 〈◊〉, hope, and charity, these three; 〈◊〉 the greatest of these is charity.  
In which words ye may note the proposition itself, and the reference of it. The Proposition is a definitive conclusion for the greatness of Charity above all other virtues whatsoever, and the Reference is that which follows presently after, in the beginning of the next Chapter, follow after Charity. Which very well depends upon the end of the Chapter before, for thereafter the Apostle had discoursed of several gifts, Miracles, healings, helps, governements, diversities of Tongues, he concludes, Covet you earnestly the best gifts, and yet show I unto you a more excellent way. That more excellent way is Charity, which presently after follows in the beginning of this Chapter, Fellow Charity therefore rather than any, for all other gifts whatsoever do but serve to and under Charity. They vanish and decay, but Charity never fadeth: whether it be Prophecies, they shall fail; or Tongues, they shall cease; or knowledge, it shall vanish; but love shall never fall away: follow love therefore above all.  
When the Apostle had thus preferred Charity above all the rest, he reflects in the last place upon those things, that seem of the same nature with it. Faith and Hope appear fully as necessary as Charity, and as long lasting. For though Prophecy and Tongues last not, neither according to the act, nor the habit, but are infused rarely, and particularly into some men, not into others; at some times, and not at others: yet Faith and Hope are at all times, and in all Christian men alike. None can be a member of Christ without these two, any more, then without Charity. Nor can Charity consist without these two in this world; so that take Faith away, take away Hope, and Charity falls to the ground; and consequently all Christianity with them: Though therefore Charity take place of all the rest, yet let it not be set above these. Let Faith and Hope go hand in hand with Charity at least. Nay faith the Apostle, The greatest of these is charity; That is, Faith and Hope must give place to Charity, though all virtues else give place to them. It is true, they be all necessary, and perpetual in this life, all three of them. No Christian can be without every one of them, it is granted: All our labour tends to these three and these are the samme of whatsoever perfection can be named. 〈…〉 now therefore they abide abide as it were at the foot of the 〈◊〉, having cast up all other miraculous gifts and graces, here is the 〈◊〉; take all in a little, it is but Faith, Hope, and Charity which all among to. But even in this total consisting as it were of three Figures, mistake not the quantity, Charity is the greatest of the three.  
As all other things tend to the building up of these; so two of these that is, Faith and Hope itself, tend to the building up of Charity, and Charity is the top of the building, Charity is the Crown of all the ●est; not only surmounting other Graces, but these too. Surmounting them and outlasting them; for though Faith and Hope last, and abide throughout all the course of this life, as needful as Charity; yet in the next life, only Charity shall abide; Faith and Hope shall then have no more place. And therefore let not faith and hope (how fundamental soever) dildaine to yield to Charity. Charity is greater than Faith and Hope, Charity is the highest of the three, and if it be so, follow after charity; what ever perfection else ye attain, let all serve to this, and let love be the end and scope, and measure of all.  
This is the sum of the Apostles Doctrine, and it is sure no impertinent one of ours for these times. Wherein, as if Charity were not the greatest virtue, but the least of all, every man's gifts, and endowments tend to Charity in the last place, each striving to rear up his own glory, or advance his own profit, every one looking on his own things, and not the things that are Jesus Christ's. Wherein, above all other heavenly fires, Charity is nearest to cinders; zeal it may be burning, and desire and courage, and confidence all of a flame; but the love of too many waxing cold. Never more needful sure for Charity to be preached of, the World being so full of rents and divisions; the Church so distracted with factions and Schism, while few regard the public, so their private may be safe. Faith and Hope much boasted of, but little good Works seen. Knowledge and Revelation of the Spirit mightily talked of, but little peace and amity one towards another. If ever therefore it were seasonable to have Charity commended and pressed upon us, I think never more than in these last and worst days. Hear therefore the judgement of St. Paul, St. Paul as full of miraculous gifts as ever any, as zealous for the honour of faith as none more, as painful in his labours for the Gospel, and as patiented in hope as all the Apostles beside: and yet preferring Charity above all. Now abide these three, faith, hope, and charity; but the greatest of these is charity.  
Two parts we find in the words, one declarative, touching the eminence of these three virtues. Now abide faith, hope, and charity, these three. Another Comparative, touching the pre-eminence of Charity: or rather if you will both of them Comparative. First these three preferred there all other virtues; Now abide these three, faith, hope, and charity: And Secondly, Charity preferred highest amongst them the greatest of these is charity. In the former of these ye may observe, 〈◊〉 the virtues themselves, and then what is affed of them. The virtues themselves are these; Faith, Hope, and Charity. Then it is affirmed of them that they are three, and that they abide so: Now abide these three, etc. We shall first (God willing) survey the virtues themselves what they are. Secondly, how they are three eminent above others, and connected between themselves. And Thirdly, how Charity is preferred above the other two, the greatest of these ●charity. Web gin with the virtues themselves, what they are: Faith, Hope, and Charity.  
For the first of them, viz. Faith, what that is, Saint Paul himself saves us the labour, and seems to define that to our hands. Heb. 11.1. Faith is the substance of things hoped for, the evidence of things not seen. To understand which, ye are to note the proper act of Faith, and that is to believe. Believing is (as the Schoolmen define it) an assent of the mind unto somewhat, the truth of which is not clearly perceived, but taken upon credit. As that such and such Cities are in the World, Rome, & Venice, which perhaps we have had never seen; such and such men have lived before our times; Tully and Cato which we have never known. A great difference there is betwixt this, and perfect science, as between this and weak conjecture. For perfect science, is of things we either perceive by the sense, as that Snow is white, and Fire is hot, and the like; or else see clearly by the light of the understanding, as that every part is less than the whole, every whole double to its half. Such things as these are more than believed, they are perfectly known; those only are believed which are fully assented to, and yet not perfectly known. So in Christ's healing the sick of the Palsic, the Apostles and others that saw it done, they had perfect knowledge. We that have the story in the Gospel, have only the belief of it; Infidels not so much as the belief. I have insisted on this, the rather to show the meaning of the Apostle, how faith is of things not seen. For if we have porfect knowledge, that is full sight of what we believe, our belief is at an end: That is not faith, but vision. Faith than is a belief, relying upon the credit of others, concerning things we do not perfectly know.  
But all this comes not home to Divinity. The faith the Apostle speaks of is concerning some special things, and some special kind of credit; and that is a religious belief of what God hath revealed, and particularly of such things as concern our salvation. So that Divine faith is properly an assent to divine Revelation.  
When we believe such and such things, because God hath declared them; and thus before any Scripture Abraham believed the promise of God concerning his Posterity, and it was impated unto him for righteousness: And Noah believed God, foretelling the Flood, and prepared the Ark for safety of himself and his Household. Thus faith is more ancient than Scripture. But since the Scriptures were written and the Canon finished, and Revelation ceased in the mouths of the Prophets, and Apostles: Now all Divine Revelation is confined within the Scriptures, and the written Book of the Bible's become now the adequate object of faith, sigh no divine Revelation we know in these days, any where save in Scripture. And yet all things in Scripture do not alike essent ally belong to our faith, but chief those things that concern our salvation; for, Faith (saith St. Paul) is the substance of things hoped for: so that those eternal blessings we expect and hope for in the world to come, those are the principal matter of faith. Hence comes the applying and particular faith, whereby we believe our sins remitted, ourselves reconciled into God's favour, and all the promises made to the faithful in Scripture, particularly and personally belonging to us.  
I know there are many cavils betwixt our Writers and the Romish, about the true nature of Faith. Bellarmine and his Crew would have Faith no more than a bare assent to Gods revealed Truth, as that Christ is the true Son of God, that he was made man, that he suffered, was buried, risen again, and the like. Calvin, and those that follow him would have it more than a bare assent, namely together with our assenting, an applying all the benefit of what we believe to ourselves, as that Christ died and risen again for me, that my sins are remitted, that I shall be glorified in the resurrection of the body, and the life everlasting.  
But this is objected by Popish writers to belong to Hope. So Lapide, What is Hope (saith he) if this be Faith? If I must believe myself in the number of the Elect, that I shall persevere to the end and be saved: Why Hope can do no more? To salve this doubt, we must in the second place inquire into the nature of Hope: and it is defined by the School to be, Expectatio boni ardui futuri; An expectation of some great good to come. Here we may observe immediately no small difference from faith; for the act of faith is to believe, the act of hope to expect, or look for. Faith believes things good and bad, hell as well as heaven, torments to come as well as blessedness: Hope fixes only upon that which is good, we hope for no other things than those that concern our happiness: Faith is also as well of things past, as of things to come; but Hope is only of things to come. We believe that Christ died, and rose again, by faith as well as that he shall come to judgement: we cannot hope that Christ shall rise again, as we hope he shall come to judgement. So then as Hessusius, Hessusius well notes, there is no such confusion betwixt our Faith & Hope, as Lapide talks of; for by faith we believe all manner of good things and evil things revealed in God's word, be they passed, present, or to come. But by Hope we embrace only good things, and those neither past nor present, but to come: and such as we earnestly desire and wait for. Consequently that my sins are remitted, is not matter of Hope, but of Faith; for this is a thing presant. That I am an elect child of God, not matter of Hope neither, but of Faith; for it is a thing past, our election is from eternity. But that I shall persevere and be saved, that is a matter as well of Hope as of Faith, because it is a future good Herein only is the difference, that by faith I believe my salvation to come, and assent unto it, as a sure thing; but by Hope I long and wait for my salvation to come, and wish and pray for it, as a good thing. So that faith is the ground of hope, and hope the perfection of faith. No such confusion therefore betwixt a justifying faith and a religious hope, as our cavilling Romanists imagine. By this you see how faith and hope differ; we come in the next place to charity, which is defined by the learned, to be Habitus quo diligitur Deus propter seipsum, & proximus propter Deum; A virtue whereby we love God for himself, and our neighbour for God's sake. This appears immediately distinguished from faith and hope, for the act of faith is to believe, of hope to expect but of charity to love. Again, faith believes things absent only, and not seen, but charity loves as well what it sees, as what it sees not. And hope looks only for things to come; but charity loves things present likewise, so that charity is larger and fuller than either of the other.  
Nevertheless, it cannot be denied, though charity be larger, yet it proceeds from the other; for faith is the root both of charity & hope too. He that comes to God, must believe that God is (saith St. Paul) & that he is a rewarder of them that seek him; must believe first that God is, there is faith then, and faith first of all. And secondly, that he is a rewarder of them that seek him: there is the ground of hope, suppose which, and charity will follow: for if I hope for reward from God, I cannot be so unnatural as not to love him, if it be but for the benefit sake I hope to receive from him: Hope of earthly benefits begets love, how much more hope of heavenly. But until faith and hope have gotten place, I cannot love. For before faith comes there is no knowledge of God at all, and if no knowledge, then sure no love; for, Ignoti nulla cupido, We cannot love a thing we know not. And though we know and believe there is a God, yet until we find somewhat to hope for from this God, we cannot love him. Fear him we may indeed, and admire him, but not truly love him, till we find in our faith the substance of things hoped for, that is, some benefits received or expected from him; and then comes in love, which yet is no true love, while it is but mercenary, while it loves God only for hires sake, for those blessings it looks after from God; for make the best of such a love, it is but a mere concupiscential love, such a love as a hungry man loves his meat with, or a needy man his money. Never is it right charity indeed, till it come to Amor amicitiae, till we begin to love God as ourselves: nay, not then neither is it right, till we have attained to prefer him above ourselves, & to love of him better, then when we have made God the ground and measure of our love, so that we love him in the first place, above all things else, and ourselves and other creatures in the second place, in and for God, than our charity grows true and kindly indeed: plant such a love in us once, and all the Commandments of God will be easy, than faith and hope wax strong, and grow both the riper and the fairer by the heat of this love, and so ye see in part what these three virtues are, which is our first particular. In the next place we proceed to see what is affirmed of them.  
Three things ye may here observe delivered of these three virtues in common: First, their number, they are three: Secondly, their continuance, they abide: Thirdly, the extent of their continuance, how long they abide, and that is nunc, during the state of this present life. Now they abide, Faith, Hope, and Charity, these three.  
These three first that points to their number, and it gives us to note first (saith Cajetane) that they are not all one and the same virtue, and therefore would not rashly be confounded. Some, upon the former words of the Apostle, at the seventh verse of this Chapter, Charity believeth all things, hopeth all things, endureth all things, are ready to conclude that these three virtues grow at last into one, and all shut up in Charity; for as much as believing is the act of faith, and yet the Apostle saith, Charity believeth all things; and expecting, the act of Hope, and yet he saith, Charity hopeth all things. It should seem therefore, if charity execute the acts of faith and hope that faith and hope are at length confounded with charity. But it is not so; the Apostle tells us they are three still, and they remain three, though charity at length get the pre-eminence, and command the acts of both the other.  
Three they are then, and only three, as no less, so no more: no more virtues truly called Theological or Divine, but these; that is, virtues which fix upon God, as their immediate object. No? why is there not the Fear of God, and Pietic, and Zeal, and Invocation, and Confession? And what is the immediate object of these but God? Right saith Aquinas, Other virtues may fix upon God too, but it is mediantibus●stis, by the mediation of these. All other divine virtues do but manifest our Faith, Hope, and Charity, or put them in execution. Only Faith, Hope, and Charity join us immediately to God; other graces join us to him by the means of these. As for example, What is Invocation and Prayer to God, but an effect of our Faith? and therefore unites us to the Almighty, because it is made in faith? so faith comes between prayer and God. What is the fear of God, if it be a chaste and filial fear, but the fruit of our love? We cannot love God dearly, but we must needs fear to lose his favour. And if it be only a servile fear, than it is the fruit of our faith; we fear the power and vengeance of God, because we believe him to be Almighty. What else are Zeal and Piety, but fruits of our Charity likewise? We obey God, we are zealous for him. Why? but because we love him, so love comes between zeal & God. Patience & long suffering, what are they but effects of our hope? Therefore we are patiented, because we wait & hope for Gods help; so hope comes between patience and God. These 3 then, & only these 3, Faith, Hope, & Charity, are called virtues Theological, or truly divine, because they fix immediately & wholly upon God; all other virtues but in & through these. God is the measure (saith Cajetane) the Formalis ratio, the enti●e object of saith, sigh what ever truth we believe by faith, we believe only for God's sake, because we believe God hath revealed it. What ever blessings we embrace by divine hope, it is for God's cause too, who hath made us promises in his word to build our hope upon, who himself is hoped for, as the true fountain of our bliss. What ever good we fix upon by our Charity, it is for God's sake also, God is the thing we love above all, & all things else but for & under God. So that these three, & none but these are the three virtues, properly and immediately divine, subordinate to no other. But are they not also subordinate among themselves? Yes, that they are. And that makes such a connexion between them, that where one abides, they abide all together: that abiding is the next point of our division: next after their number, their continuance. Now abide these three. Abide, how? why united and joined together, as I told you, so that where one of them is, there must needs be the other. And abide, that is uninterruptedly, continually, as long as we abide Christians; we cannot be in the favour of God without all of them. First, united they abide, where one is, there is the other. Where Charity is, there must needs be Hope, for Hope is the ground of love; we cannot love unless we hope, to partake some good by what we love. And where Hope is, there must needs be Faith; expect any blessing we cannot, unless we first believe the goodness of that we hope for a blessing from. So that Charity infers the rest: yea, and so doth faith also. For though it be true, there is Fides historica, a bare historical Faith, such an one as the Devils believe and tremble by, as St. james hath it, a Faith without Love: yet that is not the lively and justifying faith: true saving faith can be no more without love, than the body can be without life; it is a dead faith that lives not by charity: and if saving faith include charity, it must needs draw in hope too. For no charity can be, unless it be founded in hope, as ye have heard already; so that take one of these, and take all; where one abide, all abide; where one is wanting, all are wanting. No marvel therefore the Apostle saith, now abide these three, that is, these three altogether. Take any one away, and the other fall to the ground.  
And as they are thus necessary one to another, so they are assistant and helpful each to the other: Faith assistant to Hope, and Hope to Charity, and Charity to both, and every of them to one another. For he that believes in God (saith Haymo) hopes also for those things which he finds promised from God; and the more he hopes, the stronger he believes: and believing and hoping things so excellent, he cannot choose but love. The more he hopes, the more he delights in his hope; the more he delights, the more he must needs love: for delight cherisheth love, as love still begets more delight. Hence is it, that faith itself cannot stand, unless the delight of hope strengthen it and support it, that it may not be weary of believing. Nor can hope itself subsist, unless it be grounded in faith, as it were an anchor upon a rock: nor can the rock long hold the anchor, nor the anchor cleave to the rock, unless Charity like a strong cable fasten and pull both together: so that each of these help one another to abide; and abide any one or two cannot well, if the third be wanting. Thus you see their 〈◊〉 nexion in abiding.  
Next there follows their continuance in abiding, and that ye may observe in the Adverb Nunc, the next point of our division. Now they abide, that is, during the state of our Christianity, or if ye will, of our mortality. During the state of our Christianity, they are so necessary that none can be a moment without them, and abide in God's favour. If his Charity be gone, if he have lost his first love, his life is gone. Of such an one it may be said, Thou hast a name that thou livest, but thou art dead. If his hope be gone, he is wrapped in despair. The ship hath lost her anchor, and who shall save her from rocks or sands? if he have lost his faith, the very foundation of all is gone then. He is somewhat worse than an Infidel, because he denies what once he acknowledged. So that as long as well live, these three virtues must live in us, or towards God we live not: and if these things be in us, they will make us we shall not be barren, nor unfruitful, as Saint Peter saith: For these are the substance of all Religion, the ground and foundation of true righteousness (saith Musculus) both in the Old and New Testament: without these all Ceremonies, all Sacraments, all outward worship is but dead. Sacraments may vary, and Ceremonies may vary, but these throughout all parts of our life, and throughout all ages of the world abide the same. There is but one Faith, one Hope, one Baptism, (saith St. Paul, Ephes. 4.) consequently but one Charity, as there is but one God, the mai●e object of Charity. Not only abide then these three virtues do, but they abide still the same.  
And abide now; that is, in the souls of the faithful, during the state of mortality; for this Now points to our state of mortality, as appears by the verse afore our Text, Now we see thorough a glass darkly, but then face to face. Now, that is, in the time of this life: Then, that is in the time of the next. So now abide Faith, Hope, and Charity, that is, all the while we live here: so do not miracles, so do not tongues and prophecy, and the gifts spoken of before. For these are neither common to all the Elect, saith Musculus, nor remain to the end of our lives, nor yet necessarily include Hope and Charity: not common to all the Elect, for many good men want those miraculous gifts, nor abide to the end of life; for they that have them, oftentimes are at a loss: the Prophets always prophesy not, neither do the divinely-inspired always speak with tongues, but at set times, as the Spirit moves them.  
Neither do these include Charity, for we may understand all Prophecy, and speak with the tongues of men and Angels; yea, and have the gifts of Miracles too, to move mountains, and yet for lack of Charity come to nothing. Charity therefore and Faith, and Hope, they abide to the last, so as none of the other do. They continue the whole Nunc of our life, out to the end, and we cannot be a moment without them; that is, without the habit of them. As for the act, we do not perhaps always actually believe, actually hope, or actually love, our weak frailty will not permit it; but yet we must always have these Graces in habit, that is, stand ever prepared for the act, as occasion serves. And thus they abide all three of them, necessarily and jointly, and uninterruptedly, while we abide in this world: abide they do all three, but one of the three hath the advantage of them; for it not only abides in this world, but in the next too. Nunc & in saecul● saeculori●, That is Charity, and that is the reason why it is preferred above the other. The greatest of these is charity. Which brings us to the second general, namely, the comparative part; wherein Charity carries the pre-eminence among the divine virtues themselves: Major autem horum charitas, etc.  
For the proof of which Proposition, observe first how Charity bears the sway among the other. It commands, and moves, and (as it were) enlivens the rest: Our love stirs us up to believe more and more, to hope more and more; and the more we love the stronger we believe, the more earnestly we hope. As it were the Soul over the members: so Charity commands all other virtues. All work, all do their parts at Charities bidding; so that very well by the Schoolmen she is termed the essential form of them all. For take Faith without Charity, and it is a cold and heartless thing; no warmth, no spirit in it; we seel no joy in such a saith at all. Take Hope without Charity, and what is it but a withering ●erbe in cold of winter; no sap, no juice in it: there is neither delight nor feeling in either of them, till Love breath upon them and give them a new life. Then Faith is able to stand all encounters, and Hope lifts up her head in the forest trials; when Charity sweetens them all. Charity therefore is the greatest and highest of all virtues, so much better than Faith, and Hope, as the building is better than the foundation; as the fruit is better than the stalk that bears it.  
Nay Charity, it is like the Sun among the lesser Planets, saith Lapide. It gives light and vigour, and soul to all other graces. It is like the fire among the Elements, like Gold among other metals; like the Empyraean Heaven above the lower Orbs: like the Seraphims among the lesser Angels. For Charity is indeed the 〈◊〉 Celestial fire that inflames the hearts of Gods chosen. Charity the true Gold wherewith in a sort we purchase heavenly Merchandise. Charity the true Empyraean Heaven, wherein dwells God and his Angels; that Heaven which enlightens, inspires, and regulates all the rest, Charity is the Seraphical virtue indeed, which makes the Seraphims themselves ardently burning, from whence they have their name. The same that the Sun is in the World, the Magistrate in his City, the Mariner in his Vessel is Charity in the heart of a Christian. Without the Mariner the Vessel slotes at random, and perisheth; Without her Magistrate, the City falls to confusion; without the Sun, the whole World were dark: and without Charity, our very life itself hath scarce any life in it. For Love is the life of life, Love is the soul of the World; so that God himself is called by the name of love. 1 john 4. Nor wonder at Saint john for it, for of all the virtues in the World, none so nearly joins and unites us to God as love doth; Consequently Charity must be the greatest of all divine virtues, as Aquinas notes well. For among moral Virtues, that is the greatest which comes nearest to the rule of all virtue; to wit, Right reason That doth Prudence, which toucheth the rule as near as near may be, being itself nothing but the view of right reason. Consequently prudence is the greatest moral Virtue, because it is next the Rule. And by the same reason is Charity the greatest of all divine virtues, and moral too; for the Rule of divine virtues is not reason, but God that made reason, who is the Rule of reason itself. Consequently that virtue which toucheth nearest upon God, the prime Rule of Rules, must needs be the greatest virtue that may be imagined, and that doth Charity. Charity joins us close to God, unites us as it were, and makes us one thing with him; fixes upon God as God is in himself which neither Faith nor Hope in this life can do. For Faith fixes upon God indeed, but as he is under the veil of Revelation.  
There lies a cloud betwixt the eye of Faith and her Maker; Hope fixed upon God, as upon a thing at distance a thing that will be enjoyed he●ca●er, but is not yet. There lies an Intervallum, a kind of long reach betwixt Hope and the object of it; while we hope, we have not yet attained. But love fixeth immediately and totally, and ●n●e●arably upon her object. In my love, God is present to me, and with me, and in me: He in me and I in him, and I am as it were in the joys of Heaven already while I am in the act of love: it twines about and embraces, and ●ea●es and unites us together with what we love, never to be severed from it. No wonder therefore that God and Charity are so nearly afsianced, that one beareth the name of the other. And much less wonder, that Charity should be the greatest virtue, drawing nearer to God, than any perfection whatsoever. Charity it is that makes us rightly Sons of God (saith Haymo) Sons of his love, as God the Father of ours, nay makes us as it were demigods upon earth, Light of Light, Spirit of Spirit, partakers in a manner of the divine nature, saith St. Peter, yea, by the happy Incarnation of Christ; Bone of his bone, Flesh of his flesh; the very Mystical members of his Body, saith Saint Paul, For we are members of his Body, of his Flesh, and of his Bone. All this Charity makes us. What Grace or Virtue in the World therefore to compare with Charity?  
Yes, Faith you will say justifies us, and only Faith. If only Faith, than not Charity. And Faith is as it were the hand that lays hold of our salvation. It is our Armour, our Shield against all temptations, the Shield of Faith Saint Paul calls it. It is our victory whereby we overcome the world. Haecest victoria, saith St. john, even, even your faith, It is that which first adopts us Sons of God, by which we are Regenerated. For Faith is the beginning of all acceptance, the Baptism of Baptism itself, without which it is impossible to please God, saith the Apostle. Moreover, Faith is the foundation of Charity, the very cause and root of Love. Add to this, that Faith is in the understanding part, which is the more noble● but Charity in the will and affections, which are more ignoble; And therefore in all these respects, Faith may do well to challenge place of Charity, at least march even with it, not come behind it, in so unseemly rank, as it were the Mother behind the Daughter.  
To all which Objections the Commentators frame divers answers; To go backward with them. Whereas it is alleged, Charity is in the affective part the Will; which is the more ignoble, but Faith in the intellectual part: viz. the understanding, which is more excellent. Aquinas answers well, that the understanding is indeed more excellent than the Will, because it inlightens and directs the will; but yet, it follows not for all that, but that the will may have a more excellent perfection belonging to it, than any the understanding can have. To which purpose note; that things are in the understanding in a spiritual and resined way: but the Will fixes upon things as they are in themselves. Consequently earthly things, sensible objects, are in a more excellent way in our understanding, than they are in their own natures (saith Saint Austin) but Divine and Heavenly things are more excellently in their own nature than they are in our understandings. Whereupon it follows, that the knowledge of earthly matters, and things below us, is better than the love of them; as the knowledge of pleasure, and honour, and riches; better than the love of these things, etc. but the love of Heavenly matters, and things above us, is better than the knowledge. So then, Faith and Charity being about the most excellent of heavenly things, viz. God himself, it follows Charity, which contains the love of God, must needs be better than Faith, which contains the knowledge of him only. To the next, that Faith is the Mother of Charity. It is true, and yet Charity may be Proles major parent, a Daughter greater than the Mother. As the fruit is more excellent than the bough that bears it, and as the House excels the foundation; so doth Charity excel Faith. Faith is the beginning of all acceptance, it is right; and that which first initiates us to be Sons of God. But not Faith without love, that is certain. For in our Baptisine we not only profess our Faith, but enter into Covenant with God, that we will forsake the Devil, and keep his Commandments. That is Charity, and never are we Sons indeed, till we love our Faither; Faith is the shield of a Christian against temptations, we grant it: Put Charity is the very arm that bears this shield, when Love is once planted in the Soul, it moves and commands all other powers. And Faith is the hand that lays hold of Christ, but Charity is the very heart that gives life to this hand. As for the point of justification, that requires some more exact decision, let us hear therefore learned Divines of both sides discuss that.  
Faith only justifies, ergo not Charity. Stay there saith Genevensis, the Adverb only may sometimes mean principally; as, only virtue is true nobility it excludes not other kinds of nobility, but only puts them behind. One thing have I desired of the Lord, saith David, one thing above other, though many other besides. Against thee only have I sinned, saith the same Prophet; that is, against thee principally, though he sinned also against B●hshabe, and Vr●ah as well as God. So Faith only justifies, that is Faith principally, rather Faith then Charity; because Faith goes before Charity in our Justification, though Charity comes after and justifies more perfectly. Ye may perceive by the sound of his Doctrine, of what strain this man is. Saint Paul saith plainly, By saith we are justified, and not by the works of the Law: that is, not by Charity, for what is Charity but keeping the Law? And this man saith, yes, by the work of the Law, and by Faith both: is not this, plainly to give the Apostle the lie?  
Much better answers Calvine. Faith though it be less than Charity in most regards yet in some respects it may be greater. As a more ignoble matter may be fit for some uses, than a more precious. Gold is better than Iron, and yet to make a weapon of Iron is better than Gold. A King is better than a Mariner, and yet to guide a Ship a Mariner is better than a King. A man is better than a House, and yet to run a Race a Horse is better than a man. Thus though Charity be better than Faith, yet for this particular use of Justification, Faith may be better than Charity.  
Upon this comes in Salmeron very much, deriding Calvin, and tells us the comparison is quite out of square, for every thing is to be taken in his own kind. A Mariner and a King be clean of divers kinds. And though a King be never so excellent a King, yet a Mariner shall still be a better Mariner, that is, fit to rule a Ship, though not to rule a Kingdom; but the comparison is to hold in eodem genere. Peter is a better footman than john, therefore Peter runs better: john a better Scribe than Peter, therefore john writes better. So Faith is a better virtue than Charity, therefore it justifies better; it is a proper argument saith Salmeron, for justifying is the proper work of virtue.  
But here Heshusins very well unites the knot, and states the matter beyond all further controversy, replying again upon Salmeron singularly well, that he is deceived to say justification is the proper work of virtue. True indeed if justification, were by any merit of ours; if it were possible to be justified by any works of the Law, than Charity might challenge the first place, because Charity is the fulfilling of the Law. But because no man is able to keep the Law, therefore in very truth no virtue justifies; neither a small virtue nor a great virtue, nor the greatest of all. For by the work of the Law, no flesh shall be justified. Rom. 3. But it is by applying the righteousness of another, which hath fulfilled the Law for us; that is our way of justifying now. Being justified freely by his grace, saith the Apostle, through the redemption that is in Jesus Christ. Rom. 3, 24. This kind of justification depends not upon any virtue, or any merit of man, but only upon the mercies of God, and the merits of Jesus Christ.  
Nor doth Faith justify by any worth, or efficacy of its own, but merely as an instrument, which God hath ordained for us, to lay hold of his promises in Christ Jesus by; as it were the hand stretched out, whereby we draw to us the promises of the Gospel, and the benefits of the Mediator, like some Cord to keep us from sinking. It is not the length of our arm, to reach to the bank; nor the strength of this hand to lay hold, but the mercy of God casting the Cord to us, by which we are saved: but unless we take hold by this hand, we sink notwithstanding. So Faith, is the hand whereby we apprehend the means of our salvation; and therefore it is the instrument of our justifying only, and not Charity. But in the mean time, Charity though it be not the hand, may be as the neck, or a nobler member, that joins the whole body together: which though it cannot lay hold as the hand doth, yet must of necessity partake of the salvation of the whole body.  
Well then, in this respect grant Charity inferior to Faith, because Faith rather justifies. But then there follow other respects again, that set Faith as much behind Charity, in which regard the Apostle prefers Charity. As first, that Faith benefits none but him that hath it: but Charity extends to the whole Church, and to the benefit of others. Faith is like Seed hid in the ground, it appears not outwardly: it is locked up in the heart. But Charity shines ad extra it is app●ant, it is beautiful in the eyes of men. Faith is but an imperfect thing, it is a believing of things which we do not know; so is Hope, it is an expectation of things we do not yet enjoy. But Charity is a kind of present enjoying of what we love, and so implies perfection. Add to this, that Faith distinguisheth, and disjoins us from Infidels. So doth Hope likewise: but Charity combines and unites us with all men. In fine, Charity and Hope, though they do abide, yet is it but nunc; for this present life, and no further; but Charity never faileth, that abides for ever. In the next World it shall accompany us no less then in this, and be far more perfect and more delightful.  
In this point. Charity passeth all other virtues that can be named, none that can abide for evermore as Charity doth: & therefore charity is doubtless the greatest. Faith and Hope, how great how comfortable soever here they have their period. Beyond this life they cannot go, for they both imply absence of that thing they fix upon: when therefore we shall come in presence of what we believe and hope for; Faith and Hope shall vanish. The Husbandman while he ploweth, ploweth in hope (saith Musculus) and by Hope he is sustained and held up, till his fruits be gathered into his Barn: but when the Harvest is in his hands, what should he further hope for? The like it is of Faith, He that hath heard of a gracious Prince but never seen him, believes well; but when he comes to see and know perfectly his belief ceaseth: Vision then takes up all in all. And so it shall be hereafter, when we shall come to see the great King of Heaven and earth in his glory, which now only we believe, and to enjoy that happiness in his presence, which now we hope for: Faith, and Hope shall then have an end, and Vision and Fruition shall take up all in all.  
In stead of believing and expecting, we shall then see and enjoy. But even when we see and enjoy, we shall love never the less. The less, nay the more a great deal saith Catharinus, if we loved so dear that good we knew not, how strong shall our affection be, when we shall come to know and see what we love? Never can the soul be wearied with that blessed sight, never enough filled with that sweetest love. For things eternal are much dearer belooved when we enjoy them, then while we desire them, saith he. It is not so with temporal things. These we love dear, while we long after them; but when we have once got them, we grow quickly weary of them. So shall it not be in heaven. Those Celestial joys shall prove much sweeter in the enjoying, then now we can fancy in the desiring. In them shall be the fullness of joy, and pleasure for evermore: such a fullness as shall never cloy us, and yet such a one as shall always content us: such pleasures as shall ever more delight us, and yet never weary us, nor decay in the delighting. The longer we enjoy them, the more we shall be ravished with them; the fuller we are filled, the more we shall still desire to be filled; and yet feel no emptiness at all. O blessed and unspeakable happiness, to which that we may aspire, beseech we him, who is himself the way, the truth, and the life, to direct our steps aright, that following him in the paths of Faith, of Hope, and Charity while we abide here, we may at length attain that fullness of vision and fruition, and delight, which abide for ever in his presence hereafter. Amen,  
The end of the first Sermon.   

THE SECOND SERMON.  Hebrews the 11. Chapter, the 6. verse. 
For he that cometh to God must believe that he is, and and that he is a Rewarder of them that diligently seek him.  
BEing indebted by my promise to handle particularly the Articles of the Creed which is the sum of our Christian faith, I have chosen this Scripture to begin with, which is the sum of the whole Creed, & of all the Articles in it. As Faith may be called the Groundwork of Religion whereupon Hope and Charity, and all other Virtues are built: So this Scripture contains the groundwork of faith itself, the very foundation of that on which all Christianity is founded. For as no Christian can be saved without faith, so no faith possible, except we be persuaded of thus much before hand: namely, That God is, and that he is a Rewarder of them that diligently seek him.  
Which sentence I deemed so much the more necessary, to handle by way of preparative before the Articles of the Creed, because it appears of more antiquity, and more universality than the Creed, and all the Articles of it: yea, more ancient than Scripture itself, out of which the Creed is taken. For thus much before any Scripture was written, was necessary for all men to believe, as appears by the Apostles instance in this place. Saint Paul is discoursing here of the faith of the Patriarches, and particularly of Abel and enoch's faith, Enoch (saith he) was translated that he should not see death. And he was translated by faith. By saith he was translated, because he pleased God. And without faith it is impossible to please God, upon which conclusion if any shall demand what saith had Enoch, or what faith Abel, that lived so long before any Scripture was written? why this faith they had faith Saint Paul, this at least, without which no saith is imaginable, nor any coming to God possible, namely that God is, and that he is a rewarder of them that seek him.  
This faith they had, and this as it should seem, was enough to please God, and to save them, as the world went then; but this is not enough for us now. We have more Revelations from Heaven, even abundant ones, in many ages, and many successions, in many writings of the Prophets and Apostles; and all these are necessary for us to believe now: Even all the written books of the Bible, and every thing contained in them: for we are to acknowledge them to be God's Word, and if God's Word, then to embrace and believe them, and to doubt of nothing in them: So that the whole Scriptures are now become necessary for every Christian man of ripe reason, on peril of salvation to believe. To believe I say, but not particularly to know or remember; that is not necessary to salvation: for that is business enough for a learned Divine that hath nothing else to do: to understand particulars of Scripture, and remember them. But all must be believed, though believe I by the most ignorant, and all received upon the credit of God's Spirit, as God's Word whether known particularly or no.  
And yet though all particulars need not (by men of mean capacity) be known, some must; some particulars of Scripture known explicitly, and believed expressly, or no salvation for men of ripe judgement possible. And those are the heads of Christianity summed up in the Creed, which is a short confession of our Faith, comprised by the primitive Fathers of the Church to that end, that every 〈◊〉 might have it ready, as an abstract of all that was necessary. And this they did, not to make Laymen careless or lazy, that they should not care to know more, but to direct young beginners; and to leave all of all sorts without excuse, that would not know this. Because (saith Aquinas) Faith is the substance of things hoped for. And those things only belong essentially to saving faith, which concern our Hope, & the means of salvation. And because many things contained in Scripture pertain not so directly to these, as that Isaac had two sons, that jacob was in Egypt, and the like; therefore are those points that directly concern men's salvation, and the means of it, summod up in the Creed: so that all men are now necessarily bound to know and believe thus much at least, how much soever they know more. Thus than the Scripture is now the rule of Faith, and the Creed is the sum of Faith, so much as is essentially necessary to every one's salvation. But of old, before the Scripture was written, this groundwork sufficed. This may be called Abel's and enoch's Creed, which is the preparative also to ours, and all men's else; namely, that God is, and that he is a Rewarder of them that seek him.  
The words being a conclusion, by way of Analysis, seem to imply not only the sum of our Faith, but of our Hope and our Charity too, that is the substance of all Religion. For our Charity; that ye have touched in the first words, He that comes to God; Comes to God, that is, desires to come ne●re him, to be joined and united to him, saith Estius, and such a coming is the very act of love. Then for our Hope, that ye have in the last words, namely, that God is a Rewarder of them that seek him, that grounds our Hope. For our Faith, it is the very heart of the Text, that which the Apostle would infer: He that comes must believe, believe that God is, and that he is a Rewarder, etc.  
So that upon presupposal of the necessity of our love, St. Paul here grounds our faith and our hope too; or rather shows that our love is to be grounded in faith and hope, or else it can never be a right love: Love is the top of the building, as ye heard last Sunday, Love the goodly Tarias, the beauty, the Crown, and superstructure of all. Well, but Cogitans ●dificium charitatis necesse est pona● fundamentum fidei, saith a Father, He that would build up this goodly Tower of Charity, must lay the foundation low and strong in a sure faith. Oportet accedentem credere, He that comes, that is, he that would draw nigh to God by his love, must first approach by his faith: He that cometh to God, must believe that he is.  
That the Apostles way of arguing is thus analytical, appears by what goes before. There St. Paul tells us of enoch's translation at the first verse; translation to heaven, that is, glorification; glorification presupposes sanctification. Before he was translated, Enoch had this testimony, that he pleased God: Please God, how could he? except he came to him, that is, except he loved him. For as glorification is the end of our way, and implies an arrival to, and an union with God. So Sanctification, which is by Charity, is the course of our way, by which we still get ground, and come nearer and nearer. Now impossible we should reach the end of our way, and be joined to God, except we come along the way, and draw towards God. Impossible to come, unless we first believe. So that here is a concatenation of duties (as Estins notes) one hangging as it were in a chain upon another: no glorification, no union with God, except we first please him: no pleasing him, unless we come to him by love: no love, no coming, unless we take faith in our way, unless we first believe: and no belief possible, no faith, not the least grain of it, except we believe this; namely, that God is, and that he is a Rewarder of them that seek him.  
So that here ye have love, and faith, and hope, all knit together: here ye have likewise all three degrees of faith, namely, Credere Deum, Credere Deo, and Credere in Deum; To believe that God is, that we have in express terms, He that comes to God, must believe that he is: Credere Deo, To believe or give credit to God and his word, that is employed in the act of believing; for if we must believe that God is, whom shall we believe about it? whom shall we give credit to that this is so, to whom but God? As he that comes must believe that God is, so he must believe God, and none but God revealing of this, sigh God only is fit to be relied on; and then Credere in Deum, to believe in God, that is employed in the last words, to wit, that God is a Rewarder of them that seek him. He that believes God a Rewarder, puts his trust in him for his salvation; so here is the perfection of faith in all three kinds. To believe that God is, to believe God concerning this, and what ever he reveals else; and to believe in God, that he will reward and save us while we diligently seek him.  
We proceed to the handling of the words, which consist as it were of four steps or degrees of drawing nigh to God. The first coming, He that comes: The second believing, without which no coming, He that comes must believe: The third, beleese of Gods being, without which no believing at all; for it is the first groundwork of all belief concerning God; He that comes must believe that God is: The fourth, belief of his providence or gracious dealing, that he will reward us when we seek him, without which no comfortable believing: For little joy or encouragement in well-doing, to believe that God is, except we believe also that he is a Rewarder of such as diligently seek him.  
To take these in order, we begin with the first; Accedentem, He that comes: by which phrase what should be meant, need not much trouble us to inquire, sure we are it can be no corporal coming; for God is neither a corporal thing, nor corporally or locally distant from his creatures, He fills all places, lerem. 23. Nun Coelum & terram impleo? And whither shall I go from thy presence? saith David. In him we live, we move, and have our being, saith Saint Paul. No great way need we to go after him, for he is not far from every one of us, Acts 17. But as he saith in another place, The word is nigh to thee, even in your hearts, that ye may know it, and do it: So here God is nigh to us, if we would seek him, even in the midst of us, in our very hearts, if we would return to our hearts by love, Redite pravaricatores ad cor, saith the Prophet, Return ye sinners to your own hearts. Return not passibus ped●m, but passibus affectuum, saith a reverend father. Not with the steps of your feet, but by the steps of your affection. For they are indeed the soul's feet, and this is the way of coming to God, namely, by setting our hearts upon him, by loving, by affecting, by longing after him. Thus Christ invites you to come, Come ye that are weary and heavy laden: thus David. Come ye children, harken unto me, I will teach you: thus Isaiah, chap. 1. verse 16. Come now and let us reason together, saith the Lord, etc. If your sins were as red as scarlet, they shall be white as snow.  
So that coming to God, it is indeed by turning the course of our affections toward him, that is, by loving him. Turn to the Lord with all your heart, saith Joel. And why will ye die, o house of Israel? turn rather and live, saith Ezechiel. Now two things this turning or coming to God requires; One, Aversio, a turning away from the creature, a de●ying, a forsaking ourselves: and then Conversio, a turning toward, a approaching, or drawing nigh to God. The turning away from ourselves, that is, forsaking our, own ways, as the Prophet Esay hath it: If we come to God we must come out of the wrong way, and come into the right, or else no coming. And then the turning toward God, that is, right coming to him, and that is by love. Then indeed we come to God, when we give over the love of ourselves, and begin to love God and his Commandments better than ourselves. If ye love me, keep my Commandments, saith Christ. To come to God therefore, it is to make God the end of our actions saith Estius, to set him always before our eyes, and to propose him and his glory, the mark and scope of all that we go about. To draw nearer to him d●ily by growing more and more like him, in a holy life: according to that of St. james, Draw nigh to God, and he will draw nigh ● you. james 4. Chap. and 8. verse. Thus have I looked for thee 〈…〉. Psal. 63. to bend our mind upon him. Psal. 34. They had an eye unto him and were lightened to long for him and wait for him, I have waited for thy salvation O God, Gen. 4.9. I have longed for thy saving health O Lord. and ●●thy Law is my delight. O God, my heart lusteth for thee my flesh longeth after thee. Psal. 63. to esteem his favour above health or riches: For thy loving kindness is better than life, in the same Psalm, The Law of thy mouth is dearer unto me then thousands of gold and silver. Briefly to desire to be joined to him, Whom have I in Heaven but thee, Psal. 73. My soul hath desired thee in the night: Like as the Hart panteth after the water Brooks, Ps. 42. When shall I come to appear before the presence of God? All these are so many several expressions of our love, so many forms of coming to God. But come to him, how shall we except we enter into his way? And no entering possibly into that unless we believe, for Faith is the first step of the way. If Love and Charity be the building, Faith is the foundation, as I told you. If the service of God, and Sanctification be the way, why believing, it is the door of that way; the first entrance, the first beginning of it. No wonder therefore the Apostle adds faith presently upon it, as a thing without which no love, no approaching, no coming to God possible. Oportet accedentent credere, He that comes must believe. Which brings us on to the next gradation namely, believing.  
He that comes must believe, saith St. Paul, and it is no weak conclusion, for no small necessity lies in the connection of these two. He must indeed, whosoever intends to come to God, unless he will stand stock still, and not put forward one foot in the way; believe, and submit his judgement to God, before he can begin to come. For faith is the first step of all possible motion to Godward faith Aquinas. If our coming to God be a mental coming not a corporal; why belief is the very first act of the minds approaching, the very first thing that the mind can do about God, is to believe, For impossible the will, or any other faculty should make towards God, till the understanding have done his part. And impossible the understanding should comprehend any thing concerning God, unless believing lead the way. Oportet discentem credere, is the Philosopher's Rule; He that learns any humane Science, must take divers things upon trust at first entrance, and believe some principles before he sees reason for them: And shall not God expect as much obedience at our hands in learning his divine Mysteries, which so fare surpass our Reason? yes sure, if the perfection of all our learning be to know God good reason this great perfection should begin in in perfection: that we should first believe, what we know not; I will hearken what the Lord God will say concerning me saith David. Teach me O Lord the way of thy Statutes O learn me true understanding and knowledge, for I have believed thy Commandments. Mark that, there is the way to learn, namely by believing. Everyone therefore that hath heard and learned of my Father, cometh unto me saith Christ. How learned ye, but by believing his Teacher?  
Yea, but Christ himself he learned without believing. Ye will say, And if believing were not necessary for Christ, how is it for us? yea, but Christ was head of the body, in which is the perfection of all Senses. In Christ were bid all the treasures of wisdom and knowledge In him dwelled the fullness of the Godhead bodily. He was the true light, that lightens all men else, no need therefore of his believing; for believing is necessary for them that walk in darkness but in Christ was no darkness at all. We wa'ke as in an obscure must, we see through a Glass darkly, saith Saint Paul but so did not Christ. He saw face to face. And therefore he had more than belief of divine things, he had perfect knowledge and San light. Nay, he himself was the Sun light, the Son of Righteousness, which lightens every man that cometh into the World. And when we shall come where Christ is, and be united to the beams of his glory, we shall then have Sun-light too. But as yet we have but Candle-light, or Starlight, as Saint Peter calls it. The Word of Prophecy, whereto you do well to give heed, saith he, as to a light shining in a dark place, till the day dawn; and the day star arise in your hearts. Till that day dawn, and the morning break of eternity in the next life shine forth upon us; well are we, if we nay enjoy this Candle light, if we may be directed by the beams of divine Revelation, and walk by faith, not by sight.  
Mean while let us not grudge, that we have not so clear a Vision of God and heavenly things, as we would wish at first. It is necessary we should grow by degrees, that the knowledge of divine things, may grow the more pleasant with us, the more we are still enlightened: Happy are we that we enjoy the least perception of God in any degree that we have the smallest spark of his knowledge in the dimmest way. For as the foolishness of God is wiser than men: so the very darkness if I may so call it of God's wa●es, is brighter than men: Better is it to have an obscure belief of his Mysteries, than the clearest knowledge, the most perfect science of other matters and let us content ourselves so to know our Maker, as he pleaseth to be known, not go about to square his deep Counsels to our shallow judgements, sufficient to us to know that he hath said, without saith it is impossible to please God. Whatsoever is not of faith is sin. By saith we are justified, and not by the works of the Law. Rom. 3. It is God that justifies the circumcision by faith and the uncircumcision through faith: The life that I now live is by faith in the Son of God. He that believeth and is Baptised, shall be saved, but he that believeth not shall be damned.  
Yea, but yet a reason though may be rendered (one would think) for God's Counsel in this; why he would tie all n●en that desire to be saved, to this one means of believing. Reason's indeed may be rendered for this oportet many a one; but still the best reason of all is God's Will: because he pleases to have it so: oportet, it is expedient, that he who comes to God should believe. Why? first for Humilities sake such Estius, because as by pride of our reason, and thirst of knowledge we took then our fall: so by submitting our knowledge to God, and by denying our own reason in the obedience of faith we night rise again. Expedient thus to make good our Saviour's Doctrine, Except ye become as l●le Children, ye cannot enter into the Kingdom of God. Expedient for God's glory that we might owe all our knowledge of God to Gods own teaching by his Word revealing it to us, according to that of the Prophet Every one shall be taught of God. Expedient that thus the obedience of our fa●th might be more glorious in the eyes of Infidels, for what praise were it to do any thing for God's sake, if we were led to it by perfect knowledge. There is no honour of faith saith Gregory, where we have manifest reason to induce our good working. And therefore that our love may be more apparent let our knowledge be obscure. Let us love what we see not. Let us sustet and die for God's Truth, before we have the perfect vision of it. Herein is the miracle of faith, that we can forgo things temporal before our eyes, for the desire of things eternal as yet not known. Thus the strength of God is perfected in weakness, and thus the foolishness of our preaching goes beyond all the wisdom of Philosophers; that whereas they by all the shength of their reason, could never persuade an unlearned man for virtue's sake to part with his goods. Divine faith as weak as it is, will teach the simplest Christian for his belief ●ake to part with his life. Thus also men are trained up to obedience before they know, and attain still to know more by their progress in obedience, according to that of our Saviour, If any man will do my Fathers Will he shall know of my Doctrine whether it be of God or no. And therefore expedient it is every way both on our part and on God's part for our debasing and Gods exalting; for our proficiency and his excellency: for the conviction of Insiders and the edification of one another that our apprehen on of things divine, should not be science, but credence; not knowledge, but faith only. A strong Oportet it is therefore, and a reasonable one, He that comes to God must believe; and believe God himself revealing himself to him. And this is Credere Deo, he must believe; but what ye will ask? what is he to believe? many things else that concern his salvation: But this one especially, which is the ground of all others; namely that God is: which brings us to the third gradation touching the belief of God's essence, which is Credere Deum: He that comes to God must believe that God is, etc.  
Two points of belief we have here lying before us, one concerning Gods existence that he is. Another concerning his providence, that he is a Rewarder of them that seek him: Both very necessary to be taken in our way to all other points of faith: for all other in a manner depend on these. Necessary it is (saith Calvine) who ever proposes to himself the service of a divine power that he should first believe such a power there is; without which there were nothing to be sought. And secondly, that he should persuade himself somewhat were to be gained by his service, that this power would reward those that sought to it; or otherwise all seeking were vain. The first intimates a Treasure as it we●e to be found, which may invite our labour: A God there is; he hath a certain being. And the second puts us in hope we may attain this Treasure, our labour shall not be without success. We shall ●nde this Treasure, and be enriched by it; for God is a Rewarder of them that seek him.  
These two comprehend the two main drifts of all reasonable counse●s and motions of the World. For every motion guided by reason (saith Aquinas) must have a Term whereto, and an● end wherefore, it is undertaken. The former is known by the question Quo? whither tend we; the latter by Quamobrem, to what purpose? as for example. The Merchant goes forth on his adventure: quo, whither? to such a Port. Quamobrem, to what purpose? to Trade and get gain. The Husbandman rises early and gets him forth, whither? to his field. To what purpose? to Sow or Reap, and the like. So here, he that intends a religious life, gins his progress by faith, whither tends he? toward God; that is the Term of the motion. He must believe first that God is, Then quamobrem, to what purpose tends he? that he may obtain an eternal reward, that he may find mercy, and be saved; that ye may have in Deum Remuneratorem in believing: That God is a Rewarder of them that seek him.  
And these two, virtually also contain the whole Creed (saith Aquinas) and consequently, all that is essentially necessary to salvation. For (if ye mark it) the Creed either teacheth to believe what God is in himself; or what he is towards us. Either it contains, Finem ad quem; or media per quae, saith one, either the being of God's divine Majesty (which is the end of our heavenly Race) the mark whereto we tend; or the means to arrive at this mark, the way that leads to God. The way that leads to God, is none but Christ the Redeemer. He himself calls himself the way, the Truth, and the life. So that all the Articles of the Creed, they pertain either to the Deity, or the Humanity saith Aquinas. The Deity, which implies the end whereto; and the Humanity of Christ, which implies the way whereby. The former of these, belongs to the first part of our Text, viz. our believing that God is. And the latter belongs to the second, that God is a Rewarder of them that seek him.  
To the first head of Gods being ye may refer the first Article of the Creed, touching the unity of God, and his Omnipotence shown in the world's Creation. As also the second touching the Deity of Christ. And the eight touching the person of the Holy Ghost, whereunto some add the twelft and last touching the life everlasting, which consists in the vision of the Deity. But more properly that belongs to the second head, touching our belief; that God is a Rewarder: For life everlasting, is indeed that blessed Reward we hope for from God. To this head likewise belong all other Articles that concern the way to eternal life. As the Articles of our Saviour's Incarnation his Passion, Resurrection, Ascention, and coming to Judgement. The Articles that concern the Catholic Church, the forgiveness of sins: and lastly, the Articles which contain the Reward itself, as the Resurrection of the Body, and the life everlasting. So that in these two points, namely, that God is, and that he is a Rewarder. That God is the thing to be sought, and that Christ and his benefits are the way to seek him by; that God in himself is the fountain of bliss, and that God (to reward those that seek him) hath set forth in Christ the means of this bliss, is the sum and substance of the whole Creed: and consequently (if thus interpreted) enough as Salmeron thinks, to save them that had no other Revelation.  
To touch upon these two points in their order: First, that God is, Oportet, It is necessary, saith Saint Paul, that whosoever comes to God, should believe in the first place that God is; for this is Primum credendum, the first thing we can apprehend possibly concerning God, that he is, that he hath a being; so that believe not this, and believe nothing. As there is no coming to God then, except we believe, so no believing in the least degree, except we believe thus much touching God's existence, quia est, that he hath a true being: for an sit, whether a thing be or not, is primum quarendum, the first question about any object that can possibly be made. Consequently this point, it is not so much an Article of the Creed, as a preamble to it (saith one) as the main groundwork, whereupon the whole Creed, and all the Articles of it lean.  
That God is: note it well (saith chrysostom) but not what he is. The Apostle saith not He that cometh must believe what God is, and be able as it were to define him. No: that is not inter prima credenda, among the first things to be believed, but among the last rather: a thing (in a manner) beyond our apprehension, while we are in this would, to perceive perfectly what God is, & reserved rather for our hope in the next world (saith Tena.) For all the knowledge we have in this world, it is but only from the effects of God, his goodness, or his power, or the like. But it is not any of God's effects, nay, it is not all of them put together, will make up a perfect demonstration of God's essence, to show us what he is, but that he is. That he hath a being, that any of his effects will suffice to show. Thus therefore in the first place, to be believed, quia est Deus, that God is.  
And let us not make light of this (saith Calvin) because the matter seems small: a poor degree of faith to apprehend but this, that God hath a being. The smaller it is, the more shame for their infidelity, that can stick at this; for their impudence, that dare call this in question (saith he.) And let us learn thus much at least by it, That even this fundamental point touching Gods being, it is a point of faith, and comes from grace; it is God's gift, and God's mercy to us, that we believe thus much: and did not his hand support us, we should be quickly roady to dou●t of this main principle, to overthrow the foundation of faith, and to say in our hearts with the fool in the Psalm, There is no God.  
But it is not so small a matter neither (saith Tena) as one would think at first, to believe that God is; for we must believe him rightly, believe him a God at least, that he is before and beyond, and above all other things, and indeed the original of all. For to have a gross conceit of God, as the foolish Heathen, to make an Idol of him in our fancies, to believe him any corporal, mutable, or passable thing, is indeed to destroy his being, an● to imply contradiction, to make him be and not to be; for that is not God, which is not the perfectest of all things else; yea which is not perfection itself, saith he. So that in this point of Gods being, there is included in a manner God's eternity and O●nnip●tence, so Aquinas, That God is, and most truly is, is before all things olse; and all other things are, because he is.  
Briefly, four differences (as Tena notes) there are betwixt Gods being and the creatures, which unless we apprehend rightly concerning God, we do not believe that he is: First, where is the creature had first non esse, and then esse; first was not, and then at God's pleasure began to be. God is from all eternity, never can we imagine time wherein God was not. Secondly, whereas the creature depends in his being, upon such and such causes that produce it, upon such and such helps that su●●aine it; God is altogether independent and absolute, beholding to no other cause, sustained by no other help: Himself the cause of all causes. Thirdly, whereas all creatures are variable, either in whole, or in par●; the very Heavens themselves subject com●tion, and not in the same posture to day that they were yesterday; God is yesterday, today, and the same for ever, subject to no motion, ly●le to no alteration, in whom i● neither variableness, nor shadow of change, saith St. james. Fourthly, whereas every creature hath more in it of non Entity, than of Entity: It is in itself this or that, but it is no other thing: God is the fullness of all Entity, hath the being of all other hangs united and comprehended in himself, but in a more excellent manner; so that what ever being, or goodness is in the creature, the same is transcendently in God, and better in God than in the creature. Add to this, that though some creatures remain for ever, yet it is possible they should not be; at least suppose them taken away, yet the rest of the creation might stand without them: but God, ye cannot take him away, but ye must take all things with him. All things in him live, and have their being; all things depend on his goodness: so that remove that, and remove all the world. Nay, let the world and all be removed, yet the being of God remains still, God can be well enough without his creatures, as he is before them. So truly he is that he is, what he is, Exod. 3.11. is, was, and shall be for evermore. Nay, is at all times in the Present Tense; neither was, nor shall b● properly; but only is what he is, without beginning or en●ng: Indeed one and the same thing with his own essence, to whom esse and existere; to be, and to manifest being: to subsist, and to continue his subsistence, are the same. All this, whosoever believes that God is, aught to believe too, if not explicitly, yet virtually, or he knows not what he believes; because he doth not believe God, rightly distinguished from all his creatures.  
But here arises small objection. All this in a manner may be found out by natural reason; If by natural reason, what need is there of faith? How, saith the Apostle, He that cometh must believe that God is; when it is possible by argument to demonstrate him, belief presuppose, want of knowledge, we cannot know and beleeve● oath at one time that God is. To this Commentators frame divers answers; as namely, that belief may stand with some kind of knowledge, if it be but knowledge, à p●sterini from the effects, as the knowledge of God is; so Sam ●on Others, that the Apostle lives the necessity of believing, not so much upon this point, that God is, as upon the l●tter, that God is a Rewarder of them that seek him: because that is harder to demonstrate. Others that the Apostle supposes not the belief of this necessary to all men; but only to beginners: for it is he that cometh to God must believe, that is, in his first coming before he be able to prove it: and others, that he must believe habitually, that is, have the habit of faith to believe Gods being, though he had gotten the knowledge too. As the Disciples which saw Christ crucified before their eyes, and so had perfect knowledge of his passion, yet might have habitual faith of it likewise, that is, roady to believe this Article also, if they did not know it ●s we at this day believe it.  
To leave these devices, let us harken to Saint Augustine, who in my mind gives the true answer, telling us; that though there be a natural knowledge touching this point, that God is, yet it is far from a right knowledge: Nature can never attain to a perfect apprehension of this without faith; for nature can go no further than nature, to show God the Author of natural good things, and consequently natural blessings, and no other to be expected from him; but that is the least part of saving knowledge, to apprehend only that God will be sought and acknowledged by us, Author of natural blessings. N●, we must conceive him the fountain of supernatural and eternal blessings, and not of temporal only, which is a thing beyond Nature's skill to teach us: Nature knows no other life but this, and perceives neither reward nor punishment after death. But faith teacheth us this in the first place, and to look upon God as our eternal portion in another life, that is not as the giver of natural only, but supernatural blessings.  
It is but a vain objection therefore, God may be known by Nature; ergo, no need of faith. Nay sure, to know the very being of God rightly we must be beholding to faith: for natural knowledge is full of errors; our reason is dim and blind, since our fall taken in Paradise, and with much labour we do find out things before u● (saith the wise man) but the things that are in heaven, who hath searched ou●? If God himself reveal not such things to us, we may grope long enough in the dark, and find nothing.  
Add to this; that admit of Nature's knowledge, yet what are most part of men the better for that? It is so long in learning, that not one of a thousand is the nearer for natural knowledge. How many years must be spent? How many books turned, before we can attain one poor Science? And when we have attained all, we are far enough yet from attaining the knowledge of God, without a long circuit of demonstration? So intricate are things divine (saith one) that in Nature's search those principles stand last, which in the Doctrine of Faith are the very first. Besides, what is it that Nature knows? That God is without beginning or ending, the Maker of the world, and the like, why what is that to our faith? Where is the apprehending of God, as the Father of our Lord Ie●us Christ? As our Father by adoption? As our happiness and Hope in the next life. As the sole object of our worship? As a Rewarder of those that seek him? All this is far from Nature's sight. And therefore, blessed be God, for this help; that he hath given us the light of Faith to direct us, and not laid it upon every one to know, but to believe; Ho thnt cometh to God, must believe that God is.  
By this means now, all of all sorts, ignorant and skilful, learned and unlearned, shall be delivered from all laborious search of this great principlt, and have it ready to their hands, saith Cajetane: by this means none shall need stick at it, or make any controversy about it now. For Faith hath this advantage above Science (saith he) that of things which may be demonstrated by reason, we may venture to doubt and discourse: But of things established by Faith, no disputing, no doubting. Moreover, let Science be never so clear, yet few men would venture their lives upon Science; for it argues some presumption upon our own skill: but upon Faith it is glorious to jeopard our lives. For the truth of God it is honourable to die, no pride in that, but abundance of humility, and self-denial And therefore, to make men courageous in defence of this main truth, and willing to die in it; let it be a matter of faith, let it ●elve on God's credit, not on our reason; let it be, not he that comes must know, but he that comes to God must believe that God is: Yea, but what shall he be the better for his belief, ye will ask, to what purpose is his coming? To purpose enough, it ye mark the next point, and join that to it, for that makes it a gainful coming: Then we come with hope and comfortable persuasion indeed, when we come not only believing that God is, but that he is a Rewarder of them that seek him, which is the fourth gradation, and the last point of our Division.  
We are now upon that which supports and strengthens the weight of all our labour, without which our Faith would quickly hang down her head, and our knees be feeble: For did we only believe that God is, & no more, what are we the nearer? The ninth sphere is too, but so far from our reach, that we cannot communicate with it. Indeed, supposing God the best of all things, we might undertake to seek him; but finding no reward, no advantage to be got by it, we should quickly be weary of seeking. Reward, it is that animates all industry in the world, that encourages all Trades, nourishes all Sciences, and holds up all Professions: upon hope of reward all depend, take which away, and none will abide a fruitless pains long. If the Husbandman blow not in hope, and sow in hope, if he expects to reap nothing, ye need not persuade him to be still; Reward it is that gives life to all endeavours: necessary therefore that he that comes to God, should believe this too, as believe that God is, without which he would never come: so believe, that God is a rewarder of them that seek him, without which he would soon be weary of coming.  
Thi● part (as I told you) pertains to God's providence, and it is that indeed which makes our faith truly saving. For to believe only the being of God, as some vain Philosophers did, and not to believe that he hath a care of humane affairs, what can more tend to profaneness and licentiousness? Such men job describeth, job 22.12. Is not God in the height of heaven? And behold the stars how high they are; and how then doth God know, can he judge thorough the dark clouds? Thick clouds are a covering to him, that he sees not; and he walks in the circuit of heaven: What is the Almighty to us, that we should fear him? And what profit is there, if we pray to him? job 21.15. Whom David is feign to instruct better; Take heed ye unwise among the people, O ye fools, when will ye understand? Psal 93.3. He that planted the care, shall he not hear? Or he that made the eye, shall he not see? It is he● that teacheth man knowledge, shall he not know us, seeing he knows all our ways? Thou art about my pa●h, and about my bed; for lo there is not a word in my tongue, but thou O Lord knowest it altogether. And as he knows, so●ce tries, so he● considered and rewards: His eyes behold the people, and his eyelids trieth the children of men, that he may reward the proud after their deservings, that he may deliver the poor from him that is too strong for him. I the Lord search the heart, and tr●e the reins, that I may give to every one according to his works, J●r●m. 17. By this faith we learn to lay hold on God, as the rock of our salvation, to call on him, to put our trust in him, to love him, to cleave to him, without which no possible coming to him. And therefore he thet cometh to God must believe this, or he is never the better for believing that God is; namely, that God is also a Rewarder of them that seek him.  
But what kind of Rewarder, ye will ask? There be those that think a Rewarder in a temporal way, by secular good things, will serve turn: As God rewarded Abraham, Isaac and joseph, yea and jehu, and Cyrus too: the reward of honour, long life, health, posterity, and the like. These some think enough to entitle God a Rewarder; and so they are: but these are not the rewards of his children, these are not the things he hath taught us to build our faith upon; it is not a Rewarder in this sense, that the Apostle means him, when he saith, He that comes, must believe God a Rewarder; for this is too unworthy a subject for faith to rest upon: If faith be a divine and supernatural thing (saith Aquinas) sure it must look for more than earthly and natural blessings. And therefore though God be a Rewarder in this kind too, as he hath promised Reward to a cup of cold water, yet this is not the principal reward in Saint Paul's intendment.  
Not this; for this way God rewards not those whom he loves best, not those that seek him most: For who sees not how unequally temporal rewards are dealt? The ungodly for his own lust doth persecute the poor, saith David, they corrupt others, and speak of wicked blasphemy; and yet their eyes swell with fatness, and they do even what they list: Lo these are the ungodly, and these prosper in the world, Psal. 73. What shall we say then? If these were the rewards that faith looked after, we were in a poor case. If in this life only we had hope in Christ, we were of all men most miserable, saith Saint Paul. No, it is the eternal and incomprehensible reward of the next life, that is it we are to look for; and that is a thing worthy of our faith indeed, and a thing always rightly distributed. None but those that seek God are so rewarded; none are capable of that reward, but such as come by a true faith to this Rewarder.  
Such a Reward (I say) is worthy of our faith; for this is no less, nor no other, than God himself: As hunselfe saith to Abraham, I am thy shield, and thy exceeding great reward: The Lord is my p●r●iun, whom have I in heaven but thee? and there is none on earth that I desire in comparison of thee. He that gives the hire, he is himself the hire: And that he is so, appears by the very last words of the Text, for he is a Rewarder (saith the Apostle) of them that seek him. Seek him? why than he himself is the Reward they are to seek for: and so he is sure. And that makes our faith truly divine, that makes it a saving faith indeed; for a saving faith is that that relies upon God for our salvation, saith Calvin. Our salvation, what is that? or wherein lies it, but in God himself, and the enjoying of him? God is the end of our salvation, and God is the means too; for the very way to this salvation, it is by God the Redeemer, by him that is God and Man, Christ jesus. And if we believe God a Rewarder, and believe him so by faith, we cannot leave Christ out, saith Tena: For he that hopes for reward from God, must hope also for the removal of all impediments that make him uncapable of rewarding; sin is the main impediment, and unless sin be removed, no possible pleasing of God, no possible expectation of reward. Now sin, it is taken away by none, but God the Redeemer; there is no other name given under heaven, whereby we may expect salvation, but the name of jesus Christ: Consequently all that look for reward from God, in, and through him, they must look for it, and looking for it through him, our faith taking Christ in, thus it becomes a saving faith indeed, thus it takes in the whole Creed, both concerning the end and the means, the Deity and humanity, the essence and the providence of God, the substance and the way of salvation. And therefore no marvel the Apostle lays it down for a strong conclusion, that no coming to God, but thus, no arriving to him sure, but by both these; namely, that by our faith we believe that God is, and that he is a Rewarder of them that seek him.  
And now to turn to a word of application, and so conclude: Three ways we may make benefit of this Scripture, toward a good life, that is to say, by way of admonition, by way of reprehension, and by way of consolation.  
By way of admonition first, here is a caveat for Hypocrites, that boast only of their faith, and have no care to show it in their works. The Apostle here in this Text aims (one would think) at faith, and faith only: it is a kind of definition of faith's foundation, this sentence, and yet here in the very foundation of faith, is an implication of good works: For here is first, He that comes to God, and that coming is (as I told you) by charity and good life; so belief is not enough there must be coming also. And then here is seeking of God, God is a Rewarder of none, but them that seek him; it is not a Rewarder of them that believe in him only; note that the reward belongs to seekers: Seek the Lord while he may be found, Seek the Lord and his strength, Seek his face for ever, Psal. 105. They seek him that draw near unto him in good life, saith Anselme. Nay, it is more than seeking, if ye note it: The Translation hath it, a Rewarder of them that diligently seek him: rightly answering the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify properly a studious and earnest enquiring and searching him ou●; a searching for him, as Solomon wishes the young man to search for wisdom: If thou seek for her as for silver, and search for her as for hid creasure, Prov 2 4. Sure it must be a seeking him, and him for himself, saith Lapide, not a seeking God, and other things; or God for by-respects, for temporal ends, to serve our own: turns, join these together with ou● belief; namely a coming to God, a seeking him, a diligent seeking him, a seeking God himself, for him self, and not other things with him: and then ye are in a fair way to your Reward; than you may believe the Reward belongs to you.  
Secondly, for them that presume too much on their good works here is an admonition likewise. The Papists they catch hold of 〈◊〉 Text to bolster out their opinions of merit by works. Mark (s● they) God is a Rewarder of them that seek him; yea, and all that come to God are bound to believe this; Erg●, God is a Rewarder of merit: For seeking implies merit, and reward is a thing so properly belonging to merit, that no merit, and no reward: The Reward and Desert are Correlatives, say they: Nay, not so, may there not be a reward of grace, as well as of desert? as God sends his rain upon the just and unjust, and rewards many wicked men with good for evil? yes dou●lesse we know, finding of God is properly the reward of seeking him. And yet the Prophet saith, I was found of them that sought me not; I was made manifest unto them tha● asked not after me This was a Reward of grace sure, and not of desert, and so may the Reward of our seeking be. May? n●y, so it must be; for impossible we should seek God without his grace impossible we should offer to come to him unless he give us the will: For we are not able to think any thing as of ourselves, saith Saint Paul. As God therefore gives reward to them but seek him, so he had need give power likewise to seek, that he may have whom to reward; for except he given us, we cannot seek. It is well observed therefore (by one) that the words are not, God is a Rewarder of men, propter quarendum, for their seeking; but God is a Rewarder quarentium, of them that seek: Seek we may, and by his grace only and his help, seek, why not? and so God be a Rewarder, not of our deserts, but of his own girts in our seeking.  
This for admonition. For reprehension: many kind of offenders, we may take good occasion to tax. To let go those incredulous wretches that dare call these great principles in question, and doubt whether there be a God or no, or whether he be Rewarder of those that seek him; I suppose many others that profess these points with their mouths may be justly blamed, as disagreeing from them in their lives. And if it be the lives of men must prove their faith, I pray how do they prove their faith of Gods being that yield him no manner of reverence in his House, nor any where else? That set light by his Word, by his Ministers, by his Sabbaths, by his Service; If they did believe there were no God at all, could they do more to confirm it to the World? could they be more profane than many now adays are? If I be a Father, saith God, where is my honour? If I be a Master where is my fear? If there be a God, where is our outward acknowledgement of this God, in our Worship, in our Reverence, in our respect to his Ministers? in our Tithes and Oftering, and the like? To let go these. What say ye to those men, that come to Church sometimes and yet live worse than Insidels? lie, defraud, steal, forswear, privily consume, and devour their Brethren? Do these believe that God is, think ye? They do not live as if they did sure. In the third place, set your presumptuous insolent young Gallant, that scorns all Laws, despises all government, makes a mock of all wholesome order and triumphs in the contempt of all, as if he knew none above him. How near is this man in his life to saying there is no God? In the fourth place ye may set the curious disputer; he that will measure all grounds of faith by his reason; and believe no more than can be proved by demonstration. Let him remember that St. Paul here requires, this evident principle so often proved among Philosophers by reason viz. that God is to be embraced of us Christians by faith, and not by science; he that comes to God must believe this: It is not expected he should prove it. And this for oftenders against the first point, touching God's essence.  
Against the second touching his Providence; That God is a Rewarder, how many more seem delinquents, and in their example appear too much to forget this? First murmurers, and repiners, so much blamed, Psal. 37. that grieve at the prosperity of the wicked, that fret to see the unequal distributions of things Temporal, as if God had no better blessings than these; do not these seem to charge the Justice and Providence of God, as if he had forgotten to reward them that seek him? Next unto whom ye may join the backslider; he that gins to do well, and then gives over; as if his labour were not enough considered: As if he should say, What prosit is there in serving God? Sure I have cleansed my heart in vain etc. Nor may we omit the politic worldling, he that thinks to contrive all events whatsoever, and bring things to pass by his own wits, as if there were no providence to be acknowledged. And the miserable niggard, he that will not part with any thing to the poor: that is, will not trust God with a half penny. Is it likely these believe God, a Rewarder of them that seek him? Nay sure, if they did, they would be more liberal and more pious. In the last place set the lazy Christian, that seeks after nothing at all; but loiters, and lies a-bed, trifles out his time and takes his case: Doth this man (think you) persuade himself there is a Reward, belonging to seekers, that will not take the pains to seek any thing for his soul's health, nor his bodies neither? That seldom or never prays, never reads nor meditates nor thinks on God. Nay sure, if this man believe any reward from God, it is a doubt, but it is certain he doth not greatly desire it.  
Last of all for consolation very fruitful both Doctrines are. First, that God is, it ministers abundant comfort to us, in all the chances, and changes, in all the distresses and troubles of our life; that however other things vary and change, God varies not. How ever other helps, other friends decay and perish, yet God abides still. Not so any comforts besides him. Riches are now, but shortly they will not be: Health is here to day, but happily gone to morrow. Thy Father and thy Mother, thy Husband, thy Patron are but for a time: shortly there will be a time when thou mayst say of these things they are ●ot. But God, though all other things vanish and perish, yet he is still. He is a sure friend, an everlasting comfort. There is our joy that though all other helps be taken away, God can never b● taken away. He is still where he was. Nay though ourselves be taken away, yet he is our hope, even in the midst of death, In him we l●ve, we move 〈◊〉 are st●ll even when we are not.  
Secondly from his providence abundant comforts more. That though none else regard our godly living, our patiented and painful working, yet God will not forget it; we have a sin● rewarder of him. God is not unrighteous, to forget your work and labour of love, etc. And yet though we be not by and by rewarded, or recon●sed in these temporal things, let us not grieve as if we were unrespected. For it is Estius his note, the word here signifies rather future then present: not so much that God is, as that he will be a Rewarder. Though he tarry, therefore wait for him. For certainly God will not forget his promise. And though he recompense not in temporal good things; yet remember he hath better Rewards in store for us, and such as are worthy our faith indeed such as he hath chiesly taught us, to expect from him. That Reward is his own self, which how ever other things may fail us, shall be sure in the last place not to fail us: but to make us blessed for ever, in the vision and fruition of him who is for ever. To which blessed vision and fruition etc.  
FINIS.