Commentary on 2 Peter

Simon Peter, a servant, and an Apostle of JESUS CHRIST, &c.

WHerein we find a double description: 1. Of the Author, who sends; Simon, &c. 2. Of the Persons to whom this Salutation is sent; To them that have obtained, &c. First, the Author describes himself by his

• Name, Simon Peter.
• Condition, a Servant.
• Office, an Apostle.
• Master, JESUS CHRIST.

In nomine humilitas, in conditione sanctitas, in officio dignitas, in domino majestas. His Name shows him humble, his Condition holy, his Office gracious, by his Master who is glorious.

Simon was his proper name given him an his Circumcision. It is observable, that this Simon was commonly a happy name in the Scriptures. There was Simon Zealots, a zealous man: Simon a Tanner, this Simon's Host, a charitable man: Simon of Cyrene, that helped Christ to bear his Cross, a compassionate man: and Simon Peter, a sanctified man. Not that grace is tied to names; for there was a Simon Magus, a Sorcerer, a Witch, little other than a devil: but the favor of God makes any name as happy. No man hath now the mystery of his fortune written in his name. Names are not Prophetical, Much less magical. The Civil use of names is for distinction; Nomen quasi Notamen: the religious use hath by good antiquity been observed at our Baptism.

So oft as thou hearest thy own name, call to mind the Covenant between God and thyself in holy Baptism; when God promised on his part to be thy God; thou on thy part to forsake his enemies, and to dedicate thyself to his service. It is a wretched forgetfulness not to remember thy own name. What can he remember that forgets himself? It is pity the Sacramental water was ever spilled on such a face; as forgets himself to be a Christian.

Whatsoever thy name be, let thy heart be Simon's. It is said, to signify Hearing, or Obeying: so do thou confess, profess, love thy Master and Maker. Confess him Ore, with thy mouth: profess him Opere, with thy life: love him Corde, with thy heart. So, thou shalt have Simon's omen, though not Simon's nomen. Albeit thou be nor called Peter, thou shalt be saved with Peter. Thus shall Christ bless thy name with a good report upon earth: The memory of the just is blessed; with better reward in heaven, by Writing it in the Book of Life.

Peter, was his sir-name, given him by Christ himself, who was in this sense his God-father. When JESUS beheld him, h •• said, Thou art Simon, the son of Jonah, thou shalt be called Cephas, which is by interpretation a Stone, or Peter. S. Matthew seems to insinuate that Christ gave him that name in allusion to that Rock of his confession. Thou art Peter, and upon this Rock I will build my Church: But then, Peter seems to be that Rock on which the Church is built? Not so; Peter in making this confession, Tu es Christus; Thou art Christ, the Son of the living God; either spake, Prae caeteris, as Ambrose, or Pro caeteris, as Augustine; before the rest, or for the rest: He was Prolocutor, or mouth of the rest. Therefore what was promised to Peter, pertained to the whole College of the Apostles. To this exposition runs the stream of the Fathers. If thou confess with Peter, & tibi dicetur, Tu es Petrus: Petra, est quisque Christi discipulus: If thou be Christ's disciple, thou art Peter, thou art a Rock Petrus à Petra, non Petra à Petro: quomodo non à Christiano Christus, sed à Christo Christianus vocatur. Peter is derived from the Rock, not the Rock from Peter: as Christ fetcheth not his name from a Christian, but a Christian from Christ. But, we are built upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief Corner-stone; our foundation is in heaven. Aristotle said, that a man is Arbor transversa, a tree growing with the root upward: So the Church is, Domus transversa, a house turned upside down: for the foundation is above. Other foundation can no man lay, than that is laid, which is, JESUS CHRIST. Peter in this kind is not the Rock of the Church: time was, he seemed rather to be a wave, than a Rock, when Christ said to him; Get thee behind me Satan, thou art an offense unto me. Let Peter have his desire, and his Master shall not die; so Peter himself and the whole world had been lost. This defeats the Pope of his infallibility of judgment.

Thus Peter is a name of addition, imposed by our Savior on Simon. Diverse of the Papists have derived the authority of changing the Popes names from hence: Because the two chief Apostles had their names changed; Saul into Paul, Simon into Peter. But Lorinus the Jesuit denies this to be the ground of their mutation. Indeed there is a double difference, in Authoritate & Effectis, for Authority, the Apostles changed not their own names, but GOD; for effects, their natures were changed with their names: a Privilege that few Popes had the happiness to demonstrate. Though Sylvius elected Pope, could disclaim his wanton and idle books, and seem to promise future gravity: Aeneam rejicite, recipite Pium; forget Aeneas, and receive me a Pious father, yet the new names have not altered the old conditions: they have proved the same men still. The first alterer of Popes names is held to be Sergius 2. whose proper name was Os perci, a Swines countenance: the name would have served, had he separated his swinish properties. Divers other followed, but they lost not their former vices. One of their own brings a testimony against them; that of all Christians Italians are the worst, of all Italians the Romans, of all Romans the Priests, of all Priests the Cardinals, and commonly the most lewd Cardinal is chosen Pope, yea, some have objected, and they stick not to grant; Hominem non Christianum posse esse Romanum Pontificem; a man that is not a member of Christ, may yet be head of his Church.

Though change of names import an excellency of grace, yet not a singularity, James and John were Sons of thunder: were none so but they? Barnabas, Son; of consolation; none so but he? Peter a Rock; no rock but Peter? Israel called so because he was strong with God; yet so was Abraham, and MOSES, whereas some observe that our Apostle puts in two words into the Epigraph of this Epistle, which he left out in the former; Simon and Servant. And that our SAVIOUR did usually chide him by the name of Simon, but commend him by the name of Peter, whence they observe, it was Simon that erred, not Peter, his Person, not his Office. So Mark 14.37. Simon, sleepest thou? And in his confirmation, Simon thou Son of Jonah, lovest thou me more than these? repeating that word Simon thrice. But they forget that Matth. 16. Get thee behind me Satan; not Simon, but Satan. Indeed Peters name was not changed, but only he had one added: he was still Simon, but withal Peter. Abraham was not afterward called Abram, but Abraham: But Peter still was called Simon. So here he stiles himself; Simon Peter. The Jesuits say, he was always after called Peter, I cannot call them the fathers of lies, that were to do the Devil wrong; but the sons of lying. I am sure, he is many times after called Simon.

But will they now disjoyne these two names in one man? I wonder, when Simon sinned, whether Peter was guiltless! If Os porci had been damned, what would have become of Sergius secundus? Thus the poor Shepherd said to the great Bishop of Coleine; admiring his Pomp as a Prince, when his calling was but a Bishop: some replied, that he wore not such robes as he was Bishop, but as he was Prince. I but, quoth the Shepherd; Cùm damnatus fuerit Dux, quid fiet de Episcopo? If the Duke should go to hell for pride, what would become of the humble Bishop? Their names cannot secure their persons, not though they were Pii nominis. And yet as their lives have commonly been ungodly, so the name of Piety hath been least usurped among them: for there have been but five Pii. Res mira inter tot Pontifices solummodo quinque fuisse Pios. Here observe three circumstances.

1 The Apostles did prefix their names to their Epistles. Indeed neither did Moses set his name before his book, nor the Evangelists, Matthew, Mark, Luke, and John, before their Gospels: Because they Praesentibus scribentes, writing to those that were present, had no cause to put to their names. But the Apostles writing to those that were far off, could not well avoid it in their Epistles, but why then did Paul suppress his name writing to the Hebrews? Quia non erant amico in Paulum animo: that Apostle was not in their books, they had no good affection toward him: so that finding his name in the frontispiece they might haply have rejected the Epistle, and not vouchsafed to read it. The Apostles could not always instruct men by Sermons, as did the Prophets; nor by commentaries, as the Evangelists, nor by Dialogue, as Job: but writing to remote persons and places, they were compelled to signify their mind by letters: and the form of an Epistle requires a prescription of his name that sent it. They prefixed their names therefore that it might be known, by what authority such letters were written, and with what certainty of credit they are to be received. For as no prophecy, so no Epistle of the Scripture is of any private motion, Penna calamus, Scriba Apostolus, Dictator Spiritus Sanctus: The pen a quill, the Writer an Apostle, but the Inditor the Holy Ghost. This binds us to believe and obey these sacred writings. Qui scripta non credit, scripta sentiet: He that will not believe what is written, shall feel what is written. Lege historiam, ne fias historia: Read the history, lest thyself be made an history, and an ensample to the reading of after-times.

2 The Apostles did prefix, not suffixe their names, according to our custom in our familiar letters. Let no man herein tax them with a proud prelation: for where God's Spirit is the dictator, we must look for no complements. And though in themselves they were the most humble men upon earth, yet being to write Apostolico jure, in the name of JESUS CHRIST, and to signify themselves such as he had chosen to lay the foundation of the Evangelical Church; it was fit and necessary, they should premention their names and Office. Paul endured all reproach to his own person patiently, yet did still magnify his Office. Ne contemptus Apostoli redundet in Evangelium: lest the contempt of the Apostle should prejudice the Majesty of the Gospel.

3 They prefixed their names, though upon them stuck some bl • mishes; to show that albeit themselves were guilty of manifold infirmities, yet the Gospel they delivered was pure from all imperfection. The blots of the Writers were no blots to the things written. Paul was a great sinner, Peter a greater: Apostasy in Peter, was greater than persecution in Paul; the one a sin af • er knowledge, the other before; the one was done of ignorance, the other against conscience: yet Peter still speaks his name. Human pens are dipt in the oil of ostentation, not Scriptural pens: they spit in their own faces. Moses wrote his own incredulity, David his own bloodiness, Jonah his own repining at that mercy without which he had been most miserable. As if they acknowledged themselves not only humano more errâsse, to have erred after the manner of men; but even imp • o more peccâsse, to have sinned after the manner of evil men. This they did; that none of GOD'S glory might cleave to their earthen fingers. Let this teach both you and us.

You of the Laity, not to patronize your sins upon the example of others: as if you would fortify your profaneness from the infirmities of your Teachers. Lapsus Sanctorum ut non cadamus, non ut cadamus prabentur exempla. The falls of the Saints are recorded, not as warrants to encourage our wantonness; but as cautions to prevent and retard our precipices. 1. Wicked men love that in the Saints, which the Saints never loved in themselves, vices: and shall a man make their foil his jewel, their shame his glory? 2. Peccatum dicis, poenitentiam non dicis. Thou speakest of their sins, but not of their repentance. When Theodosius excused a foul fact, because David had done the like; Saint Ambrose makes this answer; Qui secutus es errantem, sequere poenitentem: Thou that hast followed David in his exorbitance, follow him also in his repentance. Hath thy mouth denied with Peter, let thine eyes weep with Peter. 3. They look on the evil of good men, whereas they should rather look on the good even of evil men. Noah's virtues are not Chams admiration, but his drunkenness is his sport. Like flies, that skip over all the sound parts of the body, and light upon sores and ulcers. The Cloud that waited on the Campe of Israel, was light towards themselves, dark toward their enemies; it saved them, drowned the Egyptians. Let every Christian follow the light part; that shall guide him, the other will deceive him. 4. By disregard of the Ministers person, they evacuate the force of this Doctrine. Therefore GOD usually plagueth the contempt of his Preachers, by the invaliditie of his own ordinance upon their souls. When ye come to an house, salute it: and if the house be worthy, let your peace come upon it: but if it be not worthy let your peace return to you. Let us rather take the best, than make the worst, of good men's lives.

Vs of the Ministry, to preserve zeal and humility. Take heed to thyself, and unto the doctrine. Attend tibi & doctrinae: tibi, quomodo vivas; doctrinae, qualiter doceas: To thyself how thou livest, to thy doctrine how thou teachest. But still after our best endeavors, to ourselves weakness and shame, to GOD the blessing and glory, Cathedram habet in coelis qui corda docet: he hath a pulpit in heaven, that teacheth the soul, that toucheth the conscience. It is he only that mellowes the heart, and softens it with fitness for the impression of any Sermon. Thus for his name; now for

His condition, a Servant. Hugo observes that he doth omit this Title in his former Epistles, which he inserts here: but I do not like his reason. Because, saith he, there he spake of persecutions and troubles, quae non oportet serviliter ferri, cùm sint dignittates, which ought not to be born with slavish cowardice, being rather honors than miseries. Indeed Christ's Cross must be borne Heroico animo, with a courageous mind: but still this sufferance rather insinuates, than exempts Service; for they properly belong to all those that faithfully serve God. All that will live godly in CHRIST JESUS, shall suffer persecution. They are laid on them, as it were by a fatal kind of destiny, because they are the LORD'S Servants. For outwardly, Sunt prosperi peccatores, miseri Sancti: there are generally in the world poor Saints, and prosperous sinners. Neither is a filial service (Patientiae impedimentum, sed ornamentum, sed adjumentum;) a thing that does hinder patience, but beautify it and help it. This reason then wants the weight to be received.

Yet I confess there may be something in it, and a cause may be rendered, why the Apostle here useth that formerly omitted Title. True it is, that when GOD dictates voluntas facientis, ratio facti; the will of the Writer is a sufficient reason of the scription. But in sacris literis nil casu fit; in the holy Scriptures nothing is done by chance: every word, syllable, point, hath the efficacy: no blot ever fell from the pen of the Holy Ghost. There be reasons, though our shallow understandings cannot reach them.

1 Perhaps this may be a reason: our blessed Apostle wrote this Instante obitu, knowing his dissolution to be at hand: as he confesseth, Verse 14. Knowing that shortly I must put off this my tabernacle, as our LORD JESUS CHRIST hath shown me. Therefore he comforts his own soul in this title, as old Hilarion did after him; These seventy years and upwards thou hast served the Lord, therefore now go forth my soul with joy, &c. Thou hast served the LORD in life, in death he will crown thee. LORD, now lettest thou Thy Servant depart in peace, according to thy word.

2 Perhaps in regard of others he useth it: for he writes of the coming of CHRIST to Judgment; which time shall be a blessed day to those, whose consciences can witness with them that they have served GOD. When rebels shall be cast to the prison of rebels; then Euge bone & fidelis Serve; Come thou good and faithful Servant, enter thou into the joy of thy LORD. Then all hearts shall confess; It was not in vain, nor without profit, that we have Served the Lord: for they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them as a man spareth his own son that serveth him. Then shall ye return and discern between him that serveth God, and him that serveth him not. Servit Christianus, Servat Christus; man serveth GOD, GOD saveth man, when the wicked shall acknowledge the godly, with groaning and anguish of spirit; we accounted his life madness, and his end without honor: now he is numbered among the children of God, and his lot is among the Saints. Thus as on earth, Serviens ad Legem, saepe fit Index; the Sergeant at law is often made a Judge: so that ye that have followed me in the regeneration, when the Son of man shall sit on his throne, ye shall sit upon twelve thrones, judging the twelve tribes of Israel.

3 Perhaps because the time of his Service was almost now ended; and therefore he might more boldly style himself the Servant of Christ. For, let not him that puts on his armor boast, but he that puts it off. He may now look sweetly both ways, with comfort to his life past, with joy to his reward to come. Pulchrum est ante obitum consummari vitam: It is good for a man to accomplish his life before he ends it. Beatus juvenis qui been vivit, sed magis beatus senex qui been vixit: The Young man is happy that lives well, but the Old man is blessed that hath lived well. Praise the Mariner that brings the vessel safe into the Haven: Blessed Soul, that hath past the apprenticeship of service, and is now gone to be made free in glory. There are two special observations involved in this Title Servant, Christ's excellency, and the Apostles humility.

1. This extolls the dignity of Christ, that so famous an Apostle creeps to him on the knees of lowliness; Lord, I am thy Servant. The world esteemed him without form or comeliness; and when they see him without beauty, that they should desire him. The Psalmist speaks in his person; I am a worm, no man: a reproach of men, and despised of the people. To the Jews a stumbling block, to the Greeks foolishness. But Peter stiles himself Servum Crucifixi, the servant of him that was crucified. Indeed the service of Christ is the honor of the Christian. Our Savior admitted and accepted this just honor: Ye call me Master, and Lord; and ye say well, for so I am. Many in the World arrogate great dignity to themselves, because so famous men are their servants. Ahasuerus might vaunt of his Vice-roys, the Turk of his Bassau's: But let all Scepters be laid down at the foot of the Lamb, all sheaves bow to the sheaf of Joseph; all crowns be subjected to him, that is crowned with unspeakable glory forever.

2. This is a clear remonstrance of Saint Peters humility; a famous Apostle; some have given him more, the primacy of the Apostles: yet what's his own Title, a Servant of JESUS CHRIST. The godly are no further ambitious, than to belong to CHRIST. There is great suit to be retained in the service of Princes: but the best is to serve the Prince of Princes. What need he wait upon a channel, that may dwell by a whole River? Or serve him that serves, when he may serve him that reigns? A poor estimation of ourselves, gives us the richest estimation with God. When thou wast little in thine own sight, wast thou not made the Head of the tribes of Israel? When thou wast little I then made thee great. Abraham says, non sum dignus: I am not worthy, &c. God dignifies him to be the Father of them that believe; Act. 1.23. When the lot was to be cast for an Apostle to supply Judas room, two were appointed; Joseph and Matthias. Joseph trinominis, of three appellations: Joseph, the son of rest; Barsabas, and Iustus, sir-named so for his equity. Yea more, he was Frater Domini the LORD'S brother. Matth. 13.55. Are not his brethren James and Ioses, &c. that is, Christ's near kinsman. Mathias but twice named in the Scriptures; both times in that one Chapter, Acts 1. yet the lot fell upon Matthias. Matthias signifies a little one: so the Gospel appointed for the day of his feast and memory, commends little ones, Mat. 11.25. Thou hast hid these things from the wise, and hast revealed them to babes, to little ones. Notwithstanding the great titles and privileges of the other, GOD sent the lot upon the little one, it fell upon Matthias. He that seems little in his own eyes, is the greatest in GOD'S account. It hath been the humble and blessed acknowledgment of the Saints, that they are servants. Though we be new borne to our fathers Inheritance, yet now we are in our Nonage. The heir, as long as he is a Child, differeth nothing from a servant, though he be LORD of all. Men make difference of their friends, children, and servants; GOD none. His friends must serve. Ye are my friends, if ye do whatsoever I command you, children must serve, even the Son must serve him. Every Christian soldiers Scutchion must be Patience, and his motto, I serve: yea, not only Saints, but Angels are glad of this title. Are they not all ministering Spirits, sent forth to minister for them, who shall be heirs of salvation? when Saint John would have worshipped before the feet of the Angel, he replied, See thou do it not, for I am thy fellow servant. And let me go yet higher; the natural Son of GOD, and that by an eternal generation, put on him a serviceable nature; He took on him the form of a Servant. He was so formed, so habited to service, that he endured all sorrow, and fulfilled all righteousness. Art thou better than Apostles, better than Angels, better than the Son of GOD himself, Oh proud dust, that thou despisest the title of a Servant!

I cannot so briefly pass over that, wherein we must dwell all our lives, the service of GOD; let me consider in it three things; the liberty, the dignity the reward. The liberty must be weighed both in the will of the Agent, and in the freedom of the Action.

It is a voluntary Service; constrained obedience is not worth GOD-a-mercy. The wickedest reprobates, yea the very devils must needs serve GOD; but can expect no wages, but hell. We know there is a necessity, that shall draw him against his will, whom command cannot lead with his will. A te fiet, or de te fiet; but still Fiet. Either GOD'S will shall be done by thee, or be done on thee; but howsoever it shall be done in thee. Therefore the noble disposition is led, not forced: they are slaves, whom the fear of plagues only terrifies from rebellion. But this Servant willingly puts his neck into Christ's yoke: he denies his own lusts, his own gains, his own pleasures, his own self. Behold we have forsaken all, and followed thee. A good Servant hath these properties: a quick eye, a listening care, a ready foot, a working hand, an honest heart.

A quick eye; attending the least beck of his commander. As the eyes of servants look to the hands of their masters; so our eyes wait upon the LORD our GOD. Paul speaks of 〈 in non-Latin alphabet 〉 eye service. Col. 3.22. Servants obey your Masters, not with eye-service, as men-pleasers. This is a fault with men: but let us serve our GOD no longer, no further than he sees us: it is enough, his eye is never off our hands, our hearts, Whither shall I go from thy spirit? or whither shall I fly from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold thou art there: if I dwell in the uttermost parts of the sea, even there shall thy hand lead me: if I say, the darkness shall cover me, even the night shall be light about me. Heaven hath the presence of his glory, earth of his providence, the sea of his wonders, the darkness of his light, hell of his power; nowhere to avoid his sight. Heaven, earth, sea, hell; all places named but Purgatory; perhaps God is not there. If he fills all places, and not Purgatory; rather than doubt his Omnipresence, I will believe there is no Purgatory.

A listening ear; such a one as Eli taught Samuel to find, when God calleth; speak LORD, for thy servant heareth.

A ready foot: Fidelis obedientia nescit moras; an obedient servant makes no delays. God's spirit often useth the phrase of rising early: Abimelech rose early to tell his dream: Abraham rose early to sacrifice his Son: Elkanah and Hannah rose early to worship God: Job rose early to sanctify his children. We say with the sluggard; Modo Domine, modo; by and by, LORD: Sed istud modo non habebit modum: this same dilation hath no measure. Gratia ab officio, quod mora tardat, abest; the service shall find no thanks, that found no readiness. A good work, the longer it sticks in our fingers the less acceptable.

A working hand: the life of service is work, the work of a Christian is obedience. The Centurion describing his good Servant, said no more but thus, Mat. 8. I bid him do this, and he doth it. He that worketh not, is not God's laborer, but his own loiterer. We are all either Masters of servants, or servants of Masters; or servants to the State and commonwealth, or commanders of such servants: some may be all of these, all are some of these. We know what we require of our servants, what our Masters required of us. It were an easy thing to be a servant, if service consisted only in kissing our hands, in making curtesies, in taking wages and wearing liveries. Many wear Christ's livery, all live upon God's trencher: but most have gowty fingers, they will do no work in God's service. There is an habitual service; so the slave while he eats or sleeps, is in service still. But the actual service pleaseth God; which consists in holiness and righteousness before him. Many thus call themselves, but God doth not call them so. It is an everlasting rule, ye are his Servants to whom ye obey. There is much service in the world, but it is to a wrong Master; but such can God point out, and put out; and order it, like Jehu; when he inflicteth vengeance on the world; not one Servant of the Lord be among them. If any think to pass in the crowd, and press among God's servants, without their cognizance, the wedding garment, a question shall be asked them, whereat they shall stand speechless; How came you in hither?

An honest heart; and to make up this is requirable the accession of two things, Sanctitie and Resolution.

For Sanctitie; GOD that hath given thee a whole heart will not be served with a piece of it. Some make show Servire, when indeed they study Saevire; as Herod, let me come to worship the child, when he meant to worry the child. They are like the Philistines Temple; there is the Ark, but Dagon too. Or like the Temples of Egypt, fair without, but within full of Crocodyles. The eye is in the Pulpit, the heart in the Warehouse. Rotten kernels under fair shells: full of Herod's and Naaman's exceptives; In this forbear us. What show soever be made, oportet aliquid intus esse, there must be some hidden good within. The oak that is rotten at the heart, will never be good for building. Say to the hypocrite, as Simon Peter did to Simon Magus; Thou hast no part nor lot in this comfort: for thy heart is not right in the sight of God.

For Resolution; there must be no reasoning, no disputing; let no man dare to speak to the Almighty, or desire to reason with God. It is too far, if with Jeremiah, any man put him to his Wherefore; wherefore doth the way of the wicked prosper? Abraham told not his wife, when he went to offer Isaac. Paul conferred not with flesh and blood, when he went to preach among the Heathen. The Jesuits commend blind obedience: and call the Novices that examine their impositions Quae ristas. They exact a condition of their inferiors, as Nahash did of the Gileadites, that they may thrust out their right eyes: otherwise allow them no covenant of peace: yea they put out both the eyes of their people. To God this blind obedience is good taken in that sense, without asking a reason. When man commands, inquire Quid, not Quis; what is bidden, not who bids. When God commands, consider, Quis, not Quid; who charges, not what is imposed. Believe what God saith, though in our thought impossible: do what he commands, though in our judgment unreasonable. Galerius maximus seeking to pervert that blessed Cyprian to idolatry, wished him before sense of punishment to bethink himself; Cave ne perias; take heed, you do not cast away yourself. His answer was short, but resolute; In re tam iusta nulla consultatio. the case is so clear that it refuses deliberation. Say, goods, liberty, life it self is hazarded, yet God can reward all. The Apostles were cited by Christ to Jerusalem, and commanded not to depart thence, but to wait for the promise of the Father, to receive the Holy Ghost: They never allege; Is not this that Jerusalem which was a provocation to anger from the first building? the slaughter-house of the Prophets? the common sink or sewer of all sins: yet wet with the blood of our Master Christ? why Jerusalem? Is not any other place fitter? no, they dispute not, but go thither with joy, what danger or unlikely hoods soever might affront them, they put on the resolution of Hester; Si pereo, pereo; if I perish, I perish. But there can nothing be lost, that we piously trust God withal.

For the liberty of this Service, know that God's servant is the greatest Freeman. He that is called in the Lord, being a Servant, is the LORD'S free-man. Bonus etiamsi serviat, liber est: malus etsi regnet, servus est: The good man is free, though he serves: the evil is bond, though he reigns. Nor is the vicious person the slave of one man: but Quod gravius est, tot dominorum quot vitiorum: which is more grievous; he hath so many masters, as he hath vices. Vis ut serviat caro tua animae tuae? Deo serviat anima tua: Debes Regi, ut possit regere; Wouldest thou have thy flesh servethy soul, let thy soul serve God; thou owest to thy King the right of government. Serve therefore willingly, and be free continually.

For the dignity of this Office, the Saints have ever had a holy pride in being GOD'S servants; there cannot be greater honor than to serve such a Master as commands heaven, earth and hell: Non reputes magnum quod Deo servias, sed maximum, quod ipse dignatur te in servum assumere: Do not think thou doest honor GOD in serving him; but think how GOD honors thee, in vouchsafing thee to be his servant. David could not study to give himself a greater style, than O LORD, truly I am thy servant; I am thy servant, and the son of thy hand-maid: and this he spake, not in the phrase of a human complement, but in the humble confession of a Christian. Yea, so doth our Apostle commend this excellency, that (if we note it) he sets the title of Servant, before that of an Apostle: first Servant, then Apostle. Great was his office in being an Apostle, greater his blessing in being a servant of Jesus Christ: The one is an outward calling, the other an inward grace: Damnatur Apostolorum unus, servorum nullus; There was an Apostle condemned, never any servant of God: Judas preached to others, not to his own heart; he healed their bodies, not his own soul; wrought miracles upon others, not upon himself; cast out devils, yet himself was cast out as a devil. All which justifies that of Samuel, To obey is better than sacrifice, and to hearken than the fat of Rams. Prophets have been excluded; many say, Lord, Lord, we have prophesied in thy name; to whom it is answered, I never knew you; depart from me ye that work iniquity. But never were Servants excluded; for the other, their book and clergy cannot save them; It will be demanded of them at that day; Non quid legerint, sed quid egerint, non modo quid dixerint, sed quomodo vixerint. Bern. Not what books they have read, but what life they have led; not what they have taught others to do, but what they have done themselves. God by this title commends Job, the greatest man of the East: Hast thou considered my servant Job? Paul calls James the Lord's Brother, Galath. 1.19. other of the Apostles saw I none, save James the Lord's brother. James calls himself the servant of Christ, I am 1.1. James a servant of God, and of the Lord Jesus Christ; quite leaving out the remembrance of that other style If it were such a noble privilege to be a servant to Caesar, and free of the Roman State; that the Captain confessed, with a great sum of money he obtained that freedom: what an honor is it to serve the King of kings? The good Emperor Theodosius held it more noble, to be membrum Ecclesiae, than caput Imperii; to be a member of the Church, than head of the Empire. It is better to be God's servant, than Lord of all the world. This is the Dignity; now for

The Reward, it is immense and glorious. Bread, correction, and work are for a servant. For bread, God gives us our daily bread; we are all at his keeping. For correction, Heb. 12. he chastiseth us, because he loveth us. For work, Matth. 21. he sends us to work in his vineyard: we have from him Protection and Provision. For protection, Rom. 8.31. If God be with us, who can be against us? For provision, Luke 15.17. Even the hired servants of my Fathers, have bread enough, and to spare. But what is all this to that future glory, which was from everlastingness prepared for those servants! I know, they do not ever speed best in this world: out of a related story let me draw this conclusion in earnest. A servant convicted of some misdemeanor before a magistrate, besought some favor for his masters sake. Why, whom do you serve, said the magistrate? I serve God, said the delinquent: with that his mittimus was quickly made; away with him, he scoffs at authority: not long after a great Lord sends for enlargement of this his servant: the magistrate upon the receipt of the letters, sends in all haste for the prisoner; of whom he frettingly demands, why he told him not that he served such a Lord: The servant answered, because I thought you cared more for the Lord of heaven: you say, this is but a fable: you count him a fool that makes it a moral. O utinam tantummodo fictum, non factum diceretur: would God it were but a tale, and that our courses did not justify it well though our reward be short on earth, let us look for it with comfort in heaven. Ambrose said on his death-bed, we are happy in this, we serve a good Master. Where I am, saith Christ, there shall my servant be: and if any man serve me, him will my Father honor. If we have done good and faithful service to him, we shall hear him say to us; Well done good and faithful servants, enter into the joy of your Lord: and this joy be to us all. An Apostle: here he specifies his office. Where observe two things:

First, he joins together Service and Apostleship; and that for two reasons: 1. To distinguish and exemplify his calling: for every man that is a servant of God, is not an Apostle of Jesus Christ. No man taketh this honor to himself, but he that is called of God. There must be a Calling; or else Sin will answer when it is questioned, as Satan did when he was conjured, Act. 19.15. Jesus I know, and Paul I know, but who are ye? Christ himself did not preach publicly, till he was declared by God to be Doctor mundi, the great Prophet of the world: and had his confirmation from heaven, with Hunc audit. Neither is it enough to say, we are all Priests, Revel. 1.6. so we might say we are all kings, and turn rebels. There must proceed a mission and commission; or else whosoever runs abroad, had better have stayed at home. 2. To show that Apostleship was a matter of service; as an honor, so a burden. None are called into God's harvest, but laborers: Christ never bade us pray for loiterers and lookers on. As earthly Kings have some servants in ordinary, other extraordinary: all Christians are God's sworn servants extraordinary; so vowed in holy Baptism, to serve him all the days of our life. By professing the true faith we wear Christ's livery, and by exercise of charity, the cognizance of that livery. By this shall men know that ye are my Disciples, if you have love one to another. Princes and Preachers are God's servants in ordinary: the Magistrate is (as it were) a finger of God's hand, the Minister a Steward in his house. Though in a large sense all are the Lord's Ministers: and it is usually said to those three States, Tu supplex ora, tu protege, tuque labora: The Prince must govern all, the Priest pray for all, the people work for all. Yet strictly this office, as it hath especially the name of Ministry, so it hath the nature, for it consists in Service.

Secondly, it was the custom of the Apostles to magnify their office. So Paul to the Romans. Inasmuch as I am the Apostle of the Gentiles, I magnify mine office. And this they did the rather to weaken the credit of false intruders. Am I not an Apostle? am I not free? have I not seen Jesus Christ? Our Savior himself accepted this honor. Ye call me Master and Lord, and ye say well: for so I am. Is the term [Minister] contemptible to any? That Christ who must save you, or you shall never be saved, calls himself a Minister, Matth. 20.28. The Son of man came not to be ministered unto, but to minister. If therefore men must Honorare bonum Dominum, etiam in malo servo, are bound to glorify the good master even in the evil servant: and not only to know them, but to esteem them very highly in love for their works sake: Then much more let the Elders that rule well be (yes they are, but also be) counted worthy of double honor.

Of Jesus Christ: here he declares his master, where three collections arise:

1. They were Apostles of Christ, for none ever called themselves Apostles of God the Father: because Christ himself only was Apostolus Patris, the Fathers Apostle. He had other pastors under him, but he was that Great Shepherd and Bishop of our souls. He sent others, but Him hath the Father sent.

2. Christ only hath authority to make Apostles: he chose them to the work, that could enable them to the work. Therefore none ought to take this charge upon them, unless they be either mediately or immediately called of God.

Some have no calling either of God or men, but run on their own errand.

I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied. Let them that set them on work, pay them their wages. He that entereth not in by the door into the sheepfold, but climeth up some other way, the same is a thief and a robber. Either like the Sodomites they cannot find the door: or like the Jesuits they will not find the door. These later have run so far as the Indies, but who sent them? Impiger extremus currit mercator ad Indos: these merchants went not to fetch sheep to Christ's fold, but to sheere their wool and flay their skins. They were not Apostles, but Alchemists, they went to fetch gold. I have heard much talk of their miracles; if I had all faith, even to remove mountains; I could not believe them. But whatsoever their miracles were, I am sure their moralls were naught. The poor Indian refused (after all their commendations of celestial glory) to go to heaven, if the Spaniards should be there.

Some are called of GOD without man, by an immediate vocation. So were the twelve Apostles by CHRIST in his state mortal, Paul in his state immortal. Acts 9.

Some are sent of men without God: so Jason and Menelaus sought the Priesthood by unlawful means of Antiochus: so Jeroboam made his priests. Alliance, Favor, Simony have brought men of bad learning and worse living into the ministry. Which made one to say, that horses were more miserable than asses; in that horses went post to get asses preferment.

Others are sent of God by man; so Joshua was ordained of God by Moses, Timothy and Titus by Paul, the Bishops in Crete by Titus. For how shall they preach, except they be sent? They that in these days go without this warrant, climb in at the window: and that we know is no fair possession of the house. Qui ingreditur per fenestras, ejicietur e soribus: he that enters in at the windows, shall be cast out at the doors. God seals his approbation of the Churches calling, and answers it in the conversion of many souls. So that an industrious Pastor may say to his people; If I be not an Apostle to others, yet doubtless I am to you: the Seal of my ministry are ye in the Lord.

3 They came not in their own name, but in Christ's; an Apostle of Jesus Christ. We are Ambassadors for Christ, and GOD doth beseech you by us. We are suitors, not for ourselves, but for him: desiring to espouse you to one Husband, and to present you pure and chaste virgins to Christ. We preach not ourselves, but Christ, neither our own glory, nor our own gain. Not our own glory: God is glorified in our infirmities. Woe unto us if we arrogate that, whereof God is so jealous that he will not give it to another. Not our own gain, we would then take any profession rather than this. There is no calling wherein a man may not live better, and grow rich sooner. A cluster of Law is worth a whole vintage of any other profession. Indeed in Rome, and throughout the Papal Jurisdiction, where respect of gains, not of pains, guides men's dispositions; where little learning, and less honesty will serve to bear up, and to bear out much worship, more wealth: there great riches is in Clericall hands: It is their main policy, by blowing up other states to enlarge their own. Like the floods that made war against the woods; let us subdue them all, and make us more countries. But for conscience; not a Pope preached these nine hundred years; yet I hope they have not been poor. They have not Peters net to catch the souls, but Peters hook to take all the fishes that have silver in their mouths. It is said of Leo 10. that whereas others were only Popes but whiles they lived, he was Pope many years after he was dead Sacra sub extremâ si forte requiritis horâ, Cur Leo non potuit sumere; vendiderat. John 22. left behind him two hundred and fifty tun of gold: so that one wrote of him, Erat pontifex maximus, si non virtute, pecuniâ tamen maximus: Whatsoever he was in piety, he was the chief Priest in money. They inveigh against us for providing for our own lawful wives and children: yet admire themselves for providing for their harlots, and bastards, and minions. They come into the Church, tanquam ad auream messem; as it were to a golden harvest. The Friers were so long willful beggars, that they had beggared all the Christian world. The Jesuits hate all other Orders but the Capuchin: because the Capuchin asks nothing, the Jesuit would have all. Their artillery hath been thus wittily described; the Capuchin Friers shooting from the purse, the Franciscans a little wide off it, the Jesuits hitting it in the midst. I know who said, If we have sown unto you spiritual things, is it a great matter if we shall reap your carnal things? yet let us win your souls, though we, never have your purses: the gain of one soul is greater than the Indies: For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? yes, ye are our glory and joy.

To them that have obtained like precious faith with us, through the righteousness of God, and our Savior Jesus Christ. Here he comes to the persons to whom this Epistle is written: wherein consider six circumstances:

The

• Generalitie of the persons,
• Qualification of this generality,
• Excellencie of this qualification,
• Equalitie of this excellency,
• Means of this equality,
• Ground of this means,
• To them, all them.
• That have faith.
• Precious faith.
• Like with us.
• Have obtained it.
• Through the righteousness of God, and our Savior Jesus Christ.

To them, all them; here is the Generalitie of the persons, for the word is indefinite. This is called a General Epistle; not in a metaphorical sense, as Paul calls the Corinthians; ye are our Epistle written in our hearts, known and read of all men: or as one calls Christ, an Epistle sent us from God the Father. Or as August. in Psal. 90. conc. 2. calls the Scripture, God's Letter or Epistle sent us hither, de illa civitate unde peregrinamur: from that City to which we travel. But in a proper and usual meaning; a letter of a friend sent to his friends. It is called a general Epistle; not only: 1. Because the doctrine contained in it, is orthodoxal and catholic. 2. Nor because the use of it is general; even to us, as well as to those to whom it was written. But, 3 because it was not directed to any one man; as those of Paul to Timothy, Titus, Philemon: of John to the elect Lady, and Gaius; no, nor to one particular Church, as those of Paul to the Romans, Corinthians, &c. But to all the Saints, and worshippers of Jesus Christ, howsoever distressed, wheresoever dispersed, or whensoever despised; to all them that with humble faith, and sincere repentance seek our Mediator.

For with God is no respect of persons; Behold that Lamb, which takes away the sins of the world. Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the Word of this salvation sent. There is no difference of country, of condition, of estate. All which are exemplified by our Savior Christ, Matth. 8. upon the Jew and the Gentile; the Leper and the Centurion. For Country, the Leper was a Jew, the Centurion a Gentile. For Condition, the Leper a man of peace, the Centurion a man of war. For estate, the Leper poor, the Centurion rich. I know the greater danger is to the rich, and the sweeter promises are made to the poor: yet let not the poor presume, nor the rich despair. The one may be pauper in arca, pauperior in gratia; poor in money, poorer in grace: the other may be Dives in seculo, yet ditior in Domino; rich for this world, yet richer for the world to come. There is neither Jew nor Greek, bond nor free, male nor female: for ye are all one in Jesus Christ. To them all, let no man deny his soul this comfort.

That have Faith. Here is the Qualification. The definition and excellency of this Grace I refer a little further. Here that we may a little conceive the nature of it, we find it often called a Hand; and that for two reasons: 1. As the hand fastens hold upon the object, to which the heart directs it: so faith apprehends Christ with his blessed merits, whereby we are only saved. 2. As the hand is fittest for operation, and doth execute that business which no other member of the body can. So faith worketh godliness, and produceth those effects which no other grace in the soul can. For this purpose it hath an Instrument, Galath. 5.6. Faith worketh by love. The hand can receive a gift of it self, but it cannot cut a piece of wood without an Instrument: but by the help of that it can divide or fashion it to pleasure. So Faith can receive Christ into the heart, that most excellent gift of God the Father: but for the duties of the Law, Faith of it self cannot produce them. Join love to it, and then it can: for Faith working by love performs all duties to God and man. Now of this Hand there be five fingers, which for methods sake we may order according to the letters.

There is Fruitfulness, it is not barren: for faith without works is dead: Nudifidians are Nullifidians. We will never take her for a true Lady, that hath not her Gentleman-usher before, and her servants following after. If you see not Repentance going before Faith, nor works attending on her, know it is not she. Opera pinguescunt fidem; good deeds do batten Faith. Fides appellata est ab eo quod fit. Faith hath the appellation from doing. Two syllables sound when we pronounce Fides. Prima est à facto, secunda à Deo. The one is derived from Fact, the other from GOD. Interrogo te utrum credas, dices Credo. Fac quod dicis, & fides est: Doest thou believe? Yes, I believe. Do what thou sayest, and that is faith. We may call Faith a Vine, Virtues the Branches, Works the Grapes, Devotion the Wine. False faith is like a sandy earth; rain it never so much, no fruit ariseth.

There is Appropriation of CHRIST: by faith he is made ours, by love we are made his. It was a piece of the Philosoph • rs meditation, that Totum in se habet homo, qui se habet: the believer adds, Se habet qui Christum habet; Christum habet qui fidem habet, & in Christum credit. That man hath all in himself that hath himself, he hath himself that hath Christ, and he hath Christ that hath true faith. This is the victory that overcometh the world, even our faith: yea, more, it overcomes Christ himself. The world is overcome by faith, b • cause it cannot withstand it: Christ is overcome by faith, because he will not withstand it. Christ in a duel overcame the Devil, Matth 4. a Canaanitish woman so overcame Christ himself. He yielded, O woman, great is thy faith; be it unto thee even as thou wilt. This is able to smooth his countenance though it be frowning; to tie his hands though they be striking. The Lion of this woe • ld raged long, and still rageth, seeking whom he may devour. The Lion of the Tribe of Judah conquered him: now Faith conquers the Conqueror. Quanta fidei vis, quae vincit Leonem, omnes & omnia vincentem? How great is the power of faith, that overcomes him who overcame all? Thus is God pleased to let Faith have an holy victory over himself: he loves this sanctified violence, and bids Faith wrestle courageously with him, like Jacob; permitting his Almighty self vinci, vinciri; to be conquered and mani • led from executing deserved vengeance. So Job: Albeit thou kill me, yet I will trust in thee; and because (saith God) thou dost trust in me, I will not kill thee. It were honor enough for faith to subdue kingdoms, but to achieve the kingdom of heaven! enough to stop the mouths of Lions, but to vanquish that roaring Lion, and to resist him! enough to quench the violence of elementary fires, but to deliver from the eternal fire of hell! enough to escape the edge of men's swords, but to escape the sword of GOD'S Justice. O the matchless virtue of Faith!

There is Imitation of Christ: Faith hath two eyes; one looks to Christ's merits that we may be saved; the other to his righteousness that we may be sanctified. In Imitation there be two things, Action and Affection. Action, for it is not enough to commend and admire the pattern, but we must follow it. Affection, for it is not enough to forgive because we cannot revenge. This is no sufficient imitation of Christ's love; for he can, if he please, bruise sinners to pieces, and break them with a rod of iron. But we must forgive with a mind to forgive, and give alms with the mind of charity. Faith doth not think that heaven will fall into the lap, but endeavors to work out salvation, not without fear and trembling: and seeks to follow Christ to blessedness, the same way that he went thither.

There is trust in Christ; for there can be no faith in him without trust and dependence on him. This point thoroughly examined, would call in question many men's faith. The covetous worldling dares trust Christ to raise his body, and to save his soul, and to give him the Kingdom of glory hereafter: but he dares not trust him for his daily bread here. The fowls are fed, and the flowers are clothed by him; and will ye vex your souls with solicitous cares? If ye do, may not Christ say truly, that ye are of little faith? Shall we trust God with our jewels, and not with the box? As if thou durst not commit thy children to his protection; thou scrapest up wealth with the hazard of heaven and eternal peace: yet if thou be questioned concerning thy salvation, thou answerest, thy trust is in Christ. This is a false and deceiving faith; take heed, lest whiles he doth grant thee that wherein thou dost not trust him, worldly riches; he take away that wherein thou dost trust him, everlasting joy.

There is honoring of Christ: no man ever believed on him, but he desired to honor him. It is fit he should look for glory from us, so well as we look for glory from him. We honor the King under whom we enjoy our own with peace: we honor the Physician that preserves the health of our bodies: we honor the Soldier that defends us from our enemies: O how much more should we honor him that saves our souls! we are bought with a price, therefore let us glorify him both in our bodies and spirits, for they are his. These be the five fingers of Faith, let us lay hold on Christ in life, he may lay hold on us in death, and bear us up in his holy hand to everlasting glory.

Precious Faith; Here is the excellency of this qualification. As Athens was called Greece of Greece, so Faith may be called the Grace of Grace. It is Precious in regard of the Object, the Subject, the Act, the Effect, the Use.

In respect of the Object; which in a larger acception is the whole Scripture, [unspec 1] whereof every parcel must be believed, without diminution or addition. Strictly this is Christ, who is not only the Word of God, but God himself in the Word. I am the way, the truth, and the life. Non est quâ ease nisi per me: non est quô ease nisi ad me. LORD, how shall we go? Thou art our way: whither shall we go? Thou hast the words of eternal life. There is no way but by him, no light but from him, no life but in him. CHRIST is a mutual hand; to the Father one, another to us. An hand to the Father, by which he reacheth us: an hand to us by which we reach the Father. The Fathers mouth whereby he speaks to us, our mouth whereby we speak to him: our eye to see by, foot to go by; our pillar of fire by night, and cloud by day, guiding us thorough the desert of this world. It is a precious faith that lays hold on this precious object. If thou confess with thy mouth the LORD JESUS, and shalt believe in thy heart, that God raised him him up from the dead: (not only dead, for so the Jews believe him; but risen again, for that is the faith of Christians: if thou have this faith ) I tell thee from Paul, and Paul from GOD, to the comfort of thy soul; thou art presently justified, and shalt be everlastingly saved. For the Scripture saith, (it is not the promise of man, but the assurance of GOD) whosoever believeth on him, shall not be ashamed. God forbid I should rejoice in anything, save in the Cross of our Lord Jesus Christ. There is nothing wherein men usually rejoice, but the faithful find it in Christ. Doth any man glory in knowledge? I desire to know nothing among you, but Jesus Christ, and him crucified. This is the blessed knowledge; for it is eternal life. Doth any man glory in honors? It is Christ that hath made us Kings. Doth another glory in Riches? Christ is a treasure never failing; and of his fullness have all we received. In liberty? CHRIST hath Delivered us out of the hands of all our enemies. In Princes favors? The King of Kings accepts us in him; He made us accepted in the beloved. All good things are to be found in him; therefore he is a Precious object, and this a Precious faith.

[unspec 2] In respect of the Subject; the seat of faith is in the heart; with the heart man believeth unto righteousness. It is not placed in the mind and understanding only, but in the will and affections. Faith as Notitia, a knowledge, resides in the mind; as Fiducia, an assured persuasion, in the will. It is not a prattle of the tongue: Herod's tongue belies his soul. Dicitis quod creditis, non facitis quod dicitis. Men say what they believe, do not always do what they say, nor is it a floating opinion of the brain, a contemplative speculation of mysteries: but a certain persuasion of the heart. There is a forged faith, and a forced faith: forged in heretics; who will believe no God, but one of their own making. They believe all that they do believe, Sua side, non ecclesiasticâ, non catholicâ; with a faith of their own, not with the faith of the elect, of the Church. No oracle, no article of holy faith, but they will conceive it, and receive it, their own way, or not at all. Hoc non fidei, sed perfidiae: this is rather an art of treachery, then of faith. Forced in devils; they acknowledge from their own horror, and against their wills, that there is a GOD. It was the relation of a reverend Divine concerning an Atheist in England. A young man was a Papist; but soon fell in dislike of their superstition. He became a Protestant, but that did not please him long: England could not content him, he reels to Amsterdam: There he fell from one Sect to another, till he lighted upon the Familists: the first principle they taught him was this; There is no God. As indeed they had need fear up their conscience, and damme up all natural light, that turn Familists. Hereon he fell to a loose life, committed a robbery, was convicted, condemned and brought to die. At the execution he desired some stay, uttering these words; Say what you will, surely there is a GOD; loving to his friends, terrible to his enemies. Even the lewdest reprobates, that spit in the face of heaven, and wade as deep as Jesuits in blood, yet they shall have a forced faith. Though perhaps they say for the time, as Nero: Verebor esse cùm faciam, Deum? When Seneca reproved him for his vices, and bad him live, ut facta superi comprobarent; that GOD might approve his • ctions: He answered, Stulte, verebor esse cùm haec faciam, deos? Thou silly man, shall I fear there is a God, when I go about my villainies? But they shall one day believe and feel: there may be Atheists on earth, there are none in hell: no sooner come thither, but they know to their endless sorrow, that there is a GOD. Bellarmine saith, that the faith of reprobates and devils, est recta & vera fides ex parte objecti; is a right and true faith in regard of the object. And Augustine. comparing Peters confession, Matth. 16.16. Thou art Christ the Son of the living God: with the devils acknowledgement Mark 1.24. I know who thou art, even the holy one of God: saith, that though Peter for this was commended, and Satan expelled: albeit the same confession was beneficial to the one, and not to the other: In utrisque tamen non falsa, sed vera; non neganda, sed agnoscenda; non detestanda, sed approbanda. Yet the faith in both was not false but true; not to be denied, but acknowledged; not to be detested, but approved. Let this faith be granted true, so far as it goes; yet as it hath many other differences, so this one especially. The faith of reprobates and devils is compelled ex evidentia signorum, by the demonstration of the signs; faith of the elect ex evidentia Spiritus, by the evidence of the Spirit. Theirs against their wills, ours from the ground of our hearts; for that is the seat and subject of all approved faith.

[unspec 3] In respect of the Act, it believes on Christ. There be three degrees or faculties of faith, as the School speaks out of Augustine. First, to believe there is a GOD; and this is a faith incident to devils. Next, to believe GOD; to credit the history of the Gospel, and to assent that what GOD saith is true. This is called an Historical faith, and may be in reprobates. Last, to believe on GOD, which doth ex duobus prioribus emergere; or as Chemnitz says, presupponit est includit: ariseth from both the former, and doth presuppose and comprehend both the former. The faith of a reprobate is a true faith specifically; a spark of fire is true fire, though it be not able to warm: a drop of water is true water, though it be not able to carry a vessel: a little sprigge may be a true Cedar, though it be not yet fit for timber. That fig tree which our LORD cursed, though it bare no fruit, was a true fig tree. As the Israelites required to go three days journey in the wilderness, before they did offer sacrifice: so faith hath three degrees before it come to that perfection, as may justify the soul. Saving faith in a man hath this precious act, to rely on GOD'S mercy in Christ for his salvation. He disclaims not his part in Christ, as the devils; Quid nobis tecum? Mark 1. What have we to do with thee, thou Jesus of Nazareth? nor loseth it; as reprobates, John 3.18. He that believeth not, is condemned already. But he challengeth his portion in the blood of Christ. . I am my Beloveds, and my Beloved is mine. His body is in heaven, there I shall find it mine: his divinity on earth, there I do find it mine: his Gospel in my ear, to beget him mine: his Sacrament in my eye, to confirm him mine: his Spirit in my heart, to assure him mine. Angels are mine, to sight for me: Prince mine, to rule for me: Church mine, to pray for me: Preacher mine, to feed me. Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are ours, and we are Christ's, and Christ is God's.

This faith doth not only with reprobates, believe the Major of the Gospel, that Christ is salvation; but the Minor with Mary; that he is my Savior. The devils believe much; but Reconciliationem suam non credunt: they cannot believe their own reconcilement. Therefore saith James; horrentes credunt, they believe and tremble. Timor infidelitatis filius, saith Basil; Fear is the child of unbelief. Why are ye fearful, O ye of little faith? why are the Apostles called, 〈 in non-Latin alphabet 〉 , timorious, but because they were 〈 in non-Latin alphabet 〉 , of little faith? But being justified by faith we have peace with God through Jesus Christ. In whom we have bold nesse and access with confidence, by the faith of him. A Traitor condemned to death, knows the King, and his prerogative royal, that he is able to pardon: his disposition, that it is mild and merciful: yea, he knows that the King hath forgiven many such offenders. But now for himself, he hath no friends to the King, no word from the King to warrant his pardon: no hope, if he should entreat favor, that himself was a fit subject for this exercise of mercy. Still he trembleth; Sentit se miserum, etsi noverit Regem misericordem: he feels himself miserable, though he know the King to be merciful. So the reprobate knows God's omnipotency; Lord, if thou wilt, thou canst make me clean: he knows his infinite mercy, that it reacheth unto the heavens, and his faithfulness unto the clouds: he knows GOD hath forgiven many, David for adultery, Solomon for idolatry, Peter for Apostasy, Paul for blasphemy. But for his own part, he hath no friend to God, no mediator betwixt God and him, no Christ to speak for mercy: he hath no word whereby he can apply this mercy: no hope, that mercy would come upon his submission and seeking. He wants that justifying faith, to do this precious act of application. A man is deeply in debt, non solvendo, in no case to pay: he hears and believes, that his Creditor is an honest man, that he hath dealt mercifully with others; remitted a third, half, the whole debt. But he hath neither promise from his creditor, nor persuasion in himself, that he will deal so kindly with him: for all this, he fears arrest and imprisonment, without baile, main prize, or any hope of deliverance. The wicked is deeply run into God's debt by his sins: (yea every man is taught to pray, Forgive us our debts ) for which he is subject to convention, conviction, condemnation. He knows how this Creditor dealt with a servant. Matth. 18.27. because Non habuit unde; he had not to pay, the Lord was moved with compassion, and forgave him the debt. But this reprobate, through want of applying faith, hath no promise, no security, no hope that he shall be freed: but he fears the prison, where if he be once clapt up under the hands of that cruel Iailour, the devil; he cannot depart thence till he hath paid the uttermost farthing. It is then a Precious faith, that hath this powerful are to believe a man's own reconciliation.

[unspec 4] In respect of the Effect, because it hath precious consequents. Amongst many, consider five sweet fruits.

1 Peace with God, which is produced by that faith which justifies us. Receive peace, and be blessed: Crede & accepisti, believe and thou hast received it. Upon our apprehension of Christ by faith, follows his satisfaction for us; upon this satisfaction we have remission: upon remission, reconciliation: upon reconciliation, peace. There is no quarrel against us in heaven; nothing but peace and joy, because we have truly believed.

2 Peace with our own conscience. When that stern Sergeant shall take thee by the throat, and arrest thee upon God's debt, pay that thou owest: let thy faith plead, I have paid it. How? Produce thy acquittance, that bloody acquittance, sealed in the wounds of thy Savior, and given to thy faith. This shall turn the frowns of thy conscience into smiles: and that hand which was ready to hale thee to prison, shall now embrace thee with joy, encourage thee with kindness, and fight tor thee with conquest.

3 Victory, faith knows no other language but victory. I have kept the faith, now is laid up for me a Crown. It subdueth kingdoms, even regnum Antichristi, the kingdom of the devil, there's victory: wrought righteousness, though the world and sin withstood it, there's victory: raised strength out of weakness, there's victory over nature: turned to slight the armies of the aliens, there's victor ie over malice and hostility: raised the dead, there's victory over the grave: with patience and greatness of spirit, it endured mockings, scourgings, &c. miseries worse than death, there's glorious victory. It overcomes the world, 1 John 5.4. it overcomes the Prince of this world; whom resist steadfast in the faith. It quencheth all the fiery darts of the wicked, Eph. 6.16. They are darts in respect of their sharpness, and fiery for their violence: one sin kindling another, drunkenness adultery, adultery murder. The whole world lieth wickedness; Positus in maligno, that is in igne malo: set on fire of the devil. Yet faith quencheth all: Though they were as fiery as the Gun-powder treason, yet this shall bear them off, beat them off, and infatuate their malice. It is a Shield, this faith: this shield covers all, head and heart; understanding and will: ut non turbetur intellectus, ut non formidet affectus; that neither the mind be confounded, nor the affection amazed. Yea, faith overcomes the King of heaven himself; appealing a Deo irascente propter peccatum, ad Deum placatum propter Christum; from GOD justly offended for sin, to GOD sweetly pleased for Christ. It is able to remove mountains; the great hills of distrust, the great heaps of iniquities; therefore Precious.

4 Good report: all those Saints through faith obtained a good Report. They say, Non patitur ludum Fama, Fides, Oculus: A man's credit, Faith, and his Eye, endure no just. Yet let thy faith be sound; and though injury wound thy eye, ignominy thy fame, yet thy faith shall make all whole. That man's righteousness, thorough all clouds, shall break forth as the Sun, and his integrity shine like the noon-day. All unjust aspersions are but as rubbish; they may seem to fully him for a while, that he may shine bright forever. Frustrà condemnatur in terris, qui commendatur in coelis: How little is that man hurt, whom malice condemns on earth, and God commends in heaven! Let the world accuse us, so long as our God doth acquit us. I suffer these things, and am not ashamed: for I know whom I have believed. For not he that commendeth himself is approved, but whom the Lord commendeth. Let God justify, and let all the friends on earth or in hell accuse.

5 It blesseth to us all other blessings: He that putteth his trust in the Lord, shall be made fat. Without this faith, we are accountant for everything we receive, to a bit of bread. There is no right to the creatures but by Christ, no right to Christ but by faith. Without this Quantum honoris, tantum horroris: as much horror, as honor: no less wretchedness than wealthinesse? But faith makes thy dignity comfortable, thy wealth helpful, thy wife, children, friends delightful: Quia frueris in Domino, quibus uteris in seculo: because what thou usest in the world, thou enjoyest in the Lord. Yea, it blesseth even crosses and curses: Sine vest, non sine fide, &c. Thou wantest a garment for thy body, faith gives thy soul a rich one, the righteousness of Christ: thou lackest a house to dwell in, thou dwellest by faith even in the Lord Jesus, and he dwells in thee. If thou want bread, it reacheth thee the bread of life: if friends, it assures thee the favor of God, and the inseparable company of the holy Ghost: if health, it performs to thee everlasting life. Let me say with Seneca in another sense; Malo mihi successum deesse, quàm fidem; I had rather want fortune, than want faith. Whatsoever worldly thing be lacking, faith can supply it: but if faith be lacking, who can supply that? Faith keeps us forever from that mourning note, fuimus felices: we shall never say, we have been happy.

In respect of the use; faith clears our ways as we go; cheers our hearts as we [unspec 5] work; perfumes the places where we rest; and refines our actions from that dross and feculencie, which would else make them odious in God's sight. For whatsoever is not of faith, is sin. Faith, like John the Baptist, pointeth to the Lamb of God, that taketh away the sin of the world. Without this, God is no hearing God, no helping God, no saving God, no loving God at all. The Spirit shall convince the world of sin, saith Christ; because they believe not in me. Infidelitati retinentur omnia peccata, fidei remittuntur. All sins are retained to unbelief, remitted to faith. Faith is the nest of good works, saith our Church: let our birds be never so fair, our actions never so glorious, they will be lost, except they be brought forth in faith, This is the nest, where the Sparrow and Swallow may lay their young, to keep them safe; even Faith, which is close by thine Altars, O Lord of hosts. Heretics and hypocrites may produce many goodly acts, and honorable deeds: but wanting this nest of faith, they have nowhere to lay their young. Therefore as the Lawyers speak, moritur actio cum persona; their works are damnable with their persons. A Recusant in coming to Church against his conscience; rather to satisfy the Law, than to sanctify his soul; is guilty before God, because that work was not done in faith.

Now that a short corollary, or recollection of all these scattered branches to their root; Faith is precious. Conceive it some precious jewel, thy cheeks are comely with rouse of jewels, thy neck with chains of gold. Gregory Nissen makes one of those chains to be sound and religions faith, which is made of the pure gold of divine knowledge. And to this pure and golden chain he applies, Proverb. 1.9. They shall be an ornament of grace unto thy head, and chains about thy neck. This is the richest collar that can adorn any soul. Omnibus semper ornatibus ornamento est; quia sine hac nihil tam ornatum quod ornare possit: It is an ornament to all trimmings, for nothing is so garnishing and gracing, that it can become us without this. It is a jewel given us out of God's own treasury: aeterna aeternus tribuit, &c. Though faith be not it self eternal, yet it shall make all those blessedly eternal that have it. It is brought by the best messenger, God's. Spirit: not the worthiest man on earth, not an Angel from heaven, is dignified to bring this treasure: but only the Holy Ghost. It is laid up in the best coffer, in the sanctified heart: no treasure-house is good enough for this jewel; no cabinet but the heart. Lastly, it gives us the place it came from: it came from heaven, and it brings heaven with it. It is Christ's wedding ring; to whom soever he gives it, he gives himself with it. It is beyond all estimation precious; it brought us more lands and revenues than the whole Indies. This is Mary's choice, that better part that shall never be taken from us.

Like precious faith with us. I come to the Equality, or rather Parity of this Excellencie; Like with us. The faith of the poorest believer is as precious, as the richest. Peter is above them in office: in the effect and fruit of his office, they are like him. But Peter was thrice confirmed, and that by the mouth of Christ himself, to make him strong: how then could they have faith like him? The parallel is not drawn à quantitate, sed à qualitate fidei: nec dicitur, tantum fidei, sed talem fidem: The comparison is not of the quantity, but of the quality of faith: nor doth he say, they had obtained the same measure and degree of faith, which he had himself; but the same kind of faith: not so much, but such faith. The act of faith is to apply Christ to the soul: and this the weakest faith can do so well as the strongest, if it be true. A child can hold a staff as well, though not so strongly as a man. The prisoner thorough a hole sees the Sun, though not so perfectly as they in the open air. They that saw the brazen Serpent, though a great way off, yet were healed. The poor man's, I believe, saved him; though he was fain to add, Lord, help my unbelief. So that we may say of Faith, as the Poet of Death; that dominos servis, & sceptra ligonibus aequat; it makes lords and slaves, Apostles and common persons all alike acceptable to God, if they have it.

I confess, that this excludes not the degrees of faith: there is a little faith: and there is a Great faith; O woman, great is thy faith. God deals in spiritual proceedings, as in natural; ad extrema per medium; to extremes by the mean. Non nascimur senes; we are not borne old men: but first an Infant, then a man, then old. We are conceived of immortal seed, borne of the Spirit, so go on to perfection. There is first a seed, then a plant, then a tree. We get not at one jump into Heaven, nor at one stroke kill the enemy. A little faith doth not a little good at sometimes: as in the beginning of conversion, or in the storm of an afflicted conscience. Peter was strong, John. 6.68. When he resolutely protested his in fallible adherence to Christ; Lord, to whom shall we go? Thou hast the words of Eternal Life. Peter was weak, when he sat by the fire in the High Priests hall, and denied his Master: and when he dissuaded Christ from suffering for us; Be it far from the Lord. But where God gives great means, he looks for great measure: according to his portion of grace, he expects our proportion of goodness. It is enough for them that see only a glimmering of the Gospel, to be but dwarfes in bele fe: We have the Sun-shine, and therefore must have growth; and be higher by the head, as Saul; if not than all the children of Israel, yet than all the sons of Rome: whose faith is so hood winked with enforced ignorance, that they cannot see further than their popish Doctors will give them leave. Thus there may be degrees of faith; Adauge nobis fidem; Lord increase our faith. Him that is weak in the faith, receive you. Endevour that your faith be increased. Grow from faith to faith; yea, from one measure of faith to another. Yet the least faith, (shield it from weakness of truth, though it have truth of weakness) is as precious to the believers soul; as Peters or Paul's faith was to themselves: for it lays hold upon Christ, and brings eternal salvation. In this similitude of faith, we find three Observations:

1. The Universality of God's mercy without difference of persons; that admits all sorts of men without any acception or exception of sex, state, nation or condition; into the same covenant of mercy, and precious object of faith, that the glorious Apostles had. Here the unspeakable goodness of God is commended to our meditation: whereas he might in justice have left us in our superstitions and infidelity: of his infinite goodness he hath called us to the same profession of the Gospel; and to a faith ejusdem pretii & praemii, with his own choice servants: In every Nation he that feareth God, and worketh righteousness is accepted of him. Other lords cannot reward all their followers, as being poor and unable: or will not, as being base and illiberal. But our Lord is immense in Majesty, and propense in mercy: good in greatness, and great in goodness, of great goodness. Poor Bartimaeus begging, rich Zacchaeus climbing, old Simeon in the Temple, young John in the womb: covetous Matthew at the receipt of custom, the loving Centurion building a Synagogue, the people watching under the Cross, the thief hanging on the Cross; This day thou shalt be with me in Paradise. For, whosoever believeth on him shall not perish; etiamsi crucifixerunt; no not although they were of the number of his Crucifiers.

2. The Apostles humility and charity: he acknowledgeth the poorest Saints to have like precious faith with himself. Many Miriams are proud of the Spirit, despising their poor brethren: Saint Peter matcheth them with himself. They are as dear in the Masters blood, therefore as dear in the Servants love. Gal. 6.2. Bear ye one another's burdens. In other buildings, one stone lies upon another, all upon the foundation: so let us support the weight one of another; and the foundation CHRIST, support us all! The pebble must not envy the marble, nor the marble despise the pebble: the pin in the Temple serves for use, so well as the pinnacle. The members should have the same care one for another: Christian shoulders should bear the weakness of others. The rich and the poor are piled together in God's house: the burden of the poor is beggary, the burden of the rich his superfluous estate. Now if the poor lie upon the rich, and the rich be contented to sustain the poor: here the rich hath his burden lessened by giving, and the poor hath his burden eased by receiving. If a brother be fallen, do not you trample him down, but help him up; relieve and restore such a one in the spirit of meekness. When thou hearest thy brother to have lapsed into some grievous fault, pity him, pray for him, recollect him, saying, He fell yesterday, I may fall today. As August. when he saw a poor miserable man, took occasion to admonish himself and the company; Aut sumus, aut fuimus, vel possumus esse quod hic est: we have been, are, or may be, as wretched as he.

3 This comforts our fainting hearts: there are many gusts and storms, and floods that attempt the overthrow of our faith: be our house founded on the rock, it shall never be demolished. Sense of sin may be often great, and more felt than grace; yet not to be more than grace. A man feels the ach of his finger more sensibly, than the health of his whole body: yet he knows that the ach of a finger is nothing so much as the health of the whole body. The Sun under the clouds, is still a Sun: the fire in embers still fire: the sap is shut up in the root, and confined thither by the cold of winter; that it cannot show it self in production of leaves and fruits, as in the spring; yet is there still life in the tree. So in the distressed heart, during the storm of affliction, there is still aliquid intùs, some hidden grace; some spark of fire in the smoking flax, which the Lord Jesus will not quench. Though thou be wounded with God's own arrows, that seem to drink up thy blood: although thy own sins be presented to the eye of thy soul; though the Serpent (to increase thy terror) put forth his dismal countenance: yet canst thou believe? Take comfort, there is more health in the seed of the woman, than there can be venom in the head of the serpent.

That have obtained the like precious faith: here is the means of this Equality, they have obtained it. Not by our own merits; there was no congruity of nature to receive this precious treasure. Non nascimur, sed renascimur Christiani; we are not borne, but new-borne Christians. It is indeed natural to everyone, like Simon Magus, to think himself some great man; either the man, or somebody. Luther was wont to say, that every man by nature hath a Pope bred in his belly, too great an opinion of his own worth: we are Narcissus -like, enamored of our own shadows. Injustitiae fere fola causa justitia est: righteousness is almost the only cause of unrighteousness: righteousness in opinion, of unrighteousness indeed: we think ourselves so just, that we make little reckoning of Christ, for want of whom we remain unjust still. But the highest Mountebank in his proffers, is the lowest Dwarfe in his merits. Not by our own purchase: many have so obtained Lordships and Manors; as the Captain bought his Burgess-ship, with a great sum of money. Wert thou so glorious as an Angel, thy meat so good as Manna, thy garments richer than Aaron's Ephod, and thy breath sweeter than the perfume of the Tabernacle; yet all this could not get thee faith, nor give thee title to the kingdom of heaven. Thy money perish with thee, that thinkest the gifts of God may be bought with money.

But we obtain it by God's mercy: for it is given us for Christ's sake to believe. Faith is the fair gift of God; Ipsum velle credere Deus operatur in homine. Not only the grace of faith, but the very will of believing is God's work in us. If any ask, saith August. Cur illi ita suadeatur, ut persuadeatur; illi autem non ita: why this man is converted to believe, that man not convinced to believe. I answer with Saint Paul, Rom. 11.33. Oh the depth of the riches both of the wisdom and knowledge of God! Cui ista responsio displicet, quaerat doctiores; sed caveat ne inveniat praesumptiores. If any man dislike this answer, let him seek better: but beware lest he find worse. By the grace of God I am that I am. Aug. Omne bonum nostrum vel ipse, vel ab ipso. All the good we have, is either God himself, or what comes from him. Bona mea, dona tua: ipsum minus est munus. All my goods, O Lord are thy gifts. Quisquis tibi enumerat merita sua, quid tibi enumerat nisi munera tua? He that shall reckon to thee his merits, doth no more but reckon thy mercies.

Have obtained; 〈 in non-Latin alphabet 〉 Sortiti sunt; so the Original imports; they have obtained it by lot. So it is said of Zacharias. Luke 1.9. 〈 in non-Latin alphabet 〉 ; Sortitus est munus faciendi suffimenti; his lot was to burn incense, &c. So, Col. 1.12. that we read, He made us fit to be partakers of the Inheritance; ad verbum, 〈 in non-Latin alphabet 〉 ; unto the part of the lot of the Saints in light. Not that we draw these blessings by a lotterie, or imaginary fortune; but by the ordination of God; for though the lot be cast into the lap, yet the whole disposition thereof is of the Lord. It is therefore called our lot, because the Lord hath destinated it to be our portion. Though the land of Israel were divided by lot, yet the Lord had decreed in himself, and told Joshua, what lot and portion every tribe should have. There is a threefold lot belongs to the faithful. 1 The lot of the Saints is the sufferings of the Saints. The rod of the wicked shall not rest upon the lot of the righteous. It is their lot to have the rod, not the rod of the wicked: or if it salute them, it shall not dwell with them. All that will live godly in Christ, shall suffer persecution: it is their inevitable lot to be chastised on earth, it is their lot to be saved in heaven. 2 The lot of the Saints is not only that light and happiness they have in this world. Psal. 16.6. The lot is fallen to me in pleasant places, yea, I have a goodly heritage. When David sat at the sheepfold, the kingdom of Israel was given him by lot from God. But more specially Faith, Grace and Sanctification; which gives them just right and title to the Inheritance of glory. Thus heaven is their lot now, a lot drawn out of the bloody side of Christ; though not in possession, yet in succession. They have the earnest of it: let them grow up to stature and perfection, and take it. The Inheritance is the eldest sons lot, even whiles he is a child. 3 Lastly, they have the lot of faith, that they may have the lot of salvation. Hell is the lot of the wicked: Behold at evening tide trouble, and before the morning he is not: this is the portion of them that spoil us, and the lot of them that rob us. Therefore it is said of Judas, Acts 1. that he went in locum suum, to his own place. Upon the wicked God shall rain snares, fire, and brimstone, and a horrible tempest; this shall be the portion of their cup. But the lot of the righteous is faith, and the end of their faith the salvation of their souls. God gives them heaven, not for any foreseen worthiness in the receivers: for no worthiness of our own can make us our fathers heirs. But for his own mercy and favor in Christ, preparing heaven for us, and us for heaven. So that upon his decree it is allotted to us; and unless heaven could lose God, we cannot lose heaven.

Here then consider how the lotterie of Canaan may shadow out to us, that blessed land of promise whereof the other was a type. The allusion may be led on through three principal passages; the Preparation, the Qualification, the Possession.

For the Preparation: Canaan was not a new made Country, out of barren and unhabitable deserts; but was already furnished to their hands: Nature had enriched it with commodities, and Industry beautified it with buildings and maturities; which were not done by the Israelites. They came to goodly Cities which they built not: to houses full of all good things which they filled not: to Welles digged which they digged not: and to Vineyards which they planted not. So heaven was prepared of old; Mat. 25. Inherite the kingdom prepared for you from the foundation of the world. That glorious City whose wall was of Jasper, and the fabric pure gold, the foundations of precious stones. Rev. 21. Was neither formed nor furnished by the Saints; but the builder and maker was God. So Paul, 2 Cor. 5.1. it is the building of God, an house not made with hands. GOD made it for his chosen; and as the Canaanites were cast out, that the Israelites might enter; so the LORD hath thrown the devils out of heaven, that elect men might dwell there.

2. For the qualification: as none had right to Canaan but the children of Abraham according to flesh, so none have right to heaven but the children of Abraham according to faith. This qualification stands in our Captain, and in our Combat. For the Captain they had Joshua, we have JESUS: though there were a Canaan, there would have been no lot, without a Joshua: though there be a heaven, there would have been no room for us in it without a Jesus. The lot of every Tribe was known to Joshua, the portion of every Saint is purchased by JESUS. Joshua had the City which he asked for himself: JESUS obtains whatsoever he asketh for us. Psal. 2.8. Postula a me; Ask of me, and I shall give thee; though thy demand be more than Herod's offer, half my kingdom; though it be the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. For the Combat; Canaan was given to Israel by promise, yet they could not enter • ithout a combat: they fought many sore battles, before they were settled in a victorious rest. So must the kingdom of heaven suffer violence, before it afford residence: and we must be content to war with greater Giants than the Sons of Anak, even with Principalities and Powers, before we triumph. Let us bear the Country in our minds, and we shall find courage in our hearts. Caleb dares fight with the Anakims, if Joshua give him Hebron: and complaining Ephraim enlarge his territories, if Joshua promise them the wood-country. Josh. 17.18. If Dan complain of too little room, let him fight it out for more; let him conquer Leshem, and possess it. Christians must not pine and repine, that others exceed them in graces; but buckle on the arms of faith; and with a reverent courage strive for more. Nor is it a good argument that we share the lot of faith, if we strive only for ourselves; Christians thus truly qualified seek also the salvation of others. The Reubenites, Gadites, and half the Tribe of Manasseh had their lot allowed already; yet were they not suffered so to rest; but to pass before their brethren armed, all the mighty men of valor, and to help them. Nor is it enough for Peter and Paul to comfort themselves in the security of their own salvation; but they must labor the conversion and confirmation of their brethren. Thus are they qualified, to whom the lot of faith, and of eternal life by faith, is ordained. Heaven is not for everyone, but for the Saints: would any man have a lot in Canaan, let him be sure he be a true Israelite. It is not the bare hope and probability of a little, that can give the soul the satisfaction of comfort. For a man to stand to the courtesy of his Minister, for all the knowledge which he requires in heavenly blessings: had been for an Israelite to take it upon trust of the Spyes, who were sent to view and report the goodness of the land; and never to enter it himself.

3. For the possession it self, no mortal eye hath seen it, nor ear hath heard it; blessed souls whose lot it shall be to enjoy it. But I leave this point to your meditation; for our Apostle speaks here of the preparing lot, not of the possessing lot. Let us get the lotterie of grace, and we shall be assured the lot of glory. But alas how slowly do we go about this holy business! Joshua was fain to chide the seven tribes; Josh. 18:2. for neglect of their Inheritance. How long are you slack to go to possess the land, which the God of your fathers hath given you? we may be all thus justly reproved; how long defer we to make sure our election, and to get the earnest of everlasting life?

Thus we have considered this precious Jewel of faith, and how we have obtained it: by no worthiness of our own, but by lot: that is, the free gift and disposion of God; who gives it, or denies it, according to his own good pleasure. If he have given thee this lot of believing, the thanks be to him: if thou draw a blank and doest not obtain it, yet he hath done thee no wrong: who shall command that ind • pendent proprietary to give away his own? That have obtained it: here is matter of correction, of direction. First, this corrects the errors of two sorts:

1. Such as have not obtained faith; who think that they may believe when they list: respecting only Dei facultatem & facilitatem, the sufficencie and indulgency of GOD: not regarding the obduration of their own hearts, and their indisposition to receive it. Recipitur quicquid ad modum recipientis: whatsoever is received, is received according to the measure and capablenes of the thing which receives. Stones and sand will not be leavened, but meal. There is matter in the rock to build a house of; not form and proportion till it be hewed out. Those five foolish Virgins, Mat. 25. thought they might get oil at their pleasure: but because their lamps were out, themselves could not be let in. Many think wheresoever they lost their faith, they shall find it on their death-bed. But Nemo sibi promittat, quod non promisit Evangelium: let no man promise himself that, which the Gospel doth not promise him. If they cannot find it in the Church, they will hardly find it in the chamber: if the ordinary means to beget faith have not wrought it, how shall it be taken when it is not offered? But saith Augustine, Fides in potestate est; faith is in a man's power: but that Father never meant that an infidel can believe when he list, but when God gives him that list, man's will is not compelled. As he adds, Cùm vult quisque credit: when a man's will is to believe, he does believe: but whence hath he that will? the finger of GOD moves his will. Fides est voluntaria certitudo absentium, saith another: faith is a voluntary persuasion of absent things? But it is not of him that willeth, nor of him that runneth, but of GOD that showeth mercy. God must give the will, act, effect and all. The Fathers never averred, that an unbeliever can make himself a believer by his own power: but when God hath given him the power of faith, he can then believe. Without me you can do nothing, saith Christ: not parum, very little: but nihil, nothing at all. The members must be set in the body, before they can execute any offices for the body: neither are they members, because they are working; but are therefore working, because they are members. The tree brings forth the fruit, the fruit doth not bring forth the tree. Papists in their Congruities, and Libertines in their Potentials, run too much upon a very base figure, 〈 in non-Latin alphabet 〉 , the cart before the horse; merit before mercy. Do not think, To believe, so easy a matter: the death of Christ darkened the Sun, shook the earth, clave the rocks, opened the graves, and raised the dead; yet did not put faith into the Jews hearts. It was a great miracle, Deum nasci, for God to be borne of woman: a great miracle, Virginem parere, for a Virgin to bear a child, and still to remain a Virgin: but the greatest miracle of all is Fidem haec credere, for a man's faith to believe these things. Bernard makes this to be the most wonderful mixture and composition of the three. First, Deus & Homo, God and man, a strange union; that hominem esse incipit, qui Deum esse non desinit; He should begin to be man, who is God without beginning, without ending: Divinity and Humanity in one individual Person; this is very mystical. Next, Mater & Virgo, a Mother and a Virgin: Quod Virgo esset quae peperit, & Mater esset quae Virgo remansit: That she should be a Virgin still, which was now a Mother; that she should be a Mother, which remained a pure Virgin; this was singularly admirable: maternitie and virginity at once in the same individual person. Lastly Cor hominis & fides, man's heart and faith; a natural understanding, and supernatural objects mixed together. Fire and water would sooner be reconciled then these two, without the supernatural combining work of God's spirit. This is the most wonderful misture and mystery. This Faith is no easy thing to obtain. Potes a te deficere, sed teipsum reficere non potes: ill reficit; qui te fecit. Augustine. Thou mayest fall off, from thyself; not recover thyself: He only that made thee, can restore thee. Faith is God's gift; no man can obtain it, if he detain it.

2 Such as have obtained it, ne Superbiant, that they be not proud of it. What hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory as if thou hadst not received it? Let not the most famous disdain the meanest nor the meanest repine at the mightiest. Insultation and malice are enemies to grace and faith. Be not high minded, but fear. Pride was the first sin that ever was in the world, and it shall be the last. As other infirmities decrease in us, so pride doth increase. Mille virtutibus affluence, propter arrogantiam amisit faelicitatem, saith Chrysost. on that Pharisee. Luke 18.11. Though he abounded with many virtues, yet he lost all by his self-conceitedness. God I thank thee (for he was not a petitioner, but a proclaimer) I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. Yet he was all these; an Extortioner, for in relying on his own merits, he did rob GOD of his glory, and extort that from him which he will not give to another. Unjust, in condemning the publican without due proof; so being himself a guilty person worthy to be condemned, he usurps the office of a Judge, and censures another. An Adulterer, in being wedded to vain glory, and enamored of popular applause: leaving the humble and chaste love he owes to God he runs a whoring after his own proud inventions. Saint James calls them Adulterers that embrace the friendship of the world. Thus he did verbis proferre virtutem, & factis destruere veritatem: like a bad mill that keeps a great clacking, and grinds little. Howsoever all sins may be said to be in the devil secundum reatum, in respect of guiltiness: yet only pride is in him secundum affectum, in respect of his desire: saith Thomas. His darling sin, his character is Pride. Hens use to cackle so soon as they have laid their egs, & by this means they are instantly taken from them. The proud man may do some good works, but by his clacking and boasting he looseth them. The pharisaical Papists have haply laid some eggs, but they so cackle them that they quite mar their market. Insolens faelix, infaelix. Poor men advanced, and growing proud, are like clouds drawn up on high by the Sun; and when they are there, they darken the Sun that drew them up. God may say to them, as Sara spake to Abraham concerning Hagar; I have given thee my handmaid, and now I am despised in thine eyes. But it is certain; they have least faith that think they have all faith. Men that make themselves so sure of heaven, that they will scarce change places with the departed Saints; may perhaps wish themselves one day in the poor Publicans case and place; Lord be merciful to me a sinner.

Thus much for the reproof of those two errors; one in the defect, the other in the excess: neither whereof have indeed obtained faith: Now for direction to those that have obtained it: this twofold.

1 Learn to acknowledge the author Hast thou obtained that precious Jewel denied to thousands, be the more thankful. As Thales Milesius asked no other reward of his readers, but ubi mea legeris, me agnosce; Where thou readest me, acknowledge me So God requires of his creatures, that where they find the benefits, they thankfully acknowledge the Benefactor. God hath kept nothing to himself but his glory, and this he will not give to another: as Pharaoh gave all to Joseph, only excepting the throne: yet in this glory we are too forward to be sharers. When the Babylonians heard the music, cornet, flute, harp, &c. they fell down, and worshipped the Idol. So men when they hear the music of their own praises, Idolize themselves, and worship a golden calf. The wife is bound to be chastely reserved to her own husband; and not with a tempting dress to invite adulterers. Vain glory tricks us up, not for God our husband, but for strange lovers; he will acknowledge no such wife. Joab sent messengers to David, that he should bring in his forces, and take Rabbah; his reason was, lest I take the City and it be called after my name: not Joab thy servant, but David the King must have this honor. So God cannot endure that his creature should divide the glory with himself; give him all willingly, or he will have all in despite of thee. Ascendat gratia tua, ut descendat gratia sua: let thy thankful acknowledgement go up, that his great bounty may come down.

2 Learn to preserve what thou hast gotten. That which you have already, hold fast till I come. This was Saint Paul's happiness, that having finished his course, yet he had still kept the faith. The loss of faith is a dangerous shipwreck: if it be possible, save your vessels, save your goods, save your wares, save your bodies; but though you lose all, save your faiths, save your souls. Imagine thyself a vessel; the sea this world, thy freight Faith: there is a man of war against thee; the bark is Diffidence, the soldiers Atheism, Heresy, Schism, Prophanesse: the charged Cannons and ordinance are Pride, Lust, Hypocrisy, to which drunkenness is the master gunner, and gives fire. The Arch-pyrate is the devil, who so violently assaults us, and boards us with his temptations, that often we are fain to blow up our deckes, lose some of our necessary appurtenances; glad like the young man in the Gospel, Relicto syndone fugere, to save ourselves, though we leave our case behind us. There be also Rocks of persecutions, and Gulfes of errors; horrible gulfs in the Sea of Rome, dangerous swallows about Amsterdam. When opinion goes before us, it is a great question whether truth will follow us. Look to thy faith. Perit navis, si pereat fides; shipwreck thy faith, and drown thy soul. Cast Judas out of the ship, and take JESUS in: Turbatur navis in qua Judas, servatur navis in qua Jesus. That ship is troubled that harbours a Traitor: the ship is safe that hath in it the Savior: now he hath CHRIST, that hath faith. If therefore by faith thou be freed from the bondage of Satan; take heed lest by laying down this refuge thou be again captived. Let not the world like a crafty thief steal away thy faith: look to your faith ye covetous, forsake not the word to embrace the world. Be not like Plaices, which have a black side so well as a white: when their turns are once served by the white, they instantly, show you the black. Though the faith of Christ be in their mouths, the love of the world is in their hearts. Let no extremity of sorrows or sufferings enervate thy faith: When a lewd malefactor being condemned to die with just Phocion, raild at the Judge, the law, his enemies, and looked on death with terror and amazedness: he thus cheered him with encouragement: doest thou grudge to die with Phocion? O thou faint-hearted professor, dost thou grudge to die with Christ, or for Christ? keep thy shield of faith, and thou shalt victoriously march with the Saints on earth; and triumphantly sing with the Angels in heaven. Faith obtained, faith retained, shall without fail advance thy soul to eternal glory.

Through the righteousness of God, and our Savior Christ. Here is the ground of this means, the Justice of our redeemer. Some read these words distinctim, by disjoining them; Dei, & Salvatoris; Of God, and Of our Savior. This reading may stand where Righteousness is referred to God, as to the cause efficient: and to Christ, as to the cause meritorious. Augustine admonisheth us of the Trinity here and teacheth us to collect it from such places. Sub Dei nomine Pater, sub Salvatoris Filius, sub Pacis & Gratiaevoce Spiritus sanctus exprimitur: By the name of God he understands the Father, by Savior the Son, by Grace and Peace the Holy Ghost. But with Saint Ambrose, they are better read Conjunctìm: and this is plain from the Greek context, where all are contained under one article. Aquin thus: Of GOD, that is of CHRIST, Secundum Divinitatem effective: Of our SAVIOR, that is of CHRIST, secundum Humanitatem meritorie. But I leave that as too curious and take the words to be construed only copulatively: answerably to that of Paul; Looking for the glorious appearing of the great God, and our Savior Jesus Christ. Here can be no distinction of Persons thought on: for it is the Great God that appears in judgment, but no Person of the Deity properly appears in judgment at the last day, but JESUS CHSRIST. For the Father judgeth no man: but hath committed all judgment unto the Son: therefore CHRIST is there called the Great God. For the Mediator betwixt God and man, is perfect God and perfect man; and yet not two, but one CHRIST. One not by confusion of substance, but by unity of Person, as Athanasius.

Here is then full testimony that CHRIST is God, against the Arians. But when I read that Fevardentius reports; how many of the Polonians have derogated from this eternal Deity of Christ, and that from the writings of Calvin, and other Reformed Catholics; I must sigh with Polycarpus! O bone Deus, in quae me tempora reservasti, ut ista audiam! Good God, what times do I live in, to read and hear such impious and impudent slanders! Let any indifferent man judge, whether they or we derogate more from our Savior Christ: we in resting our whole salvation upon him, or they in joining other Savior's with him. They say, that if God will bear half the charges in cooperation, we may merit our own glory, fulfill the Law, have works to spare for our neighbors: whereof Rome hath such store, that she can spare England some out of her super fluity, if we will pay for them. But that we think, as when one boasted how fair a she-slave he had bought for a pound, another answered that she was too dear of a groat: so if we should bestow our monies on such supererogatory stuff, every penny-worth would be worse than other. We teach that our best actions are full of sin, our satisfactions debts, that no merit can do us good, but the merits of Jesus Christ. Whether of us more wrongs our Savior? No, let them take their own egg out of our nest, we never laid it, we will never hatch it. He is over all, God blessed forever: Amen. He is the God of salvation, and he shall be found a God in judgment. Qui negârunt in carne mortali, confitebuntur in igne immortali. They that have denied it in their mortal flesh, shall acknowledge it in immortal fire. I cannot say logically, Quid sit, what he is; but Quis sit, who he is: there is no Logic sufficient to express Christ. De lumine, non sine lumine: No man can speak of the Light, but by the light. The best apprehension of him is negative: he cannot lie, he cannot die, he cannot deny himself. He is God of the Father, as a branch from the root, as fragance from the Pomander, as words from the soul, as light from the Sun. Man of the Virgin, by over-shadowing of the Holy Ghost, who withal hath cast a shadow over this mystery. Man, not by taking man's person into his own nature, but by taking man's nature into his own Person. But in all this, Mallem ignorantiam humiliter confiteri, quàm scientiam impudenter profiteri; I will rather humbly acknowledge my ignorance, than proudly profess my knowledge. Therefore, as the Philosopher sitting on the bank of a River, and observing it to ebb and flow seven times a day; because he could not by Philosophy find out the hidden cause, he threw himself headlong into it, with these words; Quoniam ego non capio te, tu capies me: Because I cannot conceive thee, do thou receive me. So I offer myself in all humility to Christ, God and man, my blessed Savior; Quoniam ego non capio te, capias me. O Lord I cannot comprehend thee, do thou therefore comprehend me, forever!

Through the righteousness, &c. Upon this ground let me build five instructions, or conclusions which are naturally deduced from it.

1 All grace to our souls, all good to our bodies; all peace that may concern this life or that to come, is derived to us through the righteousness of Christ. Whatsoever good descends from God to us, is granted through Christ; whatsoever good ascends from us to God, is accepted through Christ. We are elected in Christ, redeemed by Christ, engraffed to Christ, saved for Christ. God gives to all Dona, gifts; but they are only true comforts to those that enjoy them through Christ. David out of the great love he bore to Jonathan, which was passing the love of women, was also loving to Mephibosheth the son of Jonathan; he set him at his own table, and restored him all the land of Saul his father. Mephibosheth was lame and decrepit, yet David loved him for Jonathan's sake. Infinite is the love of God to his own Son, therefore he is called the Son of his love, Coloss. 1.13. In whom he is well pleased. We are lame and deformed, warped, wicked, wretched; there is nothing in us that he should desire us: yet he restores us all the lands our Father Adam lost, yea, and ten thousand times more than ever he was owner of; and will one day set us at his own table, yea, in his very Throne, Revel. 3.21. and make us partakers of his glory: so did David to Mephibosheth for Jonathan his Fathers sake, so doth GOD to us for JESUS his Sons sake. Consider man in a four-fold estate; Confectionis, as he was made; Infectionis, as he was marred; Refectionis, as he was repaired; Perfectionis, as he shall be accomplished: and see how all mercy still came to us through CHRIST. First, GOD made man happy, because holy; without misery, because without iniquity. This I have found, that God made man righteous, and in that righteousness he had the Image of God, Ephes. 4.24. If a glorious Heaven above him, a fruitful Earth under him, command of the creatures below him, the guard of Angels about him, the peace of conscience within him: if all this could make him happy, he was not scanted. He was created thus through Christ: By him were all things created that are in heaven or earth, visible or invisible, &c. Secondly, man stood not thus long; he fell from his holiness, so from his happiness; he lost the favor of the Creator, the service of the creature; a curse fell upon him for his sins. Loe now, he lies weltering in his own gore, who shall heal him? God redeems him through Christ; So he loved the world, that he gave his only begotten Son; he sent him to do it. Behold him hanging, bleeding, dying upon the cursed Cross to save us. Thirdly, a Redeemer is come, what is man the better for it, if he hath not power to believe on him? Faith he can have none, if it be not given him through Christ. It is given to you in the behalf of Christ to believe. Again, Lord help; for Christ his sake grant us a third mercy; make us believers, or we are never the better; we had as good have no Savior, as not have him our Savior: and ours he cannot be, unless himself make us his. Lastly, for the state of perfection and immortal blessedness, it is through CHRIST. There is laid up for me, saith Paul, a Crown of righteousness; and not for me only, but for all those that love his appearing. Who shall give this to us! The righteous Judge; and that is Jesus Christ. Thus all good comes to us through Christ.

Again, all our good is accepted only through the righteousness of Christ. Our very persons are accepted in the Beloved: Ephes. 1.6. if our persons, then our good actions. If we pray, he chargeth us to do it, Nomine meo, In my name; then we are sure to speed; God will give it you. August. in Psalm. 85. Orat pro nobis, or at in nobis, oratur à nobis. He prayeth for us, as our Advocate: he prayeth in us, by his holy Spirit: is prayed to of us, as our Everlasting Father. Oramus ad illum, per illum, in illo: We pray unto him, we pray by him, we pray in him. I am the Way, the Truth, and the Life. Venitur per me, provenitur ad me, permanetur in me. I am the Way, you come by me: I am the Truth, you come unto me: I am the Life, you shall dwell forever in me. He is the Beginning of Salvation, therefore the Way: the midst of Salvation, therefore the Truth: the end of Salvation, therefore the Life; saith Ferus. Via incipientium, veritas proficientium, vita perfectorum. The way of them that begin, the truth of them that grow forward, and the life of them that are perfect. In matter of disputation with Atheists or Heretics, concerning God's Wisdom, Majesty, Power, &c. exercise all thy wit and industry, to convince the Adversary. But when thou comest into another school, to wrestle with the Devil, with the Law, with Sin and Death, in the matter of thy Justification; then fix thy eye upon no God, but the person of the God-head incarnate; Behold the Lamb of God, that takes away the sin of the world. God's seat is said to be compassed about with a Rain-bow, Revel. 4.3. The Rain-bow was a sign of his covenant made with man; here doth signify his perpetual mercy to us in Christ. If he should mark what is done amiss, who is able to stand? If he enter into judgment with us, no flesh living shall be justified. But here is our comfort; there is a Rain-bow about the Throne; he can look no way upon his Church, but thorough the Rain-bow; through Jesus Christ. Hence it is, not to us a terrible Throne; but a Throne of grace, so full of mercy, that we may boldly come unto it. Though, verse. 5. out of the Throne proceed lightnings, and thunderings, and terrible voices; though there be seven lamps of fire burning before it: yet all is well so long as there is a Rain-bow about it. Thus all good things come to us in Christ: that we may humbly acknowledge, and heartily sing with Paul; Of him, and through him, and to him are all things: to whom be glory forever. Amen.

2 The faith of a Christian is well grounded, upon the righteousness of Christ For other foundation can no man lay, than that is laid, which is Jesus Christ. That house of faith only shall stand, that is built on this Rock. Neither, the Rain that falls in whole showers of prosperity; nor the voluminous Flouds, that roar out persecutions; nor the adverse winds, that blow with the loudest violence of opposition; shall overthrow that house, because it is founded on a rock. Thou art Peter, and upon this Rock (which thou hast acknowledged to be the Son of the living God) I will build my Church: and the gates of hell shall not prevail against it. Though Stephen Gardiuer apostated did read that Text with the Popes spectacles, in the days of Queen Mary; and made the Pope supreme founder of Faith. Yet formerly in the days of King Edward the sixth, he preached it otherwise, that the Rock was only Christ. Non agnovit Petrum esse Petram, sed Petri Dominum. Domus Dei credendo sundatur, saith Augustine. The foundation of God's house in man's heart, is Faith. First, place the foundation, then rear up the building; the Instruments of which edifice are the Word and Sacraments. Here is no place for Traditions of men, or Constitutions of Popes: the ground of faith is the righteousness of Christ, not our own merits: if in thy garden any grace or good works spring over the wall, and saucily challenge to it self a prerogative of merit; deal with it as the Gardener doth with superfluous branches, prune it off: or as Torquatus with his over-venturous son; cut it down with the sword of the Spirit for daring beyond the commission. The Justice of Christ is the sole compass of faith: our adversaries oppose this both with pens and tongues, violently in the Schools, invectively in the Pulpits: but come they to their death-beds, to argue it between God and their own souls; then Grace and grace alone; mercy and only mercy; Jesus and none but Jesus. This their great Bel-weather is driven to confess: By reason of the uncertainty of our own righteousness, and the danger of vain-glory, the safest course is Fiduciam totam in sola Dei misericordia & benignitate reponere; to put our whole trust and confidence in the only goodness and mercy of God. But perhaps Bellarmine spake this as a • ee • e Jesuit; and afterwards being made Papable, he was willing to retract and unsay it.

God threatens, Gen. 6.5. to destroy the World with a Flood, because the imaginations of man's heart were evil continually. And Gen. 8.21. God promiseth no more to curse the ground for man's Take; because the imaginations of man's heart are evil from his youth. The same reason that is alleged why God will not spare the world; is also alleged why he will spare the world. It serves to prove, that not man's merit, but God's mercy is the cause why confusion is withholden. I am the Lord, I change not: therefore ye sons of Jacob are not consumed. Let them trust in their own works, our souls believe on this ground, the righteousness of JESUS CHRIST. This is the Faith, and thus grounded, that our Church commends, that God requires: in this we live, in this, and for this, (if need be) let us die, that we may live forever. Let the memory of her be blessed, even that our Deborah, whereof all true hearted English are glad to hear: She was truly the Defender of this true, ancient, Catholic, and Apostolic Faith: she reared up the Preaching of this faith, she maintained this faith, she lived in this faith, in this faith she died: applying to her own soul the mercies of God through the righteousness of Jesus Christ.

Let this teach every soul humbly to cast himself down at the feet of Christ, and to be beholding to him only for his salvation. Our best works are but blanks, and when they come before him, shall blush for shame. Let us then go out of ourselves, and know that we are only saved by the righteousness of our Lord Jesus.

3 We collect hence, that it is not Faith which properly saves us, but the righteousness of Christ whereon it is grounded. For by grace are ye saved through faith: by grace effectually, through faith instrumentally. The hand is said to nourish the body, not of it own nature and virtue, but because it is an instrument to reach meat to it. It was the blood of the Paschal Lamb, for which the destroying Angel passed over the Israelites houses; faith only sprinkles the posts. We are not justified for the only act and quality of believing: it is the Justice of Jesus that justifies us, which faith apprehends. Faith brings the Creeple to the Beautiful gate of the Temple, Act 3. to the Word are promises of the Gospel; and there it is able to receive (though with a sick hand, yet with an hand) the alms of grace, Christ's merits and mercies. It was the brazen Serpent that healed, not the eye that looked on it; yet without a looking eye, there was no help to the wounded party by the promised virtue.

4 Observe, that Faith had need of a good foundation, for it is an heavy and weighty building. All other virtues lie upon faith, as their Basis. Hope upon faith, for no man hopes for that which he not believes: Patientia filia Spei, Spes Fidei. As Patience is the daughter of Hope, so Hope is the daughter of Faith. Repentance lies upon Faith; for how should contrition for sin be admitted, if remission of sin were not believed. Charity upon Faith; why should we part with our goods for God's cause, if we believe not that God would with everlasting charity embrace us? Faith bears a great weight: yet the righteousness of Christ bears that and all. Quanta vis fidei, quae tale sustentat pondus; quanta vis Christi quae talem sustentat fidem! How great is faith that is able to bear up such a burden: how much greater is Christ, that is able to bear up faith?

Our sins are of infinite number and pressure: Doth any man extenuate them with a self-flattering mitigation; think that he hath but a few, and few shall not bring him to judgment? No, they are infinite in number, heinous in nature, swelling in measure: the sands of the sea, hairs of our heads, stars of heaven, are sooner reckoned. No soul of it self is able to stand under them: the wicked shall one day find them so heavy, that they will think rocks and mountains far lighter; crying to the rocks, fall upon us; and to the mountains, cover us. Now Faith takes all this burden upon her shoulders, she brings it to Christ, and he takes it upon his shoulders: being confident of his fidelity, that it shall answer the invitation and promise of his mercy; Come to me all that are heavy laden, and I will give you rest.

Our miseries are many and mighty, dejecting us under the Load; we know not how to bear them. We bring this burden also, and lay t upon Faith, and Faith lays it upon Christ. Some are afflicted in reputation, ⁱ as Susanna; others in children, as Eli: some by enemies, as David; others by friends, as Joseph: some in body, as Lazarus; others in goods, as Job; others in liberty, as John. In all extremities let us send a messenger to Christ for ease; faithful Prayer. If Faith can but carry the burden to him, he will carry it for us, and from us forever.

Our cares are many and mighty; too great a load for ourselves to bear. Fear of what may come, expectation of what will come, desire of what will not come: no redress of all these in ourselves: what flesh and blood can support this burden? None; therefore Faith takes Christ's word, and lays all these doubts or sorrows upon his righteousness. Vt qui invenit sollicitudinem in seculo, inveniat requiem in Domino. That whosoever hath found trouble in the world, may find rest in the Lord.

Our sicknesses, our pains, our departures are heavy; Sustulit Christus. Christ hath borne our griefs, and carried our sorrows. We have all erred like sheep, and the LORD hath laid on Him the iniquity of us all. When death, that proud Champion; comes in his fearefullest shape to affront and affright us, faith hath recourse to the righteousness of CHRIST; and beseecheth him to help us with this burden; to ease the pangs, and sweeten the bitterness of death, and he doth it.

5 Lastly we infer, that our salvation stands sure in the Lord, because it hath this ground, the Righteousness of Christ. God doth not trust us with our own life, but hides it in his Son JESUS. Ye are dead, and your life is hid with Christ in God. Otherwise, if it were in our own hands, we should easily be tempted to sell it; as Adam did for an apple, and Esau for a mess of pottage. But Ponitur in tuto, quia reponitur in Christo: it cannot but be safe, which the LORD keeps. Happy soul, whose treasure is thus laid up; where no rust or mouth can corrupt it, no thief break through to steal it. An English merchant that trades in Turkey, does not build or plant in Turkey, but transports all for England. The Burgesses of heaven may admit some slight traffic in this world, but they lay up all for their own country. Quae nam est haec stultitia illîc reponere, unde iturus es: & illuc non praemittere, quo iturus es! what folly is this for a man, to hoard up his treasure there, where he is sure he must not continue: and not to convey it thither, where is continuance forever? If earth should vanish and nature dissolve; yea if heaven pass away with a noise, and the elements melt with heat; ruat orcus, & ortus; I will look to the righteousness of my Savior Christ, and stand upright. Let all our enemies do their worst, the devil tempt, the world afflict, sin menace, death affright; yet faith shall vanquish all through the righteousness of Jesus Christ. He is righteous that hath promised: it is a righteous thing with God, to recompense tribulation to them that trouble you: and to you who are troubled, rest; when the Lord Jesus shall be revealed from heaven with his mighty Angels. Let no man dare to call the righteousness of Christ into question: woe unto him that shall make God a liar. Shall he say, whosoever believes, shall be saved, and shall we doubt? Shall we annihilate his Cross, evacuate his blood, run into the fire from whence we are ransomed, and die past hope? GOD forbid it, and the faith of our own souls forbid it; there is assurance of salvation through the righteousness of Christ.