Commentary on 2 Peter

THe former part of the Chapter is spent in comforting: Now he comes to exhorting. A father does not only promise his son, I will make thee mine heir: but withal imposeth on him some duties, by performance whereof, he may assure himself of Inheritance. If we should speak nothing to men Instructively, or reprehensively, but all comfortably; it were the next way to send them comfortably to ruin. Sat Deus; at nobis quaedam facienda reliquit; It is not fit that Heaven should take all the pains to bring Earth to it; Earth must do somewhat to bring it self to heaven. God's bountifulness is beyond our thankfulness: yet thankfulness is not enough, there is matter of labor and Diligence in it. He that lies in a dark pit, will yet offer his hand to him that will help him up. Jeremiah did put the cords under his own arms, that Ebed-melech let down to draw him out of the dungeon. If the Lord of a Manor have given thee a tree, thou wilt be at the charges to cut it down and carry it home. He that works first in thy conversion, hath in wisdom made thee a second. Thou seest God's bounty; Now look to thine own duty.

This is taught us by the

• Quality, Diligence.
• Quantitie, All diligence.

Give diligence: Here first for the Quality. There is no matter wherein we hope for good in the event, accomplished without Diligence in the act. He that expects a royalty in Heaven, must admit a service on earth. The good man is weary of doing nothing, for nothing is so laborious as Idleness. Bernard calls it a dull numbness of the soul, which neglects to begin, or is weary to prosecute any good work. Deny Sloth not only continuance, but countenance. Quanto magis occupatum Diabolus invenit, tanto minus occupat. Satan's employment is prevented, when he finds thee well employed before he comes. Thomas Becket, no good man, in no good cause, when he was admonished to be less stirring in State-matters; answered, that he sat at the stern, and therefore ought not to sleep. This is a Christians case, Is the world tempting, the Devil attempting, my flesh betraying, and shall I sleep? Do I steer the helm of my own vessel, wherein my soul is the passenger, and my hope of blessedness the fraught; and would you have me to sleep? Jacob complains, that the sleep departed from his eyes: so careful was he to make his reckoning even with his master. I am sure we have a greater charge, greater Master, greater account, and yet we sleep. Lepidus lies in Harvest under the cool shade, Vtinam hoc esset laborare; I would this were to take pains: so some stretch themselves upon their Ivory-beds; and invite their curious morsels with rich wines: and O that this were the way to heaven! Augustus hearing that a Roman far in debt, slept quietly during his life: sent after his death to buy his pillow. It is a strange pillow whereon some slumber, that owe so much to GOD and man. When the Oyster gapes, the Crab throws into her a little stone, which hinders her from shutting again, and so he devours her. Satan watcheth our idle gaping, throws in his bait; lust or drunkenness, and so preys upon us. It is observable, that albeit the Romans were so idle, as to make Idleness a god; yet they allowed not Illi ignavo numini Templum intra urbem; That idle Idol had not a Temple within the City, but without the walls. It grieves me to think that our Suburbs abound with so many worshippers of this lazy Devil: yet I still pray that none may be within the walls. Let us deal with Idleness and wantonness, as Philip of Macedon did with two such persons; cause alterum fugere, alterum fugare; the one to drive the other out of our coasts. The old world snorted when the great shower came: Sodom slept, but her damnation slept not. It was Gogs presumption, I will go to the land of unwalled Villages, I will go to them that are at rest. So Satan presumes to set on the sluggish as an undefenced city, Otia pulvinar Satanae; the Devil shoots in a slug, and hits none so soon as the sluggish. The unjust Steward out of office, fore-casts, I cannot dig, and to beg I am ashamed. We have those can dig, yet are not ashamed to beg. Many one says not Fodere nescio, but Fodere nolo. It is mercy to give them three thing; correction, work, and meat. A generous spirit is of Maximinus disposition; Quo major sum, eo magis laboro; & quo magis laboro, eo major sum. Our gallants would not endure that father, that should charge his eldest son to work in the vineyard. Jacob got the blessing, but it was under the name of Esau, which signifies working, Ambr. We must have the hands of Esau, if we look for the blessing of Jacob. There are three marks and helps of Diligence; Vigilance, Carefulness, Love.

Vigilancie: a serious project, which we can hardly drive to our desired Issue, takes sleep from our eyes. The best plot is to be saved, to appease God's anger, to get remission of our sins: yet we are supini and sopiti, fast asleep, though this be undone. Christ said unto Peter, Simon, sleepest thou? Is Judas waking, the Pharisees walking, the soldiers banding, the devils urging, the Son of man betraying, the great work of redemption accomplishing; and Sleepest thou? So is Satan provoking, thy flesh ready to yield the fort, sin at the door, and Judgment not far off, and sleepest thou O Christian? When Abraham received the wofullest charge, that was ever given to father, concerning his only son; he rose early to do it. On the week-days every man riseth early to his trade; on the Lord's day, when the business of their souls is specially in hand, men usually sleep their fills.

Carefulness, Eccles. 5.1. Keep thy foot when thou goest to the house of GOD. Thou hast a foot, walkest with that foot, even to the Temple; but look to it. Res est solliciti plena timoris amor: If thou lovest GOD, thou wilt be fearful to offend him, careful to please him. Gideon smote the host of Zebah, and Zalmunna, and returned from the battle before the Sun was up. Satan finds us careless, smites us in the night of ignorance, and carries us away captives before we perceive it. The World says to a man, as the Priests and Elders did to the Soldiers; here is store of money, We will secure you: Money is able to make thousands secure. But, Magna securitas, maxima tempestas. The Spies of Dan returning, told them that the people of Laish dwelt secure, quiet and careless: so they took them, so they smote them, and burnt the City with fire, Judge. 18.7. No man perfectly knows his own heart: you think all well, this may be not assurance, but secureness. Invadunt urbem somno vinóque sepultam; When they shall say, Peace and safety, then cometh on them sudden destruction. Every man thinks ill of his sins, but perhaps he thinks too well of his good works: the servants of God mistrust their own righteousness.

Love: this Diligence must fetch the life from affection, and be moved with the love of virtue. They are most, whom fear correcteth from evil, they are best, whom love directeth to good, August. We refuse the dainty morsels of a churles table, because we have them not with love. GOD r • gardeth not the mammockes of our sacrifices, the scraps of our perfunctory obedience, when the awe and law of man brings us thither; not the love of GOD. Constraint makes a thing easy in it own nature, to become toilsome; love makes a difficult thing easy. He that is banished his native Country, thinks every step tedious: let his own will call him forth, his travel is pleasant; else men would nor cross the seas to see fashions. There was a man so well affected to his own City, that in fifty years he never went a league out of it; as if like a fish he must needs die, if taken out of his own element. Not long after his luck was to commit an offense; whereof being convicted, and liable to severe punishment; the favoring Judge, intending to mitigate it, because this was his first error; confined him on the pain of death to the limits of that City. Now what was to his opinion formerly a delight, becomes a bondage and vexation; nothing in the City pleaseth him, all his desire is to gad abroad. How many miles can we ride and run in a day to see one beast pursue another! The unevenness of the way, the uncertainty of the weather troubles us not, because we have a love to the sport. If the charge of a Superior commands us to measure over so many miles, we soon complain of weariness. The Sabbath finds many in the fields, walking to the neighbor Villages, for wanton delights. If they were commanded to travel so far to Church, and to serve God, they would say with Jeroboam, it was too long a journey. All negligence in good things is from the want of love.

Well, God requires our diligence; Vult & non vult piger, Bed. He would have honor, but no labor: Delectant praemia cum promittuntur, deterrent certamina cum praemittuntur; The promises delight them, the combats affright them. O foolish man! thousand thousands stand about thee, and dost thou presume to sleep? Bern. Mallem mihi esse male quàm molliter, Sen. I had rather be sick than slothful: by that, the mind is stirred up, by this, effeminated. I use, saith that Philosopher, short sleep; it is enough for me to have forborne watching. Aliquando me dormire scio, aliquando suspicor; Sometimes I know I sleep, sometimes I suspect it.

But enough of Diligence, unless we were taught also rightly to dispose it. For there be many that weary themselves for very vanity. Even Israel would go back to Egypt for the Garlicke and Onions: Things, saith Gregory, that provoke tears in them that eat them. Manna makes the heart merry; but they must have Garlicke; as if they were weary of joy, and desired again tears and sorrow. The Statutes of the Lord are right, rejoicing the heart. But Contemnunt habere unde spiritualiter gaudeant, & desideranter appetunt unde carnaliter gemant. Men confess this world troublesome, yet love their own vexation, above the Peace of GOD, which passeth all understanding. Our minds are so scattered among these visible things, that we forget how the state stands within us. Like him that looks to the outside of his house, loames, washes, paints it, while the rotten timber drops down within. While men hunt after the worlds venison with Esau, they are in danger to lose their Fathers blessing.

I have given three helps of Diligence; let me yet add a fourth, Study; so some here translate 〈 in non-Latin alphabet 〉 , what good work can be done without study? Indeed the main is confessed: Study to show thyself approved unto God. But we think inferior offices need no such studious diligence: what easier thing is there than to keep the peace? yet the Apostle says, Study to be quiet. Mans nature is so apt to revenge, that it is no easy matter to be peaceable, Says the Philosopher, Te studeto, study thyself. What is easilier known than a man's self? No, says Job, Non novi animam meam, I know not mine own soul. Mans self is a good book to study: I am fearfully and wonderfully made. Read this book in Folio, in thy prosperity: read it in Quarto, abridged by calamity: read it in Octavo, made less by penury: read it in Decimo-sexto, made contemptible by ignominy: read it in Nihilo, made nothing of this world by death. The Lawyer will not answer a declaration without study; or he builds more on his fortune and favor, than on his wit and fidelity. The Poet can tell the Gallant that buys Love-sonnets; I study for your pleasure. The Advocate studies his pleading, or talks idle. When a vain-glorious Orator asked his friend, How liked you my speech? and preventing the answer which he expected applausive; believe me says he, I did it on the sudden, without study: so I believe says the other, for it did not savor of the Study. For us, what dare we do without study? Perhaps you think not so; but that we come with the same preparation to speak, that you come to hear. So we might all be acaccused be accursed, for doing God's business negligently. You think, because it is easy for you to come to Church when the Bell hath tolled an hour, it is as easy for us on a nights warning to preach. If there be anything in the world that bewrays this Cities ignorance, this is it: I will tell you a paradox: I call it so because few will believe it, but it is true. It is more difficult to hear well, than to speak well. To hear, say you? I can hear the gravest Bishop in the Land, and never study for the matter: But I say, if thou wilt be so good a hearer as he is a Preacher, thou must study for it more than he. Good reason: he goes along with the meditations conceived in his own breast; thou must go along with his speech; he follows himself, thou must follow him. It is easier for a Hare to run her own course, than for an Hound step by step to hunt her out. Our SAVIOUR says, Take heed how you hear: there is a certain art or cunning in well hearing. In a certain Country, every man was to plead his own cause: he was allowed an Advocate to put his mind in good terms, but himself delivers it. One had his turn thus fitted, paid the Lawyer, took the copy, liked it admirably, studied it by heart. But after often reviewing it, he fell into dislike of it, and returned it back with his Non placet. The Lawyer asked him the reason why he now disliked that, which at first he so applauded: why says he, now I have read it often over, and find the weaknesses; at once reading it seemed very good. And, quoth he, shall the Judges hear it above once? Let this touch upon the infirmity of common hearers.

Beloved, you cannot hear well without studying how to hear; do not think we can preach well without it. Indeed there be enthusiastical Preachers, that run away with a Sermon, as horses with an empty cart: you are not worth your ears, if they cannot distingush. But to conclude, if no great work can be done without study, then surely not the salvation of body and soul without it. It is well, if with any study we may have it. When an Astrologer told Agrippina, that Nero her son should be Emperor; but first he must untie a knot by art, that was tied by nature: he meant, that he must artificially dissemble himself honest, though he were naturally a villain. She answered, he shall untie any knot to have an Empire. It is enough for us that we may have the Kingdom of Heaven, though we untie a knot by the art of Grace, that was bound by the corruption of Nature. We are borne unclean, have made ourselves guilty; given to lust, avarice, pride; there's Natures knot: let us untie this by grace; Such were ye, but ye are washed, but ye are sanctified; and the Kingdom of Heaven shall be ours. To this let us give all study: some Astronomers have beaten their brains with much study, to find out the space betwixt Earth and Heaven: and have given it up for above three hundred thousand miles. How great was their study? how uncertain their account? how vain the fruit? know it is a great way, not a journey over to France, or to India; study how to get thither. For this we study to preach, for this study you to hear, let us all study to practice; and when we have given all Diligence, still LORD be merciful to us.

Give diligence; not a pragmatical business in others affairs; but rectify thy diligence, confining it principally to thyself. Dresse thine own garden, lest it be over-run with weeds, Sen. I know not with whom I had rather have thee be, than with thyself. Vbicunque sum, mecum sum: rebus enim humanis me non trado, sed commodo; I lend myself to other men's occasions, I give myself to mine own. We may say to Worldlings, as CHRIST to Martha, you are troubled about many things; but one thing is needful, mind that. They think when they have gotten store of riches, they shall then sleep in quiet; no then is least quiet of all. The rich man resolves when he hath filled his barns; then Soul rest; no, then Soul come to Judgment, to everlasting unrest; Luke 12. It is in vain, men rise up early, and go to bed late, and eat the bread of sorrows: for upon better conditions God giveth his beloved sleep. Pyrrhus boasted to his friend Cineas, that he would invade Italy, and hoped to achieve it: Cineas asked him, Sir, what will you do then? Then we will attempt Sicily, and so at last get Carthage and all Africa. And what then Sir? Then saith Pyrrus, we will rest and be merry. Alas, saith Cineas, may we not do so now, and save all this trouble? Then Otium, I will take mine ease? No, then minus otii, least ease of all: for besides hazard of blood in getting, there will be continual trouble in keeping. Non minor ill labor, quàm quaerere, parta tueri. Eutrop • lus in the Poet, to one that asked how he might be revenged on his enemy; gave this counsel; Facito divitem, make him rich; so lay on him Sarcinam curarum, a burden of cares. The rich Land-lord envied his poor tenant, because he heard him sing every day at his labor, that had scarce bread for his family; while himself wanting nothings was full of discontent. One advised him to convey cunningly into his Cottage a bag of money; he did so. The tenant finding this mass, so great in his imagination, left off his singing, and fell to carking and vexing how to increase it. Crescentem sequitur cura pecuntam; The Land-lord fetcheth back his money, the tenant is as merry as ever he was. God is our Land-lord, while we his poor tenants have but little, we are content with a little: but if riches increase, cares increase with them; and till our Land-lord take back his burden, we have no ease. We may say of worldly wealth, what Solomon of worldly knowledge; he that adds it, adds sorrow with it. Diogenes laid himself to sleep in his cell, and his purse by him; a thief spies it, and watches till he was asleep. About mid-night when he thought himself, he ventures to steal it. To whom the subtle Cynicke; Tolle infaelix, ut facias utrosque dormire; Take it wretch, so we shall both sleep. Thou couldst not sleep till thou hadst it, nor I till I lost it. The very Camel is glad to be eased of his burden: When Aesop with the rest of his fellow-slaves were put to carry burdens to a City; one chose to bear this merchandize, another that, everyone had his choice, and Aesop chose to carry the victuals. Everyone laughed at this, that he being the weakest, had elected the heaviest burden. Away they went together; and after some miles they went to breakfast, his burden was the lighter by that. Then to dinner, it was lighter still: then to supper, now it was easy: the next day they had eaten up all his burden, and he went empty to the City, whither they being loaden could not reach. Let the covetous choose gold for his burden, the proud rich garments, the ambitious mountains of honor, every worldly his several luggage; let my choice be that of Saint Paul, If I have food and raiment, therewith to be content; I shall go the lighter to heaven.

All diligence: here's the quantity, all: and that for two reasons:

1 The working up of salvation is no easy labor; thereto is requirable All diligence. Talis diligentia respicit tantam rem, tanta res requirit talem diligentiam. Such a diligence respects so great an object, and such an object requires so great a diligence. Refuse no labor for such a reward, Ieron. The best things are the hardliest come by. Qui cupit optatam, &c. he must be frozen with cold, and sweltred with heat, that accomplishes so great a work. This equity must needs be granted, that if we cannot attain to worldly trash without labor, then much less to heaven without all diligence. The kingdom of heaven suffers violence: but rest alone, try if you can extort this by force. Spare no invention of wit, no intention of will, no contention of strength about it. If you will needs use violence, oppression, extortion, here violate, here oppress, here extort: wrestle for this though with Jacob you lame your limbs; get it though you lose your lives. When Dionysius saw what heaps of wealth his son had hoarded up in his closet; he asked him what he meant to let it lie there, and not to make friends with it to get him the kingdom after his decease? O fili non est in te animus regni capax, Son thou hast not a spirit capable of a kingdom. So knowing a rich man's piles of bags and whole countries of revennues; and finding no works of piety, none of charity; we may justly tell him; Non est in te animus regni coelorum capax: he hath not a soul capable of thy kingdom of heaven. In heaven there is gold tried in the fire. Will we adventure our estates, our lives; to find out new lands where may be gold: and spend no diligence for that where we are sure is gold, and such as cannot perish? In all other things the difficulty of obtaining whets thy mind, and spurs the actions forward: only for heaven which we confess best of all, we use labor least of all. It is a hard task, therefore give all diligence.

2 God requires Totum hominis, the whole duty of man; that is God's due. What nothing left for this world? yes, moderate providence; the saving of souls hinders not provision for bodies; but furthers and blesseth it. First seek the kingdom of heaven, then these things shall be added to you, Matth. 6. other things shall come into the bargain Paul calls them Adjectanea, CHRIST Adjectiva; there is no substance in them. Sequere tu Christum, caetera sequentur te. Follow thou Christ, the rest shall follow thee. The world says; Insequeris? fugio: fugis? insequor. Dost thou follow me? I will fly thee: dost thou fly me? I will follow thee. Besides there is a mass of corruption in us, all diligence is little enough to expel that. A tyrant boasted that he had turned a great stream in two days: yet quoth the Philosopher, but you have been turning another stream this twoscore years, and yet have not done it; your own evil disposition.

A Christian is like a common wealth; Grace is the Queen, religious thoughts the subjects, lusts the rebels: these war against the Queen fight against the soul. If they grow to a head, they will make a mutine in our hearts: our best policy is to keep them bare and low: though we cannot take away velle, their will; yet let us prevent them of Posse nocere, power to hurt us. To this let us give all diligence, and the Lord give a blessing to that diligence.

Besides this, add, &c. Thus much for the addiction, now to the addition. Wherein we find a concession, an accession, that he requires; Add. You have done something, yet there is a Praeterea, a Besides. Profectionem agnosco, Perfectionem requiro: I yield a beginning, I ask a proceeding. Sit not down with your Satis. knowledge you have, and faith you have; yet there's an Adhaec, Besides these. Leaving the principles, let us go on to perfection. Nihil praesumitur actum, dum superest aliquid ad agendum. We cannot say, that work is finished, whereof any part remains to be done. None were fit to fight the battles of God, but they that lapped water out of their hands; (like the dogs of Nile for fear of the Crocodyles) still going forward, Judge. 7.5. As God himself is said to drink, De torrente in via; of the brook in the way, Psal. 110.7. this man lifts up his head, and goes on. Christ hath sprinkled all the way between heaven and earth with his blood, and hath made it a living way: like good hounds, let us trace him by the foot, and run after him in the smell of his garments; not resting till we rest with our Master. Thou hast done many good works, assurest thyself of some growth; yet forget that is behind, and reach forth unto the things before, Phil. 9.13. Non sufficit Christum sequi, sed c • nsequi: there is still a besides. They go from strength to strength, till everyone appear before God in Zion. When thy soul hath tasted some crumbs that fall from thy masters table, some drop of blood that ran from thy Lord's side; yet still think of a Praeterea, somewhat besides. Beda observes on Num. 33.29. They went from Mithcah, and pitched in Hashmonah: that Mithcah signifies sweetness, and Hashmonah swiftness. Mithcah and Hashmonah, sweetness and swiftness must be joined together. They that in Mithcah have tasted of the Lord sweetness, will remove to Hashmonah, come toward him with swiftness.

When the young man asked CHRIST, what he should do to be saved, he pointed him to the law, keep the commandments. But he replied; All these have I kept from my youth up: what lack I yet? Verse 20. yes, there is a Praeterea, a besides he never dreamt of; If thou wilt be perfect, sell all thou hast and give to the poor. This last besides almost put him beside himself. In natural things we still covet a Praeter. If we have wit, we covet more wit: we will seek to be more wise than we can be, though we be found less wise than we should be. But in worldly things our desires have an everlasting Praeterea. Hath Ahab a kingdom? yet Naboth's vineyard is another Praeterea. Hath he bought the Manor, he must have the poor man's cottage besides. The rich man had exceeding many flocks and herds, the poor nothing but one only Lamb; well this one Lamb is his Praeterea, he must have it. Hath another put out the hundred to usury? yet there's a besides, when the ten pounds come in for interest, out with that too. The widow had filled all her vessels with oil, yet she calls for another vessel, theres a Praeter still. The rich man, Luke 12. had his barns full before; but now he must enlarge them according to his desires; there's another Praeterea: besides, all this he must have more. O the insatiate desire of this world! but for heavenly things, a small scantling serves us. I believe that CHRIST died for me, I am sory for my sins, I hope to be saved; heres enough, no Praeterea now, no besides is thought on. Nothing satisfies us for this world, we are quickly glutted with Jesus Christ.

Besides this. GOD that hath done enough for us; leaves us somewhat-to do for ourselves. He hath given us all things that pertain to life and godliness, Verse 3. enriched us with great and precious promises, made us partakers of the Divine nature, Ver. 4. there's Opus meum; God's work. But besides this add to your faith virtue: there's Opustuum, thy work. The blood of Christ cleanseth us from all sin; yet he that haih this hope, purgeth himself, 1 John 3.3. there's thy Praeterea. Behold, I stand at the door and knock: if any man will open to me, I will come in, &c. Revel. 3.20. God knocks, thou must open, that he may enter: do thou open, that's thy part: God will enter, thats his part. David calls God his Helper: now as Saint Augustine observes; adjuvari non dicitur, qui nihil sponte conatur: he is not said to be helped, that never concurred with his endeavor. Beza in loc. Non Trunci aut stipites sumus, we are not blocks and stones: and withal he infers upon, 1 Cor. 3.9. we are laborers together with God: that we do Gratiae primae 〈 in non-Latin alphabet 〉 : and he that denies it, denies the efficacy of the first grace.

This we affirm without fear of falling into the Popish doctrine of free-will too. Three things concur in a sinners conversion; the word of God persuading, the spirit of God prevailing, and the will of man consenting. Thou art created without thyself, not sanctified without thyself. The father begot the child without the child's will: then it had none, for it was not: but he cannot bring this child to any art against his will. I will not dispute God's power; he can, but he will not save us against our wills. Some Romists strongly build their paper-house of freewill on such places: but a man may smile to read how bitterly they oppose us in the frontispice, and how consentingly they jump with us in the conclusion. Castifica teipsum, says Fevardentius, there is free will: yet he concludes, Castificas te non de te, sed de illo qui habitat in te; there's no free will. Make strait steps to your feet, and turn you to me, saith the Lord: therefore can they turn themselves? Here they cry out louder than oyster women in the streets, victory, victory: but they sing their own 〈 in non-Latin alphabet 〉 , put the crown on their own heads. But whats the conquest? they have gotten what we never denied. They prove here freedom of our will to add to our own endeavors: right, so say we to too: but they forget that God had made us first partakers of the divine nature: now if the sun make us free, we shall be free indeed. Acta fit activa voluntas. Did Saint Peter write this to wicked men, or to Saints? If they would prove that unregenerate men can will their own conversion by nature of themselves, it were worth their prize and praise: otherwise they have taken great pains for a thing not denied them. As I have heard of that wise man, who challenged his neighbor for impounding that very horse, which himself at the same time was riding on.

Indeed God chargeth us with a Praeterea; yet saith CHRIST, without me ye can do nothing. Bonum debet esse ex integra causa; and that is only God's grace. But we are not allowed to be idle, Psal. 132.11. God hath sworn in truth unto David; of the fruit of thy body will I set upon thy throne: there is God's covenant. If thy children will keep my testimony: there is our condition. Lex data ut gratia quaereretur: Evangelium datum ut lex impleretur. The law is given that we might have recourse to the. Gospel: the Gospel is given that we might be enabled to perform the Law. God is the principal Agent, but thou hast thy Besides. Implore his aide, put to thy own endeavors. Qui instat praecepto, praecurrit auxilio. Confidence of salvation, doth not contradict wariness of conversation. He that is most sure of heaven, is yet afraid to do that may deserve hell. Add the oil of thy diligence to the kindled Lamp of God's grace, thy oil doth not enlighten the Lamp, but feeds it. Frustra oramus, pro quibus non laboramus, Augu. In vain we pray for that blessing, which our endeavors never seek. The Philosopher wanting shoes, and the King giving him leather; yet he thought it not enough unless the King would also put them to making. God is so beholding to some, that he must do all for them, if he will have them. But when he hath called thee to the truth, that might have suffered thee to die in ignorance and infidelity, thou hast thy Besides. Be not so much thy own enemy, as to frustrate GOD'S mercy by thy sluggishness. Lose not, through want of some labor to amend thy life, the hope of eternal blessedness.

Add: we are fallen upon a point of Arithmetic; a special good point if it be confined to good things. Of the four main parts; Addition, Subtraction, Multiplication, and Division; the world embraceth three, and casts out a fourth, for worldly things: so GOD commands three of them, and casts out a fourth, for heavenly things. The world bars division, and God forbids subtraction. Give me leave to follow this metaphor so far, as it may give light to my present intention. Let us first see the worlds arithmetic, then God's.

Addition, especial of sin to sin is a frequent point. Herod had done many foul mischeefes; yet he had his addition; He added yet this above all, that he had shut up John in prison: yea afterwards he slew him in the prison, Mark 6.17. To Incest he added tyranny; to tyranny murder. That other Herod had such an addition: He kissed James; and because he saw it pleased the Jews, he proceeded further, to take Peter also. Many such additions; to swearing they add Lying, to lying killing, to killing stealing, to that adultery; until blood toucheth blood. Their reward shall be proportioned: because their (added) sins for length reach up to heaven; therefore GOD shall double unto them double according to their works.

Multiplication goes beyond addition, Esa. 56.12. To morrow shall be as this day, and much more abundant, Eccl. 7.17. Be not over much wicked. In youth men sow those cursed seeds in the ground of their hearts, in age they reap a multiplied crop. Let usury be a demonstration of this point: the usurer says to his monies, as God said once to his creatures; Encrease and multiply. A monstrous and unnatural brood: other cattle and plants have their appointed seasons to engender and bring forth: money brings forth today, and begins a new travel tomorrow. Yea, the young brood brought forth today, begins it self to bear tomorrow. Other creatures the sooner they begin to bear the sooner they leave off: usurious monies begin betimes, and multiply without end. It is an unhappy point of arithmetic multiplication by usury, and shall be punished, as God threatened Eve; I will multiply sorrows. But vae accumulanti non sua; woe to him that multiplies that which is not his, Hab. 2.6. For three transgressions of Israel and for four, I will not turn away the punishment thereof. Upon him that will multiply his sins, God will multiply his plagues.

Subtraction is another point of the worlds practice. They covet houses and fields, and take them away by violence. Jezebel was cunning in this point against innocent Naboth; she took away his living and life too. How could so many flantit in their caroches, but that they live by subtraction? the tenth and right of the Church maintains it. O the pity of God and man! that maintenance should be taken from the poor Minister who wants bread, and be given to feed the unsatiate guts of pride and luxury. If a robber takes a purse, he dies for it: but let others subtract from the poor their commons, from laborers their wages, from the Church her endowments; and this Arithmetic passes. This made Socrates laugh, to see little thieves riding in carts to the galhouse; and great thieves in coaches to condemn them. Minuta puniuntur, magna in triumphis feruntur. A poor sea-captain being brought before Alexander for pyracie; thus confessed his fault. Indeed I am a pyrate because I robbed some few fisher-men in a cockeboate: but if I had scoured the seas as thou hast done, and spoiled all the world, with a Navy, with an army; I had been no pyrate, I had been an Emperor. The malefactor could say, I die for a few trifles of petty theeverie: but if I had robbed the poor by giving their bread to dogs; or the Church by Simony and detaining her tenths; or the commonwealth by ingrossings, inhauncings; I might have been a Justice of peace or an Alderman. Thus as in a throng, a dwarf comes to be lifted up above the shoulders of the tallest, and made a laughing stock, that kept least a do: so in the crowd of this world, the least sins are exposed to the sharpest censures. Well, if any man will practice subtraction against the poor, God will use it against him, and take his name out of the book of life. Si in ignem mittitur qui rem non dedit propriam, ubi mittendus qui invasit alienam? Augu. If he be damned that gives not his own, what shall become of him that takes away another man's? If Judgment without mercy shall be to him that shows no mercy; where shall subtraction and rapine appear? Psal. 109.11. Let the extortioner catch all that he hath, and let the strangers spoil his labor. There is one subtraction; his estate, Vetse 13. let his posterity be cut off, and in the generation following let his name be blotted out. There's another subtraction; his memory, Verse 12. let there be none to extend mercy unto him, neither any to favor his fatherless children. There's another subtraction; a denial of all pity to him and his, Verse 7. Let his prayer become sin: there's another subtraction; no audience from heaven, Verse 8. Let another take his office, there's a subtraction of his place. Let his days be few, there's a subtraction of his life, Psal. 69.28. Let him be blotted out of the book of the living, and not be written with the righteous; there's the last, the subtraction of his soul. This is a fearful arithmetic: if the wicked add sins, God will add plagues. Add iniquity unto their iniquity, and let them not come into thy righteousness, Rev. 22.18. God shall add unto them the plagues written in the book. If they subtract from others their rights, God shall subtract from them his mercies.

Now let us come to GOD'S Arithmetic, and this principally consists in addition. Whosoever shall compel thee to go a mile, go with him twain. To give every man his own is but equity, but the addition of charity makes blessed. I was hungry, and ye gave me meat, &c. Mat. 25. Come ye blessed, &c. To remission add restitution, to restitution charity, to charity, piety. How oft says Peter, shall I for give my brother? till seven times? yea saith Christ, and more: to seven times, add seventy times. We must all give an account; blessed are they that can bring in this bill of reckonings; Addition of good to good. Let us not be weary in well doing, Gal. 6.9. there is our bill of reckoning. Fear God and keep his commandments, for this is the whole duty of man: there is our total sum. Now as Addition teacheth us to add grace to grace: so there is a multiplication required, to increase the effects of those graces, in a multiplicity of good works. Non aucta scientia cessat: knowledge not improved will be impaired. Hast thou faith, but no stronger than many years ago? Is not thy zeal more fervent, thy charity more compassionate, thy humility brought lower? Lord, thou deliveredst me five talents: behold! I have gained besides them, five talents moe. To him that hath shall be given: but from him that hath not, shall be taken away that he seemed to have. If here be no usury, we shall lose the principal. God is a father that loves to have his children thrive: he gives them a stock, and looks they should not be unthrifts: if they do well, they shall have the whole inheritance. As in generation, so in regeneration, we must be growing up to a full stature in Christ, Eph. 4.13. As a traveler passeth from town to town till he come to his Inn: so the Christian from virtue to virtue, till he comes to heaven. God hath sown some good seeds in our hearts, let us manure the ground with repentance, and mature the fruits by obedience, that they may grow up kindly, to his honor and glory.

Now because I am moved to move your charity at this time; let me be bold to teach you another point of GOD'S Arithmetic; it is Division. Give a portion to seven, and also to eight. Geometrical division is Justice; to give everyone his own. There is an arithmetical division, Charity; to give somewhat to all that want: not all to one, this is no division: but some to all, this is to divide well. Da omni petenti, non omnia petenti, Aug. He that will not divide while he lives, shall find an empty quotient when he is dead. The bread of the poor is like the way of the rich; he that hords it from him is a man of blood. We find means of Division, but they are not good. Upon the least quarrel we divide all among the Lawyers: the Common-pleas and the Chancery drinks up the poor's portion. Among Ruffians a word and a blow; among civil men a word and a writ. I hear the proud neighbor speak of his equal; go to, I have a hundred pound to spend with him; I hear him not speak of the poor beggar, I have a hundred pence to give him. Even the Lawyers themselves count you mad: I have heard that a Lawyer dying bequeathed all his goods to Bedlam: saying, among mad-men I got it, and let mad-men spend it, Luk 12.13. There were two covetous brethren strove for the Inheritance, they strove not who should be most charitable. There are that divide a part to Tailors for strange disguises, a part to panders for their female damnations, a part to corrupt officers that sell truth for bribes; and if they have any left divide it among their children; but I find no portion left for the children of GOD.

What men charitably divide, they shall only find: of all, what I gave, that I have. This division is not loss but gain: it is sent before to be kept safe in the best coffer. The bread cast upon the waters, shall be found again after many days. The truly rich man is not discerned by his plate, nor bags, nor wardrobe; but bounty: not by multiplication but by division. Other men possess riches as sick men fevers which indeed rather possess them. Good alms are like Ambassadors, sent liegers abroad to secure the rest at home. We have many of Saint James 's Almoners, James 2.16. God bless you; but they bless you without a cross: would I were able to help you; able! herein they wish well to themselves only. As the Tenant said to his Land-lord; would I could give you this farm? what then said the Land-lord? you should never have it, quoth the Tenant. They wish themselves Facultatem non voluntatem; money not mercy. The poor may say to them as the beggar said to the Bishop: if such wishes were worth a halfepeny they would not be so liberal. Well, divide it thyself, or it shall be done for thee. Accumulationem dissipatio sequitur: the father could not be more cunning at the rake, than the son will be at the pitchforke. The moneys that were formerly chested like cag'd birds, will wing it merrily when he sets them a flying. ^c He begetteth a son, and there is nothing in his hand: if at least they be not gone before he comes at them, Luk. 12.20. Thou fool, then whose shall these things be? yea, whose shalt thou thyself be? and that is the harder question. ^f When he dieth he shall carry nothing away: but death comes and there's a Division indeed. Read James 5.2. The moth shall divide his cloth, the rust his gold: this is not all; the world shall divide his goods, infamy his name, the earth his body, terror his conscience, and hell his uncharitable soul. Wilt thou not divide, O worldling? thou shalt be divided. Your twenty in the hundred will not believe this, but a hundred to twenty he shall feel this. But let us divide our goods by charity, and Christ will gather up our souls in mercy.

It follows; Add to your faith, &c. The motives are done, come we to the materials. Here be eight in number, all excellent in nature. Under this number of eight (though I put no divinity in numbers) the Scripture hath often commended to us the graces of God. So Colos. 3.12. The induments we must put on, are eight: first is the linings, bowels of mercies; next kindness, &c. Paul does not there begin with faitk, but he ends with Charity, as our Apostle here. So Phil. 4.8. he commends to us gracious qualities by the number of eight. Whatsoever things are true, &c. To both these gradations he propounds the same eminent corollary. Col. 3.15. The peace of God, and the God of peace, be with you. Ezek. 40.41. There were eight tables whereon they slew their sacrifices: upon these eight tables we must slay our sins, that we may make our souls acceptable sacrifices to God. Ezek. 40.31. The ascent to the Temple had eight steps: by these eight degrees we must clime up to heaven, or not come thither. There were but eight souls saved in Noah's ark: without these eight graces no soul shall be saved: Our SAVIOUR CHRIST prescribed eight steps for our ascending to blessedness, Mat. 5. his Apostle hath delivered the same number. Eight beatitudes, beatus numerus. It were no impossible thing to find our SAVIOURS text in his Apostles gloss. Christ begins with Poorenesse in spirit, Peter with Faith: this sees it self poor, and therefore apprehends Christ's riches. 2. Christ commends mourning, and Peter, Knowledge: now he that knows his sins will mourn for them. 3 Christ praiseth Meekness, Peter Temperance: it is no hard thing to find meekness in temperance; which is a virtue neither to distemper a man's self, nor to disturb others. 4. Christ blesseth the desire of Righteousness, Peter of Virtue; which is a rule to live righteously: Christ magnifieth Mercy, Peter Charity: and who are charitable but the merciful? 6. Christ persuades to Pureness in heart, Peter to Godliness, and godliness makes the heart pure. As it is true charity esse misericordem, to be merciful: so it is true piety esse mundicordem, to be pure in heart. 7. Christ exhorts to Peace-making, Peter to Brotherly kindness; and who can distinguish between Peace-makers, and those that are Brotherly-kind? As Abraham said to Lot, let us not strive, for we are Brethren. Lastly, Christ encourageth to suffer Persecution for righteousness sake, and Peter Patience: now Tribulation worketh patience.

Conceive all this a glorious house, the building up of a Christian. Let Faith stand for the foundation: Virtue for the walls: Knowledge the windows, that let in the light of God's truth to illuminate it. Let Temperance be the mortar, that keeps off the violence of wind and weather; for temperance diverts corruption. Be Patience the pins and stays that hold together the frame; for patience will not be moved. Let godliness be the perfect form or module of it, that the structure may mock the rage and resistance of hell. Set Brotherly kindness for the lodging chambers, built to entertain friends. Charity is the roof, as Saint Augustine: says of God's house in man's heart; Diligendo persicitur. Thus as God brought Moses to the mount, to the top of Pisgah: and shown him the land of Canaan, Deutronomy 34.1. So I have brought your meditations to the top of the mount, and shown you the fruitful valley standing thick with the graces of God. Now to the first material.

Add to your faith virtue. Faith is the first, and I have drunk deeply to you in this cup before: yet I would have you sick of an holy ebriety, and still to thirst for this drink, Cant. 5.1. Bibite & inebriamini, drink abundantly of this cup. To your faith, I cannot omit four things naturally arising out of the words. 1. The necessity. 2. The singularity. 3. The propriety. 4. The society of Faith.

First, the necessity of Faith: our Apostle to build his house of Christianity, lays this the foundation. That would be a poor house that hath no foundation: the hope of too many, is a castle in the air, that wants the foundation of faith. Philosophy lays her ground in reason, Devinitie in faith: the first voice of a Christian is, I believe, Ille apud Deum plus habet loci, qui plus attulit, non argumenti, sed fidei. He • hath most respect with GOD, not that is wisest in reason, but strongest in faith. Now the necessity of faith appears in three respects; Ration Dei, Diaboli, tui.

In respect of God; For without faith it is impossible to please God. Every man's desire should be to please God, without faith it is impossible to do it. How shall they call on him in whom they have not believed? It was faith that made Abraham titled God's friend. He that thrusts into God's presence without faith shall be examined; Quomodo intrasti; friend, how camest thou in hither? Believe and welcome; As thou believest, so be it done unto thee.

In respect of the devil: he is a roaring Lion, we have no means to resist him but by being steadfast in the faith, 1 Pet. 5.9. He is too strong for thee if thou meetest him with thy virtue, or with thy good works; for he will object sins enough to outwaigh them, Solon cannot meet him with his justice, nor Solomon with his wisdom; every poor sinner can overcome him with his faith. This quencheth all the fiery darts of the wicked. Temperance is a good buckler, that he shall not wound thy body: honesty a good buckler, that he shall not wound thy name: patience, that he shall not disturb thy mind; but if thou want faith, he will for all these wound thy soul. This is an invincible shield against an implacable enemy.

In respect of thyself: thou art ignorant, there is no understanding of GOD but by saith, Esa. 1. The vulgar reads; Nisi credideritis non intelligetis; unless ye believe, ye shall not understand. Quomodo capitur Trinitas, how the Trinity may be comprehended in understanding, thou askest well: quomodo creditor Trinitas, how the Trinity may be believed in faith, thou askest not well. Ideo been creditor, quia cito non capitur, Augu. It is therefore to be believed, because it cannot be understood. Thou art originally co • rupt, naturally hateful to God: nothing canst thou do to please him, till thyself be first made pleasing to him. The doer is not acceptable for the deed, but the deed is acceptable for the doer. Hadst thou all the succeeding graces, and not this foundation of faith; whereby thy person is made accepted in the Beloved; when thou art judged, thou couldst not be saved. Nature may do works to glorify ourselves, faith doth works to glorify God. We are not justified by the works of the Law, but by Grace, say we. But are not the works of the Law, the works of grace? yes, every good work of the Law is a work of grace; as every sin is a breach of the Law. Grace and the Law are not thus opposed, but grace and nature. In the root of a tree appears no beauty, no show of leaves or fruits: yet Quicquid in arbore pulchritudinis est ex illa procedit: what beauty so ever is visible in the tree proceeds from the root. So in the humility of faith we find small luster, no pleasure discernible to the eye of man: yet whatsoever luster or grace fullness shines in our works, is derived from that root. Thus Faith is the Queen that shall speed: let Ahasuerus be never so angry, to his Esther he will hold out his golden scepter. To this faith God allows entrance; Let us draw near with a true heart in full assurance of faith. As Adonijah to Bethshabe, I know the king will deny thee nothing. The Eunuch to Philip, Acts 8.38. See here is water, what hinders me to be baptized. Believest thou? yes; then nothing hinders. Upon the knowledge of my faith, I ask, what hinders me to be loved, what hinders me to be blessed, what hinders me to be saved? now as Philip to the Eunuch, so CHRIST answers us; Nothing, Fiat tibi secundum fidem tuam: be it unto thee according to thy faith. Look we a little further into the necessity of Faith: it is taken two ways in the Scriptures; either Objectively or Actively. Objectively or materially, Pro veritate fidei, for the truth of faith. Actively or Formally, Pro vita fidei, for the act of fai • h, which is the life of faith. For the object to be believed, and the act of believing.

The object or doctrine of faith is that, which GOD by his Prophets and Apostles hath delivered; or what is naturally and by good consequence deduced from this, or reduced to this. For inference and connection of Scripture is Scripture, as the root of a tree is the tree though it be hid in the ground. But to deliver rules of faith, no writing hath power but the Scripture: therefore none may speak authoritatively of the doctrines of faith since the Apostles: men's assertions have no power to oblige the conscience. What the Scripture forbids, fly it: what it affirms, believe it: what it reproves, mend it: what it commands, do it. And as many as walk after this rule, Peace be on them and mercy, and upon the Israel of God. There are some things Libere credenda; some conceive them this way, others that way: Vnusquisque abundat sensu suo. Some things are Pie credenda; as that of Mary lived and died a virgin, albeit it be not there expressed: for who durst touch that vessel which God had sanctified to bear his own son? Others are necessario credenda, all things revealed in holy writ, be they plain and easy, or dark and mystical. All I say, in praeparatione mentis, in the readiness and intention of the mind, when we shall come to understand them: as the mystery of the Trinity, CHRIST'S incarnation without sin, &c. Though we cannot conceive, we must believe. Now there is a difference of things objected Fidei salvificae, to our saving faith. Primaria credendi, such are the Articles of faith: Secunda credendi, whatsoever thereof is necessarily inferred. The want of this faith excludes from heaven; yet the having of it without further degree doth not bring all thither. Athanasius doth not say, whosoever doth believe this shall be saved: but whosoever doth not believe this shall be damned.

Therefore there is no binding men's faith to that the Scripture avers not. The Papists do bind to things. 1. Citra fundamentum, besides the foundation; as Traditions, untemperd mortar daubed on the walls of truth to hide it. 2. Circa fundamentum, to things about the foundation, such as endanger it: as denial of Scripture to Lay-men. This is a wretched sin, to obtrude for matter of faith, that it is not lawful to read the Scriptures which are the rule of faith. 3. Contra fundamentum, to things against the foundation; as the sacrifice of the mass, distinction of mortal and venial sins, Justification by works, &c. What is against that which is necessarily to be believed to salvation, is against the foundation. But it is necessary to trust in CHRIST'S blood and merits only because there is no other name given under heaven whereby we may be saved. Therefore to trust in others, to let Angels or men share part of our faiths, is against the foundation. Indeed they boast, that they only hold the foundation: but I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. If you join your own merits with Christ's merits, he shall profit you nothing. Thus for the matter of faith.

As we see the necessity of faith, in respect of the doctrine to be believed; so see the necessity of it, in respect of the act of believing. The Schoolmen in defining this faith, are defective. First, they forget the name of CHRIST, who is the special object of faith: that light which makes the eyes of faith to see. Secondly, they leave out Fiduciam, Confidence or affiance; an immediate effect or act of faith. For we have boldness to enter into the Holiest. Thirdly, they make it a speculation, not a practice; but Fides in agendo est, Faith is operative and busy, in applying Christ, in lifting up the soul to Christ, in abhorring that many offend Christ, in doing that may please Christ. Quo itur? whither go we? to God. Quà itur? how go we? by Christ. Quo pede? on what foot? on our faith; for faith is still walking. There be three acts of faith concerning Christ, Prehending, Apprehending, Comprehending of Christ. Prehending of him is by knowledge; we know him a Savior: this is the first step, but not far enough, to heaven: the wicked know, the devils have this faith. Apprehending of him, by appropriation of his merits: we know him our Savior; my Lord, and my God. Comprehending of him is a full possession in the heart. The other often doubts; such a faith had Peter, when he cried out sinking, Lord save me. While he believed, he trode the sea safely: when he doubted he began to sink. When we comprehend with all Saints, and know the love of Christ that passeth knowledge; this is the fullness of faith, Tit. 1.1. According to the saith of God's elect: there is a faith of the Elect, therefore the reprobates may have a faith by themselves. Their belief is in the Elect, but the belief of the Elect is not in them. They may have fidem veram, a true faith; but not fidem salvificam, a saving faith. This is of necessity to heaven; and as it depends upon Christ, so it is given by the Spirit of Christ. Our Apostle says before, Sortiti sunt fidem, they obtained it by lot. Jacob prophesied the division of Canaan, yet was it done by lot. Faith is not gotten by wit or diligence, but by God's lot, that is, God's gift. If this lot be thine, thou hast drawn well, and shalt never look blank. The abridgement of all godliness, or sanctity in the root of sanctity, that's, this Faith. Now seeing (necessarily) we cannot be saved without it, in all our hearts good Lord plant it.

Secondly, we are to consider the Singularity: the Apostle says not Faiths, but Faith. He writes to many, but he speaks of no plurality of faiths, One Lord, one Faith. One ration objecti, which is Christ; not one ration subjecti; for every believer hath his own faith But his meaning is that all true believers have one and the same faith: vestra fides, your faith. There is but one faith in the Church, as but one Church in the faith. Vna fides specie, non una numero; One faith in nature, not one in number. We may say of faiths, as of faces: Facies non omnibus una; Non diversa tamen; One light, many rays: one fountain, many streams: one tree, many branches. The Church is a Pomegranate, that hath many kernels: an ear of Wheat, that hath many grains. Every man hath his own faith, yet all have but one faith. Paul speaks of some that have erred from the faith; and of others reprobate concerning the faith; that have prevaricated from that faith which the Church in unity professeth: Wherefore rebuke them sharply, that they may be sound in the faith. Mans body, as Physicians say, is subject to two thousand diseases: the eye to two hundred: but faith, which is the souls eye, is subject to more. There be so many errors concerning the Faith, that they are not to be numbered. Almost so many Sects as Cities, so many Creeds as heads. Christ says, when he shall come to Judgment, that he shall scaree find faith on the earth: but if he come now, he shall find too many faiths. Majorem inveniet quàm velit esse fidem; I pray God the plurality of faiths among many, hath not brought a nullity of faith in the most. So our Savior's prophecy will still be true; Inveniat inter tot fides nullam fidem: among so many false faiths he shall scarce find any true faith. Not so much need to pray now with the Apostles, Adauge no bis fidem, Lord increase our faith; but Diminue nobis fides, Lord decrease our faiths. Lessen the number of our false faiths, increase the measure of our true faith. We know how some believe this year, we know not how they will believe next year. Incerta fides, certa infidelitas; Where belief is uncertain, unbelief is certain. The vanity of some men, the curiosity of many men, the inconstancy of all men, make many faiths. As the Levite served his ravished Concubine, Judge. 19.29. he divided her into twelve pieces, and sent her into all the coasts of Israel▪ so poor Faith hath been cut into twelve thousand pieces, and scattered all over the world.

The Papists exclaim so far as the world is Christened, that the variety of faiths sprung from us. Ex uno Luthero multae fides; Out of one Luther came many faiths: as out of the belly of the Trojan horse, an army of soldiers. They call us Novangelicos, new-Gospellers; and Quinti Evangelii professores; Protestants of a fifth Gospel. All their malice is to black and grime the face of our Church: which still, maugre all their spite, looks fair in the eye of her Husband Jesus Christ. All their aspersions and calumnies are but rubbish to scour us, and make us God's brighter vessels. A fifth Gospel, say ye? No, remember your own book, which the monks of Paris wrote, and called it Evangelium Aeternum, the Everlasting Gospel: there was a fifth Gospel. But the want of our union with the Pope, or unity with ourselves, doth not disprove the truth of our faith. Sicut Dei una Jerusalem, sic Diaboli una Babylon, August. As Jerusalem is at one, so Babylon is at one; the children of hell are at peace. Satan divides not his kingdom; one crow will not peck out another crows eyes. Omnis unitas non est veritas, omnis dissensio non est falsitas. As every union is not truth, so every dissention is not falsehood. Melius est dissidium pietatis, quàm pax iniquitatis; Better are the troubles and differences of righteousness, than the peace of wickedness. Non est veritas unitatis, ubi non est unitas veritatis; There is no truth of unity, without unity of truth. Agreement in evil is not unity, but conspiracy. Indeed our neighbors of Rome are subtle, their quarrels are not in the streets, all their jars keep within doors. The Inquisition keeps Papists in the unity of heresy; Yet some of them secretly know their own errors, their own distractions. Ludovicus Vives writes of a great one among them, persuaded to go to one of their conventicles; who answered, Come, Eamus ad communes errores, quia sic vultis: Let us go to the common errors, seeing you will have it so. Where was their union in the time of their Anti-popes; when there were three at once? which was the Head? Was it a body without a head? or a body with three heads? The one were defective, the other monstrous. What was the unity of their faith, when their heads were condemned heretics? some of them sacrificers to devils? Yea, even now they agree not in the Faith. The Dominicans abridge man's free-will, the Jesuits contradict this: this quarrel fills the world with books. The truth is, there are more differences of faith in the Romish religion, than in all the world besides. A reverend Divine of ours hath collected from Bellarmine's own pen, many hundred differences among them; yet these men boast their unity of Faith. But as no unity is so strong as that Fidei, of faith: so no dissention so violent as that fideûm, of different faiths. Faith is a whet-stone that gives edge to the instruments of war.

The Papists on the left hand: Their Divines conclude that none of us can be saved; one heaven cannot hold the Pope and Calvin. Some of ours say so of them: if Rome be Babylon, then all that have the mark of the Beast, must burn in hell. So plainly, Revel. 19.20. They instance in many particulars, wherein the Roman Church doth rase the foundation. Therefore they say, Babylon will be served, as she wished to Jerusalem, Psal. 137. She cried of that City, Rase it, Rase it, even to the foundation: her reward shall be proportionate; her little ones shall be dashed against the stones. But this may be too far on both sides; a Fever of zeal.

Schismatics on the right hand; for faith suffers, as Christ suffered, in the midst of her enemies. Fides laceratur utrinque; These invent a new Faith, a new Church. As the heathen made a piece of wood a god, and then adored it: so these set up a new creed of their own forging, and then worship it. If it be appealed, they cry louder than the Ephesians for their Diana, with such a noise; Great is Diana of the Ephesians. If they live among us, we ought to compel them to unity. A woman not contracted, must not be forced to marry, because she is free; but if she be willingly contracted, and afterward dislike, she may be justly forced by the Law. These are contracted to the Church, therefore may be justly compelled; Compel them to come in, that my house may be full. But can Faith be constrained? Nil minùs est fidei quàm fidem cogere, Tertul. It is against the nature of Faith to be compelled; Probitate coactâ, Gloria nulla venit. How then? Quid jam nisi vota supersunt? There is no help left but our prayers: let us desire that as at first, Vniversa terra erat unius linguae, the whole world was of one language; so that it were now, unius fidei, all of one faith. Let us beseech Dominum fidei, to send us Dominam fidem: pray our Lord of Faith, to send us our Lady Faith. That everyone may have faith in his own heart; and all our faith may be one in Jesus Christ.

The third point is the Proprietie; Your faith. The faith of all is one, as it reflects on our Savior Christ: yet every soul that will go to heaven, must have a particular faith in it self. All of us believe one thing, yet the act of thy faith cannot save my soul; it must be my own faith. No man can be saved by a common faith in any religion. Vna fides cum reliquis Sanctis, tamen propria fides cujus{que} Sancti. For the substance, it hath a community with the rest of the Saints: for the availableness, it hath a propriety to every believer. One bird cannot fly to heaven with another birds wings. Now it is called Your faith two ways, Ex aequitate juris, ex proprietate usus. By the right and interest you have in it, and by your proper use of it.

1 Your faith, because you have a right and interest to this faith. As Saint Jude calls it the Common salvation, so it may be called the Common faith. If no Christian be excepted from the right of salvation by Christ, then none is excepted from the right of faith in Christ. The faith that God delivered to the Saints, is Your faith: take your handful out of this sheaf, your portion is in this common stock. It is Aeque pretiosa fides, saith our Apostle, verse, 1. Like precious faith: not appropriated to Peter or Paul only, the rest secluded; but common to all the Saints. Qui se excipit, se decipit: qui alium excipit, Christo injuriam facit. He that excepts himself, deceives himself: he that excepts others, doth wrong to Christ. There is a woe to such; Woe to you Scribes and Pharisees, hypocrites, for ye shut up the kingdom of heaven against men. They have a bridge over the gulf, whereby themselves are escaped; and then take it way lest it should help others. But When thou art recovered, strengthen thy brethren. Shew others the mercy thou hast tasted: teach them to escape damnation by that way thou hast escaped it. So David, Psal. 66.16. Come and hear all ye that fear God, and I will declare what he hath done for my soul. Woe to them that engross faith, that enclose God's Commons, that make that several and peculiar, which the Lord hath laid open, and made common. Thus the Pharisee despised the poor Publican; yet went home less justified. The Pharisees reproached them; Have any of The Rulers believed on him? But this people who knoweth not the Law, are cursed: but themselves were more cursed. Shut not the door of heaven against thy brother, lest God shut it against thine own soul, 1 Cor. 12.29. Divers gifts are appropriated to divers men; but faith is general to all the elect. There is a part of the body for seeing, a part for hearing, a part for smelling, a part for tasting, a part for walking, a part for speaking; but all are Feeling. The eye feels, the ear feels, the tongue feels, &c. Faith is like that sense of feeling, common to all. All are not seeing parts, nor all hearing parts, nor all smelling parts; but all are feeling parts. Are all Apostles? are all Prophets? are all Teachers? are all workers of miracles? Others may have particular graces, faith is a common grace to all. It is a devilish malice to grudge another man faith. When one wished that none might go to heaven, but himself, his wife, and his daughter, another replied, it were far better that none might go to hell, but thyself, thy wife, and thy daughter.

2 Your faith, because everyone must have a proper and peculiar use of faith. Thou canst not see CHRIST with another's eyes, nor walk to heaven on another's feet. Get true faith of thine own, though little, let it be true. If it cannot be so great as the best, let it be so precious as the best; a little piece of gold is so good gold as a great piece, excepting the quantity. Keep thy faith, though thou bear about in thy body the marks of the Lord Jesus. Where-soever thou art maimed, let thy faith be sound. If a man receive a wound, he is glad it is not to death, if he have sickness, that it is not mortal. So keep faith, and keep life: lose not thy faith, and thou shalt never lose Christ.

The fourth and last point is the Society. To your faith; To, implies some accession. Faith is a great Queen; it is base to let her go without a Court and a train The Queen shall be brought to the King in raiment of needle-work: The Virgins that be her companions shall follow her. The virgins are Virtue, Temperance, &c. Nuda fides, nulla fides: Let us not be Solifidians, as the Papists call us, lest we be Nullifidians, as they are. Faith is of Rebecca's humor; Give me children, or else I die. Languescit fides fine bonis operibus, malis operibus moritur. The want of good works makes Faith sick, evil works kill her out-right. Good deeds are such things, that no man is saved for them, nor without them. Thou hast need of thy faith, or thou canst not be saved; Christ hath need of thy works, or he will not save thee. Not that he needs them for himself, Psal. 16.2. My goodness, O Lord, extendeth not to thee: but for his children, ver. 3. But to the Saints that are in the earth. So that in this respect, Matth. 20.3. Loose the Ass and the Colt, for the Lord hath need of them: unbinde your covetous desires, be free in the works of mercy; for the Lord hath need of them. You ask, why should I part with my goods, seeing my faith serves my turn, and is sufficient to save my soul? Yes, but the Lord hath need of them. Use for himself, because need for his; and what you lay out to these little ones, he takes it to himself, he will pay you again. Thus Faith, like that Queen of the South, comes not alone to Solomon; she brings her train after her. Faith is this Queen; let Repentance be her Usher to go before her; and good works the Court that follow her: so let her come to the King of Mercy, the Presence-chamber of Jesus Christ.

To your faith virtue.] We have laid the foundation, and are now come to the walls of this spiritual house. It were a foolish cost of a foundation without walls; then said in dirision, This man began to build. Virtue, this is a special material. It is fit, ordiri à definitione, to begin with the definition: but we must first see what is the virtue here meant, before we can define it. Jeremiah says that Virtue in the Scripture is sometimes taken for the great power of God; as the Prophet speaks, Virtutes Domini nunciabit in Insulis: And Psal. 46. he is called Dominus virtutum. The Philosopher called Virtue, Bene vivendi formam & normam; the rule or method of living well. Psscator understands Virtue here Iustitiam erga proximum, righteousness towards others, where-after they that live are called good men. In a word, Virtue is taken in a double signification. 1. In the Latitude; so for all graces and good endowments; as Philip. 4.8. Whatsoever things are true. &c. if time be any virtue, any praise. Thus understood here, it is but the Genus to all these succeeding graces; Knowledge, Temperance, &c. all are Virtues. 2. In a restrained sense, it intends some special habit, directing a man to lead a good life, Tit. 2.12. soberly, ration tui, righteously, ration proximi, godly, ration Domini. First therefore we will consider Virtue in the copious acception; and so we may deduce this general doctrine.

Faith without virtue can neither make a man good in himself, nor just before the Lord. Faith, non otiosa, sed officiosa; it must have virtue with it. God requires grapes of the Vine, (implanted to Christ by Faith) in fidei nostrae testimonium: not for his own diet, but in testimony of our faith. If faith have engraffed us into the Vine, we must be bearing branches. And though we shall not be rewarded Propter opera, for our works; yet secundum opera, according to our works: Virtue must wait at the heels of Faith. There is a great sea of difference between the Papists and us, about good works; which, God knows, are scant and cold among us all. We both agree that they are to be done; both our doctrines persuade to well-doing; but when they talk of merit in them, here we part company: they travelling to heaven by their works, we by our faith; which of us speed best, rests in the conclusion to prove. They cavil that we hold not good works necessary; we hold them as necessary as they, but in another kind of necessity. They in a necessity of priority, we in a necessity of posterioritie. They in Demonstratione a causa, we in Demonstratione a signo. They Ut merita, we ut debita. They to bind God to us, we as already bound to God. They to make him our debtor, we in acknowledgement of a debt due to him: even our alms is not a gift, but a debt. Therefore it is said, that no man hath a right in his own, but only the use and disposition. As the wealth of the seven plentiful years, supplied the want of the seven barren: so the wealth of the rich is given to supply the necessity of the poor. Tua superflua, aliorum necessaria. Our alms brings not God accountant to us, but helps us in our account to God. The Papists hold them necessary, Tanquam a servis merce nariis; they look for wages for them: we Tanquam a filiis ingenuis, as of children disposed according to the nature of our father.

But if we be only justified by faith, why are we rewarded according to works? works are of two sorts; Intrinseca or Infusa; such as God works in us: these are here virtues, Theological or moral; as Patience, &c. Extrinseca or Acquisita; these we draw out of the former, or rather God out of us. The former are as the principal, these the interest. Now God doth not so much call us to account for that he gives us, but for the employment and increase of it that should be made to his use. Therefore he that buried his talent, was condemned, though he had it. The other were rewarded, not because they had their talents, but because they had employed them, and gained by them. One came with Domine, ecce tuum; yet he was answered with, Cast that unprofitable servant into utter darkness. But the other, Lord behold, thy five talents have gotten five moe? then; Euge bone, well done good and faithful servant; Enter thou into the joy of thy Lord. God calls him faithful; because he used his Faith to the producing of good works. So Matth. 25. not according to the internal habit of virtues or vices; but according to the works proceeding from them, is the reward bestowed. Christ says not, you have believed, but you have done; come ye blessed.

Two things fall necessarily here to be observed; The Invaliditie of merit in our virtuous works; The necessity and commodity of these virtuous works in themselves. Here is faith preceeding and works proceeding. Antecedit fides justificandum, Opera sequuntur justificatum.

1 The insufficiency of our virtues and their effects, which are good works; to merit or to justify our souls before God. It is a silly illation of the Romists; that because we must add to our faith virtue, &c. therefore faith cannot alone justify We do not commend a solitary faith, you see her required company. The eye alone of all parts of the body doth see; but the eye that is alone, or separated from the body, doth not see. We pronounce that to be no justifying faith which is without virtue and works. But that faith qualified with works, doth notwithstanding justify without works; this we maintain against men and Angels. We separate not faith and works in Iustiticato, sed in justificando: not in the person justified, but in the act of justifying. In fire though light and heat cannot be divided the one from the other; yet the one may be considered without the other. But how shall Saint Paul and Saint James be reconciled; the one saying, we are justified by faith; the other, by works? Is the spirit of unity and truth divided? No; the one speaks of a Justice of justification, the other of a Justice of testification. The one acquits before God, the other approves before man. The one is without us, lent: the other within us, inherent: the one we receive, the other we return. Paul like a Doctor in the Schools reading, James as a Pastor in the Pulpit preaching. The one establishing a real faith, the other confuting a verbal faith. Piscator doth thus clear it: he says that Saint Paul and Saint James did handle two diverse questions. Paul; Quod fides justificat: James; Qualis fides justificat. The one, that faith doth justify: the other, what kind of faith doth justify. The one properly teaching Justification, the other sanctification.

Virtue as a servant follows Faith her Mistress, but when she comes to answer the Justice of God, virtue runs behind the door, with a Lord be merciful to me a sinner: and so leaves the burden on faiths shoulder, which only answers it in the blood of JESUS CHRIST. Faith is like Rachel, and virtue her maid Bilhah: though Bilhah supply the defects of Rachel, yet still let her remember that Rachel is her Mistress. CHRIST is our husband, and we his spouse: now it is fit the Bridegroom should be alone with the bride in the secret chamber; all the servants and attendants being shut forth: but when the door is opened, and the Bridegroom cometh into the waiting-room, then let all the servants and hand-maids attend: then enter virtue, temperance, &c. Extra causam justificationis opera satis laudari non possunt: ad causam hujus admitti non debent. Out of the point of Iustificati-works cannot be sufficiently commended: into the cause of Justification, they must not be admitted. David had a great army of soldiers at his back, yet he slew Goliath alone; had none to help him. Faith alone conquers Satan, but it hath an host of seconds with it. Faith like John that beloved Disciple, leans on CHRIST'S breast; good works with Peter follow CHRIST. The story of Judith proceeding with Holofernes may be here entertained for a fit similitude. Bethulia is in danger of Holofernes, the terror of the East; as we of the Justice of God. Iudiths undertakes for the safety of the Bethulians, faith for the safety of Christians. All Bethulia being too weak to encounter him, as all our obedience is too little to answer God. Judith goes accompanied with her hand-maid, faith with virtue. The hand-maid waits on Iudeth all the way: yet in the act of deliverance Judith is alone, and her hand-maid attends without the door. Virtue is ever waiting upon faith; but in the mighty act of deliverance she dares not come in, but lets faith alone with the whole business. It is she that goes to the throne of grace with confidence, and obtains mercy through the mediation of her sweet Savior Christ.

2 The necessity of virtuous actions. The law though it have no power to condemn us, hath power to command us. Lex datur ut gratiae quaereretur, Evangelium ut lex impleretur. The law sends us to Christ to be saved, and Christ sends us back again to the law to learn obedience. The former is plain; The Law is our School-Master to bring us to Christ, that we might be justified by faith. The other is as manifest: If thou wilt enter into life, keep the commandments, Tit. 2.11. The grace of God that bringeth salvation to all men, hath appeared. There is the grace of God, and salvation with it: whither doth it send us? To the denial of ungodliness and worldly lusts, that we should live soberly, &c. He that believes will keep the commandments. Now the keeping of the Law is twofold; legal, evangelical. Legal; so Adam might have kept it, so Christ did. Evangelical, Christ's righteousness imputed to us: he kept it for us, and we strive to keep it in him. That is true faith, which worketh by love. A man is a perfect Christian inwardly through faith before God, who hath no need of our works; outwardly before men by his works; for our faith profits them nothing. We call a painted man aequivoce, a man: some painters are so skillful in casting their colors, and can paint a fire so lively, that at the first blush you would think it to be a fire indeed. But try it by the effects, hold your hand to it, to feel some warmth, it is but a cold board or block. Many can thus lively paint their faith with the colors of profession: that God is their God; and though few be saved, they are sure to be of the number; excellent fire! But let the poor come near to be warmed with works of mercy; or others look for the light of virtue; there's neither light nor heat in it; a mere painted fire. A Pigmaleons block; faced only like faith. But the Gospel that gives salvation, chargeth us with the laws obedience. Esther being brought up in her young years under Mordecai; though she was afterwards married to king Ahasuerus, and an Imperial crown of gold set on her head; yet was still obedient to Mordecai, as before. She did the commandment of Mordecai, like as when she was brought up with him. When he charged her to speak to the king, albeit with hazard of life; she obeyed; if I perish, I perish. We were under the rudiments of the Law, as she under Mordecai: now we are freed by the Gospel, married to the great king JESUS CHRIST; crowned with his grace, enriched with the royal apparel of his righteousness: yet still we must be obedient to the Law, as Queen Esther to Mordecai. Epaminondas gave his soldiers leave to feast and sleep, while himself walked and watched about the army. Christ will not deal so with us; but rather as Abimelech said to his soldiers; what you see me do, do ye so likewise. Though in Justification, Fiat ubi secundum fidem tuam; be it unto thee according to thy faith: yet in salvation; Reddetur unicuique secundum opera sua; every man shall be rewarded according to his works. Blessed are the pure in heart for they shall see God. They must lead virtuous lives on earih, that ever expect in heaven to see the Lord JESUS.

All this while we have considered virtue in the larger acception; comprehensive of all the rest. Strictly Saint Augustine defines it to be nothing else, but Diligere diligendum; to love that is to be loved. Thus it hath a sweet reference to all the graces following. Id diligere, Scientia est, &c. To love this is knowledge; not to be seduced from it by allurements, is Temperance: not to be removed from it by calamity, is Patience: to do this for God's cause, is Godliness: to communicate it to others, is brotherly kindness: to dilate it to all men, is Charity. Ambrose knowledge seeks virtue, Temperance finds it, Patience suffers for it, Godliness possesseth it, Charity communicates it. These are so linked together with a golden chain of harmony; like the Tabernacles curtains of blew silk; that pull one, pull all. Hath any man virtue? he must have knowledge: In nesciente non est virtutis habitus: the ignorant are not capable of the habit of virtue. If there be knowledge, temperance will follow: for folly is the mother of Surfet, and digges the own grave with the teeth: but abstinence is the daughter of wisdom. If Temperance, then surely there will be Patience: Temperantia injuriam non facit, Tolerantia patitur. Temperance doth no wrong, Patience suffers it. He that abhors to hurt others, will much less hurt himself. If Patience, there must needs be Piety; for the Thanke-worthy patience is that, which for conscience toward God, endureth wrongful grief. If we be content to suffer evil for God, surely we will do for God. If Godliness go before, fraternal kindness will follow after. For no man can love the invisible God, and hate his visible brother, If kindness to our brother in CHRIST; then Charity to all. A heathen will be kind to his friends, a Christian must be charitable to his enemies. This is a golden chain: the wicked have a chain, their pride compasseth them about as a Chaine: Funas peccatorum, the cords or chain of their sins; one end whereof reaches to hell. But this chain is tied to heaven by the one end thereof; fasten the other end to thy conscience, it shall draw thee up thither.

The Papists say, Images are the books of Idiots, but the Prophet calls them Teachers of lies: and all know that they are occasions of sin. Let me give you a Picture without the offense; behold an Image without sin. It is of Virtue: you shall not sooner see the medalls but you will strait know the face. Conceive her a virgin Intemeratae pudicitiae, of an unspotted chastity; fair, yet never courted with a lascivious language. She hath a face white as is heaven mixed with some lovely red; White with her own innocence, ruddy with blushing at others naughtiness. Of her Savior's complexion; My beloved is white and ruddy. She hath a brow clear as Crystal, wherein God hath written Sapientia, Wisdom. This is her courage; she may be affronted, she cannot be affrighted. She hath eyes that never sent out a wanton look: those casements were never opened to let in vanity. She is not poring with them on the earth; but Nititur erectos ad sydera tollere vultus; directs them to heaven where they shall one day see her desire, even the glory of GOD, Thou hast ravished my heart, my spouse, with one of thine eyes. The LORD loves those eyes. She hath lips like a thread of scarlet, and her speech is comely, Cant. 4.3. She hath the tongue of Angels; when she speaks, she ministers grace to the hearers. She discourseth the language of Canaan most perfectly: and never opens but the first air she breaths, echo's with the praise of her maker. Her ears are like the Sanctum Sanctorum of the Temple; none but the high Priest must enter there. They are stopd to the songs of any Siren, open to the mournings of any poor. What gracious words she receives in at those doors, she sends them like Jewels to be laid up in the Cabinet of her heart. She hath two hands; one of equity, another of of charity, none for injury. She gives everyone his due for Justices sake, some more than their due for mercies sake. She gives, forgives, does that to others which she expects at the hands of CHRIST. She hath bowels of mercy; the members of Christ are as dear to her, as her most inward and vital parts. She feeds them, as considering what it were to have empty bowels her self. Her knees were never stiffened with pride: she can easily bow them to give her Superior homage: but throws them down at the foot-stool of her maker: yet still her heart is lower, and she never riseth without a pardon. Her feet are still travelling the ways of piety, and running the race of salvation. She knows this life is a journey, and no time to stand still, therefore she is shod for the purpose, with the Preparation of the Gospel of peace: she never rests, till she is gotten within the thresholds of heaven. She hath a white silken garment, the snow of Lebanon is black to it: not woven out of the bowels of worms, but out of the side of her Savior. She is clothed all over with his righteousness, which makes her beautiful in the sight of her maker. She is girt with the Girdle of Truth: and sins not, not because she cannot, but because she will not. For virtus non est non posse peccare, sed nolle; Augu. She hath a Crown promised, blessedness: her Redeemer, even the King of heaven, did bequeath it her in his will, and she shall wear it in eternal glory, And let every soul, that knows and loves her on earth, or hopes to enjoy her reward in heaven, call her Blessed.

To your virtue, knowledge. Virtue without knowledge were like a beautiful damsel blind: or a fair house that hath not a window in it, virtue is like a pearl in the shell; there must be knowledge to break the shell, or we cannot come at the pearl. Ignorance is dangerous: Non repugnant, qui impugnari se nesciunt. Thus the devil carries many to hell, as falconers carry their hooded hawks, without baiting. Quis non senserit illum miserabilem, qui se nunquam sensit miserum? There is no wretchedness so pitiable, as that which is not known to the sufferer. Qui Dominum nesciunt, a Domino nesciuntur: If men will not know God, God will not know them. Scire Dei, est approbare; nescire, reprobare. Therefore he sends away the wicked with a Nescio vos, I know you not: but Novit qui sui sunt; the Lord knows them that are his, Hos. 8.4. They have made Princes, and I knew it not: that is, I did not approve of it: wilt thou not know? thou shalt not be acknowledge • d.

The work of regeneration begins at illumination. The first thing that sunk in our first parents, was knowledge: now where the wound began, there must begin the medicine. Thou seest in a tree buds, leaves, flowers, and fruits and bark and pith: yet all these are but the juice diversely digested and sent forth. So here in a Christian, Faith, Virtue, Temperance, Patience, Charity, Godliness: yet all these are out the knowledge of Christ diversely concorded: knowledge is lux virtutis.

The Papists indeed magnify Ignorance: good reason, for Ignorance magnifies them. Our way to heaven is knowledge, perhaps they have a way by themselves. Like Owls, they keep a whooting in the dark, but are blind in the broad day; never ask them poor souls, as Philip the Eunuch; understandest thou what thou readest? but doest thou read at all? No, we may not be suffered to read. It will be very hard for a man to stumble over the threshold of heaven, or to go blindfold to salvation.

Concupiscence though ever sinful, yet could not bring forth sin without the consent of reason: and this would never consent so long as the eyes were open. For sin is a thing so ugly and deformed, and so like the father the devil; that it is unreasonable for a man's soul to yield to it. Hence Paul calls sin a work of darkness: for Satan doth hide it from us in the Birth, and would hide it from us in the Growth, only on our death-bed and anguish of soul, he shows it us in the Fruit. In this sense, that may rightly be understood, Nemo sciens peccat; that no man sins knowingly, at the very instant of the committing. Though he have the habit of knowledge in the general, yet hath he lost it in the particular. As we say of the Coward; There is fear in his heart, even while he feareth not; in regard of the habit. And the slave hath an habitual service upon him, even when he sleeps: he serves though he takes his ease. There may be the habit of knowledge in the mind, yet not the use of it in some special act. The devil to utter his damned commodities, dealeth as some trades-men about their bad wares; puts out the true lights, and sets up false lights in their stead. In the time of Superstition he put out verbum Praedicatum, the word preached; that man did scarce know sin in general. In these days of profaneness, he puts out verbum applicatum, the word applied, that few consider what sin is in practice. So that now, he that coming from the mount as Moses; and hearing the worlds confused noise; would think it the noise of war; conquering or conquered: but being among them, he finds it the noise of joy and dancing, revelling and roaring. Not because men do not know these sins in general: but they will not know them in these particular facts. Lust like a thick smoke dimmes the eye of knowledge.

Now the means to prevent this wickedness, is to keep open the eye of knowledge. This is done both by the doctrine of Truth in general: and the application thereof in special. The general knowledge of truth is more easy; for which of us is ignorant what sin is knowledge while she walks in generals, is in her own Jurisdiction: sense and affection hath nothing to do with her; but she may freely give her sentence. Loe then she dares calls usury, usury; and not a moderate improvement of money: Pride, pride; and not handsomenesse: Covetousness by the own name, and nor thirstiness. But when she descends to particulars, wherein all actions do consist and disputeth whether this or that special act be sin or not; here sense and aff ction put in for a part, chalenges an interest, and oversway. And as it is in an ill picked (or as we say) packed Jury; whereof there is one wise man, another honest man, five knaves and five fools: the greater part over-rules the better part, these ten over-bear those two. The five senses, and as many Affections, are the knaves and the fools; Science is the wise man, Conscience the honest: now neither Science the wise, nor Conscience the honest, can be heard, nor give in their verdict; but all goes with the mad senses and frantic affections.

Here we see the use of Preachers, who may speak freely, and help us to retain the truth in particular. Admonition is called by the Greeks 〈 in non-Latin alphabet 〉 ; as it were a restoring or putting of the mind in order. When the understanding is (as it were) besides it self, and out of joint; transported with some sudden passion, or prevented by an evil custom, this repairs it. So Paul delivers the use of it, Eph. 4.12. 〈 in non-Latin alphabet 〉 ; the putting again in joint of luxate members. This continual public Preaching is necessary; as a Taper set on the table to give light to all in the house. If this light wast it self, what hurt does it to thee? yea if it go out in the own stench, yet it lightens thee so long as it lasts. But thou sayest; Consilium mihi non det, qui sibi non dat: let not me take counsel of him, that gives none to himself. Yet he might build an Ark for Noah, that was himself drowned in the flood: he may light thee to heaven, though himself go darkling to another place. Woe to him if he do not preach: if he do preach, take thy portion. Quod been dicit, tuum est; quod male vivit, suum est. But if he preach not, thou mayst perish. Where if you had good eyes and thankful hearts, you would see and acknowledge how God hath blessed you more than the Romanists. The devil was feigned to send a letter of commendations to the Popish Clergy. Amongst many other things he thanks them for their ignorance; but especially for their silence. For settling our estate we require a learned Lawyer; for our sick body a learned Physician: and for the soul that is most precious, shall we not desire a learned Divine? In law thou canst but hazard thy estate; in Physic thou venturest but a mortal life: but here thou mayest lose thy soul. The body dies, the Physician is paid: let the state be lost, thy Lawyer hath his Fees before. But if the Minister save thy soul, yet he is not regarded, not rewarded: if he lose it by willful negligence, he hath lost himself. Thus requisite are Preachers to give the light of Knowledge. But yet if in this night of sin we will do any profitable work, we must either ourselves have a particular light of our own in our hands; or if we cannot, we must get another to hold the candle to us, that we may see the deformity of sin; lest Knowledge being blinded, and Lust leading the way, we both fall into the pit of destruction. John the Baptist was Christ's Harbenger, and went before him, that is the glory of heaven. Knowledge is like John, that shining Lamp, without that, we cannot find the way to the glory of heaven, nor be brought to CHRIST. Thus in general; now let us further observe five conclusions.

1 That by Knowledge is here meant an insight into heavenly things. Indeed Augustine distinguisheth between Knowledge and Wisdom; Ad Sapientiam pertinet aeternarum rerum cognitio intellectualis: ad scientiam temporalium rerum cognitio naturalis: Wisdom, saith he, is an intellectual apprehension of eternal things: Knowledge a natural apprehension of temporal things. But there is no true Knowledge, but that which can make the knowers blessed. Christian wisdom seems the worlds folly, Greg. What is more foolish than mentem verbis ostendere, to declare a man's meaning in his words? to bless them that curse us? Mala libentiùs ferre quàm sacere, to suffer rather, than to do evil? not to resist our oppressors? Yet this is Christ's commended wisdom; and he that is Sapientia Patris, the wisdom of the Father, shall one day crown it: Yet there may be a holy knowledge in th • se lower things. O would to God thou wert wise, and wouldest understand and know the last things! Vt Saperes quae Dei sunt, intelligeres quae mundi sunt, praevideres quae inferni sunt, Bern. That thou wert wise in the things of God, wouldst understand the vanities of this world, and fore-see the torments of hell. Profecto Inferna horreres, superna appeteres, quae ad manum sunt contemneres. Thou wouldest abhor the plagues of hell, desire the joys of heaven, despise the temptations of earth. The great affection we bear to the world, shows that we know it not.

2 The Apostles earnest exhortation to Knowledge, Intimates that naturally we want it. Aristotle compares our wits at the beginning to a fair table, whereon is nothing written, but it is apt to receive all forms and figures. But he is deceived, for it is a dark vault, wherein is no light of Grace, and no more of the light of Nature than the little spark or snuff affords. The natural man receiveth not the things of the Spirit of God. By nature he is subject to two enemies of knowledge, Ignorance, and Error. By Ignorance we know not things necessary, by Error we know them falsely. Ignorance is a privation, Error a positive obliquity. All ignorance cannot be helped, all errors cannot be escaped. From ignorance comes vice, from error Heresy. Many striving to expel ignorance, fall into error: as an Empiricke to cure one disease, causeth a worse; so quenching thirst with a draught of poison. Some are tantae fatuitatis, so deeply possessed with folly, that they scarce differ from beasts. Hence we see that Knowledge is not easily had; Veritas in profundo latet. In the West-Indies, they that by digging, follow the veins of gold, run under high mountains and stony rocks, many miles: yet the interest of Oare sufficiently defrayeth the expenses of labor. But knowledge is attained not without greater difficulty: for the soul in the body, as a prisoner in a dungeon, takes in nothing but thorough the grate; sees only thorough windows and cloudy spectacles. The wisdom of the world is foolishness with God. Therefore the first way to Knowledge is, Scire quod nescias, to know thine own ignorance. Qui se diligit stultum, non proficiet ad sapientiam: nec fiet quisque qualis esse cupit, nisi oderit qualis est, August. He that doates on his own folly hath no hope of wisdom; nor can a man become what he would be, unless he hates being what he is. They can never come to true wisdom, whom the opinion of their own false wisdom deceiveth. Let no man deceive himself, 1 Cor. 3.18. If any man among you seemeth to be wise, let him become a fool that he may be wise. Confess thy Ignorance, this is the way to get knowledge.

3 That Knowledge is not the cause of sin, but Ignorance: for Virtue is begotten and nourished by Knowledge. Scientia praecedit virtutis cultum, Chrysost. Knowledge must go before virtue: for man desires not that he knows not: Et malum nisi cognitum non timetur; Vnknowne evil is not feared. Indeed there may be a disjunction of these two in respect of their moral parts. So there may be Virtus sine scientia, and Scientia sine virtute. The Heathen had virtue without knowledge, and we have knowledge without virtue. But as theirs was not true virtue, absent sapientiâ, without knowledge; so, nor is ours true knowledge, absent virtute, without virtue. There may be a servant that knows his masters will, and doth it not. And this shall ggravate his wretchedness; Scire quod sequi debeat, & nolle sequi quod sciat; To know that he should follow, and not to follow what he doth know. The Sun does not heat all men to whom it shines; nor doth knowledge, when it hath taught men, Quid sit faciendum, What is to be done; Continuo accendit ad faciendum, presently inflame or enable them to the doing of it. Aliud est divitias scire, aliud possidere: nec facit divitem cognitio, sed possessio; It is one thing to know where riches are, another thing to be master of them. It is not the knowledge, but the possession of them, that makes rich. But to say that knowledge is a spurr to wickedness; is all one as if a father training up his son to be an archer; another should tell him that by aiming most fairly, he should miss most foully. No certainly; there is no Virtue can batten or thrive, but that which sucks on the breasts of Knowledge.

4 Seeing we must join with our Faith Knowledge, it is manifest that an ignorant faith is no faith. The Papists stand hard for their implicit faith; it is enough they say. Their proof is Matth. 8.26. Why are ye fearful, O ye of little faith! As if there were no difference betwixt Exiguam & Implicitam fidem; between a little faith, and an implicit faith: between a little man and a great Elephant: the little one is a man, and the great one is a beast: Between a little Star, and a great cloud: that is true light, this is very darkness: that turns to water, this remains fire still. A little faith with knowledge is true and saving: a great presumption with ignorance is damning. A small tree is better than a great shadow: that may bear fruit, this is nothing. A Iuggler could never show more tricks, than they with this involved faith: they are very like; for these also cast a mist before men's eyes, and juggle away their souls, when the Devil comes with his firy darts, their shield of faith is so wrapped up that they cannot find it. It is like ware in a Pedlers-pack, mislaid; he hath it, but he knows not where it is. It is truly called Fides carbonaria, the Colliers faith: the Devil catechiseth him; how doest thou believe? I believe as the Church believes. How believes the Church? as I believe: this man was saved, say they; but for all that, I do not think that the Devil and the Collier so soon parted. Sure if he had no better weapons, Satan would have another boat with him, and such a one as would cost him his soul. Believe as the Church believes, we ask you no more: this and the sign of the Cross is sufficient: O the multitude of souls they thus beguile! But add to your faith Knowledge: Fides nescia is fides nulla: They that know thy name, will trust in thee. They that know not what they should believe, cannot believe to their own comfort.

5 Lastly, this Knowledge must be added to Virtue also. The Romists love all blind graces: they commend Caecam fidem, caecam obedientiam; A blind faith, a blind obedience, a blind devotion, whose mother is ignorance. But the Apostle bids us add Knowledge to these: and Virtue it self, luster it with what gloss of obedience and devotion they can, I say not, Pede claudicat uno, goes halting toward heaven: but Oculis orbatur utrisque; is like a sicled Dove, it would mount to heaven, and hovers upward; but strikes at a tree, and falls; if it want knowledge to direct it. But why should I say, Virtue without Knowledge is blind, when indeed it is not at all. A man may do Bonum, good, and not know it: but not Bene well; true virtue is not without knowledge. But as some do ill, and yet think it good: so others do good, and yet think it ill. For the former, Whosoever killeth you, will think that he doth God service. For the latter, Joseph's mistress meant him a shrewd turn in betraying him to prison, which was Joseph's step to promotion. Or as the thief wounded a passenger, and intended to kill him, yet with his stroke cut and let out an ulcer, whereof he was ready to die: neither of these can be called virtue. For good and well must in all actions meet: wicked is not much worse than undiscreet. Knowledge without Virtue, makes a man's Mittimus to hell. If ye were blind, you should have no sin: but now you say, we see, therefore your sin remaineth. Like the woman, Luke 15.8. that hath a Candle in her hand: but as the Romish vulgar did read it, instead of Domum everrit, Domum evertit: so these, instead of sweeping the house, pull it quite down. So much light abused on earth, so much darkness inflicted in hell. Virtue without Knowledge, is either like Laodicea, proud, and knows not whereof; or mad, and knows not what to do. I conclude, John. 9.6. Christ made a medicine for the blind man's eyes, of his own spittle, and the earths clay. The first, signifying the knowledge of Christ by his Word, that comes out of his mouth: the other, the knowledge of ourselves, who being made of earth, do naturally favor of nothing but clay. Now of both these materials Christ made one lump, tempering them together: so both these knowledges must be so mell'd together, that they be not severed. To have the Clay, knowledge of ourselves; without the Spittle, knowledge of Christ; were to cast us down to desperation. To have the Spittle, knowledge of Christ; without the Clay, knowledge of ourselves, and our own unworthiness, would puff us up with presumption. Both do well together, that we may know our own selves in ourselves wretched; yet in the grace and comforts of God, everlastingly blessed.

Will you now take a short character of the knowing man? He desires to know all things, but first himself; lest having acquaintance in every place, he should die a stranger to his own heart. And in himself, nor so much his strength as his weakness. To know our own virtues makes us proud; our own vices humbleth us. Both his eyes are never at once from home: one keeps house, while the other goes abroad for intelligence. He is blind in no man's cause, but best sighted in his own. He confines himself to the circle of his own affairs, and thrusts not his finger into needless fires. His hearts desire is to know God; and he knows there is no better way to know him, than through Jesus Christ. Herein consists his happiness, for so he makes sure-work for his soul. It is the best, and therefore first regarded; and he never rests til his faith be built on assurance, that God hath pardoned his sins, and given him a place in heaven. The world he so far seeks to know, that he may abhor it. He sees the falseness of it, and therefore learns to trust himself ever, others so far as not to be damaged by their disappointment. He knows this to be a short and miserable life, and therefore studies the way to a blessed and eternal one. That this world shall perish, therefore is loath to perish with it. That money may make a man richer, not better; and therefore chooseth rather to sleep with a good conscience, than a full purse. He had rather the world should account him a fool, than God: therefore desires no more wealth than an honest man may bear away. He knows this worlds delight consists of crotchets and short songs, whose burden is sorrow: only heaven hath the best music, where glorious Angels and Saints sing forever to the Lord of Hosts. He knows his own ignorance, endeavors to science; and for what he cannot apprehend, he begs wisdom of God; not of everything, but only of so much as may make him blessed. He knows how to make his passions, like good servants, to stand in a diligent attendance, ready at the command of Reason, of Religion. If any of them forgetting their duty, be miscarried to rebel; he first conceals the mutiny, then suppresseth it. He will not see every wrong done him, knowing he hath done more to his Maker. After continual acquaintance with the Scriptures, and humble familiarity with the Holy Ghost; he knows the way to heaven perfectly, and runs apace till he gets into the arms of his Savior.

THis grace of Temperance may be here diversely understood:

1 For such a discretion as may season all these graces: so taken it is, Sal omnium virtutum, the salt of every virtue. Devotion without discretion, is like an hasty servant that runs away without his errand. Profession of Faith without Temperance, is turned into hypocrisy, or such a preposterous zeal; that is, like fire not on the harth to warm, but in the top of the chimney, to set the house on a flame: Virtue without it is folly: Virtus cum indiscrete tenetur, amittitur: cum discrete intermittitur, plus tenetur; A man may so indiscreetly hold Virtue, as to lose it: another may so discreetly forbear meddling, that he doth more firmly hold it. Patience without discretion wrongs a good cause: a man must bear his own injuries patiently, but not GOD'S nor the Churches. Moses egit causam populi ad Deum precibus & lacrymis, causam Dei adversus populum gladio & vindictis; Moses pleaded the people's cause to GOD with prayers and tears; but GOD'S cause against the people with sword and vengeance. Godliness without Temperance, is Devotion out of the wits. Gregory observes on the vision of the four Cherubims, Ezek. 1.10. That the first proportion of those creatures faces, was vultus hominis, the countenance of a man, which saith he did Rationem denotare; signify discretion or this temperance. See them allegorized: the Just man by mortification of the flesh becomes a Calf ready to be sacrificed: by fortitude in his spiritual war, fi • Leo vincens, he is a conquering Lion: by contemplation of the celestial glory, Aquila triumphans, he is a triumphant Eagle: Per rationem Temperantiae homo exemplaris; By reason of his Temperance, he is an exemplary Man. Brotherly kindness without Temperance, is brotherly dotage. So kindness runs into cruelty: thou feedest thy friends sensual appetite, flatterest him in his lusts, concealest his faults, followest his humors; all in kindness: this is to spill his soul in kindness. Charity lastly, without Temperance, is Prodigality: it gives Expansâ manu, sed caeco oculo, with an open hand, and shut eye; and so a man may for his charity go to the Devil, when instead of God's friends, he rewards his enemies. Thus hath Temperance relation to all these graces.

2 For such a Discretion as may moderate Knowledge; and qualify that heat to which it is addicted. Knowledge puffeth up. Some men so bluster on their knowledge, that they hold all the world dunces besides themselves. There is somewhat of poison in it, without the Corrective of Temperance. Hence comes singularity of opinions; Some conceit themselves so wise, that all the sober and peaceable spirits of the Land are mere fools to them. Poor souls! Who does not pity their blind madness? One cries, Secreta mea mihi; My mysteries be to myself: another replies, St • ltitia tua tibi; thy foolishness be to thyself: the former is the Schismatic, the other the Libertine. An indifferent man might decide; Nec uni, nec alteri, sed dividatur: let not all the folly be to one, nor all to other, but let them both part it betwixt them. One is so wise that he cares for no Preacher at all; another wills that such a factious one shall teach him, and nobody else. Whether is the madder of the two; he that will altogether fast, or he that will feed on nothing but bones? Modus rei tribuit decorem, ordo modum, discretio ordinem. The grace of an action is the Manner, the grace of the Manner is Order, the grace of the Order is Discretion. Temperance is not so much a virtue it self; as Quaedam moderatrix & auriga virtutum; as a Marshall or Moderator of virtues. It is not enough to do a good work; Nisi illud suo loco, modo, tempore feceris; unless the due place, fit manner, and convenient time, be observed. If not in the right place, it is as a man lights a taper, and puts it beside the candle-stick. If not after the right manner, it is as one that is gone a good part of his travel; but must come back again, because he hath mistaken his way. If not in due time, it is like him that would never water his garden, but when it rained. If not to the right person, it is like a man that forgetfully salutes his friend ever by the wrong name. If nor to the right end, it is like Julian, that never was bountiful, or did a man a good turn, but to damn his soul.

3 It is taken for such a moderation of the mind, whereby we so demean ourselves, as neither to surfeit on fullness, nor to despair on want. Not that the most temperate man can so master his passions, but that at sometimes he may over-joy his content, or over-grieve his trouble. When the most equal weights are first put into the evenest balances, there is a little swaying on both sides, and appearance of some inequality: yet after a little motion they settle themselves in a just poise. This Temperance is a steady and habitual firmness, that hath no critical sins. The frantic, though he be sober eleven moons, if he rage one, cannot avoid the imputation of madness. When there is no disturbance, to be quiet, is not worth God-a-mercy. The husband told his wife, that he had one ill quality; he was given to be angry without cause: she wittily replied, that she would keep him from that fault, for she would give him cause enough. It is the folly of some that they will be offended without cause, to whom the world promises that they shall have causes enow. In the world ye shall have tribulation; when this cause of disquiet comes, then to be resolved and peaceful, this is Temperance. The balances that are most ill matched in their unsteddy motions, yet come to an equality, but stay not at it. The perverse worldling may restrain his passion; yea, may be so well composed, that ordinary things shall not stir him; but when a new and unlooked for cross comes, then he is out of Temper, hath lost Temperance. Like a Fencer, that stands upon his usual wards and postures, and plays well in his school: but abroad he meets with a new trick, a blow that quite puts him from the rules of his art, and so is beaten with shame. Indeed the best man's Temperance may fail in one particular act, but this doth not take away the habit from him.

This Temperance must guide our conversation. God's Sacrifice and Service must be Reasonable. Cum fervor discretionem erigit, & discretio fervorem dirigit, Bern. Let Zeal inflame Temperance, and Temperance qualify Zeal. Nimia remissio nutritiva criminum, nimia districtio parricida virtutum. Too much remissness nourisheth vices, too much strictness killeth virtues. Without this moderation, Fear passeth into Despair, Griefe into Bitterness, Love into Flattery, Hope into Presumption, Joy into Dissolutenes, Anger into Fury: The want of Temperance instead of cherishing, destroys: like the Idolater so rap'd with the fair Image of the Goddess, that coming to kiss it, he bit it. It altogether over-does. Be not righteous over-much, neither make thyself over-wise. Qui plus posse putat sua quam natura ministrat: Posse suum superans, se minus esse potest. But enough of this kind of Temperance; men are not so hot that we need to cool them; but rather so cold that we had need to heat them. Few among us are so over-zealous to out-run Christ, it is well if yet we will follow Christ. We need not so much add temper to your zeal, as zeal to your temper; and wish you so much of both, as may bring you to salvation.

4 Lastly, Temperance is taken for a moderate use of outward things; and comprehends in it Abstinence, 〈 in non-Latin alphabet 〉 : when we eat no more, drink no more, go no braver, than natural equity and moral decency requires. Now if the first degree to Virtue be vitium fugere, to avoid the contrary; behold the beauty of this fair grace, by viewing the blackness of the opposite sin, Intemperance. Generally it extends it self to all immoderations; but especially it is appropriated to four. There is Intemperance: 1. In Lust, so it is called Incontinence. 2. In apparel, so it is called Pride. 3. In meats, so it is called Gluttony. 4. In drinks, so it is called Drunkenness. All which are but the effects of Intemperance.

First, Incontinence: to this Intemperance all are naturally prone, but in a different sort. Some quite expel and mortify this desire by grace: for he that is One spirit with Christ, will scorn to be one flesh with an Harlot. The virginity of the body may be lost, and yet the soul preserve her maiden-head. These are they which were not defiled with women, for they are virgins. This is not intended against marriage, there is no defilement in that. Marriage is honorable among all men, and the bed undefiled, Hebr. 13.4. Our Adversaries call it a Sacrament; what, and a defilement too? Do they use to make Sacraments of pollutions? They might be married, yet not defiled with women; neither with carnal nor spiritual harlotry, nor with adultery nor idolatry; and so remain spiritual virgins. Others there are that keep in this corruption by civil modesty; they will not express it, yet have it. Many heathens could thus suppress their corruption, not mortify it. Their Intemperance is to them like a mad-brained wife to a sober man; he locks her up, and goes abroad without trouble; but when he comes home he is wearied with her scolding. Others there are that care not to let their Intemperance burst out, but they want opportunity: now the thief cannot rob till he come at a bootie. So the sin is in them, even while they forbear the act, and they are intemperate persons. There is a sort that shame not the eruption of this sin, without respect (I say not of conscience, but) of credit: Quorum luxuriae meretrix non sufficit omnis; That in the lust of fed horses neigh after women. The means to avoid this Intemperance, is:

1 By subduing the body to the soul; I keep under my body, and bring it into subjection. The body is that part, which is against the LORD. The body will beg, but let a shameless beggar have a shameless denial. When the body does what the good soul dictates, there is a breathing Saint: when the soul consents to the bodies appetite, there is a blind man led by his dog. Because the Serpents head had led the way so long, now the repining tail would needs lead; but then the whole ran into mischief. When lust undertakes to guide a man, and reason is fain to follow, there is a precipice to destruction.

2 By debarring the flesh all lust-provoking meats and drinks. It is wretched to have this noisome fire, wicked to feed it with fuel. Sodom found that Fullness of bread was the mother of unnatural filthiness. High diet is adulteries nurse: Raro vidi continentem, quem non vidi abstinentem, August. You shall seldom see a man continent, that is not abstinent. The heat is taken at a Tavern, that is, laid at a brothel-house. Abstain then, for it is fasting-spettle that must kill this tetter. He that will ever be running for fuel, never meant to put out the fire.

3 By avoiding beautiful temptations. Flee fornication: Resist other sins, flee this. Stand not to try thy strength, but run away. Parthus tutus ab host suga est. Joseph stood not to bandie terms, and dispute with his mistress, but fled from her. If thou wilt endure conference with an Harlot, she will conquer. Like Vlisses, stop thine ears, her charms shall not take thee. Many have run out of their wits for women, 1 Esdr. 4.26. Satan having conquered the woman, never came at the man, but left the woman to do that; he thought she would be devil enough to tempt man. Solomon with all his wisdom, Sampson with all his strength, were thus master'd. One overcame a Lion, yet a Lioness overcame him. The other could find out the Harlot from the true mother; yet a Harlot found out him, and made him forget his Maker. The people began to commit whoredom with the daughters of Moab. The daughters of Moab, light by nature, for they were begot in Incest. Lots daughter lay with her own father while he was drunk, and called her son Moab; which signifies, The son of her father. Impudent strumpet, not to be ashamed of so foul and horrible a fact! Thus they were light, and that by nature; they had it by kind, it cost them nothing. Even the sons of GOD were tempted to folly by the daughters of men, Gen. 6. A woman fair is man's snare: think them thy she-devils, sent and taught to seduce and spill thy soul. Meretrix quo pulchrior, eo perniciosior, Aug. A Harlot the more beautiful, the more baneful. Rara concordia formae & pudicitiae; It is rare to see a woman chaste that's poor and fair. Stat quaevis quavis meretrix mercabilis art. Bring gold enough, a little cunning shall serve for whoredom; the Devil makes his high-ways easy. Perhaps all do not sell their bodies, that sell their souls; some sin, but set no price on it. I am persuaded that no one Inducement so soon turns women to Popery, as their Indulgence to this sin. Venialia dicunt, sed vaenalia sunt; If God would afford pardons on the Popes rates, this sin would be infinite. But non sic respondetur Domino: His Justice will not be so answered.

4 By meditating on the punishment. If in the act of thy lust thou couldst see into the dark doors of hell, and behold the adulterers and their harlots embracing flames, quenchlesse flames; howling, and shreeking, and cursing their glasses, their tires, their Bawds, their Panders; bound to eternity of insufferable horrors: this would cool thy heat. For lustful kisses, kissing of fire; for soft beds, beds of despair; for wanton songs, gnawing their tongues; for heating delicates, everlasting famishment; for silken curtens, to wish a Rock for their pillow, and a Mountain for their coverlet: this, O this would slacken thine intemperance. What men think most pleasing, is most plaguing; to have their lusts granted: So I gave them up unto their own hearts lust. They desired it, they had it; this was the greatest plague. Think thou seest beyond thy beauty old-age, beyond old-agd sickness, beyond sickness death, beyond death Judgment, beyond Judgment hell, beyond that no limits of time or torments, but all easeless, endless. Thou criest, God be merciful to me; but be also merciful to thyself: weep for thy sins, and beseech God to mortify thy lusts by the death of Christ.

2 The second kind of Intemperance is in Apparel, Pride, Pride? why there is no such sin, all is but fashion. Indeed Pride hath lost it self in the name of Fashion. This was wont to be called the woman's sin: The daughters of Zion were haughty, &c. there is Pride and her wardrobe. But now it is a question whether the women keep their Charter still: the men have endeavored to be as proud as they; not that the other are excusable: innumerable are their boxes, and powders, and paintings; how they daub their mud-walls with Apothecaries mortar! It is a sign that they love a vizzard better than a face. God shall smite thee, thou painted wall: painting is for walls, not for faces. If Natures defects and furrows cannot be filled up with these colors, yet art shall supply all with rich attires. As that Painter should have drawn Venus very beautiful: but when his cunning failed in her face, he drew her in exceeding rich apparel: Pulchram non potuit, divitem pinxit; Because he could not make her fair, he made her rich. They die their hairs too; but this seems to be no new fashion. For Cyprian writes of it in his time: Foeminae crines suos inficiunt malo praesagio: capillos enim sibi flammineos auspicari non metuunt. They got a flame-coloured hair, an ill presage; it is not safe coming so near to that color. They spend more time betwixt the comb and the glass, than betwixt their family and the Church. They metamorphose their heads, as if they were ashamed of the head of God's making, proud of the Tire-woman's. Sometimes one tire is half the husbands rent-day. This is the monstrousnesse of our pride; and what shall we do in the end thereof? Jezebel was the daughter of a King, the wife of a King, the mother of a King, yet her painted face and proud heart threw her out at the window, and she was trampled under horses feet. But Jehu would bury her; no, the dogs had done it to his hand. O the greatness of our lands Intemperance this way! we have learned all things of our neighbors but this, to be proud good-cheap. Hospitalitie and noble attendance is changed into a vessel that runs on four wheels: It is a fashion to build great houses, as the Estriches lay eggs; and then to leave them. When the poor come thither for relief, there's none but Daws to chatter to them; the Lord or the Knight is at London; their Mercers and taylors share the poor's due. Great men gather up their wealth and their credit nearer about them, than in former times. Then it consisted in good house keeping and many servants: now in two or three trunkes of apparel and a boy to brush them. Many follow Absalom's fashion, to carry a forest of hair on their heads: as if that were their grace, which God hath forbidden as ungracious. CHRIST says, the body is more worth than raiment: but some strive to make their rayments more worth than their bodies: like birds of paradise; their feathers are better than their carcases. To pull down, if it were possible, the height of this pride, consider.

1 Thy beginning; remember the rock from whence thou wert hewn. From following the ewes great with young, he brought him to feed Jacob his people: David was not ashamed of his beginning. Say thou art borne noble; yet art thou not made de meliore luto, of any finer clay or metal than the meanest. We have all one common mother: and the proudest dust once dead, shall putrefy and stink for all his perfumes so soon as the poorest. Though all have not vestem communem, yet all have Cutem communem.

2 Thy progress: what can thy brave rags better thee? a golden bridle makes not the better horse. If thy coat be made of wool, the sheep wore it before thee: if of silk, the silly worm may pull down thy pride. The bowels of worms hath clothed thee, and thou shalt feed the bowels of worms. Because thou flourishest with the flags of vanity; thou thinkest it is thyself, like the fly on the coach wheel, that makes so glorious a dust: so let Heliogabalus boast of his silken halters.

3 Whatsoever the outside be, look to the linings. Men's cujusque is est quisque. The body is more worth than the raiment; therefore the soul is more worth than the body; for the body is but the raiment of the soul. Why despisest thou thy poor brother? I have more lands: haply, and more sins. I have braver apparel: a neat outside, and a sluttish inside. I am fairer; perhaps in face, and fouler in heart. Thou art rich in the poor commodities of this world: and poor in the rich commodities of the other: peacocke look down to thy feet.

4 There is only one garment worth having and saving. Put you on the Lord Jesus Christ: this is Stola prima, the best robe. The Papists buy the beggarly righteousness of sory Saints, and neglect this. We have worn our own innocence to rags, let us put on Christ's. Though our garment of inherent righteousness be very thin; yet if it be lined with Christ's imputed righteousness, it shall keep us warm: if embroidered with his, it shall make us acceptable to God. If we love a silken garment woven out of the bowels of a worm: how much more should we love the garment woven out of the bowels of Jesus Christ! Thus hath God allowed to some a great measure of honor, a great measure of riches, a great measure of prosperity; but to none one dram of pride.

The third kind of Intemperance is in meats; in making those things Detrimenta corporis, injuries to the body; which God ordained to be Nutrimenta corporis, conservatives of the body. Good meat which is the creature of God, is offered to the art of the Cook, who makes work for the mouth, which makes work for the stomach, which makes work for surfeit, which makes work for death, which makes work for the devil. A sin so genuine and natural to this nation; that pride is not more proper to Spain, nor lust to France, nor drunkenness to Germany, than gluttony is to England. For methods sake, let me deswade you from it, by considering the manner, the measure, the matter, the Effects, the End of it.

1 For the manner, this is merely circumstantial, and may thus be expressed. Too soon: too late, too daintily: too fast, too much, Is gluttony Too soon Woe unto thee Oh Land, When thy Princes eat in the morning: but blessed art thou Oh Land, When thy Princes eat in due season, for strength and not for drunkenness. Woe unto them that rise up early in the morning to follow riot. Their mattins is their Iunkets, and their morning sacrifice is offered to their belly. Too late, such are midnight revells: Nullum tempus occurrit ventri: Intemperance makes no difference of times. Too daintily; above the estate: and herein the poor may fault as soon as the rich; Tam late, if not Tam laute. Indeed men have Talem dentem, Qualem mentem. Everyone hath an Eves sweet-tooth in his head, that longs for forbidden things. Too fast, that is with voracitie; we call it Caninum appetitum. Greedy dogs that can never have enough. Too much: Qui minus tradit corpori quàm debet corpori, civem necat: Qui plus tradit corpori quàm debet corpori, hostem nutrit. He that allows his body less than he owes it, kills his friend: he that allows his body more than he owes it, frankes his enemy. Give it Quantum sufficiat naturae, not Quantum place atgulae. The wise man will distinguish between his body and the lust of his body: his allowance therefore shall be such as may preserve nature, not please intemperance.

2. For the measure; it is an insatiate desire of delicacies. So the rich man said; Soul eat, for thou hast, &c. not only body eat, but soul eat, and satiate thyself. The belly is no troublesome creditor; it is contented with a little: si das quod debes, non quod potes, Sen. If thou givest it what it should have, not what thou canst give. It is not the constitution of nature, but the concupiscence of lust, that longs for abundance. This invented sawces; Non tam condimenta, quàm blandimenta. Here is a study to be sick, when men are cunning in gluttony. Vt saturitas transeat in esuriem, natura mutatur in artem. This made Philoxenus wish his neck so long as a Cranes; to prolong the sweetness of his meats. This is not Necessitatem supplere, sed aviditatem explere. Such are to be reckoned in the number of living creatures, not of men, Seneca. They make their belly their god: for that they like best, and love most, is their god. The heathen had a god of drunkenness, but I never read that they had any of gluttony. To make the belly a deity; how base is this Idolatry! yet Hugo thus describes their luxurious worship. The belly is their god, the kitchen their Temple, their lungs the organ-pipes, the Altar their table, the cookes are their priests, flesh roasted, boiled, or broiled, their sacrifices, and their Incense, the odour of their sawces. But this sacrifice is to the devil; whose belly is filled with the froth of luxurious gluttons; instead of graces, sawces: instead of praising God, belching blasphemies. They have these virtues our Apostle speaks of, but in a strange way They have knowledge; which dish best pleaseth their appetite. Patience; to sit four hours at one meal. Fortitude; to encounter with an Ox ready prepared. Peace; till they have filled their stomachs. Yea faith, hope, and charity too; their faith warms in their kitchen, their hope lies in their mess, and their love boils in their kettle. This is the measure of gluttony, which indeed cannot be measured. All is to satiate curiosity; to fill more than the belly, even their eye. But as too much rain drowns the fields, which moderate showers would make fruitful: so this plethory of diet instead of conserving nature, confounds it.

3 For the matter, it is great feasting. Jerome wrote to Eustachius in the desert; If I did eat anything boiled, Luxuria fuit; so great was his temperance, All our art is too little to please our palates: we have piles of dishes to make barricadoes against the appetite. Feasts indeed have their just allowance: our Savior himself honored a great feast, with his presence and miracle, John 2. But they must not be unseasonable. as to feast whence need to fast; when God calls to mourning, then to revel, Amos 6. GOD threatens plagues, they fall to dances; therefore Verse 7. the banket of these jovial fellows shall be removed. Not excessive: Nabal the churie made a feast like a King; you know a churles feast. He feeds his family with the mouldie remnants a month after. Not profane, such was Belshazzar's, when the temple was ransack'd to furnish his cupboard of plate.