Commentary on 2 Peter

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.