Commentary on 2 Peter, Commentary on 2 Peter volume 1 · Chapter 1 · Verse 5

Commentary on 2 Peter · Commentary on 2 Peter volume 1 · Chapter 1 · Verse 5

p. 98Verſe 5.

And beſides this, giving all diligence, adde to your faith vertue; and to vertue, knowledge, &c.

THe former part of the Chapter is ſpent in comforting: Now hee comes to exhorting. A father does not onelyonly promiſe his ſon, I will make thee mine heire: but withall impoſeth on him ſome duties, by performance whereof, he may aſſure himſelfe of Inheritance. If we ſhould ſpeake nothing to men Inſtructively, or reprehenſively, but all comfortably; it were the next way to ſend them comfortably to ruine. Sat Deus; at nobis quaedam facienda reliquit; It is not fit that Heaven ſhould take all the paines to bring Earth to it; Earth muſt doe ſomewhat to bring it ſelfe to heaven. Gods bountifulneſſe is beyond our thankfulneſſe: yet thankfulneſſe is not enough, there is matter of labour and Diligence in it. He that lies in a darke pit, will yet offer his hand to him that will helpe him up. Ieremie did put the cords under his owne armes, thatffIer. 38.12.Jer 38:12 Ebed-melech let downe to draw him out of the dungeon. If the Lord of a Manour have given thee a tree, thou wilt be at the charges to cut it downe and carry it home. He that workes firſt in thy converſion, hath in wiſdome made thee a ſecond. Thou ſeeſt Gods bounty; Now looke to thine owne dutie.

This is taught us by the

Qualitie, Diligence.

Quantitie, All diligence.

Give diligence: Here firſt for the Qualitie. There is no matter wherein we hope for good in the event, accompliſhed without Diligence in the act. He that expects a royaltie in Heaven, muſt admit a ſervice on earth. The good man is weary of doing nothing, for nothing is ſo laborious as Idleneſſe. Bernard calls it a dull numneſſe of the ſoule, which neglects to begin, or is weary to proſecute any good worke. Deny Sloth not only continuance, but countenance. Quantò magis occupatum Diabolus invenit, tantò minus occupat. Satans imployment is prevented, when he findes thee well imployed before he comes. Thomas Becket, no good man, in no good cauſe, when he was admoniſhed to be leſſe ſtirring in State-matters; anſwered, that he ſate at the ſterne, and therefore ought not to ſleepe. This is a Chriſtians caſe, Is p. 99the world tempting, the Devill attempting, my fleſh betraying, and ſhall I ſleepe? Doe I ſteere the helme of my owne veſſell, wherein my ſoule is the paſſenger, and my hope of bleſſedneſſe the fraught; and would you have me to ſleepe? Iacob complaines, that theggGen. 31.40.Gen 31:40 ſleepe departed from his eyes: ſo carefull 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 ſleepe. Lepidus lyes in Harveſt under the coole ſhade, Vtinam hoc eſſet laborare; I would this were to take paines: ſo ſomehhAmos 6.4.Amos 6:4 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 farre 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 throwes into her a little ſtone, which hinders her from ſhutting againe, and ſo he devoures her. Satan watcheth our idle gaping, throwes in his bait; luſt or drunkenneſſe, and ſo preyes upon us. It is obſerveable, that albeit the Romans were ſo idle, as to make Idleneſſe a god; yet they allowed not Illi ignavo numini Templum intra urbem; That idle Idoll had not a Temple within the City, but without the walls. It grieves me to thinke that our Suburbs abound with ſo many worſhippers of this lazie Devill: yet I ſtill pray that none may be within the wals. Let us deale with Idleneſſe and wantonneſſe, 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 ſhowre came: Sodome ſlept, but her damnation ſlept not. It was Gogs preſumption,iiEzck. 38.11. I will goe to the land of unwalled Villages, I will goe to them that are at reſt. So Satan preſumes to ſet on the ſluggiſh as an undefenced city, Otia pulvinar Satanae; the Devill ſhoots in a ſlug, and hits none ſo ſoon as the ſluggiſh. The unjuſt Steward out of office, fore-caſts,kkLuke 16.3.Luke 16:3 I cannot dig, and to beg I am aſhamed. We have thoſe can dig, yet are not aſhamed to beg. Many one ſayes 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; Quò major ſum, eò magis laboro; & quò magis laboro, eò major ſum. Our gallants would not endure that father,Matth. 21.28.Matt 21:28 that ſhould charge his eldeſt ſon to worke in the vineyard. Iacob got the bleſſing, but it was under the name of Eſau, which ſignifies working, Ambr. Wee muſt have the hands of Eſau, if we looke for the bleſſing of Iacob. There are three markes and helpes of Diligence; Vigilance, Carefulneſſe, Love.

Vigilancie: a ſerious project, which we can hardly drive to our deſired Iſſue, takes ſleepe from our eyes. The beſt plot is to be ſaved, to appeaſe Gods anger, to get remiſſion of our ſins: yet we are ſupini and ſopiti, faſt aſleepe, though this be undone. Chriſt ſaid unto Peter, llMarke 14.37.Mark 14:37Simon, ſleepeſt thou? Is Iudas waking, the Phariſies walking, the ſouldiers banding, the devils urging, the Sonne of man betraying, the great worke of redemption accompliſhing; and Sleepeſt thou? So is Satan provoking, thy fleſh ready to yeeld the fort, ſinne at the doore, and Iudgement not farre off, and ſleepeſt thou O Chriſtian? When Abraham received the wofulleſt charge, that was ever given to father, concerning his onelyonly ſonne; hemmGen. 22.3.Gen 22:3 roſe early to doe it. On the weeke-dayes every man riſeth early to his trade; on the Lords day, when the buſineſſe of their ſoules is ſpecially in hand, men uſually ſleepe their fills.

Carefulneſſe, Eccleſ. 5.1. Keepe thy foot when thou goeſt to the houſe of GOD. Thou haſt a foot, walkeſt with that foot, even to the Temple; but looke to it. Res eſt ſolliciti plena timoris amor: If thou loveſt GOD, thou wilt be fearefull to offend him, carefull to pleaſe him. Gideon ſmote the hoſt of Zebah, and Zalmunna, andnnIudg. 8.13.Judg 8:13 returned from the battell before the Sunne was up. Satan findes us careleſſe, ſmites us in the night of ignorance, and carries us away captives before wee perceive it. The World ſayes to a man, as the Prieſts and Elders did to the Souldiours; here is ſtore of money,**Matt. 28.14.Matt 28:14 Wee 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 careleſſe: ſo they p. 100tooke them, ſo they ſmote them, and burnt the Citie with fire, Iudg. 18.7. No man perfectly knowes his owne heart: you thinke all well, this may be not aſſurance, but ſecureneſſe. Invadunt urbem ſomno vinóque ſepultam; When they ſhall ſay,oo1 Theſſ. 5.3.1 Thess 5:3 Peace and ſafety, then commeth on them ſudden deſtruction. Every man thinkes ill of his ſinnes, but perhaps he thinkes too well of his good workes: the ſervants of God miſtruſt their owne righteouſneſſe.

Love: this Diligence muſt fetch the life from affection, and be moved with the love of vertue. They are moſt, whom feare correcteth from evill, they are beſt, whom love directeth to good, August. Wee refuſe the daintie morſels of a churles table, becauſe wee 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 eaſie in it owne nature, to become toileſome; love makes a difficult thing eaſie. He that is baniſhed his native Countrey, thinkes every ſteppe tedious: let his owne will call him forth, his travell is pleaſant; elſe men would nor croſſe the ſeas to ſee faſhions. There was a man ſo well affected to his owne Citie, that in fiftie yeeres hee never went a league out of it; as if like a fiſh he muſt needs die, if taken out of his owne element. Not long after his lucke was to commit an offence; whereof being convicted, and liable to ſevere puniſhment; the favouring Iudge, intending to mitigate it, becauſe this was his firſt errour; confined him on the paine of death to the limits of that Citie. Now what was to his opinion formerly a delight, becomes a bondage and vexation; nothing in the Citie pleaſeth him, all his deſire is to gad abroad. How many miles can we ride and runne in a day to ſee one beaſt purſue another! The unevenneſſe of the way, the uncertaintie of the weather troubles us not, becauſe we have a love to the ſport. If the charge of a Superiour commands us to meaſure over ſo many miles, we ſoone complaine of wearineſſe. The Sabbath findes many in the fields, walking to the neighbour Villages, for wanton delights. If they were commanded to travell ſo farre to Church, and to ſerve God, they would ſay with Ieroboam, 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 honour, but no labour: Delectant praemia cum promittuntur, deterrent certamina cum praemittuntur; The promiſes delight them, the combates affright them. O fooliſh man! thouſand thouſands ſtand about thee, and doſt thou preſume to ſleepe? Bern. Mallem mihi eſſe malè quàm molliter, Sen. I had rather be ſicke than ſlothfull: by that, the minde is ſtirred up, by this, effeminated. I uſe, ſaith that Philoſopher, ſhort ſleepe; it is enough for me to have forborne watching. Aliquando me dormire ſcio, aliquando ſuſpicor; Sometimes I know I ſleepe, ſometimes I ſuſpect it.

But enough of Diligence, unleſſe wee were taught alſo rightly to diſpoſe it. For there be many that weary themſelves for very vanitie. Even Iſrael would goe backe to Aegypt for the Garlicke and Onions: Things, ſaith Gregory, that provoke teares in them that eat them. Manna makes the heart merry; but they muſt have Garlicke; as if they were weary of joy, and deſired againe teares and ſorrow.ppPſal. 19.8.Ps 19:8 The Statutes of the Lord are right, rejoycing the heart. But Contemnunt habere unde ſpiritualiter gaudeant, & deſideranter appetunt unde carnaliter gemant. Men confeſſe this world troubleſome, yet love their owne vexation, above the Peace of GOD, which paſſeth all underſtanding. Our mindes are ſo ſcattered among theſe viſible things, that wee forget how the ſtate ſtands within us. Like him that lookes to the out-ſide of his houſe, loames, waſhes, paints it, while the rotten timber drops downe within. While men hunt after the worlds veniſon with Eſau, they are in danger to loſe their Fathers bleſſing.

I have given three helpes of Diligence; let mee yet adde a fourth, Studie; ſo ſome here tranſlate foreign, what good worke can be done without ſtudie? Indeed the maine is confeſſed:qq2 Tim. 2.15.2 Tim 2:15 Studie to ſhew thy ſelfe approved unto God. But we thinke inferiour p. 101offices need no ſuch ſtudious diligence: what eaſier thing is there than to keep the peace? yet the Apoſtle ſayes, Studie to be quiet. Mans nature is ſo apt to revenge, that it is no eaſie matter to be peaceable, Sayes the Philoſopher, Te ſtudeto, ſtudie thy ſelfe. What is eaſilier knowne than a mans ſelfe? No, ſayes Iob, Non novi animam meam, I know not mine owne ſoule. Mans ſelfe is a good booke to ſtudy:rrPſal. 139.14.Ps 139:14 I am fearefully and wonderfully made. Reade this booke in Folio, in thy proſperity: reade it in Quarto, abridged by calamitie: reade it in Octavo, made leſſe by penury: reade it in Decimo-ſexto, made contemptible by ignominie: reade it in Nihilo, made nothing of this world by death. The Lawyer will not anſwer a declaration without ſtudie; or he builds more on his fortune and favour, than on his wit and fidelitie. The Poet can tell the Gallant that buyes Love-ſonnets; I ſtudie for your pleaſure. The Advocate ſtudies his pleading, or talkes idle. When a vaine-glorious Oratour asked his friend, How liked you my ſpeech? and preventing the anſwer which he expected applauſive; beleeve mee ſayes hee, I did it on the ſudden, without ſtudie: ſo I beleeve ſayes the other, for it did not ſavour of the Studie. For us, what dare wee doe without ſtudie? Perhaps you thinke not ſo; but that wee come with the ſame preparation to ſpeake, that you come to heare. So we might all be acaccuſed bee accurſed, for doing Gods buſineſſe negligently. You thinke, becauſe it is eaſie for you to come to Church when the Bell hath tolled an houre, it is as eaſie for us on a nights warning to preach. If there be any thing in the world that bewrayes this Cities ignorance, this is it: I will tell you a paradox: I call it ſo becauſe few will beleeve it, but it is true. It is more difficult to heare well, than to ſpeake well. To heare, ſay you? I can heare the graveſt Biſhop in the Land, and never ſtudie for the matter: But I ſay, if thou wilt bee ſo good a hearer as hee is a Preacher, thou muſt ſtudie for it more than hee. Good reaſon: hee goes along with the meditations conceived in his owne breſt; thou muſt goe along with his ſpeech; hee followes himſelfe, thou muſt follow him. It is eaſier for a Hare to runne her owne courſe, than for an Hound ſteppe by ſteppe to hunt her out. Our SAVIOUR ſayes, Take heed how you heare: there is a certaine art or cunning in well hearing. In a certaine Countrey, every man was to plead his owne cauſe: he was allowed an Advocate to put his minde in good termes, but himſelfe delivers it. One had his turne thus fitted, payed the Lawyer, tooke the copie, liked it admirably, ſtudied it by heart. But after often reviewing it, he fell into diſlike of it, and return'd it backe with his Non placet. The Lawyer asked him the reaſon why he now diſliked that, which at firſt he ſo applauded: why ſayes he, now I have read it often over, and finde the weakneſſes; at once reading it ſeemed very good. And, quoth he, ſhall the Iudges heare it above once? Let this touch upon the infirmity of common hearers.

Beloved, you cannot heare well without ſtudying how to heare; doe not thinke wee can preach well without it. Indeed there bee enthuſiaſticall Preachers, that runne away with a Sermon, as horſes with an emptie cart: you are not worth your eares, if they cannot diſtinguſh. But to conclude, if no great worke can be done without ſtudie, then ſurely not the ſalvation of body and ſoule without it. It is well, if with any ſtudy we may have it. When an Aſtrologer told Agrippina, that Nero her ſonne ſhould be Emperour; but firſt he muſt untie a knot by art, that was tied by nature: he meant, that he muſt artificially diſſemble himſelfe honeſt, though hee were naturally a villaine. Shee anſwered, hee ſhall untie any knot to have an Empire. It is enough for us that wee may have the Kingdome of Heaven, though wee untie a knot by the art of Grace, that was bound by the corruption of Nature. Wee are borne uncleane, have made our ſelves guiltie; given to luſt, avarice, pride; there's Natures knot: let us untie this by grace;ſſ1 Cor. 6.11.1 Cor 6:11 Such were yee, but yee are waſhed, but yee are ſanctified; and the Kingdome of Heaven ſhall bee ours. To this let us give all ſtudie: ſome Aſtronomers have beaten their braines with much ſtudie, to finde out the ſpace betwixt Earth and Heaven: p. 102and have given it up for above three hundred thouſand miles. How great was their ſtudie? how uncertaine their account? how vaine the fruit? know it is a great way, not a journey over to France, or to India; ſtudie how to get thither. For this wee ſtudy to preach, for this ſtudy you to heare, let us all ſtudy to practice; and when we have given all Diligence, ſtill LORD be mercifull to us.

Give diligence; not a pragmaticall buſineſſe in others affaires; but rectifie thy diligence, confining it principally to thy ſelfe. Dreſſe thine owne garden, leſt it be over-runne with weeds, Sen. I know not with whom I had rather have thee be, than with thy ſelfe. Vbicunque ſum, mecum ſum: rebus enim humanis me non trado, ſed commodo; I lend my ſelfe to other mens occaſions, I give my ſelfe to mine owne. We may ſay to Worldlings, as CHRIST to Martha, you are troubled about many things; but one thing is needfull, minde that. They thinke when they have gotten ſtore of riches, they ſhall then ſleepe in quiet; no then is leaſt quiet of all. The rich man reſolves when hee hath filled his barnes; then Soule reſt; no, then Soule come to Iudgement, to everlaſting unreſt; Luke 12.ttPſal. 127.2.Ps 127:2 It is in vaine, men riſe up early, and goe to bed late, and eat the bread of ſorrowes: for upon better conditions God giveth his beloved ſleepe. Pyrrhus boaſted to his friend Cineas, that he would invade Italy, and hoped to atchieve it: Cineas asked him, Sir, what will you doe then? Then we will attempt Sicily, and ſo at laſt get Carthage and all Affrica. And what then Sir? Then ſaith Pyrrus, we will reſt and be merry. Alas, ſaith Cineas, may we not doe 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 bloud in getting, there will be continuall trouble in keeping. Non minor ille labor, quàm quaerere, parta tueri. Eutrop…lus in the Poet, to one that asked how he might be revenged on his enemie; gave this counſell; Facito divitem, make him rich; ſo lay on him Sarcinam curarum, a burden of cares. The rich Land-lord envied his poore tenant, becauſe he heard him ſing every day at his labour, that had ſcarce bread for his family; while himſelfe wanting nothings was full of diſcontent. One adviſed him to convey cunningly into his Cottage a bagge of money; he did ſo. The tenant finding this maſſe, ſo great in his imagination, left off his ſinging, and fell to carking and vexing how to encreaſe it. Creſcentem ſequitur cura pecuntam; The Land-lord fetcheth backe his money, the tenant is as merry as ever he was. God is our Land-lord, while we his poore tenants have but little, we are content with a little: but if riches encreaſe, cares encreaſe with them; and till our Land-lord take backe his burden, we have no eaſe. We may ſay of worldly wealth, whatuuEccleſ. 1.18.Eccl 1:18 Salomon of worldly knowledge; he that addes it, addes ſorrow with it. Diogenes laid himſelfe to ſleepe in his cell, and his purſe by him; a theefe ſpies it, and watches till he was aſleepe. About mid-night when he thought himſelfe, he ventures to ſteale it. To whom the ſubtill Cynicke; Tolle infaelix, ut facias utroſque dormire; Take it wretch, ſo we ſhall both ſleepe. Thou couldſt not ſleepe till thou hadſt it, nor I till I loſt it. The very Camell is glad to be eaſed of his burden: When Aeſop with the reſt of his fellow-ſlaves were put to carry burdens to a Citie; one choſe to beare this merchandize, another that, every one had his choice, and Aeſop choſe to carry the victuals. Every one laught 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 eaſie: the next day they had eaten up all his burden, and he went emptie to the Citie, whither they being loaden could not reach. Let the covetous chuſe gold for his burden, the proud rich garments, the ambitious mountaines of honour, every worldly his ſeverall luggage; let my choice be that of Saint Paul, If I have food and rayment, therewith to be content; I ſhall goe the lighter to heaven.

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

1 The working up of ſalvation is no eaſy labour; thereto is requirable All diligence. Talis diligentia reſpicit tantam rem, tanta res requirit talem diligentiam. p. 103Such a diligence reſpects ſo great an object, and ſuch an object requires ſo great a diligence. Refuſe no labour 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 heate, that accompliſhes ſo great a worke. This equitie muſt needs be granted, that if we cannot attaine to worldly traſh without labour, then much leſſe to heaven without all diligence.xxMatth. 11.12Matt 11:12 The kingdome of heaven ſuffers violence: but reſt alone, trie if you can extort this by force. Spare no invention of witte, no intention of will, no contention of ſtrength about it. If you will needs uſe violence, oppreſſion, extortion, here violate, here oppreſſe, here extort: wraſtle for this though with Iacob you lame your limbes; get it though you loſe your lives. When Dionyſius ſaw what heapes of wealth his ſonne had hoorded up in his cloſet; hee asked him what he meant to let it lie there, and not to make friends with it to get him the kingdome after his deceaſe? O fili non eſt in te animus regni capax, Son thou haſt not a ſpirit capable of a kingdome. So knowing a rich mans piles of bags and whole countries of revennues; and finding no workes of pietie, none of charitie; we may juſtly tell him; Non eſt in te animus regni coelorum capax: he hath not a ſoule capable of thy kingdome of heaven. In heaven there isaaRevel. 3.18.Rev 3:18 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 difficultie of obtaining whets thy mind, and ſpurres the actions forward: only for heaven which we confeſſe beſt of all, we uſe labour leaſt of all. It is a hard taske, therefore give all diligence.

2 God requires Totum hominis, bbEccl. 12.13.Eccl 12:13the whole duty of man; that is Gods due. What nothing left for this world? yes, moderate providence; the ſaving of ſoules hinders not proviſion for bodies; but furthers and bleſſeth it. Firſt ſeeke the kingdome 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 ſaies; Inſequeris? fugio: fugis? inſequor. Doſt thou follow me? I will flie thee: doſt thou flie me? I will follow thee. Beſides there is a maſſe of corruption in us, all diligence is little enough to expell that. A tyrant boaſted that he had turned a great ſtreame in two daies: yet quoth the Philoſopher, but you have been turning an other ſtreame this twoſcore yeeres, and yet have not done it; your owne evill diſpoſition.

A Chriſtian is like a common wealth; Grace is the Queene, religious thoughts the ſubjects, luſts the rebells: theſe warre againſt the Queenecc1 Pet 2.11.1 Pet 2:11 fight againſt the ſoule. If they grow to a head, they will make a mutine in our hearts: our beſt policie is to keepe 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, adde, &c. Thus much for the addiction, now to the addition. Wherein we find a conceſſion, an acceſſion, that he requires; Adde. You have done ſomething, yet there is a Praeterea, a Beſides. Profectionem agnoſco, Perfectionem requiro: I yeeld a beginning, I aske a proceeding. Sit not downe with your Satis. knowledge you have, and faith you have; yet there's an Adhaec, Beſides theſe.ddHebr. 6.1.Heb 6:1 Leaving the principles, let us goe on to perfection. Nihil praeſumitur actum, dum ſupereſt aliquid ad agendum. We cannot ſay, that worke is finiſhed, whereof any part remaines to bee done. None were fit to fight the battels of God, but they that lapped water out of their hands; (like the dogges of Nilus for feare of the Crocodyles) ſtill going forward, Iudg. 7.5. As God himſelfe is ſaid to drinke, De torrente in via; of the brooke in the way, Pſal. 110.7. this man lifts up his head, and goes on. Chriſt hath ſprinkled all the way betweene heaven and earth with his bloud, and hath made it aeeHeb. 10.20.Heb 10:20 living way: like good hounds, let us trace him by the foote, and runneffCant. 1.4…Song 1:4 after him in the ſmell of his garments; not reſting till we reſt with our Maſter. p. 104Thou haſt done many good workes, aſſureſt thy ſelfe 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. ggPſal. 8 4.7.Ps 8:4Ps 8:7They goe from ſtrength to ſtrength, till every one appeare before God in Sion. When thy ſoule hath taſted ſome crummes that fall from thy maſters table, ſome drop of bloud that ranne from thy Lords ſide; yet ſtill thinke of a Praeterea, ſomewhat beſides. Beda obſerves on Num. 33.29. They went from Mithcah, and pitched in Haſhmonah: that Mithcah ſignifies ſweetneſſe, and Haſhmonah ſwiftneſſe. Mithcah and Haſhmonah, ſweetneſſe and ſwiftneſſe muſt be joyned together. They that in Mithcah have taſted of the Lord ſweetneſſe, will remove to Haſhmonah, come toward him with ſwiftneſſe.

When the young man asked CHRIST, what he ſhould doe to be ſaved, he pointed him to the law,hhMat. 19.17.Matt 19:17 keepe the commandements. But he replied; All theſe have I kept from my youth up: what lacke 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 poore. This laſt beſides almoſt put him beſide himſelfe. In naturall things we ſtill covet a Praeter. If we have witte, we covet more witte: we will ſeeke to be more wiſe than we can be, though we bee found leſſe wiſe than we ſhould be. But in worldly things our deſires have an everlaſting Praeterea. Hath Ahab a kingdome? yet Naboths vineyard is another Praeterea. Hath he bought the Mannor, he muſt have the poore mans cottage beſides. ii2 Sam. 12.2.2 Sam 12:2The rich man had exceeding many flockes and heards, the poore nothing but one only Lambe; well this one Lambe is his Praeterea, he muſt have it. Hath another put out the hundred to uſurie? yet there's a beſides, when the ten pounds come in for intereſt, out with that too.kk2 Kings 4 6.2 Kgs 4:6 The widdow had filled all her veſſells with oyle, yet ſhe calls for another veſſell, theres a Praeter ſtill. The rich man, Luke 12. had his barnes full before; but now hee 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 beleeve that CHRIST died for me, I am ſory for my ſinnes, I hope to be ſaved; heres enough, no Praeterea now, no beſides is thought on. Nothing ſatisfies us for this world, we are quickely glutted with Ieſus Chriſt.

Beſides this. GOD that hath done enough for us; leaves us ſomewhat-to doe for our ſelves. Hee hath given us all things that pertaine to life and godlineſſe, Verſe 3. enriched us with great and precious promiſes, made us partakers of the Divine nature, Ver. 4. there's Opus meum; Gods worke. But beſides this adde to your faith vertue: there's Opuſtuum, thy worke.ll1 Ioh. 1 7.1 John 1:7 The bloud of Chriſt clenſeth us from all ſinne; yet he that haih this hope, purgeth himſelfe, 1 Iohn 3.3. there's thy Praeterea. Behold, I ſtand at the doore and knocke: if any man will open to me, I will come in, &c. Revel. 3.20. God knockes, thou muſt open, that he may enter: doe 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 endevour. Beza in loc. Non Trunci aut ſtipites ſumus, we are not blockes and ſtones: and withall he inferres upon, 1 Cor. 3.9. we are labourers together with God: that wee doe Gratiae primae foreign: and hee that denies it, denies the efficacie of the firſt grace.

This we affirme without feare of falling into the Popiſh doctrine of free-will too. Three things concurre in a ſinners converſion; the word of God perſwading, the ſpirit of God prevailing, and the will of man conſenting. Thou art created without thy ſelfe, not ſanctified without thy ſelfe. The father begot the child without the childs will: then it had none, for it was not: but he cannot bring this child to any art againſt his will. I will not diſput Gods 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 jumpe with us in the concluſion. Caſtifica p. 105teipſum, ſaies 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.mmHebr. 12.13.Heb 12:13 Make ſtraite ſteps to your feete, and turne you to me, ſaith the Lord: therefore can they turne themſelves? Here they cry out lowder than oyſter women in the ſtreets, victorie, victorie: but they ſing their owne foreign, put the crowne on their owne heads. But whats the conqueſt? they have gotten what we never denied. They prove here freedome of our will to adde to our owne endevours: right, ſo ſay we to too: but they forget that God had made us firſt partakers of the divine nature:nnIoh. 8.36.John 8:36 now if the ſunne 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 owne converſion by nature of themſelves, it were worth their prize and praiſe: otherwiſe they have taken great paines for a thing not denied them. As I have heard of that wiſe man, who chalenged his neighbour for impounding that very horſe, which himſelfe at the ſame time was riding on.

Indeed God chargeth us with a Praeterea; yet ſaith CHRIST,ooIoh. 15.5.John 15:5 without mee yee can doe nothing. Bonum debet eſſe ex integra cauſa; and that is only Gods grace. But we are not allowed to be idle, Pſal. 132.11. God hath ſworne in truth unto David; of the fruit of thy body will I ſet upon thy throne: there is Gods covenant. If thy children will keepe my teſtimonie: 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. Goſpell: the Goſpell is given that wee might be enabled to performe the Law. God is the principall Agent, but thou haſt thy Beſides. Implore his aide, put to thy owne endevours. Qui inſtat praecepto, praecurrit auxilio. Confidence of ſalvation, doth not contradict warineſſe of converſation. He that is moſt ſure of heaven, is yet afraid to doe that may deſerve hell. Adde the oile of thy diligence to the kindled Lamp of Gods grace, thy oile doth not enlighten the Lamp, but feeds it. Fruſtra oramus, pro quibus non laboramus, Augu. In vaine we pray for that bleſſing, which our endeavours never ſeeke. The Philoſopher wanting ſhooes, and the King giving him leather; yet he thought it not enough unleſſe the King would alſo put them to making. God is ſo beholding to ſome, that he muſt doe all for them, if he will have them. But when he hath called thee to the truth, that might have ſuffred thee to die in ignorance and infidelitie, thou haſt thy Beſides. Bee not ſo much thy owne enemie, as to fruſtrate GODS merciemercy by thy ſluggiſhneſſe. Loſe not, through want of ſome labour to amend thy life, the hope of eternall bleſſedneſſe.

Adde: we are falne upon a point of Arithmeticke; a ſpeciall good point if it be confined to good things. Of the foure maine 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 barres diviſion, and God forbids ſubtraction. Give me leave to follow this metaphor ſo farre, as it may give light to my preſent intention. Let us firſt ſee the worlds arithmeticke, then Gods.

Addition, eſpeciall of ſinne to ſinne is a frequent point. Herod had done many foule miſcheefes; yet he had his addition;ppLuk. 3.20.Luke 3:20 Hee added yet this above all, that he had ſhut up Iohn in priſon: yea afterwards he ſlew him in the priſon, Marke 6.17. To Inceſt he added tyrannie; to tyrannie murder. That other Herod had ſuch an addition:qqAct. 12.2.Acts 12:2 He kiſſed Iames; and becauſe he ſaw it pleaſed the Iewes, he proceeded further, to take Peter alſo. Many ſuch additions; torrHoſ. 4.2.Hos 4:2 ſwearing they adde Lying, to lying killing, to killing ſtealing, to that adulterie; untill bloud toucheth bloud. 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 workes.Revel. 18.5, 6.Rev 18:5Rev 18:6

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 reape a multiplied p. 106croppe. Let uſurie be a demonſtration of this point: the uſurer ſaies to his monies, as God ſaid once to his creatures; Encreaſe and multiplie. A monſtrous and unnaturall brood: other cattell and plants have their appointed ſeaſons to engender and bring forth: mony brings forth to day, and begins a new travell to morrow. Yea, the young brood brought forth to day, begins it ſelfe to beare to morrow. Other creatures the ſooner they begin to beare the ſooner they leave off: uſurious monies begin betimes, and multiplie without end. It is an unhappy point of arithmeticke multiplication by uſurie, and ſhall be puniſhed, as God threatned Eve; ſſGen. 3.16.Gen 3:16I will multiply ſorrowes. But vae accumulanti non ſua; woe to him that multiplies that which is not his, Hab. 2.6.ttAmo. 2.6. For three tranſgreſsions of Iſrael and for foure, I will not turne away the puniſhment thereof. VponUpon him that will multiplie his ſinnes, God will multiplie his plagues.

Subtraction is another point of the worlds practiſe.uuMic. 2.2.Mic 2:2 They covet houſes and fields, and take them away by violence. Ieſabel 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 maintaines it. O the pittie of God and man! that maintenance ſhould be taken from the poore Miniſter who wants bread, and bee given to feed the unſatiate guts of pride and luxurie. If a robber takes a purſe, he dies for it: but let others ſubtract from the poore their commons, from labourers their wages, from the Church her endowments; and this Arithmeticke paſſes. This made Socrates laugh, to ſee little theeves riding in carts to the galhouſe; and great theeves in coaches to condemne them. Minuta puniuntur, magna in triumphis feruntur. A poore ſea-captaine 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 ſcowred the ſeas as thou haſt done, and ſpoiled all the world, with a Navy, with an army; I had beene no pyrate, I had beene an Emperour. The malefactor could ſay, I die for a few trifles of petty theeverie: but if I had robbed the poore by giving their bread to dogges; or the Church by Simonie and detaining her tenths; or the commonwealth by ingroſſings, inhauncings; I might have beene a Iuſtice of peace or an Alderman. Thus as in a throng, a dwarfe comes to be lifted up above the ſhoulders of the talleſt, and made a laughing ſtocke, that kept leaſt a doe: ſo in the crowd of this world, the leaſt ſins are expoſed to the ſharpeſt cenſures. Well, if any man will practiſe ſubtraction againſt the poore, God will uſe it againſt him, and take his name out of the booke of life. Si in ignem mittitur qui rem non dedit propriam, ubi mittendus qui invaſit alienam? Augu. If hee bee damned that gives not his owne, what ſhall become of him that takes away another mans? IfuuIam. 2.13.Jas 2:13 Iudgement without merciemercy ſhall be to him that ſhewes no merciemercy; where ſhall ſubtraction and rapine appeare? Pſal. 109.11. Let the extortioner catch all that he hath, and let the ſtrangers ſpoile his labour. There is one ſubtraction; his eſtate, Vetſe 13. let his poſteritie be cut off, and in the generation following let his name be blotted out. There's another ſubtraction; his memorie, Verſe 12. let there be none to extend merciemercy unto him, neither any to favour his fatherleſſe children. There's another ſubtraction; a deniall of all pitie to him and his, Verſe 7. Let his prayer become ſinne: there's another ſubſtraction; no audience from heaven, Verſe 8. Let another take his office, there's a ſubſtraction of his place. Let his dayes be few, there's a ſubſtraction of his life, Pſal. 69.28. Let him be blotted out of the booke of the living, and not be written with the righteous; there's the laſt, the ſubtraction of his ſoule. This is a fearefull arithmeticke: if the wicked adde ſins, God will adde plagues.xxPſal. 69 27.Ps 69:27 Adde iniquitie unto their iniquity, and let them not come into thy righteouſneſſe, Rev. 22.18. God ſhall adde 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 GODS Arithmeticke, and this principally conſiſts in addition.yyMatth. 5.41.Matt 5:41 Whoſoever ſhall compell thee to goe a mile, goe with him twaine. To p. 107give every man his owne is but equity, but the addition of charity makes bleſſed. I was hungry, and ye gave me meate, &c. Mat. 25. Come ye bleſſed, &c. To remiſſion adde reſtitution, to reſtitution charity, to charity, piety. How oft ſaies Peter, ſhall I for give my brother? till ſeven times? yea ſaith Chriſt, and more: to ſeven times, adde 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.aaEccl. 12.13.Eccl 12:13 Feare God and keepe his commandements, for this is the whole duty of man: there is our totall ſumme. Now as Addition teacheth us to adde grace to grace: ſo there is a multiplication required, to encreaſe the effects of thoſe graces, in a multiplicity of good workes. Non aucta ſcientia ceſſat: knowledge not improved will be impaired. Haſt thou faith, but no ſtronger than many yeeres agoe? Is not thy zeale more fervent, thy charity more compaſſionate, thy humility brought lower?bbMat. 25.20.Matt 25:20 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 bee no uſurie, we ſhall loſe the principall. God is a father that loves to have his children thrive: he gives them a ſtocke, and lookes they ſhould not be unthrifts: if they doe 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 traveller paſſeth from towne to towne till hee come to his Inne: ſo the Chriſtian from vertue to vertue, till hee comes to heaven. God hath ſowne 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 honour and glory.

Now becauſe I am moved to move your charity at this time; let me be bold to teach you another point of GODS Arithmeticke; it is Diviſion.ccEccl. 11.2.Eccl 11:2 Give a portion to ſeven, and alſo to eight. Geometricall diviſion is Iuſtice; to give every one his owne. There is an arithmeticall 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 finde an empty quotient when he is dead. The bread of the poore is like the way of the rich; he that hords it from him is a man of bloud. We find meanes of Diviſion, but they are not good. VponUpon the leaſt quarrell we divide all among the Lawyers: the Common-pleas and the Chancery drinks up the poores portion. Among Ruffians a word and a blow; among civill men a word and a writte. I heare the proud neighbour ſpeake of his equall; goe to, I have a hundred pound to ſpend with him; I heare him not ſpeake of the poore begger, 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 finde no portion left for the children of GOD.

What men charitably divide, they ſhall onelyonly finde: of all, what I gave, that I have. This diviſion is not loſſe but gaine: it is ſent before to bee kept ſafe in the beſt coffer.ddEccl. 11.1.Eccl 11:1 The bread caſt upon the waters, ſhall bee found againe after many daies. The truly rich man is not diſcerned by his plate, nor bagges, nor wardrobe; but bounty: not by multiplication but by diviſion. Other men poſſeſſe riches as ſicke men fevers which indeed rather poſſeſſe them. Good almes are like Ambaſſadours, ſent liegers abroad to ſecure the reſt at home. We have many of Saint Iames's Almoners, Iames 2.16. God bleſſe you; but they bleſſe you without a croſſe: would I were able to helpe you; able! herein they wiſh well to themſelves onelyonly. As the Tenant ſaid to his Land-lord; would I could give you this farme? what then ſaid the Land-lord? you ſhould never have it, quoth the Tenant. They p. 108wiſh themſelves Facultatem non voluntatem; money not mercy. The poore may ſay to them as the begger ſaid to the Biſhop: if ſuch wiſhes were worth a halfepeny they would not be ſo liberall. Well, divide it thy ſelfe, or it ſhall be done for thee. Accumulationem diſsipatio ſequitur: the father could not be more cunning at the rake, than the ſonne 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 ſonne, and there is nothing in his hand: if at leaſt they be not gone before hee comes at them, Luk. 12.20. Thou foole, then whoſe ſhall theſe things be? yea, whoſe ſhalt thou thy ſelfe be? and that is the harder queſtion. ^f When he dieth hee ſhall carry nothing away: but death comes and there's a Diviſion indeed. Read Iames 5.2. The moth ſhall divide his cloth, the ruſt his gold: this is not all; the world ſhall divide his goods, infamie his name, the earth his body, terror his conſcience, and hell his uncharitable ſoule. Wilt thou not divide, O worldling? thou ſhalt be divided. Your twenty in the hundred will not beleeve this, but a hundred to twenty hee ſhall feele this. But let us divide our goods by charity, and Chriſt will gather up our ſoules in mercy.

It followes; Adde to your faith, &c. The motives are done, come wee to the materials. Here be eight in number, all excellent in nature. VnderUnder 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 kindneſſe, &c. Paul does not there begin with faitk, but he ends with Charity, as our Apoſtle here. So Phil. 4.8. hee 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, bee with you. Ezek. 40.41. There were eight tables whereon they ſlew their ſacrifices: upon theſe eight tables we muſt ſlay our ſinnes, that wee may make our ſoules 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 ſoules ſaved in Noahs arke: without theſe eight graces no ſoule ſhall be ſaved: Our SAVIOUR CHRIST preſcribed eight ſteps for our aſcending to bleſſedneſſe, Mat. 5. his Apoſtle hath delivered the ſame number. Eight beatitudes, beatus numerus. It were no impoſſible thing to finde our SAVIOURS text in his Apoſtles gloſſe. Chriſt begins with Pooreneſſe in ſpirit, Peter with Faith: this ſees it ſelfe poore, and therefore apprehends Chriſts riches. 2. Chriſt commends mourning, and Peter, Knowledge: now hee that knowes his ſinnes will mourne for them. 3 Christ praiſeth Meekeneſſe, Peter Temperance: it is no hard thing to finde meekeneſſe in temperance; which is a vertue neither to diſtemper a mans ſelfe, nor to diſturbe others. 4. Chriſt bleſſeth the deſire of Righteouſneſſe, Peter of Vertue; which is a rule to live righteouſly: Chriſt magnifieth Mercy, Peter Charity: and who are charitable but the mercifull? 6. Chriſt perſwades to Pureneſſe in heart, Peter to Godlineſſe, and godlineſſe makes the heart pure. As it is true charity eſſe miſericordem, to be mercifull: ſo it is true piety eſſe mundicordem, to be pure in heart. 7. Chriſt exhorts to Peace-making, Peter to Brotherly kindneſſe; and who can diſtinguiſh betweene Peace-makers, and thoſe that are Brotherly-kinde? As Abraham ſaid to Lot, let us not ſtrive, for we are Brethren. Laſtly, Chriſt encourageth to ſuffer Perſecution for righteouſneſſe ſake, and Peter Patience: nowggRom. 5 3.Rom 5:3 Tribulation worketh patience.

Conceive all this a glorious houſe, the building up of a Chriſtian. Let Faith ſtand for the foundation: Vertue for the wals: Knowledge the windowes, that let in the light of Gods truth to illuminate it. Let Temperance be the morter, that keeps off the violence of wind and weather; for temperance diverts corruption. Be Patience the pinnes and ſtaies that hold together the frame; for patience will not be moved. Let godlineſſe be the perfect forme or module of it, that the ſtructure may mocke the rage and reſiſtance of hell. Set Brotherly kindneſſe for the lodging chambers, p. 109built to entertaine friends. Charitie is the roofe, as Saint Auguſtine: ſaies of Gods houſe in mans heart; Diligendo perſicitur. Thus as God brought Moſes to the mount, to the top of Piſgah: and ſhewed him the land of Canaan, Deutronomy 34.1. So I have brought your meditations to the top of the mount, and ſhewed you the fruitfull valley ſtanding thicke with the graces of God. Now to the firſt materiall.

Adde to your faith vertue. Faith is the firſt, and I have drunke deepely to you in this cup before: yet I would have you ſicke of an holy ebrietie, and ſtill to thirſt for this drinke, Cant. 5.1. Bibite & inebriamini, drinke abundantly of this cup. To your faith, I cannot omit foure things naturally ariſing out of the words. 1. The neceſſitie. 2. The ſingularity. 3. The proprietie. 4. The ſocietie of Faith.

Firſt, the neceſſitie of Faith: our Apoſtle to build his houſe of Chriſtianitie, laies this the foundation. That would be a poore houſe that hath no foundation: the hope of too many, is a caſtle in the aire, that wants the foundation of faith. Philoſophy laies her ground in reaſon, Devinitie in faith: the firſt voice of a Chriſtian is, I beleeve, 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 neceſſitie of faith appeares in three reſpects; Ratione Dei, Diaboli, tui.

In reſpect of God;hhHebr. 11.6Heb 11:6 For without faith it is impoſsible to pleaſe God. Every mans deſire ſhould be to pleaſe God, without faith it is impoſſible to doe it.iiRom. 10.14.Rom 10:14 How ſhall they call on him in whom they have not beleeved? It was faith that made Abraham titled Gods friend. He that thruſts into Gods preſence without faith ſhall be examined; Quomodo intraſti; friend, how cameſt thou in hether? Beleeve and welcome;kkMatth. 8.13.Matt 8:13 As thou beleeveſt, ſo be it done unto thee.

In reſpect of the devill: he is a roaring Lion, we have no meanes to reſiſt him but by being ſtedfaſt in the faith, 1 Pet. 5.9. He is too ſtrong for thee if thou meeteſt him with thy vertue, or with thy good workes; for he will object ſins enough to outwaigh them, Solon cannot meet him with his juſtice, nor Salomon with his wiſedome; every poore ſinner can overcome him with his faith. ThisllEph. 6.16.Eph 6:16 quencheth all the fiery darts of the wicked. Temperance is a good buckler, that he ſhall not wound thy body: honeſtie a good buckler, that he ſhall not wound thy name: patience, that he ſhall not diſturbe thy mind; but if thou want faith, he will for all theſe wound thy ſoule. This is an invincible ſhield againſt an implacable enemie.

In reſpect of thy ſelfe: thou art ignorant, there is no underſtanding of GOD but by ſaith, Eſa. 1. The vulgar reads; Niſi credideritis non intelligetis; unleſſe yee beleeve, yee ſhall not underſtand. Quomodo capitur Trinitas, how the Trinitie may be comprehended in underſtanding, thou askeſt well: quomodo creditur Trinitas, how the Trinitie may be beleeved in faith, thou askeſt not wel. Ideo benè creditur, quia citò non capitur, Augu. It is therefore to be beleeved, becauſe it cannot be underſtood. Thou art originally co…rupt, naturally hatefull to God: nothing canſt thou doe to pleaſe him, till thy ſelfe 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 doe works to glorifie our ſelves, faith doth workes to glorifie God. We are not juſtified by the workes of the Law, but by Grace, ſay we. But are not the workes of the Law, the workes of grace? yes, every good worke of the Law is a worke 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 roote of a tree appeares no beautie, no ſhew 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 roote. So in the humility of faith wee find ſmall luſtre, no pleaſure diſcernable to the eye of man: yet whatſoever luſtre or grace fulneſſe ſhines in our workes, is derived from that roote. Thus Faith is the Queene that p. 110ſhall ſpeed: let Ahaſuerus be never ſo angry, to his Eſther he will hold out his golden ſcepter. To this faith God allowes entrance;mmHeb. 10.22.Heb 10:22 Let us draw neere with a true heart in full aſſurance of faith. As Adoniah to Bethſhabe, nn1 King. 2.131 Kgs 2:13I know the king will deny thee nothing. The Eunuch to Philip, Acts 8.38. See here is water, what hinders me to be baptiſed. Beleeveſt thou? yes; then nothing hinders. VponUpon the knowledge of my faith, I aske, 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. Looke wee a little further into the neceſſitie of Faith: it is taken two wayes 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 bee beleeved, and the act of beleeving.

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 connexion of Scripture is Scripture, as the roote 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 ſpeake authoritatively of the doctrines of faith ſince the Apoſtles: mens aſſertions have no power to oblige the conſcience. What the Scripture forbids, flie it: what it affirmes, beleeve it: what it reproves, mend it: what it commands, doe it.ooGal. 6.16.Gal 6:16 And as many as walke after this rule, Peace be on them and mercy, and upon the Iſrael of God. There are ſome things Liberè credenda; ſome conceive them this way, others that way: Vnuſquiſque abundat ſenſu ſuo. Some things are Piè credenda; as that of Mary lived and died a virgin, albeit it be not there expreſſed: for who durſt touch that veſſell which God had ſanctified to beare his owne ſonne? Others are neceſſariò credenda, all things revealed in holy writ, be they plaine and eaſie, or darke and myſticall. All I ſay, in praeparatione mentis, in the readineſſe and intention of the mind, when we ſhall come to underſtand them: as the myſterie of the Trinitie, CHRISTS incarnation without ſin, &c. Though we cannot conceive, we muſt beleeve. 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 beleeve this ſhall be ſaved: but whoſoever doth not beleeve this ſhall be damned.

Therefore there is no binding mens faith to that the Scripture averres not. The Papiſts doe bind to things. 1. Citra fundamentum, beſides the foundation; as Traditions, untemperd morter dawbed on the walls of truth to hide it. 2. Circa fundamentum, to things about the foundation, ſuch as endanger it: as deniall of Scripture to Lay-men. This is a wretched ſin, to obtrude for matter of faith, that it is not lawfull to read the Scriptures which are the rule of faith. 3. Contra fundamentum, to things againſt the foundation; as the ſacrifice of the maſſe, diſtinction of mortall and veniall ſinnes, Iuſtification by workes, &c. What is againſt that which is neceſſarily to be beleeved to ſalvation, is againſt the foundation. But it is neceſſary to truſt in CHRISTS bloud and merits onelyonly becauſe there isppActs 4.12.Acts 4:12 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 onelyonly hold the foundation: butqqGal. 5.2.Gal 5:2 I Paul ſay unto you, that if yee be circumciſed, Chriſt ſhall profite you nothing. If you joyne your owne merits with Chriſts merits, he ſhall profite you nothing. Thus for the matter of faith.

As we ſee the neceſſitie of faith, in reſpect of the doctrine to be beleeved; ſo ſee the neceſſitie of it, in reſpect of the act of beleeving. The Schoolemen in defining this faith, are defective. Firſt, they forget the name of CHRIST, who is the ſpeciall 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 p. 111rrHeb. 10.19.Heb 10:19we have boldneſſe to enter into the Holieſt. Thirdly, they make it a ſpeculation, not a practiſe; but Fides in agendo eſt, Faith is operative and buſie, in applying Chriſt, in lifting up the ſoule to Chriſt, in abhorring that many offend Chriſt, in doing that may pleaſe Chriſt. Quò itur? whither goe we? to God. Quà itur? how goe 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 Saviour: this is the firſt ſtep, but not farre enough, to heaven: the wicked know, the devils have this faith. Apprehending of him, by appropriation of his merits: wee know him our Saviour; 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 hee cried out ſinking,ſſMatt. 14.30.Matt 14:30 Lord ſave me. While he beleeved, he trode the ſea ſafely: when he doubted he began to ſinke. When wettEpheſ. 3.12.Eph 3:12 comprehend with all Saints, and know the love of Chriſt that paſſeth knowledge; this is the fulneſſe of faith, Tit. 1.1. According to the ſaith of Gods elect: there is a faith of the Elect, therefore the reprobates may have a faith by themſelves. Their beleefe is in the Elect, but the beleefe 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 neceſſitie to heaven; and as it depends upon Chriſt, ſo it is given by the Spirit of Chriſt. Our Apoſtle ſayes before, Sortiti ſunt fidem, they obtained it by lot. Iacob prophecied the diviſion of Canaan, yet was it done by lot. Faith is not gotten by wit or diligence, but by Gods lot, that is, Gods gift. If this lot be thine, thou haſt drawne well, and ſhalt never looke blanke. The abridgement of all godlineſſe, or ſanctitie in the root of ſanctitie, 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 ſayes not Faiths, but Faith. He writes to many, but he ſpeakes of no pluralitie of faiths,uuEpheſ. 4.5.Eph 4:5 One Lord, one Faith. One ratione objecti, which is Chriſt; not one ratione ſubjecti; for every beleever hath his owne faith But his meaning is that all true beleevers 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 rayes: one fountaine, many ſtreams: one tree, many branches. The Church is a Pomgranate, that hath many kernels: an eare of Wheat, that hath many graines. Every man hath his owne faith, yet all have but one faith. Paul ſpeaks of ſome that have erred from the faith; and of others reprobate concerning the faith; 1 Tim. 6.10. 2 Tim. 3.8.1 Tim 6:102 Tim 3:8that have prevaricated from that faith which the Church in unity profeſſeth:xxTi… 1.13. Wherefore rebuke them ſharply, that they may be ſound in the faith. Mans body, as Phyſitians ſay, is ſubject to two thouſand diſeaſes: the eye to two hundred: but faith, which is the ſoules eye, is ſubject to more. There be ſo many errours concerning the Faith, that they are not to be numbred. Almoſt ſo many Sects as Cities, ſo many Creeds as heads. Chriſt ſayes, when he ſhall come to Iudgement, that he ſhall ſcaree finde faith on the earth: but if he come now, he ſhall finde too many faiths. Majorem inveniet quàm velit eſſe fidem; I pray God the pluralitie of faiths among many, hath not brought a nullity of faith in the moſt. So our Saviours prophecie will ſtill be true; Inveniat inter tot fides nullam fidem: among ſo many falſe faiths he ſhall ſcarce finde 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. Wee know how ſome beleeve this yeare, we know not how they will beleeve next yeare. Incerta fides, certa infidelitas; Where beleefe is uncertaine, unbeleefe is certaine. The vanity of ſome men, the curioſitie of many men, the inconſtancie of all men, make many faiths. As the Levite ſerved his raviſhed Concubine, Iudg. 19.29. he divided her into twelue peeces, and ſent her into all the coaſts of Iſrael▪ ſo poore Faith hath beene cut into twelve thouſand peeces, and ſcattered all over the world.

p. 112The Papiſts exclaime ſo farre as the world is Chriſtened, that the varietie 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 armie of ſouldiers. They call us Novangelicos, new-Goſpellers; and Quinti Evangelii profeſſores; Proteſtants of a fifth Goſpell. All their malice is to black and grime the face of our Church: which ſtill, maugre all their ſpight, lookes faire in the eye of her Husband Ieſus Chriſt. All their aſperſions and calumnies are but rubbiſh to ſcoure us, and make us Gods brighter veſſels. A fifth Goſpell, ſay yee? No, remember your owne booke, which the monkes of Paris wrote, and called it Evangelium Aeternum, the Everlaſting Goſpell: there was a fifth Goſpell. But the want of our union with the Pope, or unity with our ſelves, doth not diſprove the truth of our faith. Sicut Dei una Ieruſalem, ſic Diaboli una Babylon, Auguſt. As Ieruſalem is at one, ſo Babylon is at one; the children of hell are at peace. Satan divides not his kingdome; one crow will not pecke out another crowes eyes. Omnis unitas non eſt veritas, omnis diſſenſio non eſt falſitas. As every union is not truth, ſo every diſſention is not falſhood. Melius eſt diſsidium pietatis, quàm pax iniquitatis; Better are the troubles and differences of righteouſneſſe, than the peace of wickedneſſe. Non eſt veritas unitatis, ubi non eſt unitas veritatis; There is no truth of unity, without unity of truth. Agreement in evill is not unitie, but conſpiracie. Indeed our neighbours of Rome are ſubtill, their quarrels are not in the ſtreets, all their jarres keepe within doores. The Inquiſition keepes Papiſts in the unitie of hereſie; Yet ſome of them ſecretly know their owne errours, their owne diſtractions. Ludovicus Vives writes of a great one among them, perſwaded to goe to one of their conventicles; who anſwered, Come, Eamus ad communes errores, quia ſic vultis: Let us goe to the common errours, 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 unitie of their faith, when their heads were condemned heretikes? ſome of them ſacrificers to devils? Yea, even now they agree not in the Faith. The Dominicans abridge mans free-will, the Ieſuites contradict this: this quarrell fils the world with bookes. The truth is, there are more differences of faith in the Romiſh religion, than in all the world beſides.zzDoct. Hall, the Peace of Rome. A reverend Divine of ours hath collected from Bellarmines owne pen, many hundred differences among them; yet theſe men boaſt their unitie 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 warre.

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 marke of the Beaſt, muſt burne in hell. So plainely, Revel. 19.20. They inſtance in many particulars, wherein the Roman Church doth raſe the foundation. Therefore they ſay, Babylon will be ſerved, as ſhee wiſhed to Ieruſalem, Pſal. 137. She cried of that Citie, 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 farre on both ſides; a Fever of zeale.

Schiſmaticks 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 peece of wood a god, and then adored it: ſo theſe ſet up a new creed of their owne forging, and then worſhip it. If it be appealed, they cry lowder than the Epheſians for their Diana, with ſuch a noiſe; Great is Diana of the Epheſians. If they live among us, we ought to compell 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 bee juſtly compelled;aaLuke 14.23.Luke 14:23 Compell them to come in, that my houſe may be full. But can Faith be conſtrained? Nil minùs eſt fidei p. 113quàm 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 helpe 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 every one may have faith in his owne heart; and all our faith may be one in Ieſus Chriſt.

The third point is the Proprietie; Your faith. The faith of all is one, as it reflects on our Saviour Chriſt: yet every ſoule that will goe to heaven, muſt have a particular faith in it ſelfe. All of us beleeve one thing, yet the act of thy faith cannot ſave my ſoule; it muſt be my owne 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 availeableneſſe, it hath a proprietie to every beleever. One bird cannot flie to heaven with another birds wings. Now it is called Your faith two wayes, 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 hauehave a right and intereſt to this faith. As Saint Iude calls it thebbIude verſe 3. 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 handfull out of this ſheafe, your portion is in this common ſtocke. It is Aequè pretioſa fides, ſaith our Apoſtle, verſ, 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 himſelfe, deceives himſelfe: he that excepts others, doth wrong to Chriſt. There is a woe to ſuch;ccMat 23.13.Matt 23:13 Woe to you Scribes and Phariſies, hypocrites, for ye ſhut up the kingdome of heaven againſt men. They have a bridge over the gulfe, whereby themſelves are eſcaped; and then take it way leſt it ſhould helpe others. ButddLuke 22.32.Luke 22:32 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 heare all ye that feare God, and I will declare what he hath done for my ſoule. Woe to them that engroſſe faith, that encloſe Gods Commons, that make that ſeverall and peculiar, which the Lord hath laid open, and made common. Thus the Phariſie deſpiſed the poore Publican; yet went home leſſe juſtified. The Phariſies reproched them;eeIohn 7.40.John 7:40 Have any of The Rulers beleeved on him? But this people who knoweth not the Law, are curſed: but themſelves were more curſed. Shut not the doore of heaven againſt thy brother, leſt God ſhut it againſt thine owne ſoule, 1 Cor. 12.29. Divers gifts are appropriated to divers men; but faith is general to al 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 feeles, the eare feeles, the tongue feeles, &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 devilliſh malice to grudge another man faith. When one wiſhed that none might goe to heaven, but himſelfe, his wife, and his daughter, another replied, it were farre better that none might goe to hell, but thy ſelfe, thy wife, and thy daughter.

2 Your faith, becauſe every one muſt have a proper and peculiar uſe of faith. Thou canſt not ſee CHRIST with anothers eyes, nor walke to heaven on anothers feet. Get true faith of thine owne, 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 peece of gold is ſo good gold as a great peece, excepting the quantity. Keep thy faith, though thouffGal. 6.17.Gal 6:17 beare about in thy body the markes of the Lord Ieſus. 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 ſicknes, that it p. 114is not mortall. So keepe faith, and keepe life: loſe not thy faith, and thou ſhalt never loſe Chriſt.

The fourth and laſt point is the Societie. To your faith; To, implies ſome acceſſion. Faith is a great Queene; it is baſe to let her goe without a Court and a traineggPſal. 45.14.Ps 45:14 The Queene ſhall be brought to the King in rayment of needle-worke: The Virgins that be her companions ſhall follow her. The virgins are Vertue, 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 humour; Give me children, or elſe I die. Langueſcit fides fine bonis operibus, malis operibus moritur. The want of good workes makes Faith ſicke, evill workes 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 workes, or hee will not ſave thee. Not that he needs them for himſelfe, Pſal. 16.2. My goodneſſe, 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 Aſſe and the Colt, for the Lord hath need of them: unbinde your covetous deſires, be free in the workes of mercy; for the Lord hath need of them. You aske, why ſhould I part with my goods, ſeeing my faith ſerves my turne, and is ſufficient to ſave my ſoule? Yes, but the Lord hath need of them. Vſe for himſelfe, becauſe need for his; and what you lay out to theſe little ones, he takes it to himſelfe, he will pay you againe. Thus Faith, like that Queene of the South, comes not alone to Salomon; ſhe brings her traine after her. Faith is this Queene; let Repentance be her Vſher to goe before her; and good workes the Court that follow her: ſo let her come to the King of Mercy, the Preſence-chamber of Ieſus Chriſt.

To your faith vertue.] We have laid the foundation, and are now come to the walls of this ſpirituall houſe. It were a fooliſh coſt of a foundation without walls; then ſaid in diriſion, This man began to build. Vertue, this is a ſpeciall materiall. It is fit, ordiri à definitione, to begin with the definition: but we muſt firſt ſee what is the vertue here meant, before we can define it. Ieremie ſayes that Vertue in the Scripture is ſometimes taken for the great power of God; as the Prophet ſpeakes, Virtutes Domini nunciabit in Inſulis: And Pſal. 46. he is called Dominus virtutum. The Philoſopher called Vertue, Bene vivendi formam & normam; the rule or method of living well. Pſscator underſtands Vertue here Iuſtitiam erga proximum, righteouſneſſe towards others, where-after they that live are called good men. In a word, Vertue 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 vertue, any praiſe. Thus underſtood here, it is but the Genus to all theſe ſucceeding graces; Knowledge, Temperance, &c. all are Vertues. 2. In a reſtrained ſenſe, it intends ſome ſpeciall habite, directing a man to lead a good life, Tit. 2.12. ſoberly, ratione tui, righteouſly, ratione proximi, godly, ratione Domini. Firſt therefore we will conſider Vertue in the copious acception; and ſo we may deduce this generall doctrine.

Faith without vertue can neither make a man good in himſelfe, nor juſt before the Lord. Faith, non otioſa, ſed officioſa; it muſt have vertue with it. God requires grapes of the Vine, (implanted to Chriſt by Faith) in fidei noſtrae teſtimonium: not for his owne diet, but in teſtimony of our faith. If faith have ingraffed us into the Vine, we muſt be bearing branches. And though we ſhall not be rewarded Propter opera, for our workes; yet ſecundum opera, hhRevel. 2.23.Rev 2:23according to our workes: Vertue muſt wait at the heeles of Faith. There is a great ſea of difference betweene the Papiſts and us, about good workes; which, God knowes, are ſcant and cold among us all. We both agree that they are to be done; both our doctrines perſwade to wel-doing; but when they talke of merit in them, here we part company: they travelling to heaven by their workes, we by our faith; which of us ſpeed beſt, reſts in the concluſion to prove. They cavill that wee hold not good workes neceſſary; wee hold them as neceſſary as they, but in another kinde of neceſſitie. They in a neceſſitie of prioritie, p. 115we in a neceſſitie of poſterioritie. They in Demonſtratione a cauſa, we in Demonſtratione a ſigno. They Ʋt merita, we ut debita. They to bind God to us, we as already bound to God. They to make him our debter, we in acknowledgement of a debt due to him: even our almes is not a gift, but a debt. Therefore it is ſaid, that no man hath a right in his owne, but onelyonly the uſe and diſpoſition. As the wealth of the ſeven plentifull yeares, ſupplied the want of the ſeven barren: ſo the wealth of the rich is given to ſupply the neceſſitie of the poore. Tua ſuperflua, aliorum neceſſaria. Our almes brings not God accountant to us, but helpes us in our account to God. The Papiſts hold them neceſſary, Tanquam a ſervis merce nariis; they looke for wages for them: we Tanquam a filiis ingenuis, as of children diſpoſed according to the nature of our father.

But if we be onelyonly juſtified by faith, why are we rewarded according to workes? workes are of two ſorts; Intrinſeca or Infuſa; ſuch as God workes in us: theſe are here vertues, Theologicall or morall; as Patience, &c. Extrinſeca or Acquiſita; theſe we draw out of the former, or rather God out of us. The former are as the principall, theſe the intereſt. Now God doth not ſo much call us to account for that he gives us, but for the employment and encreaſe of it that ſhould bee 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 imployed them, and gained by them. One came with Domine, ecce tuum; yet he was anſwered with, Caſt that unprofitable ſervant into utter darkeneſſe. But the other, Lord behold, thy five talents have gotten five moe? then; Euge bonè, well done good and faithfull ſervant; Enter thou into the joy of thy Lord. God calls him faithfull; becauſe he uſed his Faith to the producing of good workes. So Matth. 25. not according to the internall habite of vertues or vices; but according to the workes proceeding from them, is the reward beſtowed. Chriſt ſaies not, you have beleeved, but you have done; come ye bleſſed.

Two things fall neceſſarily here to be obſerved; The Invaliditie of merite in our vertuous workes; The neceſſitie and commoditie of theſe vertuous workes in themſelves. Here is faith preceeding and workes proceeding. Antecedit fides juſtificandum, Opera ſequuntur juſtificatum.

1 The inſufficiencie of our vertues and their effects, which are good workes; to merite or to juſtifie our ſoules before God. It is a ſilly illation of the Romiſts; that becauſe we muſt adde to our faith vertue, &c. therefore faith cannot alone juſtifie We doe 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 vertue and workes. But that faith qualified with workes, doth notwithſtanding juſtifie without workes; this we maintaine againſt men and Angels. We ſeparate not faith and workes 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 Iames be reconciled; the one ſaying, we are juſtified by faith; the other, by workes? Is the ſpirit of unitie and truth divided? No; the one ſpeakes of a Iuſtice of juſtification, the other of a Iuſtice 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 returne. Paul like a Doctor in the Schooles reading, Iames as a Paſtor in the Pulpit preaching. The one eſtabliſhing a reall faith, the other confuting a verball faith. Piſcator doth thus cleare it: he ſaies that Saint Paul and Saint Iames did handle two diverſe queſtions. Paul; Quòd fides juſtificat: Iames; Qualis fides juſtificat. The one, that faith doth juſtifie: the other, what kind of faith doth juſtifie. The one properly teaching Iuſtification, the other ſanctification.

Vertue as a ſervant followes Faith her Miſtreſſe, but when ſhe comes to anſwer p. 116the Iuſtice of God, vertue runnes behind the doore, with a Lord be mercifull to me a ſinner: and ſo leaves the burden on faiths ſhoulder, which onelyonly anſwers it in the bloud of IESUS CHRIST. Faith is like Rachel, and vertue her maid Bilhah: though Bilhah ſupplie the defects of Rachel, yet ſtill let her remember that Rachel is her Miſtreſſe. CHRIST is our husband, and we his ſpouſe: now it is fit the Bridegroome ſhould be alone with the bride in the ſecret chamber; all the ſervants and attendants being ſhut forth: but when the doore is opened, and the Bridegroome commeth into the waiting-roome, then let all the ſervants and hand-maides attend: then enter vertue, temperance, &c. Extra cauſam juſtificationis opera ſatis laudari non poſſunt: ad cauſam hujus admitti non debent. Out of the point of Iuſtificati-workes cannot be ſufficiently commended: into the cauſe of Iuſtification, they muſt not be admitted. David had a great army of ſouldiers at his backe, yet he ſlew Goliah alone; had none to helpe him. Faith alone conquers Satan, but it hath an hoſt of ſeconds with it. Faith like Iohn that beloved Diſciple, leanes on CHRISTS breaſt; good workes with Peter follow CHRIST. The ſtory of Iudith proceeding with Holofernes may be here entertained for a fit ſimilitude. Bethulia is in danger of Holofernes, Iud. 13.Judg 13the terror of the Eaſt; as we of the Iuſtice of God. Iudiths undertakes for the ſafetie of the Bethulians, faith for the ſafetie of Chriſtians. All Bethulia being too weake to encounter him, as all our obedience is too little to anſwer God. Iudith goes accompanied with her hand-maid, faith with vertue. The hand-maid waits on Iudeth all the way: yet in the act of deliuerance Iudith is alone, and her hand-maid attends without the doore. Vertue is ever waiting upon faith; but in the mightie act of deliverance ſhe dares not come in, but lets faith alone with the whole buſineſſe. It is ſhe that goes to the throne of grace with confidence, and obtaines merciemercy through the mediation of her ſweet Saviour Chriſt.

2 The neceſſitie of vertuous actions. The law though it have no power to condemne us, hath power to command us. Lex datur ut gratiae quaereretur, Evangelium ut lex impleretur. The law ſendes us to Chriſt to be ſaved, and Chriſt ſends us back againe to the law to learne obedience. The former is plaine;iiGal. 3.24.Gal 3:24 The Law is our Schoole-Maſter to bring us to Chriſt, that we might be juſtified by faith. The other is as manifeſt:kkMatth. 19.17Matt 19:17 If thou wilt enter into life, keepe the commandements, 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 deniall of ungodlineſſe and worldly luſts, that we ſhould live ſoberly, &c. He that beleeves will keep the commandements. Now the keeping of the Law is two-fold; legall, evangelicall. Legall; ſo Adam might have kept it, ſo Chriſt did. Evangelicall, Chriſts righteouſneſſe imputed to us: he kept it for us, and we ſtrive to keepe it in him. That is truellGal. 5.6.Gal 5:6 faith, which worketh by love. A man is a perfect Chriſtian inwardly through faith before God, who hath no need of our workes; outwardly before men by his workes; for our faith profits them nothing. We call a painted man aequivocè, a man: ſome painters are ſo skilfull in caſting their colours, and can paint a fire ſo lively, that at the firſt bluſh you would thinke it to be a fire indeed. But trie it by the effects, hold your hand to it, to feele ſome warmth, it is but a cold boord or blocke. Many can thus lively paint their faith with the colours 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 poore come neere to be warmed with works of merciemercy; or others looke for the light of vertue; there's neither light nor heat in it; a meere painted fire. A Pigmaleons blocke; faced only like faith. But the Goſpel that gives ſalvation, chargeth us with the lawes obedience. Eſther being brought up in her young yeares under Mordecai; though ſhee was afterwards married to king Ahaſuerus, and an Imperiall crowne of gold ſet on her head; yet was ſtill obedient to Mordecai, as before.mmEſth. 2.20.Esth 2:20 She did the commandement of Mordecai, like as when ſhe was brought up with him. When he charged her to ſpeake 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 p. 117the Goſpell, married to the great king IESUS CHRIST; crowned with his grace, enriched with the royall apparell of his righteouſneſſe: yet ſtill we muſt be obedient to the Law, as Queene Eſther to Mordecai. Epaminondas gave his ſouldiers leave to feaſt and ſleepe, while himſelfe walked and watched about the armie. Chriſt will not deale ſo with us; but rather as Abimelech ſaid to his ſouldiers;nnIudg. 9.48.Judg 9:48 what you ſee me doe, doe yee ſo likewiſe. Though in Iuſtification, 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 workes.ooMatth. 5.8.Matt 5:8 Bleſſed are the pure in heart for they ſhall ſee God. They muſt lead vertuous lives on earih, that ever expect in heaven to ſee the Lord IESUS.

All this while we have conſidered vertue 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 calamitie, is Patience: to doe this for Gods cauſe, is Godlineſſe: to communicate it to others, is brotherly kindneſſe: to dilate it to all men, is Charity. Ambroſe knowledge ſeekes vertue, Temperance finds it, Patience ſuffers for it, Godlineſſe poſſeſſeth it, Charitie communicates it. Theſe are ſo linked together with a golden chaine of harmonie; like the Tabernacles curtaines of blew ſilke; that pull one, pull all. Hath any man vertue? he muſt have knowledge: In neſciente non eſt virtutis habitus: the ignorant are not capable of the habite of vertue. If there be knowledge, temperance will follow: for follie is the mother of Surfet, and digges the own grave with the teeth: but abſtinence is the daughter of wiſedome. If Temperance, then ſurely there will be Patience: Temperantia injuriam non facit, Tolerantia patitur. Temperance doth no wrong, Patience ſuffers it. He that abhorres to hurt others, will much leſſe hurt himſelfe. If Patience, there muſt needs be Pietie; for thepp1 Pet. 2.19.1 Pet 2:19 Thanke-worthy patience is that, which for conſcience toward God, endureth wrongfull griefe. If we be content to ſuffer evill for God, ſurely we will doe for God. If Godlineſſe goe before, fraternall kindneſſe will follow after. For no man can love the inviſible God, and hate his viſible brother, If kindneſſe to our brother in CHRIST; then Charitie to all. A heathen will be kind to his friends, a chriſtian muſt be charitable to his enemies. This is a golden chaine: the wicked have a chaine,qqPſal 73.6.Ps 73:6 their pride compaſſeth them about as a Chaine: Funas peccatorum, the cords or chaine of their ſinnes; one end whereof reaches to hell. But this chaine 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 bookes of Idiots, but the Prophet calls them Teachers of lies: and all know that they are occaſions of ſinne. Let me give you a Picture without the offence; behold an Image without ſinne. It is of Vertue: you ſhall not ſooner ſee the medalls but you will ſtraite know the face. Conceive her a virgin Intemeratae pudicitiae, of an unſpotted chaſtitie; faire, yet never courted with a laſcivious language. She hath a face white as is heaven mixed with ſome lovely red; White with her owne innocence, ruddy with bluſhing at others naughtineſſe. Of her Saviours complexion;rrCant. 5.10.Song 5:10 My beloved is white and ruddy. She hath a brow cleare as Chryſtall, wherein God hath written Sapientia, Wiſedome. This is her courage; ſhe may be affronted, ſhe cannot be affrighted. She hath eyes that never ſent out a wanton looke: thoſe caſements were never opened to let in vanitie. 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,ſſCant. 5.10.Song 5:10 Thou haſt raviſhed my heart, my ſpouſe, with one of thine eyes. The LORD loves thoſe eyes. She hath lippes like a threed of ſcarlet, and her ſpeech is comely, Cant. 4.3. She hath the tongue of Angels; when ſhe ſpeakes, ſhe miniſters grace to the hearers. She diſcourſeth the language of Canaan moſt perfectly: and never opens but the firſt aire ſhe breaths, eccho's with the praiſe of her maker. Her eares are like the p. 118Sanctum 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 poore. What gracious words ſhe receives in at thoſe doores, ſhe ſends them like Iewells to bee laid up in the Cabinet of her heart. She hath two hands; one of equity, another of of charitie, none for injurie. She gives every one his due for Iuſtices 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 bowells of merciemercy; the members of Chriſt are as deare to her, as her moſt inward and vitall parts. Shee feeds them, as conſidering what it were to have empty bowells her ſelfe. Her knees were never ſtiffened with pride: ſhe can eaſily bow them to give her Superior homage: but throwes them downe at the foot-ſtoole of her maker: yet ſtill her heart is lower, and ſhe never riſeth without a pardon. Her feet are ſtill travelling the waies of pietie, and running the race of ſalvation. She knowes this life is a journey, and no time to ſtand ſtill, therefore ſhe is ſhod for the purpoſe, with the Preparation of the Goſpell 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 blacke to it: not woven out of the bowells of wormes, but out of the ſide of her Saviour. She is clothed all over with his righteouſneſſe, which makes her beautifull in the ſight of her maker. She is girt with the Girdle of Truth: and ſinnes not, not becauſe ſhe cannot, but becauſe ſhe will not. For virtus non eſt non poſſe peccare, ſed nolle; Augu. She hath a Crowne promiſed, bleſſedneſſe: her Redeemer, even the King of heaven, did bequeath it her in his will, and ſhe ſhall weare it in eternall glory, And let every ſoule, that knowes and loves her on earth, or hopes to enjoy her reward in heaven, call her Bleſſed.

To your vertue, knowledge. Vertue without knowledge were like a beautifull damoſell blind: or a faire houſe that hath not a window in it, vertue is like a pearle in the ſhell; there muſt be knowledge to breake the ſhell, or we cannot come at the pearle. Ignorance is dangerous: Non repugnant, qui impugnari ſe neſciunt. Thus the divell carries many to hell, as falconers carry their hooded hawkes,Grego. without baiting. Quis non ſenſerit illum miſerabilem, qui ſe nunquam ſenſit miſerum? There is no wretchedneſſe ſo pitiable, as that which is not knowne 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 ſendes away the wicked with a Neſcio vos, I know you not: but Novit qui ſui ſunt; tt2 Tim. 2.19.2 Tim 2:19the Lord knowes 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 acknowledg…d.

The worke of regeneration begins at illumination. The firſt thing that ſunke 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 barke and pith: yet all theſe are but the juyce diverſely digeſted and ſent forth. So here in a Chriſtian, Faith, Vertue, Temperance, Patience, Charitie, Godlineſſe: yet all theſe are out the knowledge of Chriſt diverſly concorded: knowledge is lux virtutis.

The Papiſts indeed magnifie Ignorance: good reaſon, for Ignorance magnifies them. Our way to heaven is knowledge, perhaps they have a way by themſelves. Like Owles, they keepe a whooting in the darke, but are blind in the broad day; never aske them poore ſoules, as Philip the Eunuch; underſtandeſt thou what thou readeſt? but doeſt thou read at all? No, we may not be ſuffered to reade. It will be very hard for a man to ſtumble over the threſhold of heaven, or to goe blindfold to ſalvation.

Concupiſcence though ever ſinfull, yet could not bring forth ſinne without the conſent of reaſon: and this would never conſent ſo long as the eyes were open. For ſinne is a thing ſo ugly and deformed, and ſo like the father the devill; that it is unreaſonable for a mans ſoule to yeeld to it. Hence Paul calls ſinne a worke of darkeneſſe: for Satan doth hide it from us in the Birth, and would hide it from us in the p. 119Growth, onelyonly on our death-bed and anguiſh of ſoule, he ſhewes it us in the Fruite. In this ſenſe, that may rightly be underſtood, Nemo ſciens peccat; that no man ſinnes knowingly, at the very inſtant of the committing. Though he have the habite of knowledge in the generall, yet hath he loſt it in the particular. As we ſay of the Coward; There is feare in his heart, even while he feareth not; in regard of the habite. And the ſlave hath an habituall ſervice upon him, even when he ſleepes: he ſerves though he takes his eaſe. There may be the habite of knowledge in the mind, yet not the uſe of it in ſome ſpeciall act. The devill 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 ſinne in generall. In theſe dayes of profaneſſe, he puts out verbum applicatum, the word applied, that few conſider what ſinne is in practice. So that now, he that comming from the mount as Moſes; and hearing the worlds confuſed noiſe; would thinke it the noiſe of warre; conquering or conquered: but being among them, he findes it the noiſe of joy and dancing, revelling and roaring. Not becauſe men doe not know theſe ſins in generall: but they will not know them in theſe particular facts. Luſt like a thick ſmoke dimmes the eye of knowledge.

Now the meanes to prevent this wickedneſſe, is to keepe open the eye of knowledge. This is done both by the doctrine of Truth in generall: and the application thereof in ſpeciall. The generall knowledge of truth is more eaſy; for which of us is ignorant what ſinne is knowledge while ſhe walkes in generalls, is in her owne Iuriſdiction: ſenſe and affection hath nothing to doe with her; but ſhe may freely give her ſentence. Loe then ſhe dares calls uſurie, uſurie; and not a moderate improvement of mony: Pride, pride; and not handſomeneſſe: Covetouſneſſe by the owne name, and nor thirſtineſſe. But when ſhee deſcends to particulars, wherein all actions doe conſiſt and diſputeth whether this or that ſpeciall act be ſinne or not; here ſenſe and aff ction put in for a part, chalenges an intereſt, and overſway. And as it is in an ill pick'd (or as we ſay) pack'd Iury; whereof there is one wiſe man, another honeſt man, five knaves and five fooles: the greater part over-rules the better part, theſe ten over-beare thoſe two. The five ſenſes, and as many Affections, are the knaves and the fooles; 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 franticke affections.

Here we ſee the uſe of Preachers, who may ſpeake freely, and helpe us to retaine the truth in particular. Admonition is called by the Greekes foreign; as it were a reſtoring or putting of the minde in order. When the underſtanding is (as it were) beſides it ſelfe, and out of joynt; tranſported with ſome ſuddaine paſſion, or prevented by an evill cuſtome, this repaires it. So Paul delivers the uſe of it, Eph. 4.12. foreign; the putting againe in joynt of luxate members. This continuall publicke Preaching is neceſſary; as a Taper ſet on the table to give light to all in the houſe. If this light waſt it ſelfe, what hurt does it to thee? yea if it goe out in the owne ſtench, yet it lightens thee ſo long as it laſts. But thou ſaieſt; Conſilium mihi non det, qui ſibi non dat: let not me take counſell of him, that gives none to himſelfe. Yet he might build an Arke for Noah, that was himſelfe drowned in the floud: he may light thee to heaven, though himſelfe goe darkling to another place. Woe to him if he doe not preach: if he doe preach, take thy portion. Quòd benè dicit, tuum eſt; quòd malè vivit, ſuum eſt. But if he preach not, thou mayſt periſh. Where if you had good eyes and thankfull hearts, you would ſee and acknowledge how God hath bleſſed you more than the Romaniſts. The devill was fained to ſend a letter of commendations to the Popiſh Clergie. Amongſt many other things he thanks them for their ignorance; but eſpecially for their ſilence. For ſetling our eſtate wee require a learned Lawyer; for our ſicke body a learned Phyſitian: and for the ſoule that is moſt precious, ſhal we not deſire a learned Divine? In law thou canſt but hazard thy p. 120eſtate; in Phyſicke thou ventureſt but a mortall life: but here thou mayeſt loſe thy ſoule. The body dies, the Phyſitian is payed: let the ſtate be loſt, thy Lawyer hath his Fees before. But if the Miniſter ſave thy ſoule, yet he is not regarded, not rewarded: if he loſe it by wilfull negligence, he hath loſt himſelfe. Thus requiſite are Preachers to give the light of Knowledge. But yet if in this night of ſinne we will doe any profitable worke, wee muſt either our ſelves have a particular light of our owne in our hands; or if we cannot, we muſt get another to hold the candle to us, that wee may ſee the deformitie of ſinne; leſt Knowledge being blinded, and Luſt leading the way, we both fall into the pit of deſtruction. Iohn the Baptiſt was Chriſts Harbenger, and went before him, that is the glory of heaven. Knowledge is like Iohn, that ſhining Lampe, without that, we cannot finde the way to the glory of heaven, nor be brought to CHRIST. Thus in generall; now let us further obſerve five concluſions.

1 That by Knowledge is here meant an inſight into heavenly things. Indeed Auguſtine diſtinguiſheth betweene Knowledge and Wiſdome; Ad Sapientiam pertinet aeternarum rerum cognitio intellectualis: ad ſcientiam temporalium rerum cognitio naturalis: Wiſdome, ſaith he, is an intellectuall apprehenſion of eternall things: Knowledge a naturall apprehenſion of temporall things. But there is no true Knowledge, but that which can make the knowers bleſſed. Chriſtian wiſdome ſeemes the worlds folly, Greg. What is more fooliſh than mentem verbis oſtendere, to declare a mans meaning in his words? to bleſſe them that curſe us? Mala libentiùs ferre quàm ſacere, to ſuffer rather, than to doe evill? not to reſiſt our oppreſſours? Yet this is Chriſts commended wiſdome; and he that is Sapientia Patris, the wiſdome of the Father, ſhall one day crowne 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 abhorre the plagues of hell, deſire the joyes of heaven, deſpiſe the temptations of earth. The great affection we beare to the world, ſhewes 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 faire table, whereon is nothing written, but it is apt to receive all formes and figures. But he is deceived, for it is a darke vault, wherin is no light of Grace, and no more of the light of Nature than the little ſparke or ſnuffe affords.uu1 Cor. 2.14.1 Cor 2:14 The naturall man receiveth not the things of the Spirit of God. By nature he is ſubject to two enemies of knowledge, Ignorance, and Errour. By Ignorance we know not things neceſſary, by Errour wee know them falſely. Ignorance is a privation, Errour a poſitive obliquitie. All ignorance cannot be helped, all errours cannot be eſcaped. From ignorance comes vice, from errour Hereſie. Many ſtriving to expell ignorance, fall into errour: as an Empiricke to cure one diſeaſe, cauſeth a worſe; ſo quenching thirſt with a draught of poiſon. Some are tantae fatuitatis, ſo deepely poſſeſſed with folly, that they ſcarce differ from beaſts.August. Hence we ſee that Knowledge is not eaſily had; Veritas in profundo latet. In the Weſt-Indies, they that by digging, follow the veines of gold, runne under high mountaines and ſtony rockes, many miles: yet the intereſt of Oare ſufficiently defrayeth the expences of labour. But knowledge is attained not without greater difficultie: for the ſoule in the body, as a priſoner in a dungeon, takes in nothing but thorow the grate; ſees onelyonly thorow windowes and cloudy ſpectacles.xx1 Cor. 3.19.1 Cor 3:19 The wiſdome of the world is fooliſhneſſe with God. Therefore the firſt way to Knowledge is, Scire quod neſcias, to know thine owne ignorance. Qui ſe diligit ſtultum, non proficiet ad ſapientiam: nec fiet quiſque qualis eſſe cupit, niſi oderit qualis eſt, Auguſt. Hee that doates on his owne folly hath no hope of wiſdome; nor can a man become what he would be, unleſſe he hates being what he is. They can never come to true wiſdome, p. 121whom the opinion of their owne falſe wiſdome deceiveth. Let no man deceive himſelfe, 1 Cor. 3.18. If any man among you ſeemeth to be wiſe, let him become a foole that he may be wiſe. Confeſſe thy Ignorance, this is the way to get knowledge.

3 That Knowledge is not the cauſe of ſin, but Ignorance: for Vertue is begotten and nouriſhed by Knowledge. Scientia praecedit virtutis cultum, Chryſoſt. Knowledge muſt goe before vertue: for man deſires not that he knowes not: Et malum niſi cognitum non timetur; Vnknowne evill is not feared. Indeed there may be a disjunction of theſe two in reſpect of their morall parts. So there may be Virtus ſine ſcientia, and Scientia ſine virtute. The Heathen had vertue without knowledge, and wee have knowledge without vertue. But as theirs was not true vertue, abſente ſapientiâ, without knowledge; ſo, nor is ours true knowledge, abſente virtute, without vertue. There may be a ſervant that knowes his maſters will, and doth it not. And this ſhall ggravate his wretchedneſſe; Scire quod ſequi debeat, & nolle ſequi quod ſciat; Iſidor.To know that he ſhould follow, and not to follow what he doth know. The Sunne 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; Continuò 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 ſpurre to wickedneſſe; is all one as if a father training up his ſonne to be an archer; another ſhould tell him that by ayming moſt fairely, he ſhould miſſe moſt foulely. No certainely; there is no Vertue can batten or thrive, but that which ſuckes on the breſts of Knowledge.

4 Seeing we muſt joyne with our Faith Knowledge, it is manifeſt that an ignorant faith is no faith. The Papiſts ſtand hard for their implicite faith; it is enough they ſay. Their proofe is Matth. 8.26. Why are ye fearefull, O ye of little faith! As if there were no difference betwixt Exiguam & Implicitam fidem; between a little faith, and an implicite faith: betweene a little man and a great Elephant: the little one is a man, and the great one is a beaſt: Betweene a little Starre, and a great cloud: that is true light, this is very darkneſſe: that turnes to water, this remaines 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 beare fruit, this is nothing. A Iuggler could never ſhew more trickes, than they with this involved faith: they are very like; for theſe alſo caſt a miſt before mens eyes, and juggle away their ſoules, when the Devill comes with his firy darts, their ſhield of faith is ſo wrap'd up that they cannot finde it. It is like ware in a Pedlers-packe, miſlaid; hee hath it, but he knowes not where it is. It is truly called Fides carbonaria, the Colliers faith: the Devill catechiſeth him; how doeſt thou beleeve? I beleeve as the Church beleeves. How beleeves the Church? as I beleeve: this man was ſaved, ſay they; but for all that, I doe not thinke that the Devill and the Collier ſo ſoone parted. Sure if he had no better weapons, Satan would have another bowt with him, and ſuch a one as would coſt him his ſoule. Beleeve as the Church beleeves, we aske you no more: this and the ſigne of the Croſſe is ſufficient: O the multitude of ſoules they thus beguile! But adde to your faith Knowledge: Fides neſcia is fides nulla: yyPſal. 9.10.Ps 9:10They that know thy name, will truſt in thee. They that know not what they ſhould beleeve, cannot beleeve to their owne comfort.

5 Laſtly, this Knowledge muſt be added to Vertue 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 adde Knowledge to theſe: and Vertue it ſelfe, luſtre it with what gloſſe 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 fals; if it want knowledge to direct it. But why ſhould I ſay, Vertue without Knowledge is blind, when indeed it is not at all. A man may doe p. 122Bonum, good, and not know it: but not Benè well; true vertue is not without knowledge. But as ſome doe ill, and yet thinke it good: ſo others doe good, and yet thinke it ill. For the former,aaIohn 16.2.John 16:2 Whoſoever killeth you, will thinke that he doth God ſervice. For the latter, Ioſephs miſtreſſe meant him a ſhrewd turne in betraying him to priſon, which was Ioſephs ſtep to promotion. Or as the theefe 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 vertue. For good and well muſt in all actions meet: wicked is not much worſe than undiſcreet. Knowledge without Vertue, makes a mans Mittimus to hell.bbIohn 9.41.John 9:41 If ye were blinde, 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 reade it, in ſtead of Domum everrit, Domum evertit: ſo theſe, in ſtead of ſweeping the houſe, pull it quite downe. So much light abuſed on earth, ſo much darkneſſe inflicted in hell. Vertue without Knowledge, is either likeccRevel. 3.17.Rev 3:17 Laodicea, proud, and knowes not whereof; or mad, and knowes not what to doe. I conclude, Ioh. 9.6. Chriſt made a medicine for the blinde mans eyes, of his owne 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 our ſelves, who being made of earth, doe naturally favour of nothing but clay. Now of both theſe materials Chriſt made one lumpe, tempering them together: ſo both theſe knowledges muſt be ſo mell'd together, that they be not ſevered. To have the Clay, knowledge of our ſelves; without the Spittle, knowledge of Chriſt; were to caſt us downe to deſperation. To have the Spittle, knowledge of Chriſt; without the Clay, knowledge of our ſelves, and our owne unworthineſſe, would puffe us up with preſumption. Both doe well together, that we may know our owne ſelves in our ſelves wretched; yet in the grace and comforts of God, everlaſtingly bleſſed.

Will you now take a ſhort character of the knowing man? Hee deſires to know all things, but firſt himſelfe; leſt having acquaintance in every place, he ſhould die a ſtranger to his owne heart. And in himſelfe, nor ſo much his ſtrength as his weakneſſe. To know our owne vertues makes us proud; our owne vices humbleth us. Both his eyes are never at once from home: one keepes houſe, while the other goes abroad for intelligence. He is blind in no mans cauſe, but beſt ſighted in his owne. He confines himſelfe to the circle of his owne affaires, and thruſts not his finger into needleſſe fires. His hearts deſire is to know God; and he knowes there is no better way to know him, than through Ieſus Chriſt. Herein conſiſts his happineſſe, for ſo he makes ſure-worke for his ſoule. 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 ſeekes to know, that he may abhor it. He ſees the falſeneſſe of it, and therefore learnes to truſt himſelfe ever, others ſo far as not to be damaged by their diſappointment. He knowes this to be a ſhort and miſerable life, and therefore ſtudies the way to a bleſſed and eternall one. That this world ſhal periſh, therefore is loth to periſh with it. That money may make a man richer, not better; and therefore chuſeth rather to ſleep with a good conſcience, than a full purſe. He had rather the world ſhould account him a foole, than God: therefore deſires no more wealth than an honeſt man may beare away. He knows this worlds delight conſiſts of crotchets and ſhort ſongs, whoſe burden is ſorrow: only heaven hath the beſt muſicke, where glorious Angels and Saints ſing for ever to the Lord of Hoſts. He knowes his owne ignorance, endevours to ſcience; and for what he cannot apprehend, he begs wiſdom of God; not of every thing, 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 rebell; he firſt conceales the mutiny, then ſuppreſſeth it. He wil not ſee every wrong done him, knowing he hath done more to his Maker. After continuall acquaintance with the Scriptures, and humble familiaritie with the Holy Ghoſt; he knowes the way to heaven perfectly, and runs apace till he gets into the armes of his Saviour.