2 Peter 1:5

THe former part of the Chapter is spent in comforting: Now hee comes to exhorting. A father does not onely 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, that Ier. 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 the 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 the 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 some 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, Ezck. 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, 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. 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, Marke 14.37. Simon, 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 onely sonne; he 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, and Iudg. 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. 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 tooke 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, 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 regardeth 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. Psal. 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 σπουδὴν, what good worke can be done without studie? Indeed the maine is confessed: 2 Tim. 2.15. Studie to shew thy selfe approved unto God. But we thinke inferiour offices 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: Psal. 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; 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: and 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. Psal. 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. Eutropilus 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, what Eccles. 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. Such 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. Matth. 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 is Revel. 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, Eccl. 12.13. the 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 Queene 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. Hebr. 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 a Heb. 10.20. living way: like good hounds, let us trace him by the foote, and runne Cant. 1.4. after him in the smell of his garments; not resting till we rest with our Master. Thou 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. Psal. 8 4.7. They 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, Mat. 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. 2 Sam. 12.2. The 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. 2 Kings 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. 1 Ioh. 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 συνεργεῖν: 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 teipsum, 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. Hebr. 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 ἐπινίκιον, 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: Ioh. 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, Ioh. 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 mercie 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; Luk. 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: Act. 12.2. He kissed Iames; and because he saw it pleased the Iewes, he proceeded further, to take Peter also. Many such additions; to 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.

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 croppe. 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; Gen. 3.16. I will multiply sorrowes. But vae accumulanti non sua; woe to him that multiplies that which is not his, Hab. 2.6. Amo. 2.6. For three transgressions of Israel and for foure, I will not turne away the punishment thereof. Vpon him that will multiplie his sinnes, God will multiplie his plagues.

Subtraction is another point of the worlds practise. 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? If Iam. 2.13. Iudgement without mercie shall be to him that shewes no mercie; 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 mercie 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. Psal. 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. Matth. 5.41. Whosoever shall compell thee to goe a mile, goe with him twaine. To give 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. 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? Mat. 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. 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. Vpon 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 onely 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. 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 onely. 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 wish 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. Vnder 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: now 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, built 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. Hee 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; Hebr. 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. 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; Matth. 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. This 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 corrupt, 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 shall speed: let Ahasuerus be never so angry, to his Esther he will hold out his golden scepter. To this faith God allowes entrance; Heb. 10.22. Let us draw neere with a true heart in full assurance of faith. As Adoniah to Bethshabe, 1 King. 2.13 I 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. Vpon 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 faith, 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. 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 onely because there is 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 onely hold the foundation: but 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 Heb. 10.19. we 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, Matt. 14.30. Lord save me. While he beleeved, he trode the sea safely: when he doubted he began to sinke. When we Ephes. 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, Ephes. 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. that have prevaricated from that faith which the Church in unity professeth: [Tit]. 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.

The 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. Doct. 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; Luke 14.23. Compell them to come in, that my house may be full. But can Faith be constrained? Nil minùs est fidei quàm fidem cogere, Tertul. It is against the nature of Faith to be compelled; Probitate coactâ, Gloria nulla venit. How then? Quid jam nisi vota supersunt? There is no 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 haue a right and interest to this faith. As Saint Iude calls it the Iude 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; Mat 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. But 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; Iohn 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 thou 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 is 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 traine Psal. 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, Revel. 2.23. according 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, we in a necessitie of posterioritie. They in Demonstratione a causa, we in Demonstratione a signo. They Ut merita, we ut debita. They to bind God to us, we as already bound to God. They to make him our 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 onely 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 onely 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 the 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 onely 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. the 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 mercie 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; 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: Matth. 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 true 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 mercie; 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. 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 the 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; Iudg. 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. Matth. 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 the 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, Psal 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; Cant. 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, Cant. 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 Sanctum Sanctorum of the Temple; none but the high Priest must enter there. They are stopd to the songs of any Siren, open to the mournings of any 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 mercie; 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; 2 Tim. 2.19. the 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 acknowledged.

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 Growth, onely 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 νουθεσία; 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. πρὸς τὸν καταρτισμόν; 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 estate; 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 these 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. 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 onely thorow windowes and cloudy spectacles. 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, whom 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: Psal. 9.10. They 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 Bonum, 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, Iohn 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. Iohn 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 like Revel. 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.