A Chain of Graces: DRAWN OUT at length for reformation of MANNERS. OR, A brief Treatise OF 

Virtue,  
Knowledge,  
Temperance,  
Patience,  
Godliness,  
brotherly-kindness,  
Charity.   So fare forth as they are urged by the Apostle in 2 PET. 1. verse 5, 6, 7. By C. Burges P. of WATFORD.  For if these things be in you, and abound, they make you that ye shall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ. Ibid. v. 8. 
LONDON, Printed by I H. for SAMVEL MAN at the Swan in Paul's Churchyard. 1622.   

TO THE RIGHT HONOURABLE EDWARD Lord Russell Earl of BEDFORD, and to his most Noble and religious Consort, the Lady LUCY Countess of BEDFORD.  
Right Honourable,  
IF the Dedication of Books can be any testimony of thankfulness to Honourable Personages, to whom the Authors are most engaged, your Honour's first vouchsafing to admit me a mere stranger to the office of a Domestic Chaplain in your Noble Family, affording me much respect, and constant encouragement beyond desert and expectation; And your Honour, Madam, beginning to take care of my further preferment from the very beginning of my Service; and after a little waiting, procuring me a settled comfortable abode, and Pastoral employment, so near your own Mansion, and under your wing, by your gracious and effectual mediation to that Honourable Knight, and Baronet, Sir Charles Morison, my Noble, and uncorrupted Patron, (for whose complete prosperity, my witness is in heaven, that I daily pray upon my bended knees:) last, obtaining, out of your honourable disposition, that further accession of credit, and countenance to my Ministry, which now I hold; will easily decide the question, to whom these First fruits of mine do chief appertain. I therefore humbly present the same, as a small expression of that thanksgiving which I gladly would, but cannot sufficiently tender unto you, most Honourable Founders (under God) of all that good I do possess.  
I know well that things of this nature do rather increase, then pay the debts of men ranged in so great a distance below your sphere: yet withal I find the greatest Oceans willing to embrace the smallest streams that run unto them, tendering their homage, and acknowledgement from whence they sprang.  
And though it be most equal that such as publish any thing unfit, should bear the whole burden of the shame, and loss upon their own backs, who ever be their Patrons; yet it is an honour to such as need no Patrons to help them out of brakes, to have their writings graced by Noble Persons of eminent respect for learning, judgement and Religion, and to use their Names in such a public act, whereby the world may know they be not destitute of friends that will uphold them in any Work well done.  
This Treatise was chief intended for the benefit of mine own Charge; but now, by consequent, I have put myself upon the censure of various dispositions, and do expect the common Lot of all Writers. My only care is, to give content to such as read to profit. If any piece hereof shall, by God's blessing, add the lest mite to your rich stock of Graces, or to any well-affected, which is my highest ambition, I have enough.  
But remembering that now I present your Honours with a Book, I must not make a book of an Epistle. What further addition of thankfulness for your continued favours, my prayers, observance, labours in any kind, my life itself, may make, shall not be wanting, but gladly for ever tendered from, and by  
Your Honour's most firmly bounden in the strongest bonds, to be commanded, C. BURGES.   

To the judicious and well-affected READERS.  
I Preface unto you (because it is the fashion) not to make excuses, or show causes for the publication of this little Tract, but only to give account of the reasons that induced me to some things in this Book; at which, perhaps, some Readers may a little stumble.  
1. The frequent quotations of Fathers 
a Quid? quod prodest in horum (Patrum scilicet) consideratione crebro versari, ne nos à consensu doctrinae & ecelesiae dimoveri patiamur. Gualt. in Zach. hom. 1.  & others, in so small a Volume, may seem, to some, ambitious: But I rather choose to fall under the censure of Peacock Singularitans, who can but guess uncertainly at what they would, but cannot justify concerning my intentions; then be justly taxed of theft, by the truly learned, (who can discern where I have been gleaning) for not acknowledging by whom I profit. Benignum est, & plenum ingenui pudoris, fateri per quos profeceris: reprehensione dignum esset, maiorum tacere nomina & eorum appropriare ingenia 
b Plin. ad Vespasian. .  
2. The liberty I take in translating mine Authors, may seem to smell of inability to tender them exactly: But because it is for Schoolboys to construe every word by Dictionaries, and Rules of Grammar; and for Schoolmen (absit invidia dicto) to interpret the sense of Authors; and because every language hath a proper elegancy of it own, which cannot be translated verbatim into any other, and he should be ridiculous that would go about it; therefore I have undertaken rather an Interpretation, than a Translation of those I cite. Habet enim omnis lingua sua quaedam propria genera locutionum, quae cùm in aliam linguam transferuntur, videntur absurda 
c August. de vera Relig. cap. 50. .  
3. The placing of the Citations in the body of the Book, rather than in the margin, may be thought a great distraction to the common Readers: But the distraction would be greater on the other side, to those that are more learned, by stopping of their reading with toilsome inquisition to pursue the Citations, as with Hue and Cry, into the margin. Now, they are inserted in such a manner, as need trouble none, if they consider the Characters are only altered so far as the Latin sentence runneth, at the end whereof they may set in again as easily, as if they were to pass from one Paragraph or Section to another.  
4. Lastly, whereas I have (in imitation of that renowned chrysostom) laid on downright blows upon the sins I have been led against, and done my best to disgrace those hellish monsters; I must entreat the equal Readers to consider the difference between Allusions, and Comparisons strictly taken; and that I have not used sharper speeches than the sacred word (our rule) hath done, which termeth heinous sinners, Beasts, Swine, Dogs, Vipers, Caterpillars, Locusts, Wolves, Tigers, Bears, children of the devil, etc. and therefore I cannot be justly censured for railing, since I have the Scriptures for my pattern.  
These are the special offendicles that I thought meet to lift out of the way, for preventing the prejudice of such as are unwilling (without just, and urgent cause) to be prejudicate: and as for others that will needs be skipping among these blocks, when they may go by them, let them knock their sheenes, and welcome. I might now spin out a long encomiastic thread; and spend much time to show that this little model, is the very white, the Apostle levels at; the Quintessence, the Centre which all the lines of this Epistle tend unto: or, on the other side, make large declamations against the sins of the Times, and by all these press you to the viewing (at lest) of this Golden Chain, which being stretched out, will easily appear to be a glorious ornament, and badge of honour, deserving the ambition of the greatest Peers. But then, what need the Book itself? Great mock-beggar gates to little houses, are but ridiculous. Fishing before the net, betrays a Gotham brain. A large Epistle before so small a Tract, would argue either a base begging of entertainment; a promise of more than can be performed; a tedious inability of knowing what not to say; or else too strong conceit of the man's own good style, not to be expected from me, who must strive rather to print matter then words; because no Printing business doth, or may excuse me from my weekly preaching.  
If any thing herein prove profitable to such as read it, I ask no gift but prayers for my pains, that I may in this, or any other kind further be improved for advancement of our Grand Master's honour, and raising up of spiritual seed unto him.   

A Table of the principal things contained in this Treatise.  

A  
ABstinence what it is. pag. 91, 92  
alimentary objects of Temperance. 91   

B  
Brotherly- kindness what it is. 177 The parts of it. 180. The ground of it. 182. The reproof and censure of such as fail in it. 191. Such as scoff at the Brethrens come nearest to the sin against the Holy Ghost. 192. The reproof of false fellowship. 197. Exhortation to brotherly-kindness, and to show it forth, as to all in general, so particularly to the persecuted French Christians refuged hither for relief. 199. Means and helps to stir us up unto it. 207   

C  
Charity what it is. 215. The extent of it. 216. The parts of it. 218. Reasons to enforce us to be charitable as in general towards all, 222. so in particular towards enemies, 225. Eight Questions about Charity towards enemies, resolved. 227, etc. Reprehension to the uncharitable: viz. First, to such as love none. 247. Secondly, to such as think it unreasonable to love enemies. 249. Thirdly, to such as think no man love's them that rebukes or punisheth, for reformation. 252. Exhortation to the duty, with sundry pressing motives thereunto. 255  
Celestine a Pope, his judgement of God's grace, man's will, and our merits. 20  
Chastity. 92  
Christianity requireth the greatest industry. 22  
Clemency. 93  
Continency. 92, 93   

D  
Diligence on our parts what it is, 15. 16, etc. & 24  
Division of this Epistle. 2  
Division of the Text here handled. 12, 13  
Divinity aims chief at the william. 5  
Doctrine and Exhortation how to be mixed. ibid.   

E  
Enemies who they be. 229. In what respects they must taste of our charity. ibid.  
Exhortation a principal part of the Ministry. 4. A sharp reproof of the despisers of it. 6, 7. The benefit of it. 11, 12  
Eutrapelia. 95   

F  
Faith is the mother grace and root of all the rest. 25. How it is before other graces, 25, 26. The necessity of it. 28, 29  
Flattery, how base. 10. and how basely rewarded. 11   

G  
gentlemans, why sooner seduced to Popery, than meaner men. 8  
All Graces, the object of a Christians diligence. 29  
Grounds for exposition of the Text here treated of. 34, 35. And the marshalling of the several Virtues according to those grounds. 36, 37  
Godliness, how many ways taken. 159 How it is to be taken here. 163. The reproof of such as despise it. 167. Exhortation to it. 168. Means to attain it. 174   

H  
Haeretiques, how different ends they make, from true Martyrs. 172  
Honesty. 90  
Humility. 94   

I  
Ignorance, how miserable it makes men. pag. 70, etc.  
Impatience described and censured. 138 139  
Impiety how dangerous. 176  
Intemperance, and intemperate persons. 100, 101, etc.   

K  
Knowledge, the diverse sorts of it. 57, etc. The difference between Simple and Compound Knowledge. 59 Speculative, Practical, and Experimental Knowledge, 60, 61. What Knowledge is here urged. 65, etc. The reason of it. 67. The misery of Popish Idiots. 70. Allegations out of Aquinas, Bellarmine, and Durand, to prove the necessity of a distinct Knowledge. 71, 72, 73. Dehortation from the Papal yoke. 79. Exhortation to grow in Knowledge. 80. Means unto it. 81. etc.   

L  
Lorinus confuted touching the concurrence of man's free william. 19  
Love, what it is in the general description of it. 214   

M  
Mansuetude or Mildness. 93  
Modesty. ibid.   

P  
Patience, how many ways taken. 114. etc. How it is taken here, and the description of it. 119. The grounds of it. 127. etc. A sharp reproof of the want of it. 135, 136. etc. Dehortation from impatience. 139. Two needful questions resolved. 1 How men may be rid of impatience, and become patiented. 142. 2 How far our patience must extend itself. with rules about it. 142  
Parsimony. 95  
Piety, how taken by Schoolmen, and humane Authors. 159  
Pudicitia. 92  
Preaching, a tax of such as find fault with the plenty of it. 76  
Prudence. 61  
Puritans. 6   

S  
Solifidians, who they be. 51  
Studiosity. 94   

T  
Temperance, how many ways taken. 86. etc. The force of the Original word. 88 The sorts and parts of Temperance. integral. 90. Subiective. 91. Potential. 93. How temperance is taken here, and our duty about it. 96. The ground of it. 98. Reprehension of intemperate persons. 100 etc. Jnstruction how to be truly temperate. 106. Incitation and helps unto it. 107   

V  
Virtue, the force and etymology of the word. 38 etc. The several sorts & kinds of virtue. 41. Virtue and grace, how all one. 42. The difference between Theologicall, Intellectual, and Moral virtues. 43. etc. How Virtue is taken here. 45, 46. Virtue is necessary unto a Christian, as well as faith. 47. In what sense Virtue is necessary. 48. etc. A Popish scandal of our Church, touching works, taken away. 51. Exhortation unto Virtue. 52. Means to attain it. 53. etc.   

W  
Wisdom. 62    

Faults escaped.  
PAg. 14. for this read these. p. 17. in the margin, for Phil. 1.12. read Phil. 2.12. p. 43. in the margin, for Psa. 48.7. read Psal 84.7. p. 67. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 94. for business read business. p. 118. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in p. 180. for unspeakable, read unspeakably. in p. 205. for embrace read embraced. p. 249. for possible read possibly.  
Besides these words mistaken, there is sometimes a comma, for a period, and colons misplaced. I hope the able friendly Readers will amend, or pardon such small, and easy errors.   

A CHAIN OF GRACES, drawn out at length for reformation of MANNERS.  2. PET. 1.5, 6, 7. 
5. And besides this, giving all diligence, add to your faith, virtue; and to virtue knowledge;  
6. And to knowledge, temperance; and to temperance, patience; and to patience, godliness;  
7. And to godliness, brotherly-kindness; and to brotherly-kindness, charity.  

CHAP. I  
THE form of this Epistle seems like to Pharaohs Butler's Vine 
a Gen. 40.9, 10. , which, though it bore many buds and blossoms, and plentiful clusters of ripe rich grapes; yet was divided but into three main branches. So this, though fully fraught with admirable variety of excellent matter cunningly wreathed together, yet according to the usual frame, consisteth but of three principal parts: An Introduction, a Narration, and a Conclusion.  
These words begin the second part hereof, commonly called the Narration, & this stands on two legs: 

1. Exhortation, c. 1.  
2. Caution.    
Which the Apostle puts in 

1. Against Seducers, cap. 2.  
2. Against Epicures & godless livers, c. 3.    
I am not ignorant that the two last chapters contain a prediction of that great plague to come upon the Church by means of false Teachers, and Atheists: yet withal I know the main scope of the Apostle not to be Prophecy; but by Prophecy to forewarn and arm the Church against those two sorts of devouring beasts. The Prophecy therefore being but the ground of Caution, the Caution deserves to bear the name of the second branch of the Narration.  
The Exhortation (as I conceive) is gradual, the first degree whereof would lift us up to godly conversation. The second mounteth higher, and fain would draw us to get assurance of our effectual vocation, and election: 
Ver. 10.  both which are first set down, and then set on: first proposed, and then pressed by sundry weighty arguments, which this grand master of the assembly useth as a hammer to fasten his nails withal.  
The former step of this his exhortation is laid down in these 5. 6. and 7. verses: and this is that which only I intent at this time to ascend. And here before I can get up upon it, I must stand & view the ground on which 'tis built; because there is somewhat, worthy observation, in the Apostles method.  
After he had drawn out, as in a small Map, the large Continent of Religion, especially so much thereof as contains the rich revenue of a Christian, by way of Doctrine, in the four first verses: now his method leads him to Exhortation; teaching us hereby, 
Observation in general.  that Exhortation is a principal part of the Ministry. A thing so commonly and constantly observed by the Apostles in every chapter of their Epistles, and so instantly pressed on other Ministers 
b 1 Tim. 4.13. 2 Tim. 4.2. Tit. 2.5. , that instances need not in so plain a point. Doctrine must first fill up the lamp with oil, and then must exhortation added, put fire unto it.  
The reason is, because Divinity, however first it deals with the Understanding, yet chief and principally it woos the Will 
c Pro. 23.26 Prou. 4.23. Deut. 5.24. . It teacheth truth, and presseth goodness. Truth must go before, and lay a ground for goodness. Doctrine must first inform the Understanding, that the Understanding may inform the William. But goodness is the end of truth; Exhortation therefore follows Doctrine to incline the William. Upon which foundation a great Schooleman builds this definition of Divinity, Theologia est scientia affectiva etc. principaliter ut ipsâ boni fiamus 
d Bonauent. in Proaem. in Sent. quaest 3. conclus. . Theologie is an affective knowledge etc. principally intending to make us good.  
This gives a check to the purer wits, refined fantastics, Use 1 and curious Gallants of our times, who fain would take upon them to know more than Apollo, and to laugh this part of Preaching quite out of countenance, as too plain a strain that grates their tender ears; and therefore in derision use to say of such as use it, They are good honest men, and give good exhortations, that serve plain country people passing well. But etc. I hope you understand their meaning. Such corpse morsels will not down with them; their fine palates call for choicer food. Every one of them being no less, I hope, than a quicksighted Aristarchus, from whose censure Homer himself must not be free.  
But tell me, Gallant, are you grown so learned as you would be taken? so perfect, as if exhortation were a thing superfluous? What? become a downright 
e For such only were termed Catharoi in the Primitive Church, who held themselves perfect. And this doth best agreed to the scoffers of these days, who think themselves as good as need to be; and that it were a needless and idle thing for them to follow Sermons, read, pray, avoid swearing, etc. it can no way agreed to honest godly sober men, who still acknowledge their wants, and go on in their endeavours; and do not think of themselves, as if they had already attained, or were already perfect. Phil. 3.12.  Puritan? so good, as needs no mending? Some I know there be that ramble after knowledge as drunkards after liquor, not so much to nourish, as to please their drunken appetite. For although every man can be content to deceive, yet no man is willing to be deceived himself. Therefore some search for truth, who have no mind at all to goodness. But quaerentes verum, sed non bonum, ideo non inveniunt summum bonum: Seeking truth, but not good, therefore they never light upon the chiefest good; as Hugo 
f Hugo de S. Vict. miscell. lib. 1. tit 73.  wittily. But the Gallant hath no cause to fear that we suspect him to be such a Gnostick: if we could come so near to feel his pulse; or his proud heart would stoop to Catechism, we might soon discern that he of all others hath lest cause to scorn the spoon, being such as hath need of milk, and not of strong meat 
g Heb. 5.12. . His birth and breeding tells him ordinary knowledge should not serve his turn, but loath he is to be at pains to get it, and yet unwilling to be held a Brute, or Vulgar; & therefore sets a good face upon it howsoever. And that men may take him to be some body, he takes upon him to correct his Teachers; not unlike to them who undertake the censure of Magnificat; or like some wiseling, that should adventure to call his father, fool, to prove himself (si placet Deo) the wiser man. Whereby, in truth, he shows, that yet he is to learn his A. B. C. That scholar that once hath learned any thing of his master, will rather brag of him, then disgrace his teaching.  
If any should demand a reason, why so many Gentlemen are seduced to Popery sooner than meaner men, the answer would be easy. Their disdaining to be built up the ordinary way, and to be conscionable hearers of such mean (but yet best) preaching, as is fully laden with exhortation unto goodness, is the chief occasion of their apostasy. They resolve, never to be catechised: they must be held sufficient from their very cradle. Their curious ears will not be beaten with plain song, although they understand no stroke of any curious strain. And then, no marvel, if every dunstical catchpole Priest, and claw-back fishing jesuite do overcome them, if once they can but wind into slender acquaintance with them: according as S. Paul hath more than once foretold 
h 2 Thess. 2.9, 10, 11, 12. 2 Tim. 4.3, 4.  Thus man that is in honour and understandeth not, is like the beasts that perish 
i Psa. 49.20. .  
This also puts in a timely caveat against that clawing strain, Use 2 which teacheth men to contemn this divine method, and to disgrace this kind of teaching. It is rather for a Parasite upon the Stage than a Divine in the Pulpit to flatter thus. I need not to apply. I know your wisdom and discretion. I leave it to your godly care to make the application. I need not to exhort etc. when many times he knows too well his hearers are too fare from such a care. They only like some dainty, fine, smart, short, light, smooth, easy jerks of wit that may make them sport, they love to see the man witty; so he know Master; as some that delight to play with a Monkey, until she fall to scratch or bite them. But let no faithful Minister of God seek to humour them herein, this is that indeed, which they would have; but when they have it, they will despise thee on the open stage. And thus the Gallant will not blush to say, 
— my flatterers  
Shall be the pure and gravest of Divines,  
That I can get for money 
k The Alchemist. Act. 2. Scen. 2. .  And thus doth God cast dirt in the very faces of such flatterers, even by those very men they flatter, although that flattery be welcome to them. Trust none of them all therefore with Application: bring hammers 
* jer. 23.29.  with thy nails, and drive them in unto the very head; yea goad them to the quick 
l Eccl. 12.12 ; be instant in Exhortation, as well as Doctrine 
m 2 Tim. 4.2.  or else thou dost but half thy work, and for thy negligence deserve a curse 
n jer. 48.10. Ezek. 13.9, 10. .  
Lastly, Use 3 let people be admonished to suffer the word of exhortation 
o Heb. 13.22 . When our stomaches are down we are glad of sharp sauces to provoke appetite. When our knife is dull, we use a whetstone to make it keen, yea sometimes the Grindstone too, to make the sharper edge. Shall we not then think exhortation needful to stir us up to goodness? who finds not too much dulness in his best affections? too much coldness in his most fervent devotions? O therefore be glad of exhortation to rouse our drowsiespirits; to put them on unto some duties we yet neglect; or to double our diligence in those we have begun; or give us comfort in those we do perform. It is a great cheering to a godly soul to hear a duty pressed that he is faithful in. Exhortation is only irksome unto such as have no heart to goodness.  
Thus much of the Apostles Method. Now let us enter upon his present Exhortation, in which consider,  
1. Division. The entrance to it, And besides this.  
2. The exhortation itself, wherein is set forth,  
1. The Act, or duty exhorted to; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, add.  
2. The Object of it, which is double, viz.  
1. Cui, that to which this addition must be made. And this is faith.  
2. Quod, that which must be added to their faith. And these be the seven graces of Virtue, Knowledge, Temperance, Patience, etc. in the text expressed.  
3. The manner of performance of this duty, giving all diligence, etc. This is the natural resolution of these verses. But yet for plainness sake I will follow the order of words in the handling of them.  
And besides this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Exposit. And besides this.  as Beza thinketh. The simple sense is this: Besides all that which God hath done for you, in giving you precious faith; all things pertaining to life and godliness; calling you to glory and virtue; endowing you with exceeding great and precious promises that by this ye might be made partakers of the divine nature, etc. you must now on your parts do this which followeth, viz.  
Giving all diligence, 
Giving all diligence.  that is, not slothfully, and coldly, but earnestly and painfully, doing the utmost of your endeavour always.  
Add to your faith, 
Add to your faith.  that is, join, administer, supply, daily increase unto that precious faith which through the incomprehensible goodness of God you have obtained, all those precious fruits and graces following, both as a testimony of your living faith, and as the way unto eternal life, the end of faith.  
The observations that from hence arise are these:  
1. Obseru. 1 We must not rest content in what God on his part hath done for us, but add thereto our own diligence for the attaining of eternal life. This point is clear from this present text, wherein the Apostle exhorteth, and presseth to diligence on our parts, to the utmost of our strength. Qui fecit te sine te, non te iustificat sine te: He that made thee without thyself, doth not justify thee without thyself, saith Austin 
p Aug. de verb. Apostoli. ser. 15. : because when he made him he found him nothing; but when he comes to apply and impute righteousness to justification, he finds him a reasonable creature, into which he infuseth grace, and enableth him to be willing, and to embrace by faith, that justification which is offered to him. Which gives no hold to any Pelagian spirit, to fasten the Tenent of man's will concurring of itself; for he elsewhere disclaims this utterly; saying that God ex nolentibus volentes facit 
q Contr. 2. Ep. Pelag lib. 1. cap. 20. , of unwilling makes us willing. And again, voluntas humana non libertate consequitur gratiam, sed gratiâ potius libertatem 
r De Correp. & gra. ca 8. : Man's will doth not by liberty obtain grace; but by grace, liberty. And in another place: Let Pelagians know and acknowledge, that GOD works not in the hearts of men by the force of the law and doctrine, outwardly sounding in the ear, but by an inward, secret, wonderful, and ineffable power, not only veras revelationes, sed etiam bonas voluntates 
s Lib. de gra. Christi. ca 24. ; true revelations, but good wills also. And so he expressly teacheth in the place first cited: Totum ex Deo, non tamen quasi dormientes, non quasi ut non conemur, non quasi ut non velimus 
t Jb. de verb. Apost. ser. 15. . The whole is of God, yet he would not have us be as sleepers, or as if we aught not to endeavour, or should not need to set our wills on work. So that when God hath by his grace made us willing, he requires our willingness and diligence, (besides what he hath done) to lay hold on that which he hath prepared for us. When we set meat before a hungry man, he will not look we should thrust it down his throat, and he not take the pains to feed himself. Nature teacheth the sucking child to draw the breast when it is put unto his mouth. So grace doth teach a Christian not to be idle, but to endeavour according to the strength he hath received, to take possession of the gifts of God. Though God doth finish up the work itself, without man's help; yet God requires that Will which in the first conversion was merely passive, afterwards to be active, and to work out our salvation with fear and trembling 
u Phil. 1.12. . Because non sicut in lapidibus insensatis, aut in ijs, in quorum natura rationem aut voluntatem non condidit Deus, salutem nostram operatur 
* Aug. cont. Pelag. de peccat. meris. & remiss. lib. 2. cap. 5. : He works not our salvation as if he wrought in senseless stones, or in creatures in whom he hath not created reason and william.  
Briefly then, he requires our labour; not the strength of nature, but the exercise of grace: not the natural power of our own will, freely concurring with his work of grace; but the supernatural power of our will renewed, and enabled to lay hold of eternal life: and so we work, to get what Christ hath merited; not to merit, by what we work. If any shall object; Than God doth all, and we do nothing: for if it be thus, we are wrought upon, and do not work ourselves: Austin supplies me with an answer; Immo agis, & ageris, & tum bene agis cum à bono ageris 
x Aug. de verb. Apost. ser. 13. . Thou both workest, and art wrought upon, and then thou workest well, when thou art wrought upon by him that's good.  
Lorinus then did foully overreach, when from this text, and Austin he would seem to prove a necessity of man's will concurring with God's grace, according to their Popish Tenent ex condigno in part deserving what it strives unto. For though God gives man will, and enables him to take possession of what he provideth, yet this argues not a power, or worth in man to be copesmate with God in the procuring of salvation, no more than a beggar by holding out his hand to receive an alms, doth by the stretching forth of his hand merit the alms he doth receive. Nay we do less: for God gives hands and strength and all unto us 
y Phil. 2.13. , and only requireth us to use the hands and strength he hath bestowed upon us, to take possession of what in grace and favour he proposeth to us. I will shut up this with that of an arrant Pope 
* Coelestin. 1. in Epist. 1. ad Galliae episcop. cap. 12. ut citatur à Petro Crab. Surio & Binio tom. 1. Concil. ex lib. Pontisicali. nec non à Bellarm. lib. 6. de great. & lib. arb ca 11. quasi Coelestinus hoc dixit de libertate voluntatis naturalis; sed impudenter terquet sententiam Papae suaeiste Jesuitia. : Non dubitemus ab ipsius gratia omnia hominis merita praeveniri, per quem fit ut aliquid boni & velle incipiamus & facere. Quo utique auxilio & munere Dei, non aufertur liberum arbitrium, sed liberatur, ut de tenebroso lucidum, de pravo rectum, de imprudente sit providum. Tanta enim erga omnes homines est bonitas Dei, ut nostra velit esse merita, quae sunt ipsius dona, & pro his quaelargitus est, aeterna praemiaes sit donaturus. Agit quip in nobis, ut quod vult & velimus, & agamus, nec otiosa in nobis esse patitur, quae exercenda, non negligenda donavit, ut & nos cooperatores simus gratiae Dei. We doubt not, saith he, that all man's merits come from the grace of God, by whom it comes to pass, that we begin to will, and to do any good thing. By which help and gift of God, man's free will is not taken away, but his will made free, that of dark it might become light; of crooked, straight; of foolish, wise. For so great is God's goodness towards all men, that he accounts those our merits, which are his gifts: bestows eternal rewards for those things which he of his bounty helps us to: he worketh in us so, that what he willeth, we will and work: nor doth he suffer (his grace, or our will thus wrought upon; for we may understand it of either; the Author expresseth neither) to be idle, which he gave to be exercised, not negligently unemployed, that we might be coworkers with the grace of God.  
2. From the manner, the Apostle mentions, giving all diligence; observe, Obseru. 2 that Christianity requireth the greatest industry 
z Heb. 12.15 Phil. 2.12. 2 Pet. 1.10. . It is a state of happiness, but not of idleness. Ease is no argument of bliss, for then Rogues, and beggars, and their nearest cousins, our Pot-companions, should be the happiest men. We cannot rake a little pelf together, but with much and tedious toil, and brows bedewed with sweat; much less will heaven be attained without our greatest diligence 
a Matth. 11.12. . Excellency doth argue rareness, and doubles the difficulty in getting of it. Labour processus virtutis, labour is virtues progress, saith S. Ambrose 
b Ambros. in Psal. 119. . No labour, no virtue: great labours stand in the way to great rewards Not the slothful, careless, or delicate, but the violent take the kingdom of heaven by force: non qui alijs, sed voluntatibus suis praeclaram inferunt violentiam: not such as do violence to others, but such as offer an excellent kind of violence to their own wills, as Bernard speaketh 
c Bern. in octo punct. punct. 6. .  
Both these points condemn the desperate carelessness of such as throw off all care of salvation unto God himself, Use 1 supposing, because Christ hath done so much they need do nothing; concluding, if they were elected, they cannot go to hell. These men consider not what diligence the Lord requireth: or else they think he is in jest; or so good, that now it matters not how bad they be. But this may give them cause to fear they have no portion in what he hath provided for his children; since, that grace which bringeth salvation, teacheth men to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world 
d Tit. 2.11, 12. . To these I say no more but that of the Apostle, Be not deceived, God is not mocked, whatsoever a man soweth, that shall he also reap 
e Gal. 6.7. . Use 2  
Hence may we learn what we must do in working out our own salvation, viz. Neither be idle, nor work to merit: but only do our utmost endeavour in getting all Christian graces, both in obedience unto God who doth command this service, and for the fitting of ourselves for what he meaneth to advance us to 
* Dignum valdè est, & omnino exigit ratio aequitatis, ut quibus à constitutione mundi regnum paratur, spsi etiam sese regno parare non negligant, ne parato regno inveniantur forsitan qui regnaturi fuerant, imparati. Bern. serm. sup. job. 5. .  
And lastly, Use 3 this must teach us not to rest in any measure of grace received, as thinking with ourselves that now we have enough. Our charge is still to add, and covet after more as greedily as worldlings thirst for gold 
f 1 Cor. 31. , and drunkards for their wine 
g Eph. 5.18. . Thereof may we crave not cups but flagons full 
h Cant. 2.5. . Let Hercules erect his pillar where he will, a Christians Nil ultra is set as fare as heaven, and he that stays before, drops into Hell.  
3. Observe. Obseru. 3 Faith is the mother grace and root of all the rest: therefore he saith, add to your faith, virtue; because we must have faith before we can have virtue pleasing unto God 
i Heb. 11.6. . Every virtue is the foundation of it own works. But faith is the root of every virtue, and gives a soul to every virtuous action. Other virtues are as the main arms of trees, that bear a many lesser branches on them, but faith doth bear and feed those arms, and all. Faith is the Spouses wedding Ring, the first part of all her husband's goods, that after he hath married her, he endowes her with, and by virtue of the same doth give her interest in all he doth possess.  
It is before other graces not in time, because in respect of infusion all graces are infused together, but usu, in respect of exercise and orderly dependence on each other, as Hales 
k Alex. de Alens par. 4. q. 12. m. 3. ar. 2.  distinguisheth. Or it is first, causalitate, in respect of causality, not principal and primary, but secondary and immediate, as the liver may be said to feed the veins. All graces may be said to be together in time, as fire and the light of it do both appear in time together; but yet there is in order of nature between themselves a priority: for so fire is before the light, because the light is caused by the fire. And so faith is before other graces, because all graces flow from it, and depend upon it, and may be said to be added to it, as the water of a fountain, that mounting up on high, descendeth back into the Cistern from whence it came.  
Where then shall Bellarmine's good works, Use 1 not only moral, but spiritual too, (before grace be given at all 
l Bellar de gra. & lib. arbit. lib. 6. c. 15. ) have any place, since faith is the first thing, and leads in all the rest, that God accepteth in the sons of men? Austin well saith of him that seems to be most virtuous, and yet wanteth faith, that he is like a man galloping upon the speed beside his way. And thus concludes of works; Si bona videbantur antequam crederes, currebas quidem; sed praeter viam currendo, errabas potius quàm perveniebas 
m De fide ad Petrum. : If thy works seemed good, before thou didst believe, thou didst run indeed; but, besides thy way, thou didst rather wander from, then draw to God.  
But the Papists thus explain themselves: That men without faith may do good works, quoad substantiam operis 
* Bellar. de great. & lib. arb. l. 5. c. 6. , in respect of the substance of the work, although they have no faith: but it is not good in respect of merit at the hand of God. This spoke they truly, for none can merit. But the other is a gross absurdity, that they affirm a man may without faith do a good work for the substance of it. Whereas Intentio facit bonum opus, intentionem fides dirigit: the intention makes the work good, and faith must govern this intention, or else no intention can make it good, as Austin speaketh 
n Austin. in princ. expos. Epist. ad Rom. : and all the world knows how he hath stygmatized the best works of the most virtuous Infidels, esteeming of them but as glorious sins.  
What now remains to us but that above all Graces we first make sure of Faith? Use 2 for this is all in all He that doth any thing without it, doth worse than loose his labour. For whatsoever is not of faith is sin. Hold out, and hold fast Faith, or all is lost. What ever we part from, let us not part with this. This is the main Cable that holds our Ship at anchor upon our surest ground. If this be cut, the ship must needs to wrack 
o 1 Tim. 1.19 . This is the chiefest treasure in our Cabinet. The heathen Seneca could say, Nihil retinet qui fidem perdidit: he hath reserved nothing, that hath lost his faith. By faith, indeed, he meant, truth; (for other faith he never knew) but yet 'tis true of what we mean by faith.   

CHAP. II.  
TO your faith, virtue; and to virtue, knowledge; etc. Seven several vittues are linked in one Chain, and all alike propounded as the object of this exhortation. Whence we may observe in general: Obseru. All Graces as well as any must be the object of a Christians diligence. It is not enough to show our diligence in one or two Graces, or in a few duties, but we must extend it unto all. 
p Rom. 12. Phil. 4.8.  Therefore the Apostle puts up all these upon one file, using the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but once for all, that so we may take them up all together. All virtues are so linked one in another, that he that will have one must have all, or else let all alone. Hence Hierome 
q Hierom. in Epist. , (and after him, Bernard 
r Bern. de Passione Dom. cap. 42.  to like effect:) All virtues do so cohere together, that he that hath one hath all, and he that wants one, wants all. Their meaning is: He that hath one in any perfection, hath also the seeds of all the rest at lest 
s Bellarm. de gra. & lib. arb. l. 5. c. 3. . As vices, so graces assemble themselves by troops 
t Can. 6.13. . So chrysostom: Neque enim sola temperantia potest homini salutem adferre, si caetera desint bona, neque cura pauperum, neque benignitas, nec quicquam aliorum quae cum virtute geruntur, sed oportet ut omnia simul concurrant in animas nostras 
u Chrysost. de orando Deum, lib. 1. . Temperance alone cannot bring a man to heaven, if other good things be lacking; neither care of the poor, nor bounty, or any other things; but it is necessary that all graces should be found within us.  
Away then from Religion all trifling Pedlars, Use 1 that pedle with some pieces of it, which do not cross their lusts, but will not deal for the whole commodity. Some will read, but not pray; or pray, but not read; or read, but not hear; or hear, but not do; or do, but not all. Such are like Bedlams that cloth only some parts of their bodies, and expose the rest to the extremity of the cold. What got Herod but greater condemnation because he did not all? He that keeps the whole Law, and yet offends in one point, is guilty of all: for he that said, do not commit adultery, said also, do not kill: now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the Law 
* jam. 2.10, 11. . So he that bade thee get faith, bade thee add virtue to it; and so of all the rest. Virtue without knowledge will but breed superstition. Knowledge without temperance doth make a man no better than a learned swine. Temperance without patience is not enough: nor patience without godliness: nor godliness without brotherly-kindness: nor brotherly-kindness without charity.  
Have respect therefore unto all God's commandments, Use 2 as worthy Zacharie and Elizabeth 
x Luk. 1.6.  There is no way but this, to keep us from confusion, and everlasting shame 
y Psa. 119.6. . We are in a militant condition with many and mighty enemies. Shall we go out against such a puissant Army with but a piece of armour, or only with a man or two? Nay, take we unto us the whole armour of God, or never look to stand in the evil day 
z Eph. 6.13. . All the graces that are to be had, are little enough to defend us against so many enemies as do encamp against us. But yet if there were no such necessity of them for our defence, the excellency of them should make us take them up. If a man discern but one grace begin to peep, doth he not find it good? Reason then will tell him, that if one be good; many, be better; and all, be best of all.  
This being premised, 
General grounds for the exposition of these 7. graces.  I come now to the particular, graces, or virtues, or duties, call them as you please. For they are graces in respect of their original; virtues, in respect of their habit; duties, in respect of exercise. divers have diversely descanted upon the number, and order of these seven. I will not fill my paper with other men's allusions, much less with their delusions. What comes nearest to the Apostles meaning, I will briefly show; due reverence observed to all other men.  
First, it is confessed by all, that these graces are such as pertain to Christian conversation in this world among men, as fruits of faith in God.  
Secondly, it is granted, that the Apostle doth not curiously observe the natural order, dependence, and flux of these seven, between, among, or from one another; but only press them as necessary additions unto, and fruits of faith, to prove it true and fruitful.  
Thirdly, it is agreed, that the Apostle doth not by reckoning up these seven, exclude the care of labouring after any other elsewhere expressed: but only mentions a great number, to intimate unto us a care of all; for he useth a synecdochical figure frequent in Scripture, mentioning only some, when he includeth all 
a Isai. 4.1. Amos 1.3. .  
Fourthly, therefore the distinction of these seven, must be made according to the several objects about which they are conversant in the practice of them.  
Fifthly, the conversation of a Christian respecteth more immediately things, or persons. For all his actions are either such as concern duties to be performed by himself alone: or such as are immediately directed to the persons of other men. Direction and furniture for both these sorts of actions are here set down.  
1. The actions which are immediately circares, about things chief belonging to his own person in the exercise of faith, concern either  
1. Good, to which belongs virtue to do good, and knowledge to direct him in it.  
2. Evil, and this is either  
1. Evil of sin, to which he shall be enticed many ways, for avoiding whereof he must have Temperance.  
2. Evil of punishment, sometimes for doing good, if it come from men; for other causes, as it comes from God. For his carriage herein he must have patience to bear, and godliness to honour God in the bearing of it.  
2. The actions which more immediately concern his carriage towards the persons of men, are such as he must perform either  
1. To good men, considered as members actually ingraffed into Christ, effectually called to the same glory and virtue with him, whom he must upon this ground extraordinarily regard: towards these he must show brotherly-kindness.  
2. To all men in general, considered as partakers of the same common nature with us, and created in the image of God as well as ourselves, and capable also of bliss, for aught we know of any particular persons in the whole race of mankind, conversing or living on the earth; to these belong Charity.  
Thus have I according to my skill marshaled these several graces in their proper ranks: It now remains that I proceed to the distinct handling of them as they lie in order.   

CHAP. III. Of Virtue.  
THe first that comes to hand, is Virtue. Add to your faith, Virtue. Somewhat must first be spoken of the notation of the word, and then we will descend unto the thing itself.  
1. The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to make a free choice of some excellent thing upon mature deliberation. So that herein is included three things.  
1. The excellency of the thing made choice of: that choice only comes from virtue, which hath fastened on some thing truly excellent.  
2. The free embracing of it by the william. Choice argues freedom of him that chooseth. He that must be drawn by head and ears unto any virtuous action, although he do the work, he is no virtuous man.  
3. A mature deliberation and advice before the choice. He that doth by accident, or as it were by some sudden strong temptation, fall upon some good work, without mature deliberation of the excellency of the work; and of his duty to set about it, and doth not in conscience thereof perform it, is no virtuous man. Good turns done in sudden fits and humours, are no virtues in him that doth them.  
The Latin word is Virtus, some say, à viro; because it is the property of humane nature to be virtuous, and he deserves not the name of a man who is not virtuous. But it is rather derived a vivel violentia, from strength, or force, as not only Durand 
a Durand. in 2. sent. dist. 27. quaest. 1.  (who is therefore called fool,) but also Aquinas 
b Aquin. Q. disput. quaest. de virtist. in come. ar. 1. in resp. , Hales 
c Alex. Hales. virtus quia circa difficile. par. 3. q. 59 m. 5. ar. 5. , and others do more rightly judge. Which Etymology, how ever some dislike, is most proper; whether we regard the practice of humane Authors, whence we had the word, who anciently held, that there was but one virtue, and that was Fortitude: or the sacred Scriptures, which set out Virtue by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Mic. 3.8. Pro. 20.29.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e Psal. 84.7. Some say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a measure to measure withal, is used to signify virtue. But I cannot find it any where in this sense.  which signify force, strength, or power. Virtue it is by which we get the Kingdom, as the way unto it. But this, the violent must take by force, or go without it: virtue is conversant in works of difficulty, and therefore is it virtue, because it hath force, and strength to overcome a difficulty.  
2. Touching the thing it self; because the word is diversely taken, we must first distinguish, and then describe it.  
There be, I think, as many divisions and descriptions, as Authors that have written of it. That division of the Popish Schoolmen is worst of all: they say, that virtue is either, 1. Natural, 2: acquired by industry, or 3. infused by the spirit of Grace 
f Vide Greg. de Valent. in 1 2ae. Thom. disput. 5. q. 3. punct. 1. . The two former members of which division they may put up in their pockets, as erroneous, and false. That only deserves the name of virtue, in the Schools of Christianity, which is infused. They only are virtuous who have it from above 
g jam. 1.17. . Purblind Plato by the dim candle of corrupted Nature, did discern as much, for thus he saith, Virtutem humana neque natura, neque doctrina, neque exercitatione parari posse, sed merum Dei donum esse 
* Plato in Menone. . Virtue cannot be achieved by humane nature, doctrine, or exercise, but it is the mere gift of God.  
Infused Virtue is therefore that of which we are to treat: & this, some, describe by the causes; some, by the Act; some, by the effects; and some, by the properties. That of Austin, refined by Aquinas, is best worthy of our approbation; Virtue is a good habit of the mind wrought by God himself in us, without our help, by which we may live well 
h August. de lib. Arb. li. 2. cap. 18, 19 Aquin. 1.2. q. 54. ar. 4. nec non in Quaest. disp. de virt. in communi. ar. 2. . In which description we have the habit, efficient cause, act, or effect, of virtue considered in the general nature of it.  
Virtue thus taken, is in respect of the efficient cause 
i Alex. de Hal par 3. quaest. 62. m. 1. , all one with Grace: for all virtues are graces, because freely given. Therefore the Scripture when it speaks of graces appertaining to the execution of moral duties, doth often retain the name of virtue; as this text, and other places 
k Psal. 48.7. Phil. 4.8. 1 Pet. 2.9.  witness. The Schools have diverse distinctions of infused Virtues. Briefly, the sum of what they say, may be reduced to this general distinction, taken from the different ends that virtues level at.  
Of Virtues, some respect the chiefest and highest end of all. And some respect ends, subordinate, and leading to the chiefest end.  
1. Those virtues that respect the highest end are such as look and tend immediately to God himself; & these are three, faith, hope, and charity: Faith beholds him as he is summa veritas, the chiefest truth: Hope waits upon him, considering him as he is summa largitas, the chiefest bounty: and Charity closeth with him, as he is summa bonit as the chiefest good 
l Brulifer. in 3. son. dist. 26. q. 3. Tho. Aquin. Comment. in 1 Tim. 1.5. lect. 1. : Whereas all other virtues have some lower object to pitch upon, immediately: and therefore the former three by way of excellency are taken from the rest, and by the schoolmen dubbed with the title of Theologicall.  
2. Other virtues respect subordinate and inferior ends, which serve as means unto the chiefest end, and of this sort are all besides the former three.  
This latter sort are sometimes again distinguished into,  
1. Such as are conversant circa vorum, to search out the truth of things, and have their seat in the understanding faculty, and therefore are called Intellectual. Of this kind are Knowledge, Wisdom, Prudence, Art.  
2. Such as are chief employed circa bonum, about goodness for man's observation and practice in his manners, or conversation, having their seat chief in the will, by the exercise of which virtues, a man receives the denomination of a good man: and these are called Moral; of this sort are justice, Mercy, Faithfulness, Clemency, Fortitude, etc. But here must be observed, that not only among Philosophers, but Divines also, Intellectual virtues go under the name of Moral; especially when both concur in the same man who exerciseth all the virtues he hath in doing good, as Aquinas noteth.  
Thus fare of virtue in general: now we must inquire, 
How virtue is taken here.  which of all these sorts of virtues, the Apostle in this text commendeth to us. There is no question, but he speaks of Moral virtue infused; because he exhorteth us to furniture for our Christian conversation in this world, agreeable unto our precious faith. But moral virtue indefinitely proposed, is sometimes taken pro genere generalissimo, for the whole Nature of virtue including all particular species, or kinds of virtue whatsoever under it; 
m 1 Pet. 2.9. Phil. 4.8.  and sometimes pro genere subalterno, for all virtues of one sort, or kind, and in this latter sense 'tis taken here: for it cannot be meant of all virtues in general, because there be diverse other particular virtues distinguished from it, and to be added unto faith, besides that the Apostle meaneth by this word Virtue, in the Text. Nor can it be taken for any individual and particular virtue, because virtue indefinitely proposed, is nomen speciei, non individui, a name that imports not any particular virtue, could out from all others, but all virtues of the same sort, or kind. 
Beda tom. 5. in Comment. super hunc loc.   
So that briefly by Virtue he meaneth both the habit and exercise of infused moral virtue producing all good works which are any where enjoined in the word of God, as fruits of faith, adorning that Gospel, by our godly conversation, which we do profess.  
This being the meaning of our Apostle, the point from hence is plain, viz. Obseru. Christian's must diligently labour to be virtuous, and do good works, as well as to believe. Add to your faith, virtue. Faith is the life of the soul 
n Gal. 2.20. Hab. 2.8. ; and virtue the life of faith 
o jam. 2.14.17. etc. . Faith and Virtue are the two legs of a Christian; he that wants either, is but a hobbling heldein, and we know the Hebrew Proverb, the blind and the lame enter not into the house for ever 
p 2 Sam. 5.7. . You shall as soon meet a man in heaven without faith, as without virtue producing good fruits. And because the tree of virtue is ever full of fruit, therefore as here we are exhotted to add virtue, so in other places to the same effect are good works pressed 
q 1 Tim. 6.17, 18. Tit. 2.7.10. etc. Tit. 3.14. , as well as faith. But here that known distinction of witty Bernard, wherewith he concludes a Tract, is worth inserting, Works are via regni, non causa regnandi 
r Bern. de gra & lib. arbit. , the way to heaven, not the cause of reigning. When against the Papists, we deny works in the act of justification, as the Scripture doth 
s Rom. 4.2, 3. ; we do not discharge the justified man from doing of them, as fruits of faith to prove it lively 
t jam. 2.24. , and as testimonies of his thankfulness and conformity unto God and Christ, who gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works 
u Tit. 2.14. .  
According to the sense of Scriptures, we say with the Scripture, faith without works is dead. And that a man is not justified by faith alone, without works, in respect of the sensible assurance of it within himself; for he must have virtue producing good works to justify the soundness of his faith, against all Satanical temptations; and to distinguish it from all vain persuasions, and sergeant faith.  
Which exposition is neither strained nor new. For so Origen expoundeth that place of james; saying, a man may be said to be justified by works, quia certum est eum qui verè credit, opus fidei & iustitiae operari 
* Origen. in Rom. 4. lib. 4. . Because it is certain, that he who truly believeth, worketh the works of faith, and righteousness. I might soon cast up a mountain of testimonies, to this purpose, if this little Treatise could bear them: but I spare; casting but this one bone more to the Papists to gnaw upon, which I have taken out of their own renowned Saint, Aquinas. Opera enim non sunt causa quod aliquis sit iustus apud Deum, sed potius sunt executiones, & manifestationes iustitiae, nam nullus per opera iustificatur apud Deum 
x Aquin. in Com. super Gal. 3. lect. 4.  etc. For works, saith he, are not the cause why any man is just before God, but they are rather consequents and manifestations of our righteousness. For no man is justified by works before God. So that when we consider virtue and the fruits of it, as a consequent of faith in the justified man, we require Ours also, to learn to maintain good works for necessary uses, 
* Tit. 3.14.  that they be not unfruitful, as much as any Papist of them all.  
This may take off the scandal cast upon our Doctrine touching Works, Use 1 and lay the Saddle upon the right horse; condemning the true Solifidians of our age, that boast of faith, as good & much as may be; and will believe, with you, or any man living; but no point good works. As for virtue, they are of Machiavils opinion, the name is an honour, the use a cumber. Though these prate of faith, yet they never knew it, much less enjoyed it. For faith and virtue are twins of a birth, and ever devil together: but these fruitless faithlings have no room for virtue, and are so fare from entertaining it, that they profess themselves enemies to it, and all that give it any harbour: And these be they that cause our doctrine of justification by faith to be so much traduced by those faithless vassals of that Man of Sinne. But such we utterly disclaim, as none of ours; they may bury their faith, & themselves too, when they will; for their faith is dead, and stinketh long agone. A heavy doom will one day pass upon them for want of virtue to their painted faith. There is a fearful curse denounced on the barren figtree 
y Matt. 21.19.  while it standeth: But that's not all; the dreadful axe of vengeance must cut it down, and then it shall be cast into the fire of hell 
z Matt. 3.10. . And in the mean time, if any shame were in them, they would lay aside the name of Christians; since the Devil himself may better take it up, than any of them; for he believes, and trembles 
a jam. 2.19. , but they do neither.  
Let this prevail with all faithful men, Use 2 to strive by all means to grow in virtue, as well as faith. For though faith at first gave birth to virtue, yet virtue is of use, as children are, unto their aged parents, to nourish faith. Wherhfore, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; If there be any virtue, if there be any praise, think on these things 
b Phil. 4.8. . Show forth the virtues of him that hath called you out of darkness to his marvelous light 
c 1 Pet. 2.8. .  
Now that we may add virtue to our faith, we must do 5. things.  
1. 
Directions to get virtue.  Labour to make the tree good by an effectual insition into Christ. As the branch cannot bear fruit of itself except it abide in the vine: Not more can we except we abide in him 
d john 15.4. . Till a man be truly regenerated, he is no soil for virtue to be planted in.  
2. Labour to plant yourselves in those places, where fruitful showers do most often fall: the nearer the tree is planted to the waters side, the sooner it shoots up, and brings forth fruit in season 
e Psal. 1.3. . Take pleasure in the house of God, and follow his ordinances: they that neglect the word shall never grow. But such as are planted in the house of the Lord, shall flourish in the Courts of our God: They shall bring forth fruit in old age: they shall be fat and flourishing 
f Psal. 92.13 14. ; provided always that as new borne babes they desire the sincere milk of the word, that they may grow up thereby 
g 1. Pet. 2.2. .  
3. Be a diligent Inquisitor into the nature of virtue; to know the excellency & sweetness of it. If a thing be never so excellent, yet if the excellency thereof be not known, who will regard it? Whereas any thing, once known to be good, is every man's money. The excellency of gold, which all discern in it, makes men so greedy after it; but no knowledge, no desire; no desire, no possession. Ideo virtus non habetur, quia ignoratur, saith one, therefore virtue gets no entertainment, because she is a stranger to us.  
4. Fall deeply in love with virtue. There is none that will not get the thing they love, if it may be gotten: and love makes every labour light that we are forced upon, to get our love 
h Gen. 29.20 . Yea love will turn us into the thing loved, whether we will or no. We never get the thing we love not, but what we love we never cease to get.  
5. Strive with God by prayer, that as he calls thee to virtue, so he would work it in thee. This is the bucket of the soul that draws up all the water we need, out of the wells of salvation. It is the key that unlocks God's own treasury, and takes from thence supply for all our wants. This is of use in getting every grace; forthough every good and perfect gift 
i jam. 1.17.  do come from God, who hath engaged himself to give us all good things 
k Ps. 84.11. : yet he hath made his pleasure known. For all these things will I be sought unto, by the house of Israel, to do it for them 
l Ezek. 36.37. . Therefore if any man lack virtue, let him ask it of God, who giveth unto every man that asketh, liberally, and reproacheth no man 
m jam. 1.5.  with his unworthiness, although he be of all men most unworthy. But spare to speak, and spare to speed.   

CHAP. FOUR Of Knowledge.  
ANd to Virtue Knowledge. There is a twofold knowledge; viae, & patriae; a knowledge of this present life, wherein he that knows most, knows but in part: And a knowledge of our country heaven, wherein we shall know even as we are known 
n 1 Cor. 13.12. .  
That of this life (for of the other we are not here to treat) in respect of the object may be distinguished into 1. Natural, which is exercised in the inquisition of natural & worldly things. 2. Spiritual, which is conversant about the things belonging to eternal life.  
This spiritual knowledge in respect of the means by which it is attained may again be distinguished into 1. Natural knowledge of God. Such is that which may be gotten by contemplating the creatures 
o Rom. 1.19.20.21. . 2. Supernatural, or revealed knowledge: and this is that which is gotten by God's Word and Spirit.  
This revealed knowledge is for the manner of it, either 1. Extraordinary, by revelations, visions, dreams, or ecstasies, of which the old Testament makes often mention. Or 2. Ordinary, by the ordinary instruction of the Word of God, and illumination of the Spirit. And this again in respect of the time, and dispensation of God's word, may be termed either, 1. Legal, and this is such as may be gotten by perusing the Law, and the Prophets. Which knowledge is compared by S. Peter to a candle, or light that shineth in a dark room 
p 2. Pet. 1.19 .  
2. Evangelicall. And this is that we get by searching of the Gospel, which is fare more clear than that of the Law, and therefore is it compared by S. Paul to the glorious shining of the Sun shining in our hearts to give light of the knowledge of the glory of God, in the face of jesus Christ 
q 2. Cor. 4.6 .  
This ordinary-revealed-euangelicall knowledge, is either, 1. Simple, 2. Compound.  
1. Simple knowledge is an evident apprehension of any thing that is true or good. 
I know well that the Schoolmen take the terms of this distinction in another sense: but withal I know mine own liberty to use them as I do, so long as I give reason for what I do, of which let the equal Reader judge  And this is so called, because it is a simple and pureact of the understanding, first, beholding, and then enquiring into, judging and proving of it object by the rules of truth and goodness. And this is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, notitia, a word frequently used by the Penmen of the New Testament: and always in this sense.  
2. Compound knowledge is not only an evident apprehension of a thing, by an act of the understanding, but also an approbation, and acknowledgement of the thing apprehended by an act of the Will, and therefore I call it compound knowledge, because to this act of knowledge, the Understanding and the Will do both concur. And this is distinctly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, agnitio.  
The word in this present Text is Gnosis importing Simple knowledge; for so this word is always used in the Scripture without exception. Of this therefore we are now to treat. This Simple knowledge is threefold, viz. 1. Speculative, 2. Practical, 3. Experimental.  
Speculative knowledge, à speculando, is a bore search into, and apprehension of the nature, truth, or goodness of a thing, only to know it, and discourse of it. 
r 1 Cor. 8.1.   
Practical knowledge is a search into such things as are to be done and practised, as well as known, and for this cause inquired after. This David was wont to call understanding 
s Ps. 119.34. . This knowledge hath a double act. 1. Scrutari, to search out the nature of a thing, & means conducing, to the practice of it, if it be a duty; or to the achieving of it, if it be a benefit, we thus inquire into: and this is distinctly called knowledge, in the strictest sense. 2. The other act is disponere, to dispose and order by judgement, and discretion, the means found out by the first act of knowledge.  
And this is called Prudence or Discretion, 
Prudence.  whereby a man is able to guide himself in use of those means only, which are most convenient, and leave the rest. This is the quintessence of knowledge, and is, or should be propior actioni, quàm scientia 
t Aquin. 2.2. q. 47. ar. 6. , the immediate producer of every action that we may hope for any comfort in.  
Experimental knowledge is that which ariseth from the taste, and sweetness a man finds by trial of the means, to which he was directed by practical knowledge 
u joh. 7.17. Phil. 3.10. . Practical knowledge is as the knowledge of the Physician, who by reading, & judgement, knows such and such receipts to be good, against such, or such diseases. Experimental, is as the knowledge of his Patient, who taking his direction, finds by experience, the goodness of what his Physician did prescribe unto him.  
This knowledge is by some called Sapience, 
Sapientia.  or Wisdom, à sapore 
* Bern. super Cant. ser. 85. Alex. de Hal. par. 1. quaest. 1. Durand. in 3. sen. dist. 35. Bonauent. in proaem. in sent. quaest. 3. nec non in 3. sent. dist. 35. art. 1. quaest. 1. in resp. , because of the sense and sweetness that experience brings us by such or such a course of virtue: so that Sapience, is quasi sapida scientia, as much as savoury knowledge; as subtle Scotus called it 
x Scot in prolog. sent. Aquin. 2.2. q. 45. ar. 2. . And this, I think, to be no absurdity. For though I know that some distinguish Wisdom from Prudence, thus: Wisdom is conversant about the substance, Prudence about the circumstances of all our actions. Some say, that Wisdom is properly exercised about the highest causes, and chiefest highest ends: but Prudence about the means conducing thereunto. This is not very acute; because Wisdom includes Prudence in it, as a species of it. Again, although some Schoolmen, as Lombard 
y Pet. Lomb. sen. lib. 3. dist. 35. a. , and Aquinas do ground on Austin 
z August. l. 14. de Trin. c. 1. , that Wisdom is conversant about divine things, and knowledge about things humane: Yet this is further urged then S. Austin meant it, who durst not control that definition of the Orator, that defined Wisdom to be a knowledge of things not only divine, but humane also 
a Cicero in Tuscul. lib. 4. . Nor is there any reason why he should: because the Scripture takes wisdom, and knowledge promiscuously for experiment all knowledge, and spiritual understanding.  
After these many distinctions of knowledge here laid down, 
How knowledge is taken in this place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I must now declare what knowledge is required in this present text. We shown before that the original word imports a simple knowledge: but it cannot be meant of that part or sort of simple knowledge, which is termed Speculative; but of the other two, Practical, and Experimental knowledge. And this is plain, because the Apostle presseth them to such a knowledge, as may direct them circa agibilia, or things requiring action, as all Interpreters confess. But concerning the special object of this knowledge, there is some difference. Some understand it of knowledge in divine mysteries, to build our faith upon: some, of knowledge to build up others in grace: some, of knowledge of the whole word of God. But under correction, I take it, that the Apostle doth chief in this text exhort Christians to such Knowledge, Wisdom, and Prudence as may direct them in the due performance of every virtuous action: because he wills them to add unto virtue, knowledge: that is, knowledge, to guide their virtue. For Cognata virtus sapientiae est: quod sapientia ordinat, deliberate, moderatur, virtus exequitur: Virtue and Wisdom be very near of kin; what Wisdom ordaineth, deliberateth, and moderates, Virtue executes.  
Having thus discovered the distinct kind of knowledge here exhorted to, the observation hence arising may be this: A distinct knowledge of the word of God, Obseru. for an exact and complete direction in every virtuous action, is absolutely necessary to every Christian. Every good action must be guided by the rule of goodness: which rule must be known, or else it cannot be a rule to us. Therefore the Scriptures do every where press knowledge 
b Prou. 4.5. & 70. Pro. 19.2. , and show the want of it, to be the cause of all errors 
c Mat. 22.29 , and destruction by them 
d Hos. 4.6. .  
Hence Paul exhorteth, to let the word of Christ devil in us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, richly in all wisdom 
e Col. 3.16. , that is, in all abundance, as all expound that place. So Hierome: Hinc perspicimus non tantum sufficienter, sed etiam abundanter debere laicos Scripturarum cognitionem habere, & se invicem docere 
f Hierom. in Col. 3. . By this, saith he, we see, that Laymen aught to have the knowledge of the Scriptures, not only sufficiently, but abundantly, and to instruct one another. To the same purpose chrysostom upon this place, is very large, and saith, that here is required the knowledge of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
g Chrysost. ibid. , not after a raw manner, and only in some particulars, but in great abundance; and therefore he calls out to secular, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or private persons that are husbands, and governors of families, and tells them that this commandment is for them especially, that they should search the Scriptures, not slightly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all diligence. So Oecumenius: The Apostle requires the doctrine of Christ our Saviour to devil in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in great plenty; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i Oecumen. in hunc loc. , by searching of the Scriptures. Yea Aquinas himself doth say as much: Quibusdam sufficit modicum quid de verbo Dei, sed Apostolus vult quod habeamus multum 
k Aquin. ib. in Comment. . To some a little pittance of the word of God sufficeth; but the Apostle wills that we should have much.  
Nor need we give a better reason hereof, Reason. than this Author in another place supplies us with: Ad hoc quod aliquis bene operatur, non solum requiritur, quid faciat, sed etiam quo modo faciat, ut scilicet secundum electionem rectam operetur 
l Aquin. 1.2. q. 57 ar. 5. in corp. : That a man may do well, it is not only required that he know what he should set about, but also how, and in what manner he should do it; that so he may work according to right choice. Virtue disposeth us to a right end, but Prudence must direct us in the means conducing to it: and therefore he lays down this peremptory conclusion, Prudentia cùm sit virtus dirigens hominem in finem, praestans illi debita & convenientis media, quam maximè est necessaria homini ad bene vivendum 
m Ibidem in conclus. : Since Prudence is a virtue directing man to his right end, furnishing him with fit and convenient means unto it, it is absolutely necessary to him, that will live well. Bernard also recites it as an error of some in his time, that held man's reparation by grace consisted either cognition veritatis, aut amore virtutis: in the knowledge of the truth, or else in love of virtue. As if the knowledge of the truth were necessary, not to all, but only to a few; and for the rest it was enough to bear good will to Virtue. Whereas in truth, saith he, Perfecta virtus non est sine cognitione veritatis, aut veritas sine amore virtutis 
n Bern. super Salu. Regin. serus. 2. : Perfect virtue cannot be without knowledge of the truth, nor truth subsist without the love of virtue.  
We have now seen proof enough, both by divine precept, expounded by Antiquity, and reason to explain it. Now might I add a cloud of witnesses for the practice of it: The ancient Roman Church 
o Ro. 15.14. , Timothy from his infancy 
p 2 Tim. 3.15 , and all to whom S. Peter wrote 
q 2 Pet. 1.12. , do all declare the diligence we aught to use herein. Nor did they more than need, or duty called them unto: For these, to whom this Epistle was directed, knew all things, that in respect of duty could be pressed on them, and were already established in the present truth: and yet we see the Apostle still calling on them to add knowledge, and continually to grow in the grace and knowledge of our Lord jesus Christ 
r 2 Pet. 3.18 .  
How miserable then is the condition of all those wretches who are close shut up in the Pope's dark dungeon of brutish ignorance, Use 1 remaining all their days like heathen Ninivites, not knowing the right hand from the left 
s jon. 4.11. ! How fearful is their blasphemy who dare maintain, It is not needful for the common sort to know more than the Articles of the Creed! Yet so Aquinas, Bellarmine, and all the rour avouch, when they come to speak ex professo of this point in hand.  
Although in handling of other points, they unawares, yield a necessity of further knowledge, as we but now have seen it dropping from Aquinas pen. Yea Bellarmine himself (the great Goliath of this latter age) when he thinks himself fare enough off from the point in hand, and that we take no notice of his contradictions, would then be thought no friend to ignorance, but speciously allegeth a place of Austin, to prove, that ignorance is the wellhead of all mischief 
i Bell. de amiss. gra. l. 6. c. 8. : And a little after, he thus declaimes, Quid autem miserius fingi potest quàm ignoratio proprij finis, id est, veri & summi boni 
k Ibid. c. 9 ? What can be imagined more miserable than ignorance of our proper end, that is, of the true and chiefest good which all should tend unto? Nor doth he content himself to reckon ignorance of the end, but also mediorum ad finem, id est, earum rerum per quas ad bonam beatamque vitam perveniri potest: Ignorance of the means unto that end, to be a deadly wound. But how shall this be cured? Is it not by knowledge in the word? Will these tyrants see their men thus wounded, and yet pour in no oil? All their Laypeople (as they term them) are in this very case, and yet they cry out against any good Samaritan that would take pity on them.  
The Papists keep ado with that of Austin: Scientia non pollent fideles plurimi, quamuis polleant fide plurimum 
l August. de Trin. lib. 14. cap. 1. : Many believers excel not in knowledge, although they much excel in faith. Which yet is but a fig leaf in two respects: 1. Because Austin speaks not of that knowledge now in question. 2. Because that if he did, this cloak would prove too short, to cover their brutish doctrine of supine ignorance.  
1. It is apparent to all that will examine Austin, that he speaks not of knowledge needful to direct us in doing well; but of a special measure of knowledge to vindicate the doctrines of truth from all falsifications of cunning Heretics. For so his words that follow, plainly show, as Durand, a Popish Doctor, hath long agone observed 
m Durand in Prologue. lib. sent. quaest. 1. num. 7. . Aliud est enim scire tantummodo quid homo credere debeat propter adipiscendam vitam beatam, aliud est scire quo modo hoc ipsum & pijs opituletur, & contra impios defendatur, quae proprio vocabulo, appellatur scientia: It is one thing to know what a man aught to believe necessary for attaining of blessedness: another thing to know further how to apply comfort to the godly, and how the truth may be defended against heretics; which ability is properly termed Science 
n 1 Cor. 13. , by S. Paul. This latter, scarce one of a thousand 
o job 33.23  attains unto; it being required only in Ministers, and not exacted of the common people 
p Mal. 2.7. . This tongue of the learned to know how to speak a word in season to him that is weary 
q Isai. 50.4. , is not given to all. A man may have knowledge enough to understand all positive truths faithfully explained, and yet want sufficiency to discover the subtleties of heretics corrupting truth. Of which latter only Austin speaketh. So that here is no commendation of ignorance in the Laity, but only a denial of so much knowledge in them, as should be in the Clergy, to preserve the sacred doctrine of the Trinity inviolable. Therefore Durand goes on to urge a necessity of knowledge in all that would do well, as fare as we; how ever others like not that their Catholics should taste of this Catholicum. For thus he saith: Necesse est ad hoc, quod per fidem credamus explicit, & in particulari omnia credibilia, quod ipsa proponantur nobis & explicentur. Et quia ipsa continentur in sacra Scriptura, quae non est nobis naturaliter nota: ideo oportet habere notitiameius per acquisitionem studij, vel doctrinae 
r Durand. ib. num. 16. : It is necessary that to the end we may by faith believe all things to be believed, explicitly and particularly, that they should be propounded and expounded to us. And because they are contained in the holy Scripture, which is not naturally known unto us; therefore it is behooveful to get the knowledge of the Scripture by study, or instruction.  
It is then an impious thing for any to deny God's people any means of knowledge, especially the Scriptures, the key of knowledge. And little less than blasphemy for any man to term diligence in preaching to teach the people knowledge, Sensuality of preaching. In the days of Austin it was usual to preach every day, as he that reads his Sermons 
s August. ton. 9 in 1. Epist. johan. tract. 4, 5, 6. & 10. Memivis sermonis diei hesterni. , may discern. And afterwards it came to be enacted in a General Council, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
t Concil. 6. gener. Constantinopol. 3. can. 19 extat Graecè apud Binium. tom. 3. Concil. Latinè apud Surium tom. 2. Concil. neenon apud joverium in sanct. Eccles. clas. 1. fol. 89.  etc. That it behoves those that are set over Churches, every day, but especially every Lord's day, to teach the people the doctrine of piety and true religion. By which appears, that no Preaching, no knowledge was held too much for any in those elder times.  
2. What if their Idiots could believe without knowledge? Were this enough to prove they have no need of knowledge for other things? I hope they are not turned Lutherans, or Caluinists, & think to go to heaven by faith alone without works (as they falsely affirm we teach men to do) Do not they press a necessity of works, on all their people? And do not their own Rules evince, that they who will do a good work must have an exact knowledge not only of the substance, but of every circumstance of that good work? Doth not the Scripture join holiness and knowledge together 
u 2 Pet. 3.18 ? And doth not Paul pray, that men may abound in all knowledge, and in all judgement, to be able to discern of things that differ, that so they may be filled with the fruits of righteousness 
* Phil. 1.9, 10, 11. ? Now, if knowledge, and so much knowledge be necessary; are not the Scriptures necessary to be known of all that are bound to do good works? Can any man measure, or square his work without a rule, or line? Is not ignorance of Scripture malorum omnium causa, the cause of all evil, as chrysostom speaks 
x Chrysost. in Col. 3. hom. 9 ? Doth not our Lord himself call the Scriptures, The key of knowledge? And doth he not tell the Sadduces in plain terms, they erred not knowing the Scriptures 
y Matth. 22.29. ? And is not this the store-house that must make the man of God perfect, throughly furnished unto every good work 
z 2 Tim. 3.17. ? Did ever any of our Divines press the knowledge of the Scriptures so fare, as Antiquity hath done? Which of us have said so much, as old chrysostom; Oportet quidem Scripturarum & historiarum adeo exactè habere cognitionem, ut non egeremus longiori oratione ad earum doctrinam 
a Chrysost. hom. in Psal. 7. tom. 1. . Truly it behoves us to have the knowledge of the Scriptures, yea of the very histories of it, so exactly, that we should not need any longer preaching to instruct us in them. The clamorous Papists would have enough to say, if we durst say so much.  
Wherhfore let this make us more to abhor, Use 2 and loathe to have any thing to do with that cursed beast of Rome 
* Reu. 20.4. , who takes a pleasure in putting out the eyes of all his Vassals, and useth them as the Philistines did the Israelites, suffering no Smith among them, and locking up the key of knowledge from them. Let us obey no man against the express charge of our Lord, who commands us to search the Scriptures; which however it were spoken at first, only to the jews, yet it is extended as a charge to all Christians until the end of the world, saith S. Austin 
b August. de verb. Dom. ser. 45. . If any servant require the contrary; suffer the penalty, but obey not the precept. Si seruus iubet, & Dominus non iubet, caveamus ne audiamus 
c August. ibid. .  
Let it be our care still to grow in knowledge, Use 3 and to get wisdom, and with all our getting to get understanding 
d Pro. 4.7. , for it is the wisdom of a man to understand his way 
e Pro. 14.8. . But when we learn to know, let us know, to do; or else it had been better never to have known 
f 2 Pet. 2.21. : although, not to know, be no less than damnation, and flaming fire 
g 2 Thess. 1.7, 8. . Some there be that know, only that they might know; and this is curiosity. Some, only to be known; and this is vanity. Some, to make a base gain of knowledge; and this is Simony. Some, to edify others; and this is charity. And some, to be edified themselves; and this is humble piety. The three former sorts gather Mannah, but it comes out again at their nostrils: only the two other, are the better for what they gather 
h Bern. ser. 36 in Caut. Hugo de S. Vict. miscell. 2. lib. 4. tit. 88 . The former are no better than the old hateful Gnostics; the latter only deserve the name of Christians, and shall be blessed 
i joh. 13.17. . A good understanding have all they that do thereafter 
k Psal. 111.10. Directions to get knowledge. .  
Now the means to get knowledge are many. I will name only three.  
1. Prayer, which is the Merchant's ship to fetch in all commodities: and this is that the Saints have ever used to come by knowledge for themselves 
l Psal. 119.34, etc. , and others 
m Ephes. 1.18, 19 Col. 1.9. .  
2. Have the key of knowledge ever in thy hand. Meditate therein day and night 
n Psal. 1.2. . Nothing made those famous Bereans more Noble, and better Gentlemen than all their neighbours, but daily searching of the word of God 
o Act. 17.11. joh. 5.39. .  
3. Get thine ear throughly bored and prepared when thou comest to hear 
p Psal. 40.6. : and be near to hear 
q Eccl. 5.1. . Though all knowledge be seated in the Intellect, yet it comes in thither by the Senses. Knowledge is first in the Senses; then, in the imagination; then, in the reason; then in the understanding faculty; and so it becomes understanding in us 
r Hugo Miscell. lib. 1. tit 15. . The means of knowledge are not only the opening of things to be known, but our applying of ourselves unto them. Knowledge entereth by two of the Senses, the ears, and eyes: by the ears when we are taught by voice; by the eyes, when we learn by reading, which also are of special use in hearing. When knowledge is entered the outward Court of the Senses, if they affect it not, it cannot get into the Castle of the Understanding. Therefore, above all, people aught to watch their Senses, but especially their eyes, and ears. An open ear and a wand'ring eye in hearing, will do no good: a fixed eye, and a dull ear will prove as bad. Hence our Saviour so often calleth out to those that came to hear, for a hearing ear: because if these porters stand not ready to let in the word when it knocketh, we cannot get the knowledge of Gods william. Faith comes by hearing 
s Ro. 10.17. . He that comes to Church, and at first coming in, will force himself to pray a little; but after a little while, suffer his eyes to wander, shall soon find that these will steal away his ears after them: and so for turning away his ear from hearing, his former prayer becomes abominable 
t Pro. 29.8. . Pray therefore earnestly for a prepared ear, and fixed eye, to attend unto the word. The hearing ear, and the seeing eye, the Lord hath made even both of them.   

CHAP. V Of Temperance.  
ANd to your knowledge, Temperance. Hitherto have we seen the Apostles care to have us furnished with such Graces as may fit us to be conversant circa bonum, about doing of good. Now because there be many snares, and gins, and baits laid for us by Satan every day, who labours to make us sin in every thing we have occasion to meddle with: yea in our very meats and drinks, and lawful recreations; and because it is not enough to have virtue to do good, and knowledge to do it well, unless withal we set a strong guard upon our affections, & appetites, that they break not out unto the desiring or using either of things simply evil in themselves at all; or of things lawful, immoderately: therefore he exhorts, Add to your Knowledge Temperance. A virtue in so high account with very heathens, that they made it one of their four Cardinals, which differed as much as virtue and vice, from those of Rome.  
In the opening of this Virtue, I must follow my former method, 1. To distinguish, and then, 2. describe it.  
Temperance is taken sometimes in a large sense, and sometimes more strictly.  
1. 
The several acceptations of Temperance.  It is taken sometimes in a large sense for the observing and keeping a due order, proportion, and measure in all humane actions. Est modus in rebus, etc. And this answers to two Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is but twice used in all the Scripture, and in the judgement of S. Hierome, signifies the placing of a thing in due place and order 
u Hieron. in Esay 5.17. pascentur agni iuxta ordinem suum. : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but once used, which imports a mixing of liquors, as of water and wine, to temper and qualify them 
* Can. 7.2. : teaching us to temper the violence of our passions, with stayed reason, and solid judgement, and so observe a due proportion in every thing 
x Eccl. 7.16.  we do.  
2. It is used sometimes strictly for an overruling and governing of the appetite, affections and passions, in the desiring, or using desirable pleasing things. And so again it is taken, either 1. For an utter abstaining from things that in themselves are evil 
y 1 Cor. 7.9. 1 Pet. 2.11. : Or 2. for moderating the appetite and affections in use or desire of lawful things; jest by excess we abuse them, and make them evil unto us 
z Pro. 23.20.  For, as Bernard gravely; Etiam in bonis immoderatum aliquid non de bet esse etc. Bona autem immoderato usu noxia efficiantur, omnis enim nimiet as in vitium deputatur, &c 
a Bern. de modo bene viu. ser. 63. . Even in things that be good, there must be no immoderacy. Good things, by immoderate use, become evil, and all excess is vice.  
This temperance is set forth in Scripture by two words. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, usually translated Sobriety 
b Acts 26.25. . And 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordinarily rendered, Temperance 
c Acts 24.26. Gal. 5.23. . These two, in strictness of speech, are sometimes distinguished 
d Tit. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : yet the difference is not material, nor always observed. They differ only in respect of the cause. For Sophrosunee signifies a moderation ex iudicio rationis 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , out of the judgement of reason. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a moderating of the appetite by main force, & strength. They both produce the same effect; but the one by policy, the other by strength. And this latter is the word our Apostle useth in this place; which word by our Translators is every where rendered Temperance: howbeit in other Authors, it is used more to note a total abstinence from things evil, than moderation in things not wholly to be abstained from. But I suppose the Translators had chief reference to the proper force of the word, which being compared with the best definitions of Temperance, given by Divines, doth well afford this exposition. For so Austin speaking of Temperance, calls it an affection compelling and curbing the appetite from those things which are desired in an evil manner 
f Austin. Temperantia est affectio coerceus & cohibens appetitum ab his quae turpiter appetuntur. lib. 1. de great. & lib. arb. ca 13. . Another calls it, A Dominion of Reason over lust. A third, terms it a fortification of the superior faculties, against the inferior sensualities 
g Gerson. par. 4. descrip. term. in Theol. util. . All which descriptions do show a kind of power and main force necessary unto Temperance; and therefore the word is well rendered by our Translators.  
Before I come to the doctrine, it will be necessary to set down the several sorts, and parts of Temperance, and other particular virtues that border and depend upon it. The Schools in speaking of it, consider, 1. the Conditions necessarily required, without which Temperance cannot be complete; and these they call, integral parts. 2. The several Species, or sorts of Temperance, distinguished by the object; and these they call Subiective parts. 3. The Particular virtues that have near affinity with, and dependence upon Temperance, as the Suburbs upon a City; which are as less principal parts in respect of the Principal; and these they term Potential parts.  
The integral parts of it, 
Parts Integrales.  which are as it were the Midwife helping to bring forth Temperance unto act, are two; honestas, & verecundia. 1. Honesty, which preserves a decorum, or comeliness suitable to the excellency of man's nature, voided of all obscenity and filthiness. And this is Radically in the will, but declares itself significatiuè in the outward conversation 
h Aquin. 2.2. q. 145. . To this purpose is that of Isidor, Honestas quasi honoris status 
i Jsidor. Etymolog. lib. 10. ●. H. . Honesty is as much as a state of honour, because it contains a man within those bounds, that become his honour. Verecundia, commendable bashfulness, is a fear of committing any filthy thing derogatory to man's excellency 
k Aquin. 2.2. q. 144. art. 2. . These two are so necessary unto Temperance, that without these, no man will be temperate.  
The Subiective Parts of Temperance, 
Parts Subiectivae.  must be distinguished by the several sorts of Objects which Temperance is exercised about. These may be reduced to two kinds, viz. Alimentary and Procreatory.  
1. Alimentary objects are Meats and Drinks, about which when Temperance is exercised, it hath two parts; Abstinence and Sobriety. Abstinence strictly taken is that which moderateth our appetite in desiring of meats causing an abstaining from all excess 
l Ecclus. 31.16. . Sobriety in the strictest sense is opposed to drunkenness, and moderateth our appetites in drinking 
m 1 Thes. 5.7, 8. , sobrius quasi briam seruans, saith Aquinas, a sober man is he that keepeth measure 
n Hest. 1.8. .  
2. Procreatory objects, are carnal copulation, and all incendiaries and incitements to it: about which Temperance being exercised, is called by three names, viz. 1. Chastity, which is an abstaining from all unlawful desire, or use of the act of copulation, whereby fornication between single persons, or adultery between married persons might be committed 
o Tit. 2.5. . 2. Continency, which moderateth married persons, in the lawful use of the marriage bed 
p 1 Cor. 7.5. . 3. Pudicitia, or a modest shame causing persons to moderate themselves in all outward gestures and actions of compliment, and familiarity, which savour of lasciviousness, and beastly lust 
q 1 Tim. 3.2. . This last doth not differ in the kind, but only modo, in the manner, from chastity 
r Aquin. 2.2 Q. 151. ar. 4. .  
The Potential Parts of Temperance that border on it, 
Parts Potentiales. Greg. de valent. come. 3. in Aquin. disput. 9 quaest: 1. punct. 2.  are many; but chief, these.  
1. Continency, (taken in a larger sense than before it was) which suppresseth all exorbitant affections and passions of the soul, to keep us from all excess.  
2. Mansuetude, or mildness, which moderateth the passions in cases of wrath, and revenge.  
3. Clemency, which mitigateth the extremity of law in the inflictions of punishments.  
4. Modesty, which ordereth the gate, & gestures of the body, so as they discover not any lightness or looseness on the one hand, or too imperious stateliness, and disdainful neglect of others, on the other side.  
5. Humility, this is a grace that pulleth down all inward proud thoughts and high conceits, and tempereth our speeches, and behaviour outwardly, that it may no way declare pride, audacious perking, arrogant assuming, or ambitious climbing: it omitteth nothing that deserveth honour, so fare, as wilfully to neglect any duty, that tends unto it: if that duty come within the calling of a man thus humble, who studies rather to be honourable then honoured.  
6. Studiosity, Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which moderateth our inquisitive humour; admitting diligence, but excluding tickling curiosity, and natural business in things impertinent, or above our reach.  
7. Eutrapelia, or urbanity, which gives a lawful and timely liberry, but yet observes a moderation in the use of sports, and honest recreations.  
8. Parsimony, or frugality, which moderateth us in the matter of expenses for the back or belly, or other delights about us: so as we neither lash out beyond the compass of our ability & callings, nor yet withhold more than is meet, out of covetousness, or too much neglect of ourselves becoming base or nasty.  
This is the sum of all School-learning touching Temperance. 
How Temperance is to be taken in this Text.  Now it is high time to know how Temperance is taken in our present Text. And first it is apparent that he speaks not of Temperance in the largest sense; because, that, is no special virtue, but a common quality of all other Moral virtues, to avoid extremes in every humane action; whereas here the Apostle presseth Temperance as a special virtue distinguished from others. Secondly, it cannot be taken for that particular ability of moderating the passions of grief and anger, for this belongs to Patience, which also is distinguished from Temperance in this present place. Thirdly, therefore it must needs be meant of Temperance strictly taken for restraining the Concupiscible faculty, from unlawful desiring of evil things, and from immoderate desiring or using of things lawful, which are the proper objects of those two senses, Tasting and Touching. This being so; hence we may observe this point.  
It is the duty of Christians to get so much power over their appetites, Obseru. as utterly to abstain from things unlawful, and to moderate themselves both in desire and use of lawful things, free from all excess. 1. Care must be taken for an utter abstinence from all things, that in themselves are evil, as fornication, uncleanness, and all manner of evil concupiscence 
u Col. 3.5. 1 Pet. 2.11. : yea all appearance of evil 
* 1 Thess. 5.22. . 2. We must get power over ourselves in the desire and use of lawful things, as namely of meats, and drinks 
x Pro. 23.20, 21. , the marriage bed 
y 1 Cor 7.5. , sleep 
z Pro. 20.13. , mirth 
a Eccl. 3.3, 4. , recreations, and such like: all which in their kind are lawful and good 
b Eccles. 5.18, 19 , so we observe due measure and time in the using of them. The measure must be suitable to our abilities and callings; so as we neither impair our health, waste our estates, neglect or exceed our callings, offend the godly, or forget God in our feasts and delights 
c Isay 5.12. Amos 6. . For than our eating is gluttony; our mirth, madness; 
d Eccl. 2.2. ; our pleasures, luxury; & our liberty, libertinism 
e Gal. 5. . The time must also be seasonable, to every thing there is a season 
f Eccles. 2.1. , the times of affliction 
g Eccl. 7.14. , and common calamities 
h Amos 6.5, 6, 7. , are not for feasting, but humiliation 
i jer. 6.26.  and fasting, at which time's non est temperantia in solis resecandis superfluis, est & in admittendis necessarijs 
k Bern. de Consid. ad Eugen. lib. 1. cap. 8. , temperance must not only cut off superfluities, but be sparing even in admitting of necessaries, because there is a time to mourn and weep, as well as to laugh and sing. Good Vriah would not so much as take up his lodging in his own house when Israel was in the field 
l 2 Sam. 11.11. , although he was sent for, and required by the King himself to do it.  
The reason hereof is not more plain than weighty; because Temperance is the only preservative of man's excellency and glory, by which he is differenced from beasts. For the excellency of a man consisteth in reason and judgement, to know what is good, and enough for him, and to contain himself within his proper compass, not suffering beastly intemperance to take hold of him; which if he do not, he makes himself a beast, and brings a reproach upon the whole nature of mankind, in that he is able to govern his appetite no better than a beast, which hath not understanding to know what is sufficient. Therefore Aristotle terms intemperance a childish vice 
m Ethic 3. c. vlt. , because no man, whose years should bring him more discretion, should be so unmanly: by means whereof it becomes also vitium maxime exprobrabile 
n Aquin. 2.2. q. 142. art. 4. ex Crist. in 3. Ethic. c. 10. , a most disgraceful vice, that any man of any wisdom should accounted to be the greatest reproach that can befall him, it being so contrary to his honour, in what he knows naturally, as a bruit beast to corrupt himself o. Nature taught mere Heathens to adore Temperance; for avoiding whereof, they used to picture an hand, holding and offering a Bridle to the beholders, as an Emblem of Temperance, to put them in mind of moderation in all their seasts and meetings.  
This yields a ground of just and sharp reproof of the great intemperance of our present age, Use 1 throughout all things men meddle with: for the washing away whereof a Fountain of tears would not suffice. If we cast our eyes into any corner of the World, what horrible Gluttony and Drunkenness may we behold! do not many make shameful spewing (which the Lord once threatened as a fearful Curse) to be their glory 
p Hab. 2.16. ? that wretched Heliogabalus whom Histories make odious to all Generations, is now become the only pattern for our imitation. How men do strive to outgo each other in swinish luxury! All provocations to excessive eating and drinking, which chrysostom once called the Tyrant of the belly, and thought the name of devil was far too good for him that took a pleasure in it, is now the only fashion 
q Chrysost. in Orati. hom. 4. . We may now say of many of our times, that they have not so much temperance themselves as they teach their Dogs. If they keep a kennel of Hounds, how careful will they be to diet them and keep them empty, that they may follow their chase the better when they come into the field to hunt. Whereas all the while themselves like greedy Cormorants, and devouring Bears ingurgitate as if their throats were whirlpools, and their paunches bottomless. Never considering that their very dogs shall one day rise up in judgement, and condemn them for their foul intemperance.  
The like complaint may be made (although in vain) against the hideous swarm of beastly fornicators, and unclean adulterers, whose only glory is in hellish Sodomy. What care they who knows their filthy fleshly pollutions, and abominations, which they commit with shameless glory, in them? Yea many times the sacred bond of Consangainity and near affinity is made a means of most incestuous villainy; and kindred is a Cloak for many a filthy incest to go without suspicion. How true is that of that lascivious Poet 
r Ouid. Metamorph. li. 9 ?  
Dulcia fraterno sub nomine furta tegemus;  
Est mihi libertas tecum secretè loquendi,  
Et damus amplexus, & iungimus osculacoram.  
Quantum est quod desit?  
Do these men believe that once the Lord did wash the filth of Sodom with an overflowing flood of greedy ghastly fire? and that he still reserves an everlasting monument of that his burning vengeance, for all devilish and luxurious beasts to look upon with trembling horror and deep astonishment? Do they consider that ever-famous-fearefull-universall deluge, that made the carcases of all mankind, (only eight persons excepted) to float upon the raging waters, and sent their souls to fry in hell for ever, for that intemperance which now men wallow in? Nay do they think of that devouring fire that all this world must feel, to purge it from that filthiness which they have cast upon it?  
Is not the plague begun on many already? Do we not see daily spectacles of heavy vengeance upon some, that are brought to a morsel of bread? on others, that following drunkenness and riot, do often meet with desperate conclusions of their filthy days? Yea many times their very sins become their bloody executioners. And yet for all this, we may still complain, that most tables are full of vomit and filthiness, so that there is scarce any place clean 
s Esay 28.8. . All Gods judgements will do men no good. All the admonitions and instructions we seek to load them with, will no more work them to repentance, than persuasions and treaties of peace, the old Athenians to lay down arms, till all their feathers were pulled off their backs; as one once noted of them. Nothing will warn a voluptuous man; not not those dangerous and queasy surfeits, that daily threaten to sand him packing to his place in hell.  
But woe, and double woe to such debauched Monsters; a heavy doom shall one day light upon them. Let them go on; since they will not stay. Let them do all they can to prove themselves Egyptiar. Caterpillars, that labour to exhausted whole Commonwealths of all their coin and treasure. Their day is coming wherein they shall be smitten with great distress; and shall cry out, who among us shall devil with devouring fire, and who among us shall devil with everlasting burnings 
t Esa. 33.34. ! And this must needs be so, because for such things sake comes the wrath of God upon the children of disobedience: and upon these especially, who are monsters of men, the shame of nature, the companions of beasts, the hatred of God, the scum of the world, raging waves of the sea foaming out their own shame, to whom is reserved the blackness of darkness for ever.  
But I must leave these swine, and come to the direction that this point affords.  
Hence may we take instruction how to behave ourselves in use of lawful things. Use 2 Temperance doth not make men Stoics, but teach them to use God's blessings without abuse. Use them we may, because they are our portion in this world; but exceed we may not, because they were given us to honour God, by our enjoying and using of them. Temperance doth not pluck up Appetite, and natural desires by the roots, it only lops them when they grow too high. There is a lawful use of mirth and recreations, as well as of meat and drink: only our care must be to keep to time, and measure. And happy is the man that knows his times for all.  
Lastly, Use 3 let this stir up in us a continual care to use all means to make us temperate in all things; because it is a grace of so much use unto us. And to help herein, I will here set down four rules.  
1. Be an humble and daily suitor to God by prayer for this particular Virtue; and that he would enable us to be moderate users of his blessings 
u Pro. 30.8, 9 . One cause why men commit so much riot in the use of God's creatures, is, want of praying for the sanctified use of them.  
2. Sometimes we must humble ourselves by fasting, beating down our bodies, and keeping them in subjection 
* 1 Cor. 9 vlt. , inuring ourselves to know how to be hungry, as well as full 
x Phil. 4.12. . Sometimes the glutton's proverb proves too true: Two hungry meals make the third a glutton. But this comes to pass in men that do not fast out of any respect or conscience of this grace of temperance, but for other ends, and then no marvel if it produce no better fruits. He ever doth exceed that never curbs himself in lawful things. He that feeds himself without fear of excess, exceeds without sense of sin.  
3. Put a strong bar upon all the senses by which lust entereth. The senses are the doors that let in those things to the appetite which makes it immoderate in meats and drinks, and other pleasures of the body. Therefore Solomon bids that man which is given to appetite to put his knife unto his throat 
y Prou. 23.2 : that is, look to his senses, that they be not too much taken up in the delightful viewing of that abundance, and variety which is set before him; so as to provoke him to any excess. So likewise in the matter of lusting. A Covenant must be made with the eye 
z job 31.1. ; for adultery creeps in by the eye into the heart, before it be committed by the body 
a Mat. 5.28. . Those persons that care not how they let their eyes wander, shall certainly find their hearts polluted very often with impure lusts. It was a grave speech of wise Pericles, to his friend Sophocles, when Sophocles called him to behold a beautiful person passing by, he in stead of doing as Sophocles bade him, forbade what Sophocles did, with this shortnip, Praetorem Sophocle oportet non solum manus, sed etiam oculos abstinentes habere 
b Plut in Pericle. : A Governor must be as careful of his eyes, as of his hands. I deny not but there is inward corruption enough, and too much, that provokes to intemperance too often: yet this should not diminish, but increase our care over our outward senses; because the objects they look upon, are as bellows to blow up that fire of lust which is within us.  
4 Bee diligent in thy Calling: Idleness is the greatest Enemy to Temperance, for it draws a man into Company that will provoke him; and if he be alone, it gives him liberty to meditate lewd things. The diligent man is free from temptations abroad and at home, and hath a special blessing attending his diligence in the use & comfort of outward things. His sleep is sweet, whether he eat much or little. Men never go to wrack till they begin to start out of their callings. David paid dear for his ease, and men pay dear for their idleness. This draws them into company, company into drink, drink into Bonds, and Bonds into beggary. And this is the just judgement of God for men's idleness, and intemperance the daughter of idleness. Cupid being asked, why among so many he shot at, he never spent an Arrow upon Minerva? returned answer, that he could never find her idle. The time wherein we are idle is the Devil's Market, wherein he will be sure to open all his Pack, and it shall go hard but he will draw us to buy some commodity; this was the cause of that inordinate walking, taken up by some in the Church of Thessalonica: when they would not work, than they soon became intemperate; and the Apostles course to bring them into order again was this: We command and exhort them that are such, by our Lord jesus Christ, that with quietness they work and eat their own bread 
c 2 Thess. 3.11. .  
These be the four rules we must observe: one or two of them will not serve, unless we put them all in practice. He that prays, and doth not sometimes fast, doth destroy with one hand what the other builds. He that thinks to get temperance by prayer without his own endeavour, looks God should work a miracle; like the sick man that prays for health without the use of physic. He that doth both these, and yet sets no watch upon his senses, is like him that leaves his doors all open, and yet thinks that nothing will be stolen. And he that watcheth his senses, and yet grows idle; suffers his thoughts within, to do as great a mischief, as his senses could.   

CHAP. VI Of Patience.  
ANd to your temperance, Patience. Because a Christian is not only subject to the evil of sin and temptation, against which he must arm himself with Temperance; but also unto the evil of affliction for doing well; therefore the Apostle wills him to add unto temperance, Patience. This, Austin calls magnum Dei donum 
a August. lib. de Patten. c. 1. : A great gift of God. Patience is of continual use to Christians. It is as bread, or salt, which they cannot make one good meal without. For the orderly opening and handling of this point, we must first distinguish of the word; and afterwards describe the thing itself.  
The word is used sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abusively, and improperly: and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly, for that which is patience indeed.  
The word abusively used is taken in a fourfold sense: so as we may say, there be four sorts of Patience, that are all counterfeit: viz.  
1. A sinful patience, which makes a man to bear what he aught not. Whether it proceeds from laziness and carelessness, suffering himself by lewd company to be drawn on into the snares of the devil, as the ass to the yoke without resistance or dislike; which honest john Gerson termed patientiam asininam, an Asslike patience: or whether it come from a voluntary resolution to bear some things which himself imposeth without any command from God. Such is the patience of Baal's Priests, and their Apes the Papists, the one in lancing, the other in whipping of themselves. This is hypocritical Patience, which they have borrowed from some Mountebank.  
2. A Stoical patience, which makes a man, out of an opinion that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voided of all passion, to show himself insensible of any thing that doth, or may befall him. This is no virtue, but a sin that stocks up natural affections by the roots; and makes a man uncapable of profit by any cross.  
3. A customary Patience, whereby a man long used to bear, is insensible of bearing. Like the bordering inhabitants of Nilus, who by long custom are not moved at the hideous noise that the fall of that water makes, enough to astonish any other man. Or like some Mill-horse, that by long use, is not troubled at his drudging walk. This is not Patience, but a brawny hardiness.  
4. A natural Patience, whereby a man out of the strength of body, or natural constitution, is able to suffer many crosses without sinking under them. So ye shall have some men that will draw fair estates through their throats, and lie at the barrel, week after week, till all be spent, and run so fare in debt, they cannot show their heads; yet then can be as jovial as if they ailed no such thing, and desperately resolve not to be moved at it: and if you ask them, why? they have their answer ready, Sorrow pays no debt; never thinking of God's hand upon them in this distress, which he requires them to behold, and to be humbled by it. Which, if they will not; he will proceed to bring upon them more, & greater plagues, until he hath destroyed them. This senselessness of men is fare from true Patience. It is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a natural hardness; the strength of stones, and flesh of brass, as job 
b job 6.12. , elegantly.  
The word properly taken is used also in a fourfold sense.  
1. It is used to signify a forbearance to execute justice on offenders when they do deserve it, & this is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
c Rom. 9.22.  long-suffering or forbearance.  
2. It is taken for putting up an injury without revenge 
d Rom. 2.4. . This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or containing of one's self from breaking out, though cause be offered.  
3. It is taken for a contented brooking of delays 
e Rom. 2.7. , answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a patiented waiting the pleasure and leisure of one we sue unto 
f Psal. 9.18. .  
4. It is taken for a sensible yet quiet bearing of all crosses and afflictions that may happen in our course, or for our course of well-doing 
g 1 Pet. 2.20 : and to stand under the burden (not like some grinning Antics by an house side, that make ugly faces, and wry mouths, as if their backs were ready to break with the burden, but) cheerfully and thankfully, till God give deliverance, without any murmuring, or repining.  
These two latter acceptations of the word are both contained in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to stand under some weight to bear it up. The manner of it, answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes a keeping silence 
h Psal. 37.7. .  
The two former acceptions of Patience, however they are sometimes attributed to men, yet primarily and principally they belong to God himself, who therefore styles himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longus narium, long of nostrils, that is, slow to wrath 
i Exo. 34.6. How Patience is taken here. .  
The two latter more properly belong to men, and therefore must necessarily be intended in this present text, for they are both included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this no power of nature, or strength of industry, but only the spirit of grace doth work within us. And therefore it is reckoned among the fruits of the Spirit, because it issues from no other roots. This being so, the point arising hence is plainly this.  
It is the duty of all Christians to get, Obseru. and abound in supernatural Patience, which may enable them to undergo all labours, delays, and crosses, even for well-doing, freely, cheerfully, and thankfully, for God's honour, the benefit of Church or Commonwealth, the preservation of their own faith, and good conscience unto the end.  
1. The first part of their duty herein, is to labour for that Patience which is a Grace of the Spirit; not contenting themselves with Sinful, Stoical, Customary, or Natural Patience, falsely so called. They that live in the Spirit, must draw all their life from the same Spirit. Not counterfeit or strange virtues must be seen in them; such would be as odious unto God, as strange fires in the Legal Censers.  
2. The Act, and Object is the undergoing, and bearing of all labours 
k Rom. 2.7. , delays 
l Psal. 37.7. , and afflictions of all kinds 
m 2 Cor. 6.4, 5, 6, etc. ; the corrections of God 
n Heb. 12.5. , the persecutions of men 
o jam. 5.7. , the temptations of Satan 
p 2 Cor. 12.7, 8. , the malice of enemies 
q Ps. 44.10. , the contempt of the proud 
r Psal. 123.4. , the perfidiousness of false friends 
s 2 Cor. 11.26. , the contumely of words 
t 2 Sam. 16.10. , the torture of our bodies even unto death 
u Heb. 12.35. , if God call us to it 
* 1 Pet. 3.17. .  
3. The ground of that we suffer, must not be for evil, but for well doing 
x Ibid. , or else it is not praiseworthy; nor can we expect assistance, and strength from God to bear with patience what we are to suffer for evill-doing. But if we do well and suffer for it, and take it patiently, this is acceptable to God 
y 1 Pet. 2.20 .  
4. The manner of it must be voluntary, cheerful, and thankful; not running desperately after crosses; but willingly bearing them when they are laid upon us. Afflictions are not guests to be invited; but if they come unbidden, they must have welcome, and cheerful entertainment. Patience perforce is no Patience. No Cartwheel, for want of oil, doth grate a man's ears, and sets his teeth an edge so much, by harsh and tedious craking, as a grumbling mumbling bearing of affliction doth, in the ears of God; as we see by the deep distaste that God often expressed against this sin in the Israelites. Our Lord not only foretold of afflictions, but requires a joyful bearing of them 
z Mat. 5.11, 12. . And so S. Paul, rejoicing in tribulation. And thus all the Church, even for this, that they were accounted worthy to suffer for the name of Christ. As in gifts, so in suffering the manner is more to be regarded then the matter. This is the course that all must take in suffering for well-doing. But in other crosses that come through sin, or carelessness; not joy, but mourning becomes us better; but still we must have patience free from all murmuring of inward thoughts.  
5. The end must be, 1. Not hope of gaining some outward good by what we bear, as worldlings patiently, and willingly drudge and toil, and often break their sleep to heap up pelf: and as sick diseased persons, that do with patience suffer the scarifying and lancing of their flesh in hope of health. This, men by natural fortitude may attain unto. Herein, Vis desideriorum facit tolerantiam, & nemo nisi pro eo quod delectat, sponte suscipit quod cruciat 
c August. de Patent. cap. 4. . The strength of their desires makes them bear, and unless it were for something that delights them, they would not bear. Much less 2. must men suffer evil to do more: as they that go into the field to fight, resolve to suffer wounds and blows, in hope to execute their bloody malice upon some enemy, by imbruing of their hands in blood. Of this, Austin gives this censure; In illis qui mala sustinent, ut mala faciant, nec miranda, nec laudanda est patientia, quae nulla est: admiranda duritia, neganda patientia 
d August. ibid. cap. 5. . In those that willingly suffer evil, that thereby they may do more, patience is neither to be admired, nor commended; for that indeed is no patience. Admire their foolhardiness, deny their patience.  
The ends of Christians suffering, therefore, must be these.  
1. God's honour, which we must advance in patiented suffering for his sake 
e 1 Pet. 4.16 . And this must be, by letting the world see that we esteem so highly of him, that all the afflictions of this present life shall be so fare from drawing us to any thing dishonourable unto him, that we will willingly lay down our lives at any Tyrant's feet, rather than lay aside the duty and obedience we own to God. This made those worthy children so careless of great Nebuchadnezars strict command unto Idolatry, that they were not careful to answer him in that matter; but told him to his head that they would not worship nor serve his gods 
f Dan. 3.16, 17, 18. . The like we may discern in all those ancient Martyrs, who were tortured with all the rage of bloody cruelty, disdaining deliverance to dishonour God 
g Heb. 11.35 . This made Moses fly, not fearing Pharaohs wrath, because he saw him that was invisible 
h Ibid. ver. 27. : and so must we.  
2. The next end must be the benefit of Church, or State, in which we live; resolving to bear patiently whatsoever displeasure, or misery, that may attend advancing of a common good. Moses was well content to bear the rage and wrath of cruel Pharaoh in often soliciting of Israel's suit. The like did worthy Hester, not sparing to adventure her favour with the King, and life and all, to help her Countrymen, appointed as sheep for the slaughter, out of Hamans' snare; resolving to suffer any thing in such a service 
i Hest. 4.16. .  
3. The last end must be, not vainglory, but the keeping of faith and a good conscience; choosing rather to be put upon all the racks, and tortures, and deaths in the world, then deny our faith, or forgo our innocence. These two are far more excellent than life itself: and he that doth not so esteem them, never had them. Patience being herself a grace, will teach a man to die in the defence of grace; resolving cheerfully mala non committendo, far, quàm non ferendo committere 
k August. ib. de Patient. cap. 2. : to suffer evil for doing none, rather than to do evil, by suffering none; and as much disdaining to seek revenge, or break forth into passion, as not to suffer. It bears, without desire of lading those who make it bear; not rendering evil, but rather good, for evil.  
The grounds hereof are many; but chief three. Reasons.  
1. Because without this Patience no constant worship of God in any parts thereof could be cheerfully performed; as reverend Zanchius hath well observed. For  
1. Who would be a constant hearer of the word, which wicked men so much contemn and scorn, and hate all those that do embrace it; in which respect Christ calls it the word of patience 
l Revel. 3.10 , because they have need of much patience who do resolve to keep it?  
Yea, admit these outward vexations were removed; yet there be lusts within, enough to make men loathe the word, if they have not patience. Can any man endure to have his very heart ripped up, and his beloved darling sins arraigned, and condemned, and hewn to pieces before his face, if he wanted patience? He that will be swift to hear, and slow to wrath, must not be unfurnished of this grace, when he comes to hear. For if he be, the next news we hear of him, will be this impatient speech, Durus est hic sermo, etc. these be hard sayings, who can hear them? Yea after hearing, there is need of patience in waiting the expected fruit. For the good ground brings forth fruit with patience 
m Luk. 8.15. . Grace is like the Oak that grows but slowly; and much impatience we often see in hearers of the word, because the fruit comes up no faster in them; which doth not ripen, but keep it back.  
2. Who would (according to his duty) pray continually, if patience were not, to help him wait? Do we not see the best petition often for some things before they speed? yea used roughly when they come to sue? What would the poor Cananitesse do, if she had not patience to beg; after that cold comfort of being called Dog 
n Matth. 15. ? It were a wonder to see blessed Paul go thrice to God, to ease him of a thorn, and after all his labour, to be pricked still. Yet this was so 
o 2 Cor. 12. . Yea, Christ himself, prayed thrice 
p Matth. 26. , and long together, and all to show the necessity of this grace, for the instant performance of this duty, and continuance of our suits to God.  
3. Who would believe, if it were not for patience to keep us from casting away our confidence 
q Heb. 10.35. ; since we never come to see the things we do believe 
r 1 Pet. 1.8. Heb. 11.1. ?  
4. There would be no hoping in God without patience to wait long for what we hope 
s Rom. 8.25. . And therefore it is called the patience of hope 
t 1 Thes. 1.3. ; because, no patience, no hope.  
5. We could not love God without patience. He that beholds wicked men live at hearts ease, tumbling and wallowing in pleasure and constant prosperity, and feels himself daily scourged, and distressed, though he do all he can to honour God, in keeping a good conscience, and walking uprightly; shall soon found himself sick of the Fret 
u Psal. 73.2. , if he have not a great measure of patience to purge choler 
* Psal. 37.7. . Love requires love; and an impatient man will never believe that he love's him, who never holds his hand off his back.  
6. Lest of all can any man make a free and bold confession of his faith, in times of persecution, without an almost incredible quantity of Christian Patience. He that shall see the imprisonments, whip, torturings, and raging flames of fire, flying about the ears of Christians, with terrible devouring embracements, that many thousand Martyrs have endured, will think a world of patience would not suffice to bear the like.  
And thus we see what great need of patience there is, in all the parts of God's worship, and Religion, which cannot be conscionably performed where impatience ruleth.  
The second main reason of this duty may be drawn from the great discommodity of impatience in the course of our conversation with, Reason. 2 and towards men. Without patience there is no living among men. In the world, daily vexations fly in our faces: and if we cannot bear them, we may truss up our pack and be gone out of the world so soon as we william. For though men know one another's weakness, and how apt they are to break out into impatient passions; yet this for the most part, is so far from making them careful not to provoke, that it makes them seek all occasions to provoke the more; sporting themselves to see their neighbour's rage, and play the mad men. And so an impatient man is made the Town foole, to be the sport and scorn of all that live about him.  
The third Reason may be taken from the present benefit of Patience in all estates. Reason. 3 It is a cloak to keep off all storms, a staff to bear us up out of the mire, an helmet to take all blows, a preservative against the Fret, a comfortable cordial against delays, the key to the promises 
x Heb. 6.12. ; and keeps a man as fare from dejection, as from raging, in calamities. It makes a man's life comfortable, what ever his outward condition be. It is of excellent use to help us gain experience, and profit by affliction: which is impossible for him to get that wants patience. Though God intends that every affliction should make us better, yet impatient men are made worse. If a man be once troubled, he is off the hooks for any thing, although he take never so much delight in doing of it. We may see this even in gaming: when men once begin to fret, and loose their patience, they commonly loose all their money with it.  
Afflictions, men must bear, whether they have patience, or not. If men bear them patiently, the cross is made less; the profit, greater: if impatiently, the cross is increased according to their impatiency, and the profit is none at all. Patience is as a paring-knife that cuts the affliction less and less till it comes to nothing: whereas impatience is like a loadstone, that draws more weight unto it; and like birdlime, that hangs us faster in the snare. An impatient man is like a wild bull in a net 
y Isa. 51. : a patiented man, like a bird in a cage, who is put there to be tamed, not famished; and therefore sings as merrily, as if he were abroad. Affliction falls on a patiented man, as a tempestuous storm of hail upon a well-tiled house, that makes a great rattling noise without, but does no hurt, nor gets into any room within: a man may as freely use any room in that house, as if the Sun shined in his full strength. I might be infinite in such similitudes, to show the rare effects of patience, where she is at liberty to have her perfect work.  
This serves to cast some water upon the great fire of impatiency that every where blazeth in the world. Use 1 Patience is grown out of use so much, that men do scarce believe it to be their duty to strive unto it: but rather suffer impatiency to eat them up. It were long to reckon up the mischieses that impatience hath drawn after it upon all sorts of men in these our days. What disunions, and heart-burnings may men discern even among good men, only for a word, yea sometimes for a mere conceit! Is it not common for men to think that if any occasion be offered, than they have enough to justify any degree of impatiency? If they can say, Such or such did provoke me, than they suppose they should not do amiss, to be with jonah, angry to the death. Not considering this duty of patience; and that patience is no patience, when it either hath nothing to provoke it; or being provoked, cannot temper passion, nor suppress the flame. He that being provoked, hath no rule over his own spirit, is like a City that is broken down, and without walls 
z Prou. 25.28. .  
This shows that a great many old tattered nasty rags of the old man do still hung about us 
a Coloss. 3.8, 9 . It betrays our infidelity 
b jam. 1.3. : it proclaims our folly 
e Eccl. 7.11. : it makes the Lord himself to load us with disgraces. Proud, and haughty scorner is his name who dealeth in proud wrath 
d Prou. 21.24. . Yea, condemnation is threatened to those that do but murmur and grudge one against another 
e jam. 5 9  And we know the judgement of our Saviour, He that calls his brother, fool, in any hasty passion, deserves the fire of hell for his reward 
f Matt. 5.22. . It is a true Proverb, Hasty men never want woe: the reason is, because A furious man aboundeth in transgression 
g Prou. 23.22. .  
chrysostom compares anger to a mad devil, and shows at large that no demoniacal possession may be compared to it. For Qui daemonio vexatur, veniâ dignus est; it at us nulla, sed supplicijs innumeris, qui sponte sua in profundum perditionis defertur, & etiam ante futuram gehennam poenas dat. Tumultu enim quodam, & aestu intolerabili, die noctuque varijs cogitationibus anxius iactatur 
h Chrysost. in Joh. Hom. 47. in fine. vide cundem in Matth. Hom. 4. nec non in Act. Apost. hom. 6. . He that is possessed of a devil, deserves pity and pardon, but the angry man deserves no pardon, but numberless torments; in as much as he wilfully throws himself headlong down unto perdition; tormenting himself before the time; and tumbling up and down both night and day in restless burning, and tormenting thoughts.  
What can I say enough to disgrace this Monster? An impatient man is the worst of all companions, 
Vide Chrys. in Act. Apost. hom. 17.  and unto none so bad as to himself: he is like the raging sea, ever foaming, ever swelling, never pleased, never quiet, never good. He is the scandal of religion, the shame of his friends, the scoff of his enemies: the tormentor of himself by sparkling eyes, an unbridled tongue, trembling joints, swelling like a Toad, glowing like a Devil, sparing no man, and lest of all himself; he is the troubler of his house, the ruin of his family, a rebel against God, an infector of others, like a venomous mad dog that by biting of others makes them in long continuance as mad as himself. He is the firebrand of a common wealth, the burden of the world, the hatred of all, and stands fearfully excommunicated by the Lord himself, from all society with reasonable men, all the days of his fury 
i Pro. 22.24 . He life's undesired, and dies unlamented; every one grieving that he lived so long, and every one joying that now he is gone.  
Let this make us ever to loathe that loathsome sin of impatience, Use 2 and to leave nothing unattempted to tame this beast, which makes us more ugly than the worst of beasts. What a reproach is it to a man to be like a furious be are rob of her whelps, in his own family towards servants, children, wife and all, that he can take no delight in them, nor they comfort in him; but must be forced often to fly from him as from a mad man, by means of his striking hand and his bellowing tongue? What a disgrace is it to hoggish Nabal for ever, that his very servants could see and say that he was such a son of Belial, that no man could speak to him 
k 1 Sam. 25.27 ?  
O therefore I beseech all Christians in whom there is any desire to honour God by bearing of crosses, brooking of delays, receiving his corrections, and to live among men, not to shame their profession, torment themselves, or those that be about them, if there be any care of these, or any of these, that they would labour night and day for this grace of patience, that so in patience they may possess their souls 
l Luk. 21.19. , and by it inherit the promises after they have done the will of God 
m Heb. 11.36.  both in doing and suffering what ever he calls them unto. Man by nature is a sociable creature; therefore nature itself doth teach him patience, without which there is no society. To which the bond of grace being added, these two should for ever bind him to the peace, and good abearance. As patience is of God, saith Tertullian, and makes us resemble him, so impatience is of the Devil 
n Tertull. lib. de patiented. , and makes us as like him, as a coal to the fire that burns within it.  
But because it is not enough to press the duty, unless we show how the grace itself may be attained; and how fare our patience aught to extend; I will therefore, for more plainness sake, propound, and answer two necessary questions, with which I will conclude this point of patience.  
1. Quest. How may an impatient man be rid of his hellish fury, and become patiented?  
Answ. This may be done by following, and using six Rules.  
1. I must commend again the former help of prayer, without which no grace can be had; therefore in prayer often arraign, and condemn thy passion freely, and fully in the presence of God, and shame thyself to the utmost of thy power in confessing thy sin, and earnestly desire him to do execution upon it, that so thou mayst be rid of this pestilent fret of anger: never leave it out in any of thy prayers, but rather take occasion from this to make many prayers the more unto God.  
2. Get out of the company of impatient men: For, as all hot diseases, the more hot they be, the more infection they spread: so is the disease of impatience very infectious, and as catching as the plague. Therefore the Lord hath taken a strict course against all making of leagues, and friendship with an angry man, or so much as keeping company with him that is furious. And he gives this for his reason; jest thou learn his ways, and get a snare to thy soul 
o Prou. 22.24, 25. .  
But perhaps he is a father, a master, a husband, such as thou canst not get from? Therefore see further the directions following.  
3. Be careful to prevent all occasions of passion in those, with whom thou conversest. When thy neighbour's house is on fire, thine also is in danger. Not wise man therefore will set fire in his house that dwells next him. Wherhfore if thou thyself be given to passion, let thy study be, not to provoke others, jest in provoking them, thou be paid back again in thine own coin, and provoked thyself. But rather, when thou seest them enraged by others, be always ready with a soft answer, which will be as water cast upon fire, to appease their wrath 
p Pro. 15.1.   
4. Ground thyself throughly in faith and hope, the mothers of Patience. He that hath faith to look up unto God in all crosses, shall find it a producer of patience when it is tried most 
q jam. 1.3. . And patience is called the patience of hope 
r 1 Thes. 1.3. . Because where hope of better things is, there will be patience to bear those evils that fall in our way towards happiness. But where there is no hope of a better condition, there can be no patience in bearing of evils. We see mere carnal men can find patience to endure the cutting off of an arm, or leg, from their bodies, when they are put in hope of receiving soundness to the rest. Whereas the sturdiest beggar will roar like a bull for a lash of a whip, that scarce fetcheth blood, and all because he can hope for no benefit by such correction, but a Pass to sand him homeward, which he cannot abide. Moses could never have endured the wrath of the King, with so much undaunted patience, if he had not by hope seen him that is invisible 
s Heb. 11.17. .  
5. Get humility, for humility is like a puruier that takes up all the graces that are to be had. And though she sit lowest in the school, yet she is the best scholar, and learns most lessons. God keeps all his graces for the humble. This than would be both a means to get this grace from God, and a help to turn out that impatience which lies within us. An humble man is never without a cooler of his fiery passions. When he is most vexed with a froward wife, a stubborn child, a careless servant, a contentious neighbour, etc. humility would presently round him in the ear, and tell him, he hath done as much against God himself, and provoked him to his face every day, and therefore he well deserves to be so served himself: And bids him mend his manners towards God, before he grow into passion at others. Only pride makes men so passionate 
t Pro. 13.10. . So much passion, so much pride: So much humility, so much patience.  
6. Be frequent in meditation on these 5. things, viz.  
1. That there is no cross so small from one end of man's life to the other, not not the railings of a foul mouthed Shimei, but it is the providence of God to bring it on thee, to exercise thee with it for some special end 
u 2 Sam. 16.10. .  
2. That crosses are the common lot of all 
* job 5.7. ; especially of those whom God love's best 
x Heb. 12.5, 6. . Here we are in the School of Christ like unhappy boys, among whom the rod must often walk. And we see that if a Schoolmaster have any of his own sons in his school, he spares them least, because he strives to make them excellent above the rest.  
3. That all afflictions are inflicted for our profit 
y Heb. 12.10. ; to humble and refine us 
z Isa. 27.9. , and to do us good at our latter end 
a Deut. 8 16. Isay 38.16. . The Patient hath no cause to be angry with his Physician for giving him strong Physic, when the strength of his disease requires it.  
4. All crosses are measured to our strength 
b 1 Cor. 10.13. . When God afflicts the wicked, he cares not what they can bear; but lays it on, according to their deserts: but when he corrects his own, he regards not their deservings, but their strength; because he doth it not to destroy, but cure them: yea he gives strength to bear, as well as crosses to exercise their strength.  
5. There is no cross so bitter, but it is accompanied with some remarkable testimony of God's special presence, and providence to sweeten it. If men carefully consider all circumstances of their afflictions, they shall be sure to find, that their afflictions are not so bad, but they might have been worse; not so great, but they might have been greater, if the Lord had not stood by to moderate them. And this is most apparent in greatest crosses that befall the godly: who never fall into the fire, but God is with them to preserve them from being burnt up 
c Isay 43.2. .  
2. Quest. But what, must patience make a man so quiet, as to be moved at nothing?  
Answ. Patience doth not take away affections and passions from a Christian, but only the exorbitancy of them, in violent breaking forth against God, and our own condition. For as in sad accidents, that are matters of sorrow unto us, it is not only lawful, but needful to show sense of God's hand upon us in any kind; yea the calamities of others should come so near our hearts as to make us weep with those that weep 
d Rom. 12.15. , as our Saviour himself, for the death of his beloved Lazarus 
e john 11.35. : so in occasions of anger, indignation is not simply prohibited, but permitted to us, so we sinne not in it 
f Eph. 4.26. . Of which we have a precedent in him that could not sin 
g Mar. 3.5. . But it is hard for us in anger not to sin, whose natures are so sinful; therefore we must be angry as little as we can. He that in his anger would not sin, must not be angry at any thing but sin. In the case of crosses and afflictions, proud haughty scorner is his name who dealeth in proud wrath.  
Moore particularly for the ordering of our patience, the directions of that Renowned Italian Convert 
h Zauch. in Prim. Pratept. , a little more explained, and moulded to our purpose, are worthy our continual observation.  
To guide our patience aright we must consider two things. 1. The persons with whom we have to do. And 2. the things whereby they do provoke us.  
The Persons are either God, or Men. Now, towards God we must never be impatient, in the lest degree; not not so much as in our secret thought to think he might have been better and kinder to us, than we find him in any affliction, though never so sharp and bitter. For as his wisdom, so his love infinitely surpasseth our highest capacity, and deepest policy. And he that says or thinks God might have been kinder to him then he is, accuseth God either of want of love, or wisdom, and undertakes to be a master able to teach his Maker. Therefore always take the Psalmists counsel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be silent to God 
i Psal. 37.7. .  
Towards men our patience is limited by four exceptions. The three first concern the nature of the offence; the last, the disposition of the parties offending.  
1. If the offence be against God in abuse of his word and worship, by neglect, or contempt, or profane disobedience in any kind; we aught not to be patiented, but as Moses & Phineas 
k Exod. 32.19. etc. , in our proportion, testify our dislike of such courses in any man we have to do with 
l Num. 25.7, 8. , so far as our calling will warrant. Moses, the Magistrate, with his Sword; and Phineas, the Divine, with the mighty weapons of the Word, must take a course to the utmost of their power to express their zealous sury against such offenders; let their blows light where they william.  
For private persons, it is enough if with righteous Lot they make it appear that they much distaste, and by grief are vexed at the soul, with the corrupt conversation of the wicked from day to day 
m 2 Pet. 2.7, 8. . This offence the Lord himself doth often declare much indignation against, and hath given many dreadful testimonies of his fierce wrath upon the contemners, and profaners of his worship. Now where God himself is impatient, it ill becomes his servants to be patiented. Christ himself though he were the meek Lamb; yet he could find a whip to lash the profane higlers out of the Temple 
n joh. 2.15. , with indignation enough, as may appear by the event. He had need bestir himself with a great deal of passion and violence, and set home his blows with a witness, that should undertake alone to empty that vast Temple of such a huge droue of Hucksters and money-changers, as at such a solemn time would there take up their standings, to furnish all comers to the Passeover, with provision for oblations, and sacrifice. We have the like example of his anger against the Devil tempting him. In which temptation (as chrysostom notes) he was no way moved to wrath, till Satan required him to fall down and worship him, which was a blasphemy against God, to whom only worship is due. But then he was exasperated indeed, and in angry indignation banished him his presence, that the devil was forced to leave him 
o Matt. 4. . Of which chrysostom makes this use.  nos illius discamus exemplo nostras quidem iniurias illatas ab impijs, sive in dicto, sive in facto, magnanimiter sustinere: Dei autem iniurias, & contemptum, nec usque ad auditum sufferre. Quoniam in proprijs iniurijs esse quempiam patientem, laudabile est: iniurias autem Dei dissimulare, nimis est impium 
p Chris. oper. imperf in Matth. 4. hom. 5. . That we may learn from his example, to bear magnanimously the injuries offered by wicked men in word or deed, unto ourselves: but the injuries and contempt that is offered to God, not to have patience so much as to hear them. Because to be patiented in our own injuries, is commendable; but to dissemble the wrongs that men put upon God, is too impious.  
2. If the injury be offered to our neighbour, in estate, reputation, or religion, and he be not able to deliver himself; then our duty is to help him, & not to be so patiented towards the offender, as to suffer him to undo our brother. Therefore as Abraham rescued his Nephew Lot, so must we endeavour to assist those that be wronged: especially in case of seducement, wherein we have the practice of the Apostle for our precedent, who wished from his heart, that they were cut off that in things of this nature troubled his beloved Galathians 
q Gal 5.12. .  
3. If the injury be done to ourselves, consideration is to be had whether it bec not such as besides the wrong done to ourselves, a chief part thereof lights upon God, Religion, the Commonwealth, or our Callings, as well as our persons, and estates: of which nature are lying, uncleanness, deceit in payment of dues, robbing, stealing, assaults, common slanders that tend to the disgrace of Profession, etc. In these and such like, Patience doth not bar any man to seek the redress of such offenders by just punishment, so he do it without wrath, or thirst of revenge 
r Eph. 4.31. , but with meekness, compassion, and grief 
s judg. 21.2. .  
4. If the offence be only against ourselves, and privately committed, than we must consider the disposition of the parties offending, whether they be refractory and insolent, abusing us the more for our patiented forbearing, of purpose to vex us; wilfully persisting, notwithstanding our friendly admonitions: or whether they be such, as unwittingly, and unwillingly offend; and upon the discovery of their offence acknowledge the fault, promising and endeavouring reformation. If they be of the former sort, than recourse is to be had to the Magistrate, who therefore bears the sword 
t Rom. 13. ; unless they be persons within our own government, who must be with tenderness, and love corrected by ourselves 
u Pro. 29.19 Pro. 19.18. . If they be of the latter, then with all kindness, and meekness they must be forborn, and forgiven 
* Luke 17.3, 4. . Admonish them we must, to further their reformation 
x Gal. 6.1. : but forgive them too, or else we run upon our own damnation 
z Matth. 6.14, 15. Matth. 18.34, 35. .   

CHAP. VII. Of Godliness.  
ANd to your patience, Godliness. Because Patience alone is not acceptable, unless our sufferings, whereby patience is exercised, be directed to the honour of God, which cannot be done without godliness; therefore to Patience, Godliness must be added.  
The original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to worship or honour any superior, that hath any relation unto us, whether he be God himself, our Parents, or any other in authority over us, as the vicegerents of God our heavenly Father 
a Aquin. 2.2. q. 101. ar. 1. & 2.2. q. 121. ar. 1. . Piety flows from Affinity, saith Gerson 
b Gerson. super Magnisic. tract. 5. : because we worship none, whom we conceive not as standing in some relation to us, and we to them.  
By humane Authors, Piety is taken diversely; but most ordinarily for reverence shown to parents and governors, and love to brethren and kindred; although sometimes they take it also for that worship they perform to their gods 
c Cicer. lib. 1. de Nat. Deorum. . In the holy Scripture we shall find it used diversely. The several acceptations of it therein, being distinguished by the object about which godliness is exercised, may be reduced unto four heads, as Gregory of Valence hath well observed 
d Greg. de Valent tom. 3. in Thom. disp. 7 quaest. 1. punct. 1. . And these four, dicis causa, I may term, Divine, Natural, Compassionate, and convertive.  
1. Divine is that which immediately respecteth God in his worship 
e 1 Tim. 6.11. . The exercises whereof Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, devotions, and useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to note the worship of the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the unknown God 
f Acts 17.23. . And in this sense, we shall find Godliness taken sometimes, 1. For the Principal foundation on which the godliness we perform unto God is grounded: and this is called the Mystery of Godliness. Christ jesus, God manifest in the flesh, 
g 1 Tim. 3.16.  etc. is the ground of the relation between God and us; and so of that worship we perform unto him. Sometimes it is taken, 2. For the subject matter of godliness contained in the word 
h Tit. 1.1. 1 Tim. 2.10. . And sometimes, 3. For the act, and exercise of godliness in his worship 
i Tit. 2.12. 2 Pet. 3.11. . These two latter acceptions may also be extended to those other sorts of godliness that follow, although they be here inserted, as fitly, and principally appertaining to this part of godliness, which is termed Divine.  
2. Natural Godliness I call that which we perform unto natural parents, or Governors, forasmuch as they in a special manner represent unto us our Father in heaven; unto which the Fifth Commandment binds us. This is that which the Schoolmen most usually call Piety 
k Aquin. 2.3. q. 101. Bonauent. in 3. sent. dist. 35. q. 6. alijque. : and by this they distinguish it from the former performed to God; calling civil honour due to superiors and friends, by the name of piety; and religious worship due unto God, by the name of Religion, Religiositatis & Theosebiae.  
3. Compassionate God linesse I call that which is exercised about works of mercy towards them that be in misery. For this Cornelius is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a devout or godly man 
l Act. 10.2. , because he distributed much alms to the people. And this is commonly termed Piety, saith Austin, 
m August. de Civit. Dei, lib. 10. cap. 1. ; because what men do to the godly for godliness sake, God accounts it as done to himself; and because that such works of mercy are proper acts of Religion 
n jam. 1.27. ; and therefore by a Metonymy of the effect for the cause they are termed Piety.  
4. Conuersative Godliness I call that which shineth in the whole course of our conversation by living godly; making the word of God the rule of all our carriage, that so it may appear that whatsoever we do, we do it to the glory of God whom we worship, and set before our eyes in all our actions; and resolve to honour him in all things, whatsoever troubles, miseries, or persecutions may happen 
o 2 Tim. 3.12. 2 Pet. 3.11. . This is the same with that in the Old Testament so often termed The fear of the Lord 
p Ps. 111.10. Pro. 1.7, etc. ; whereby the heart standeth so in awe of him and his word, that it fears nothing besides; but will in all things be ordered by him, what ever become of it 
q Isai. 8.12, 13. .  
This is called Godliness in two respects: 1. In respect of the chiefest and highest ends that a godly man aims at in every action of his life, which is the glory of God 
r 1 Cor. 10.31. . 2. In respect of the rectitude of the work, which is wrought by the rule and line of the word of God: for piety or godliness, according to the Greek Etymology, signifies a right or strait worship. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, colo.  
We have seen the several significations, 
How godliness is taken here.  or rather applications of the word Godliness. We must now consider in what sense it is taken here.  
Godliness, in this place, cannot be taken for the immediate worship of God, because all the graces here exhorted to, do not concern the solemn acts of devotion in the parts of God's worship, but Christian conversation in the world. Nor can it be meant of that alone, which we either exhibit to parents, and superiors; or unto such as are in distress; because we are to add it unto Patience, and therefore it must needs be meant of that godliness which must be had and exercised in all our conversation, but especially in the time of affliction, which must not only be borne without impatience, but so borne, as God may have glory by our godly carriage in it. Whence we are taught:  
It is the duty of Christians not only to get Patience, Obseru. but Godliness, whereby, what ever they do or suffer, God may be honoured, and themselves enabled to go on in holiness, notwithstanding their sufferings. Patience is an excellent grace, but nothing worth without godliness. A stock or a stone can bear more than we, with less complaining: but godliness makes the difference before God, between that senselessness, and the patiented bearing of a Christian. Patience is as the body, and Godliness as the soul, that gives life to this body. It doth not give content unto God that we be patiented sufferers, unless we glorify him by our sufferings 
s 1 Pet. 4.16 , and reap some benefit unto ourselves also; in as much as he doth it to humble us, and to do us good, that we might be part acres of his holiness 
t Heb. 12.10 : which cannot be done, but by the help of godliness to call upon God 
u Psal. 50.15 ; to bless him for all 
* job 1.21. ; and to learn his law 
x Ps. 119.67. . Godliness is that which keeps us from drawing back in the time of temptation, wherewith our patience is exercised 
y Psal. 4.17, 18, 19, etc. . As a main sail filled with a good gale of wind, drives the ship against the strongest tide; so godliness, a Christian against the greatest discouragements. Godliness makes all afflictions, not as bridles to take us up, but as spurs to mend our pace; whiles we look not on the things which are seen and felt, but on the things which are not seen 
z 2 Cor. 4.16, 17, 18. . Yea godliness it is, that helps us to all those meditations before laid down to beget Patience in us. It is one of the main roots of a Christian, saith chrysostom, which keeps him standing against all winds and tempests whatsoever. Take away godliness from a Christian, and you stock up the roots of a tree; which being done, the tree cannot but fall with the next blast of wind that bloweth upon it.  
Use 1 What a shame is this to the world, which sets so light by Godliness; supposing Godliness to be only for Divines, the Church, and the Deathbed! Whereas the want of Godliness is that which hath brought all the plagues which ever came upon the world 
a Gen. 5.13. , and that are yet to come upon it 
b jude 15. . Therefore let all  men know, that a time will come, wherein the best of them all shall be as chaff which the wind driveth away 
c Psal. 1.4, 5, 6. : that they shall not be able to stand in the judgement, which the Lord shall bring them unto, for all their  deeds which they have  committed, but shall utterly perish in their own corruption: and that in the mean time, God esteems them no better than filthy swine, and vomiting dogs 
d 2 Pet. 2.22 ; natural bruit beasts made and taken to be destroyed; vessels of wrath 
e Rom. 9.22 ; children of the devil 
f john 8.44. , that shall one day go away into everlasting fire, to be tormented with the devil and his angels for ever.  
Let this therefore sharpen our appetites unto Godliness, Use 2 and make us esteem more of it, and rouse us up to a more eager pursuit of it. It is that we all profess; and therefore are we called godly, because we are, or should be so continually. It is that for which the grace of God that bringeth salvation hath appeared to us 
g Tit. 2.11, 12. . He cannot have salvation, who from that grace, learneth not this lesson. If we consider the excellency, commodity, delight, and security of it, we cannot but think him a mad man that labours not for it. It must needs be excellent, that makes us as like God, as any child to his father. What striving do we see, to be like the best in what men do affect? and therefore we may well conclude, that most men are out of their wits, that they esteem so little of this. If our minds were set upon gain; is not godliness great gain, having the promise of this life, and that which is to come 
h 1 Tim. 6 7, 8. ? Look into the Scriptures, and there we shall find godly men richer in wealth then any others: and so men might be now, if they would be as godly. Yea godliness makes a gain of every cross; whereas ungodliness turns every gain to a loss. There is no evil that a godly man suffers, but it turns to his good. There is no good which an  man possesseth, but it turns to his evil. If our hearts do run upon pleasure; godliness is as pleasant, as it is profitable. None can be so merry at heart, as the godly, because nothing is so delightful as godliness. Earthly delights are either sinful, or vain, or momentany, that leave a sting behind them at parting: but godliness procures holy, heavenly, continual pleasures, wherein a man may lie down, and tumble himself till he be ravished again; and yet have no sin to answer for, by that his excess. This brings us to his right hand with whom is fullness of joy and pleasures for evermore 
i Psal. 16.11. . If we could imagine men Stoics, so that none of these could affect them; yet there is no Stoic but would be glad to provide for his safety; let him say what he will to the contrary. The security of godliness should move them to godliness. There is no security but in godliness. There is no godliness but it hath security; if not from trouble, yet certainly from hurt. Sometimes it provides a godly man a chamber of rest in common calamities 
k Isai. 26.20 ; or if not this, yet it so armeth him to suffer, that, in respect of avoiding the smart, when God's honour lies at the stake, he will not accept deliverance 
l Heb. 10.35  For he builds upon an infallible ground, that God will lay no more upon him, than he gives him strength to bear, and will as certainly give him the issue, as bring him to the trial 
m 1 Cor. 10.13. . And though all that will live godly shall suffer persecution in one kind or other; because there is no reason the servant should far better than his Master: yet this is an universal infallible observation, that never any godly man suffered in a good cause, but with much courage, strength, assurance, and triumphant joy.  
Look upon the noble army of Martyrs, going to the stake with rejoicing, and singing, and shouting, and ravishing consolations, as if they were going to be crowned; as indeed they be. Their honour among men is wonderful, but with Christ infinitely more. And if there be any degrees in that heavenly Choir, their seats are certainly the highest. On the other side, look upon  malefactors in their sufferings, and you shall see them, for the most part, especially heretics, fearing, trembling, quaking, yelling and roaring; as Michael Seruetus 
n Bellar lib. 1. de Christo, cap. 1. & Caluin. in Opuscul. , that godless heretic, burnt at Geneva, Anno 1555. for denying the Trinity, and other doctrines of faith, may serve for a sample: who feeling the fire, could not with patience endure it, but kept a hideous roaring till his life was exhausted, crying out to the beholders to dispatch him with a sword. The like we may remember of Legate, at home.  
Here then is an Antidote against all those perplexed fears and terrors that do amaze Christians when they consider with themselves; How should we be able to endure a fiery trial? Why: be godly, and I warrant you: the Lord will either provide for your deliverance 
o Psal. 27.5. , or be with you in the fire 
p Isai. 43.2. , as he was with the three children in the furnace, with Stephen, and all the godly at their martyrdom. The Lord knows how to deliver the godly out of temptations 
q 2 Pet. 2.9. : and as he knows how, so hath he promised to all that are godly, because they have kept the word of his patience, he will also keep them from the hour of temptation, which shall come upon all the world, to try them that devil upon the earth 
r Reu 3.10. . Wherhfore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator 
s 1 Pet. 4.19. .  
Thus we see what great security Godliness bringeth. Of which a Heathen Poet hath elegantly sung: Integer vitae scelerisque purus, 
t Horat. carm. lib. 1. Od. 22.  etc.  
Me thinks, that which hath been spoken is enough to incite all men to the acquisition, and practise of Godliness; which, who wanteth, may use these four rules to furnish himself with it.  
1. Labour in the word of God, the milk of Godliness, by which we grow 
u 1 Pet. 2.2. . The cause of all impiety is neglect of the word 
* Psal. 50.17 . The word is the rule and square by which we must do every thing: without this, we can neither be, nor do godly.  
2. Again to thy prayers. This means must never be left out; this thing to writ over and over again to me is not tedious, but safe. This is that which got David so much godliness; and which (as we see in his Psalms) he would never give over to his dying day. Reading, and hearing, will do nothing without this. This is as harrowing or ploughing after a sowing. Of this, chrysostom in his books of Praying, gives particular instance: Neque pretiosis pietatis fructibus poterimus esse gravidi nisi precibus irrigemur 
x Chrysost. de Orand. Deum, lib. 1. : Prayer is as watering a thirsty ground new sown with seed, without which we cannot be fruitful in the fruits of piety.  
3. Labour for humility; this is the shortest cut to piety. An humble man thrives more in godliness, in one year, than a proud man in an age. For God prepareth the heart of the humble 
y Psal. 10.17  : the meek will he teach his way 
z Psal. 25.9.  : he resisteth the proud, and gives grace to the humble 
a jam. 4.6. . When we see a man conceited of himself, we may conclude, that man is at his best. Pride is like an East wind that blasteth timely fruits; and like a Caterpillar that feedeth most upon the choicest flowers.  
4. Get out of  company, or never look to thrive, but go backward in godliness. Such companions are as frosts, to nip the buds of the Spring; as cankers, that eat to the heart of a tree; like Pharaohs lean kine that devoured the fat. Yea, which is worse, they not only hinder our growth in godliness, but prove dangerous corrupters and enticers to sin. We cannot touch pitch, but we shall be defiled. We can not go with them, but we shall learn their ways 
b Pro. 1.15, 16. . Which David well saw, and therefore took an order to banish them from his society 
c Psal. 119.115. , and family 
d Psal. 101.7 . And so must every man else, that hath a mind to be godly 
e 2 Thess. 3.6. & 14. ; and then he shall be sure of godliness, and a 
f Psal 1.1, 2.  blessing to boot.   

CHAP. VIII. Of brotherly-kindness.  
ANd to Godliness, brotherly-kindness. Hitherto we have seen the Virtues, necessary unto a Christian, for the ordering of those actions which chief concern himself: Now we are come to those, which are useful to him, for his carriage towards others; whether they be special persons, that is, such as are godly, to whom belongs brotherly-kindness; or of the common sort of mankind, considered as men, to whom he owes Charity.  
brotherly-kindness is that branch of Christian love which extendeth itself to such as in the judgement of charity, truly fear God, and are actual members of the mystical body of Christ, who is not ashamed to call them brethren 
a Heb. 2.11. Matth. 12.50 .  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not here taken only for an inward affection of the heart, as some have supposed; because if we observe the exact signification of the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we shall find it to differ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Arist. Eth. 9 cap. 5.  as much as affection expressed in action, from a mere well-willing. Therefore our Translators do exactly tender it brotherly-kindness: because kindness is the actuating of an affective love. So that it is meant Non de amore affectivo tantùm, sed de effectivo simul: Not of affective love only, but of effective also: that is, of love declared by an outward act.  
This being cleared, we are to know that brotherly-kindness is no different thing from Charity taken in the largest sense; for so it is a branch of Charity. brotherly-kindness is but love contracted, and limited to those who best deserve it. Therefore to know the nature of brotherly-kindness, we must first know the nature of Love..  
Love, say the Schools, is been velle amato, to will good, or bear good will unto some party loved. But this is too curt: it being but a piece of love, or amor affectiws 
e Biel. in 3. sent. dist. 27. art. 1. not. 2. . That of Aristotle defining it by the act is more full: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Arist. Eth. 9 cap. 5. . To love, is to will all that, which in our judgement we esteem good, to the party loved; and to the utmost of our power, to procure it to him. But yet this also wants one part of Love, and that is, a will to be united to what we love, that so we may reap that delight, and full content we expect, in the fruition of our love.  
So that to make up a full description of Love, we must take in these three parts.  
1. A benevolent affection. 2. An earnest expression of it, in procuring, to our power, that good we will and wish. 3. A desire of union and fellowship with the party loved, to take our delight and full content in the fruition of him. And so Love in the general consideration of it, may be described to be, An earnest affection of the heart to some person, that our reason or fancy hath drawn us to a liking of; wishing all possible good unto him, which we earnestly endeavour to help him to; and fervently desiring to be intimately united unto him, that so we may be unspeakable satisfied in the fruition of him.  
This Love, for the nature of it, is either earthly, (which may be rather termed cupiditas, 
e August. de Substan Dilect. cap. 1.  a lusting) or heavenly, wrought by the Spirit of God in our hearts, and only deserves the name of Charity.  
Charity taken for a supernatural Grace, is distinguished by the object into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the love of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brotherly love to the godly: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, love of our neighbour, as a part of the same nature, created in God's image as well as ourselves: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the love of ourselves. Not that evil self-love, which makes us love ourselves inordinately, with neglect of God, and our brethren: but that holy affection that aught to be in us towards our souls, in the first place, willing & endeavouring to procure unto ourselves that supernatural bliss, and fruition of God which he hath proposed unto us.  
Thus much of love in the general description, and division of it, so fare forth as it was needful to be known, for laying a ground of the Doctrine, that from this text ariseth, which is plainly this, viz. It is the duty of every Christian, not only unfeignedly to well will, and hearty to wish, but also to endeavour to the utmost of their power all good unto all that are godly, above all other men, and fervently to desire union and fellowship with them for godliness sake. This point may be further amplified by the several particulars contained in it, which are principally five.  
1. It is our duty to bear an inward unfeigned hearty affection of good will unto them without dissimulation 
f Rom. 12.9. , out of a pure heart 
g 1 Pet. 1.22. , wishing them to prospero at their soul prospereth; according to that, of that Apostle of love, to his beloved Gaius 
h 3 joh. v. 2. : who requires the same in all Christians, that so they may love, not only in tongue and in word, but in deed, and in truth 
i 1 joh. 3.18. ; that is, from the heart.  
2. We must not only wish them well, by an inward entire affection; but actually with David, seek their good 
k Psa. 122.9 , to the utmost of our power: and that by praying for them 
l Psa. 122.6. Heb. 13.18. 2 Thess. 3.1. 1 Tim. 2.1. ; instructing and building them up in their most holy faith 
m jude v. 20. , as Aquila and Priscilla did Apollo's, expounding unto him the way of God more perfectly 
n Act. 18.26. , if we be able: exhorting 
o Heb. 3.13. , admonishing 
p 1 Thess. 5.14. , rebuking 
q Leu. 19.17. , comforting 
r 1 Thess. 5.14. , encouraging 
s Heb. 10.24. Mal. 3.14, 15 , them, as necessity requires: administering to their necessities, in all things 
t Rom. 12.13. 1 Tim. 6.17, 18. , for this is the Apostles meaning, as chrysostom declares in particular. Neque enim pecunijs tantummodo, sed & verbis, & rebus, & corpore, & alijs omnibus vult nos iware egenos 
u Chrys. in Rom. 12. hom. 21. . He wils us to help the Saints in their need, not only with our Purse, but with our good word, our substance, our bodily labour, and with what ever else we are able to steed them. Yea, Nihil pro fratribus omittamus etiam eorum quae humilia & vilia nimis videantur, sed si administratione nostra etiam opus fuerit, quamuis tenuis atque abiectus quidem cui administratus sit, fuerit, quamuis ardua nobis res atque laboris plena esset, &c 
* Idem. in Matt. hom. 18. oper. impers. . We may omit nothing for the Brethrens, not not of those Offices that seem mean, and too base for us to perform; although the party we administer unto, be never so contemptible in the eye of the world, and the work we perform to him be never so difficult and painful. Nay, I will go one strain higher: We aught to lay down our lives for the brethren 
x 1 joh. 3.16. .  
3. This special kindness is to be borne unto such as are godly, about all others. For though we must do good unto all, yet specially to the household of faith 
y Gal. 6.10. , as David to the Saints 
z Psal. 16.2. . When our Saviour speaks of that charity, which we aught to bear unto all; his precept is this: Thou shalt love thy neighbour as thyself 
a Luke 10.27, 28. . But when he calls for brotherly kindness towards the Saints; he saith: This is my commandment, that ye love one another, as I have loved you 
b joh. 15, 15. . He loved them so well, that he laid down his life for them, but not for the rest: teaching all to do the like. Charity teacheth us to prise every thing according to the worth, and due valuation of it. And there being in a godly man a double cause of love; God's image in his Nature, and his Graces in his person, he aught to be esteemed and relieved, as Benjamin by joseph, five times as much as any other man.  
4. Yea such a fervour of affection we must have towards them, that we must desire to be knit unto them in holy love so nearly, as in respect of gracious inclinations, and consent of wills in all holy things, we may be all of one heart, and one soul with them.  
It is the nature of love to desire, and make unions. Charitas quasi chara unitas 
c Gerson. super Magnific. tract. 9 . This was jerusalems' praise 
d Psa. 122.3. : and our Saviour's prayer for all his members, that they all might be one 
e joh. 17.21. . And reason good; for they are all members one of another, and make but one body; what communion then (agreeable to the holiness of such a body) can be too much for them to have one with another? Such a love was of old in those primitive Saints, in the Apostles times: whose society is thus recorded by the Holy Ghost himself to their perpetual honour. The multitude of them that believed were of one heart and one soul: neither said any of them, that aught of the things which he possessed was his own, but they had all things common 
f Act. 4.32. . This Community we must conceive to consist in such things as were agreeable to such a society, and to such a love as knit this knot. It was a fervent love; but out of a pure heart and a good conscience 
g 1 Tim. 1.5. . Such love as doth not so much as think evil, or rejoice in iniquity; but rejoiceth in the truth 
h 1 Cor. 13. . And these were the times wherein grace did abound, and Christianity was laden with the fruits of the spirit. Whereas now Christians stand at a stay, because they forsake the assembling of themselves together 
i Heb. 10.24. ; contrary to the Apostles charge, which aught not to be so. For, as Iron sharpeneth Iron 
k Pro. 27.17. , so doth one Christian quicken another by godly society, if the time of their coming together be spent as it should.  
5. All this kindness must be showed for godliness sake, or else 'tis worth nothing. It is not enough to love them in truth, unless we love them for the truth's sake 
l 2 joh. v. 1, 2. . Our Saviour who taketh so kindly, and rewardeth so frankly, even a cup of cold water (the least of all gifts) bestowed on his Members, adds this: He that gives a cup of cold water to one of these little ones, in the name of a Disciple 
m Matt. 10.42. , shall not loose his reward. Non sunt fideles in amicitia, quos munus non gratia copulat 
n Jsidor. Hispal. de sum. been. lib. 3. cap. 30. , they are no faithful friends, whom any thing but grace combines. This is that will keep us from having the faith of our Lord jesus Christ in respect of persons. This will make the meanest to be in our hearts to live and die together, as well as the greatest and most wealth. Finally this will 'cause our brotherly love to continued, so long as we remain alive, to love.  
This is the sum of that brotherly kindness that is due unto all Saints, according as their necessities, our opportunities, and abilities shall require it of us.  
The equity hereof abundantly appeareth from the consideration of the near conjunction between them and us in Christ. In which respect, Reason. we all, though many, make up but one complete body, and so are called one Christ 
o 1 Cor. 12.12. . By means whereof, no one member can suffer, but all the members suffer with it 
p Vers. 26. : Nay Christ himself is not excluded from a part in suffering: for what member soever suffers, He suffers in that member. The head complains of hurt, if the foot be but trodden on. So Christ himself is persecuted 
q Act. 9.4, 5. , and suffers want, when any member of his body suffers 
r Matt. 25.35. . And Christ himself is relieved, when any of his needy members receive relief; and will not be ashamed in the midst of all his glory at the last day, to confess as much, before all the world 
s Ibid. v. 40. . This being so, the very rules of Nature teach the members to have a mutual care one of another.  
This argument the Apostle useth to the Hebrews to stir them up to fervent prayers, and contribution to other persecuted Saints. Remember them that are in bonds, as being bound with them: and them that suffer adversity, as being yourselves also in the body 
t Heb. 13.3. . This is the most piercing argument that can be brought, to stir men up unto this duty: this will throughly try them indeed.  
If this be so, Use 1 how fearful is their sin, who in stead of loving the brethren above all, hate them more than all the world beside! How dare men, that would be accounted Christians themselves, to scoff & scorn, and flout the brotherhood, tossing the very name of a Brother among them, as dogs do Carrion, with more disdain than they themselves are able to express in words? How many names of scorn and loads of reproach, have drunken and profane beasts, to lay upon the godly, making the very title of the Brethrens, which our Lord jesus Christ himself honours his members withal, and is not ashamed to call them by this name, a byword of disgrace! But I have a heavy message for them from the holy Ghost himself, who by the mouth of his Apostle, saith expressly, that they know not God 
u 1 joh. 4.8. , they are children of the Devil 
* 1 joh. 3.10. ; they shall be held in the judgement of God, as murderers of their brethren, and therefore have no eternal life 
x 1 joh. 3 15.  abiding in them. This is truth, no railing; unless they will be so desperate to tell the Apostle, yea the Spirit of God himself, he rails.  
And though all sorts of men, high and low, think it nothing to break rests upon the godly, and to bear a distaste against them, yet let them know to their everlasting terror, that of all sins in the world, this sin comes nearest to that sin against the Holy Ghost, which shall never be forgiven. For he that disgraceth a godly man, or any way opposeth him for godliness sake, doth he not do despite to the Spirit of Grace, when he seeks the deep disgrace of that godliness, which the Holy Ghost worketh in the godly?  
But you will say, We do not so. You overreach; who scoffs at any man for his godliness? Ah impudence! confess the truth. Tell me; what makes you to have a like base esteem of all Professors, if you see them zealous? if any do but tell you; such a man is a Puritan: is not this enough to make you flout and scoff him, although you never knew the man, or his behaviour? what is the reason that such as have most religion in them, are lest about you, lest employed, lest esteemed, most hated? examine the conditions of such as are most in your books? are they not horrible swearers, filthy persons, scoffers, flatterers, and sometimes queans, which shall be entertained to spite the godly? and are not these your nearest friends, and the honest men? If one man, whom you call a Puritan, but once deceive you; is not this enough to make you break forth against all the generation of God's children, so as to think, and say, there is none of them all but will lie and cousin, and play the hypocrites? Now lay all these together, and then consider whether it be not the very profession, and zeal of the godly controlling & condemning your filthy lives, that makes you hate them.  
If any shall yet hold face with me, and say, You do us great wrong: we love true honest men with our hearts, as much as you, nor do we strike at them, but at such as make a fair show, and yet are Hypocrites: This will not serve the turn, for you scoff immediately at their exercises of religion, as at their going to sermons, their reading, their singing of Psalms, their refraining of oaths, yea the very gravity of their behaviour, and such like: and you only lay hypocrisy to their charge, to cover these blasphemies against religion. Who told you they be hypocrites? do you think so of yourselves? or did some of your good Birds tell you so? Who art thou that darest to judge another man's servant? Thou condemnest them for judging thee according to thy fruits: and yet thou takest upon thee to mount the Tribunal of God Almighty, and sit in judgement upon their hearts, passing a sentence clean contrary to their fruits. And if they were hypocrites; would that warrant thee to disgorge thy filthy heart upon the sacred exercises of religion that they do, and which thou shouldst perform, as well, and as much as any of them. Is praying, and hearing, and singing the worse because hypocrites take them up? is the Sun defiled by shining upon a dunghill? Not not, here is all thy project, thou wouldst fain have all men as bad, and careless of God and godliness, as thyself, that all might far alike hereafter. Which because they will not, therefore thou speakest evil of them, and all because they will not run into the same excess of riot with thee 
y 1 Pet. 4.4. .  
How canst thou say thou lovest honest men, when thou dost what thou canst to nip all buds of grace, where ever thou canst espy them but beginning to peep up? If any man should flout, and scoff, and rail at thee, in all companies he comes in, and do thee all the spite and disgrace he can, in his words, his gestures and actions; and then come and tell thee, he love's thee: could all the Rhetoric in the world persuade thee to believe him? How then shall such blackemouthd devils make God believe, that they hate not his servants; when it is apparent to all, that they seek to make a prey of every one that departs from iniquity 
z Isa. 59.15. ?  
This point is of further use to condemn the false fellowship of many, Use 2 that fain would be ranked in the number of the brethren, but are fare enough off from this brotherly-kindness. Many there be that make a great show of Religion, but have hearts of flint, in stead of bowels of compassion towards those that are in misery: they study rather for shifts to save their purses, then for liberal things: and are inquisitive into the life of every man, desiring hereby to have something against them rather than to grieve at their failings. Witness their readiness to disgrace such as are Professors where ever they come. He had need be an Angel that they have not something to say against. Do these persons love the brethren, when they seek not to cover, but to blaze their infirmities? Love covereth a multitude of offences. He is no brother, but a slanderer, that thus lays open his brother's shame.  
Lastly, Use 3 let this make us more conscionable in the practice of brotherly-kindness: let us see that we love the brotherhood 
a 1 Pet, 2.17. . Howsoever the scoffing Ishmaels of the world think of this duty; yet let us obey God, and love the brethren as brethren 
b 1 Pet. 3.8. . Above all things let us, that are brethren, have fervent charity among ourselves 
c 1 Pet. 4.8. . Let us love, as we are taught, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrisost. in Rom. hom. 7 in Moral. vide ib. plura praeclare dicta.  not only in word but in deed. Being ready to distribute, willing to communicate to the necessity of the Saints. Either show our love, or else confess we have none; for this is the truth. He that hath this world's good, and seethe his brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him 
d 1 joh. 3.17. ? Yea where there is not actual beneficence, in God's account, there is no better than hatred. For that which is spoken, of not rebuking 
e Leu. 19.17. , is also true of the denial of every office of love.  
Let us therefore beware how we neglect any service of love to the Saints: let us cheerfully administer to their wants, especially such as are brought into want by any public Persecution. And here I may not forget the poor French people, that now are forced for their conscience sake to forsake houses, and home, and goods, and Country, to fly with their lives in their hands, into this Kingdom: especially since the gracious care of the King's Majesty hath most religiously appeared in appointing his most honourable Privy Counsellors to direct their Letters to the most Reverend Father in God the Lord Archbishop of Canterbury, to take all possible care of their good entertainment and relief. These aught to be relieved, harboured, and comforted to the utmost of our power, with all cheerfulness, & tender compassion, by all that love religion. They suffer for a common cause, that we must not only lay down our estates, but our lives, and all in the defence of it, if God call us to it, as he hath done them. O that we could be moved to imitate those worthy Corinthians, who in a great trial of affliction, of their own deep poverty, were willing of themselves even beyond their power, to such a work as this: and prayed the Apostle to receive their gift 
f 2 Cor. 9.2, 3. . This is the case wherein all outward things aught to be common between Christians, if the necessity of the times should require it. I know, many about LONDON have done bountifully already; and I hope that all parts of the Land have done the like in their proportion, or the more is their shame. And here I must not but remember the liberality of those of mine own Charge, towards this pious work: many of them being in that Corinthian case, even in deep poverty, that yet with great cheerfulness (beyond my expectation) brought in more than they could well spare: yea the very children would not be exempted from this contribution. This I speak to provoke all Christians still to keep this cause to their hearts, and not to be weary of well doing; but though they have already contributed something, still to consider their brethren's pressing poverty: and as occasion shall require, and Authority recommend their case unto our charity, not close their hands hereafter, nor shut up the bowels of compassion from them, until they may return unto their Land in peace.  
As for such Christians as have been hindered by any means, and not showed such bounty as the case and cause required, they should do well to raise up themselves to a higher degree of liberality, and think of some means to let their brethren be partakers of it. Let all men know that now Christ himself comes in these his members, to require a supply of his necessities in theirs. Let us then look to it that we give him cheerful entertainment; or resolve to hear of it to our woe, at the latter day 
g Matt. 25. . If it were our own case; think, how well we would be content, to have relief for a week, and want for a year. All that is given, is nothing to maintain so many as be in present want the one half of the time that they have been in need: how then shall they be sustained for any long continuance, if the Lord should not speedily make way for their return? My humble suit therefore is unto all, that this little Manual shall come unto, that for the Lord jesus sake who commands this service, they would rather spare, now and then, a full meal out of their own bellies, than suffer our brethren, our flesh, our bowels, to die in our streets, to the everlasting reproach of the Religion we profess; as in all likelihood some of them must do, if this course be not taken for their support. And such as are able, to take them into their houses, when they see them wand'ring, and faint for want of food. These are the true strangers that the Apostle himself commands us to lodge 
h Heb. 13.2. . One part of the unmerciful man's arraignment, is this: I was a stranger, and ye took me not in 
i Mat. 25.35. . The poor woman of Zarephath, that had but a handful of meal in a barrel, and a little oil in a cruse, (the last that ever she hoped to eat) intending to bake that for herself and her son, that so they might eat it and die 
k 1 King 17. , through the extremity of the famine: yet she had never the less, but abundantly more, for imparting thereof unto Eliah, before of that little, she had served herself: this faith of hers, procured her relief enough, all the time of that famine, when many no doubt did perish for hunger. O that we had faith like hers! which if we had, we would certainly do as she did. By this shall we prove the truth of our soundness in religion: when we have yearning bowels towards those that suffer for religions sake: and think nothing too much to give to them, that (to give good proof of their sincerity) have forsaken all, and embrace the Cross. This will show our unfeigned love to all Saints. It will assure us of our regeneration 
l 1 john 4.7. , and translation from death to life 
m 1 Io. 3.14. . Whereas he that hath not this love, undoubtedly abides in death; what show so ever he makes of a zealous faith, this fruit will abound to your account 
n Phil. 4.17. , and bring much honour unto God, for your professed subjection to the Gospel of Christ, and for your liberal distribution unto them 
* 2 Cor. 9 . This will 'cause their souls to bless you, all the days of their life, and 'cause you that have watered others, to be watered yourselves. It will be an odour of a sweet smell, a sacrifice acceptable well pleasing unto God. It is but a loan unto the Lord, who gives the broad seal of many precious promises, to pay us again; yea to reward it a thousand fold. For God is not unmindful of your work and labour of love, which ye have showed towards his name, in that ye have ministered unto the Saints, and do minister 
o Heb. 6.10. . Wherhfore, dear beloved, if there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels, and mercies, think on this, and be ready unto it; not bearing it as a burden, but count it a blessing to be counted worthy, and enabled to relieve the dear Saints of God; yea to administer to the necessities of Christ himself. Wherhfore delay not this duty: stir up your friends; strain yourselves to the utmost, with all alacrity. He that soweth sparingly, shall reap sparingly; and he which soweth bountifully, shall reap bountifully 
p 2 Cor. 9.6. Directions to get brotherly-kindness. .  
Thus fare have I pressed the duty. It now remains that I add some directions for the attainment of the grace itself.  
1. Let us labour to be possessed with a due estimation and admiration of such as are Brethrens; not looking on them, as the world doth, observing nothing but their corruptions and failings; but rather consider in what high account the Lord himself hath them, notwithstanding all their infirmities. They are Right Honourable 
q Isai. 43.4.  in his Court, and of his Privy Council 
r Psa. 25.14. ; yea his Favourites 
f Zeph. 3.17. , and special treasure 
t Mal. 3.17. , as dear unto him as the apple of his eye 
u Zach. 2.8. , Heirs Apparent of the kingdom of heaven proclaimed 
* Rom. 8.17. , and in part possessed of it already 
x 1 joh. 3.1. . This would draw our love to, and delight in them, when we consider them as the excellent of the earth 
y Psal. 16.2. . Love fasteneth on nothing, in which it doth not conceive some excellency 
z Isai. 53.2. .  
2. Let us labour to purify ourselves of all self-love, the moth of all brotherly-kindness. He that is an admirer of himself, is never a hearty lover of men that come near him, or outstrip him in excellency. So that the consideration of any man's excellency, makes him the more hated of a self-lover. Therefore Paul, when he exhorteth to unity, and amity; puts in a caveat against all vainglory: Let nothing be done in strife or vainglory 
a Phil. 2.2, 3. .  
3. Labour to purify our hearts in obeying the truth through the Spirit, even in this particular, to the unfeigned love of the brethren 
b 1 Pet. 1.22.  brotherly-kindness dwells no where, but in purified hearts. Look what disgrace and malice the lewd wretches of the world, and heirs of hell do daily belch out against the brethren: the same would we do also, if our hearts were not purified from that natural malice that is within us all, against all goodness. There is no loving of one another fervently, until we have gotten pure hearts.  
4. Labour daily to comprehend more fully the exceeding greatness of the love of God towards ourselves. For this will the more enlarge us to others. He that finds any great Personage extraordinary kind, will give a great deal the more respect to his servants about him, especially such as watch all opportunities to do him any good office to their Lord. Experience tells us, that no Christians have so large hearts, & such bowels of compassion, as they in whom the love of God is most plentifully shed. As the pot must first be throughly heated, before it will 'cause the liquor within it, to boil: so our hearts must first be throughly warmed by the sense of God's love to ourselves, before our love, and bounty will run over to others.  
5. Be not overcurious in searching our the infirmities, and corruptions of brethren, but rather mantle them with love. Solomon would not have a man lay his ear as an evesdropper, to every word that is spoken; jest he hear his servant cursing him 
c Eccles. 7.21. ; and so he should fall to hate his servant, and vex himself, to no purpose. He that hath an open ear to every tale that is carried, of Professors, may hope to love them when he comes to heaven, (if ever he come there) but not before. The way to love, is to pass over infirmities of a brother, and to admonish him secretly without any after repetitions. So saith the Wiseman from the Spirit of God himself: He that covereth a transgression, seeketh love; but he that repeateth a matter, separateth very friends 
d Pro. 17.9. . Seldom is a charitable man inquisitive, or an inquisitive man charitable. And he that will not cover what others find out, but rather discover what others should not know, is an odious person to all his neighbours: and the Town he life's in, longs for a vomit to spew him out.  
6. Spend the time of meeting more profitably than men use to do. If men will trifle out a large portion of time in idle prate, and not set themselves to encourage, and whet, and provoke one another to love and to good works, no marvel they be no more loving. For when they are not employed in building up one another in their most holy faith 
e jude 20. ; then they fall either upon matters of State, and things too high; or else upon some of their neighbour Professors: spending whole Orations against such and such men; which by one means or other come to know it again; and then, what heart-burnings, and secret boilings of passions may we see among brethren! This is just with God, that when men come together rather for the worse than the better; he should discover their backbitings, and smite them with unbrotherly divisions, that may hinder their meeting at all. In dangerous times they that fear the Lord should speak one to another, to hearten one another in grace. This would knit their hearts together in an indissoluble knot of durable love: as we see plainly in that of the Apostle, who joins the provoking of one another to love, and to good works, together: because to provoke one another to good works, is to provoke one another to love.   

CHAP. IX. Of Charity.  
ANd to Brotherly-kindnes, Charity. This is the last link of this golden chain: and this is well set at the end, because a man had need be furnished with all graces, before he can be furnished with this. Charity is the end of the Law 
f 1 Tim. 1.5. : Finis consummationis, non consumptionis: that is, the consummation, not the consumption of it. It is the end of the Law; as health is the end of physic 
g August. Enchirid. ad Laurent. cap. 121. Chrysost. in Rom. 7. . All the lines of the Second Table tend to this Centre. He that hath once taken out this lesson, is a perfect man. But to come to the matter.  
Charity is sometimes taken largely, and sometimes more strictly.  
Charity taken largely, is that Theological Virtue (as they call it) whereby we love God for himself, above all, and all others for God, and in God.  
Charity taken strictly, is used in a threefold sense. 1. For that part of charity, which is exercised in works of mercy towards those that be in misery 
h Heb. 6.10. . 2. For that special measure of affection which is borne unto the godly 
i Ephes. 1.15. . 3. For that benevolent affection, we aught to bear unto all men, considered as men; who in respect of nature and creation are our brethren, where ever they devil: and in respect of commerce, and occasion of intercourse, or administration, are our neighbours. And so the Law takes it, when it commands us to love our neighbour as ourselves.  
In this place it cannot be taken for Love in the largest sense: 
How Charity is taken here.  because it is distinguished from brotherly-kindness. Nor can it be taken for charity towards the godly; for they are the proper object of brotherly-kindness. Therefore it must needs be taken for Charity towards all men, considered as men, and capable of happiness as well as ourselves; performing all works of mercy and charity that their necessities require. Hence observe:  
The charity of a Christian must extend to all men capable of bliss, Obseru. as much as to himself. Thou shalt love thy neighbour as thyself. If thou demand; But who is my neighbour? Our Lord himself put the answer into his mouth, who first made the question: not only those that devil the next door to us, or in the same Parish; but all men created in the image of God, although they devil in India. The wounded man, our Saviour speaks of, was a mere stranger to the Samaritan that shown him mercy; and he chargeth all to go and do likewise 
k Luke 10. . To which agrees the Apostles precept, Do good unto all 
l Gal. 6.10. .  
And jest we should imagine our Saviour's charge not to be universal; he leaves not our very enemies without the range of our charity; but thus expounds the Law: Ye have heard that it hath been said, thou shalt love thy neighbour, and hate thine enemy. Who said so? Not God, but the blind pharisees, who took upon them to be teachers of the Law, understanding neither what they said, nor whereof they affirmed. Therefore our Lord expungeth this false Gloss, and thus inserts the mind of the Lawgiver: But I say unto you, love your enemies. And jest we should think, that dissembled wordie love were enough, he adds; Bless them that curse you; do good to them that hate you; and pray for them which despitefully use you, and persecute you 
m Matth. 5.43, 44. . In these words Synecdochically including, that all things whatsoever we would that men should do unto us, the same we should do unto them; for this is the Law, and the Prophets 
n Matt. 7.12. .  
Thus have we seen that none must be excluded our charity. But now we must further see what this extensive charity includeth in it. Upon survey, I find that it requireth of us two things especially.  
1. An unfeigned desire and prayer to God that they might be saved 
o Rom. 10.1. . Love being a well-willing affection, must will the chiefest good, or else it is not perfect love: and this not only from the teeth, but the heart. How can we say, we love them, when our heart is not with them 
p judg. 16.15. ?  
2. An earnest endeavour to procure them all the good their necessity requires; whether they love us, or hate us. For though they hate us without a cause, yet we are never without a cause to seek their good, because they are of the same nature with us. Therefore remember our Saviour's injunction; Do good to them that hate you. And that in these particulars.  
1. In labouring their conversion to save their souls from death 
q jam. 5.19, 20. ; which to neglect, were a most bloody part of a cruel murderer 
r 1 joh. 3.15. . He that should see a man going into some dangerous place, being bound to give warning of the danger to all that pass by him, and yet neglect it; would be judged of all men to be guilty of his blood, that for want of warning ran upon his ruin. Of what great sin are they then guilty of, that can suffer many souls to pass along by them to hell, and never take pains to tell them of the danger, and divert their course! How will men cry out to one that unwittingly, or desperately rides into some deep river, or quicksands! How silent are they to them that gallop upon the speed to damnation!  
2. In cheerful administering to their necessities, without difference of friends, or enemies. If thine enemy hunger, feed him; if he thirst, give him drink 
s Ro. 12.20. .  
3. In preserving them from all manner damage in their estates. If thou meetest thine enemy's Ox, or Ass going astray, thou shalt surely bring it back to him again. If thou see the Ass of him that hateth thee, lying under his burden, and wouldst forbear to help him, thou shalt surely help him 
t Exod. 23.5, 6. .  
4. In the endeavour of his reformation to politic obedience to the government of the Church or Commonwealth wherein he life's. First admonishing him privately; after, more openly: and if this serve not, to bring him to the Magistrate to receive such recompense as his obstinacy deserves 
u Matth 18.15, 16, 17, 18. . This may well stand with true and fervent love. The father cannot be accused for want of love to his son when he corrects him; not letting his soul spare for his crying. Yea it were hatred, to suffer sin upon him, for want of rebuke, and correction.  
5. In whatsoever other offices we can perform, according as any man's occasions require, with our purse, our hand, our good word, our substance, (if it appear we may by any of these do them good) to the utmost of our power, without any real wrong to ourselves. Charity gins at home, but must not end there.  
And that this may no longer seem a strange or harsh doctrine to any; I will in the next place propound sundry grounds of the equity, and necessity of loving, 1. All men in general. 2. Our enemies in particular.  
1. Reasons. For the loving of all men; we have these reasons to induce us.  
1. 
1. For the loving of all men.  We are all made of the same lump, by one and the same Creator. Now it is natural to love all of the same nature; as it is for brethren to love all those that are begotten of the same father and mother. This was the ground of jobs affection and respect unto his very servants; not daring to despise them, knowing that God who had made all, would require it of him. Did not he that made me in the womb, make him? and did not one fashion us in the womb 
* job 31.13.14, 15. ? As if he should say; Is he not my brother? must I not love him? And this is the argument the Prophet useth against the deceitfulness, and hollow-heartedness of men towards each other. Have we not all one father? hath not one God created us? and thence he infers, Why do we deal treacherously every one against his brother 
x Mal. 2.10 ?  
2. We are all bound to come as near unto God as possibly we can, and to learn of him 
y Mat. 11.29. , who loveth all, and hateth none, as they be his creatures. Therefore Christ presseth us to love all, that we may be the children of our Father which is in heaven 
z Mat. 5.45. : that is, by this, becoming like him, & declare hereby to the world, that we are his children. The more universal our love, the more conformable we are unto God. He that love's no more, but his friends, is in Christ's esteem, no better Christian, than a powling Publican in the account of the jews, that was as odious to them, as a Promoter to us.  
3. God hath so disposed, that there is none so complete, but sometimes needs the help and love of others in most, if not in all those things we are to administer to others. Reason therefore wills us to do to them, as we would have them do to us. As in the body natural, all the members need one another, so that none can say to any, I have no need of thee; and thus God hath set them, that there may be no schism in the body, but that the members should have a mutual care one of another: So it is in the great frame of mankind. Dives may sometimes stand in need of Lazarus: Therefore let all men love one another.  
2. 
2. For the loving of enemies.  For the loving of enemies, we have these grounds to enforce us.  
1. Because there is that, in the greatest enemy, which is more cause of love, for God's sake, than any offence he can make against us, may be cause of not loving him, for his own sake. For there is in him, our own nature, and the image of God, whereby he is capable of glory as well as we. For this therefore are we bound to love him. For his own sake, he is hateful; but for God's sake, and image, he is lovely.  
2. Because we are bound to forgive him all his trespasses, or else we are sure never to be forgiven ourselves 
a Matth. 6. . But we can never forgive him wholly, whom we love not, but hate. Therefore the Apostle ever placeth love, and kindness, before forgiveness 
b Eph. 4.32. Col. 3.8, 9 .  
3. Because he that hates an enemy runs against the express charge of God to the contrary: and so we commit a greater sin against God, by not loving, than our enemy doth against us, by offending. He sins against man, but we desperately sin against God, in that we cast his precept behind our backs; and tell him to his head, that flesh and blood will not endure it. Now, we are deeper in danger then our enemy. Only our enemy was first in the transgression; the more is our sin, if we follow. Shall we choose rather to commit sin with our enemy, then forgive a sin to our enemy? God forbidden.  
For the further clearing of this point touching Charity to enemies, 
Questions to clear this point.  which is one of the hardest lessons in all Christianity, I must propose and answer sundry necessary Questions.  
1. Quest. Quest. 1 Whether is the loving of enemies a precept, or only a counsel? that is, whether doth those speeches of our Saviour lay a strict command upon all men, to perform this as a duty of necessity; or are only counsels to do it, as being better (of the two) than not to do it?  
Answ. Some resolve thus: To love enemies in inward affection is enjoined as a precept unto all: but the expressing of it in actual beneficence, is a precept to the perfect or grown Christians; and only a counsel, to the imperfect and young beginners in Christianity 
c Alex. de Hal. par. 3. q. 59 m. 5. ar. 2. in Resolutione. . But when our Saviour's command to love enemies is general; and that is not love, which is not showed in deeds, as before we have seen; our safest course will be to embrace it as a charge and precept to all. All the counsels that God gives us to duty, are equivalent to precepts.  
This answer gives resolution in part to the second question, which partly depends upon this. But I will make it a particular question by itself: to prevent tediousness, and make the answer more full.  
2. Quest. 2 Quest. Whether is every man bound to express his love in doing good to all his enemies?  
Answ. Two things in general must be premised for answering this question. First, we must consider who is an enemy. Secondly, we must consider an enemy in four respects.  
1. He is not an enemy that upon any occasion offendeth and doth us displeasure; for this our dearest friend may often do. But he is an enemy, that of set purpose out of a malevolent affection doth causelessly wrong us, and persist in his enmity. And of this man the question is propounded.  
2. We must now consider this man in four respects; viz.  
1. In respect of his present case. At all times of his necessity we are bound to relieve him: but at other times we are not bound to prosecute him with so much bounty, as we would a friend. If thine enemy hunger, feed him: that is, do him good in his necessity. 
Praecepta affirmativa obligant semper, sed non ad semper.  To love our enemies is an affirmative precept, which therefore binds us at all times to stand willing, and ready to perform any office of love, when we see him in need: but it doth not bind us to all times without exception, or intermission, whether he be needy, or not.  
2. In respect of familiar society, and intimate friendship. So we are not to respect and countenance him as a bosom friend; because this cannot be so much good to him, as danger to ourselves, in laying ourselves open to more disadvantage. Friendship is only to be held with good men, because goodness is the ground of friendship. No friendship is to be sought, or accepted from a wicked person: because there can be no consent of wills between a good man, and a bad. We see a father, yea our heavenly Father doth not give like countenance to stubborn, and obedient children. And yet he will be ready enough to help the worst child he hath, in any thing that is fit. We are therefore to do good to enemies; but not let them come too near, but rather banish them utterly from our society 
d Psal. 119.115. Pro. 1.14, 15 Pro. 22.24, 25. 2 Thess. 3.6. ; because they will distracted and hinder us in other parts of our obedience to God. Serpentine policy, and dovelike innocency, must teach us to feed them, as one that gives meat to a Lion.  
3. In respect of reformation. So we are to do him good; not that which he accounts good, (for he thinks nothing so good, as to be let alone in his sin) but that which in true judgement and reason we shall see to be good for him. A man is not bound to let alone his enemy in any sin against God, unpunished, for fear of shaming, or putting him to smart of back or purse: for love can punish, as well as feed; and sometimes finds a rod to be more needful for the fool's back, than meat for his belly. Indeed 'tis true, the Scripture wils us to give place unto wrath. But yet (as Hales acutely) 
e Ibid. ut supra art. 3.  Aliud est dimittere rancorem qui comitatur vindictam, aliud dimittere punitionem quam comitatur zelus iustitiae: It is one thing to sand away that rancour which accompanieth revenge; another, to remit the chastisement accompanied with zeal of justice. The former we must empty ourselves of, but not of the latter. A good man, and a bad, both desirous to punish, are differenced in this: Bonus magis cupit inimicum corrigi, quàm puniri, etc. The good man desires the correction & reformation of his enemy, rather than his smart: nor is he delighted to see his enemy skip at the lash; because he hates him not. But yet he is pleased in the justice of God, because he is bound to love that, and doubts not but it is the good will of God to have justice executed upon obstinate offenders.  
4. In respect of the state of our enemy between him and God. For that enemy which we love, must be such an one as is in a state, capable of that good which love is to will, unto all it love's. Therefore we are not tied by any commandment, to have charity towards the Devil, and damned spirits in hell; because they are uncapable of bliss, as Bonaventure well observed 
f Bonauent. in 3. sent. distinct. 28. q. 2.3. . Nor are we to prosecute an enemy with love after he is laid in his grave; because if he repent, he is with God, and hath no need of our love: If he did not repent; he is in that place, where our love can do him no good. We are therefore to do good unto our enemies, whiles they are in this life, so long as their space to repent and believe, and come to happiness, lasteth. And this, we see in Abraham, refusing to sand Lazarus to the succour of Dives in hell 
g Luke 16.24, 25. .  
3. Quest. 3 Question. Whether are we bound to wish and procure all sorts of good to our enemy?  
Answer. That already set down in the doctrine, might resolve this doubt: but yet more particular and punctual is the answer of Lyra to this same question 
* Nicholaus de Lyra. in Luc. 6. . He answers by distinguishing of the several sorts of things that be good, thus: Good things are either, 1. Spiritual, as grace and glory, and these we are bound to wish and procure unto them, all we can; because these are not only good in themselves, but also such, as no man can abuse in the using of them. A man may turn the grace of God into wantonness. But this grace is the favour of God, not the grace that is in man. And if it were, he cannot turn it into wantonness, by using it; but for want of using it. These therefore Paul wisheth indifferently to all 
h Rom. 10.1. . 2. The second kind of good things is that we call natural good: such as life, health, strength, subtlety of wit, and the like. 3. The last kind is that we term bonum fortunae, outward good belonging to their estate, as riches, honour, etc. these two latter sorts of good things we are not further bound to will, or procure to an enemy, than they may serve to further his salvation; because he may possibly abuse them. We are therefore to will and procure them these, upon condition, and limitation; for further than this, we may not wish them to ourselves.  
4. Quest. 4 Question. Whether is a man bound to pray for all sorts of enemies?  
Answ. Some there may be, for whom we are not bound to pray; as namely such as sin against the Holy Ghost. Which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sin unto death. And doth not enjoin us to pray for such offenders 
i 1 joh. 5.16. . But such malefactors, through God's goodness, very rarely appear. Our enemies are not such. For now the question is, of our own enemies, considered as offenders against ourselves. And for these our charge to pray, is without exception of any in this life; without they give manifest declaration of their apostasy, and abjuration of the faith. Because as Austin, alleged by Hales to this purpose, well speaketh: De quocunque pessimo in hac vita constituto non est desperandum: nec pro illo imprudenter exoratur, de quo non desperatur 
k Alex. Hales par. 3. q. 59 m. 5. ar. 7. ex Augustino lib. 1. Retract. cap. 19 : Of the worst of men remaining in this life, we may not despair: nor is it folly to pray for him of whom it were a breach of charity to despair. Therefore shall we found David to have been at his prayers, and fasting in sackcloth, for those that rewarded him evil for good, to the spoiling of his soul 
l Psa. 35.12, 13. .  
5. Question. Quest. 5 Whether in no respect, may we hate an enemy?  
Answ. In an enemy, there be two things, saith Bonaventure 
m Bonauent. in 3. sent. dist. 28. q. 2. ar. 3. ; Nature, and Sinne. All men, in as much as they still retain some relics of God's image in their nature, and are capable of happiness, are to be loved. But evil men as evil men are not to be loved, but rather loathed. For thus God himself doth; who in respect of nature, hateth nothing that he hath made; but in respect of sin, they are an abomination unto him. To the same purpose, Hales: Aliquos piè amare & odisse possumui; ut quos dilexeris, odisse, & quos oderis, amass conveniat 
n Alex. Alens ibid. are 6. : Some there be, whom we may piously both love, and hate: insomuch that it may well agreed to hate whom we love, and love whom we hate.  
But here we must distinguish de culpa, of offence; because if it be considered as an offence against ourselves, we may not hate an enemy for this, but only as our enemy offends against God. And this is clear: because our enemies, strictly taken, must be loved, not hated for any thing they commit against ourselves; unless their offence strick also at God himself: then, we are for this last, to hate them; and so we are to hate them, not as our, but as God's enemies. Thus David, before us: Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? I hate them with a perfect hatred, I count them mine enemies 
o Psal. 139.21, 22. . But in doing of this, we must take this caution with us: When we hate a sinner, we must neither hate his nature, for his sin; nor his sin, for the man: but hate sin, as sin, and love the man, for his nature; and out of love to his nature, do what we can to destroy his sin.  
6. Question. Quest. 6 Whether is it lawful to curse an enemy; as Eliah 
p 2 Kin. 1.10, 12. , Elisha 
q 2 Kin. 2.24. , David 
r 1 Sam. 26.19. Psal. 69.22. etc. , and our Lord 
s Matt. 11.21. & alibi passim.  himself have done?  
Answer. That these did it lawfully, there is no question, because a curse followed those, whom they cursed. But in what manner, and upon what warrant, sub judice lis est, is all the difficulty. Some say they did it by their Prophetical authority, answerable whereunto is that power communicated to Ministers of the Gospel 
t 1 Cor. 16.22. . Others, that they did it per praedictionem quid esset futurum, non optantis voto, sed spiritu praevidentis: prophesying what would befall those persons, not wishing, but only foreseeing and foretelling those evils to come upon those accursed men. Of this opinion are chrysostom 
u Chrysost. ut citatur in Gloss. in Luc. 6. , Austin 
* August. serm. dom. in Monte. , and Hales 
x Hales ibid. par. 3. q. 59 m. 5. ar. 6. . But whether this, or that, were their warrant, and manner of denouncing those curses; these, being all extraordinary persons, making imprecations upon extraordinary occasions, they can be no Precedents for ordinary persons, in ordinary offences, for which impatient and godless wretches take upon them to curse all that offend them in the lest degree.  
I know some do give a limited toleration; Inimicorum vitio maledicere licet, naturae non licet 
y Hales ibid. : making it lawful to curse their sin, but not their nature. But me thinks, the Apostle pares this clean away, when he thus commands: Bless them that persecute you; bless I say, and curse not 
z Rom. 12.14. . Cursing is a part of revenge, which is Gods, and not ours.  
It is not therefore lawful for any, but such as have power of the keys, to curse. Nor have they power to curse, for fees; (as some do, who had rather, with the dreadful axe of Excommunication hue off a member from the Body of Christ, and cast him into the arms of the Devil, then loose a see) this power was only lent them, for the correction and terror of scandalous offenders 
a 1 Cor. 5.4, 5. 1 Cor. 16.22. , and such as contemn government 
b Matt. 18.17. .  
7. Question. Whether is a man bound so to love an enemy, Quest. 7 as to wish good to him so fervently, as we do to a friend?  
Answer. It is one thing to love aequè intensè, in all respects alike fervently: another thing in the act of well willing, to love actu aequè intenso 
c Petrus de Aliaco. in 1. sen. dist. 1. q. 2. art. 1. , with an equal intensive act. The former notes a higher prising, and valuation of the thing loved, than the latter doth; which only notes the same degree of well willing such things as we equally wish both to enemies, and friends.  
Now, we may and must love enemies and friends equally in the intensivenesse of any act, whereby we will, or procure their good, that we are bound unto by the law of love. But we are not tied in all respects to love an enemy, as we love a friend, that grace makes our friend. The reason is, because a godly friend (for of him we now speak) doth actually communicate of bliss in part; and hath not only nature, but grace to advance him to an higher room in our hearts, than any enemy may hope to aspire, because he is not yet possessed of any part of blessedness; (I still take an enemy, for him that is a sinner against God, as well as an offender against ourselves) nor hath he any grace to make us value him at so high a rate. Yet forasmuch as love must be without dissimulation, we must as hearty wish and will good unto the veriest enemy we have, as to the dearest friend.  
8. Quest. 8 Quest. Whether is not a man bound to prise some persons that God hath made near unto us by nature, or wedlock (though they set against us as enemies) at a higher rate, than others further off, that excel in grace? As for example: Whether may a man or a woman love some Ministers or other excellent Christians, more than a father, a wife, or a husband, that take bad courses?  
Answ. Although it be true, that grace is more lovely than nature, yet grace commands not the affections to unloose their hold from that which God himself hath fastened them to. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or natural affection unto Parents, that no man must be without, unless he will be impious. So there is by marriage such a conglutination not only of bodies, but of hearts and affections, that a man must for this cause, forsake father and mother, and cleave to his wife 
d Gen. 2.24. : and that wife that estrangeth or abateth her affections from her husband, upon any pretence, unless for adultery, doth violate the Covenant of her God 
e Pro. 2.17. .  
We must therefore distinguish of love, which in respect of the ground, may be termed either Natural, or Spiritual: Natural, is that entire affection to, and valuation of such as God hath knit us near unto by the bonds of nature, or conjugal society. Spiritual love, is that sincere affection to, and prising of such as do excel in grace. These two compared one with another, may be thus preferred. A man may love a gracious man, as a gracious man, more than him that is ungracious; but one may not love a gracious man better than a husband or a wife considered in these relations: because if a man have never so much grace that is further off, another man's wife may not love him with that dear love, wherewith she is to love her husband, for her covenants sake; although she should except community of bodies. And so a married man may not love a gracious woman that is not his wife, with that dearness of affection, which he is to bestow on his wife, as his wife. The reason is, because grace doth not teach us to neglect or break any Covenant of God, but rather establish it, and stir us up to keep it with more fidelity.  
Briefly we may conclude it thus. A gracious person is to be respected more in regard of admiration and imitation: but Parents, or Husbands, or Wives, are to be loved above all the world, in respect of observation, preservation, entirety, loialty, and faithful performance of all duties comprised in that Covenant of God, which he hath called both parties to seal unto.  
I have been large in the resolution of these eight questions, which I could not well leave out, without leaving many scruples in some reader's minds. It is now high time to draw towards the conclusion, in an use, or two.  
If this be our duty, Use 1 to love all men, as well enemies, as friends; it is then a great fault among us that we are so fare from this duty, that scarce any do in good earnest believe themselves bound unto it. I may give instances too many to prove this accusation no slander. Come to most even of the richest men, for something extraordinary for the poor; what maundering, grudging, complaining will they keep! And in stead of being ready to distribute, and willing to communicate, fall to cursing, and railing at those that demand it. They will have no man master of their purses, not not God himself; they never dream of this thing called Charity, which must master them, and command their purses upon all occasions.  
There be others of such a sour, sullen, dogged disposition, that they can love no man hearty, but themselves. And if they do force themselves to fawn a little, one neighbour, or two, of their own cut and humour, must have all the love they can spare: and all the rest may go shake their ears, and go without; as if no bond lay upon them to love any man living, but whom they please.  
Nay it were well that many were not much worse than those Publicans, (whom our Saviour upbraided) and did not refuse to love those that love them, and do them all the good they can. How common is it for men to mistake friends for foes, and foes for friends; and to undo themselves by those they bestow most love upon: like those that bestow a great deal of precious hot water upon a dropsy that will be sure to kill them: and all because they love not any, in conscience of that duty they own unto God, but only for by-respects.  
Have we not many that think it an impossible, and unreasonable task, to love an enemy? What? love him that daily rails at them with such bitterness, as if he had been as fare as hell for every word that tumbles out of his mouth against them, and doth them all the spite and mischief he can possible work them? Love this man? then love the devil himself, (think these men.) Can flesh and blood bear this? Nay they will rather die a thousand deaths then endure him: if they could love him, they would not. They have said enough now, (they hope) to stop any fool's mouth, that should be so silly, to persuade them to love such an enemy; which, none but some faint-hearted Priest, that trembles at the sight of a sword, would draw them to. But know O man, from the Lord himself, that all this will not bear thee out in not loving thy enemy. For all that an enemy can do in matter of offence, to our staring gallants, is but to provoke flesh and blood; it cannot make grace to hate him for it: as we see in the examples of holy men who have loved the greatest enemies that ever they had. Doth not God do good to the unthankful and evil? Did not Christ die for us whiles we were enemies? Did not David entirely love, and tender the good of his most causeless bloodthirsty enemy, persecuting Saul? How many services had David done him with the hazard of his life? 
Vide Chrysost. hom. in Psal. 7. tom. 1.  How often did God put the life of Saul into David's hand? how tender was David of him, notwithstanding his malice, that the man who brought tidings of his death, received present death for a reward of such unwelcome tidings? The like we see in Steven towards his enemies, who in the midst of that tempest of murdering stone-shot, which cruelly beaten out his brains, could find in his heart to kneel down and pray, Lord lay not this sin to their charge 
f Act. 7.60. .  
All this doth let us see, that the cause why we cannot love an enemy, is not so much the abundance of his hatred, as our want of grace. And therefore now it is a clear case, what flesh and blood cannot, grace must yield unto. And take this for a rule: He that hath not grace to love an enemy, did never love friend from his heart, for friendship sake, although he dote upon him never so much. Fly his friendship, that cannot love an enemy; for he is certainly a hollow hearted graceless friend: if ever thou move him, he will remove thee for ever from his heart.  
There be one sort more whose mouths must be stopped: and they are such, as think no man can be in charity with them, that rebukes and reproves them. Nay, Love's hand can strike, as well as stroke; and scourge, as feed; and lance and wound as well as bind up and heal. Love, saith Bernard, is a good mother, that sometimes takes up her children, and whips them, as well as kiss them. Piè solet saevire, sine dolo mulcere; patienter novit irasci, humiliter indignari 
g Bern. epist. 2. ad Fulcon. : She is wont to rage's piously, as well as seek to please without deceit; she knows how to be patiently angry, and humbly frowning. The reason we have from Solomon: Open rebuke is better than secret love. Faithful are the wounds of a friend; but the kisses of an enemy are deceitful 
h Pro. 27.4, 5. . David's humility is now out of fashion, that would give any man leave to knock him sound with a plain admonition; assuring himself it could never break his head: and therefore put it in his prayer unto God, that he would ever provide him some righteous man to smite him 
i Psal. 141.5.  continually. He knew well enough, what many since his time have by woeful experience found to be true; that, A flatterer is but a secret thief, that cares for nothing but to get what he can for himself, and sand the rest to the devil. It were cruel pity, not (with all haste) to snatch a friend out of the fire, for fear of putting some member out of joint, to save him a burning. And God himself doth not accounted that, love, but deadly hatred, which makes a man forbear to rebuke his brother plainly, and so suffer sin upon him 
k Leu. 19.17. , for want of this duty of love. It is too plain, they extremely love their sins, that will not endure any man should offer to pluck them from them; or so much as speak an ill word against them. He that desires to be cured, lays open his sore to the searching instrument; and still calls to his Chirurgeon to be sure he go to the bottom: but he that laps it up, and keeps it warm, and will let no body touch it, is sure of an ulcer that will rot his whole body, if he continued in that dainty foolishness, not enduring the searching and lancing of it.  
To conclude all in charity, Use 2 let this which hath been spoken, make us more charitable, since it is but our duty, which all must perform, or perish for ever. Now let us begin to try how we can love an enemy. It is not in our power, saith chrysostom, not to have enemies; but it is in our power not to hate enemies; and it must be our endeavour to love them. The means I shall add to help us herein, shall only be motives (added to the former) to induce us hereto.  
1. Consider, that there is none of us all, but would be glad to be loved of all the men in the world, if we could bring it to pass. Now what reason can we have to expect this, when we are resolved to love but a few?  
2. Remember that we daily trespass against God, more than any can trespass against us. And we look that God should, for all this, love and forgive us, and think never the worse of us. But 'tis in vain to expect this at the hands of God, unless we do the like to our enemies. Our Saviour hath often avoucht it, jest any man should think, he will be better than his word.  
3. Consider that it often happens, that one cruel enemy falls at one time or other into the hands of another, on whom he hath poured most contempt. As we see in Saul, falling often into David's power: And daily examples of men that come within the reach of their greatest enemies, that may do them most mischief; and than if they could not formerly find in their hearts to love them, it were unreasonable to expect their favour, and base to desire it.  
4. Consider that while we love not our enemies, we have another at our poles, that does us more mischief than all the rest. The devil would ask no better advantage then to settle a man in this uncharitable humour. For than he knows it an easy matter to work him to any villainy whatsoever. We see it in Cain, in Saul, and others, that by means of this sin, were drawn unto murder, and all barbarous cruelty. Therefore that Item of Austin is worth our observing: Disce diligere inimicum, si vis cavere inimicum: 
l Augustin. in Psal. 100 : If thou wilt beware thy great enemy, love thy little one.  
5. Consider, though it be more comfortable to love a friend, yet it is more honourable to love an enemy. It is a man's glory to pass over a transgression 
m Pro. 19.11 , saith Wisdom itself. Let any man judge, who behaved himself more honourably, Lamech, or David? This is certain: He that love's an enemy, gets a greater conquest, than he could do by hating him, though he should cut him in pieces. He that follows his enemy with love, will still get ground of him, do what he can for his heart; and bear away the honour, in the eyes of all that look on.  
6. Lastly consider: He that love's an enemy shall draw a greater revenge upon his enemy, by his love, (if his enemy notwithstanding his love, persist in his enmity) than he could possibly do by any other means. This is evident from that of the Apostle: Dear beloved, avenge not yourselves, but rather give place unto wrath; for it is written, vengeance is mine, I will repay, saith the Lord 
n Ro. 12.19. . He that being wronged, if he can but have patience to leave the revenge unto God, and go on in his love, shall be sure to have it done to his hand by the Lord himself: who as he keeps this prerogative royal to himself alone, so will he see that no man shall be a loser that will not presume to snatch Gods own sword out of his hand.  
Yea the way to load a persisting enemy with vengeance is to love him with all our hearts. For this will bring the coals of fire upon his head by heaps 
o Vers. 20. . And take this to the vantage: Whereas if thou hadst not loved him, but sought to revenge thyself upon him, thou hadst grievously sinned, though he had deserved as much at thy hands; now that thou lovest him, he shall be met with in another fashion than thou couldst have done, with all thy power: and thou shalt be free from sin in that revenge, & for thy charity, immortally crowned with glory. He that with all this, will not be moved to love an enemy, deserves to have enemies enough.  
FINIS.