A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

1 Peace with God, which is produced by that faith which justifies us. Receive peace, and be blessed: Creed & accepisti, believe and thou hast received it. Upon our apprehension of Christ by faith, follows his satisfaction for us; upon this satisfaction we have remission: upon remission, reconciliation: upon reconciliation, peace. There is no quarrel against us in heaven; nothing but peace and joy, because we have truly believed.

1 Peace with God, which is produced by that faith which justifies us. Receive peace, and be blessed: Crede & accepisti, beleeve and thou hast received it. Vpon our apprehension of Christ by faith, followes his satisfaction for us; upon this satisfaction we have remission: upon remission, reconciliation: upon reconciliation, peace. There is no quarrell against us in heaven; nothing but peace and joy, because we have truely beleeved.

2 Peace with our own conscience. When that stern Sergeant shall take thee by the throat, and arrest thee upon Gods debt, pay that thou owest: let thy faith plead, I have payed it. How? Produce thy acquittance, that bloody acquittance, sealed in the wounds of thy Saviour, and given to thy faith. This shall turn the frowns of thy conscience into smiles: and that hand which was ready to hale thee to prison, shall now embrace thee with joy, encourage thee with kindness, and fight tor thee with conquest.

2 Peace with our owne conscience. When that sterne Sergeant shall take thee by the throte, and arrest thee upon Gods debt, pay that thou owest: let thy faith plead, I have payed it. How? Produce thy acquittance, that bloudy acquittance, sealed in the wounds of thy Saviour, and given to thy faith. This shall turne the frownes of thy conscience into smiles: and that hand which was ready to hale thee to prison, shall now embrace thee with joy, encourage thee with kindnesse, and fight tor thee with conquest.

3 Victory, faith knows no other language but victory.^r I have kept the faith, now is laid up for me a Crown. It^s subdueth kingdoms, even regnum Antichristi, the kingdom of the devil, there's victory: wrought righteousness, though the world and sin withstood it, there's victory: raised strength out of weakness, there's victory over nature: turned to slight the armies of the aliens, there's victor je over malice and hostility: raised the dead, there's victory over the grave: with patience and greatness of spirit, it endured mockings, scourgings, &c. miseries worse than death, there's glorious victory. It overcomes the world, 1 John 5.4. it overcomes the Prince of this world;^t whom resist steadfast in the faith. It quencheth all the fiery darts of the wicked, Eph. 6.16. They are darts in respect of their sharpness, and fiery for their violence: one sin kindling another, drunkenness adultery, adultery murder. The whole world lieth wickedness; Positus in maligno, that is in igne malo: set on fire of the devil.⁴ Yet faith quencheth all: Though they were as fiery as the Gun-powder treason, yet this shall bear them off, beat them off, and infatuate their malice.⁵ It is a Shield, this faith: this shield covers all, head and heart; understanding and will: ut non turbetur intellectus, ut non formidet affectus; that neither the mind be confounded, nor the affection amazed. Yea, faith overcomes the King of heaven himself;⁶ appealing a Deo irascente propter peccatum, ad Deum placatum propter Christum; from GOD justly offended for sin, to GOD sweetly pleased for Christ. It is able to remove mountains; the great hills of distrust, the great heaps of iniquities; therefore Precious.

3 Victorie, faith knowes no other language but victorie.^r I have kept the faith, now is layed up for me a Crowne. It^s subdueth kingdomes, even regnum Antichristi, the kingdome of the devill, there's victorie: wrought righteousnesse, though the world and sin withstood it, there's victorie: raised strength out of weakenesse, there's victory over nature: turned to slight the armies of the aliens, there's victor ie over malice and hostilitie: raised the dead, there's victorie over the grave: with patience and greatnesse of spirit, it endured mockings, scourgings, &c. miseries worse than death, there's glorious victorie. It overcomes the world, 1 Iohn 5.4. it overcomes the Prince of this world;^t whom resist stedfast in the faith. It quencheth all the fiery darts of the wicked, Eph. 6.16. They are darts in respect of their sharpenesse, and fiery for their violence: one sinne kindling another, drunkennesse adulterie, adulterie murder. The whole world lieth wickednesse; Positus in maligno, that is in igne malo: set on fire of the divell.⁴ Yet faith quencheth all: Though they were as fiery as the Gun-powder treason, yet this shall beare them off, beate them off, and infatuate their malice.⁵ It is a Shield, this faith: this shield covers all, head and heart; understanding and will: ut non turbetur intellectus, ut non formidet affectus; that neither the mind bee confounded, nor the affection amazed. Yea, faith overcomes the King of heaven himselfe;⁶ appealing a Deo irascente propter peccatum, ad Deum placatum propter Christum; from GOD justly offended for sinne, to GOD sweetly pleased for Christ. It is able to remove mountaines; the great hills of distrust, the great heapes of iniquities; therefore Precious.

1. r2 Tim. 4.7.
2. sHebr. 11.33.
3. t1 Pet. 5.9.
4. 4Cajetan.
5. 5Royard.
6. 6Diez.

1. uHebr. 11.39.
2. x2 Tim. 1.12.
3. y2 Cor. 10.18.

5 It blesseth to us all other blessings:^z He that putteth his trust in the Lord, shall be made fat. Without this faith, we are accountant for every thing we receive, to a bit of bread. There is no right to the creatures but by Christ, no right to Christ ⟨p. 19⟩but by faith. Without this Quantum honoris, tantum horroris: as much horror, as honour: no less wretchedness than wealthiness? But faith makes thy dignity comfortable, thy wealth helpful, thy wife, children, friends delightfull: Quia frueris in Domino, quibus uteris in seculo: because what thou usest in the world, thou enjoyest in the Lord. Yea, it blesseth even crosses and curses: Sine veste, non sine fide, &c.² Thou wantest a garment for thy body, faith gives thy soul a rich one, the righteousness of Christ: thou lackest a house to dwell in, thou dwellest by faith even in the Lord Jesus, and he dwells in thee. If thou want bread, it reacheth thee the bread of life: if friends, it assures thee the favour of God, and the inseparable company of the holy Ghost: if health, it performs to thee everlasting life. Let me say with Seneca in another sense; Malo mihi successum deesse, quàm fidem; I had rather want fortune, than want faith. Whatsoever worldly thing be lacking, faith can supply it: but if faith be lacking, who can supply that? Faith keeps us for ever from that mourning note, fuimus felices: we shall never say, we have been happy.

5 It blesseth to us all other blessings:^z Hee that putteth his trust in the Lord, shall be made fat. Without this faith, we are accomptant for every thing we receive, to a bit of bread. There is no right to the creatures but by Christ, no right to Christ ⟨p. 19⟩but by faith. Without this Quantum honoris, tantum horroris: as much horrour, as honour: no lesse wretchednesse than wealthinesse? But faith makes thy dignitie comfortable, thy wealth helpefull, thy wife, children, friends delightfull: Quia frueris in Domino, quibus uteris in seculo: because what thou usest in the world, thou enjoyest in the Lord. Yea, it blesseth even crosses and curses: Sine veste, non sine fide, &c.² Thou wantest a garment for thy body, faith gives thy soule a rich one, the righteousnesse of Christ: thou lackest a house to dwell in, thou dwellest by faith even in the Lord Iesus, and he dwels in thee. If thou want bread, it reacheth thee the bread of life: if friends, it assures thee the favour of God, and the inseparable company of the holy Ghost: if health, it performes to thee everlasting life. Let me say with Seneca in another sense; Malo mihi successum deesse, quàm fidem; I had rather want fortune, than want faith. Whatsoever worldly thing be lacking, faith can supply it: but if faith be lacking, who can supply that? Faith keepes us for ever from that mourning note, fuimus felices: we shall never say, we have beene happy.

1. zProv. 2.25.
2. 2Fulgent.

In respect of the use; faith clears our ways as we go; cheers our hearts as we §5work; perfumes the places where we rest; and refines our actions from that dross and feculency, which would else make them odious in Gods sight.^a For whatsoever is not of faith, is sin. Faith, like John the Baptist, pointeth to the^b Lamb of God, that taketh away the sin of the world. Without this, God is no hearing God, no helping God, no saving God, no loving God at all. The Spirit shall convince the world^c of sin, saith Christ; because they believe not in me. Infidelitati retinentur omnia peccata, fidei remittuntur. All sins are retained to unbelief, remitted to faith. Faith is the nest of good works, saith our Church: let our birds be never so fair, our actions never so glorious, they will be lost, except they be brought forth in faith, This is the^d nest, where the Sparrow and Swallow may lay their young, to keep them safe; even Faith, which is close by thine Altars, O Lord of hosts. Heretics and hypocrites may produce many goodly acts, and honourable deeds: but wanting this nest of faith, they have no where to lay their young. Therefore as the Lawyers speak, moritur actio cum persona; their works are damnable with their persons. A Recusant in coming to Church against his conscience; rather to satisfy the Law, than to sanctify his soul; is guilty before God, because that work was not done in faith.

In respect of the use; faith cleares our wayes as we goe; cheares our hearts as we §5worke; perfumes the places where we rest; and refines our actions from that drosse and feculencie, which would else make them odious in Gods sight.^a For whatsoever is not of faith, is sinne. Faith, like Iohn the Baptist, pointeth to the^b Lambe of God, that taketh away the sinne of the world. Without this, God is no hearing God, no helping God, no saving God, no loving God at all. The Spirit shall convince the world^c of sinne, saith Christ; because they beleeve not in me. Infidelitati retinentur omnia peccata, fidei remittuntur. All sinnes are retained to unbeleefe, remitted to faith. Faith is the nest of good workes, saith our Church: let our birds be never so faire, our actions never so glorious, they will be lost, except they be brought forth in faith, This is the^d nest, where the Sparrow and Swallow may lay their young, to keepe them safe; even Faith, which is close by thine Altars, O Lord of hostes. Heretikes and hypocrites may produce many goodly acts, and honourable deeds: but wanting this nest of faith, they have no where to lay their young. Therefore as the Lawyers speake, moritur actio cum persona; their workes are damnable with their persons. A Recusant in comming to Church against his conscience; rather to satisfie the Law, than to sanctifie his soule; is guilty before God, because that worke was not done in faith.

1. aRom. 14.23
2. bJoh. 1.29.Ioh. 1.29.
3. cJoh. 16.9 Homil. 1 of good works.Ioh. 16.9 Homil. 1 of good workes.
4. dPsal. 84.3.

Now that a short corollary, or recollection of all these scattered branches to their root; Faith is precious. Conceive it some precious jewel,^e thy cheeks are comely with rows of jewels, thy neck with chains of gold. Gregory Nissen makes one of those chains to be sound and religions faith, which is made of the pure gold of divine knowledge. And to this pure and golden chain he applies, Proverb. 1.9. They shall be an ornament of grace unto thy head, and chains about thy neck. This is the richest collar that can adorn any soule.^f Omnibus semper ornatibus ornamento est; quia sine hac nihil tam ornatum quod ornare possit: It is an ornament to all trimmings, for nothing is so garnishing and gracing, that it can become us without this. It is a jewel given us out of Gods own treasury: aeterna aeternus tribuit, &c. Though faith be not it self eternal, yet it shall make all those blessedly eternal that have it. It is brought by the best messenger, Gods. Spirit: not the worthiest man on earth, not an Angel from heaven, is dignified to bring this treasure: but only the Holy Ghost. It is laid up in the best coffer, in the sanctified heart: no treasure-house is good enough for this jewel; no cabinet but the heart. Lastly, it gives us the place it came from: it came from heaven, and it brings heaven with it. It is Christs wedding ring; to whom soever he gives it, he gives himself with it. It is beyond all estimation precious; it brought us more lands and revenues than the whole Indies. This is Mary's choice, that better part that shall never be taken from us.

Now that a short corollary, or recollection of all these scattered branches to their root; Faith is precious. Conceive it some precious jewell,^e thy cheekes are comely with rowes of jewels, thy necke with chaines of gold. Gregory Nissen makes one of those chaines to be sound and religions faith, which is made of the pure gold of divine knowledge. And to this pure and golden chaine he applies, Proverb. 1.9. They shall be an ornament of grace unto thy head, and chaines about thy necke. This is the richest collar that can adorne any soule.^f Omnibus semper ornatibus ornamento est; quia sine hac nihil tam ornatum quod ornare possit: It is an ornament to all trimmings, for nothing is so garnishing and gracing, that it can become us without this. It is a jewell given us out of Gods owne treasury: aeterna aeternus tribuit, &c. Though faith be not it selfe eternall, yet it shall make all those blessedly eternall that have it. It is brought by the best messenger, Gods. Spirit: not the worthiest man on earth, not an Angell from heaven, is dignified to bring this treasure: but onely the Holy Ghost. It is laid up in the best coffer, in the sanctified heart: no treasure-house is good enough for this jewell; no cabinet but the heart. Lastly, it gives us the place it came from: it came from heaven, and it brings heaven with it. It is Christs wedding ring; to whom soever he gives it, he gives himselfe with it. It is beyond all estimation precious; it brought us more lands and revenues than the whole Indies. This is Maries choice, that better part that shall never bee taken from us.

1. eCant. 1.10. Orat. 3. in Cant. facta de puro divinae cognitionis auro.
2. fSalvian.

Like precious faith with us. I come to the Equality, or rather Parity of this Excellency; Like with us. The faith of the poorest believer is as precious, as the richest. ⟨p. 20⟩Peter is above them in office: in the effect and fruit of his office, they are like him. But Peter was thrice confirmed, and that by the mouth of Christ himself, to make him strong: how then could they have faith like him? The parallel is not drawn à quantitate, sed à qualitate fidei: nec dicitur, tantum fidei, sed talem fidem: The comparison is not of the quantity, but of the quality of faith: nor doth he say, they had obtained the same measure and degree of faith, which he had himself; but the same kind of faith: not so much, but such faith. The act of faith is to apply Christ to the soul: and this the weakest faith can do so well as the strongest, if it be true. A child can hold a staff as well, though not so strongly as a man. The prisoner through a hole sees the Sun, though not so perfectly as they in the open air. They that saw the brazen Serpent, though a great way off, yet were healed. The poor mans, I believe, saved him; though he was fain to add, Lord, help my unbelief. So that we may say of Faith, as the Poet of Death; that dominos servis, & sceptra ligonibus aequat; it makes lords and slaves, Apostles and common persons all alike acceptable to God, if they have it.

Like precious faith with us. I come to the Equality, or rather Parity of this Excellencie; Like with us. The faith of the poorest beleever is as precious, as the richest. ⟨p. 20⟩Peter is above them in office: in the effect and fruit of his office, they are like him. But Peter was thrice confirmed, and that by the mouth of Christ himselfe, to make him strong: how then could they have faith like him? The paralel is not drawne à quantitate, sed à qualitate fidei: nec dicitur, tantum fidei, sed talem fidem: The comparison is not of the quantity, but of the quality of faith: nor doth he say, they had obtained the same measure and degree of faith, which he had himselfe; but the same kinde of faith: not so much, but such faith. The act of faith is to apply Christ to the soule: and this the weakest faith can doe so well as the strongest, if it be true. A childe can hold a staffe as well, though not so strongly as a man. The prisoner thorow a hole sees the Sunne, though not so perfectly as they in the open aire. They that saw the brasen Serpent, though a great way off, yet were healed. The poore mans, I beleeve, saved him; though he was faine to adde, Lord, helpe my unbeleefe. So that we may say of Faith, as the Poet of Death; that dominos servis, & sceptra ligonibus aequat; it makes lords and slaves, Apostles and common persons all alike acceptable to God, if they have it.

I confess, that this excludes not the degrees of faith: there is a^g little faith: and there is a Great faith; ^hO woman, great is thy faith. God deals in spiritual proceedings, as in naturall; ad extrema per medium; to extremes by the meane. Non nascimur senes; we are not borne old men: but first an Infant, then a man, then old. We are conceived of immortal seed, borne of the Spirit, so go on to perfection. There is first a seed, then a plant, then a tree. We get not at one jump into Heaven, nor at one stroke kill the enemy. A little faith doth not a little good at some times: as in the beginning of conversion, or in the storm of an afflicted conscience. Peter was strong, Joh. 6.68. When he resolutely protested his in fallible adherence to Christ; Lord, to whom shall we go? Thou hast the words of Eternal Life. Peter was weak, when he sate by the fire in the High Priests hall, and denied his Master: and when he dissuaded Christ from suffering for us;ⁱ Be it far from the Lord. But where God gives great means, he looks for great measure: according to his portion of grace, he expects our proportion of goodness. It is enough for them that see only a glimmering of the Gospel, to be but dwarfs in bele fe: We have the Sun-shine, and therefore must have growth; and be higher by the head, as Saul; if not than all the children of Israel, yet than all the sons of Rome: whose faith is so hood winked with enforced ignorance, that they cannot see further than their popish Doctors will give them leave. Thus there may be degrees of faith; Adauge nobis fidem; Lord increase our faith.^k Him that is weak in the faith, receive you. Endeavour that your^l faith be increased. Grow from faith to faith; yea, from one measure of faith to another. Yet the least faith, (shield it from weakness of truth, though it have truth of weakness) is as precious to the believers soul; as Peters or Pauls faith was to themselves: for it lays hold upon Christ, and brings eternal salvation. In this similitude of faith, we find three Observations:

I confesse, that this excludes not the degrees of faith: there is a^g little faith: and there is a Great faith; ^hO woman, great is thy faith. God deales in spirituall proceedings, as in naturall; ad extrema per medium; to extremes by the meane. Non nascimur senes; wee are not borne old men: but first an Infant, then a man, then old. We are conceived of immortall seed, borne of the Spirit, so goe on to perfection. There is first a seed, then a plant, then a tree. We get not at one jump into Heaven, nor at one stroke kill the enemy. A little faith doth not a little good at some times: as in the beginning of conversion, or in the storme of an afflicted conscience. Peter was strong, Ioh. 6.68. When he resolutely protested his in fallible adherence to Christ; Lord, to whom shall we goe? Thou hast the words of Eternall Life. Peter was weak, when he sate by the fire in the High Priests hall, and denied his Master: and when hee disswaded Christ from suffering for us;ⁱ Bee it farre from the Lord. But where God gives great meanes, he lookes for great measure: according to his portion of grace, he expects our proportion of goodnesse. It is enough for them that see only a glimmering of the Gospell, to be but dwarfes in bele fe: We have the Sunne-shine, and therefore must have growth; and bee higher by the head, as Saul; if not than all the children of Israell, yet than all the sonnes of Rome: whose faith is so hood winked with enforced ignorance, that they cannot see further than their popish Doctors will give them leave. Thus there may be degrees of faith; Adauge nobis fidem; Lord increase our faith.^k Him that is weake in the faith, receive you. Endevour that your^l faith be encreased. Grow from faith to faith; yea, from one measure of faith to another. Yet the least faith, (shield it from weaknesse of truth, though it have truth of weaknesse) is as precious to the beleevers soule; as Peters or Pauls faith was to themselves: for it layes hold upon Christ, and brings eternall salvation. In this similitude of faith, wee finde three Observations:

1. gMatth 6.30.
2. hMatth. 15.28.
3. iMatth. 16.22.
4. kRom. 14.1.
5. l2 Cor. 10.15.

1. The Universality of Gods mercy without difference of persons; that admits all sorts of men without any acception or exception of sex, state, nation or condition; into the same covenant of mercy, and precious object of faith, that the glorious Apostles had. Here the unspeakable goodness of God is commended to our meditation: whereas he might in justice have left us in our superstitions and infidelity: of his infinite goodness he hath called us to the same profession of the Gospel; and to a faith ejusdem pretii & praemii, with his own choice servants:^m In every Nation he that feareth God, and worketh righteousness is accepted of him. Other lords cannot reward all their followers, as being poor and unable: or will not, as being base and illiberal. But our Lord is immense in Majesty, and propense in mercy: good in greatness, and great in goodness, of great goodness. Poor Bartimeus begging, rich Zacheus climbing, old Simeon in the Temple, young John in the womb: covetous Matthew at the receipt of custom, the loving Centurion ⟨p. 21⟩building a Synagogue, the people watching under the Cross, the thief hanging on the Cross; This day thou shalt be with me in Paradise. For,ⁿ whosoever believeth on him shall not perish; etiamsi crucifixerunt; no not although they were of the number of his Crucifiers.

1. The Vniversality of Gods mercy without difference of persons; that admits all sorts of men without any acception or exception of sexe, state, nation or condition; into the same covenant of mercy, and precious object of faith, that the glorious Apostles had. Here the unspeakeable goodnesse of God is commended to our meditation: whereas he might in justice have left us in our superstitions and infidelitie: of his infinite goodnesse he hath called us to the same profession of the Gospell; and to a faith ejusdem pretii & praemii, with his owne choise servants:^m In every Nation he that feareth God, and worketh righteousnesse is accepted of him. Other lords cannot reward all their followers, as being poore and unable: or will not, as being base and illiberall. But our Lord is immense in Majestie, and propense in mercy: good in greatnesse, and great in goodnesse, of great goodnesse. Poore Bartimeus begging, rich Zacheus climbing, old Simeon in the Temple, young Iohn in the wombe: covetous Matthew at the receipt of custome, the loving Centurion ⟨p. 21⟩building a Synagogue, the people watching under the Crosse, the theefe hanging on the Crosse; This day thou shalt be with me in Paradise. For,ⁿ whosoever beleeveth on him shall not perish; etiamsi crucifixerunt; no not although they were of the number of his Crucifiers.

1. mAct. 10.35.
2. nJoh. 3.16.Ioh. 3.16.

2. The Apostles humility and charity: he acknowledgeth the poorest Saints to have like precious faith with himself. Many Miriams are proud of the Spirit, despising their poor brethren: Saint Peter matcheth them with himself. They are as dear in the Masters blood, therefore as dear in the Servants love. Gal. 6.2. Bear ye one another's burdens. In other buildings, one stone lies upon another, all upon the foundation: so let us support the weight one of another; and the foundation CHRIST, support us all! The pebble must not envy the marble, nor the marble despise the pebble: the pin in the Temple serves for use, so well as the pinnacle.^o The members should have the same care one for another: Christian shoulders should bear the weakness of others. The rich and the poor are piled together in Gods house: the burden of the poor is beggary, the burden of the rich his superfluous estate. Now if the poor lie upon the rich, and the rich be contented to sustain the poor: here the rich hath his burden lessened by giving,² and the poor hath his burden eased by receiving.^p If a brother be fallen, do not you trample him down, but help him up; relieve and restore such a one in the spirit of meekness. When thou hearest thy brother to have lapsed into some grievous fault, pity him, pray for him, recollect him, saying, He fell yesterday, I may fall to day. As August. when he saw a poor miserable man, took occasion to admonish himself and the company; Aut sumus, aut fuimus, vel possumus esse quod hic est: we have been, are, or may be, as wretched as he.

2. The Apostles humility and charitie: he acknowledgeth the poorest Saints to have like precious faith with himselfe. Many Miriams are proud of the Spirit, despising their poore brethren: Saint Peter matcheth them with himselfe. They are as deare in the Masters bloud, therefore as deare in the Servants love. Gal. 6.2. Beare ye one anothers burdens. In other buildings, one stone lies upon another, all upon the foundation: so let us support the weight one of another; and the foundation CHRIST, support us all! The pebble must not envie the marble, nor the marble despise the pebble: the pinne in the Temple serves for use, so well as the pinnacle.^o The members should have the same care one for another: Christian shoulders should beare the weaknesse of others. The rich and the poore are piled together in Gods house: the burthen of the poore is beggery, the burthen of the rich his superfluous estate. Now if the poore lie upon the rich, and the rich be contented to sustaine the poore: here the rich hath his burthen lessened by giving,² and the poore hath his burden eased by receiving.^p If a brother be falne, do not you trample him downe, but help him up; relieve and restore such a one in the spirit of meekenesse. When thou hearest thy brother to have lapsed into some grievous fault, pitty him, pray for him, recollect him, saying, He fell yesterday, I may fall to day. As August. when he saw a poore miserable man, tooke occasion to admonish himselfe and the companie; Aut sumus, aut fuimus, vel possumus esse quod hic est: we have beene, are, or may be, as wretched as he.

1. o2 Cor. 11.25.
2. 2Aug.
3. pGal. 6.1.

3 This comforts our fainting hearts: there are many gusts and storms, and floods that attempt the overthrow of our faith: be our house founded on the^q rock, it shall never be demolished. Sense of sin may be often great, and more felt than grace; yet not to be more than grace. A man feels the ache of his finger more sensibly, than the health of his whole body: yet he knows that the ache of a finger is nothing so much as the health of the whole body. The Sun under the clouds, is still a Sun: the fire in embers still fire: the sap is shut up in the root, and confined thither by the cold of winter; that it cannot show it self in production of leaves and fruits, as in the spring; yet is there still life in the tree. So in the distressed heart, during the storm of affliction, there is still aliquid intùs, some hidden grace; some spark of fire in the smoking flax, which the Lord Jesus will not quench. Though thou be wounded with Gods own arrows, that seem to drink up thy blood: although thy own sins be presented to the eye of thy soul; though the Serpent (to increase thy terror) put forth his dismal countenance: yet canst thou believe? Take comfort, there is more health in the seed of the woman, than there can be venom in the head of the serpent.

3 This comforts our fainting hearts: there are many gusts and stormes, and flouds that attempt the overthrow of our faith: be our house founded on the^q rock, it shall never be demolished. Sense of sinne may be often great, and more felt than grace; yet not to be more than grace. A man feeles the ach of his finger more sensibly, than the health of his whole body: yet he knowes that the ach of a finger is nothing so much as the health of the whole body. The Sunne under the clouds, is still a Sunne: the fire in embers still fire: the sap is shut up in the roote, and confined thither by the cold of winter; that it cannot shew it selfe in production of leaves and fruits, as in the spring; yet is there still life in the tree. So in the distressed heart, during the storme of affliction, there is still aliquid intùs, some hidden grace; some sparke of fire in the smoking flaxe, which the Lord Iesus will not quench. Though thou be wounded with Gods owne arrowes, that seeme to drinke up thy bloud: although thy owne sinnes be presented to the eye of thy soule; though the Serpent (to increase thy terror) put forth his dismall countenance: yet canst thou beleeve? Take comfort, there is more health in the seed of the woman, than there can bee venome in the head of the serpent.

1. qMatth. 7.25

That have obtained the like precious faith: here is the means of this Equality, they have obtained it. Not by our own merits; there was no congruity of nature to receive this precious treasure. Non nascimur, sed renascimur Christiani; we are not borne, but new-borne Christians. It is indeed natural to every one, like Simon Magus, to think himself^r some great man; either the man, or somebody. Luther was wont to say, that every man by nature hath a Pope bred in his belly, too great an opinion of his own worth: we are Narcissus-like, enamoured of our own shadows. Injustitiae ferè fola causa justitia est: righteousnesse is almost the only cause of unrighteousness: righteousness in opinion, of unrighteousness indeed: we think our selves so just, that we make little reckoning of Christ, for want of whom we remain unjust still. But the highest Mountebank in his proffers, is the lowest Dwarf in his merits. Not by our own purchase: many have so obtained Lordships and Manors; as the Captain bought his Burgess-ship,^s with a great sum of money. Wert thou so glorious as an Angel, thy meat so good as Manna, thy ⟨p. 22⟩garments richer than Aaron's Ephod, and thy breath sweeter than the perfume of the Tabernacle; yet all this could not get thee faith, nor give thee title to the kingdom of heaven.^t Thy money perish with thee, that thinkest the gifts of God may be bought with money.

That have obtained the like precious faith: here is the meanes of this Equality, they have obtained it. Not by our own merits; there was no congruitie of nature to receive this precious treasure. Non nascimur, sed renascimur Christiani; wee are not borne, but new-borne Christians. It is indeed naturall to every one, like Simon Magus, to thinke himselfe^r some great man; either the man, or somebody. Luther was wont to say, that every man by nature hath a Pope bred in his belly, too great an opinion of his owne worth: we are Narcissus-like, enamoured of our owne shadowes. Injustitiae ferè fola causa justitia est: righteousnesse is almost the onely cause of unrighteousnesse: righteousnesse in opinion, of unrighteousnesse indeed: wee thinke our selves so just, that we make little reckoning of Christ, for want of whom we remaine unjust still. But the highest Mountebanke in his proffers, is the lowest Dwarfe in his merits. Not by our owne purchase: many have so obtained Lordships and Mannors; as the Captaine bought his Burgesse-ship,^s with a great summe of money. Wert thou so glorious as an Angell, thy meat so good as Manna, thy ⟨p. 22⟩garments richer than Aarons Ephod, and thy breath sweeter than the perfume of the Tabernacle; yet all this could not get thee faith, nor give thee title to the kingdome of heaven.^t Thy mony perish with thee, that thinkest the gifts of God may be bought with mony.

1. rActs 8.9.
2. sAct 22.28.
3. tActs 8.20.

But we obtain it by Gods mercy: for^u it is given us for Christs sake to believe. Faith is the fair gift of God; Ipsum velle credere Deus operatur in homine. Not only the grace of faith, but the very will of believing is Gods work in us. If any ask, saith August. Cur illi ita suadeatur, ut persuadeatur; illi autem non ita: why this man is converted to believe, that man not convinced to believe. I answer with Saint Paul, Rom. 11.33. Oh the depth of the riches both of the wisdom and knowledge of God! Cui ista responsio displicet, quaerat doctiores; sed caveat ne inveniat praesumptiores. If any man dislike this answer, let him seek better: but beware lest he find worse.^x By the grace of God I am that I am. Aug. Omne bonum nostrum vel ipse, vel ab ipso. All the good we have, is either God himself, or what comes from him. Bona mea, dona tua: ipsum minus est munus. All my goods, O Lord are thy gifts. Quisquis tibi enumerat merita sua, quid tibi enumerat nisi munera tua? He that shall reckon to thee his merits, doth no more but reckon thy mercies.

But we obtaine it by Gods mercie: for^u it is given us for Christs sake to beleeve. Faith is the faire gift of God; Ipsum velle credere Deus operatur in homine. Not onely the grace of faith, but the very will of beleeving is Gods worke in us. If any aske, saith August. Cur illi ita suadeatur, ut persuadeatur; illi autem non ita: why this man is converted to beleeve, that man not convinced to beleeve. I answere with Saint Paul, Rom. 11.33. Oh the depth of the riches both of the wisedome and knowledge of God! Cui ista responsio displicet, quaerat doctiores; sed caveat ne inveniat praesumptiores. If any man dislike this answere, let him seeke better: but beware lest hee find worse.^x By the grace of God I am that I am. Aug. Omne bonum nostrum vel ipse, vel ab ipso. All the good we have, is either God himselfe, or what comes from him. Bona mea, dona tua: ipsum minus est munus. All my goods, O Lord are thy gifts. Quisquis tibi enumerat merita sua, quid tibi enumerat nisi munera tua? He that shall reckon to thee his merits, doth no more but reckon thy mercies.

1. uPhil. 1.29.
2. x1 Cor. 15.10.

Have obtained; [Greek or Hebrew] Sortiti sunt; so the Original imports; they have obtained it by lot. So it is said of Zechariah. Luke 1.9. [Greek or Hebrew]; Sortitus est munus faciendi suffimenti; his lot was to burn incense, &c. So, Col. 1.12. that we read, He made us fit to be partakers of the Inheritance; ad verbum, [Greek or Hebrew]; unto the part of the lot of the Saints in light. Not that we draw these blessings by a lottery, or imaginary fortune; but by the ordination of God; for though the lot be cast into the lap, yet the whole disposition thereof is of the Lord. It is therefore called our lot, because the Lord hath destinated it to be our portion. Though the land of Israel were divided by lot, yet the Lord had decreed in himself, and told Joshua, what lot and portion every tribe should have. There is a threefold lot belongs to the faithful. 1 The lot of the Saints is the sufferings of the Saints.^a The rod of the wicked shall not rest upon the lot of the righteous. It is their lot to have the rod, not the rod of the wicked: or if it salute them, it shall not dwell with them.^b All that will live godly in Christ, shall suffer persecution: it is their inevitable lot to be chastised on earth, it is their lot to be saved in heaven. 2 The lot of the Saints is not only that light and happiness they have in this world. Psal. 16.6. The lot is fallen to me in pleasant places, yea, I have a goodly heritage. When David sate at the sheepfold, the kingdom of Israel was given him by lot from God. But more specially Faith, Grace and Sanctification; which gives them just right and title to the Inheritance of glory. Thus heaven is their lot now, a lot drawn out of the bloody side of Christ; though not in possession, yet in succession. They have the earnest of it: let them grow up to stature and perfection, and take it. The Inheritance is the eldest sons lot, even whiles he is a child. 3 Lastly, they have the lot of faith, that they may have the lot of salvation. Hell is the lot of the wicked:^c Behold at evening tide trouble, and before the morning he is not: this is the portion of them that spoil us, and the lot of them that rob us. Therefore it is said of Judas, Acts 1. that he went in locum suum, to his own place.^d Upon the wicked God shall rain snares, fire, and brimstone, and a horrible tempest; this shall be the portion of their cup.

Have obtained; 〈non-Latin alphabet〉 Sortiti sunt; so the Originall imports; they have obtained it by lot. So it is said of Zachary. Luke 1.9. 〈non-Latin alphabet〉; Sortitus est munus faciendi suffimenti; his lot was to burne incense, &c. So, Col. 1.12. that we reade, He made us fit to be partakers of the Inheritance; ad verbum, 〈non-Latin alphabet〉; unto the part of the lot of the Saints in light. Not that we draw these blessings by a lotterie, or imaginary fortune; but by the ordination of God; for though the lot be cast into the lap, yet the whole disposition thereof is of the Lord. It is therefore called our lot, because the Lord hath destinated it to be our portion. Though the land of Israel were divided by lot, yet the Lord had decreed in himselfe, and told Ioshua, what lot and portion every tribe should have. There is a threefold lot belongs to the faithfull. 1 The lot of the Saints is the sufferings of the Saints.^a The rod of the wicked shall not rest upon the lot of the righteous. It is their lot to have the rod, not the rod of the wicked: or if it salute them, it shall not dwell with them.^b All that will live godly in Christ, shall suffer persecution: it is their inevitable lot to be chastised on earth, it is their lot to be saved in heaven. 2 The lot of the Saints is not onely that light and happinesse they have in this world. Psal. 16.6. The lot is falne to me in pleasant places, yea, I have a goodly heritage. When David sate at the sheepfold, the kingdome of Israel was given him by lot from God. But more specially Faith, Grace and Sanctification; which gives them just right and title to the Inheritance of glory. Thus heaven is their lot now, a lot drawne out of the bloudy side of Christ; though not in possession, yet in succession. They have the earnest of it: let them grow up to stature and perfection, and take it. The Inheritance is the eldest sonnes lot, even whiles he is a child. 3 Lastly, they have the lot of faith, that they may have the lot of salvation. Hell is the lot of the wicked:^c Behold at evening tide trouble, and before the morning he is not: this is the portion of them that spoile us, and the lot of them that robbe us. Therefore it is said of Iudas, Acts 1. that he went in locum suum, to his owne place.^d Vpon the wicked God shall raine snares, fire, and brimstone, and a horrible tempest; this shall be the portion of their cup.

1. aPsal. 125.3.
2. b2 Tim. 3 12.
3. cEsa. 17.14.
4. dPsal. 11.6.

But the lot of the righteous is faith, and the end of their faith the salvation of their souls. God gives them heaven, not for any foreseen worthiness in the receivers: for no worthiness of our own can make us our fathers heirs. But for his own mercy and favour in Christ, preparing heaven for us, and us for heaven. So that upon his decree it is allotted to us; and unless heaven could lose God, we cannot lose heaven.

But the lot of the righteous is faith, and the end of their faith the salvation of their soules. God gives them heaven, not for any foreseene worthinesse in the receivers: for no worthinesse of our owne can make us our fathers heires. But for his owne mercie and favour in Christ, preparing heaven for us, and us for heaven. So that upon his decree it is allotted to us; and unlesse heaven could lose God, we cannot lose heaven.