2 Pet. I. S.

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Adjicite fidei veftræ virtutem, virtuti verò notitiam.

HE Apoft'es minde is to fhew, That the life of a Christian is no fingle thing, but a Quire or Dance, and the beginning of the train is faith: For, if we must be elevated to be partakers of the Divine nature, as verfe the first, it muit be a divine thing that muft effect this; and the first divine thing is divina veritas, the fame which the Prophers in all ages have defcribed to us. Which divine truth we apprehend by faith.

Now because there may be deceipt in our faith, we must take heed that it be not a rotten faith. There is fides ficta, the first epiftle to Timothy, the first chapter and the fift verle, Faith feigned; and a dead faith, fames the fecond chapter. There is a vile faith as well as a like precious faith: And that we may feparate the precious from the vile, Feremiah the fifteenth chapter. And if we will know which is the pretious faith, for which Chrift prayed, in Luke the twenty fecond chapter, it is not that which is alone, but which is accompanied with other virtues. It must not be totum integrale, or Alpha and Omega, but like a Quire, wherein are diverfe parts, faith is but a part, and the eighth part of Chriftianity. This company is not added ad ornatum, but for neceffity; therefore he exhorts, Give all diligence, and he that hath not these is blinde.

of?

To proceed, It faith be not all,what is that company he speaketh

The first is Virtue, A word which the Scripture hath taken from Philofophers, whereof all their books are full; and albeit we must beware that no man spoile us through Philofophie, Coloẞians the fecond chapter, yet we may not contemne it. We are called to glory and virtue, verle the third; and Philippians the fourth chapter and the eighth verie, If any virtue. It is not to be taken generally; for fo it contains all: It comprehends not moral virtues more than theological, but a more fpecial thing. By Virtue is not meant an honeft life, nor faith; but virtue is used either for an active power, as in the first epiftle to the Corinthians, the first chapter and the twenty fourth verfesor fome notable effect, as Galatians the third chapter and the fift verle : It is used either in opposition to weakneffe, as in the first epistle to the Corinthians, the fifteenth chapter and the fourty third verfe, and the second epistle to the Corinthians the twelfth chapter and the ninth verfe, Virtus mea perficitur in infirmitate; or in oppofition to fear, as in the fecond epiftleto Timosbie, the first chapter and the seventh verfe, Not the spirit of fear, but of power. By Virtue is meant that acrimena finapis, as Chrift fpeaketh, if you had faith but as a grain of mustard feed: this is that must be added to faith, then shall that xotrevía and iμoíaois, in the firft epiftle of John, the third chapter and second verse, be accomplished in us; then we shall say with Christ,

in the fift chapter of St. Johns Gospel, My Father worketh and få dac I'; and in the first epiftle to the Corinthians the twelfth chapter, The Holy Ghoft worketh all in all. Faith hath no a& but the act of affent; but the true faith is operative: Which power of working is called by Peter pen, by Paul, in the first epiftle to the Corinthians the fourth chapter, The spirit of faith: The life and work of faith with power, opus fidei in virtute, the fecond epiftle to the Theffalonians the first chapter and the eleventh verfe: St. Paul faith, in the first epistle to the Corinthians, the fourth chapter and the twentieth verfe, You shall perceive, non fermone, fed virtute; not only a power to talk well, but to work; they have a form of faith, but doe abnegare virtutem, the fecond epiftle to Timothy, the third chapter and the fift verse. As it betokens a power of doing well; fo an ability of induring adverfisy depends on this virtue. For want of this Peter fell asleep, Matthew the twenty fixt chapter; He came afar off when Chrift was apprehended, and was afraid of a poor Maid. So it was with Peter, having nothing but faith, but when he joyned with his faith virtue, then that was fulfilled, Luke the twenty fourth chapter and the fourty ninth verfe, He is indued with power from above, Induemini virtute ex alto: When he received the power of the boly Ghost, Acts the first chapter and the eighth verle, then he was bold, As the fift chapter and the twenty ninth verfe: The Apoftle calls it, ftrength in the inner man, Ephefian's the third chap er and the fixteenth verle. If a man fear death his ftrength is small, Proverbs the twenty fourth chapter and the tenth verfe. By this virtue Mofes feared not, Hebrews the eleventh chapter and the twenty third verse. As there is modica fides, Matthew the fourteenth chapter and the thirty first verse, so Modica virtus, Apocalyps the third chapter and the eighth verfe. Where there is great faith, there is great virtue, where no faith, no virtue. As it is no true faith, which virtue doth not follow; fo no true virtue, which faith doth not goe before.

It is called Grace in relpect of God, from whom it comes; and virtue in regard of the effects, The Philofopher called them babitus, because they had them from themselves; but virtus eft à Deo, &Domino virtutis, to falve the error of the Philofophers. The Apoftle calls it Grace, in the fecond epistle of Peter, the third chapter and the eighteenth verse, grow in grace; fo he calls it virtue, He hath called us to glory and virtue, in the second epistle of Peter, the first chapter and the third verfe, and Philippians the fourth chapter and the eighth verfe. It is by good confequence, that it is focalled, because it is wrought by the Gospel, which is the power of God, Romans the firft chapter and the fixteenth verfe: His words are (pirit and life, John the fixt chapter: Virtue muft bring forth virtue. The Philofophers Virtue had no divine thing in it; they enured themselves to it, and fo afcribed it to them felves. Our virtue proceedeth from faith, which is a divine thing, Whatsoever is not of faith is finne, Romans the fourteenth chapter: But the Heathen called their virtues babits, as from themselves, not from the grace of God.

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To

• To Virtue Knowledge. He began with Faith, a theological virtue, then he added Virtue, which is moral; now he comes to Knowledge, another theological virtue.

By this fucceffive coupling we are taught, not to ftay at virtue, butto proceed de virtute in virtute, Pfalm the eighty fourth and the feventh verle, from strength to ftrength. As before against infirmity and weakneffe of our nature, he added viitue; So for our error and ignorance, he joyneth knowledge:for there may be an active power to work, and yet not aright, as Romans the tenth chapter & the fecond verse,They have Zeal,but not according to knowledge: But there must be, not only power, but wifdome, not only homines improbi, shall be caft out, but foolish vigins Matthew the twenty fift chapter. As virtue is required, fo is knowledge, to direct us in that we doc. We must feek for Non tam virtutem quam aurigam virtutis fcientiam, fine quâ ipfa virtus eft vitium; therefore Proverbs the twenty third chapter and the fourth verfe, Ceafe from thy wisdome, And in Ecclefiaftes the feven h chapter, Be not nimium juftus: Knowledge is a key, Luke the cleventh chapter and the fifty fecond verfe: And a Quire must have a key to fet the fong, that is, the key of knowledge. In the Law nothing was to be offered without falt,that is, the grace of knowledge. It is that which the Apoftle calleth, the inward annointing, in the first epiftle of John the second chapter and the twentieth verfe, which gives a sweet favour and fent to God: So faith the Apostle, in the fecond epiftle to the Corinthians the fecond chapter, We are a sweet favour to God. But is not faith knowledge? It is: But yet where the object of faith is verum & falfum. Science hath for its object good and evil, as Genefis the fecond chapter and the ninth verfe, the paffions of Chrift, and the torments of Hell, are indifferently the objects of faith, but the affe&tions are stirred by good and ill: And it is knowledge that muft difcern between good and ill, evil things may goe under the fhew of good, and therefore we must have knowledge to unmask them. So the do&rin of repentance, being a good thing, hath a fhew of ill; and, without the grace of knowledge, men are hardly brought to beleeve it. As there is prudentia carnis, Romans the eighth chapter and the fixth verfe, and prudentia feculi, in the fi. ft spiftle to the Corinthians,the third chapter and the nineteenth verfe; fo there must be a fpiritual knowledge and wifdome, to difcern them, and to measure what is good. That all which we doeteach may be onòv jana, the first epistle of Peter the fecond chapter, and all you doe may be on λaresia, Romans the twelfth chapter, we muft add this knowledge. Knowledge is lame without power, and power is blinde without knowledge; for knowledge is the lightning of the eyes of the minde, the second epistle to the Corinthians the fourth chapter. There is a knowledge, falfly fo called, the first epistle of Timothy, the fixt chapter and the twentieth verfe. The knowledge, truly fo called, is not fpeculative, but pract que; It is the knowledge from on high, that directs our feet in the way of peace, as Luke the fist chapter and the seventy ninth verse And not only that which

lightens

lightens our eyes. Phyfitians of longeft practife, and Souldiers that have been trained, are most respected; so it is in worldly things, and so it should be in divine things: A man must animare praxin, that was the advise of the Civilian, give a foul to it, as in the thirty third chapter of Deuteronomie and the eighth verle, first Thummim, and then Urim. Fefus began to doe and reach, Acts the firft chapter and the firft verfe, that is the touchftone of knowledg, as Chrift faith, If any man will doe his will, he shall know of his doctrine, qui fecerit voluntatem Patris, fciet de doctrina, mrum fit ex Deo, John the feventh chapter and the feventeenth verse; for there are fome that are alwayes learning, but never come to the knowledge of the truth, efpecially that knowledge that may be truly fo called, in the fecond to Timothy and the third chapter.

Scientiae verò continentiam, continentiæ verò tolerentiam,

HE Apoftle proceedeth now to the fourth voice of this quire, having laid faith for the first, and to it added, that which the Apoftle calls the work of faith in virtue, in the second to the Theffalonians, the firft chapter and the eleventh verle, and thirdly, To virtue knowledge; now in the fourth place he joyneth to it temperance: It is the common courfe of the world, fo toon as they have a little taste of knowledge to afcend up to heaven, but he tells us, knowledge muft goe down to our fouls, and then proceed to godliness, which we are taught in our conformity to our Saviours example, of whom the Apoftle faith, Ephefians the fourth chapter and the ninth verfe, He that afcended, the fame is he that defcended first.

The chief point of our duty is, firft to temper our affections, and then to come to godlinefs after For the juftifying of Peters order in refpect of the confequence this hath with the former, there are three causes why he bringeth in temperance next after knowledge.

The firft is, because whereas corruption is in the world through luft, verfe the fift; and Ephefians the fourth chapter, The old man is corrupt through luft; and the abandoning of that corruption,must bring us to the participation of the divine nature; and it is temperance that makes us avoid this corruption: For unleffe we temper our affections we shall never be partakers of the divine nature.

Secondly, It follows the natural power of the foul: Having placed Knowledge, which is a virtue of the reasonable part, he comes next to the affectioned parr, that is, Defire, whereunto temperance answers, he would not have fenfuality grow above reafon, nor the body to govern the foul: The upper part being al

ready

2 Pet. I. 6.

ready perfected, the lower part muft next in order be made perfect, as in the first epiftle to the Corinthians the fifteenth chapter, Thas which is natural is first, and then that which is fpiritual. So moral virtues are the perfections of men in this lite, and theological virtues are the perfections in the life to come.

Thidly, Knowledge being the virtue that teacheth what is good or evil, Temperance follows it very well, in as much as it is a helper forward, and a preferver of good, It keeps us from the graves of luft, Numbers the eleventh chapter: It preferves reafon which is the power of the minde: For by worldly cares we doc gravare cor,overcome the heart, Luke the twenty firit chapter and the thirty fourth verfe; but this temperance makes it, and therefore is called m of keeping the minde and understanding lafe. And for the body we fee the effect of this virtue, in Daniel the first chapter and the fifteenth verfe: therefore the Apostles counsel to young men is, in the second epiftle of Timothy the fecond chapter and the twenty fecond verle, Flye the lufts of youth; and Titus the fecond chapter and the third verfe, To be temperate and fober minded. It preferves knowledge, not only by keeping the body in order, bur, Proverbs the twenty third chapter, the fourth verfe, and Romans thetwelfth chapter and the third verle, peorgy is to one, not to deal in gencalogies and curious questions, which are unprofitable, but to be wife with fabricty, Titus the third chapter and the ninth verse, and the first epifle to Timothy, the first chapter and the fourth verfe. So it follows by good order, in as much as it preferves the virtue going

before.

Secondly, Touching temperance what it is, and wherein it ftands. When knowledge hath taught what to chuse, the next thing is, nullis inde illecebris avocari; and that is it which Temperance performs For in the beginning this corrupter of the world fought to draw our Parents away from their duty, by a baite he thewed them, bonum delectabile, that was the goodly fruit, fo fair to behold: the allurement being offered, concupifcence flyeth to it, as a bird so the fnare, Proverbs the feventh chapter and the twenty third verfe. Every man is a Cour, Fames the first chapter and the fourteenth verse, There is a bait offered to luft to catch at; therefore it is called di meisans aμapta, Hebrews the twelfth chap er, finne is so pleasant, that if concupifcence be not weaned, there is no child defires the mothers breaft more than it defires fiane, Pfalm the hundred thirty firft and the second verfe, men being in thi cafe, and add drunkenneffe to thirst, Deuteronomie the twenty ninth chapter and the n netenth verie, and feek baits to allure concupifcence: therefore our concupifcence needs a bridle to wean and restrain this foul. Luft is two fold, the first Epistle of John the fecond chapter and the fixteenth verfe, carnis & occulorum: The corruption of he fl:fh is either for the belly, as it is in the fix:h chapter of St. Luke, or that carnall pleasure that Felix and Drufilla were overcome with, As the twenty fourth chapter, fo that he could not abide to heare Paul di

fpute