thily reprehend some ancients, who called all virtues sciences; and said, that each particular virtue was a several art, requiring only an enlightening or informing of the reason and understanding, which any, for a little cost, and small pains taking, in frequenting the learned lectures of philosophers, need not doubt but easily to obtain.

31. This conceit of so learned a man does very well deserve our prosecution; and it will not be at all swerving from the business in hand: therefore I shall shew you, how the moralist, by the force of natural reason, hath framed to himself a divinity and religion, resembling, both in method and many substantial parts, the glorious learning of a Christian. I told you, the fore-named doctor did very well to call our faith, or assent to supernatural mysteries, a spiritual prudence.

32. Now, besides moral prudence, nay, before the moralist can make any use thereof, or exercise it in the work of any virtue, there is required another general virtue, which the philosopher calls universal justice; which is nothing else but a sobriety and temper in the affections, whereby they are subdued and captived unto well-informed reason: so that whatsoever it commands to be done, there is no rebellion, no unwillingness in the passions, but they proceed readily to execution, though it be never so distasteful to sense.

33. Now, how well does this express the nature of charity! for, what else is love, but a sweet breathing of the Holy Spirit upon our passions, whereby the Holy Ghost does, as it did in the beginning of Genesis, incubare aquis, move by a cherishing, quieting virtue, upon the sea of our passions! Did not the same Spirit come to Elijah

in a soft whisper? he walks not, in turbine, in a strong wind, to raise a tempest in our affections. Now, when we have received this ipsissimam Dei particulam, (as Plato said of the soul) this shred or portion of the Holy Spirit, which is charity, how evenly and temperately do we behave ourselves to God, and all the world besides! how willingly and obediently do we submit ourselves to the performance of whatsoever faith, out of God's word, doth enjoin us!

34. But yet the analogy and proportion between these two are more evident and observable: that universal justice is no particular singular virtue, neither hath it any particular singular object (as other virtues have; for example, temperance, or abstinence, which hath to do with sensual delights and pleasures, and none else); but when it is determined to, and fastens on, the object of a particular virtue, it is converted into, and incorporates with, that very virtue: for example, if I do exercise this general habit of observing a mean and temper in things that concern diet, or sensual pleasures, it becomes abstinence; if upon objects. of terror, it becomes fortitude, or magnanimity. Just so is it with charity. For,

35. Charity is a virtue which never goes alone, and is busied in solitary places, being reserved and excluded from the society and communion of other graces but it is that which seasons, gives life and efficacy to, all the rest; without which, if it were possible for me to enjoy all the graces that the bountiful hand of God ever showered upon a reasonable creature, yet, if St. Paul speaks truth, I should be nothing worth: it is that which fulfils all the commandments. This is evident to all that

shall but slightly, and in haste, read over 1 Cor. xiii. beginning with verse 4, and so onwards; where we may behold almost all the virtues that can be named, enwrapt in one virtue of charity and love, according to the several acts thereof, changed and transformed into so many several graces: it "suffereth long," and so it is longanimity: it "is kind," and so it is courtesy; it "vaunteth not itself," and so it is modesty; it is not puffed up," and so it is humility; it" is not easily provoked," and so it is lenity; it "thinketh no evil," and so it is simplicity; it rejoiceth in the truth," and so it is verity; it "beareth all things," and so it is fortitude; it "believeth all things, and so it is faith; it "hopeth all things," and so it is confidence; it "endureth all things," and so it is patience; it "never faileth," and so it is perseverance.

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36. You see two glorious and Divine virtues, namely, faith and charity, though not naturally expressed, yet pretty well counterfeited, by the moralist. And, to make up the analogy complete, we have the third royal virtue, which is hope, reasonably well shadowed out in that which they call intentio finis; which is nothing else but a foretasting of the happiness which they propose to themselves as a sufficient reward for all their severe and melancholic endeavours.

37. What shall we say (my beloved friends)? Shall the heathenish moralist, merely out of the strength of natural reason, conclude the knowledge of what is good, and fit to be done, without a practice of it upon our affections, and outward actions, to be nothing worth, nay, ridiculous and contemptible? and shall we, who have the oracles

of God, nay, the whole perfect will of God, fully set down in the Holy Scriptures, in every page almost whereof we find this urged and pressed upon us, that to know our Master's will, without performing it, is fruitless unto us; nay, will intend the heat, and add virtue and power to the lake of fire and brimstone, reserved for such empty and unfruitful Christians and shall we, I say, content ourselves any longer with bare hearing and knowing of the word, and no more? God forbid! rather let us utterly avoid this holy temple of God; let us rather cast his word behind our backs, and be as ignorant of his holy will as ever our forefathers were; let us contrive any course to cut off all commerce and intercourse, all communion and acquaintance with our God, rather than when we profess to know him, and willingly to allow him all those glorious titles and attributes, by which he hath made himself known unto us in his word, in our hearts to deny him, in our lives and practices to dishonour him, and use him despitefully.

38. It were no hard matter, I think, to persuade any, but resolved hardened minds, that fruit is necessary before any admission into heaven, only by proposing to your considerations the form and process of that judgment, to which you and every man in his own person must submit. The Author's word may be taken for the truth of what I shall tell you; for the story we receive from his mouth that shall be Judge of all, and therefore is likely to know what course and order himself will observe.

39. In the general resurrection, when sentence of absolution, or condemnation, shall be passed upon every one according to his deserts, know

ledge is on no side mentioned: but one, because he hath clothed the naked, and fed the hungry, and done such-like works of charity, he is taken; and the rest, that have not done so much, are refused. Will it avail any one then to say, Lord, we confess we have not done these works, but we have spent many an hour in hearing and talking of thy word; nay, we have maintained, to the utmost of our power, and to our own great prejudice, many opinions and tenets? Alas! we little thought, that any spotted imperfect work of ours was requisite; we were resolved, that, for working, thou hadst done enough for us to get us to heaven. Will any such excuses as these serve the turn? far be it from us to think so.

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40. If you will turn to Matt. vii. 22, you shall find stronger and better excuses than these to no purpose. Many shall say unto me, (saith Christ) Lord, have not we prophesied in thy name?" These were something more than hearers, they had spent their time in preaching and converting souls unto Christ; (which is a work, if di-' rected to a right end, of the most precious and admirable value that it is possible for a creature to perform :) and yet, while they did not practise themselves what they taught others, they became castaways. Others there were, that had "cast out devils, and done many miracles;" and yet so loved the unclean spirits that themselves were possessed withal, that they could not endure to part company then, and now were never likely.

41. But have not I all this while mistaken my auditory? Were not these instructions fitter for the universities? Had it not been more fit and seasonable for me to have instructed and cate