Commentary on 2 Peter

confounded and turned back: All these are too heavy for him.

After he was departed from the royal Presence of those heavenly Graces, peculiar to the elect, and the pledges of salvation; he passeth through the common hall, where sat abundance of virtues, but of a lower degree, and less honor than the former: gifts, which God communicates to men of all sortes, even to reprobates. He also weighs these in his hand, and many of them seemed too heavy for him. Amongst these he happens upon knowledge; and finding her so portable, and easy to be borne away, without trouble; he makes his election of her, and settles his heart upon her: This is his love. Indeed we use to speak so proverbially; that knowledge is no burden. Could a man know never so much, it would be no trouble to him. To plot, devise, project, study, and invent; may be wearisome to the Fantasy: Excogitation is a trouble. To call to mind stories of old, actions and accidents forepassed, with all their circumstances; may be wearisome to the Memory: Recollection is a trouble. To arbitrate, resolve, and decide doubts and difficulties, questions and controversies, problemes and disputable Tenants; may be wearisome to the Judgment: Determination is a trouble. But to know, is no trouble: could we comprehend a world of learning, all the learning in the world, we should find no trouble in that. There may be trouble in the means of getting knowledge, none in the possession of it. If it could be infused into us; either the same way that Adam's was, by creation; or that Solomon's was by Inspiration; we should never think it a trouble: no man groans under this weight, no man complains of this burden. To apply it.

Knowledge we all strive to get, but who labors for virtue? Knowledge is light, and if we rightly weigh it, virtue is not heavy. My yoke is easy, and my burden light, saith our blessed Savior. You never heard Abraham complain of his faith, nor David of his obedience, nor Job of his patience; no more than Solovon did of his wisdom. The end is always more noble than the means: the end of knowledge is to do well: the means to do well, is to know how. If we only seek to know, and there stop: we shall come so far as to see heaven, but never enjoy it: as Dives saw Abraham's bosom, but could not come at it. Knowledge is laudable, while he is in celibate: but never happy till he be married. Virtue is ordained a wife for knowledge: where these two join, there will proceed from them a noble progeny, a generation of good works. He that spends his time only in the accumulation of knowledge, and contemplation of virtue, without the fruition and exercise of it; is like a curious limner, that having betrothed himself to a fair and chaste maiden, busieth himself only in drawing her picture, and is exquisitely punctual in every dimension and lineament: no colors are held good enough, no posture expressive enough, no art sufficient to set forth her beauty: with this picture and dead counterfeit he is so taken, that he forgets the living principal, and the fruition of her to whom he is contracted: So the other can paint you virtue to the life, but he hath no mind to marry her, nor to beget a posterity of good works by her. Thus knowledge loseth his consort: together with her beauty, which is fairen than the skies; with her society, which is as pleasant as the Angels; with her dowry, which is no less rich and ample than the kingdom of heaven. Thou pretendest that thou hast knowledge, and hast possessed it a long time: thou hast known Christ, as Timothy knew the Scriptures, from a child: But still thy knowledge is a Bachelor: it is high time to marry him: God hath appointed a wife for him, Grace: marry thy knowledge to Grace: no creature shall forbid, or hinder those happy nuptialls: there is no precontract with sin, but may be disanulled, and made void by repentance. Grace is willing: let the same forwardness and alacrity be in thy knowledge. At this wedding, heaven and earth, Saints and Angels will rejoice. Frst then let us know, without which there can be no truth of goodness: and then let us do good, without which there can be no hope of blessedness. These things if ye know, happy are ye if you do them. This couple are married on earth, but both they and their issue shall be crowned in Heaven.

For the latter; knowledge hath two properties, not common or obvious; but both remarkable.

1. It is not desirable to them that never tasted it. As rich and precious as it is, yet of this wealth millions are not covetous. What do the ruder sort care for knowledge? If the waterman can discern the wind and tide, keep his boat right, take in and land his fare; what cares he for more knowledge? If the Carreman can drive on his luggage, and rule his horse; if one beast can guide another, though it be without all fear of doing mischief; what cares he for more knowledge? If the husbandman be capable of his tillage, and can distinguish the seasons; or if the artificer be cunning in his trade and manufactures: or if they usurer be perfect in the art of his bonds; and can see to tell his moneys; what care all these for more knowledge? They are of Festus his mind, that much learning will make a man mad. As for the mystery of Godliness, and knowledge of salvation, they are so modest and mannerly that thy leave that dish for their betters: not knowing, that in refusing knowledge, they refuse heaven and all blessedness. But alas, how should they like the food, which they never tasted? Taste and see that the Lord is good: Taste first, then ye (that despise knowledge ) will be of another mind. One morsel of this divine food, would put such an alteration into your appetites, that you will still cry for more: Lord, evermore give us this bread. Then should you see them run by troupes into the school of knowledge, that heretofore passed by those gates with scorn. Lord, dost thou wash my feet? What was the reason of this question? we read of no scruple made by the rest: and, to the vexation of Rome, in this great honor Peter was not the first. Why then does he only except against it? His Lord shows both him and us the reason: What I do, thou knowest not now: Nondum sciebat. For want of this knowledge, he gives his master a peremptory denial, Thou shalt never wash my feet: Never? tarry but a little, and you shall hear him recant, and change his note, upon Christ's Si non te lavero; Lord, not my feet only, but also my hands and my head. Carnal men will not allow one corner of their soul for divine knowledge: yet me thinks when they hear Christ say, If you will not know me, I will not know you; Depart from me, nescio vos; they should be of Peters mind, and not proffer their feet to the washing, one corner only; but even their whole soul to the entertainment of saving knowledge. As the rural man dwelling in an obscure valley, would never be persuaded to ascend the adjoining hill, what company so ever offered to lead the way: at last being overcome, he went up; and then was so taken with the goodly prospect, that he could not be kept down. So if worldly men would be persuaded once to climb up the hill of knowledge, and there to contemplate the glory of Heaven, and the blessedness of immortality; they would so scorn this base region of sin and darkness, that (with Paul ) they would long for a dissolution. Let this prevail with you to accept of a taste of knowledge, and then blame us, if you do not like it.

2. Another strange property it hath; that they who have it, exceedingly feel the want of it: whereas they are insensible of any such defect that want it. For these latter; a man without knowledge is scarce a man: he lacks his eyes, the chamber of his understanding is empty. And as vacuū is not in natura, so gratia is not in vacuo: no grace with emptiness. He is a very beast; howsoever he scorns the comparison, yet the wisdom of heaven puts it upon him: Understand ye brutish among the people. Therefore he desires not knowledge, no more than a beast calls for a book. He is asleep: and do men while they are asleep, cal for a light, or complain of the suns absence? nay, he is dead; and dead men feel not the want of meat or clothes. Ask thousands that pass by, what they lack: and scarce one of 1000. will tell you that he lacks knowledge. Vbi non habetur, nec desideratur. For the other, they never have enough, There is an unnatural appetite in the body, the effect of disease; that the more men drink, the drier they are. There is an unnatural affection in the mind, a mere spiritual distēper, that the richer men are the more covetous. In the soul there is an infinite desire of knowledge; but it is natural: we would be wiser than our equals, wiser than our teachers, wiser than all others, and yet (after all this) wiser than ourselves: no Philosopher did see so far into the secrets of nature, no Astronomer was so well acquainted with the motion & influence of the stars, no Poet ever sung such transporting raptures, no Physician had such skil in the composure of medicins, no Linguist was so well seen in the languages, no Canonist in the laws, no Politician in states, no Divine in the scriptures, as we would be in them all. What speak I of these? Solomon had not a clearer knowledge by inspiration, nor Adam by his creation, than we would wish to have, whether by acquisition or infusion. Nay, what do I speak of men, our Progenitors? we would be as wise as the Angels: as the widow of Tekoah collogued with David; my Lord the King is an Angel of God to discern good and evil. Nay, we will scarce stick there, so long as the tempter hath an eritis sicut dii for us: the wisdom of men, of saints, of angels would not content us: we must be as gods: wherein? In knowing good and evil. There can be no higher, no greater measure of knowledge: otherwise our insatiate souls would aspire to it.

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O the mellifluous sweetness of knowledge! How doth it inchaunt the sons of men? He that left all the Graces behind him, yet would take knowledge along with him. It is so indeed; many men neglect Grace, that would fain have knowledge. But to see the unluckinesse of it! They refuse what they might have with ease; and choose what after much difficulty they cannot obtain. They would be wise, and cannot: they might be holy, and will not. A man may love knowledge very much, and yet want it: but if so heartily he love goodness, he shall be sure of it. Indeed he that is grossly ignorant, does not affect knowledge: nor does he that is notoriously impious, affect goodness. But here is the difference: many a one desires knowledge, that proves none of the wisest: but a man is made good by the very desire of goodness. Quanto amplius Iustitiam dilexeris, tanto justior eris. Yet as we cannot see the light but by the light; so if it were not for knowledge, we would not be so desirous of knowledge. It was Solomon's option; Give thy servant an understanding heart: his request in a dream, but his wish in most serious deliberation. The night follows the temper of the day: and as our hearts are waking, so they use to be disposed in our sleep. If the thoughts of Solomon had not been intent upon wisdom by day, he had not made it his suite in the night: Now without any competition, he fastens on that Grace which he longed for: Give me an understanding heart. If Solomon had not been wise before, he had not known the worth of wisdom, nor preferred it in his desires. It is the love and admiration of knowledge, forestalling our hearts, that makes us so thirsty of this Spring; which thousands pass by, and never drink of. The dunghill Cockes of this world know not the price of this Pearl, the worth of this Jewel: They that have it, know that all other excellencies are but trash and rubbish to it. That famous Queen of the South comes a great journey to that more famous King of the East; the Queen of Sheba, to the King of Israel. What was her errand? To learn Wisdom. She had what she came for: and in a short time, so well had this studious Lady profited by the Lectures of that exquisite Master; that she envies none; she magnifies none, but them that live within the air of Solomon's wisdom: Happy are they that stand continually before thee. O then how great a blessing is it to live within the Orbe of the Gospel; and to hear a wiser, a nobler, a greater than Solomon? She was a woman, most of you here be of a stronger sex: she came from far, you have Christ at home: she left her kingdom, you are in your own country: she only heard of wisdom by report, you have continual experience of it: she brought rich gifts, you will scarce give thanks: she desired to purchase it, you will hardly accept of it: she came to a mere man, you to Him that is God and Man: So far as Christ is greater than Solomon, shall her holy care judge our neglect with just condemnation. For Application.

It cannot be denied, but we live under the Sun-shine of knowledge: the saving beams, and comfortable influence of that heavenly blessing replenisheth our Orbe: It is perpetual day with us, and there is no night, unless it be in our own breasts. If our tree of knowledge does not grow for all this, what will become of us? Yes, we flatter ourselves with a Crescimus; but then God replies, Vbi fructus? Where be our works? The Egyptians in their palpable darkness could do nothing but sit still: it were a shame for the Israelites, in the light of Goshen, to do so. They could see to follow their business, the other could see no business to follow. We have work to do, and day-light to do it in: Let us beware least night come upon us before it be done. Common knowledge will not serve for the dispatch of this work: they must have a clear light, and a clear sight too, that can see to work up their salvation. Masons or Carpenters can see to work by a candle: the contexture of their labors is easily discernible. But to cut a Signet, or make a Watch, or do such curious manufactures, there needs a clear light: they cannot work but by day. For the dispatch of our secular affairs, an easy portion of Knowledge will serve the turn: a rational man, especially helped with experience, will go roundly through with them. But our Salvation is spun up of a finer thread; and will ask a greater measure of Illumination to perfect it. There may come a time of darkness, or we may be removed to a place of darkness, or (for our neglect of the light) we may be oppressed with the power of darkness. Now the Sun shines, the Gospel flourishes; the word of Grace is preached, the Seals of grace are administered, all the treasures of heaven, and comforts of mercy are offered to us: Now let Salvation be our work on earth, and then Salvation shall be our reward in heaven.

In the knowledge of our Lord.] The second sound of this heavenly Trumpet summons us to an increase in knowledge: for there must be no dead or barren trees in God's garden: all fruitful, all growing. But here 3. questions may be moved.

1. Why Grace is set before Knowledge, when as in order, Knowledge is before grace: Illumination properly precedes sanctification: we must be wise, ere we can be holy: Among all the Virtues, Wisdom hath the first place. Why then first Grow in grace, and then in knowledge? We answer. 1. That they are infused together: In the act of our conversion, all graces (in their measure) are wrought in us. There is not a Prius and Posterius in their donation: as Princes give preferments, raising up their favorites by degrees. We have not patience put into us today, and temperance tomorrow, and repentance next week, and charity at another time: but they are given all at once: Our eyes are opened, our hearts softened, our affections rectified, all our faculties changed and sanctified at once. Indeed this renovation is not perfect at the first; that is left to our growing: but it hath at first a perfect being. The seeds of all graces are then sown in our hearts: not one left out. As Joseph's advancement was entire, and his honors came all together: For Pharaoh did set him Super horrea totius Aegipti, made him warden of his granaries: Super domum Regis, made him Lord Controller of his house: Super milites, made him Lord Martial and Lieutenant over his armies in the time of war: Super totum populum, Lord President over all his subjects. So our graces come at once, quod essentiam; by degrees, quoad incrementum. Holy knowledge therefore could have no priority of Grace. 2. Grace is the general favor of God, Knowledge but a particular grace: Grace the main river, Knowledge but a creeke: Grace the tree, Knowledge but the fruit: Grace the Mistress, Knowledge but the waiting woman, the attendant: Grace the mother, the honor of knowledge is to be the daughter: Grace hath many children, knowledge can be but one of them. Now it is fit, that the tree should be set before the fruit; the Lady before her servant, the mother before the daughter, Grace before Knowledge. Thirdly, Grace can save us without Knowledge, but what will become of Knowledge without Grace? Little Infants, the children of the faithful, die washed in the holy Laver, the blood of Christ, and are eternally saved: yet what Knowledge had they? They know not what others do unto them, what God hath done for them: they know not that they are baptized, they know not that they are borne: yet they are saved by Grace, without Knowledge. But who was ever saved by Knowledge, without Grace. It is orderly then, that Grace should be preferred before Knowledge; which gives life unto it, and without which it would perish. For Knowledge without Grace, will but sink men lower into hell: but Grace, without the help of Knowledge, will advance us to heaven, and crown us with glory.

2. The object of this Knowledge is Jesus Christ: why is the Second Person only mentioned? Why not the other two, the Father and the holy Spirit? Is it enough to know Christ without the rest? No; but we had never known the rest to our comfort, without Christ. If you object that, This is eternal life, to know God, and Jesus Christ: first the Father, and then the Son, by no means leaving out the holy Ghost: for Know you not that the Spirit of God dwelleth in you? Knowledge is wrought in us by the Spirit, and shall not we know the Spirit that works it? Yes, God forbid otherwise: But in knowing Christ, we know them both. First the Father: If you know me, you know the Father also. He that hath seen me, hath seen the Father also. The Son is the express Image of his Fathers Person: therefore they that know the one, cannot but know the other. And for the holy Spirit; No man can say that Jesus is the Lord, but by the holy Ghost. It is then the gracious work of the holy Spirit, to teach us to know Christ. Thus in knowing Christ to be our Savior, we know the first Person to be our Father, and the third Person to be our Comforter. Christ is all in all: we cannot know the Sun, but withal we must know his light that illuminates us, and his heat that cherisheth us. It was Paul's determination, not to know anything, but what concerned Jesus Christ. That is enough; we need no more Knowledge to the completion of our happiness. Therefore it might well be decreed by the learned of the Christian world, that none should take their degrees in the School of learning, unless they could first read and understand the Title of Christ crucified.

3. Why are these two coupled together; Grace and knowledge? Grace had wont to have other companions: Grace and truth came by Jesus: Grace and Truth; there was a fit match. Rom. 5. Grace and righteousness by one Jesus another convenient pair. 1. Pet. 5. God resisteth the proud, and giveth grace to the humble: Grace and Humility; these two well consorted. Eph. 2. By grace ye are saved through faith: Grace and Faith; there also it is nobly accompanied. Psal. 84. The Lord will give Grace and Glory; O there is a blessed couple. We have access by faith, into grace, rejoicing in hope of glory: There, is Grace in honor and State: she sits on her Throne, waited upon by Faith on her right hand, by Hope on her left: neither is she without her crown, The hope of Glory. Indeed it is not yet placed on her head, for the day of her coronation is not come: but Faith sees it, and Hope expects it, and Grace shall have it. This is a society fit for Grace: Truth, Righteousness, Humility, Faith, Hope, Glory: there she is among her noble Ladies, attended by virgins of Honor. Kings daughters were among thy honorable women: upon thy right hand did stand the Queen in Gold of Ophir. All the other virtues are of the blood royal, yet but servants to Grace: She is the Queen that stands upon the right hand of God himself, in a vesture of gold, wrought about with diverse colors. She hath change of suites: sometimes she wears raiment of needle work. but still the virgins that be her fellows, or followers, are with her. But who gave Knowledge this privilege? How came she by this honor? That faith, charity, patience, obedience, and those Princely virtues should be left out, while she is put in? Those are all near the Person of the Queen, continually in the Presence: Knowledge, if it be a courtier, is of a lower rank, and more remote.

It may be answered, that 1. Grace, in one word, comprehends all the other: and where the Genus is named, what needs any mention of the Species. Faith is grace, and Charity is grace: repentance, patience, humility, and all the rest are graces: their particular honors are involved in the general. So that when we are called upon to grow in grace, we are not stinted to this or that grace, to one or more graces: but we are charged with all: grow in grace, in every grace: So the honor done to the mother, redounds to the whole family. Knowledge is not preferred to any grace, but every saving grace is preferred to Knowledge. 2. Grace and Knowledge are joined together, because the one helps to maintain the other. Knowledge is like a star, the darkest part of the orbe, till it be enlightened by the sun; a mere dark lantorne, till grace put a light into it. It may see much into nature before, and be cunning in this world: but it is grace that gives it eyes to see into Heaven: Thus grace maintains knowledge. Again, the more we know Christ, the better we love him: the farther we look into the joys above, the more we are ravished with them: the more comfort we find in the fruits of grace, the more growth we wish to the tree of grace, in our own hearts: Thus knowledge maintains grace. We know the way to Heaven, because Grace hath informed our Knowledge: we go the faster to Heaven, because Knowledge hath inflamed our Grace. Fill the lamp with oil, and put no fire to it, and it will not keep us from darkness. Lucerne non ex oleo accenditur, sed per oleum nutritur. Let the head be never so full of Knowledge, till the fire of grace comes to it, it gives us no light: put to that holy spark, and then we see clearly. On the other side, Grace is not kindled by Knowledge, but by Knowledge it is cherished. Grace directs Knowledge how to contemplate, and Knowledge stirs up grace to practice. Grace will not suffer Knowledge to want Illumination: nor will Knowledge suffer Grace to want operation. Thus do they mutually help one another, and both help us to salvation in Jesus Christ.

These questions being cleared, let us come to the Distribution. Grow in the knowledge of our Lord and Savior Jesus Christ. Here is the Tree, the Life, and the Growth: The tree is Knowledge, the life of the tree is Jesus Christ, and the growth of it is not limited, Grow in this knowledge. The thing commended to us is no common chaffer, but Knowledge: no common knowledge, but the knowledge of Christ: no common or sparing measure of knowing Christ, but a growth in his Knowledge. To begin with the Tree it self; some fruit let me gather from that: one thing would be noted both for instruction, and caution; what the kinds of Knowledge be, and how it may be distinguished. Not let this be censured for a Topicall discourse, as if I meant to common-place upon Knowledge in general, or at large: For you shall perceive that I reduce all to this head, and only aim at this end, to show how unworthy all knowledge is to be compared with the knowledge of Christ. Together with the unprofitablenes of human science, without Divine; How vain it is, how fruitless it shall be, how sinful it will be, and how pernicious it may be, to the soul of man.

The kinds of Knowledge may three ways be distinguished. First, secundum originem, in their spring and beginning. Secondly, secundum ordinem, in their order and proceeding. Thirdly, secundum efficaciam, in their virtue and operation.

1. In origin; every Knowledge is from God, that only Giver of all good and perfect gifts: but every Knowledge is not alike: one may be more noble than another. All good in their kind, not all equally good in the same measure. Every perfect is good, but every good is not perfect: let us not think that all our gifts are of one size. Some of that Noble man's goods are called Pounds, and some Talents: now a Talent is more than a Pound. Caesar's Penny more than the Widdowes two Mites: yet good money all, in their several values. The Law is good, yet it could bring nothing to perfection. Nature, in it own self, is good, yet not perfect. Neither nature, nor the Law are taken away, for they are both good: but Grace is added to both, to perfect both. Wealth is called this Worlds good: and those temporal things we give to our children, as bread, meat, nourishment, are called by Christ good Gifts: yet we cannot deny, but the gifts of Heaven are better. So one Knowledge may be more excellent than another; yet both good, and both from the same Author. There is a Knowledge common to all, and another peculiar to some. Knowledge in Trades, whereby men become skillful artificers, knowledge in arts, whereby they become famous Scholars; are both good: but not comparable to the knowledge of Grace and holiness, whereby they become good Christians. For common Knowledge;

1. Such is that we call wit and cunning. The children of this world are in their generation wiser than the children of light. Wiser in their generation, not wiser for regeneration. The wisdom of this world is Folly; yea, Death, and enmity to God. Owls see better in the night than men; yet men have a better sight than Owls. Cattes may have clearer eyes; but it is to kill Mise, not to read letters. The wisdom of Worldlings is but cunning: they study men more than books; which makes them good in their own alley: but turn them to new grounds, and they have lost their aim. They are far short of wisdom; not only in point of honesty, but in point of ability: For cunning is but a sinister knowledge: it may be earthly, sensual; devilish, not descending from above. There is a wisdom that descendeth not from above: how then is all knowledge from God? The faculty of knowing is from God: the defect or depravation of it is from man. Shall God be blamed for giving us eyes, because we turn them after vanity? Or bares, because we open them to scurrility? Or feet, because we make them swift to shed blood? No more is he to be blamed for giving us understanding, though we employ it to mischief. Grace and knowledge are coupled together in my Text, they are not so in every man.

2. Such is that we call Policy: Achitophel had wit enough to give shrewd counsel to a traitor, he had not grace enough to save himself from the gal-house. How great a Politician was that Counselor of David? How oraculous in his good, how devilish in his bad advices? Two projects he had to secure the treason: there was a damnable deal of cunning in them both. First, For fear that Absalom should relent, and David remit, and so that breach be pieced; he counsels him to second his unnatural conspiracy, with as unnatural incest: not only to violate his Fathers Throne, but his Fathers bed: and not to do this villainy in secret, the argument of fear or modesty; but so that all Israel might be witnesses of the sons sin, and the fathers shame. If they two be reconciled, thinks Achitophel, what shall become of us? But this act is so desperate and unpardonable, that he must needs go on in rebellion. Secondly, That this treason may end in victory, he hath another plot ready. Protraction may be an advantage to David: therefore I will pursue him to night, and come upon him while he is weary. How pernicious was this advice? For besides the weariness and unreadynes of David's army, the spirits of that holy King were daunted: so that the field had been won, ere any blow was stricken. Celeritie had gotten the conquest: there had scarce been any resistance of a sudden assault. Here was wit enough: Achitophel wanted not the knowledge to discern of times, and seasons. He that observes every wind, shall never sow: but he that observes no wind at all, shall never reap. If you ask from whence this knowledge comes, from Heaven, or from hell? I answer, from both, in a diverse manner. The faculty is from Heaven, the pravitie from hell. That he had a deep wisdom, he was beholding to God: that he diverted it to sinful purposes, he might thank the devil.

Let our observation be here, how dangerous a presumption it is to be wise without God: this is the way to come short home. How cunningly do political naturians contrive their plots; as if there was no power to cross their projects, or revenge their wickedness. They conspire on earth, God laughs in heaven. So far indeed he gives way to their sins, as their sins may proves plague to themselves. So he disposeth of wicked men and spirits; Vt dum nolunt implere patefactam, adimplent arcanam Dei voluntatem. Whiles they think most to please their own fancies, they overthrow their own souls. This way saith the wisdom of almighty God: Tut, we know a better way, of ourselves. There was a King of Aragon, Alfonsus; who because he was a King, and a Philosopher, imperious over his subjects, and expert in they motion of the heavenly bodies, grew to such an height of insolency, that he blasphemously boasted; That if he had been of council with God in the making of the heavens, the heavens should have been disposed in a better order than th are. This man would not only be as wise as God, but wiser than God. There was one among the heathen, that went for wise; who said; That to become rich, he would pray and sacrifice to Hercules: but to be wise, he would do neither: not a bend of his knee, not a whiffe of smoke, would he afford: For for wisdom, he could help himself to it well enough, and be beholden to never a god of them all. Rich, if they would make him well and good; he might perhaps thank them for it: But of his own head, he could be wise enough. Nunquid sapientior Daniele? yes, he will be Sapientior Deo. The Apostle says, that every good gift Comes down from the Father of lights. We have some Astrologers, (called judicial, but indeed without any sound judgment at all) that have found out another derivation for these gifts: De luminibus, and so would have us look no further. Such a conjunction or aspect of the luminary bodies, such a constellation or horoscope, such a position of planets, produce you these good effects. This is according to their Astrology, not according to our Theology. Not De luminibus, from the host of Heaven: but De Patre luminum, from the God of Heaven, from the Lord of hosts. Those wizards are, of all men, the arrantest fools: they leave God, to go for knowledge to the Devil.

Oh the miserable end of wicked Politicians; what became of Achitophel for all his deep knowledge? He had great wit for the public, none for his private self: he, could govern a State, not rule his own passions. What a strange mixture of wisdom and folly do we find in that man? He will needs hang himself; that was an act of folly: yet first he will set his house in order; there was an act of wisdom. Who would think it possible, but for the truth of this example; that a man should be at once so wise as to put his house in order, and yet so mad as to break his own neck with a halter? That he should remember to order his house, that forgot to order himself? Yet there are such subtle worldlings, who are careful to provide their children portions and provide no portion of comfort for their own souls. They have wit and knowledge, but it lies wholly without therein their riches. They mind the disposing of what they have in their coffers, and forget what they have in their hearts: as Achitophel took care for his family, that took none for his own body and soul. Mark the end of these cunning rookes: and if they do not make away themselves with their own hands, yet they make way for the fiends of Hell to do it. He that with the deepest reach contrives his own sinful pleasure, does but study to provide his own halter. For use.

1. It concerns all Christian states, to exclude such men from their counselltables. That holy king of Israel would admit no Statesman, so far as he could discern, but such as were after his own heart; and he himself was a man after God's heart. Be he never so political, be his wisdom more than any man's: yet if his heart be not right, he will not be faithful. I know that where the breast-plate is naught, yet some use may be made of the head-piece: use, I say, not trust. If men come to council, and leave the God of wisdom behind them: there is rather a curse to be feared, than any expectation of a blessing. Into their counsel let not my soul come: nor ever let their counsel come into my soul. Look for no good of those designs, whereof God was not at the making. If he be locked out of the counsel chamber, error fills all the room. Where a political head sows, and a false heart waters, God will give no good increase. One spark of religion is worth a whole flame of secular wisdom.

2. It concerns all private men. Carnal knowledge is a Peripateticke, and loves to be walking: wickedness sets it the boundaries: it shall walk but within such a compass. A compass indeed; for Impii in circuitu. Mischiefe it may study, but no goodness. There is an earthy knowledge, which lies in bed, and deviseth tricks of lucre, projects of oppression. The ungodly are not without their counsel; but blessed is he that hath not walked in their counsel. What is the event of this counsel, whether taken of their fellows, or of their pillows? In the day, they inquire, Who will show us any good? In the night, They meditate mischief on their beds. They consult shame to their house: shame, is this all? No, ruin too: for the stones shall cry out of the wall, against them. Is not this a goodly knowledge, that brings with it shame and ruin? Such men have the wit to undo others, and do themselves no good. One might be wise in Macedon, and a very fool at Athens: as Paul before his conversion was eminent among the Pharisees, but an Idiot among the Apostles. The wisdom of this world is foolishness with God: and a man famous for knowledge in the opinion of the Earth, may be a mere sotte in the judgment of Heaven. He that seemeth to be wise, let him become a fool, that he may be wise. As we must be humble, that we may be exalted; and dead, that we may live; so fools, that we may be wise. Let us know that we know nothing, till we know the Gospel: and know that we know enough, when we once rightly know Jesus Christ.

3. There is a kind of knowledge above all these; whether that natural knowledge, granted to all men; or that artificial Knowledge, granted to mechanickes: or that political Knowledge granted to Statists: there is also a higher, even a Prophetical Knowledge, and this may be granted to reprobates. Such a Knowledge had Balaam in his ecstasies: scarce ever any of the holiest Prophets had so clear a Revelation of the Messias to come. The very beast he rode on, had both her eyes and her mouth miraculously opened; so that she could both see an Angel, and expostulate with her Master. There was such an old Prophet in Bethel; of whom, considering all, a man knows not well what to think. He abode within the air of Jereboam's Idol, within the noise of his sacrifices, and permitted his sons to be present at those Idolatrous services. If he were a Prophet of God, what did he in Bethel? Why did he wink at the sins of Jeroboam? What needed a Prophet to come from Judah, to reprove that sin which was acted under his nose? Why did he lie, and betray his fellow Prophet to destruction? Did these abominations become a Prophet of God? If he were not a Prophet of God, how had he true visions? How had he direct messages from God? How did he confirm the Word of that Prophet whom he seduced? Why did he desire, that his own bones might be honored with his sepulcher? We may conclude then, that he was a Prophet of God; but a corrupt, resty, vicious one. When the other was slain by the Lion, he had so much truth as to give a right commentary upon God's intention in that act: so much hospitality, as to send away his guest, better provided for the ease of his journey than he came: Though this were but a poor amends; when he had betrayed the life, and wronged the soul, to cast away some courtesies upon the body. He had so much faith and courage, as to fetch his carcass from the Lyon: so much piety and compassion, as to weep over him: so much love, as to wish himself joined in death to that body, which he had hastened to death. There was some goodness in him: he was not absolutely wicked. But all this cannot excuse his sinfulness: he was a Seer, yet did not see his own way.

Such another was Caiaphas: This spake he not of himself; but being high Priest that year, he prophesied that Jesus should die for that Nation. He spake not himself, but God spake through him, as through a trunk; Cajaphas in the mean time never the wiser for it. That old riddle is applicable to him; Of a man and no man, (which was an Eunuch) who with a stone and no stone, (which is the Pumice) killed a bird and no bird, (which is the Bat) upon a tree and no tree, (which is the Fennell:) So Caiaphas was a Prophet, and no Prophet: a Prophet in that particular prediction, otherwise and at other times a Priest only, not a Prophet. He spake, and he spake not: he spake not of himself, and of his own excogitation; but God spake by him, in a sudden inspiration. It was not Sermo natus in pectore: it passed out of his mouth, but never came in his heart: the words were his, and not his. That Jesus should die for that Nation, and not for that Nation: for the Jews principally, but not for the Jews only. Thus it pleaseth the wisdom of God, to express himself even by the tongues of faulty instruments. Yea Satan himself sometimes receives notice from God of his future actions: which otherwise that evil Spirit could neither foretell nor foresee. Such, in all likelihood, was his information concerning the end of Saul: To morrow shalt thou and thy sons be with me. How could Satan tell this? Is the Devil become a Prophet? No. But as he was once a good Angel, so he can still act what he was. Well may lewd men be good Preachers, when Satan himself can play the Prophet. What Prophet could speak better words, than this soul spirit in Samuel's mantle? Wherefore doest thou ask of me, seeing the Lord is departed from thee, and is become thine enemy? Samuel himself while he was alive, could not have spoken more gravely, more severely, more divinely, than this hellish counterfeit. Good words are no rule, to distinguish a Prophet from a Devil. This kind of Knowledge is both rare and common: rare, in that it is seldom given to any: common, in that it is indifferently given to the good and bad. Prophecy doth not always presuppose sanctification. Many have had visions from God, that shall never enjoy the vision of God. One beam of holiness is worth a noon-day of Illumination. Give me grace, what shift soever I make for knowledge.

We perceive now that there is a Knowledge common to all conditions of men: there must then be a Knowledge special and peculiar to some, or what distinction have we? No beam of this is denied to the Saints; they may have it as well as the wicked: but there is a Knowledge denied to the wicked; they cannot have it as well as the Saints. To know not only the History, but the Mystery of the Gospel: to know God in Christ, Christ in faith, and faith in good works: to know his sufferings our satisfaction, his merits our righteousness; and that we have our part in his Redemption: to know that God is reconciled to us, the Law satisfied, our sins pardoned, our souls acquitted, and that we are in the favor of the Almighty: to know and feel the sweet peace of conscience, the inexpressible comforts of the holy Ghost: to know that mercy shall keep us on Earth, and that eternal joys are prepared for us in Heaven: to Know the riches of the glory of God's inheritance in the Saints: To know the love of Christ which passeth knowledge: This is indeed a Knowledge worth our ambition, worth our seeking. But it is too high for the reach of carnal brains: as David speaketh in another sense, Such Knowledge is too wonderful for them: it is too high, they cannot attain unto it: The refulgent Glory of it would strike them blind. The natural Man receiveth not the things of GOD'S Spirit. In the other Knowledges, the Righteous have part with sinners: but in this the sinners have no part with the Righteous. Let me be weak in policy, so I may be wise to salvation. For application.

1. It reprooves them that know much, and will do a little: that have full brains, and empty hearts: a library of Divinity in their heads, and not so much as the least Catechism in their Consciences. Nor does this only touch the coppy-hold of Preachers, but it concerns the capital Tenure of all Christians. Thou which teachest another, teachest thou not thyself? It is no impossible thing: the candle that lights others to see by, sees nothing it self. Yield that the candle hath no sense; yet may not an ill favored Painter draw a fair picture? Though himself have none of the most pleasing countenances, yet he may counterfeit an amiable face. The praises of virtue may be extolled and magnified in the mouth, where virtue it self cannot get into the heart: Laudatur, non admittitur. The Carpenter may square other men's timber by the rule, his own at a venture. The servant may draw wine for all the family, and yet drink water himself. There is no necessity that everyone should be good, which teaches it. When an orator, with great store of wisdom, had bitterly declaimed against folly, and somewhat abused his auditors: it was afterwards replied upon him by one of them; Sir, your discourse of folly, may well be divided into three parts: One part you have declaimed against in all men, one part you have bestowed upon us, and the other part you have kept to yourself. But when a man shall commend wisdom to all his hearers, and keep no part of it to himself, for his own exercise, is it not madness? This is as if he were set to tell heads, and to number the company, and should forget to reckon himself. When an inheritance is to be divided among many children, will any coheire set out the portions of the rest, and forget his own? We say for temporal things, when a man spends all, or gives away all: It was but his kind heart: But in the distribution of spiritual things, to leave ourselves none, argues not a kind, but a stupid heart. Heavenly knowledge is not lost by communicating: we may both give all, and keep all. Lord enable me to give so much as may make others rich in grace, and yet to keep so much as may make myself rich in glory.

2. For us all; Let us keep our knowledge from ranging: It will hunt counter, if it pursues any other game but salvation. Ye worship ye know not what. That is a wild and rambling devotion, which knows not what it worships; whether God or an Idol: as Saul, instead of Samuel, worshipped the Devil; Stooping with his face to the ground, and bowing himself. Knowledge is apt to fly out, unless it be kept in coram by goodness. It is a people that do err in their hearts, for they have not known my ways. Soone must they err, that wander from the ways of God. Many herbs thaat are wholesome and useful in the garden, grow wild in the desert or common field. So there is the wild Rose, and the wild Sage, and the wild Thyme, wild Succory, and wild Tansey. These may have some virtue in the Forest, where they spring naturally; but much more in the garden where they are set carefully. Wise men are called Sages; but our wisdom will grow wild Sage, if it be not kept within the garden of grace. Our Roses will wither, our time change color, our succors be to seek; all will turn wild in the wilderness of sin. Our knowledge it self may so become wild, and so lose all the virtue. Fire is good and necessary, while it is kept upon the harth within the chimney: it serves to warm our hands, to dress our meat, indeed for innumerable uses: but let it break out into the house, and the rage is most violent, the mischief unrepairable. If our knowledge have got a gadding humor, a trick of playing truant; if it will steal out of school, to chatte with Satan, and to inquire how the market of the world goes; how flesh and blood may be satisfied, in their appetite, in their addiction, in their curiosity, in their sensuality; it soon becomes wild, and flies out into rebellion. But keep it In orbe pietatis, within the lists of godliness, and then it is a window to the Ark, an eye to the soul, a guide to the affections, a Iehoida to Jehoash, to do right.

There are two daughters of the understanding; Scientia, Conscientia: they must be sisters, both for their names and natures. Con (we know) is ever in composition: so that Conscientia is but Scientia cum alis: a couple of them there must be at lest. Science travels abroad, Conscience keeps home: it is internal and domestical. Knowledge is the Intelligencer, and brings in news; whereof conscience determines. It may be sometimes a-sleep, but is never absent. Nec fugere, nec fugare poteris. It is bred and borne within us, it will live and die with us. When Adam by his sin had brought ruin upon himself, and deadened the powers of his soul to goodness; this faculty had the most life remaining in it, and was left like Job's menssengers to bring him news of the great loss; I alone am escaped to tell thee. This little spark was left fresh, to show what great lights were extinguished. The office of knowledge is to inform conscience: the office of conscience is to reform knowledge, Knowledge is the eye of the soul, and conscience the glass: (for it is but reflection of the soul upon it self) now our eyes cannot see themselves but by the reflection of a glass: nor doth knowledge rightly know it self but by the representation of conscience. In knowing of other things consists the excercise of Science: in knowledge of ourselves, the excercise of Conscience. Cùm alia scit animus, Scientiae dicitur: quum scipsum, Conscientia. All the arts, and trades, and policies, and mysteries we know, are but cyphers: Conscience is the figure; put this to them, and they will amount to something. From hence come so many errors in our life, when one sister leaves the other; when Science will not take conscience with it, walking abroad; nor look in the glass of conscience, coming home, I know that Conscience is as Zeno said of a wife: Aut perpetuale refugium, aut perenne tormentum: sometime she will be chiding, but it is because we have been rambling. What the Scripture speaks of Dinah, and the Poets feigned of Diana, experience finds true of knowledge. Whiles Dinah would be straggling from her fathers house, she was ravished by Shechem. Whiles Diana or Proserpine would be roving from her mothers house, she was wrapped away by Pluto. So when Science leaves Conscience her mistresses house, she will be defiled with sin. Goodness is the seasoning of knowledge: if human wisdom be not powdered with Divine grace, it will stink: that only can keep it, and make it keep. It is not unlike that petitioners son in the Gospel, in a manner lunatic; it will fall into the fire, and into the water too: the Disciples could not cure him, so nothing in nature will help this: Only as Jesus spake there, Bring him hither to me: so if he will be pleased to speak here of our knowledge, Bring her hither to me; she shall be healed, her sister conscience comforted, and their mother the soul saved.

2. In ordine; some knowledge is more honorable than other; Desiderabilius auro, more to be desired than gold. Gold hath the precedency of all metals; more noble than silver; but God's word is more noble than gold. The Apostles counsel is universally to be embraced, Covet the best gifts. Solomon took knowledge and wisdom for the best; and without any leisure of deliberation, fastens upon that: Give me a wise and understanding heart. That soil could not have borne such fruit alone: if God had not sown this seed, the desire of knowledge in his heart, Solomon would not so much as have dreamed of it. Yet this choice being made, God likes the suite so well, as if he were beholding to his creature for wishing good to it self. So doth he esteem a good election, that he recompenseth it with advantage. If riches had been his request, he had never known wisdom, nor (it may be) riches, neither: Now he asks the best, and speeds of all. Riches and honor come into the match. Because he asked what he should, he shall receive both what he asked, and what he asked not. Of that which was promised him sleeping, he found the performance waking: even such an Illumination in all the rooms of his heart, as if God had given him a new soul. We say of temporal things, The best is best cheap: but of spirituals, the best is most precious: how dear so ever they cost us, they should be most dear unto us. Christ doth not dispraise Martha's hospitality, in preferring Mary's piety. Though she had chosen the better part, Yet this doth not deny the other to be good. Many things are necessary to salvation, but the knowledge of the Gospel is the chief. ^g It is necessary antonomatice, prae caeteris; Simpliciter & propter se, necessitate finis: others in ordine ad finem, & propter ejus consequutionem. As sustenance is necessary to maintain life; yet physic and excercise are necessary too in their times and places. Bonum is not excluded by Melius: water out of the tankard shall not lose the reward, but meat out of the cupboard shall find a greater. Let the dead bury their dead, follow thou me. It is a good work, Mortuos sepelire: but Evangelium nunciare, better. St. Paul more extolls Evangelizandi, quàm baptizandi functionem: Christ sent me not to baptize, but to preach the Gospel. The ministry of the word, is more noble than the ministry of the board. It is not reason that we should leave the word of God to serve tables: therefore the Apostles chose Deacons to that purpose, and gave themselves to prayer and preaching of the word.

There be some things not worth the knowing, because they are not worth the having. ^m Set your affection on things above, not on things on earth. Not on earth, for that is the place from whence Christ is risen; He is not here. It is but a folly to seek him where we are sure he is not. Not on the mountains, where the beasts seek their food: not among the clouds, whither the fowls of the air seem to aspire: not among the stars, that Summum Astrologia, the highest of naturians. But in a higher place, above all these, in heaven. Heaven is a great circle; where there? In the highest place of heaven; at the right hand of God. As nature would have us no moules, so grace would have us eagles, to mount up where the body is. There be upon earth, some things higher in estimation than others; which the world takes for Superna, things above. To be above others in wealth and abundance; the richer, the higher; this is one Supra: To be above others in honor; the nobler, the higher; is another Supra: To exceed the common sort in pleasure, and the variety of carnal joys, is a great Supra with them. But alas, all these are inferiora; and (without repentance) will sink down to inferna: Those have but base minds that admire them, and but lean souls that are satisfied with them. There is a Supra far above all these; a glory and immortality to be known: we are ad altiora geniti, and should have a holy ambition of them. To know the love of Christ, here is wisdom indeed: to know the way of salvation, is the Supra of all knowledge. When we are studying that let us think we are about a high point of wisdom; and that to perform it well, is the wisest action of all our life.

This knowledge does not only bring grounds for Judgment, but rules for practice; and gives reasons why we do things, or leave them undone, It argues thus; I am now about a work, what will God think of it? May I offer it to him? Will he allow it? Will he help me forward with it? Will he in the end reward me for it? This is indeed a happy knowledge; as if it had been wrapped up with Paul into Paradise: or if it be not taken up into heaven, yet heaven is let down into it. As the legend speaks historically (which is only true Symbolically) of S. Christopher; that before he was converted to the faith, he would serve none but the strongest: so this knowledge aims at none but the highest. He had for his first master a man of great strength and puissance, but a king subdued him: him he forsook for that king, but finding him to be overcome by a neighbor, he betook himself to that other Pagan conqueror: This conqueror was also tyrannized over by the devil, to whom he was a mere slave, doing all his base commands: This he could not endure, but entered into service with the devil. For a while he admired the power of his new master, and what a dominion he exercised over the sons of men; but in a short space he found out his weakness also: so feeble and fearful was he of a piece of wood, he durst not pass by the Cross; but when that stood in his way, he must back again. Now that weary servant longed to know what this Cross meant, and how he might find out a more potent Lord. It was told him that Christ was the Lord of that Ensign; and that the Cross was his Banner. Thither then he flies, and there he found out a most mighty, an almighty Master. So let our knowledge climb; from strength to strength, from height to height, till it appear before God in Zion. Let it mount higher than riches in their Treasury, higher than Princes in their Throne, higher than stars in the Firmament, and fetch all her light and comfort from God in Jesus Christ.

There is a double use to be made of this point. First, despise not the least. Secondly, but seek the best knowledge.

1. There is no good knowledge, but it comes from the Grace of God, and tends to the glory of God. As Solomon despised not to know the hyssop on the wall, no more than the Cedar in Lebanon, so though thy knowledge be like the Sun, yet contemn not the least star. There are diversities of gifts, but the same Spirit: all light comes from the same Father of lights. He that made the Elephant, made the Ant; as well the Fly, as the Eagle: the poorest worm that creeps on the earth, as the most glorious Angel in heaven. He that gives us the Kingdom of heaven, and those eternal joys; gives also every piece of bread we eat, and commands us to acknowledge it. In one and the same prayer, which is the exemplar and precedent of all prayers, he teacheth us to sue for both Regnum tuum, and Panem nostrum. If it were but a little spark got into the flax, Christ would not quench it. Despise not the mean knowledge of thy brethren, though thy own soul have a clearer und • rstanding. There may be Divine wisdom in the heart of a man, though it want utterance. Full many have proved holy Martyrs, that never were profound scholars: As that simple woman answered the persecuting Prelate in Qu • ene Mary's days, when he questioned her about the subtleties of learning: My Lord, I cannot dispute for the truth, but I can die for the truth. Thou hast a more reaching brain, another may have as honest a heart. Honor the least Grace of God, wheresoever thou find it. Say the gifts in some Christians be small: yet reverence the Giver for these: and then thy happiness shall be like Nathaniel's; Thou shalt see greater things than these. Who hath despised the day of small things? The day of small things may beget a day of great and glorious things. They that would not acknowledge God in the greater judgments, were driven to do it in the less. This is the finger of God. God is called the Father of lights: Luminum, in the plural, because of the degrees and diversities of his gifts: otherwise Pater luminis would have served. But we must respect the number, as well as the nature of his gifts; and the several degrees of this gift, knowledge; which is light indeed, and fit to come from the Father of lights. There is one light of the Sun, another of the Moon, and another of the Stars; and among the StarreS, one differeth from another in glory, Though one be not so bright as another, yet they are good all. Now God made the dimmest star as well as the Sun in all his splendor. The humble Days-eye would fain grow, though it cannot shoot up so high as the Marigold. Let us learn to know and glorify God even in his least works; as Caesars image is not only seen in his come of gold, but even upon the poor penny. Bless him in all, for all.

2. Choose the best: refuse not knowledge in lower things, but aim at the highest. The serpent is the emblem of wisdom: Pharaohs enchanters wrought wonders, when they turned their rodds into serpents; but Moses his serpent devoured all theirs: all sciences are swallowed up in the knowledge of God. There is no true knowledge, which knows not Quo or dine, quo studio; quo fine, all things are to be done. For order, Id prius, quod maturius movet ad salutem. For desire, Id ardentius, quod vehementius ad charitatem. For the end; to the edification of others, not ostentation of ourselves. That noble queen of the South came far to learn knowledge: in Solomon she found the mine, and stored her soul with that invaluable treasure. She gave him sixescore talents of gold; that was a royal gift of a queen to a king: Solomon gave her whatsoever she asked; and that was a more royal gift of a king to a queen. Hers was temporary riches, his eternal: Hers might comfort the body, his could save the soul: hers arose out of the Earth, his came down from Heaven: her gift could not make Solomon happy, his gift made the queen of Sheba blessed: She came rich, she went away wise: she came a queen, she went away a Saint. There was not more freedom in her gift, than in her receipt: her own will was the measure of both. She gave what she would, and she received whatsoever she would ask: and surely she would ask the best. She was not such a truant in the school of wisdom, nor had so little profited by Solomon, but that she learned to crave the best. She returns therefore more richly laden than she came: she gave to Solomon, as a thankful client of wisdom, Solomon returns to her as a munificent Patron, according to the liberality of a king. Seeing there is one knowledge higher and better than another, let us choose the best, the highest.

Give a natural man his choice of any dignity or honor in this world, and where will he fixe? Would he content himself with a mean office, and hold it a credit to be chosen Churchwarden or Constable? Offices which not a few are proud of. Or would his ambition be no more, than to fly Justice-height, and be in commission of the peace? Or would would he be pleased with the Majorality of a city, or with some eminent place of judicature on the Bench? Or would the Nobility of a Peer, or to be a General of the army, or a Statesman at the Counsel-table satisfy him? Or were it enough for him to marry with a Princesse, the daughter of a king, which David took for so great an advancement? Or would he be content with Joseph's place, to ride in the second chariot of Egypt, and to be Lord lievetenant over the kingdom? No, but so long as there was a Pharaoh to say, Tantum in solio te major ero, only in the thrones I will be above thee, he is not pleased. Aut Caesar, aut nihil: the king he must be, or nothing. His aspiring thoughts would never rest, till his head were encompassed with a crown. O where is our holy ambition of such a spiritual honor? why knowledge is a crown: The prudent are crowned with knowledge. Not every knowledge; the Gardiners to plant: the Carpenters to frame: the Lawyers to plead: the Sophisters to dispute; these cannot be called crowns. Men may have skill in these, and the like, and yet never deserve the glory of a crown, much less the crown of glory. It is not the Philosophers knowledge, but the Christians, that is truly a crown. To know God in Christ, this crowns us. To the crown we would be as near as possible we can: if we may not be kings, yet at lest the kings Favorites. When it was fancied that Christ should be a great King upon earth, there was suing straight to be near his Throne. Not so much as goodwife Zebedees two sons, that smelt of the fisher-boat, but means was made for them to be next the King. Earls are comites Regis, and have their Coronets: so are the Saints, having a fellowship with Christ. Yea they are Reges; Christ hath made us kings to his Father. Not that they may do what they list: Spiritual kings may not be lawless; for they are facti à Christo, and Reges Deo. One crown they have, Corona sapientia: another they shall have, Corona gloriae. Why then do we stick upon these lower objects, as if the knowledge how to be rich or potent, were such a worthy matter. They be but Lutulentae coronae, dirty crowns, that are made of such stuff: Higher must our knowledge mount, or no crown is to be had.

There is a saucy knowledge; when the Astrologer will offer to pick God's Counsel out of the Stars, and derive his honor upon constellations. That speculation is high enough, too high, but withal too presumptuous: the Astrologer shall never make himself a crown of Stars. There is a wanton knowledge, a fictitious poesie, transported not only from modesty, but from morality: which multiplies the one Deity into the plurality of gods: prefers Pernassus to Mount Olivet: faignes and commends an Elysium, for the Heavenly kingdom: placeth Metamorphosis instead of miracles: to whom a neat pleasing fable is more delightful than the true and saving Gospel: and in whose mouth the figments of a petulant brain, are more frequent than the Word of the eternal God. Their souls are taken with a smooth poeme: they use to call it a Rapture, and stick not to add the attribute of Divine. But when a Poet courts his Mistress in a lascivious time, is this a divine Rapture? To defame the reputation of men, of States, of Saints, in railing Satires; is this a divine Rapture? I censure not the art of Poesie: it is excellent; a Knowledge that may both prodesse, & delectare: I do not flowt Poets, that they are the best Writers, next to them that write in prose. But it is the looseness of luxuriant wits, and spurious fancies, full of the venom of the Serpent, that makes it odious. A higher and nobler Knowledge belongs to Christians: in Psalms Hymns and Spiritual songs, to sing the praises of God Sursum corda, yea and Sursum cerebrae too: thither upwards all. As our bodily eyes see not the air that is next them, nor the fire, nor the spheres, nor stop upon anything till they come to the stars: So let the eyes of our souls, wisdom and knowledge, see nothing of this world, though it be never so near us; but pass through all, and only fixe themselves upon the peace, and joy, and glory in heaven. So will the Lord bless our knowledge, and crown our heads with a Crown of honor here; and then crown that Crown with the Head of all, which is Jesus Christ, hereafter.

3. In Efficacia; some knowledge is more effectual than other. There is a Theoricall, and a Practical knowledge: the former whereof may be without the latter, but the latter cannot be without the former. Men may have knowledge, and yet not do well: but no man can do well, unless he have knowledge. So divers Interpreters by knowledge here understand obedience; the fruits, and effects, and consequents of knowledge, which are good works. As if the Apostle had said, Grow in grace, and in the works of grace. It is no news to have knowledge taken for obedience, or obedience for knowledge. He judged the cause of the poor and needy, was not this to know me, saith the Lord? If they be two, yet they are such two, as would never be parted, never found asunder: like Mary and Martha, both sisters, and both busy about Christ. Mary listens to his Word, that she may know what to do: Martha looks to her hospitable office, that she may do what she knows. Martha prepares to feast him, Mary prepares to be feasted by him. And those lazy admirers of the Contemplative life, have yet ascribed a greater reward to the Active: as to relieve the poor and comfort them, is better than to say only, God help them. Every Cherub had the form of a man's hand under his wing. There is not only the wing of Knowledge to fly aloft; but the hand of practice, to do good below. The one doth not cross, but assist the other: as the hands fetch their direction from the eyes, and the eyes look to the operation of the hands. As Simeon and Levi were brothers in evil: so Mary and Martha were sisters in good. The union of these two is much commended both in the Scriptures, and by the Fathers.

For the Scriptures: Hos. 6. I desired the Knowledge of God more than burnt offerings. If this were only a speculative knowledge, certainly then there was more worth in burnt offerings: for what is God the better for our wisdom? He is honored by our sacrifice. But obedience hath there gotten the Name of Knowledge, and then it is fully expounded. To obey is better than sacrifice. So Deut. 4. Keep the Commandments of God, and do them, for this is your wisdom and understanding before God and men. Not a sign of wisdom, nor an effect of wisdom, nor the companion of wisdom; but Ipsa sapientia, wisdom it self. There also hath obedience got the Name of Wisdom. So I am. 3. Who is a wise man among you, and endued with knowledge? Let him show his works out of a good conversation with meekness. There if they be not sub codem nomine, yet they are in eodem homine: if distinguishable in their nature, yet inseparable in their subject. For that man's good Conversation is wisdom, his good works wisdom, his meekness wisdom, and the discreet showing or manifestation of all, wisdom, 1 John. 2. He that saith, I know God, and keepeth not his Commandments, is a liar, and the truth is not in him. There is no term so odious with us as a liar: yet David was very round and homely with us, when he says, All men are liars: without question, all sinners are liars. Some had their Sirnames from Greatness; as Alexander the great, Pompey the great, Constantine the great, Charles the great: Others from Piety, as Metellus Pius, Antonius Pius, Aeneas Pius: The conscionable and obedient Christian takes one Name from Wisdom: He is Vir Sapiens as well as Vir Bonus.

For the Fathers; Nazian. He is the wise man qui pauca de virtúte loquitur; sed propter virtutem multa facit. Sapientia illa clara est, non quae verbis volat, sed quae virtutibus constat. Bernar. Sol non omnes, quibus lucet, etiam calefacit: so wisdom gives men light, to know what they should do: but does not inflame their affections, to do what they know. It is one thing to know wealth, another thing to possess it: Nec divitem facit cognitio, sed possessio. Let me add, Nec divitem facit possessio, sed fruitio: usus, non habitus. Isidor. It makes to the accumulation, and aggravation of a man's sins, Scire quod sequi debeat, & sequi nolle quod sciat. Hugo. Frustra divina cognitionis abundantia crescit, nisi divinae dilectionis flammam augescat. Augustine. As God hath given the office and Ministry of Baptism to many, but the power of remitting sins in Baptism he keeps to himself: So knowledge is a common gift; one man may teach another: but holiness is a peculiar grace, which he gives by none but himself: There may be a substance without an odour: but there can be no odour without a substance: So there may be knowledge without good works, but good works without knowledge never. A distinction of them we may conceive in our brains, God forbid there should be a division of them in our hearts. This consideration affords us a threefold use.

1. It is our Apostles charge, Add to your virtue knowledge: my exhortation here must be, Add to your knowledge virtue. If your wisdom be not operative, it had better not be at all: For we must give account of our knowledge, and that account must be according to the fruits of our knowledge. As Gregory speaks of the Feast of Resurrection; we keep Easter but ill, nisi quod de more celebratur, etiam quoad mores exprimatur: unless we express the matter of the feast, in the manner and form of our life. So we shall give but a sorry account of our knowledge, without a Catalogue of good works: an Inventory, not of our own counterfeiting, but upon record in heaven. The Spirit moved upon the face of the waters, in the Creation: He did not lie, nor sit, nor stand upon them, but he moved: he instantly fell to work. An Angel troubled the waters; not only looked on them, but moved them. We are no sooner put into the spring of spiritual knowledge, but at once we both perceive our own foulness, and in that holy Laver begin to wash our souls. As Naaman did not stand to view Jordan, but dipped himself seven times in it, to get off his leprosy. They looked, or had an eye to him, and were lightened. Light and heat are inseparable: the nights are hotter in Plenilunio, because then there is more light. If the Lord doth enlighten us with knowledge, he doth also warm us with charity: and charity will be doing good works.

2. The purpose and end of our knowledge must be directed to goodness. Many learn much, that they may be Docti, not Boni; and reputed in Sapientum, non in Sanctorum numero. So some Lawyers study to be cunning in the Laws; not with an intent to help their poor oppressed Clients, but by intricate quirkes, windings, and distortions, to squease their purses. They would be rich by their knowledge, not honest: as their Heirs would be made noble by their riches, not hospitable: and the third generation leaves neither honor, nor honesty, no nor riches behind them, to their posterity. The Priests and Scribes could plainly have informed Herod concerning Christ; and clearly have expounded the Prophet Micah; that he was to be a spiritual King, and not to take upon him any earthly Principality: so that Herod needed not to fear the loss of his kingdom by him. Thus might they have kept that Tyrant from blood, and prevented the murder of so many Innocents. But such was their pride, that they would not. They had the keys, but they scorned to open the door. So you have Herod turning over the Bible, searching the Scriptures, examining the Prophets; but to what purpose? He says, Vt Christum adoraret: but he lied, for it was Vt Christum devoraret. Know, to be better, as well as to be wiser. There is no comfort in any knowledge, the scope whereof is not Divine goodness.

3. Let no knowledge satisfy us, but that which refers us, prefers us to Christ. There be common gifts, wherein natural men take their full acquiescence: yet we know, the dispensation of them extends to very Reprobates. Balaam had the gift of Prophecy, yet he loved the wages of iniquity. Saul had another heart given him: a kingly heart, not an holy heart. Ahithophel's counsel was oraculous, yet his end desperate. Judas happily could preach like an Angel: yet in practice, a very Devil. Baptism is a gracious gift of God, yet many after the water of Baptism, go to the fire of Hell. Prophecy, an eminent gift: yet Saulinter Prophetas. Faith, necessary: yet The Devils believe and tremble. Do we not see in the world, a great Statesman, yet a mere Atheist? A deep Divine, yet too covetous? An expert Lawyer, yet a corrupt Judge? An experienced Physician, yet a mere Naturian? A rare Scholar, yet a great Drinker? ^r Chrysostom hath a fearful saying; He that knows good, and lives in evil, is no better than a Devil in the shape of a man, or no better than a man in the nature of a Devil. These may have good parts, but they are not good men. The Devils know and believe, believe and tremble: but they can do no good. Let us turn to God with repentance, which the Devils cannot do: and be engraffed to Christ by faith, which the Devils cannot be: and possess the Spirit of sanctification which the Devils cannot have. So shall we both in grace and knowledge, resemble the blessed Angels, and be Partakers of their glory in the Heavens. As no place can content the Fire, but the uppermost: still it riseth up toward the own Region: so let no knowledge satisfy us, but the knowledge of Christ. The other Elements, Earth, Water, and Air, are pleased with lower rooms. There is an Earthy Knowledge; which lives like a moule in the mould, in the warm bowels of wealth; and cries, Let them take higher happiness, that have a mind to it. Earth will to earth; an earthly desire, to an earthly Center; so they live: till earth be turned into earth; so they die: yet, till earth be turned out of earth, their earthy souls into hellish torments. This is a base and brutish life. There is a knowledge one story higher; a watery knowledge, that seeks only after pleasure, and the sensual delights of the flesh. Give it lusty wines, beautiful Strumpets, music, and banquets, sport and merriments; this is all it cares to know. Where is the best liquor? Where lies the handsomest Whore? Where meets the jovial Companion? This is a fluid knowledge, that turns the blood into water, the very soul into water, and so runs it into the dead sea. There is a knowledge yet a story higher than this; an airy knowledge, that seeks for nothing but glory. Advance it into the Princes favor, make it an admiration to the vulgar, blow it up with increase of honor: such empty, airy, windy stuff will fill this vain bladder. These Elements of our sloth sit quietly in lower rooms: but divine knowledge, like the noble fire, mounts aloft, & finds no rest but in the region of Immortality.

In the knowledge of our Lord and Savior Jesus Christ] All this while we have been getting up Jacob's Ladder, and climbing by certain stairs and degrees to the Knowledge of Christ. Now our meditations are come to the top; let us view the beauty of Zion, and with our intellectual eyes behold the Face of Him whom our soul loveth. Thou art fairer than the children of men. First, generally.

1. The Sun and the Sea are the 2 great receptacles; the Sun of light the Sea of waters. For the former; God made the light before the Sun: but when he had made the Sun, he reduced all the dispersed light into this one luminary: not locking it up in that body, as Aeolus the winds in a cave: but so disposing it for the better communication to the world. Christ is the Sun of righteousness: in him is treasured up all wisdom and knowledge: not under lock and key, for the door stands continually open to all humble Clients. It is but Ask and have: it cannot come upon easier terms. In Him are hid all the treasures of wisdom and knowledge: not for his own use only: as the Sun hath not light for itself; but for our more convenient participation. He is made to us wisdom: 1 Cor. 1.30. to us. In himself he is the wisdom of God, not created, but creating all things. But what were this to us, if we might not partake of his wisdom? If He did hoard up his Knowledge, as a Miser doth his corn, or a Philargyrist his coin, we might still be poor and beggarly for want of Knowledge. But as it pleased the Father that in Him should dwell all fullness: so of his fullness have we all received. And as we receive, so we must return: as our knowledge comes from his Grace, so it must return to his Glory. Without Christ we could not attain to knowledge, and without knowledge we cannot attain to Christ. It came from Him, and it must never rest till it come back unto Him. Grow in this knowledge.

For the other; the Sea is that great cistern, to receive the confluence of all waters. First, From that large and vast pond, water is derived into all parts of the earth by veins and springs: those springs run into rivers, and those rivers empty themselves again into the sea. So all good Knowledge flows from the fullness of Christ, and is conveyed to us in certain pipes and chanells, the ministry of the word and Sacraments. This living water should return to the first fountain, all our knowledge must have recourse unto Christ. Secondly, Rivers run by diverse countries, and everywhere do them good as they go: and according to those several coasts, they have several names: but still they pass along, and keep their current: They make many grounds fruitful, but tarry with none of them: to the main they make a-main, and there they lose their names. Knowledge is a fair stream, and runs by many arts and mysteries; and does good at all times, in all places, to all persons. According to the several objects it hath several names: as knowledge in medicines makes physicians, in the Statutes makes lawyers, in the arts makes scholars: But it sticks in none of these: still doth all good knowledge go forward, reaching at the Summum bonum, till it be quite swallowed up in the comforts of Jesus Christ. Thirdly, when rivers come near the sea, the sea sends forth the tide to meet them, as it were a harbinger to entertain them. So when our knowledge is heavenly affected, and inflamed with the love of Christ, as the Queen of Sheba was with the wisdom of Solomon; then Christ spreads out his arms to meet us, as the Father met his returning son. He prevents us with his favor, and graceth us with an extraordinary honor. Only this difference there is: the rivers are sweet, the sea is brackish: but our waters are brackish, and this sea is sweet. Other streams lose their fresh and pleasant taste, when they come into the sea: ours never gets any pleasant or wholesome taste, till they come thither. All our knowledge is brinish and unsavory by nature, and only obtaineth sweetness by flowing into this Ocean of goodness. O Lord, all our fresh springs are in thee. We have waters of our own, but they are bitter: Like the waters of Marah, whereof the Israelites could not drink; bitter waters. In the fountains of our hearts are the waters of manifold corpuptions; so harsh that they will not down with our thirsty consciences: or unwholesome, like the waters of Jericho; they make the ground barren. Either all our fruits are wild, or our trees fruitless. Yet Christ can sweeten the one, and season the other, and cure all; by giving us the knowledge of his mercy, and the assurance of our own salvation.

2. Thus generally: Now this Knowledge is so sweet, that if we have once tasted it, we will exceedingly thirst after it. The eye is not satisfied with seeing nor the ear with hearing, nor the heart with knowing: we are never content, till we see face to face, and know as we are known. As nothing could quiet Absalom, but seeing the face of the King: so we long to know how we may know Christ. And but reason; for there be many that meet him, and yet do not know him, some that seek him, and yet are ignorant of him when they see him. Jesus stood by Mary, she saw him, and yet she knew him not. The two Disciples were walking and talking with him; yet their eyes were holden that they should not know him. Joseph had done much for his brethren, yet they knew him not. Christ at his Resurrection was so changed, that they knew him not: Quis iste, who is this that cometh Edom? They might have some reasons why it should not be He. First, Christ was put to death, put into the grave, and a great stone upon him, but three days since: this man (we see) is alive and alives like. Secondly, Christ's apparel was shared among the soldiers, and he was left naked: this man hath on glorious apparel. Thirdly, Christ was wrapped in linen, and so laid in the earth: so that if he appear, it must be in white: this man comes quite in another color all in red. So many disputes we still make about his presence: Not only about his real presence in the Sacrament, whereof there be large volumes of controversies: But also about his spiritual presence in our hearts, wherein there is a world of doubts. If some unusual crosses disturb our peace, or trouble our affections, presently there breaks out a voice, mixed with murmuring and despair, God hath forsaken us. No talk of his presence of his absence we complain: our cowardly spirits give him gone quite: yet non longe abest, he is not far from everyone of us. The Angel went before Peter, though he saw him not: and Christ is within us, even whiles we feel him not. The Lord is in this place, and I knew it not. Jacob saw him, both asleep, and awake: some are awake, and do not perceive him: others sleep, and do not dream of him. He goeth by me, and I see him not. He is nearer us many times than we think him: even close by us, though we be not aware of it. And indeed when is he more near us, than in our afflictions? Ero tecum in tribulationibus: is his promise. If at other times he remove, yet then he will not fail us. Then commonly we seek him, and he is soon found. Nunquam ab eis abest, a quibus quaeritur. He is found of them that seek him not: but of them that seek him, never but found. Thou Lord, hast not forsaken them that seek thee. Thus Christ may meet us, as he did Saul in the way to Damascus: or accompany us, as he did the two Disciples to Emmaus: or stand by us, as he did by Mary in the garden: and yet we not know him. Yea, he may be before us, within us, and yet we not know him. To know him therefore is our desire, and how to know him is our demand. Two ways is he known here: Per charitatem, Perfidem.

1. By love: I cannot say which is first; love or knowledge: whether we first love him and so come to know him: or first know him, and so come to love him. But this I dare say, we do not know him, unless we love him: as in reason, we cannot love him, unless we know him. And this I dare say, that the more we know him, the better we love him: and the more we love him, the better we know him. I deny not, but there may be a knowledge without love. Did you never know any so cunning in the story of the Gospel, that they could tell you the manner of Christ's life and death, from point to point: and yet have no more love of Christ in them, than there is fire in a fish-pond? The seat of knowledge is the head: of love, the heart. The Sun may shine clear in a frosty day: yet for all his light, it may be bitter cold, and the face of the deep frozen. Our eyes may see, when our bones shake. The beams of knowledge may fill our heads, and yet winter lie cold at our hearts; till they be even dead with uncharitableness. If Christ were beloved so far, and so well as he is known, it would be a merry world in Christendom. The Devil would have little to do: we should go to Heaven in troupes. But it is not so happy: the knowledge of Christ, and the love of Christ, have both one Father, but they have not both one Mother: they come not both from the same venter. God is the Father of them both: from him all good gifts are derived: he gives both love and knowledge. But the difference is on the mothers side: the mother of love is Grace: the mother of knowledge, Nature. God so created the soul, that it should have an understanding capable of knowledge: which is still bettered by study and experience. So though it proceeds à Deo patre, yet per naturam matrem. The Devil did not lose his knowledge, when he lost his innocence: nor did man by his fall lose his understanding: those faculties were depraved and corrupted, not abolished. So that by nature, especially improved with art, there is in the reason of man, a capacity of much knowledge. Thus they may know Christ, in knowing the History of Christ; what he did, what he suffered, of whom, and for whom, without loving him. But the love of Christ, is the daughter of grace, and so royal both by Fathers and Mothers side. Many a wise Statesman is beholding to a far less wise (but much more loved) favourite, to help him to the speech of the king. Love is Christ's favourite, always in his gracious presence: knowledge is not so; but must be fain to wait at the door, and thank love for having admission. Love then is that friend at Court, which helps us to the sight of the Prince: by love we come to know the Lord Jesus.

Desire we therefore to know Christ? This is the way: Let us love him. Everyone that loveth, knoweth God, saith saint John. We cannot put it into convertible terms; Everyone that knoweth, loveth God; yea more: God dwelleth in him that loveth; and he that loveth, dwelleth in God. Now God cannot dwell in us, but we must know our inhabitant: we cannot dwell in God, but we must know our Land-lord. Mary's best knowledge of Christ, was her love: she did not know him when she saw him, but still she loved him. Many sins are forgiven her, for she loved much. Not because she knew much, but because she loved much. Love does not wait upon knowledge for a reason of loving, but knowledge waits upon love for a means of knowing. Love stands not upon a quare, why should I love him? what good shall I have by him? Such a mercenary baseness cannot enter into the noble breast of charity. Let knowledge examine that, and knowledge shall find, that if the whole Heaven were turned to a book, and all the Angels deputed writers, they could not set down all the good Christ hath done us. But charity loves, because it is beloved: it is his Dilexit me, that sets me on fire: our love is inflamed by his: His love to us is infinite: it is not only a Majorem nemo habet, but a Majorem nemo concepit. Saint Paul chargeth us to Know this love: yet withal, in the very same place, he tells us that it passeth knowledge. Though we cannot know it, secundum ejus mensuram, according to the immensity of the thing: yet we may, secundum modulum nostrum, according to our capacity. We cannot tell whether we love him first, and then know him: or know him first, and then love him. Certainly, regenerate love, and regenerate knowledge, were infused both at once: we can assign no Prius or Posterius to them. But what doubt so ever there is of the priority, the meliority is clear: for the greatest of these is charity. Love is greater than faith, therefore certainly greater than knowledge. Let us then know Christ, that we may love him: and never think to find him in our heads, unless we first find him in our hearts.

2. By Faith: Qui credit, intelligit; as some render the words of the Prophet. This is the wedding-ring, wherewith we are married to Christ: now the husband cannot be unknown to his Spouse. Blessed is she that believed: and that by good consequence: For cognitio per fidem, inchoatio cognitionis per visum. Faith below, is a beam of that beatifical vision above. Credere est faelicitas viae, sicut videre est faelicitas patriae. The former begins our happiness, the other consummates it. We live by faith, not by sight. Faith could not give us this life without Christ, nor will Christ give it us without faith. He liveth in us, we live in him: both by faith. He can neither live in us, nor we in him, but we must needs know him. Faith is a taste of the joys of Heaven, sight the fruition: we may know the sweetness and delicacy of the feast, by a little taste. From the seed comes the tree, from the tree the fruits, and of the fruits pleasant food. Faith is the seed, that springs up into holiness the tree, which yields the fruits of good works, which please the palate of the King of kings. Meliora sunt vbera tua vino: there is great difference betwixt the milk which children suck from their mothers breasts, and wine. When we drink wine, we know the color of it; whether it be white or red, or brown; we can distinguish it: But the Infant cannot tell what color the milk is of which it sucks. All human knowledge is like wine, whereof we judge by experience: as if the Philosopher tell us, that the least star exceeds the Earth in quantity, or that nihil vacuum in natura; without plain reason or demonstration we will not believe it: and when we have demonstration, our belief ceaseth; for then we know it. But when the Christian tells us of a Trinity in unity, and unity in Trinity; that Christ is God and Man, yet but one Person; shall we suspend our persuasion till he prove it by natural reason? we shall then live and die infidels, than which we had better have lived and died beasts. Secular propositions are left to the taste of our reason: divine mysteries are to be digested by faith. Of the other we may dispute like men, this we must receive like babes. That is for the exercise of wit, this for the trial of faith. There is use of arguments, here is nothing but a promise. In that we are scholars, in this Christians.

Faith is a representative glass, which shows me Christ; and what he did on Earth, and what he does now in Heaven. What he did and suffered on Earth: Faith goes along with him all his journey, from the cradle to the cross. It sees him doing good, and suffering evil. It sees him in such an agony under the weight of sin, that the burden makes him even sweat blood. Never was garden so watered before: Adam might moisten the ground with the sweat of his brows, but now it is wetted with a sweat of blood. His passion began with blood and sweat, and with water and blood it ended. It sees him betrayed with a kiss: collaterally he had upbraided Simon, for not entertaining him with a kiss: from Judas he hath it: that traitor kissed him to death. It sees him scourged, and that by his command; who with one breath pronounced him innocent; and yet condemned him to the lash. It sees him spitte upon, and scorned: the glory of all was spitte upon, the honor of all scorned, and the life of all crucified. He was whipped like a beggar, crucified like a malefactor: in all his sufferings, besides pain, there was infamy. He cured the blind man with spittle, with spittle his own eyes were blinded. It sees him not only defiled with excrements, but buffeted with blows. That face which the Prophets and Fathers so wished to see, is thus abused. It sees him crowned with thorns: a crown for mockery, thorns for sharp infamy. The first Adams sin brought forth thorns on the Earth, and now it is the second Adams turn to wear them. It sees him nailed to the cross, forsaken of God and Men. For Men; there was not a Reuben, to say, Let us spare him, for he is our brother. For God he might say of his Fathers absence, as Mary did when she missed him in the Sepulcher, Abstulerunt Dominum, they have taken away the Lord, and I know not where they have laid him. For God; he gave leave to all his enemies, as to the winds, vires effundite vestras. All this faith sees; nor does it leave him in the grave, where we use to relinquish our friends: but watcheth his rising far better than the soldiers did his sleeping. Yea, it follows him up into Heaven, and sees him set at the right hand of his Father in glory; there continually interceding for us. Nor is this only by way of imagination: for all that read his story, may have such an apprehension. But my faith sees all this done for mine own soul: thus he died for my sins, thus he rose again for my justification.

To the unbeliever all this truth is but a dream. If thou hast not faith; Non tibi natus est Christus, non tibi crucifixus, non tibi surrexit, nec pro te intercedit. Faith is the sight, and the light, and the eye of our souls; whereby we can read our own names in the Book of Life. It makes us not only acquainted with God, but familiar: so like him, that it transforms us into his Image, into holiness. As a drop of water infused into a cup of wine, looseth its own nature, and is changed into wine both in color and taste. The metal cast into the fire, puts off the own form, and becomes fire. The air enlightened by the Sun, becomes light; and seems rather Ipsum lu men, quam illuminatum: So faith transforms us into the likeness of God. Of all the Virgins presented to Ahasuerus, none was so pleasing as Esther. Let the maiden that pleaseth the king, be Queen instead of Vashti. When that decree was published, what strife, what emulation (may we think) was among the Persian Damosels; that either were, or thought themselves fair? Everyone hopes to be a queen: but so incomparable was the beauty of that Iewesse, that she is not only taken into the Persian court, as one of the selected Virgines; but hath the most honorable place in the Seraglio allotted to her. The other virgins pass their probation unregarded: when Esther's turn came, though she brought the same face and demeanour that nature had cast upon her, no eye sees her without admiration. The king is so delighted with her beauty, that contemning all the other vulgar forms, his choices is fully fixed upon her. Our Heavenly King is pleased with all our graces: hot zeal, and cool patience pleaseth him: cheerful thankfulness, and weeping repentance pleaseth him: Charity in the height, and humility in the dust pleaseth him. But none of them are welcome to him without faith, as nothing can please him without Christ. There is none that dares venture into his presence, without faith: She is that Esther to which God holds out his golden Scepter. Adorn thy soul with this grace; So shall the King greatly desire thy beauty. Christ loved all his Disciples well; only John leaned on his bosom: Faith resteth in the bosom of Christ, and Christ resteth in the bosom of faith: it were strange therefore if she should not know. Hereby we know that we know him, if we keep his commandments.. Keep them; who is able? Though we cannot keep them all, yet there is one we can: This is his commandment, that we should believe on his Son Jesus Christ: This is light added to light, an assurance upon an assurance: we know him, and we know that we know him, if our faith be steadfast in him.

By this time we know the way how to know Christ, by Charity and Faith: But now here follows another quaere: How shall we know whether we have this Faith and Charity or not? A little would be said to satisfy us in this point.

1. Faith hath a ready way of knowledge. Shew me thy faith by thy works. There can be no stronger or more evident argument than demonstration. The tree is known by the fruits; is an infallible rule. Whiles we are in health, the natural heat within us turns all our nourishment into good blood, and makes us active and able for the prosecution of our affairs: So if we be in the faith, or have the faith in us; all accidents shall be turned by it in materiam virtutis. Cooperantur in bonum, yea and cooperantur in bonitatem: as all things shall work together to our good, so to our goodness. Wealth shall be the instrument of our mercy, poverty the cause of our humiliation: Health shall minister cheerfulness to our labors, and sickness exercise our patience. Man is borne to work and labor: Si ad hoc natus, quanto magis renatus? Thou sayest, thou believest: Fac quod dicis, & hoc est fides: as saint Augustine gives the etymoligie of faith. The root of a tree is a ragged and jagged thing; no shape, no comeliness, no proportion in it: and therefore keeps in the Earth, as if it would not be seen: Yet all the beauty that is in the tree; the straightness of the bulk and body, the spreading fairness of the branches, the glory of the leaves and flowers, the commodity of the fruits; proceed from the root: by that it subsisteth. So faith seems to be but a sorry grace, a virtue of no regard: Devotion is acceptable, for it honors God: Charity is noble, for it does good to men: Holiness is the Image of Heaven, therefore beauteous: Thankfulness is the tune of Angels, therefore melodious: But ad quid fides? What is faith good for? Yes, it is good for every good purpose: the foundation and root of all those graces: All the prayers made by devotion, all the good works done by charity, all the actual expressions of holiness, all the praises sounded forth by thankfulness, come from the root of faith: that is the life of them all. As Faith without works is dead: so indeed works without faith are dead. To have no good works, is the argument of a dead faith: as to have no breath, is the sign of a dead body: but this argument is à consequente. But to have no faith, is an argument of dead works; an argument à Praecedente, or absentia causae: as that body must needs be dead, which hath no soul. Faith doth animate works, as the body lives by the soul: Doubtless, faith hath saved some, without works: but I never read that works hath saved any, without faith.

Bernard compares Christian religion to a vine; whereof faith is the root, virtues the branches, good works the grapes, and devotion the wine. Thy faith then is known by thy works. Thou art good, and doest good, O Lord; saith the Psalmist. If we be good, we will do good certainly: Faith can no more be idle, than it can be incredulous. By faith we know our God, and by works we know our faith. Noli intelligere ut credas, sed creed ut intelligas. That man is most welcome to God, Qui non plus attulit argumenti, sed fidei. By way of apologue, conceive a strife between four faculties, which of them should bring a man nearest to God: Majesty, Strength, Knowledge and Faith. Knowledge pretends that she is the eye of the Soul, and to find out the way is her proper office: she forbids all other to undertake it, or to arrogate that honor, for it is her right. Strength justles knowledge out of the way, and comes in like a Sampson, or an Alexander, with a viam vel inveniam, vel faciam: as if she were the champion, or guard of the soul, to bring her into the presence. Majesty challengeth this privilege from them both; as if that royal dignity belonged to her only: kings are gods on Earth, and nearest in place to the God of Heaven. Fortitude pleads that she is the eldest daughter of God, the Image of his Power: No less doth knowledge, that she is the Image of his Wisdom. And the same doth Majesty say, that she is the Image of his Glory. Everyone claims superiority: but they all despise poor Faith, and do not so much as say, We have a little sister, what shall we do for her, in the day when she shall be spoken for? But let us tarry, and hear what the King himself says; The Lord will show whom he hath chosen. They all wait at the door of the Presence, as the courtiers did upon the call of Ahasuerus. None but Esther is admitted: Faith hath the honor of the first call: she enters, and brings in the rest: all please in faith. Not many wise men after the flesh, not many mighty, not many noble are called. Knowledge is not in this favor, for not many wise are called: nor Strength, for not many mighty are called: nor Majesty, for not many Noble are called. Before, they had faith in no regard: alas, what can she do? Nay, what can she not do? She can strengthen the weak, illuminate the blind, animate the dead, comfort the sorrowful, crown the patient, justify sinners, save souls, and give them an inheritance among the Angels. Quid non? Attingit in accessa, deprehendit ignota; comprehendit immania, apprehendit novissima, and is a bed for Infiniteness to lie on. There is a kind of omnipotency in faith: What is there that God can do, and faith cannot do? Strength is weak, compared with faith: what strength of man can remove mountains? Faith can, and that with a word. Celsitude of honor is a mere dwarf to faith: that can but command mortals, Faith is attended by Angels. Wisdom is but folly to faith: that knows there is a God of comfort, this enjoys all the comforts of God.

2. Charity hath means to be known too. Although the fervor of love cannot be expressed; for Tepide amat, qui potest exprimere quantum amat: yet love will find ways to declare it self. Love is strong as death. What is stronger than death? It devours all: and when it hath eaten up all, it will eat up it self; for death it self shall die: yet Christ's love to us was stronger. The effect of death is to separate the soul from the body: and such was the extremity of Christ's love. He spared not Himself, that his Father might spare us: his Love evermore shown it self in doing good. He did empty Himself, but it was to fill us: He did go out of Himself, but it was to dwell in us: He died Himself once, but it was that we might live forever. If such a spring of love be in us, the waters of beneficence will be flowing from us. It can do Christ no good, but He hath his Minimos to whom it may. Christ tuos; tua, te, gratis accepimus à te: Ergo meos, mea, me, merito nunc exigis à me. Dying men often send tokens of remembrance to their friends: the best tokens of love that we can leave behind us, is mercy to the poor. If a man professes love to me, and will do me no good; I will request no more of his love, than that he do me no harm. Vnus amor, but duplex objectum. The love wherewith we love God for Himself, and man, his Image, for his sake, is but one: as there be two eyes, yet but one visuall faculty. But the trial of our love to God, is doing good to man. The Lord hath taught us to make clothes; not only to clothe ourselves, but to clothe Him in his poor and naked members. He hath taught us to build houses; not only to house ourselves, but to house Him in erecting Churches to his glory: Taught us to make ships; not only to transport ourselves, but to transport Him, in his holy Gospel, to Unbeleevers: Taught us to make bread, and to dress meat; not only to feed ourselves, but to feed Him in his necessitous servants. There is no Dives among us, but thinks scorn to be charged with the want of love: what not love God? But ask his conscience the next question; What good hast thou done for his sake? Nay, he can remember none of that: no goodness hath come from him all his life long. Perhaps once, at an extraordinary collection, the Church-Wardens skrewed a groat from him: but he was sorry for it two days after, and pinched his family and his own belly the whole week following. Such men do not honor Christ, and therefore do not love Him: they do not love Him, and therefore to their comfort they shall never know Him.

Not to suffer this high, sweet, and excellent Point of Knowing Christ to pass without some useful Application. Five particular Duties it will require of us.

1. Let us desire this knowledge: they are in a fair way of finding, that set themselves to seek. When God intends to open the fountain of Grace, and to give us the water of life, he first prepares us with a holy thirst. If a man be so created, saith Saint Augustine, ut per id quod in eo praecellit, attingat illud quod concta praecellit; that by his heart, the best thing he ha's, he may find Christ, the best thing that is: then with neglect of these lower sciences, Ipse quaeratur, ubi nobis secura sunt omnia: ipse cernatur, ubi nobis certa sunt omnia: ipse diligatur, ubi nobis recta sunt omnia. There is a promise of obtaining, like a spark from Heaven, to kindle in our cold hearts this flame of desire. Seek and you shall find. Facilius est coelum & terram transire, quàm ut sic quaerens non inveniat, sic petens non accipiat, & sic pulsanti non aperiatur. There be some things which we may desire, and yet want: but if we want desire, there is no hope of any good. Desire to the soul, is like the wind to the ship, that keeps it in motion. If desire fails, if the wind be down, presently the sails flag, our souls are becalmed. If thou wouldst fill thy purse with gold out of a bounteous Treasury, thou doest not only open the mouth to receive it, but extend the plates and folds of it: Extendis sinum, & extendendo facis capaciorem. Sic Deus differendo extendit desiderium, & desiderando extendit animam, & extendendo facit capaciorem Sui. There is a desire of worldly things, which is not Sitis, sed morbus: nec ex inopia oritur, sed ex aestuatione: Give it never so much wealth, Non finis erit cupiditatis, sed gradus. But the regulated and sanctified desire of the soul; as it comes from a better cause, and aims at an higher end; so it is of a nobler temper. It fain would know Christ, that it might love Him: and love Him, that it might enjoy Him, and by that fruition be satisfied with Him. Thou hast given him his hearts desire, and hast not withholden the request of his lips. The hearts desire first, then the request of the lips: the affection of the one, the expression of the other: both are satisfied. Petite & dabitur, Speak and speed: that satisfies the lips: Ave & habe, wish and have; that satisfies the heart. Open thy Mouth, yea, enlarge thine heart never so wide, and Christ will fill it. This satisfies David, and makes him sing there, Selah; which is their Diapason. When the desire cometh, it is a tree of life: the Tree of life was in the midst of the Garden; the very Center of Paradise: so doth it joy the heart. Seek Christ then in thy desires, and seek Him whiles He may be found. I am non videtur Dominus, & prope est: in Iudicio videbitur, & prope non erit: After a strange manner in that last appearance; Et videri potest, & inveniri non potest. We make much of an early flower, the first that springs in our garden: so let us cherish this desire, the first flower of grace.

2. When we know Christ, let us acknowledge him. So Junius renders 〈 in non-Latin alphabet 〉 In agnitione. If it be not the principal, it must needs be an infallible consequent of true Knowledge: Cognitio agnitionem parit, agnitio cognitionem perficit. If thou confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved. We had need to look to it, when as our salvation lies upon it. There be four sorts of men: Some believe and confess not, some confess and believe not, some do neither, and the best do both. First, Some neither believe nor confess Christ: neither tongue nor heart shall be given to him that made both. Atheists in this are short of the very devils, for they believe and confess too: The proselytes of the Pharisees proved twofold more the children of hell than their masters. But that men should be twofold more the children of hell than devils, is most prodigious. Yet doubtless, if the devils had had a Redeemer, they would have believed and confessed also. Secondly, Some believe and confess not: such are timorous Christians: So Peter had it within him, but out of him it could not be gotten, that Christ was his Lord. As Saint John speaks of Love, so we may say of faith; Perfect faith casteth out fear. Why are ye fearful, O ye of little faith? It fares with confession, in this case, as with a vapor: which heat would fain expel, and cold resists the expulsion of it. So faith in the heart, like a kindly heat, labors to send forth the acknowledgment of Christ, and fear stands at the door of the lips to keep it in. Thirdly, Some confess and believe not: such are hypocrites. The heart of the former cannot get the tongue forwards, but in these the tongue runs without the heart. The other have more goodness than they show: these show more goodness than they have. Their shop is continually open, but their ware is naught. The former like Joseph of Arimathea, Nicodemus, and many more, were Christ's Disciples, but durst not openly confess him for fear of the Jews, These openly confess him, but are none of his Disciples. Fourthly, True Christians both believe and confess: their heart is the spring, which being wound up by the hand of grace, sets all the wheels of their affections a going; and those cause the clock to strike, the tongue to speak, and sound forth the praises of Christ. If we know him then, let us acknowledge him: and that both in regard of the honor if we do; and of the danger if we do not. He that denieth me before men, shall be denied before the Angels of God: there is the danger. But whosoever confesseth me before men, him will I confess before the Angels of God: there is the honor. Many a one knows Christ, but does not rightly acknowledge him; sicut servus Dominum, sicut factura factorem: Such a man Christ knows, but he will not acknowledge, quasi factor facturam, quasi Dominus servum. But how small a thing it is for us to acknowledge him before Atheists, tyrants, persecutors; in regard of his acknowledgment and owning of us before the glorious God and his holy Angels?

3. If we know Christ, let us live like him, and be conformed to his Image. That is the effect of God's knowing us, let the same be the effect of our knowing him. I know mine, and I am known of mine. Cognosco meos; that is our security Cognoscor a meis; that fetheth in our duty. If the Princes of the world had known him, they would not have crucified the Lord of glory. Our sins are a continual crucifying of Christ: and if we did truly know him, we would abhor thus to recrucifie him. If we wear the livery of that most holy Lord, and lead an unholy life, what is this but to shame our Master? Some have a form of godliness, but deny the power thereof. Such men may be reputed Saints on earth, but they have no part among the Saints in heaven. They have a rule to discern of life or death in a sick man: If they look upon his eyes, and find them so clear as to return the image of their own eyes, they conclude that he shall scape: but if there be no reflection, they make it a sign of death. Our understanding and knowledge are the eyes of our souls: upon which when God looks, and finds the representation of his own Image, which is holiness and righteousness, there is life: but if that be wanting, we are dead. Quid prodest Deum noscere, & sine Deo vivere? The Romish Schoolmen spoil many a fair piece of truth by cutting it out into distinctions: but profane and licentious livers have one distinction worse then all the rest: For they so distinguish, that they extinguish the law of their Maker. It is commanded from above, that as everyone professeth, so he should practice: as he seeth, so he should judge, as he readeth, so he should understand: That according as he knoweth, so he should instruct: as he hath, so he should give: as he thinketh, so he should speak: as he believeth, so he should acknowledge: as he loveth, so he should embrace: and in a word, do to all men, as he would have all men to deal with him. This plain just, and most sacred law is thus eluded by sinners: they affirm that all these things are done ad cundē finem, though not ad cundē modum, or ad idem praescriptum: For there be some that profess, and some that practice: some that teach, and some that learn: some that believe, and some that confess: some that love, and some that give: So they pretend that all these duties are performed severally, which are required jointly, and in composition: done of diverse men, that should be done of every man. But cursed are they that put those things asunder, which God hath joined together. Shall the magistrate, if he rules well; or the Minister, if he preach well; or the householder, if he looks to his family, think that he hath done all his duty? Nay, shall we think it one man's work to believe, and another's to do? One man's office to profess, and another's to practice? Is one only charged with patience, and another with temperance, and a third with charity? Am I only bidden to teach, and you to hear, and none of us all to do? What would become of religion, if way were given to such a distinction? No, but every man is charged with every good work: all holy duties are required of all men: and God will have no respect to him, that hath not respect to all his commandments. How long will ye halt between two opinions? Yea, how long will ye halt between two practices? If we know Christ, we will imitate him: for that infinite goodness cannot but draw all wise hearts after him. Christ did not only teach, but do: our tongues run, but our hands are lame: we can talk well, but doing well is an art we are yet to learn. But alas, been loqui, & male vivere, nihil aliud est quam se sua voice damdare. The physician that keeps an ill diet, loseth his credit: if he undertake to cure others of the dropsy, and be hydropicall himself, testimonium imperitiae suae in corpore suo portat. For it cannot be but supposed, that he would, if he could, soonest of all heal himself. Lord we have prophesied in thy Name: very well, I grant it: you taught others, that sin would bring to destruction and vengeance: out of your own mouth take your sentence. Christ was without sin: to live like him, this shall be your knowledge.

4. Let us rejoice in this honor, that we know him. Let him that rejoiceth, rejoice in this, that he knoweth me, saith the Lord. This is a knowledge, which whosoever seeketh, is wise; whosoever getteth, is rich; whosoever keepeth, is strong; and whosoever enjoyeth, is forever blessed. Jesus rejoiced in Spirit, and said, Father I thank thee, that thou hast revealed these things unto babes. That his Fathers bounty had given us this knowledge, Christ himself rejoiced for us; and shall not we rejoice for ourselves? Saint Paul was a profound scholar, and had abundance of human learning in him: yet in comparison of the knowledge of Christ, he is very homely with it all. Detrimentum & sterquilinium, are the best terms he gives it: so was he enamored and transported with the love of Christ. It was a true and just reprehension, wherewith the high-Priest snibbed the Council, as they were set to condemn Christ; and a great deal better than he meant it: Ye know nothing at all. He spake right, for if we know not the Lord Jesus, we know nothing at all: our knowledge is nothing, or nothing worth. This brings knowledge out of the hall, into the parlor; strippes it of the old rags, and puts upon it a robe of honor and immortality. We may say of secular knowledge, as Antigonus did of his garment; O nobilem, magis quam faelicem pannum! But of divine knowledge, O faelicem, magis quam nobilem vestem! The world dis-respects it: to the Jews it appears madness, foolishness to the Gentiles. The politician takes it to be a comely ornament, the gallant useth it for a complement, the worldling admits it for table-talk; as if all discourse of piety were but a pretty recreation after business. But to them that are called; it is the power of God, and the wisdom of God. This knowledge of Christ is our life and comfort: which the Lord engraff in them that want it, and increase in them that have it: till from the contemplation of him in grace below, we be taken up to see him in his glory above.

Grow in the knowledge of our Lord and Savior Jesus Christ.] Nature rejoiceth in a mediocrity, and is afflicted with extremes: As the sight is pleased with a green color, which is color medius inter album & nigrum. Too much light is no less offensive to our eyes, than mere darkness. Excessive diet is no less pernicious than famine; and more die of repletion, than of emptiness. Idleness fills the body with foul diseases, as over-laboriousnesse wasteth the spirits: Both are extremes; moderate exercise is the mean between them. In the passions of the mind there be dangerous extremes. Very fear and cowardliness kills some, and some perish in a bold over-venturousnesse. There be some that weep out their souls at their eyes; whose heart is eaten up with sorrows: as our weekly bills tell us of those that die of grief. Worldly sorrow causeth death. Others have died of joy: and scarce given leave to the beholders to weep for them, whom they have seen die laughing. Dionysius the Tyrant fell from a high fortune; even from the royal Throne to a wretched condition; from a king to a beggar. Yet the sorrow of losing his crown did not kill him: But he died of joy, and that so poor a joy, as to be applauded and commended of the people at a Theater, that he was a good Poet: of this extreme he died. Joy is our best antidote against death: yet even that can kill: the best cordial hath been deadly poison. Thus nature is content with a mediocretie. So a competence of earthly things is the best estate in this world: if we could know when we are well. Give me neither riches nor poverty. Poverty may precipitatr us to base and desperate shifts: and riches may puff us up with pride and vain-glory. Give us this day our daily bread: We are never so happily fed, as when we wait upon God for our daily bread: and are therewith content, as Sea-men with their allowance. In our actions there is a golden mean; and we may either neglect, or overdoe them. To besiege our patience, the Devil hath a stupidity, as well as impatience. Against our devotion, he raiseth diffidence on the one side, and over-boldness on the other. In Justices way, there lies rigor and partiality: For Charity, a prodigal and a pinching hand. Thus for the satisfaction of nature, for the felicity of estate, for order and rule to the actions of our body, and passions of our mind, without question, mediocrity is the best.

But for the grace of God, for the knowledge of Christ, no mean must content us, here. In these we must still be growing, like fruitful trees: and never think ourselves high enough, till we are in Heaven. The state of that soul is doubtful, that can satisfy it self with a small measure of holiness. Virtus in medio: but then we must understand what that Medium is. It is not in the midst betwixt two degrees, but betwixt two kinds. As liberality is in medio, between gripulousnesse and profuseness: which both are several kinds and contraries. So humility is in medio, betwixt pride and a base dejection: And faith is in medio, betwixt presumption and despair. Here virtue is between two extremes: but we cannot properly assign it a place between two degrees; because both are the degrees of virtue. As between a weak faith, and a full assurance; both which are degrees of goodness: Or between the love of the Saints, the love of ourselves, and the love of God; all which are degrees of charity. In other things a mediocrity will serve well enough, best of all: but not in righteousness, not in grace: No competency to be talked of here: as much measure of this, as possibly we can, and all little enough. He is an Esan, that says in respect of spiritual things, I have enough my brother. Not a child in God's family leaves off growing in grace, till he be grown up into glory. Let us grow therefore in the knowledge of our Savior, as we would die in the assurance of salvation.

It is true that the same God gives the increase, that gives the knowledge: yet we must labor both for the knowledge, and for the increase.

1. For the knowledge: He that would come to the rich Mine, must dignity and throw away the base and barren earth that hides it. There must be a deposition of all worldly desires, before we can be fitted for the disquisition of Heavenly knowledge. Everyone that fights, does not overcome: but no man can overcome, unless he fights. All that hear the word of Divine wisdom, do not presently understand it: but none can understand it, unless they hear it. Faith comes by hearing; and what wisdom doth excel it? Doubt joined with sober and modest questions, is the ready way to knowledge. Not every wrangling interrogatory; as the lawyers question was, What shall I do to inherit eternal Life? He asked, not to gain himself any knowledge, but with a vain hope that Christ would bewray some ignorance: Therefore, Vocat Magistrum, ut irrideret Magisterium. So Ahab questioned Micaiah. Shall we go up to Ramoth Gilead to battle, or forbear? Not for satisfaction of himself, but of Jehoshaphat. There are not a few that trouble a Divine at the table with many questions; Non ut sciant, sed tantum ut quaerant. Qui aliud in ore, aliud in cord habent: Linum & lanam texunt.

But there be holy and wholesome questions: the mind that never doubts, shall learn nothing: the mind that always doubts, shall never profit by learning. Without controversy, great is the mystery of godliness! The mystery of godliness should be without controversy; yet what a world of controversies hath risen about it. Indeed the arguing points of controversy, pro & contra, is like the whetting of a knife: which we move too and again, backward and forward; this gets it an edge, and makes it sharp: so the other makes the Truth appear bright and manifest: Nihil tam certum, quàm quod ex dubio certum. Our doubts only stir us up to seek the truth: our resolutions settle us in the truth we have found. There were no pleasure in resolutions, if we had not been formerly troubled with doubts: There were nothing but disquietness and discomfort in doubts, if it was not for the hope of resolution. It is not safe to suffer doubts to dwell long in the heart: there may be good use of them as passengers, they are dangerous as Inmates. The treasure of much instruction had been locked up, and enriched none but the owner, if the door had not been opened by the key of question. Christ sat amongst the Doctors, both hearing them, and asking them questions. He, who as God, gave them all the wisdom they had, as man hearkens to the wisdom he had given them. He, who sat in their hearts, as the Author of all knowledge, sits in their Schools, as an humble Disciple. When he had heard, he asks: and after that, he answers. Those very questions were instructions: thereby he meant to teach, more than to learn. First he hears, then he asks: much more doth it concern us to be hearers, ere we be teachers. He gathers that hears: he spends that teaches: If we spend ere we gather, we shall soon prove bankerouts. The queen of Sheba came to Solomon, to prove him with hard questions. She that was such a faithful lover of knowledge, could not want great Scholars at home: them she had apposed with her enigmaticall quaere's, but still she was unsatisfied. Now she betakes herself to Solomon, that Oracle of God: to him she empties her heart of doubts, and fills it with resolutions. She had her desire, and that was no small pittance. When we come to a rich treasure, we will carry away what we can. This potent queen, as she came far for knowledge, so surely she would not depart without her full lode. She knew that she could not every day meet with a Solomon: and therefore makes the best use of her time, and so divine a Teacher. Let it be so with us; doubting, that we may ask; and asking, that we may learn; and learning, that we may practice. It is a good thing to doubt, better to be resolved. There is much wisdom in moving a question well, though there be more in assoiling it. We have no patent of life; therefore let us not neglect the opportunity of furnishing our souls with the knowledge of Christ. To what end do we frequent God's house, and give his Word the hearing, if we keep our hearts still in ignorance or uncertainty? O let not this blessed light shine in vain upon our souls.

2. The growth is in the next place requirable. Desire the milk of the Gospel, that you may grow thereby. Children grow by their milk; and when they are weaned from their dugges, they grow by stronger meat. Whether by milk, or meat, still we must be growing. That small mustard seed groweth to a great tree. The wisest that are, were not so at first: they were not borne wise. When I was a child, I spake as a child, I understood as a child. Saint Paul himself was once a child: why should we despair of getting knowledge, when we see those now to be wise men, whom we once remember to have been little Children. It is a happy thing to begin well: the entrance is ever the hardest. The first liquor seasons the vessel for a long time after. It is good for a man to bear God's yoke even from his infancy. It is but a political trick of the Devil to discourage early holiness: he that goes out betimes in the morning, is more like to dispatch his journey, than he that lingers till the day be spent. Christ even in his childhood frequented the Temple: while children of that age were playing in the streets, he was found in God's house: not to gaze on the glorious building, or golden candlesticks, but to hear the Doctors. In all his examples he meant our instruction: this pious act of his minority, intended to lead our first years into a timely devotion. Having begun well, let us continue: Timothy from a child knew the holy Scriptures: yet Saint Paul chargeth him to give attendance to reading. We must not look to be perfect at once: non nascimur senes. We may be hopeful sprigges at our planting, we cannot be tall trees without growing. But the Spring shows what we may hope for in Summer: and if the proof of the latter do not answer the hope of the former, there is a fault somewhere. Our most blessed Savior submitted himself to this condition of nature: he would grow by degrees. If his perfection had at first shown it self without warning to the world, it might have been entertained with more wonder, than belief: now he gives them a taste, and prepares their faith with a fore-expectation. If the Sun in the morning should rise in his full strength and glory, he would dazzle our eyes: But having the day-star to go before him, and the lively colors of the dawning day to publish his approach; the eye is comforted, not hurt by his appearance. Before he was called to the public function of a teacher, he contents himself to be a diligent hearer: He asks questions, that could have taught the greatest Rabbins divine mysteries. Yet so did his wisdom conceal it self, that withal it would be known to be there. O that our young students would fixe their eyes upon Christ in his nonage; and behold him in the lowly sphere of the auditors; not in the eminent Pulpits of the Doctors. He that could have taught the Angels, listens to the voice of mortals. We have those that will needs run as soon as they can go; and dare venture upon some mystical problem, before they have learnt their Catechism. The wiser Athenians were of another mind; for the more they knew, the less opinion they had of their own knowledge: Insomuch that they fell from that honorable name of Philosophi, given them in the beginning, down to Idiotae: contenting themselves with the title of mere Idiots.

And indeed the more knowledge we have, the more we feel the want of it: and where there is a conceit of sufficiency, we may have a shrewd mistrust of emptiness. There is a base and ignoble knowledge, whose object is only wealth and honor. Not that but I would have Christians, together with the simplicity of the Dove, to get so much of the wisdom of the Serpent, as to keep themselves from being coozened. But ista non oportet discere, sed didicisse. No matter for increasing this knowledge: it will grow fast enough. There is a more base and brutish knowledge, which is cunning only in the satisfying our sensual desires. But as one said of rimers; he is a fool that cannot make a ballad, and he is a more fool that does make a ballad. So is he no wise man that knows not how to feed his own carnal appetite; but he is more unwise and wicked too, that does feed it. This is a knowledge that would be unlearned: These sciences grow in us too fast: and if these weeds be not rooted up, they will hinder the growth of that knowledge which can only save us. But in the knowledge of Christ let us still be growing: Let every judgment we see, make us wiser in the fear of God: and every mercy we feel, wiser in the love of God: and let us depart from every Sermon, wiser in the Grace of God than we came. This is to grow in the knowledge of Christ: and as he By his knowledge doth justify many, so we by our knowledge shall get assurance, that we are justified by him? To make some profitable use of all this to ourselves.

1. It teacheth us to content our hearts with no common measure of saving knowledge, but to labor for a fullness. And indeed it were a shame for us, that have so long and often brought our vessels to the living Fountain of GOD'S Word, if they should not be full. Let us, Colossians 1.9. Be filled with the knowledge of his Will, in all wisdom and spiritual understanding. Do we live in the Sun-shine, and yet remain in darkness? If we were not glutted with this holy food, how could we find any relish in worldly fruits? But He that is full, despiseth an honey-comb. And what are we full of? An opinion of knowledge, like bladders with wind, or some vessels with barme. There is a great deal of windy, barmy, frothy curiosities that fill us: but in respect of any noble, precious, and sovereign liquor, we are empty caskes. And we have all the properties of emptye vessels.

[unspec 1] Vessells are made to keep good and useful moisture: For want of which repletion, they suck in Air, which will soon corrupt and putrefy. Our hearts are caskes for the water of Life; If that precious liquor do not fill them, vanity will: and what is vanity, but emptiness.

Empty vessels are deceitful: men come thinking to draw some good out of them, and there is no good in them. Fontes sine aqua. Such houses we have in England, which in just derision we call Mocke-beggars. The poor come to their gates for relief, and there is neither food nor charity at home. Emptynes is the furniture of all the rooms. Nay, do we not find full pockets, and empty hearts? Rich churles as dry as kexes; out of whom no prayers or tears of widows and orphans can wring one droppell of comfort?

Empty vessels will never sink to the bottom: cast them upon the waters, [unspec 3] and they swim on the top; such is the lightness of their bodies. The word of Grace, the Gospel, is compared to a River, and that of the water of life: our common hearts are like empty vessels thrown into this comfortable stream: but not one drop of water gets into them. They lie swimming on the face of the waters, and so let in some swimming notions into their brains: but down to the bottom they dive not, whereby they might be filled with saving knowledge.

Empty vessels make always the loudest sound: the less virtue, the greater [unspec 4] report. Deepe rivers pass away in silence: profound knowledge says little: But what a murmur and bubbling, yea sometimes what a roaring do they make in the shallowes? The full vessel gives you a soft answer, but sound liquor. Samson slew a Lyon, but he made no words of it: the greatest talkers are the least doers. As when a Rabbi, little learned, and less modest, usurped all the discourse at table; one much admiring him, asked his friend in private, whether he did not take such a man for great scholar: to whom he plainly answered, For ought I know he may be learned, but I never heard learning make such a noise, Religion is much heard of in our words, but it is little seen in our works. We have busy tongues, but lazy hands: and this argues but vain hearts: we may be still empty vessels. When a modest man gave thanks to God with a submiss and low voice, and impudent critical gallant found fault with him that he said grace no louder: but he gave him a bitter reply: Make me but a fool, and I shall speak as loud as you; but that will mar the grace quite. By their unseasonable noise, men are known for empty vessels.

Empty vessels will dry apace, and so fall to pieces. Whiles there wants moisture [unspec 5] within, to resist the heat without, they will rive and crack and cleave asunder, and be unracable to hold any water. This mischief befalls us through the emptynes of our hearts, that we cannot contain the heavenly moisture poured into us. When they were able to hold grace, we would not receive it: now we receive grace, but cannot hold it. We are false at the bottom: a Sermon runs out as fast as it came in. We have two doors, as we have two ears: the one is a fore door, whereat the word enters; and the other is a back-door, at which it departs. Let us beseech the Spirit of grace to make up the breaches of our hearts, that they may be able to hold the water of life.

Empty vessels, by their long vacuity, become so dry and sere, that they [unspec 6] are good for nothing but the fire: when they can serve for no other use, their end is to be burned. This would be a woeful end for us, if the Divine Justice should make such an end with us: yet such is the reward of emptynes. The word preached hath a filling faculty: it filled all the house where they were sitting: all sound from heaven is replenishing: and they were all filled with the holy Ghost. We have many sounds from heaven, but where is our fullness. We have empty brains, we understand nothing; empty memories, we retain nothing: and empty hearts, for we practice nothing. But if we be not filled with desire, and filled with delight, and filled with the love of grace and knowledge, we shall never be filled with the reward of glory. There is nothing so hinders us from mature knowledge, as the opinion of a competency; the conceit that we have enough to serve our own turns. But blessed are they which do hunger and thirst after righteousness; for the hungry shall be filled with good things. Let us humbly confess our own emptynes, that Christ may mercifully fill us. Lord, we are ignorant, do thou fill us with knowledge: we are empty, do thou fill us with grace: our heads are empty, fill them with illumination: our hearts are empty, fill them with sanctification: fill us here with the knowledge, and hereafter with the glory of Jesus Christ.

2. There must be no stop of this increase. Growing implies a continued act: if we once yield to an intermission, presently there follows a cessation, and a recidivation upon that. First fall off the fruits, then the leaves, after them the branches, and last of all comes down the tree it self. Many trees do not take every year: but all God's plants fructify every day. The righteous shall flourish like a Palme tree, he shall grow like a cedar in Lebanon. The palm tree is always in the flourish: estate virescit, nec arescit hyeme. What tree is comparable to the Cedar, for straitness and stature. They that be planted in the house of the Lord, shall flourish. Natural trees are planted abroad, spiritual ones within doors. The other are either in the wide and wild forest, or enclosed in our gardens and orchiards: These grow in the house; but it is in God's house, in domicilio Sanctorum, And they flourish in his Court: many are ambitious of honor in the Kings court; these flourish in the court of the king of kings. They shall bring forth fruit in old age. Material trees wither with age, and cease to bear: these are still growing, still flourishing, still fructifying: as Abraham and Sara had that promised Son in their old age. Yea, toward their end, they most abound with good works: they drop from them in abundance; like ripe and mellow fruit from a bounteous tree, Read Hos. 14.5.6.7. Two Angels sat in Christ's Sepulcher, one at the head, and the other at the feet. The head ever stands for the beginning, the feet for the end: As the beginning of a river is called the Head, and the end of a song the Foot. An Angel there should be both at our head and feet: Let us be careful, not only to have our beginnings glorious, like an Angel at the head: but our endings also gracious, our conclusion comfortable, an Angel also at the feet. Not a Virgo formosa superne, with a Desinat in turpiter atrum: let not that end with a black Angel, which began with a white. The ravens brought Elias bread and flesh in the morning, and bread and flesh in the evening. Let us not only take our breakfast on this heavenly food, but our supper too: as we desire to go to bed in peace, and rise again with comfort. In the morning let us feed on it, all day make it our repast, and in the evening of our days let it fill our souls. What though this sacred knowledge be brought us by a raven; by a Minister unclean in himself, and fowl with carnal aspersions; a bird of prey, given to rapine: yet the food is clean and holy; no Elias will refuse it.

Let Christ be the Alpha of our youth, and the Omega of our old age: who hath both protected our tables, and perfumed our coffins; that we may live with confidence, and die with comfort: He is, and was, and is to come; and ours in all these respects. He was our God, in a free and gracious election of us: Is our Redeemer, in dying for us, in sanctifying us to himself: Is to come our Savior, in crowning us with an immortal diadem of glory. The state of grace is the perfiction of this life; to grow still from grace to grace, and to profit in it: as to go on forwards is the perfection of a traveler, till he comes nearer and nearer to his journeys end. Behold, I do works today, and tomorrow, and the third day I shall be perfected. As God blessed the latter end of Job more than his beginning, so Job doubtless in his latter end did more bless God than in his beginning. Commonly God reserves his best comforts to our latter end; to try us whether we will hold out to our latter end, or not. We are apt to expect a reward for our patience, repentance, and obedience, before it be done: we think it long ere the blessing fall. But But let us know, that as there is no reward due; so (if there were) it is not due yet: we are in our non-age, not comne to be capable of the Inheritance. I have fought a good sight, and finished my course; now is laid up far me the crown of righteousness; That was the right time: in the end of his victorious combat, to expect a glorious Crown. So we must prolong our patience, and eke out our repentance, and renew the vigor and spirits of our obedience; awaiting the Lord's goodness unto the latter end: and then there is no doubt of the blessing. The end of that man is peace. As the Israelites dealt with the Moabites, smiting them in their country: still they went forward in that execution: so let us go forwards, smiting our sins with the sword of repentance. As there is nothing but our sinning, that keeps off God's blessing: so there is nothing but a serious repentance, that can break off our sinning. Let us fear, lest any of us should seem to come short. Our obedience and righteousness must be of some length; such as will reach out, as far as the reward: which falls not upon the beginning of any grace or virtue, but still upon the latter end. What shall become of them then, that leave off growing, before they come to the end of perfection, the perfection of their end? As many of Christ's Disciples went back, and walked no more with him. Lots wife did but look back, and she perished: how worthy are they to perish, that go back from Christ? For them there is a woeful Discedite in store: Depart ye cursed: since you would needs go, get you gone. They would needs depart, when Christ would have them tarry with him: now they would fain tarry with him, but he commands them to depart. But blessed are they that go with him, and grow in him, for they shall be called to him; Come ye blessed of my Father.

3. If we know Christ, let us make use of him, to his glory, and our own benefit. He takes it for an honor, when our humble confidence will enrich it self out of his treasure. Knowledge breeds society, and society binds faster than beneficence. There be that have a giving hand, but a denying face: and their sullen look discredites their bounty. Like one that flings his alms at the beggars head, or throws his charity in the dirte. Such a man hath recompense enough, if his benefits be pardoned, though they be not praised. But Christ both is, and loves a cheerful giver. If we truly know him, and his love to us, we will (in a due regard) be familiar with him: And familiarity makes a friends bosom our closset, to lay up both our joys and sorrows; for the better enlargement of the one, and mitigation of the other. If in our sufferings there may be help had, there we find remedy: if not, yet we find ease. Do we know him to be The Counselor; why then do we not go to him for counsel? If he be be a Comforter, to comfort all them that mourn in Zion, why go we not to him for comfort?

We know him to be the best Counselor; why then do we undertake any [unspec 1] matter of importance without consulting his oracle? Hence it is that so many dote on a false religion, because for their choice they have not inquired at Christ. Christianity is become the footstool to policy: some have made a bargain with the world for an unive sall monarchy; and religion is but the labell to that Indenture. Those respects have filled Popery with more clients, than either devotion or conscience. If a man attempt some great design, without the advise of his known friend, shall he not hear him justly expostulate: You neglect me: have you ever found me unfaithful? Did we ever find Christ, either not wise enough to direct us, or not ready enough to help us, that his counsel prevents not our resolution? He tells us all his counsel, that may concern us, shall we make dainty to let him know ours? His is a bottomless depth of wisdom, ours a shallow puddle. His counsel prevails for good, ours like Ahithophel's, is often turned into folly. He knows our thoughts, without our revealing them: shall we stick to tell him what he knows? He looks to have it from our own lips; not for his satisfaction, but for the trial of our loves. He is patient to hear us open our cause, and takes no fee but our prayers. He counsels us without flattery, and rules us without ambiguity. He is ready to advise us in all our doubts, and to resolve us in all our deliberations. We choose a Counselor that is gracious with the Judge: how dear is that counselor who is the Judge? This is to make some use of our knowledge, of Christ.

[unspec 2] We know him to be a sweet Comforter: therefore as the patient discloseth his grief to the physician in hope of cure; so let us confess our sins and sorrows to Christ, in assurance of comfort. Men may reveal our shameful secrets, and so make the scars worse than the wounds: Christ will not fail to cover them from others, that are humbly discovered to him. How many Psalms did David begin in fear, which he ended in joy? You shall see terrible anguish sitting in the door, irremediable sorrow looking in at the window, despair bordering in the margin, and offering to creep into the Text: yet after a sharp conflict, nothing appears but joy and comfort. So that you would think them two several Psalms; one of perplexity, and another of relief. Or if but one Psalm, yet composed by two men, of contrary dispositions: Yet is it but one Psalm, and made by one man. What, did there a messenger of good news come in, as he was writing his Odes? As Elisha sent to the king of Israel, whiles he was rending his clothes? No, but as his soul grew still more inward with God, it became lighter and lighter; rising from under the burden with comfort. Shall we still hold our hand on the pain, and pine away with an obstinate sullennes; that may by cured even by saying, we are sick? Suppressed tears are a double smart: though otherwise they may be unprofitably spent, yet they give air to the grief, and discharge us of some lode. But when they are spent in the bosom of Christ, as Mary's were on his feet, we shall be sure of comfort. Much is forgiven us, yea even all the sins that we weep for. Our sighs and tears are vapors and moisture, which Christ draws up to return them back upon us in showers of mercy. I said, I will confess my sins; he had not yet done it: God gave him a pardon; even as soon as he had a will to ask it. Lord all my desire is before thee, and my groaning is not hid from thee: Even that was a powerful oratory. Mercy often prevents repentance, but repentance never fails of mercy. Therefore he required our humble acknowledgment; not because he hath need of our confession, but because we have need of his pardon. And why should he in Justice grant it, to them that will not vouchsafe to crave it? Wicked men afflicted, are like frantic men wounded; who finding ingredients prepared to dress them, tear them all in pieces; But if we know the sovereign cordials, that Christ hath in store for us; we will seek to none but him and his holy Spirit for comfort.

[unspec 3] We know the sweetness and excellency of Christ; therefore we cannot but love Him: and if we love Him, how grievous will it be to lose Him? To lose her souls love, might well nettle the spouse. This caused Mary's tears to stream forth; Sustulerunt Dominum; her Lord was gone; how should she be quiet? This, had it been true, was cause enough of tears. She wept to see Him suffer death; there she knew that He was taken away. But though his soul were gone, his body was left her; that dead Object of her love and pity. For his Death she had wept her fill; yet his body remained, a cold Corpse: one would think cold comfort for her. But this was all she had now left of Him; and Sustulerunt? Have they taken away that too? This set her a weeping. Sublatus demonumento, grieved her more, then occisus in ligno. There she had something left her, now nothing at all, taken away quite and clean, this was not all, but I know not where they have laid Him: she had wept a-main for his Death, this taking away renewed her tears: but Nescio ubi, was the extreme astonishment. To lose Christ, and so to lose him, as not to know where to find him, is most fearful to them that know him. Though he be taken from us, it is some comfort if we can tell where to fetch him again: but to lose him at home, to miss him in our hearts, without knowledge where to find Him abroad, may well put both the Mary's to their tears. They, she knew not who: had taken Him away, she knew not how: and carried Him, she knew not whither: and laid Him, she knew not where: there to do with Him, she knew not what: and to find Him again, she knew not when: no need to ask her why she weeps.

They that have such a loss, and have not withal lost themselves in insensibleness, cannot be without great cause of mourning. Sapiens miser, magis miser: they that know not Christ, think it no such great matter to lose Him. What cares a stupid Worldling for the removal of our Candlestick? What is it to him, if the superstition and blindness of Popery did over-shadow the Land, and turn day into night? It is nothing to him, if he can see to get money. Light or darkness, Scripture or tradition, the King or the Pope, Christ or Antichrist, are all one to him. To hear a Sermon, or see a Mass; he likes them both alike. But to them that know Christ, the loss of Him is terrible: and doth not that Nation lose Him, that loseth his Gospel? As Mary would not be comforted with the sight and speech of Angels, not with the sight and speech of Jesus Himself, till He made her know that He was Jesus. So there is nothing in men or Angels, nothing in earth or heaven that can quiet the troubled heart, till Christ be found. Till He that is taken away, be restored to us, though it should come from Heaven, from the Angels themselves, our souls would refuse all manner of comfort. Such was her sorrow for a supposed loss of Him; what should be ours then, that lose Him, not dead but living; not once, but often: not in supposal, but in very deed: and that by sin, the worst way of losing Him: and that not by others taking Him away, but by our own willful defaults? Shall not we be moved, nor grieved, nor break any of our sleeps or sports for the matter? Do we reckon Him as good lost, as found? When Christ, and the holy Ghost, and the favor of God, and all is gone, by our obstinacy; we can soon be comforted again for all this. There needs none to say unto us, Why weep you? But rather, Why weep you not? If we know the sweetness, the joy, the Heaven that is in his Presence, and find Him departed from us; let our tears run down in abundance: let us allow ourselves no rest, till Christ be found; till He be reconciled to us by faith and repentance, and have reconciled us to God by mercy and forgiveness.

4. Let us encourage our growing unto the end, by the recompense we shall find in the end. For though God be good unto us all the way, yet he will be best at last. As he did bless Job temporally, so he will bless all his Saints eternally; him on Earth, all the rest in Heaven; that their latter end shall be happier than their beginning. And if our virtue, like to his patience, do not hold out to the end, if we be not best at last, we cannot look for such a reward. How was Job thus blessed? First, in the duplication of his children: If you object, that both at first and last he had an equal number of them: seven sons and three daughters; ten in all: yet know in fair probability, that the former ten were in Heaven, increasing the number of the Saints triumphant; and the latter ten on Earth, to increase the number of the Saints militant. Ten he had with God, and ten God had with him: so that they were doubled. Secondly, in the duplication of his substance: for if we compare the first chapter of that book with the last, we shall find that God doubled his wealth: and that to a good man is a blessing. Thirdly, the blessings he had in the beginning, he had in common with other Princes of the East: they made him but unum ex multis, one of God's Children at large: being blessings given to the good and bad. But this long chastisement, and a patience full as long as that, made him God's special darling: for God scourgeth the son which he tenders and cockers, above the rest of his Children. Fourthly, his fame and renown is much enlarged by it: which is a blessing to Persons no less religious than honorable. He was in the beginning Notus Deo: he knew what he would do, and how he would hold out: Now he is become Notus nobis; Ye have heard of the patience of Job. Heard of him? we cannot choose. The Devil in his beginning was fain Perambulare, to compass the Earth, before he could find him: now he cannot tempt any of God's children in their afflictions to impatience, but presently he hears of him. One Jupiter set out by Homer the Poet, was worth ten Jupiter's set out by Phydias the carver, says Philostratus: Because the former flew abroad throughout all the world, whereas the other never stirred from his pedistall at Athens. So at first the honor of Job was confined to Vz, a little corner of Arabia: now it is spread as far, as the Sun can extend his beams, or the Moon her influence. His book began with Erat vir, there was such a man: but before it ends, it shows that Erat sanctus, there was such a saint: there was such a favourite of Heaven, such a mirror of the Earth, such a wonder of the world. Fifthly, he was a good man before: they that knew him, might well acknowledge it, for God himself does confess it, and the Devil could not deny it; But yet he was not tried: put him to the test, and see what he will prove then. Many a man goes for good and honest; so others think him, so he thinks himself; and he finds not in his own heart any cause to the contrary, but so he should continue; but let him be had to the trial, furnish him with spiritual weapons, put him into the lists, charge him with a combatant: let temptation, tribulation, and misery be champions against him; see how he will behave himself against these Antagonists: If now he comes off with victory, record his name in the Chronicle of the Saints, and enroll him for one of Christ's conquerors, So did Job fight, and so did he overcome: proving himself to be Miles Domini, one of God's worthies. He was a rich and good man before; but this advanced him to his honor of knighthood: He was made a knight of Christ's own order; a knight of the cross: and in the last day, when that great General comes to his glorious triumph over his enemies, Job shall not be without his honorable equipage: but adorned with the rich collar of his sufferings, and covered with his afflictions like the robes of the Martyrs, and crowned with his patience, which is supercrowned with everlasting blessedness.

In all these respects God blessed the latter end of Job more than his beginning: which he would never have done, if his beginning had been as perfect as his latter end. What an encouragement is this to us? Who would not be still growing in knowledge and goodness, that is sure of so happy a recompense? What though we be not like Job, rewarded with honor, children, friends, prosperity, power and riches, and such temporary moveables, in the end of our days? Yet we shall be filled with peace, joy, glory, and eternal life at the end of our days. If we be not made lords of the Earth, yet we shall be kings in Heaven. Besides, even for the present, Quamvis arca exinanita sit auro, cor tamen est plenum fide. We may come to be poorer in earthly things toward our end, than we were in the beginning: yet we may grow in grace and knowledge more than many others, that grow in place and preferment above us. But what we want in the riches of the flesh, we have in the riches of the Spirit: we have it in the one, or the other balance. The peace of conscience, and the comforts of the holy Ghost, are our happiness here: and the Kingdom of Heaven shall be our inheritance hereafter.

5. Lastly, for caution; every virtue hath a professed enemy: Darkness is not more contrary to light, nor sickness to health, nor death to life, than vice to goodness. Humility hath a professed enemy, which is pride: Charity, a professed enemy, which is malice: Hope a professed enemy, which is despair: Mercy hath a professed enemy, which is cruelty: Faith a professed enemy, which is infidelity: Liberality a professed enemy, which is covetousness: So obstinacy is a professed enemy to obedience: apostasy, to perseverance: Atheism, to religion: hard-heartedness, to compassion. If these be not always in the field, they are always in feud: a continual war is proclaimed by them, one against another; no reconciliation, no peace, no truce is to be admitted. They are sworn enemies, and will never give over the combat, till one side lie in the dust. So the professed enemy of knowledge is ignorance. Darkness is raised up by the prince of darkness out of Hell, to oppose the light which comes down from the Father of lights out of Heaven. When Christ displays his banners, the Devil will muster up his forces. He hath an army of rebels, to wage war with Michael and his Angels. But besides these public and open foes, that profess hostility; every virtue hath a secret enemy, that does her the most mischief. It is damnable policy, per amici fallere nomen. Absalom so upbraided Hushai with a pleasant scoff of his professed friendship to David, Is this thy kindness to thy friend? So hope besides her professed enemy, despair; hath a secret one, Presumption: this seems to be but an improvement of her self: at worst but an excess, an extreme, an over-weening hope. So liberality besides her professed enemy, gripulousnesse; hath a secret one, prodigality: this seems to be nothing else but an advancement of her worth, and all for her honor; to scatter abroad her riches with a blind and open hand. Religion besides her professed enemy, Atheism, hath a secret one, a superstitious mis-devotion. In the glorious temples of Idolatry, this may seem to exalt her into Heaven: whereas indeed it corrupts her upon Earth, and precipitates her to Hell. So knowledge, besides her common enemy ignorance, hath secret ones: which howsoever they may seem her friends, betray her to ruin: these are sloth and pride. As profuseness cuts the throat of liberality, and presumption breaks the neck of hope, and superstition is a plague to infect religion, so these are the bane of knowledge. Sloth in the disuse, and pride in the abuse: The former starves her to death for want of food, the other tickles her to death with self-conceit. These be not Satan's ban-dogs, but lurchers: not violent robbers, but privy thieves: indeed his cheaters, which cuffen our souls, and filch away our knowledge of Jesus Christ: or rather hinder the growth of this knowledge, which is my present argument. Let it not seem tedious to you, for me to remove these two blocks out of the way of our spiritual knowledge.

1. Slothfulnesse and neglect is the former: When we cease to use our knowledge, we lose it. God did not give us this ground, that we should let it lie fallow: if we do, it will bring forth nothing but weeds and nettles; which will both stink to God, and sting our own consciences. Christ by his knowledge doth justify many, and we by our knowledge must satisfy many. Paul's growth in the knowledge of Christ, was seen in confuting the Jews which denied Christ. What is a man the better for his land, if he let it lie untilled? Bad husbandry will find but a thin crop: no tillage, no harvest. The talent that lies useless by us, shall be taken from us. The Schoolmen and Casuists run out the metal of their knowledge, into tinkling bells and cymballs; and languish into a thousand needless and endlis questions: thinking to magnify it, and themselves by it, by spending and venting it in unprofitable, cold, and bloodless subtleties. But what is the notional sweetness of honey, to the experimental taste of it? If we be not the better for our knowledge, we were better never to have had knowledge. Otherwise, it is but a fair estate in the hands of a fool; or like the pencil of an exquisite painter, in the hand of a cobler. It is storied of an ancient and reverend Rabbi, who that he might by some demonstration, win the people to make use of their knowledge, and to reduce it to practice; put himself into the habit of a Mountebank, or travelling Aqua-vitae-man: and in the market made proclamation of a sovereign cordial, or water of life that the had to sell: Divers call him in, and desire him to show it: whereupon he opens the Bible, and directs them to several places of comfort in it: Intimating that as they had the knowledge of the Scriptures, so if they would make use of it, they it, they should both live holy, and die happy; for that indeed was the water of life. It is not God's meaning that any grace should lie dead in us, much less knowledge. It is never out of excercise, though the labors if it be different, according to the seasons. In childhood we are subjected to the labor of discipline; in age to the labor of doctrine: in the time betwixt these to the labor of practice. Quae quis nescit, in pueritia discat: quae didicit, in juventute ad usum ducat: quod ad usum ducit, in senio doceat: so that knowledge hath no time to be idle.

No sooner had God given the king of Israel wisdom, but all Israel shall be witness to the wisdom of their king. The decision of that controversy between the two harlots, shall make him talked of. Our all-wise maker will find occasiens to draw forth his graces to use. Dan and Beersheba were too narrow bounds for the fame of Solomon: it flies over all lands and seas, and transports the whole world with an admiration of his more then human knowledge. Kings send their Ambassadors, and a great Queen comes in person, to hear the wisdom of Solomon: thire is still more work for him. Aer detentus corrumpitur: viae non tritae silvesant. Musicall Instruments, without handling, will waspe and become nothing worth. A sprightly horse will lose his mettle, by standing unbreath'd in a stable. Rust will take the swords that hang by the walls. The Cynicke, rather than want work, would still be removing his Tubbe. It was a law of Solon, that if the father had taught his son no trade in his youth, whereby he might get his living; that son should yield no relief to his father in his age. In that day wherein we do no good how can we without shame pray for our daily bread? All virtues have their several employments, and so hath knowledge. God hath no use of the dark lantornes of secret and reserved perfections. We ourselves do not light up candles, to put them under bushels. The great lights, whether of heaven or earth, are not intended to obscurity: but as to give light to others, so to be seen themselves. How did Pomponius in Plutarch, pull his son Numa out of private obscurity, and put him upon public artions fit for his abilities? We are not a little beholding to Cresiption, for stirring up St. Jerome in the eastern countries: and to Hilary, for rousing up S ^t . Augustine in the western countries; to withstand the spreading infection of Pelagius. There is a Honestum in every virtue, which is proper to the possessors: but Withall there should be an Vtile, which is common and beneficial to their neighbors.

There is a shamefast modesty, which slackens the bridle: and there is a preposterous zeal, too hot on the spurr. Some will hardly come forth, when they be called: as others will run, before they are bidden. I cannot tell which is worse in the time of need: for the learned to hide themselves with Vlisses, or for the unlearned to thrust themselves forward with Thirsites: certainly neither is excusable. As the latter overshootes by boldness, so the former falls short by bashfulness: both are to blame. Socrates took no less care to persuade Charmides, Plato's uncle, to undertake the public business of State, than to dissuade Glaucos, Plato's brother, from it. The former of these was a man of much worth, but too little boldness: the latter was a man of very much boldness, but too little worth. The fault of the latter was more odious, but the fault of the former was more noxious: Glaucos was sick of impudence, Charmides faint with diffidence. There was more reason to blame the former, but more need to blame the latter. Glaucos by too much undervaluing of others, and arrogating to his own wisdom, made himself contemptible: But Charmides by too much admiring the worth of others, and despising his own, made himself unprofitable. The former by his audaciousness, fell into the contempt which he might have avoided: the other by his timorousnes, lost the honor which he might have gained. As the one needed the bitte, so the other the spurr: He bold one for his own sake, to escape a private loss: the other for the common wealths sake, to perform a public good.

The rust and disuse of knowledge, in men fitted and called to the service of God, is a sin almost unpardonable. Silence is the daughter of shamefastness: both which, as they are excuses for mediocrity, so they are prejudices to excellency. They are always the wisdom of fools; and sometimes the folly of the wise. The labors of the learned are Thesaurus Ecclesiae: not by way of indulgence, to profit the dead: but by way of instruction, to comfort the living. The holy Ghost came down upon the Apostles, in the form of Tongues. Why like Tongues? In regard of themselves it was enough to receive the Spirit of wisdom: the receiving Him in the shape of Tongues, respects us. They have not only a supernatural knowledge given them, for the illumination of themselves: but also Tongues, for the communication of this knowledge to us. This conveys it from man to man: Reason is impressed in the soul, expressed by the tongue: therefore the Latins call Oratio, quasi oris ratio. The soul is the fountain of knowledge, and the tongue a channel from that fountain. As Holophernes stopped the fountains of Bethulia, so Preachers that use not their tongues, stop the current of the holy Ghost. Indeed there be some that preach, as Nabal did feast; once in a year, and that must be a sheep-shearing too; when they receive the benefits of their flock, the rents of their Rectories. Some are tongue-tied from their birth, as was Croesus his son: they cannot vent their knowledge, it may be they have no knowledge to vent. Some are tongue-tied by riches, as Demosthenes was by the Milesians: they say to their tongues, as that Epicure did to his soul: Your have enough; even take your ease: these men have a fee to be silent. Others are tongue-tied by Greatness: rather than to speak against the stream of the times, they must forbear to speak against the sins of the times. These do know that matters go amiss; yet for quietness sake, they even sit still and let them alone. Alas, if they should touch upon their Lord's delirement, what hope have they of their Lord's preferment? The limbs after long sitting, are scarce able to walk: sluggish rest will make our gifts rust. Idleness engenders unablenesse: they will not preach at the first, they shall find that they cannot preach at the last. It was the Soldiers lie, His Disciples came by nigh and stole Him away. But it is too true here; by night, when we put ourselves into the darkness of works, into the works of darkness, this privy Thief comes, and steals away from us the knowledge of Christ, while we sleep in supine carelessness. Therefore let us use it, and do good with it, and then it shall do good unto us.

2. Pride and Vaineglory is the other hindrance. We need not be told again, that knowledge is one of the fairest flowers in our garland: let us not then blast it with the unwholesome wind of Vaineglory. Saint Gregory gives us this memorable caution concerning our knowledge; Ne dum ignorantiae tenebras illuminate, lumen humilitatis tollat. When Pride comes upon the stage, Exit Sapientia. The one doth not more enlighten the head, than the other doth darken the heart. He goes on: By this we may discern of our spiritual knowledge: if it works more upon the heart, than upon the head, it is right. The first operation of proud knowledge, is to make the head light: the first work of this divine knowledge, is to make the heart heavy. Not that it deprives us of joy, but prepares us for joy. It does not make us proud, but humble; nor set our fancies a running, but our eyes a weeping. The first eradiation of this light, like some flash of lightening, breaks the stone in the heart. The Schoolmen, when they suite the Beatitudes with the gifts of the Spirit, join sorrow with science; weeping for sin with knowledge: and they give this reason for it: That sorrow for sin can issue from no other fountain but the knowledge of God; nor doth this couple ever part. They are not therefore mis-matched: for there is no clearer way of seeing God upon earth, than through tears. He that increaseth knowledge, increaseth sorrow. He that increaseth the knowledge of Christ, shall ever increase the sorrow for his sins. So Augustine applies it: and E converso: He that increaseth his sorrow for sin, shall prove a great Clerke in the School of Christ. The gall and bitterness of sin being througly felt, restoreth a Christian to his perfect understanding; as the gall of the fish did Tobit, to sight. Multum crucis, multum lucis, we are best instructed, when we are most afflicted. Before the sons of Jacob shall know Joseph for their brother, they shall feel his displeasure. When God hath exercised his children with roughness, then He will be perfectly known to them. Christ's Cross begins our learning: that real Alphabet of true Christianity is spell'd out by suffering, not by reading. Thus the knowledge of Christ breeds humility, not vain-glory: not arrogance, but repentance. They that are puffed up with their knowledge, never sought it for Christ's, but their own honor. Hence it comes, that Ibi peccant, ubi peccata emendare debuerunt. But above all; God saith, Let not the wise men glory in his wisdom: yet many do so, and bless themselves in so doing. Tully could say, Deforme est de scipso praedicare. Yet this man, so qualified, that nothing but the eloquence of a Tully could sufficiently praise Tullius eloquence; is taxed even by those friends, that would have concealed his small blemishes: That the speech which flowed from him as sweet as honey, was made to taste as bitter as gall, by the enterlacing of his own praises. Cato the elder had a fair commendation given him by consent, to be Optimus Orator, optimus Senator, optimus Imperator: a prime Orator, a better Senator, and a most excellent Commander: yet he was so given to boast himself, that his best friends were ashamed of him.

There be three Corrosives, which well applied, may eat out this Ulcer and Impostume of Vaineglory, and purge the air of our knowledge from the killing infection of Pride.

1. The uncertainty of our knowledge in secular and political businesses. The most wise God hath hidden from us the event of things: Caliginosa nocte premit Deus. Future contingents may fall out otherwise than we imagine. The Surgeon that deals with an outward wound, can tell whither he can cure it, and guess in what time: but the Physician that undertakes the cure of a Fever, can neither set the time of his Patients recovery, nor assure him that he shall be recovered at all. The Artisan with his convenient shoppe and tools, can make up his days work if he be not hindered. But the Merchant Venturer can promise himsefe no such matter: he must have one wind to bring him out of the Haven, another to carry him about to the lands end, and perhaps another to drive him unto the place of traffic: so that he can promise nothing; neither for the time of his return, nor the venting of his commodity: but as the wind, and the weather, and the Mariners, and the seas, and the time of trade will give him leave. All political successes are conjectural, not demonstrative: they stand in need of the concurrence of many causes, which are casual; and of many men's minds, which are mutable; and of many opportunities, which are accidental: so that we cannot build upon them. In stratagems of war, much hope is grounded on the negligence of our enemies: we may think them asleep, who be as waking as ourselves. Antigonus made full account to set upon Eumenes unawares: but he found Eumenes as vigilant as himself; and so was fain to retire with a flea in his ear, as wise as he came. So for war; and the like we find in the passages of peace. Solomon, that wonder of wisdom, might think by joining in affinity with his neighbor Princes, and marrying their daughters, to strengthen his own kingdom; yea more, to win those Heathen to the Kingdom of God. Why should not they be brought to worship the God of Israel, that were so allied to the King of Israel? He was deceived in both; for this turned to the ruin of his kingdom, and well near of himself. For the secret Underminers of his State and succession, where were they entertained, but among his Allies? Hadad with Pharaoh, probably Solomon's own father in Law: Jeroboam too was harboured in Egypt. And for his wives, They turned away his heart after other gods: he could do no good upon them, they wrought him to much evil. So Constantine, that religious Christian, and famous Politician, thought that by building a City in the confines of Europe and Asia, which might be Aemulae Romae, a match for Rome; and by placing one of his sons to keep his Court there, he should impregnably fortify the Empire. But the building of new Rome, was the decay of old Rome: and the division of the Empire, was the destruction of the Empire. So Phocas thought by dignifying the Prelate of Rome, with that extravagant Title of Universal Bishop: and Pipinus by endowing the Church of Rome with large Revenues and Principalities; thought they had done wondrous well. But the lifting up of the man of Rome, was the lifting up of the man of Sin; and the increase of his estate, was the diminution of his piety. So cross oftentimes are the events to our purposes: the way of man is not in himself. There is no policy so provident, no providence so circumspect, but it is subject to errors: therefore not to be trusted on, much less to be gloried in. That which is so full of uncertentie, can be no cause of glory.

2. The imperfection of our knowledge many ways may well abate our pride. In Divinity it may get most: because toward the furnishing of ourselves with the knowledge we have most helps. Yet the most acute and judicious Divines have acknowledged their ignorance, and deplored their errors, in diverse points. We know but in part: If he that learned his Divinity among the Angels, yea to whom the holy Ghost was an immediate Tutor did know but in part; it is well for us, if we know but a part of that part. That which an Egyptian Priest said to a Grecian, Ye Grecians are always children; will be found true; not only of the Grecians, but even of the Egyptians, yea and of Christians too; that for understanding we are children, all of us. I deny not, but among the Romans, Nosica was called Corculum, for his pregnancie of wit. Among the Grecians, Democritus Abderita was called, not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 wisdom it self. Among the Britain's, Gildas was called Gildas Sapiens, Gildas the Sage. Among the Jews, Ibn Ezra was called Hechachan: they said of him, that if knowledge had put out her candle, at his brain she might light it again: and that his head was the Throne of wisdom. Before him, among the Israelites, Achitophel was the man; his counsel called an oracle: yet because another's advise was once preferred to his, he falls into a desperate discontent. So proud was he of wisdom, that it went to his heart to hear of any wiser than himself. This caused him to mis-interpret a poor disgrace, and to over-rate it. What if he were not the wisest man of all Israel; must he needs therefore go hang himself? What if his counsel were despised? A wise man knows how to live happy, in spite of an unjust contempt. What if another man's counsel was held better? Was it not madness in him, to revenge another man's reputation upon himself? Worldly wisdom is no protection from shame and ruin. We talk of wisdom, but where is it? Why should Nile overflow only in the summer, when waters are at the lowest? Who could ever satisfy others or himself, by delivering a cause of that? Why should the Load stone draw iron, or incline to the Polestarre? Who hath knowledge to give a reason of that? We all pretend to it, but where is it? The depth saith, It is not in me, &c. This wisdom is not in the depth, but the depth is in this wisdom. O the depth of the wisdom and knowledge of God! Our best knowledge is repentance: The fear of the Lord is wisdom, and to depart from evil is understanding. All our other knowledge is imperfect, and who will brag of his imperfections? Indeed stories report, that Agesilaus bragged of his stump foot, and Sertorius of his one eye; and played upon their own defects wheresoever they came. But I believe, this was Sardinius risus: a trick to prevent the jeering of others, rather than any delight they took in it themselves: for naturally men do not boast of their deformities. This defect in our knowledge may well nippe our glory.

3. It is not our own, nor of ourselves; and why should we glory in that which is another's? The ape is proud of his masters Iacket, the dog of his gorgeous collar: the asse jettes it in the lions skin: and the crow braved it furtivis coloribus, in her stolen feathers. We scorn to be sampled with such irrational creatures, we take all these for ridiculous fopperies: yet we cannot reflect upon ourselves, nor consider our own priding it in another's riches. What hast thou, which thou hast not received? A man can receive nothing, except it be given him from Heaven: especially not wisdom. The Spirit of wisdom, and the Tongue to express it; all Desuper, from on high. Every good and perfect gift is from above: they grow not in us, we spin them not out of ourselves, but they come from above. Therefore Quid gloriaris? If it be given, why forget we the giver? Let him be had in memory; he is well worthy to be thought on: yea let him have all the glory, for it is his. He that paid our ransom for us, when we were not worth a groate: He that cast his own garment upon us, when we lay naked; and healed us, when we lay wallowing in our own blood: He that redeemed us from all our enemies: will he take it well at our hands to glory in these his bounties, as if we were beholding to none but ourselves! Yet foolish man will be wise, naked man will be brave, filthy man will be pure. Though for all the cost and charges that God is at upon us, we remain poor beggars; yet in the midst of this beggary we can find in our hearts to glory: not in the cross of Christ, which he endured for us; but in the gifts of Christ, for which we are beholding to him.

These three corrosives well laid on, may eat out the cancer of pride and vainglory, which so cleaves to our knowledge: to which I might add a fourth for conclusion: That this is a secret thief which steals away our knowledge. It is like the Albugo, or white spot in the eye, which dimmeth our understanding; and makes fools of Cato's and Plato's, and Tullius, and Ahithophel's; leaving them at last never an eye to see withal: That we cannot know our own defects, nor the sum of our debts, nor the depth of our misery: That we cannot know God's infinite riches, nor the worth of his pardon, nor the height of his mercy; what may we thank but pride? These be those dead flies that corrupt the ointment. As famished bodies that have nothing to feed on, will fall to their own flesh: so vainglorious men, for want of parasites, will be their own trumpeters; thought they displease God and man. For God, he will find means to means to manifest thy knowledge when it may make for his own glory. Thy knowledge is a colt, a wild asses colt: vain man would be wise, though he be borne like a wild asses colt. Tie up this colt till God calls for him. If thou find that the the Lord hath need of him, then lose him and let him go. And for men; whiles thou art silent, they will speak thy praise: but if thou speak thine own proise they will be silent. There was a Temple in Diospolis, a city of Egypt, wherein were pictured a little boy, an old man, an eagle, a fish, and a crocodile. For the devise of this Hieroglyphic; there was a boy painted, to signify generation: an old man, to signify corruption: an eagle, which for the quickness and clearness of sight, was meant to symbolize God, who seeth all things: a fish, to insinuate hatred, for fishes were abomination to the priests of Egypt: and lastly a crocodile, which they present as the emblem of insolency. The whole sense being laid together, imports this: O ye that are young, and coming on: O ye that are old, and going out of the world; to you, and to all be it known, that God doth hate pride and insolency. The Saints, when they would magnify God's mercies to them, used first to declare their own former conditions. With my staff came I over this Jordan, and now I am become two bands, saith Jacob. I walked alone with my staff, like a poor private soldier; now I am become the General of two Regiments. He chose David from the sheepfolds, and set him to feed Jacob his people. I was a mean shepherd, that tended my Fathers flocks in the desert: Thou hast made me a King, and that over thine own people, and set me in the Throne of Majesty. To this purpose Amos; I was an heardman, Thou hast made me a Prophet; Instead of feeding beasts upon earth, I am honored to know and teach the secrets of heaven. Yet in the height of these Dignities, they all kept lowly minds: no pride crept into the honor of the one, or knowledge of the other. So doth the Lord hate pride, that they two could not endure to dwell together in one wide Heaven, how should they endure to dwell together in one narrow breast? One heart can never contain them, if one Heaven could not hold them. CHRIST will know none but the humble, and none but the humble souls truly know CHRIST.

Thus long and late I am come to a Period of this Argument, concerning the growth of the knowledge of Christ. All they will pardon the prolixity, that have had any relish of the sweetness. It could be tedious to none, but those that either do not, or will not know him to their comforts. I beg not their favorable construction, but I pray for their happy illumination. Carnal minds are so far from learning how to know Christ, that they do not know how to learn him. They think they can as well learn him at home, as at Church; by following their Profession, as by going to a Sermon. And this learning of theirs discovers it self in their actions. For they have learned to swear by him, they have learned to tear his holy Name in pieces with lewd blasphemies; they have learned to crucify him again by their malicious sins. Of this learning they have store in their hearts; and this learning they derive to their children; who can swear as soon as they can speak: they learned that of their parents: it was one of the first lessons that ever they taught them; if not by precept, yet by practice and example. But non itae didicistis Christum: the Devil taught them that kind of learning; it came not down from Heaven, but up from hell. Some sin comes to us by kind, it cost us nothing: other by custom, and that is not very chargeable, neither. But they both did cost our Savior Christ dear, even his own precious blood: And if they be not unlearned again, and quite broken off from us by Repentance, they will cost us dear too, even our own precious souls. But there is another manner of learning, another way of knowing Christ: which consists in putting off the corruption we have by nature, and putting on the holiness of Grace. This is a good learning, and happy thus it is to know Christ. Without this, it is with us in our sins, as it was with Peter in his e • asie; We know not what we speak. But with that Direction, we may use the words of Christ; We speak that we do know. Without it we are foolish, and know not the way of the Lord: with it wise, even to Salvation. Suffer but two Meditations more, and I have done.

1. Knowledge hath a difference from the other virtues, though it be a virtue it self. Some virtues are only conversant about good; and some only abstain or restrain from evil; Knowledge hath respect to both good and evil. Some virtues are only and properly fixed upon good; albeit collaterally, or by way of consequence, they keep us from evil. So the Object of Charity is goodness; the Orbe wherein it moves, is goodness. It loves God above all, who is the chiefest good: next the Saints, who in their degrees and measure are good. With the heart it loves good, with the hand it does good. Paul indeed gives it some negative attributes, and that rightly: It vaunteth not it self, seeketh not her own. But these are not the walk of charity: they may be assaults and ambushes to trouble her in her walk, which she spurns out of her way as she goes: but her way is good, and her walk is good, and her end is good. So the object of faith is good; the promise of God, which is sure and good: the merits of Christ, which are precious and good: the Inheritance of Heaven, which is firm and good, It is true that she is often put to it; to remove doubts, to clear difficulties, and to dispel sorrows: but her eye is not fastened upon them. Her object is the Sun of righteousness: these are but clouds betwixt her and the Sun. It is not the purpose and scope of her journey to meddle with these, but these will meddle with her. They are not her way, but enemies in her way. So are all sins, and the father and mother of sins, the devil and the world. She does not only brain those Babylonish little ones against the stones, and kill the young whelps and curres of that cursed litter; but even confounds the Sire and the Damme. The Sire, Faith resists the devil: The Damme, Faith overcomes the world. Still her object is good, yea God. No less may be said for hope; it looks only for good: no man hopes for evil. The beginning of it is good, for it is rooted in comfort: the progress good, for it goes on in cheerfulness: and the end is good, for it is only blessedness. Evil is the object of fear, good of hope. It may have some conflicts by the way: fear, and despair, and presumption are three shrewd adversaries: but hope evercomes the evil, and pursues the good, and saves the soul. No less might be said of meekness, which is only pitched upon a quiet good, and Mercifullnes, which minds only a beneficent good: and of pureness of heart, which consists in an innocent good.

Again, some virtues are principally excercised with evil, and all their strength is employed in the victory of that. Est virtus abstinentia. What is Sobriety, but an abstinence from drunkenness? What is chastity, but an abstinence from uncleanness, whether in thought or act? What is temperance, but an abstinence from excess? So St. Augustine defines it; Munus temperanti est in coercendis & sedandis cupiditatibus. Wherein consists the honor of patience, but in the quiet and unmoved suffering of evils? Nunquam est patientiae virtus in prosperis. Where there is no evil, patience hath nothing to do. And what is repentance, but a sorrowing for evil? Wherein doth it properly consist, but in grief for sin? These latter virtues are not properly positive; Nil ponunt in esse but privative: their excercise is not seen but in the conquest of evil. Uncleannes is evil; to avoid that is chastity: Drunkenness is evil; to shun that is sobriety: Excess in diet, apparel, pleasure, is evil: to preclude that is temperance. Contempt and injury are evils; to bear them meekly is patience: All sins are evil, to wash them off with tears is repentance. These virtues, like the stars, shine brightest in the night. To abstain, not only from evil, but from some good, is a virtue: Est virtus placitis abstinuisse bonis.

Knowledge is of a middle nature between both these; and yet participates with them both. It is not wholly excercised with good nor wholly taken up with evil; but it knows both good and evil. Before man fell from his Innocence, he knew nothing but good: but as his ambition was to know evil with it, so to know evil was his punishment. In this he thought to have become like God, and he became indeed, like the Devil. It hath cost the elect part of mankind many a sigh, many a groan, and many a tear; this knowledge of evil: for the refused part, it costs them their eternal souls. But here comes in the blessed remedy, brought by Jesus Christ to his chosen, that they cannot but know both good and evil; yet the good they know, shall do them good: but the evil they know, shall not bring evil upon them. For they know the evil, to avoid it; and the good, to embrace it, and so come to be saved by it.

2. There can be no full satisfaction, or consolation of the mind in any knowledge, but the Knowledge of JESUS CHRIST. The Ancient Poets had a strange Fable of their Sphinx, which they feigned to be a Monster of divers forms: with the face of a Virgin, the wings of a Bird, and the tallons of a Griphin. This thing did set upon all travellers that passed by, and propounded to them certain Riddles, which he received of the Muses. These, if the miserable captives could not resolve and interpret, he would presently tear them in pieces. The Country being a long time thus plagued with him, proffered their Kingdom of Thebes to that man that could expound his Riddles; for if one of them were answered, the Monster had no more power, but forfeited his life. Oedipus, a man of lame feet, but of an ingenious head, accepted the condition, undertook the challenger, and got the Kingdom. He resolved the Riddle, slew the Monster, and laid his body upon an Ass for triumph.

To make some profitable use of this fiction, conceive here, first, by Sphinx, man's natural knowledge: this is a Monster of diverse shapes, being so metamorphosed and transformed by sin. It hath the talons of a griphin; catching and tenacious hooks, that will take hold of anything. It hath the wings of a bird: for knowledge flies from man to man by discourse, a bird cuts the air from place to place: The communication of science, is as the kindling of one light at another. It hath the face of a virgin, so beautiful and amiable that every man is in love with it. Sphinx had his riddles from the Muses: and the sententious axioms of a sublime knowledge are wrought out with much study and contemplation. That Monster devoured those that could not unfold his riddles: so human knowledge hath made a prey of fools. It was more policy than power, whereby diverse men got a Principalitie among the heathens: They that could get a dominion over men's minds by their wits, might soon prevail to acquire a sovereignty over their bodies. A twofold condition was propounded with Sphinx his aenigma's: to him that could not expound them, death: to him that could, a Kingdom. Secondly, the Oedipus that undertakes to clear these Riddles, invented by the wit of man, is the Christian.

Man hath his knowledge from Nature, the Christian his from Grace: the one is from earth, the other from Heaven. Religion is the Science of Souls, whereof God is the Teacher. Oedipus had lame feet, but an intelligent head: The Christian is slow in the pursuit of worldly things, but for spiritual things he hath a clear understanding. What can the Naturian ask him, which he cannot answer? What is the most glorious thing of the world? Humility. What is the richest? Charity. What is the wisest? Seasonable Silence. What is the subtilest? Simplicitie. What is the strongest? Patience. What is the freest? The Service of God. What is the best Builder? Faith: for that lays the Foundation in Heaven. What is that which can reduce things to nothing? Repentance; for that can take away sin; as if it had never been. As Oedipus overcame Sphinx, put him to death, and laid his carcass upon the back of an Ass: So the knowledge of Christ vanquisheth all natural Wisdom, resolving all her subtle questions with Divine answers: then puts her to death, nails her to the Cross of Christ, mortifies her by Repentance, lays her carcass upon an Ass, shows her the folly of her former condition, exposeth her to her own contempt: So she willingly yields her self captive to the conquering knowledge of Christ.

But all this while what was Sphinx his Riddle to Oedipus? What is that Creature, which immediately, after his birth, goes upon four legs, next upon two, then upon three, and last of all upon four legs again? He answered, Man: which in his very infancy crawles upon all four, not long after stands upright upon two feet; growing old, he leans upon a upon a staff, and with it supports himself, so that he may seem to have three feet: at last in his decrepit years, his strength so fails him, that he falls groveling again upon all four, and lies bed-rid. There might be another riddle propounded to us, and that a more mystical one. What is that Creature, which was condemned ere it was borne? Which must be twice borne, ere it can live? Which gets life by dying? Which lives by the life of another, not by it own? Which cures all his own diseases, with his own tears? Which is of mean and poor parentage, yet Heir to a Crown? Which hath the body on earth, and the head in heaven? Which can see an object that is invisible? Which though he be dust and ashes, is partaker of an Nature that cannot die, even God of Himself? As the former was a Man, so this is a Christian. First, condemned ere He was borne; because He was conceived in sin: Nor only so; but He sinned in Adam, and for that was justly condemned in the beginning of the world, though he die not till toward the end of the world. Secondly, borne twice ere he can live: for Except a man be borne again, he cannot enter into the Kingdom of Heaven. If he be not regenerate, he does not live in grace, without which there is nothing but death: for otherwise he is dead in sins and trespasses. Thirdly, he gets life by dying: By mortification and dying unto sin, he gets vivification and living unto grace: yea, and by the death of his body, he gets the life of glory. Fourthly, he lives by another's life, not by his own. Now live not I, but Christ liveth in me: and the life I live in the flesh, I live by the faith of the Son of God. Fifthly, he cures all his diseases, by his own tears; sins are our sicknesses; and the medicine that heals us of them, is the tears of repentance. Sixthly, he is of poor parentage, yet Heir to a Crown. We are the children of sinful Progenitors by nature, yet by Adoption in grace the Inheritors of a Kingdom. Being Ioint-heirs with Christ, It is his Fathers will to give us the Kingdom. Seventhly, he is a member of that body on earth, whose Head is in heaven: So we are members of the Church militant below, yet Christ is our Head triumphant above. Eighthly, he can see an object that is invisible: so it is expressly testified of Moses. Ninthly, he is made partaker of a Nature that cannot die, though he be dust and ashes. We are mortal in the condition of our bodies, yet Partakers of the divine Nature by union with Christ. This is indeed a riddle to flesh and blood, a paradox to mere human capacity: the best candle in the Philosophers study could not give light enough to resolve it. Only the Christian knows it, and feels it, and really verefies it. Such blessedness comes by