Commentary on 2 Peter

THose things that God intended not for multiplication, were made perfect in their first being. Perfect in nature, there needed no completion: Perfect in number, there needed no addition: Perfect in order: there needed no mutation: Perfect in measure, there needed no augmentation: Perfect in degree, there needed no melioration. The stars do not propagate: one star does not beget another: therefore God in the Creation made as many stars, as he purposed there should be. The Angels do not multiply: one Angel cannot beget another: therefore at first they were made in an abundant number. Nor needs there any accession of goodness or happiness to their being, for they are perfectly good, absolutely happy, according to their condition. But for the things of this world, their blessing was a Crescite: and therefore their number was but small at the beginning, because they were made capable of a propagation. So mankind began with two, in the Creation: and the world was replenished by eight, in that restitution after the deluge. From those first two, how many millions have been and shall be derived? The Earth is full, Heaven shall be full, and it is to be feared that Hell will be full too; and all of persons sprung from their loins. Be fruitful and multiply, and replenish the earth. This had been an infinite blessing, if Adam had stood in his innocence, and begot such as himself was Statu primo: but alas, he begat such as himself was Statu lapso. The bitterness whereof he tasted in his first borne son Cain▪ who was a fratricide and a reprobate. It is worth our observation: the first man that died, went to Heaven: the first man that was borne went to Hell. Death is a punishment; yet though it seized on Abel, he was saved. Primogeniture was an honor; especially to be (though not the first man, yet) the first borne of mankind: Cain had this honor, and yet perished. Adam and Eve begat children in their own likeness; but they could not beget them in the likeness of God. They were created in his image, but in his image they could propagate none. By nature we increase our kind, but it must be by grace, if any of our kind be blessed.

Thus we still multiply, nor shall there be a cessation of this increase, till God puts a stop into the wheels of time, and sets a period to all things. But this is not the full extent of that Crescite: There is a vegetative life in the body, whereby it grows in stature: and there is a quickening Spirit in the soul, whereby it grows in goodness. The tree bears a seed, by which it may bring forth other trees of the kind; and yet withal, the same tree may grow in it self, both in respect of bulk, talnesse, and fruits. There is a Crescere in the one, and a Multiplicare in the other. If the body may grow in his capacity, why not the soul, in her capacity? The body may grow in quantity, till it become greater and taller: Why may not the soul grow in grace till it become holier; and grow in knowledge, till it become wiser, than it was before? The Stars are at their highest, the Angels are at their happiest: they cannot grow more bright or glorious. But men may grow from sinners to Saints, by repentance; and from Saints (as it were) to Angels, by holiness. We come not immediately from our mothers wombs so perfect men, nor immediately from the sacred Font so perfect Christians, but that we may admit a time of growing. We have the parts, but not the degrees of perfection. He that was perfection it self, yet would yield to the course of nature, and order and regulate his life by the direction of that. Jesus increased in wisdom and stature, and in favor with God and Men. In him dwelt the fullness of the Godhead bodily: He was the wisdom of God, and the only beloved of God: yet would he increase in all these, in wisdom, and stature, and favor with God and man. So must we Grow till we come to a perfect man, unto the measure of the stature of the fullness of Christ.

But grow in grace, and in the knowledge, &c.] We read of two Trumpets which Moses was commanded to make of silver. So we have here two Trumpets: one sounding from Heaven to Earth, Cressite in gratia, grow in grace: the other resounding from the Earth to Heaven, Christo sit gloria, to Jesus be glory. The former soundeth forth a point of Theology; the latter, a point of Doxology. The sound from Heaven, is a point of Theology or Divinity, summoning us to an increase of Grace. The sound from Earth, is a point of Doxology, or thanksgiving: returning to God praise and glory. When God gave the Law, it was delivered with the sound of Trumpets: when he requires the Law, it shall be with the sound of Trumpets: in tuba novissima. In both the Angels are the Ministers: in both, the instruments are Trumpets. So after a metaphorical sense in the Gospel, both in respect of what comes from Christ, and what is returned to Cbrist; here is a Trumpet, and a Trumpet: The one for proclamation, the other for acclamation: the proclamation of Grace, the acclamation of Glory: Grace proffered by him, Glory ascribed to him. I will take the cup of salvation, and praise the Name of the Lord. So here is Sumam calicem, in the one: and Laudabo nomen, in the other.

In the sound of the former Trumpet, two things are remarkable. 1. The ground of the lesson; the grace and knowledge of Jesus Christ. 2. The descant upon it, and elongation of the note; Grow in this grace and knowledge. In the sound of the other Trumpet, there are three notes. 1. Quid what; Glory. 2. Cui, to whom: to Christ Jesus. 3. Quamdiu, how long: now and forever. There is a time when this Trumpet from Heaven shall cease: The Angelical Trumpet shall put an end to the Evangelical Trumpet. There can be no time of proffering or receiving grace, when time it self shall be no more. No growing, then, for the harvest is come. No increasing then; for all they that are not full, shall be sent away empty. But the latter Trumpet shall sound always: glory to God, is the song of the Church militant, unto the end: and the song of the Church triumphant, after the end, without end. All the Saints and Angels shall sound this Trumpet, and sing this ditty forever: Blessing, honor and glory, and power, be unto him that sitteth on the Throne, and unto the Lamb forever and ever.

The Text begins as the World began, with a Crescite: and ends as the Bible ends, with an Amen. There is Fiat in either of them: that we may grow in grace; there needs God's Fiat to that: that we may set forth his glory; there is required our Fiat to this. This Amen is an echo, the answer to both these Trumpets, and hath relation to both the Corollaries. Christ wisheth grace to us, and we say Amen to this: we wish glory to Christ, and add again Amen to that. That his grace may be increased in us; Amen to that: That his glory may be advanced by us; Amen to that too. In regard of God's favor, and man's thankfulness; to them both, Amen. Thus the root of the tree is the Grace of God, and the top of the tree is the Glory of God. Grace in the foundation, Glory in the roof of the building. Blessing in the beginning, and blessing in the end: It begins with God's blessing of us, it ends with our blessing of God; who is blessed forever. Amen.

In the sound that comes from heaven, which is an hortatory persuasion, there be two principal things to be observed. Fundamentum, and Incrementum: Grace, and Growth. Radix arboris, and Accretio arboris. No growing without a root, and no live root from which there is no growing. Christ is the Roote, Grace the sap, and knowledge the fruits: for so we shall find it to be, Cognitio practica; which consists merely in the production of good works. Christ is the Roote that supporteth us, Grace is the sap which he communicates to us, and knowledge or obedience is the fruit he expects from us. Grace hath the first room in the Text, and so it shall have in my discourse. Wherein two circumstances sum up all. 1. What it is. 2. Of what valve it is.

1. What it is. The poets took Grace pro venustate: with them, beauty in the face, was a grace: comelynes in their carriage, a grace: handsomenes in wearing their garments, a grace: pleasantness in their discourse, a grade: bravery in their actions, a grace: but by their leaves, it was but a Poetical grace. We have those that take Grace in a worse sense; even for that which is most ungracious; Sin: He that wantonly can court his mistress, is said to do it with a grace. He that justifies an untrueth, and bears it out with a smooth impudence, is said to come off with a grace. When a gallant mannageth a fowl quarrel, his abettors will not stick to say, that he carries it with a grace. Yea of the very desperate blasphemer, his parasites will not be ashamed to report, that he swears with a grace. But if this be a grace, certainly it is a diabolical grace; it came from hell. The poets grace owes much to nature and education: the sinners grace is indebted to the devil and corruption: The former may pass, the latter is intolerable. God forbid that we should grow in such grace.

Divine Grace is another thing: as it springs from a higher generation, so it is of a nobler disposition. As there be diverse acceptions of it in the Scripture, so infinite distinctions of it in the School. There is Gratia increata, the free love and favor of God, which is called 〈 in non-Latin alphabet 〉 : so to Mary, Invenisti gratiam cum Deo: Thou hast found favor with God. And Gratia creata or Infusa; which are the gifts of the first Grace, called 〈 in non-Latin alphabet 〉 : so every good gift, natural, moral, or spiritual, is Grace. Some would have 〈 in non-Latin alphabet 〉 to signify only saving Grace: and Charismata, such common graces as may be in the wicked. All grace is God's gift; nor will he give it to those that will not receive it. Non est dare nisi Dei: non est accipere nisi hominis. The grace of God is without our will, but it is not within us without our will. The Papists speak in the dialect of that harlot to Solomon: Nec mihi, nec illi, sed dividatur: Neither all to God, nor all to man, but let it be divided betwixt grace and free will. This is false and injurious to God: for all goodness is from grace. It is either Gratia praeveniens, that converteth: or Gratia subsequens, that confirmeth. So St. Augustine: Gratia pravenit, ut velimus: Gratia subsequitur, ne frustra velimus. The cause of God's grace to us, is merely in himself: the internal motive is his own free love: the external impulsive is the merit of Christ, The effects of it are either Eternal, in our election: or temporal, in our vocation, and sanctification. The gifts of grace are either common to all, or peculiar to the elect. There is gratia Privativa, that keeps us from evil: and Positiva, that plants us with good. As for that of Gratia operans, and cooperans; it must be qualified; as that Acta fit activa voluntas, the will being first moved by grace, is not idle: or else it will cross that infallible position, It is God that worketh in us both the will and the deed. And for that old one, of Gratia gratis data, and Gratia gratum faciens; just exception might be taken against it: for when they speak of one kind of grace that is freely given, what do they but insinuate that there are other graces which are not freely given? But this is a distinction which hath so many gray hairs upon it, that I am loath to discredit it. Some, on the other side, are so young and abortive, that they would not be mentioned.

In a word, Grace is either taken actively, for that love and favor of God whereby we are accepted in Jesus Christ: or passively, for the several gifts wrought in us by the holy Spirit, and that improvement of our talents, whereby we bring forth acceptable fruits. The first grace is the cause, the other graces are the effects: the first is without us, the rest within us: the first is the original grace in God, the other are graces created and infused into us. In the former consists our Justification, our sanctification in the latter. Our Rooting is in the first, our growth in the other. When our faith waxeth stronger, our charity hotter, our patience meeker, our obedience more conscionable, our conscience more sincere; this is to grow in grace. And the more we grow in goodness, which is the latter grace, our Sanctification: the more assured we grow of the former, even the favor of God in Christ, which is our Justification. Still the more holy, the more happy. It is true that our Justification admits no latitude: we can be no more than just and righteous: but that grace is without us; no growing in that. But our Sanctification admits of degrees and measure, and is within us; so that we may grow in that. We cannot be more just today than we were yesterday, in respect of God: we may be more holy, in regard of ourselves. And if we be not more beloved than we were; yet we shall feel ourselves more beloved and blessed than we were. We are all equal, every believer of us, in gratia remittente; but not in gratia inhaerente: all equal in the grace that justifies us, not in the grace that sanctifies us: in this latter let us be growing. In the Old Testament we do not read of grace, but as it is taken for God's favor, or man's favor: never for an inherent habit. The law given by Moses, but grace and truth came by Jesus Christ.

Grow in grace;] that is in the improvement of the holy seed with in us, and brining forth the works of grace: then shall the first grace, which is the favor of God, enlarge his beams of mercy upon us. Thus our Apostle began his Epistle; Grace and peace be multiplied unto you: that was his apprecation: So he concludes here in the end; Grow in grace▪ this is his exhortation. Peter only joined peace with grace, in his salutation: Paul used also to put in mercy: Grace, mercy, and peace from God our Father, and Jesus Christ our Lord. We might look upon them; Qualia, Quota, Quomodo; What they are, how many, and how ranked. Tria sunt omnia: all good things are referred to these three heads: a Trinity of blessings, as it were from the Trinity of Persons. Mercy from God the Father, Grace from God the Son, and Peace from God the holy Ghost. Yet as Grace never comes alone; mercy and peace come with it: so it never comes hindmost; it hath always the first place. But you will say, Mercy is the cause of grace; why then is it placed after the effect? S ^t . Paul went a notiore ad ignotum: for we had never known mercy but by Grace: as he that would go to sea, must take a river by the hand. Mercy in the remission of sins, Grace in the sanctification of life, Peace in the eternal blessedness of heaven. But still Grace hath the priority of place: and indeed, under God, it is all in all: we have no good, we do no good, but we must thank Grace for it. Therefore in our common ejaculations, upon all occasions, when we hear others wish for diverse temporal things; we sum up all in this one vote; God send us his grace, we ask no more. And surely we need not: for all blessings wait upon Grace, as maids of honor upon the Queen: Grace, or nothing: Grace, and everything. This makes us equal to the Angels; and without this we are miserable and forlorn wretches, worse than beasts: Praestat non nasci quàm sine gratia mori: which is my transition to the next point.

2. Of what value it is. But alas, who can value it? What Gold can buy this Pearl? What Indies can purchase it, where it is not; or redeem it, when it is lost? What would not the reprobate Angels give, what would they not suffer, for one dram of grace? Though in their malice they hate it, yet for their case they would fain have it. We cannot better tell how to value it, than by way of comparison. Put it into the balance with temporal things, and that will help us a little to know the worth of it.

1. Grace comes from the best Fountain; the Mercy of God in Christ. You will say, all temporal things come from the same Fountain of goodness: Every good gift is from above. But though the Spring be the same, Solomon distinguisheth them in the stream or current: Length of days is in her right hand, and in her left hand riches and honor. Temporal things are Dona sinistra, the gifts of God's left hand: Grace is Donum dextrae; the gift of his right hand: this He gives to his chosen, as Joseph laid his right hand upon the head of Ephraim. Temporal things do not make the Possessor happy; Grace does: yea, they make his account greater; Grace makes it less.

2. Grace serves for the good of the noblest part of man, his soul: other things do but nourish or delight his mortal body. This moving coffin of the soul is but earth, and will crumble to earth: from that womb it proceeded, and to the same tomb it shall be gathered: dust to dust. But sancta anima c • lum est, the gracious soul is a Heaven; Habens pro Sole intellectum, pro firmamento Fidem, pro influentia charitatem, pro motu spem, pro Movente Spiritum sanctum, pro astris excercitus virtutum: having for a Sun understanding, for a firmament faith, for influence charity, for motion hope; the holy Ghost for our Mover, and an army of virtues instead of stars. Such is the honor of Grace.

3. Nothing but Grace can satisfy the soul. The proud Self-lover will have all his apparel sit in print; and though he be in pain, yet will he not complain that his shoe wrings him. The Worldling hath all things commodious about him; yet there is a little fury within that wrings him; a froward conscience that troubles him. Could he swallow the earth that swallows all; it might choke him, not satisfy him. But give him Grace, and then he goes away springing like Joseph, and singing like David; The lines are fallen unto me in pleasant places, and I have a goodly heritage.

4. Temporal things have no Charter of continuance: Vel viventem deserunt, vel à moriente deseruntur: they are sometimes gone from a man before he dies, but they will never tarry with him longer than he lives. Yea, worse; for Viventem si non abcundo relinquunt, manendo vexant. They will either work his discontent in leaving him, or his vexation in staying with him. Like a bad wife, that either will be gadding abroad, or scolding at home. Did you never see a Porter troubled with his burden, though all that he carried were his own? The abundance of the rich will not suffer him to sleep. Quo major sonus, minor somnus: the more noise, the less sleep. While they do tarry, nihil qutetis, no tranquility: of their tarrying nihil certitudinis, there is no certainty. At my first answer no man stood with me, but all forsook me. As Saint Paul at his first answer, so we speed at our last answer; no temporal things will stand with us, but all forsake us. If we look on this hand for riches, they are gone: if on the other hand for pleasures, they are gone: if behind us, for friends; or before us, for honors; or under us for our lands and possessions; all gone. Only Luke is with me: only Grace is left us; nothing but Grace tarries with us. Grace stands out for eternity, and nothing else.

For Bona naturae, some beasts exceed us: for Bona fortunae, many wicked men go beyond us: but we have Bona Gratiae; this makes us blessed, when the former are not, and the latter had better not be. What Solomon was among the Prophets, and John among the Apostles, such is Grace among the virtues; even the especially Beloved of God. Solomon had his dream, and John had his vision: wisdom rested in the bosom of Solomon, and John leaned on the bosom of Wisdom: Grace is now comforted with the Presence of God, and Grace shall be hereafter blessed with the Vision of God. Christ now dwells with her: even in the bosom of Grace: and she shall dwell with him, even in the bosom of glory. This is the beauty of the soul, the strength of the spirit, the peace of the mind, and comfort of the conscience. It makes the body a cabinet of immortal Treasure, cleareth the eyes, fortifieth the hands, directs the feet, composeth the gesture: And when this body must fall to the grave, Grace covers it with comfortable dust, unto the hope of a better resurrection, and leaves it in a quiet sleep. At our dissolution, Grace is both our physic and our Physician: a cordial that never fails: it doth qualify the sorrows, mitigate the bitterness and pangs of death: it stamps the Devil underfoot: it throws allo •• sins into the bottom of the sea; or buries them under Christ's Cross, without possibility of ever rising again to witness against us. It takes the soul out of her wearisome tabernacle, and delivers it as a precious charge into the hands of an Angel, and still keeps it inseparable company. The Angels bear it up unto Christ, and Christ presents it spotless to God the Father, where it remains blessed forever and ever.

Grow in Grace] There be divers means of acceleration, in plants and vegetables; wherein art is used to help nature: And for the procerity and stature of man's body, much is attributed to nourishment, something to the air, and not a little to education. But what is there that can make us grow in Grace? Surely nothing but Grace: the plantation, and the accretion is by the same hand. Qui dat esse, dabit & crescere. When God had made all living creatures, He breathed on them a Crescite: the former act gave them a being, the latter a blessing. One fiat was enough for both: to make the world when it was not, and to make it more numerous than it was; not in generibus singulorum, but in singulis generum: not in new kinds, but in new individuals. Yet the former is called a Creation, the other a Benediction. There was a Bene in both: in the making, for there all things were very good: in the blessing, for there they were so much the better by increasing their kind. Howsoeuver God foresaw the decay that would follow upon sin, and the death that would follow upon the decay: yet He gave this blessing of multiplication, before that either sin, decay or death were entered into the world. So that as then out of the same mouth came both the fiant, and the crescant: so here from the same hand proceeds both the Grace, and the Growth. Both the Esse, and the Melius esse, know no other but one and the same Author.

The Growth of any plant is improved principally by three helps: the secundity of the ground wherein it grows: the kindly heat of the Sun, cheering it up with his influence: and the contribution of the clouds towards it, with their dews and showers descending upon it. The ground wherein we are planted, is the Church,; and she, like a kind and indulgent mother, accommodates us withal her helps: Her Doctrine to direct us, that we may do well: her Discipline to correct us, when we do amiss: her Sacraments, which are Cordials to our heart, like springs, veins, and channels of Grace to the root: her prayers to Heaven, for a blessing upon that she gives, and for a blessing which she cannot give. In commune erat, in commune operatur. The rain that continually falls upon us, to make us shoot up in goodness, is a frequent distillation of the Word preached. If those holy dews do not soake into our hearts, we shall be Dwarfes in Grace. For this purpose Christ sends Apostles, and Pastors, and Teachers: those be the clouds, and from those clouds come rain and showers: the effect should be, that we may grow up to the stature of Christ: there is our growth by it. The Sun that ripens us, and is the principal cause of this accretion, is Christ Himself; that Sol Iustitiae; all our Growth is merely beholding to his beams and saving Influence. He blesseth the ground that bears us: He filleth, and emptieth the clouds upon us. Thus there is Gratia acta, wrought in us: and Gratia auct • , increased in us. As Grace is not given Nolenti, to him that would none of it: so nor is it increased Negligenti, to him that does not labor to improve it. We are not only living, but reasonable and holy plants: and must both labor for our own sustenance, and mature and further our own accrescence. The Grace that is in us, is perfect: for the least Grace is Grace, as a spark of fire is fire, If men see but a little, so little that they think themselves blind; yet they do see: but they may be brought to see better. We know, there is a double perfection; of parts and degrees: The Grace that is infused to us at the first, is perfect in regard of the parts: as a child is so far a perfect man, because it hath all the parts of a man: but it is not perfect in regard of degrees; for we may grow up in Grace, as a child does instature. In our conversion, when we first receive this saving Grace, we are but Infants in Christ: yet Infants may be tall men in time. Desire we to know whether we be grow •• in grace, or not? As by the growing of one plant, we may give a guess at all the rest: so here let us make a trial.

1. For faith and charity. Is our faith stronger? As our salvation is now nearer than when we first believed so is our faith in that salvation stronger than when we first were converted? Is our charity grown from an Issope on the wall, to a Cedar in Libanus? From the love of a few, and those our friends, and those very sparingly, and this with limitation and provision, that our love cost us little: is it grown to the sincere love, of many, of all, even to our damage, even to our death?

2. Consider we our Humility; how do we thrive in that? At the first we thought some worse than ourselves: do we not now think all better? Indeed of all Graces in us, Humility grows cross to the rest. Other virtues aspire upwards, humility looks downwards. We say of the rest, the higher they grow, the better: but Humility is the best at the lowest. Faith, Hope, and Devotion have an holy ambition: they disdain to look lower than Heaven: nothing can content them but an immortal Crown. But Humility pleaseth herself in a low dejection: you shall find her (with Job ) in the dust, in that school of mortality, disputing and conferring with worms and rottenness. Yet even there she grows; and that in the favor of God and his Angels. The deeper she roots, the higher she sprouts: The lower her Humiliavit se, on earth: the higher her Exaltavit Deus, in Heaven.

3. Our Repentance hath such another kind of growing too. She grows from a spring to a brook, from a brook to a river, from a river to a great sea. This is a Grace that does not only grow herself; but waters all other Graces, and makes them grow faster in us. It is our own contribution of moisture, besides that of the clouds, that they young plants, which we have almost eradicated and withered by our sins, may be caused to grow again by our tears. As the morning dew is a pawn of the evening fatness: so our penitent tears put a fruitfulness into all our Graces. When for that sin, which cost us at first but a sigh, we now fetch many deep groans: and for that which cost us but groans and prayers, we now spend floods of tears; and if it were possible, we would weep tears of blood. This is to grow in that Grace, which moistens all our plants, all our virtues: and destroys all the weeds, all the sins in our garden; happy Repentance.

4. Patience hath her growth, in our better hability to bear crosses. It may be at first, that we scarce durst wade through a foord of troubles: now we can swim in a sea of sorrows. Then a slight wrong molested us, now we can bear a lode of injuries. Then we were provoked with words, now we can endure wounds, without minding revenge. Then we were angry with our persecutors, now we pray for them. Then we would have retaliated, and could not: now we can, and will not. Then we thought all suffering a punishment, now we judge it a preferment. As Queen Anne Boleyn, the mother of the blessed Queen Elisabeth, when she was to be beheaded in the Tower, thus remembered her thanks to the King. From a private gentlewoman he made me a Marquisse, from a Marquisse a Queen; and now he hath left no higher degree of earthly honor for me, he hath made me a Martyr. This is indeed to let patience have her perfect work, and to come up to her full growth; when for Christ's sake, and his Gospel's, persecution shall be held an honor, and misery a dignity; Ipsamque erudem coronam. Here is the patience of the Saints.

5. Contentation must have her growth too: It was the fault of the Israelites, never to be content: when they had water, they murmur for bread: when they had bread, they complain for flesh: As if they had boorded with God, and he were to provide them diet, and they (good men) honestly paid for what they took. But Jacob their Father, of whom they were called Israel, was of another mind: If God will give me bread to eat, and raiment to put on: he asks no more. So Paul; having food and raiment, let us be therewith content. Are we more moderate in our desires now, than we were at first? Worldlings, quaseniores, eo cupidiores: but if in our age we are less desirous of the world, it is an argument that we are more satisfied with the Lord. One special means of the melioration of a tree, is a baring of the root, and throwing away the earth from about it. If these earthly things, riches, honors, pleasures be taken from us, and the world hath left us naked and destitute of his vain succors, we adhere faster to God. We do not covet them, we are content either with or without them: satisfying our hearts with this, that Christ is all in all unto us.

6. Summarily, we may know our own growth in grace, by our bringing forth the fruits of grace. All trees are not frugiferous, Christians are. That which brings forth no fruit, how shall we know it is a tree, and no logge? There is little difference between a dead stock, and a barren tree: one brings forth as much fruit as the other. I know that boughs, buds, and blossoms, are indications of a trees growth but there is no proof of a Christians growth without fruits Bring forth fruits meet for repentance, saith St. John: he stays at nothing till he comes to fruits. For that was the tree planted, for that watered, for that manured, and succoured from earth and heaven: not to make materials, nor to give shadows; not for the green boughs, or gay blossoms; but for the fruits. The tree is for the fruit, and but for the fruit there had been no tree. Fruit is the thing for which it was first set, and still is suffered to grow: and when there is no longer any hope of that, Cut it down, why cumbers it the ground? Then comes the axe to the root: down it goes, into the fire it must: if it will not serve for fruit, it must for fuel.

There is no evident knowledge of our growth, either by our leaves or blossoms. Our leaves that so ruffle with the winds, are but our hearing of Sermons: and of this we are very prodigal,: and for this we look to be esteemed good Christians: as if all godliness consisted in the hearing of a Sermon. Is all turned to hearing? where be the other senses? Is the whole body an ear? What is become of the other members? The Papists stand much upon their Auricular Confession: but do not too many among us stand too much upon Auricular Profession? There is an auricular confession, the religion of Papists: and an auricular profession, the main religion of our pure hypocrites. All the Jewels of their goodness hang at their ears: and but for their ear-mark, no man would take them to be Christians. The thorny ground is near a curse: but the fruitless fig-tree had a curse. Hearing the word of grace, is no sufficient proof of our growing in the works of grace. You hear us, and you praise us; and then think you have done enough: You hear our Sermons, we hear of your commendations: Teleramus illas, & tremimus inter illas: we suffer it, but with trembling hearts. All this is but leaves, and we ask for fruits: and not fructus oris, but fructus operis. Faire words do no more prove your growing, than the large leaves of Jonah's gourd was an argument of the lasting: Quickly they both fade: one day green, the next dry. It is no good sign in a tree, when all the sap goes up into the leaves, and is spent that way: nor in a Christian, when all his grace shoots up into words: a verbal goodness; no reality at all.

Leaves come of the kernel, as well as fruits: so doth chaff of the seed, as well as good grain: yet do we not plant for leaves, nor do we sow for chaff: we make small account of either. Quid paleae ad triticum? What is the chaff to the wheat? Quid foliis ad fructum? What are the leaves to the fruit? Rather give us fruit on a shrub, than a tree that can reach the Clouds, with nothing but leaves. There may be some fruit, without much growth: but growth is nothing worth without fruit. Saul was higher by the head, than all the rest of Israel: many in Israel were better than Saul at the heart. The procerity and cedarly tallness of trees, with a glorious flourish of leaves, is goodly to the eye: but the kindly fruits of the lower plant is more acceptable to the taste. The eminence of some notoriously zealous professors, may make them much admired: but the good fruits of mercy in men silent and less notable, makes them more beloved. The former may grow in applause, but the latter grow in grace: and this growth O Lord, give me!

We have heard the two fundamental grounds: first, what grace is, with the value of it: next what it is to grow in grace, with 〈◊〉 happiness belonging to it. For application to ourselves; two main uses 〈…〉 to your charge: Quaerere, and Crescere. First, a labor to obtain gra •• 〈…〉 , an endeavor to grow in grace. The acquisition, and the accretio • 〈◊〉 • nis germinatio praesupponit plantationem: that cannot grow, which is not. It must have a being, before it have an increase. God gives the seed, first: then Paul must plant, and Apollos must water, before there comes an increase. First give it essentiam, a being, then look for Incrementum, a growing. The grace of God in me was not in vain: saith Paul. See first that you have grace; and then that the grace you have be not in vain. In vain it cannot be, if it be in the Lord. His grace shall not be in vain, in you: nor shall your labor be in vain, in him. For the obtaining of grace, diverse duties are requireable.

1. Concursus ad orbem gratia. Seeing it is so precious, that life without it is but death, or worse: Let us creep into the Sunshine, and live within the sphere and compass of Grace. Ye are not under the Law, but under grace. There is no small benefit, to live within the precincts of grace. I do not say, that all who are Sub gratia, are therefore necessarily In gratia. Plants and stones lie under the same beams of the Sun, and are wet with the same moisture of the Clouds: The Plants spring and grow, yet there is no alteration of the stones. But to live within the verge of the Court, gives some hope that the king may one day cast a favorable eye upon us. We cannot come into the room where they make perfumes, but we must carry away some of the sweetness on our clothes. Nor can we walk in a garden of Roses and Violets, without participation of their pleasant odors. Which if either our superstitious Recusants, that refuse the Church in state and pride: or our wanton Recusants, that refuse it for delicacy and pleasure: or our worldly Recusants, that refuse it for the love of their Mammon; rightly understood: they and the Temple would be better acquainted. Thomas was not with the Apostles, when Jesus first appeared to them: and to his absence some have imputed his incredulity. It is ill to take, but worse to make occasions of our absence. God hath appointed a day in a week, the Church an hour in the day, and the State a place for both. To neglect that day, that hour, and that place, is no less than to disobey the commandment of the State, of the 〈1 page duplicate〉 〈 in non-Latin alphabet 〉 Church, and of our God himself. If Peter be out of the ship, he may sink: If Shimei be out of Jerusalem, he may die for it. Out of the Temple, when we should be there, we may perish; if God not as merciful to us, as Christ was to Peter; and more merciful, than Solomon was to Shimei; what business soever we pretend.

What be the common occasions that detain us? Playing or sleeping, or drinking, or evening of accounts, or visiting of friends. Think on it: when you play, and are at your sport, what if God should come to you in earnest? What if death should make a gamester among you? He throws at all: and would he not swoope all the stakes, to your terror and most unrepairable loss? Had it not been better for you, that he had found you praying, than playing? When you sleep, why may not that stern Serjeant take you napping? Why may not a palsy, or an apoplexy, or a lethargy, put you into your last sleep? You would not rise to serve God at the Church; why should God arise to preserve you at home? Drinking, that is the common hindrance: O how many hundreds about this city, doth the Tavern and Tap-house rob the Church of? With such an Host, gain is godliness; and with such guests; the health of their souls is drowned in healths to their mistresses. One hour spent in praying, is tedious to them: ten hours in drinking seem nothing, so merrily the time passeth with such tos-pots. Think seriously, with the cup in thy hand: why may not that draught be thy last! Some Merchants and Tradesmen make bold with that holy time to set even their accounts: but how if God at that very time should call them to an account? It is to be feared, that no cheerful account could be then rendered. Others have their friends to visit: but how if God should then visit them, and smite them with some mortal sickness? It would be small comfort to their souls, that the Church was then forsaken of their bodies. These judgments may fall upon men, in their wanton or willful absence from the congregation: they have no supersede as against them. Let us therefore keep the orbe of Grace, and the God of all Grace will keep us.

2. Apparatus ad vocem gratiae. Faith comes by hearing, and by hearing comes all other grace too. The holy Ghost is the Fountain, Preaching the pipe, our Eare the channel, and our Heart the cistern for this water of life. Receive not the grace of God in vain. In vain it is to us, when either it is tendered, and not accepted; or accepted and not improved. Stir up the gift of God which is in thee. The sparks will not be kindled in our souls without hearing, and they will die in their own ashes without stirring. Hearing is the light that kindles them, Prayer the tongues to stir them up, and meditation the bellows to make them burn. The Word of the Gospel is compared to a feast; and the hearers are the guests: but there is some difference in the carriage of the business. First, to a feast we are bidden, and we come: one invitation is enough: To the Word we are invited often; but instead of ourselves; we send our excuses: we have no need of it, no stomach to it. Secondly, in a feast we are glad to have the best morsels carved to us, and let the courser dishes pass by: But in hearing of the Word, when the best counsel is offered us, we are so mannerly as to commend it to our neighbors: That reprehension toucheth such a one, not me. Thirdly, at a feast we desire to be Primi the first: but in God's house we are well content to be Postremi, the last. Fourthly, a Sermon is still thought too long; when will he make an end? At a feast, we look for a second or third course, and seldom call to take away. Fifthly, we make reasonable election of nourishment for our bodies: but we are bad choosers of the diet for our souls. That pleaseth us which is sweet to the sense, not that which is wholesome to the conscience. By nature we have no more skill in our own diet, than in our own Physic. We shrink in our profession, and sink in our dignity, in respect of very mean creatures; that are their own physicians, their own caters and carvers. They write that the Harte being pursued, and wounded, knows an herb, which being eaten, throws of the arrow: a strange kind of vomit! The dog is subject to sickness, but he knows the grass that recovers him. It may be true, that the drugs are as near to us as to other creatures: it may be that obvious and common simples, easy to be had, would cure us. But we have not that innate instinct, to apply those natural medicines to our present dangers, which these inferior creatures have: we are not our own apothecaries, not our own physicians, as they are. Thus ignorant are we for our bodies, and naturally worse choosers for our souls. If we knew the valve of the word of Grace, nothing could keep us from the hearing of it. As Diogenes being repelled of Antisthenes lifting up his staff to drive him away, replied: Do, beat me: yet thou shalt never drive me from thee, so long as I can learn any good by thee. As meat does not enter the body, but by the mouth: so grace does not pass into the soul, but through the ear.

3. Affectus ad fontem gratia. The Spirit of God is the fountain of grace, let us please him, as we desire to be made gracious by him. Grieve not the holy Spirit of God, by whom you are sealed unto the day of redemption. He is the high God; let us not grieve him for his dignities sake: he seals us up in grace; let us not grieve him for his benefits sake. Because of his Greatness, and because of his Goodness: Greatness in himself, Goodness to us: for either of these, or for both of these, we should be so respective to him, as not to grieve him. The Apostle might have said; Yield him all cause of joy and contentment: it had been but reason, so. But not to give him any cause of grievance; what could he say less. Grieve him not for his own sake; if not for his own, yet for his Seals sake, for his Graces sake. Si rem grandem mandâsset, say the Servants of Naaman to their Master: If the Prophet had bid thee do some great thing, wouldest thou not have done it. So si rem grandem dixisset, If the Apostle had imposed some great piece of service upon us, yet we should not have thought much of it. But he only chargeth us not to grieve him; which is no positive or actual service, of pains or peril: only a prohibition of dis-service; as little as can be required. Hath he made his own sacred bed in the chamber of thy heart? O then trouble him not. Let not the noise of vain words disquiet him, nor the stench of carnal lusts offend him, nor the sluttish heaps of worldly desires make him weary of his abode: Melliter in tenero praesta requiescere lecto. If thou find that glorious king in thy poor cottage, bow thyself with Abraham to the ground, and say; My Lord, if I have found favor in thy sight, pass not away, I pray thee, from thy servant. There be two sorts of persons whom we would not willingly offend: the Great, and the Good. Not the Great in regard of their power: they may do us a displeasure: which is the motive of fear. Not the Good, in regard of their bounty: we may be the better for them; which is the motive of hope. If he be great, though he give us nothing; yet there is no wisdom to displease him. If he be good, and ready to do us good, though his power be not mighty; yet in honesty we should not anger him. But if he be great and good, able and willing to pleasure us; then far be it from us to grieve him: which is the motive of love; and of such love as we always carry about us; love to ourselves. For all these respects, let us grieve the Spirit of grace no ways: for his Greatness, ne noceat: for his goodness, vt benefaciat: and for our own sakes, Quos signavit. If we desire Grace in our Cistern, let us dearly love the fountain.

4. Respectus ad honorem Gratiae. It honors us, we have good cause to honor it. As Theodosius the Emperor preferred the title of Membrum Ecclesiae, to that of Caput Imperij: professing that he had rather be a Saint and no king, than a King and no Saint. Them that honor me, I will honor: and shall not we honorare honorantem? S ^t . Paul chargeth us to adorn the doctrine of our Savior in all things: a good life adorns grace; scandalous sins cast disgrace upon it. We begin to storm at this challenge; what, dishonor grace? In our brave and lofty style, we scorn the imputation: what, We to discredit the Gospel? We that profess it, and love it, and live in it, and are ready to die for it; We to dishonor it. I would it were not true: yet the Apostle begs but an easy request of them that were, and (possible) thought themselves very famous Christians; Grieve not the holy Spirit: Not for an Honorare, nor a Laetificare nor a Glorificare; you will not advance, nor credit, nor defend the Gospel of grace; yet at least do but thus much for it, as not to disgrace it. Let not the Name of God, and his doctrine be blasphemed. God's Name? say we in our ruffe and heat: what do we but glorify it, and make it famous and renowned everywhere. Ye say well; but hear you? In the mean time I would his Name might not be evil spoken of by your means. Dishonor Grace? Why it is our life, our soul: the very life of our life, and the salvation of our soul: we will never do it. But is there not such a thing, as turning the grace of God into wantonness? What do you call this? Is it not a dishonoring of Grace?

When we shall abuse either the promises of Grace, which are the covenants: or the Pledges of Grace, which are the Sacraments; by deriving an encouragement to evil from that merciful indulgence: is not this a turning of grace into wantonness? And is not that a discredit done to the honor of grace? If from the Sermon which forbiddeth such a sin, we shall immediately run into the sin forbidden by the Sermon; do we not disparage the house of grace, the time of grace, the word of grace, the very God of grace? Is it not a discredit to them all? When the Pagan beheld Christians receiving the blessed Sacrament, and observed with what reverence and devotion they demeaned themselves in that holy business; he was inquisitive what that action meant. It was answered him by one of them; That God having first emptied their hearts of all their sins, as pride, envy, covetousness, contention, luxury, and the rest; did now enter into them himself, with a purpose to dwell there. He was silent for the present: but followed and watched them whom he saw to be communicants in that action, for two days together: And perceiving some of them to fall into quarrels, uncleanness, rapacity and drunkenness so soon, he declared his censure of them with this exclamation: I confess that your religion may be good, your devotion good, your profession good; but (sure) your hospitality is stark naught, Apud quos ne Deus quidem biduo commorari permittitur. Are you so unhospitable; that you will not let your God dwell with you for two days together? This is the shame of Christians, this, the disparagement of grace; when it is forced, against the nature of it to encourage lewdness: I may take this bribe, put up this Interest, admit this uncleanness, drink this quantity: why? O! God is gracious: nay, therefore do it not, because thy God is gracious. Shall we continue in sin, that grace may abound? God forbid. Will any sober man wound himself, to try the skill and love of his Surgeon? God forbid it; and the thankfulness for his mercies, the remorse of our own hearts, the tenderness of our own consciences, and the love of our own souls, forever forbid it. Our God is a consuming fire. Even our God, the God of grace, is a consuming fire. If we will dare to presume; he will not spare to consume. keep back thy servant from presumptuous sins; let not them have dominion over me. In many things we sin all: but let not the presumption of pardon induce us. Though God's grace be an inexhaustible treasure; yet we may spend so much of our own stock, till we become mere bankerouts. Let grace be the desire of our hearts, grace the prayer of our lips, grace the direction of our lives, grace the protection of our bodies, and grace the salvation of our souls.

Thus we have found out the way to get it; now we must seek out the means to improve it; Grow in grace. This is done first by prescribing the Furtherances, and next by removing the hindrances: both which I might make distinct passages: But I will knit them together, and set down certain Rules which may direct us how to grow.

1. I begin at Prayer; and where better? Qui fecit vivere, docuit & orare, Hannah prayed to have a child, Monica prayed to save a child. Let us pray that we may have Grace, and pray that we may save Grace, and that Grace may save us. Prayer is requisite, that we may be new borne in Grace: and that being so borne, we may grow in Grace, Prayer must not be left out. They are all gone aside: Why? They call not upon the Lord. Prayer is a Key, to open the Gate of Heaven, and let Grace out: and Prayer is a Locke, to fasten our hearts, and keep Grace in. Prayer is a Messenger to fetch that holy seed out of the Garner above: and Prayer is the former and latter rain, to make it grow beneath. Prayer woos it to come, and Prayer wins it to tarry. Prayer is the Invitation of that noble Guest to our house, and Prayer provides for the entertainment of it. Prayer procures it a being in us, and Prayer supplies it with a blessing. Fundatur precibus, precibus firmatur: therefore Pray continuaelly, if thou wouldst grow continually. Yea, there is a growth in Prayer, as there is in the Grace we pray for. Our Prayers may grow in zeal, in confidence, in penitence, in humility. Some Censers may be fuller of Incense than others: and the higher our Invocations rise up in fervency, the more do Graces come down in plenty. Therefore as they put some water into the pump, that thereby they may fetch up more: so let us pray, that we may pray better. When the mill is set a going, an easy wind keeps it so, and a stronger increaseth the motion: If the Spirit blow upon us, this sets us a praying: but a more powerful gale of Grace and Inspiration, adds vigor to our Devotion. In vain do we expect that alms of Grace, for which we do not so much as beg.

2. A jealous suspicion of our own strength. We say, He that teacheth him self, hath a fool to his master: so he that relieth upon himself, hath a reed for his upholder: either he will fall quickly, or is already down. Confidence in God doth only support us: we cannot put too much trust in Him, nor too little in ourselves. It was Peters over-venturousnesse, that tripp'd up his own heels: Though all men should be offended because of thee, yet will I never be offended. Bravely promised: but Peter sware, I know not the man: cowardly answered. I know not the man? He knew well enough what his Master was, but he knew not what himself was. Multos impedit à firmitate, praesumptio firmitatis. Many had stood, if they had not made themselves sure of standing. Therefore is Peters fall recorded; Vt ruina majorum, sit cautela minorum. Every error of theirs, is a catechism to us: their lapses are our cautions. Those Judgments happened to them for ensamples: Ex cinere Iudaorum, lixivium Christianorum: the ashes of the Jews will serve to make a Lie for Christians; to wash and scour us from impiety. That which is upon Record to their disgrace, can neither give courage nor comfort to us in the imitation of it. Scriptae sunt etiam ruinae priorum, ad cautelam posteriorum. If thou stand upon thine own bottom, Remember Lots wife: remember her that fell before thee. If thou beest confident of thine own standing, remember Peter: he fell that was most confident. There are two sorts of Memento's set upon all stories: If the example be good, Memento & fac, Go and do thou likewise: If bad, Memento & fuge, Do not thou likewise. Think upon Lots progress, and coming safe to Zoar; Memento & fac: Think upon his wives retardation and retrospection; Memento & fuge. We are like to sick men; who when they have had a good day or two, think themselves presently well again: so they make bold to put off their kerchiefes, to put on thinner garments, and to venture into the fresh air: whereupon follow unrecoverable relapses. Let us only be confident in Jesus Christ.

3. An holy fear of falling must still possess us. I will put my fear in their hearts, that they shall not depart from me. In the former part of that Verse, there is an everlasting promise of God not to depart from us: yet still fear is placed in us of purpose, that we may not depart from Him. It generally granted, that no man truly engraffed into Christ, can either totally or finally fall away from Grace: And that Peter did not so fall, because Christ prayed for him, that his faith would not fail. To say, it might deficere re, non tempore, is absurd: for can a thing perish, and yet remain in time? What time can be given to that which is not? Nor is it enough to say, that faith lost may be restored again: For then Christ prayed not at all for that faith which Peter had, but for that faith which he should have. Yet there can be no fall without great danger. Sin is a fall: we have taken up the term ourselves, in calling Adams sin, Adams Fall. A fall indeed; for it fowls us as a fall, it bruiseth us as a fall, it bringeth down as a fall: down from the state of Paradise, down to the dust of death, down to the bar of Judgment, down to the pit of hell. Yet all falls do not harm us alike: there is in sin, the fall, the relapse, the wallow, and the not rising again: this latter, the not repenting, damneth.

There may be Lapsus, a grievous sin: and Relapsus, those Recidiva peccati, worse: and a lying still, Volutabrum peccati, the wallow; worse than that: But if it once comes to impenitency, that they fall, and not rise; this not only makes it most culpable, but leaves it most inexcusable. To prevent this, let us fear always. Fear is but a cowardly passion, yet it is set to watch the chief Citadel; the very heart: As in a Town of Garrison, the most white liver'd Soldier may serve to ring the Alarm-bell: yea, he is fittest for the purpose: for the fear of his own danger will make him vigilant to give warning to the rest. God doth give us fear for a ballast, to carry us steadily in all weathers: but yet He doth ballast us with such sand as hath Gold in it; with that fear which is his fear. For The fear of the Lord is his Treasure. The Father says, The fear of the Lord is the beginning of wisdom: the Son repeats it: he that collects both, calls it The root of wisdom: and that it might embrace all, Wisdom it self. Therefore A wise man will fear in everything: he is never without it, never without the excercise of it; not only in heavy and calamitous times, but even in good and cheerful days too. Noah being moved with fear, prepared the Ark; to the saving of his house: though he had assurance of his deliverance, yet he provides the means of it with an holy fear. Though we can pretend to no other degree of wisdom, yet let us be abundantly rich in this; that we are possessed with a fear of sinning. Let us fear all stops, all impediments, all obstacles that may cross or retard our growing in Grace: so shall our fear be turned into joy, and that joy be crowned with glory.

4. Next to the Timete, let us place a Cavete: as we fear a dwarfing or growing downward, so let us beware of a stunting or not growing at all. That fear was a necessary caution, and this caution is no less necessary a fear. If we fear God, we will beware of displeasing Him; shun the least act, the least word, the least thought of disloyalty towards Him. Qui operatur ut accedamus, idem operatur ne discedamus. It is good and safe therefore to fear Him. The Devil could never have prevailed upon Eve, to withdraw her from God, but by working this fear out of her: Be not afaid; Ye shall not surely die. To one kind of fear, faith is opposed: Why are ye fearful, O ye of little faith? With another kind of fear, faith is accompanied: Thou standest by faith; Be not high minded, but fear. In the former, the more fear, the less faith: in the latter, the stronger faith, the more jealous fear. Fides facit formidinem, formido facit sollicitudinem, sollicitudo parit perseverantiam. This fear if it be fresh in us, will make us stick close to God, without stirring (as we say) an inch from Him. Let us not more frequently brush our clothes, than our fear; that it may always be kept fresh in our souls.

Then take heed of standing still: flatter not thyself, that because thou hast run thus long, thou mayest now make a stop; nor because thou hast gotten thus far, thou mayest now sit down and blow. One of these two must be chosen; Aut semper proficere, aut prorfus deficere. No growing, some decaying: while we are not making onwards, we are going back a-main. In rowing up a river, that runs with a strong current, if we rest our oars, we fall down the stream. Between mending and pairing there is no medium: while we neglect to gain, we do but spend on the stock. So one sin opens the door to another: and while sins come in at the foredore, graces will out at the postern. What communion hath light with darkness? They will not keep company together. The Ark would not stay with the Philistines, nor will the grace of God tarry with sinners. Virtues drop from such a tree, like leaves and fruits in a great wind. The idle servant might have had as many talents as the rest, if he had been a good husband: but he buried that he had, stood at a stay, did neither good nor harm with it: therefore his Lord would trust him with no more, lest he should hide them too. Reuben's non-proficiency is remembered in Jacob's Will, when he bequeaths Legacies. Thou shalt not be excellent. So we try our cask; first with water: and if they hold that, then we trust them with wine. Habenti dabitur: there is a seed in our heart, which if it lives, and is fostered, we sprowte, grow, and prosper: but if it die, farewell all spiritual life. For if one virtue be offended, she lureth away all her fellows, as many of Ishbosheths friends shrunk away with Abner.

5. We must be wary not only to shun sin in the action, but in the very occasion. Saepe occasio peccati, voluntatem facit peccandi. How many that meant not to sin, are won by the very opportunity? In the way wherein I walked, have they privily laid a snare for me. Man in his innocence was not free from this. Paradise was made for man, yet there behold the serpent. Who can wonder if our corruption find him in our clossets, at our boards, in our beds, in our garments, in our lawful recreations, when our holy parents found him in Paradise? And thither he no sooner came, than he fell to work: he can no more be idle, than he can be harmless. And mark his cunning: there were many trees in the garden, he meddles with none of them: only you find him at the forbidden. This he suggested to Eve, that she might look upon the fruit though she did not taste it: Non est interdictum, ne videam, sed ne comedam. By looking, she came to liking of it: by liking, to longing for it: and so tasted it in her heart, ere it came to her hand. Thus hausit virus peritura, & perituros paritura? She lost us all.

He that would have the trees in his garden grow, must do what he can to keep them from all noxious things. If occasion be not sin, yet it is a friend to sin: Et iudicium est commissae, & causa committendae. There be sparks in a flint, which being let alone are quiet, and appear not: but beat it with a steel, then you shall see them come out, and be able to kindle a great fire. The sparks of sin are raked up in the embers of our affections: let them not be stirred with occasion, they are quiet: but when opportunity blows them, there is the danger. It was a fearful curse upon trees and plants; What the Palmer-worm hath left, the Locust hath eaten, &c. It is appliable to our purpose. Conceive by the Palmer-worm, the suggestions of sin: which are infinite, as that is called Multipeda, of many feet: this eats off a part of our tree. The Palmer-worm gives way to the Locust; which is a pendulous liking of the motion: suggestion delivers us over to approbation. The Locust resigns to the Canker, to idleness; which devours another part of our tree: approbation of evil delivers us over to sloth. The canker yields place to the Caterpillar, to lewd company; which consumes the residue of our tree: sloth delivers us over to wicked society. But as they that live in a pure air, shut their gates against those that come from infected ••• ies. Or as the Bees in winter keep their hives, and will not expose themselves to the bleak air, sharp winds, cold rains, and bitter frosts: so if we desire to grow in grace, we must shun all these dangerous infections. How worthy, is he to miscarry, that will put to sea in a storm? If a man have a professed enemy he does not only watch to avoid him, but all his faction and adherents: we must suspect all the occasions of sin, if we desire that our growth in grace may not be hindered.

6. Go on in humility and learn to Walk humbly with thy God. If we take any pride in our growing, we are near a fall. Paul could not deny but that he had done much, and gone far: I was not a whit behind the very chiefest Apostles: yea more; I labored more abundantly than they all: From Jerusalem, round about to Illyricum, I have fully preached the Gospel: from Syria to Sclavenia: yet I forgot the things that are behind: As if all that is past were nothing, he looks to that is to come. They that run well in a race, do not eftsoons look back, to mark how far they have run, and how many they have out-run: But they still keep their eyes forwards, upon the ground before them, and upon those that have got ground of them. Though our tree did spread the branches, and flourish with leaves, and stand loden with fruits: yet pride is an unluckie wind, able to blast all. Two marks are usually given of our growing; Obedience and Humility. Obedience; Know you not that you are his servants, to whom you obey? Know you not this? The works of obedience are an infallible testimony: if thy conscience can testify these fruits, then know that both the witness, and the thing witnessed, are graces. Humility: For judgment am I come into this world, that they that see not, might see; and they which see, might be made blind. How shall we understand this? Scripture can best interpret Scripture. God resists the proud: they that see, shall be made blind: He gives grace to the humble; they that see not, shall see.

Men look up to the hills, but they love to dwell in the valleys: God may behold a far off the proud height of the lofty, but he plants his grace in the low vale of an humble heart. The woman bowed down with a spirit of infirmity, may be an emblem of humility: the humble shall be lifted up. Pride in the soul, is like the spleen in the body: when that swelleth, all the other parts languish. It is poison at the root of the tree, which corrupts the sap: and if the sap be corrupted, what will become of the tree? It is so dangerous a poison, that of another poison there was confected a counter-poison, to preserve Saint Paul from it. God would rather suffer him to fall into some infirmity, than to be proud of his singular privileges. Least I should be exalted above measure, through abundance of Revelations: there was the poison of pride insinuating it self: I had a thorn in the flesh, the messenger of Satan to buffet me: there was the counter-poison or antidote which did at once make him both sick and whole. We are never more in danger of pride, than when we have made the greatest progress in the practice of godliness. It groweth fastest upon us, when other evils decay: and out of their decay sucketh matter wherewith to feed and foster it self. Principium atatis nostrae occupat, finem obsidet: It is always busy, but then most eager, when we are most holy. If thou beest ringed about with friends and comforts, beware of high-mindedness then. The Tares may out-grow the Wheat, according to that proverb; an ill weed grows apace: but let the humble wheat be ripe and ready by harvest, and that shall be had into the barn, whiles the rest are cast into the fire.

7. Think no sin so contemptible, that thou shouldst make light of the admitting of it. In small matters the decay of grace first discovereth it self: as the decay of a tree first appeareth in the washie boughs or twigges, and by little and little goes on further into the bigger arms, and at length pierceth into the main body. He that is not faithful in a little, will be unfaithful in much. He that corrupts his conscience for a little, will at last mak bold with it in a greater matter. That which is a mote in comparison of another sin, is a great beam considered in it self. There is no sin that is not in it self mortal: the sting of death is in everyone: and who dares play with the sting of a living Serpent? But the worst mischief of small sins is, that they make way for greater. To omit that, Quaeque minus laedunt singula multa nocent: To fall by one Goliath, or by the whole army of the Philistines: to be killed with many small shot, or with great Ordnance, what is the difference? But as huntsmen make use of their little beagles: first they ply the Deere with them, till he be heated and blown; and then they set on their great Buck-hounds, that will pull him down, and pluck out his throat: so the Devil employeth our little sins. Little sin is that little boy put in at the window, that opens the door for the great thief. A long thread of iniquity may be let in with a small needle. We have seen by experience, what hurt a little worm will do at the root of a tree.

8. Think on the comfort that comes by this growing in grace Every branch that beareth fruit, he purgeth, that it may bring forth more fruits. So are we dressed, that all comes not at once: But as the blade follows the seed, and the ear the blade, and the corn the ear; so grace first shows it self in good desires, then proceeds to good speeches, and without fail grows up to good works. Faith calls to love, and love to obedience, and obedience to constancy; and one grace fore-runs another. Whom God predestinates, them he calleth: and whom he calls, he justifieth: and whom he justifies, he glorifieth: there is no defect on his part. Let us grow up into him in all things, which is the Head, even Christ. Let there be none in ours. As the rich grow easily richer, so the good grow quickly better. See here is water, says that noble Eunuch, What doth hinder me to be baptized? Nothing, if thou believest, answers Philip. If we desire to grow in grace, what hinders us to be loved? what hinders us to be blessed? what hinders us to be saved? Christ calls them to receive his Word and Grace, that hunger for it: now that very hunger is Grace: for Incipit infundi, ut incipiat posci. When the seed is in the ground, the holy Spirit waters it, that it may spring up to a blade, he waters it in the blade, till it put forth an ear: he waters it in the ear, till it be ripe for the harvest. His charge to us, is to give them that need; his own practice, is to give them that have. Temporal things are given egentibus, spiritual habentibus. Not that for the good preparation of nature, God ads the gift of grace. That habenti should be meant of nature, and dabitur of grace, is false logic, and fit for the school of Rome, which would have something in nature, to merit something of grace. But how stands this with the Justice of God, to enrich the wealthy, and suffer the poor to starve? Yes, for He gives but his own, and so hath free election of the object of his bounty: Is it not lawful for him to do what He will with his own? But how stands it with, the Truth of God? He hath filled the hungry with good things, and the rich he hath sent empty away. Yes, for that very hunger is grace; and if they had not first tasted the sweetness of it, they would not have had such an appetite to it. Besides the rich think that they have a sufficiency of grace: the hungry confess their own emptiness, therefore it is fit that they should be filled.

Indeed we are all either full or empty, rising or falling, getting or spending winning or losing, growing or fading, till we come to Heaven or Hell. Paul turns an Apostle, Judas an apostate: the Gentiles become believers, the Jews Infidels: Zacchaeus turns from the world, and Demas turns to the world. One grace opens the door for another: for God is not weary of blessing, where he hath once begun: yea, one gift is a kind of obligation upon him, to give more. Therefore are his mercies called infinite, because they are above number: and everlasting, because they have no end. First he moves Solomon to pray for wisdom, & then bestows it on him. If Cornelius be a praying, Peter is sent to instruct him. If the son be coming homwards, you see the father running to embrace him. First, you have the Eunuch with a good mind reading; then by Philip's help understanding, then by the grace of the Spirit believing, and lastly taken into the Covenant by Baptism. Believest thou for this? saith our Savior to Nathanael: thou shalt see greater things. So repentest thou for this example? thou shalt see more. Lovest thou Christ for this benefit? thou shalt receive more. If thou be meek, like Moses, God willl make thee wise, like Solomon: if wise, he will make thee righteous, as Abraham: if righteous, then patient, as Job: if so, then penitent as Peter, and thankful as David. Every instruction shall make thee careful, every benefit grateful; and thou wilt never be well, but when thou art doing good. Thus as a traveler passeth from town to town, till he come to his home: so a Christian from grace to grace, till he comes to Heaven.

9. Lastly, let us be ever meditating on that royal reward, which is promised to Perseverance. So Moses had respect to the recompense of the reward. Be faithful unto death, and I will give thee the crown of life. I will give, who am able to do it: I will give, who am faithful to perform it: I will give, it is his free bounty, we cannot earn it. We owe unto him all the good we do; he oweth us not so much as thanks for it. Doth the Master thank that servant, because he did what he was commanded? Yet his free goodness will not suffer us to go unrewarded. What will he give? A Crown: who would not strive hard for a Crown? The kings of this world have Crowns, which cannot keep their heads from aking, nor their hearts from vexation: They may die, they do die, for all their Crowns, and return to their dust. But this is a Crown of life; that giveth life, and keepeth life, to them that wear it. But this very life will decay, and spend it self into the grave: yes, but that is an eternal and everlasting life; a Crown of Immortality. Who would not seek by all means to grow in grace, that he might win a Crown of Glory?

And in the knowledge of our Lord and Savior Jesus Christ.] There is nothing more pleasant to man's nature, nor more winning upon it than knowledge. For the hope of this gain, a super-addition of knowledge, Eve sold her husband, Adam sold himself, and all his posterity, even all the world. Let me have leave by the way of induction, to set down two preparatives to the subsequent matter. The argument is knowledge; concerning which I desire to observe. First, the pleasure which rational men take in it. Secondly, The strange properties of it.

For the former; Knowledge is so fair a virgin, that every clear eye is in love with her: it is a pearl, despised of none but swine. They that care not for one dram of goodness, would yet have a full weight of knowledge. Though they never mind to do good, yet there is no good which they would not know. Among all the trees of the garden, none so pleaseth them as the tree of knowledge. Conceive, by way of Apologue, that a mere natural man is by God's permission, let into his own Treasury or Storehouse, where all his graces lie reserved: he is allowed to take his choice, of some, or of all, or of what likes him best. He poiseth these precious Jewels in his hand, and judgeth of them only by the weight: that which is most portable, and easyest to carry away, he resolves to make choice of. He first makes assay of Charity: and perceives that this Grace would much abridge him of his old liberty; binding him to love his enemies, to pray for his Injurers, to do good for evil, and to supply the wants of the needful out of his own store: therefore he lets it alone, as being too heavy for him. Then he tries Temperance; and considers that this grace would restrain his appetite, cut the throat of his sensual pleasure; that it would keep him from feasts, and revells, and the fruition of merry company: this is also too heavy for him. He lays hand upon Humility, to see if this were any lighter: but observes that this Grace doth delight to dwell in the dust: she is not for the honor of courts, nor for the favor of Princes, nor for secular glory: but teacheth him to make his bed on God's cold earth, to dwell in obscurity, and never to think himself lowly enough: He likes not this; it is too melancholy, too heavy for him. He comes now to Patience; but that, of all, least pleaseth him: for then he must suffer wrongs with silence, revenge his adversaries with prayers, digest losses with thankfullnes, and be content with all impositions: By no means can he endure this: it is by far too heavy for him.

He removes to Obedience, and makes experiment of that: but this confines his extravagant inclinations too severely: There is a law ordained, and he must be tied to the observation of it: Oh, the ten Commandments are ten strict rules: his disposition is quite contrary to those Canons. As it was Satyrically spoken of old; that the law, Thou shall not kill, troubles the Physician: and that other, Thou shall not steal, angers the Lawyer: so we may truly say, that the law not to offend, offends the corrupt nature of us all. It is so much the more harsh to us, as it goes against the grain of our affections. Besides, it is a glass, which presents to us our own deformities; which though we will not forgo, we cannot endure to see. He thinks this virtue no better than manicles to his hands, and shackles to his feet, far too heavy for him. Then Simplicitie presents herself to him; a virgin fair without art, rich without a dowry: not more modest than amiable. He cannot but like her complexion, but her condition is the rub he sticks at. He considers that he is to live in this cunning world, where words and deeds are cut out of several pieces; where not to dissemble, is to invite a coozsenage. Therefore in this he deals plainly, by telling that plain dealing is not for his turn. She would keep from him much gain, and expose him to much loss; she is too heavy for him. Lastly, having balanced and refused all the rest, he lights upon Repentance: She sits at the very door of his egress; and seeing him to under-valve her elder sisters, she solicits him to make choice of her. This Grace if he could affect, it would also make him in love with all the rest. He would woo them all, if he were once won with repentance. But alas, he does not like her countenance: she is always weeping, and what should he do with so sad a consort, with so melancholy a mistress? He loves fair weather, and would not have every day rain. A merry heart is health and life: why should his jollity be sl • bberd with tears? She would ever and anon be calling him to mourning and lamentation; and of all lessons, he hath no mind to madrigalls. Songs, not sighs, are for him. If the Lord says, Turn; he turns. Unto sin: so he makes a Metathesis, whiles he keeps the word, and turns the meaning: But God will make a fearful Metathesis upon him; turning both the words and the meaning; Vertentur & confundentur; he shall be 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.

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