Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 3 · Verse 18 (2 of 6)

Commentary on 2 Peter · Commentary on 2 Peter volume 2 · Chapter 3 · Verse 18 (2 of 6)

p. 1530O the mellifluous ſweetneſſe of knowledge! How doth it inchaunt the ſonnes of men? He that left all the Graces behinde him, yet would take knowledge along with him. It is ſo indeed; many men neglect Grace, that would faine have knowledge. But to ſee the unluckineſſe of it! They refuſe what they might have with eaſe; and chuſe what after much difficulty they cannot obtaine. They would bee wiſe, and cannot: they might bee holy, and will not.ooRichard. de Contemplat. cap. 1. A man may love knowledge very much, and yet want it: but if ſo heartily he love goodneſſe, hee ſhall be ſure of it. Indeed hee that is groſſely ignorant, does not affect knowledge: nor does hee that is notoriouſly impious, affect goodneſſe. 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 goodneſſe. Quantò amplius Iustitiam dilexeris, tanto justior eris. Yet as wee 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 Solomons option;pp1 King. 3.9.1 Kgs 3:9 Give thy ſervant an understanding heart: his requeſt in a dreame, but his wiſh in moſt ſerious deliberation. The night followes the temper of the day: and as our hearts are waking, ſo they uſe to be diſpoſed in our ſleepe. If the thoughts of Solomon had not been intent upon wiſedome by day, hee had not made it his ſuite in the night: Now without any competition, hee faſtens on that Grace which hee longed for: Give me an understanding heart. If Solomon had not been wiſe before, hee had not knowne the worth of wiſedome, 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 paſſe by, and never drinke of. The dunghill Cockes of this world know not the price of this Pearle, the worth of this Iewell: They that have it, know that all other excellencies are but traſh and rubbiſh to it. That famous Queene of the South comes a great journey to that more famous King of the Eaſt; the Queene of Sheba, to the King of Iſrael. What was her errand? To learne Wiſedome. She had what ſhee came for: and in a ſhort time, ſo well had this ſtudious Lady profited by the Lectures of that exquiſite Maſter; that ſhee envies none; ſhee magnifies none, but them that live within the aire of Solomons wiſedome:qq1 King. 10.1 Kgs 10 Happy are they that ſtand continually before thee. O then how great a bleſſing is it to live within the Orbe of the Goſpell; and to heare a wiſer, a nobler,rrLuk. 11.31.Luke 11:31 a greater than Solomon? She was a woman, moſt of you here be of a ſtronger ſexe: ſhe came from farre, you have Chriſt at home: ſhee left her kingdome, you are in your owne country: ſhe onelyonly heard of wiſedome by report, you have continuall experience of it: ſhe brought rich gifts, you will ſcarce give thankes: ſhe deſired to purchaſe it, you will hardly accept of it: ſhee came to a meere man, you to Him that is God and Man: So farre as Chriſt is greater than Solomon, ſhall her holy care judge our neglect with juſt condemnation. For Application.

It cannot be denyed, but we live under the Sun-ſhine of knowledge: the ſaving beames, and comfortable influence of that heavenly bleſſing repleniſheth our Orbe: It is perpetuall day with us, and there is no night, unles it be in our owne breaſts. If our tree of knowledge does not grow for all this, what will become of us? Yes, wee flatter our ſelves with a Creſcimus; but then God replies, Vbi fructus? Where be our workes? The Egyptians in their palpable darkneſſe could doe nothing but ſit ſtill: it were a ſhame for the Iſraelites, in the light of Goſhen, to doe ſo. They could ſee to follow their buſineſſe, the other could ſee no buſineſſe to follow. Wee have worke to doe, and day-light to doe it in:ſſIoh. 9.4.John 9:4 Let us beware leaſt night come upon us before it bee done. Common knowledge will not ſerve for the diſpatch of this worke: they muſt have a cleare light, and a cleare ſight too, that can ſee to worke up their ſalvation. Maſons or Carpenters can ſee to worke by a candle: the contexture of their labours is eaſily diſcernible. But to cut a Signet, or make a Watch, or doe ſuch curious manufactures, there needs a cleare light: they cannot worke but by day. For the diſpatch of our ſecular p. 1531affaires, an eaſy portion of Knowledge will ſerve the turne: a rationall man, eſpecially helped with experience, will goe roundly through with them. But our Salvation is ſpunne up of a finer threed; and will aske a greater meaſure of Illumination to perfect it. There may come a time of darknes, or we may be removed to a place of darknes, or (for our neglect of the light) we may be oppreſſed with the power of darknes. Now the Sunne ſhines, the Goſpell flouriſhes; the word of Grace is preached, the Seales of grace are adminiſtred, all the treaſures of heaven, and comforts of merciemercy are offered to us: Now let Salvation be our worke 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 encreaſe in knowledge: for there muſt be no dead or barren trees in Gods garden: all fruitfull, all growing. But heere 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 Vertues, Wiſdome hath the firſt place. Why then firſt Grow in grace, and then in knowledge? We anſwere. 1. That they are infuſed together: In the act of our conuerſion, 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 favourites by degrees. We have not patience put into us to day, and temperance to morrow, and repentance next weeke, and charitie 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 ſowne in our hearts: not one left out. As Ioſephs advancement was entire, and his honours came all together: For Pharaoh did ſet himttGen. 41.41.Gen 41:41 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 Martiall and Lieutenant over his armies in the time of warre: 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 prioritie of Grace. 2. Grace is the generall favour of God, Knowledge but a particular grace: Grace the maine river, Knowledge but a creeke: Grace the tree, Knowledge but the fruite: Grace the Miſtreſſe, Knowledge but the waiting woman, the attendant: Grace the mother, the honour of knowledge is to be the daughter: Grace hath many children, knowledge can be but one of them. Now it is fitte, that the tree ſhould be ſet before the fruite; 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 faithfull, die waſhed in the holy Laver, the bloud of Chriſt, and are eternally ſaved: yet what Knowledge had they? They know not what others doe 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 ſinke men lower into hell: but Grace, without the helpe of Knowledge, will advance us to heaven, and crowne us with glory.

2. The object of this Knowledge is Ieſus Chriſt: why is the Second Perſon onelyonly 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 knowne the reſt to our comfort, without Chriſt. If you object that,uuIoh. 17.3.John 17:3 This is eternall life, to know God, and Ieſus Chriſt: firſt the Father, and then the Sonne, by no meanes leaving out the holy Ghoſt: forxx1. Cor. 3.16.1 Cor 3:16 Know you not that the Spirit of God dwelleth in you? p. 1532Knowledge is wrought in us by the Spirit, and ſhall not we know the Spirit that workes it? Yes, God forbid otherwiſe: But in knowing Chriſt, we know them both. Firſt the Father:aaIoh. 14.7, 9.John 14:7John 14:9 If you know me, you know the Father alſo. He that hath ſeene mee, hath ſeene the Father alſo. The Sonne isbbHebr. 1.3.Heb 1:3 the expreſſe Image of his Fathers Perſon: therefore they that know the one, cannot but know the other. And for the holy Spirit;cc1. Cor. 12.3. 1. Ioh. 4.2.1 Cor 12:31 John 4:2 No man can ſay that Ieſus is the Lord, but by the holy Ghoſt. It is then the gracious worke of the holy Spirit, to teach us to know Chriſt. Thus in knowing Chriſt to be our Saviour, 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 Sunne, but withall we muſt know his light that illuminates us, and his heate that cheriſheth us. It was Pauls determination,ee1. Cor. 2.2.1 Cor 2:2 not to know any thing, but what concerned Ieſus Chriſt. That is enough; we need no more Knowledge to the completion of our happynes. Therfore it might well be decreed by the learned of the Chriſtian world, that none ſhould take their degrees in the Schoole of learning, unles 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:ffIoh. 1.17. Rom. 5.17. 1. Pet. 5.5. Eph. 2.8. Pſal. 84.11.John 1:17Rom 5:171 Pet 5:5Eph 2:8Ps 84:11 Grace and trueth came by Ieſus: Grace and Trueth; there was a fitte match. Rom. 5. Grace and righteouſnes by one Ieſus another convenient paire. 1. Pet. 5. God reſisteth the proud, and giveth grace to the humble: Grace and Humilitie; theſe two well conſorted. Eph. 2. By grace ye are ſaved through faith: Grace and Faith; there alſo it is nobly accompanyed. Pſal. 84. The Lord will give Grace and Glory; O there is a bleſſed couple.ggRom. 5.2.Rom 5:2 We have acceſſe by faith, into grace, rejoycing in hope of glory: There, is Grace in honour and State: ſhe ſittes on her Throne, waited upon by Faith on her right hand, by Hope on her left: neither is ſhe without her crowne, 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 ſocietie fit for Grace: Trueth, Righteouſnes, Humilitie, Faith, Hope, Glory: there ſhe is among her noble Ladies, attended by virgins of Honour.hhPſal. 45.9.Ps 45:9 Kings daughters were among thy honourable women: upon thy right hand did ſtand the Queene in Gold of Ophir. All the other vertues are of the bloud royall, yet but ſervants to Grace: She is the Queene that ſtands upon the right hand of God himſelfe, in a veſture of gold, wrought about with diverſe colours.Verſ. 14. She hath change of ſuites: ſometimes ſhe weares rayment of needle worke. but ſtill the virgins that be her fellowes, or followers, are with her. But who gave Knowledge this priviledge? How came ſhe by this honour? That faith, charitie, patience, obedience, and thoſe Princely vertues ſhould be left out, while ſhe is put in? Thoſe are all neere the Perſon of the Queene, continually in the Preſence: Knowledge, if it be a courtier, is of a lower ranke, 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 Charitie is grace: repentance, patience, humilitie, and all the reſt are graces: their particular honours are involved in the generall. 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 honour done to the mother, redounds to the whole familie. Knowledge is not preferred to any grace, but every ſaving grace is preferred to Knowledge. 2. Grace and Knowledge are joyned together, becauſe the one helpes to maintaine the other. Knowledge is like a ſtarre, the darkeſt part of the orbe, till it be enlightened by the ſunne; a meere darke 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 maintaines knowledge. Againe, the more we know Chriſt, the better we love him: the farther we looke into the joyes above, the more we are raviſhed with them: the more comfort p. 1533we find in the fruites of grace, the more growth we wiſh to the tree of grace, in our owne hearts: Thus knowledge maintaines grace. We know the way to Heaven, becauſe Grace hath informed our Knowledge: we goe the faſter to Heaven, becauſe Knowledge hath inflamed our Grace. Fill the lampe with oile, and put no fire to it, and it will not keepe us from darknes. Lucerna 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 ſparke, 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 ſtirres up grace to practiſe. Grace will not ſuffer Knowledge to want Illumination: nor will Knowledge ſuffer Grace to want operation. Thus doe they mutually helpe one another, and both helpe us to ſalvation in Ieſus Chriſt.

Theſe queſtions being cleared, let us come to the Diſtribution. Grow in the knowledge of our Lord and Saviour Ieſus Chriſt. Heere is the Tree, the Life, and the Growth: The tree is Knowledge, the life of the tree is Ieſus 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 ſelfe; ſome fruite 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 generall, or at large: For you ſhall perceive that I reduce all to this head, and onelyonly aime at this end, to ſhew how unworthy all knowledge is to be compared with the knowledge of Chriſt. Together with the unprofitablenes of humane ſcience, without Divine; How vaine it is, how fruitleſſe it ſhall be, how ſinfull it will be, and how pernicious it may be, to the ſoule of man.

The kindes of Knowledge may three waies bee diſtinguiſhed. Firſt, ſecundum originem, in their ſpring and beginning. Secondly, ſecundum ordinem, in their order and proceeding. Thirdly, ſecundum efficaciam, in their vertue and operation.

1. In origine; every Knowledge is from God, thatiiIam. 1.17.Jas 1:17 onelyonly Giver of all good and perfect gifts: but every Knowledge is not alike: one may bee more noble than another. All good in their kinde, not all equally good in the ſame meaſure. Every perfect is good, but every good is not perfect: let us not thinke that all our gifts are of one ſize. Some of that Noble mans goods are calledkkLuk. 19.13.Luke 19:13 Pounds, and ſomellMat. 25.15:Matt 25:15 Talents: now a Talent is more than a Pound. Caeſars Penny more than the Widdowes two Mites: yet good mony all, in their ſeverall values.mm1. Tim. 1.8.1 Tim 1:8 The Law is good, yet itnnHeb. 7.19.Heb 7:19 could bring nothing to perfection. Nature, in it own ſelfe, 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 thisoo1. Ioh. 3.17.1 John 3:17 Worlds good: and thoſe temporall things we give to our children, as bread, meat, nouriſhment, are called by ChriſtppMat. 7.11.Matt 7:11 good Gifts: yet wee cannot deny, but the gifts of Heaven are better. So one Knowledge may bee more excellent than another; yet both good, and both from the ſame Authour. There is a Knowledge common to all, and another peculiar to ſome. Knowledge in Trades, whereby men become skilfull artificers, knowledge in arts, whereby they become famous Scholars; are both good: but not comparable to the knowledge of Grace and holineſſe, whereby they become good Chriſtians. For common Knowledge;

1. Such is that wee call wit and cunning.qqLuk. 16.8.Luke 16:8 The children of this world are in their generation wiſer than the children of light. Wiſer in their generation, not wiſer for regeneration.rr1 Cor. 1.20.1 Cor 1:20 The wiſedome of this world is Folly; yea,ſſRom. 8.6.Rom 8:6 Death, and enmity to God. Owles ſee better in the night than men; yet men have a better ſight than Owles. Cattes may have clearer eyes; but it is to kill Miſe, not to read letters. p. 1534The wiſdome of Worldlings is but cunning: they ſtudy men more than bookes; which makes them good in their owne alley: but turne them to new grounds, and they have loſt their aime. They are farre ſhort of wiſedome; not onelyonly in point of honeſty, but in point of abilitie: For cunning is but a ſiniſter knowledge: it may bettIam. 3.15.Jas 3:15 earthly, ſenſuall; devilliſh, not deſcending from above. There is a wiſedome that deſcendeth not from above: how then is all knowledge from God? The facultie of knowing is from God: the defect or depravation of it is from man. Shall God be blamed for giving us eyes, becauſe we turne them after vanitie? Or bares, becauſe we open them to ſcurrilitie? Or feete, becauſe we make them ſwift to ſhed bloud? No more is he to be blamed for giving us underſtanding, though we employ it to miſchiefe. Grace and knowledge are coupled together in my Text, they are not ſo in every man.

2. Such is that we call Policie: Achitophel had witte enough to give ſhrewd counſell to a traitor, he had not grace enough to ſave himſelfe from the gal-houſe. How great a Polititian was that Counſeller of David? How oraculous in his good, how devilliſh in his bad advices? Two proiects he had to ſecure the treaſon: there was a damnable deale of cunning in them both. Firſt, For feare that Abſolon ſhould relent, and David remit, and ſo that breach be pieced; he counſells him to ſecond his unnaturall conſpiracie, with as unnaturall inceſt: not onelyonly to violate his Fathers Throne, but his Fathers bedde: and not to doe this villanie in ſecret, the argument of feare or modeſtie; but ſo that all Iſrael might be witneſſes of the ſonnes ſinne, and the fathers ſhame. If they two be reconciled, thinkes Achitophel, what ſhall become of us? But this act is ſo deſperate and unpardonable, that he muſt needs goe on in rebellion. Secondly, That this treaſon may end in victorie, he hath another plot ready. Protraction may be an advantage to David: thereforeuu2. Sam. 17.2.2 Sam 17:2 I will purſue him to night, and come upon him while he is weary. How pernicious was this advice? For beſides the wearynes and unreadynes of Davids armie, the ſpirits of that holy King were daunted: ſo that the field had bene wonne, ere any blow was ſtricken. Celeritie had gotten the conqueſt: there had ſcarce bene any reſiſtance of a ſuddaine aſſault. Here was witte enough: Achitophel wanted not the knowledge to diſcerne of times, and ſeaſons. He that obſerves every wind, ſhall never ſow: but he that obſerves no wind at all, ſhall never reape. If you aske from whence this knowledge comes, from Heaven, or from hell? I anſwere, from both, in a diverſe manner. The facultie is from Heaven, the pravitie from hell. That he had a deepe wiſedome, he was beholding to God: that he diverted it to ſinfull purpoſes, he might thanke the devill.

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 doe politicke naturians contrive their plottes; as if there was no power to croſſe their projects, or revenge their wickednes. They conſpire on earth,xxPſal. 22.4.Ps 22:4 God laughes in heaven. So farre indeed he gives way to their ſinnes, as their ſinnes may proves plague to themſelves. So he diſpoſeth of wicked men and ſpirits; Vt dum nolunt implere patefactam, adimplent arcanam Dei voluntatem. Whiles they thinke moſt to pleaſe their owne fancies, they overthrow their owne ſoules. This way ſaith the wiſedome of allmighty God: Tut, we know a better way, of our ſelves. There was a King of Arragon, 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 inſolencie, that he blaſphemouſly boaſted; That if he had been of councell 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 onelyonly 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 doe neither: not a bend of his knee, not a whiffe of ſmoke, would he afford: For for wiſedome, he could helpe himſelfe p. 1535to it well enough, and bee beholden to never a god of them all. Rich, if they would make him well and good; he might perhaps thanke them for it: But of his owne head, he could be wiſe enough. Nunquid ſapientior Daniele? yes, hee will be Sapientior Deo. The Apoſtle ſayes, that every good giftaaIames 1.17.Jas 1:17 Comes downe from the Father of lights. We have ſome Aſtrologers, (called judiciall, but indeed without any ſound judgement at all) that have found out another derivation for theſe gifts: De luminibus, and ſo would have us looke 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 hoaſt of Heaven: but De Patre luminum, from the God of Heaven, from the Lord of hoaſts. Thoſe wiſards are, of all men, the arranteſt fooles: they leave God, to goe for knowledge to the Devill.

Oh the miſerable end of wicked Polititians; what became of Achitophel for all his deepe knowledge? He had great witte for the publike, none for his privat ſelfe: he, could governe a State, not rule his owne paſſions. What a ſtrange mixture of wiſedome and folly doe wee finde in that man? Hee will needes hang himſelfe; that was an act of folly: yet firſt hee will ſet his houſe in order; there was an act of wiſedome. Who would thinke 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 breake his owne necke with a halter? That he ſhould remember to order his houſe, that forgot to order himſelfe? Yet there are ſuch ſubtile worldlings, who are carefull to provide their children portions and provide no portion of comfort for their owne ſoules. They have witte 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 tooke care for his family, that tooke none for his owne body and ſoule. Marke the end of theſe cunning rookes: and if they doe not make away themſelves with their owne hands, yet they make way for the fiends of Hell to doe it. He that with the deepeſt reach contrives his owne ſinnefull pleaſure, does but ſtudy to provide his owne halter. For uſe.

1. It concernes all Chriſtian ſtates, to exclude ſuch men from their counſelltables.bbPſal. 101.7.Ps 101:7 That holy king of Iſrael would admit no Stateſman, ſo farre as hee could diſcerne, but ſuch as were after his owne heart; and he himſelfe was a man after Gods heart. Be he never ſo politicke, be his wiſedome more than any mans: yet if his heart be not right, he will not be faithful. I know that where the breſt-plate is nought, yet ſome uſe may be made of the head-piece: uſe, I ſay, not truſt. If men come to councell, and leave the God of wiſedome behinde them: there is rather a curſe to be feared, than any expectation of a bleſſing.ccGen. 49.6.Gen 49:6 Into their counſell let not my ſoule come: nor ever let their counſell come into my ſoule. Looke for no good of thoſe deſignes, whereof God was not at the making. If he be locked out of the counſell chamber, errour fills all the roome. Where a politicke head ſowes, and a falſe heart waters, God will give no good encreaſe. One ſparke of religion is worth a whole flame of ſecular wiſedome.

2. It concernes all private men. Carnall knowledge is a Peripateticke, and loves to be walking: wickedneſſe ſets it the bounderies: it ſhall walke but within ſuch a compaſſe. A compaſſe indeede; for Impii in circuitu. Miſchiefe it may ſtudy, but no goodneſſe. There is an earthy knowledge, which lies in bed, and deviſeth trickes of lucre, projects of oppreſſion. The ungodly are not without their counſell; butddPſal. 1.1.Ps 1:1 bleſſed is he that hath not walked in their counſell. What is the event of this counſell, whether taken of their fellowes, or of their pillowes? In the day, they inquire,eePſal. 4.6.Ps 4:6 Who will ſhew us any good? In the night,ffMic. 2.12.Mic 2:12 They meditate miſchiefe on their beds. ggHab. 2.10.11.Hab 2:10Hab 2:11They conſult ſhame to their houſe: ſhame, is this all? No, ruine too: for the ſtones ſhall cry out of the wall, againſt them. Is not this a goodly knowledge, that p. 1536brings with it ſhame and ruine? Such men have the witte to undoe others, and doe themſelves no good. One might be wiſe in Macedon, and a very foole at Athens: as Paul before his converſion was eminent among the Phariſees, but an Idiot among the Apoſtles.hh1 Cor. 3.19.1 Cor 3:19 The wiſedome of this world is fooliſhneſſe with God: and a man famous for knowledge in the opinion of the Earth, may be a meere ſotte in the judgement of Heaven.iiver. 18. He that ſeemeth to be wiſe, let him become a foole, that he may be wiſe. As we muſt be humble, that we may be exalted; and dead, that we may live; ſo fooles, that we may be wiſe. Let us know that we know nothing, till wee know the Goſpell: and know that wee know enough, when wee once rightly know Ieſus Chriſt.

3. There is a kinde of knowledge above all theſe; whether that naturall knowledge, granted to all men; or that artificiall Knowledge, granted to mechanickes: or that politicall Knowledge granted to Statiſts: there is alſo a higher, even a Propheticall Knowledge, and this may be granted to reprobates. Such a Knowledge had Balaam in his extaſies: ſcarce ever any of the holieſt Prophets had ſo cleare 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 Angell, and expoſtulate with her Maſter.kk1 King. 13.11.1 Kgs 13:11 There was ſuch an old Prophet in Bethel; of whom, conſidering all, a man knowes not well what to thinke. He abode within the aire of Ieroboams Idol, within the noiſe of his ſacrifices, and permitted his ſonnes to be preſent at thoſe Idolatrous ſervices. If hee were a Prophet of God, what did hee in Bethel? Why did hee winke at the ſinnes of Ieroboam? What needed a Prophet to come from Iudah, to reprove that ſinne which was acted under his noſe? Why did he lye, and betray his fellow Prophet to deſtruction? Did theſe abominations become a Prophet of God? If hee were not a Prophet of God,ver. 20. ver. 32. ver. 31. how had he true viſions? How had he direct meſſages from God? How did he confirme the Word of that Prophet whom he ſeduced? Why did he deſire, that his owne bones might bee honoured with his ſepulcher? Wee may conclude then, that he was a Prophet of God; but a corrupt, reſty, vicious one.ver. 26, When the other was ſlaine by the Lion, he had ſo much truth as to give a right commentary upon Gods intention in that act: ſo much hoſpitality, as to ſend away his gueſt, better provided for the eaſe of his journey than hee came: Though this were but a poore amends;ver. 23. when hee had betrayed the life, and wronged the ſoule, to caſt away ſome courteſies upon the body. Hee had ſo much faith and courage, as to fetch his carcaſſe from the Lyon: ſo much piety and compaſſion, as to weepe over him: ſo much love, as to wiſh himſelfe ioyned in death to that body, which he had haſtened to death. There was ſome goodneſſe in him: he was not abſolutely wicked. But all this cannot excuſe his ſinfulneſſe: hee was a Seer, yet did not ſee his owne way.

Such another was Caiaphas: llIohn 11.51.John 11:51This ſpake he not of himſelfe; but being high Prieſt that yeere, he propheſied that Ieſus ſhould die for that Nation. He ſpake not himſelfe, but God ſpake through him, as through a trunke; Cajaphas in the meane 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 Batte) 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 onelyonly, not a Prophet. He ſpake, and he ſpake not: he ſpake not of himſelfe, and of his owne excogitation; but God ſpake by him, in a ſuddaine 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 Ieſus ſhould die for that Nation, and not for that Nation: for the Iewes principally, but not for the Iewes onelyonly. Thus it pleaſeth the wiſedome of God, to expreſſe himſelfe even by the tongues of faulty inſtruments. Yea Satan himſelfe ſometimes receives notice from God of his future actions: p. 1537which otherwiſe that evill Spirit could neither foretell nor foreſee. Such, in all likelyhood, was his information concerning the end of Saul: mm1 Sam. 28.19.1 Sam 28:19To morrow ſhalt thou and thy ſonnes be with mee. How could Satan tell this? Is the Divell become a Prophet? No. But as he was once a good Angell, ſo he can ſtill act what he was. Well may lewd men be good Preachers, when Satan himſelfe can play the Prophet. What Prophet could ſpeake better words, than this ſoule ſpirit in Samuels mantle? Wherefore doeſt thou aske of mee, ver. 16.ſeeing the Lord is departed from thee, and is become thine enemie? Samuel himſelfe 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 Divell. This kinde of Knowledge is both rare and common: rare, in that it is ſeldome given to any: common, in that it is indifferently given to the good and bad. Prophecie doth not alwayes preſuppoſe ſanctification. Many have had viſions from God, that ſhall never enjoy the viſion of God. One beame of holineſſe is worth a noon-day of Illumination. Give me grace, what ſhift ſoever I make for knowledge.

Wee perceive now that there is a Knowledge common to all conditions of men: there muſt then bee a Knowledge ſpeciall and peculiar to ſome, or what diſtinction have wee? No beame 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 onelyonly the Hiſtory, but the Myſtery of the Goſpell: to know God in Chriſt, Chriſt in faith, and faith in good workes: to know his ſufferings our ſatisfaction, his merits our righteouſneſſe; and that wee hauehave our part in his Redemption: to know that God is reconciled to us, the Law ſatisfied, our ſinnes pardoned, our ſoules acquitted, and that we are in the favour of the Almighty: to know and feele the ſweete peace of conſcience, the inexpreſſible comforts of the holy Ghoſt: to know that merciemercy ſhall keepe us on Earth, and that eternall joyes are prepared for us in Heaven: tonnEph. 1.18.Eph 1:18 Know the riches of the glory of Gods inheritance in the Saints: oo3.19.To know the love of Chriſt which paſſeth knowledge: This is indeede a Knowledge worth our ambition, worth our ſeeking. But it is too high for the reach of carnall braines: as David ſpeaketh in another ſenſe,ppPſal. 139.6.Ps 139:6 Such Knowledge is too wonderfull for them: it is too high, they cannot attaine unto it: The refulgent Glory of it would ſtrike them blinde.qq1 Cor. 2.14.1 Cor 2:14 The naturall Man receiveth not the things of GODS 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 weake in policy, ſo I may be wiſe to ſalvation. For application.

1. It reprooves them that know much, and will doe a little: that have full braines, and empty hearts: a library of Divinity in their heads, and not ſo much as the leaſt Catechiſme in their Conſciences. Nor does this onelyonly touch the coppy-hold of Preachers, but it concernes the capitall Tenure of all Chriſtians.rrRom. 2.21.Rom 2:21 Thou which teacheſt another, teacheſt thou not thy ſelfe? It is no impoſſible thing: the candle that lights others to ſee by, ſees nothing it ſelfe. Yeeld that the candle hath no ſenſe; yet may not an ill favoured Painter draw a faire picture? Though himſelfe have none of the moſt pleaſing countenances, yet he may counterfeit an amiable face. The praiſes of vertue may bee extolled and magnified in the mouth, where vertue it ſelfe cannot get into the heart: Laudatur, non admittitur. The Carpenter may ſquare other mens tymber by the rule, his owne at a venture. The ſervant may draw wine for all the family, and yet drinke water himſelfe. There is no neceſſity that every one ſhould be good, which teaches it. When an orator, with great ſtore of wiſedome, 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 bee 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 your ſelfe. p. 1538But when a man ſhall commend wiſedome to all his hearers, and keepe no part of it to himſelfe, for his owne exerciſe, is it not madneſſe? This is as if he were ſet to tell heads, and to number the company, and ſhould forget to reckon himſelfe. When an inheritance is to be divided among many children, will any coheire ſet out the portions of the reſt, and forget his owne? We ſay for temporall things, when a man ſpends all, or gives away all: It was but his kinde heart: But in the diſtribution of ſpirituall things, to leave our ſelves none, argues not a kinde, but a ſtupid heart. Heavenly knowledge is not loſt by communicating: we may both give all, and keepe all. Lord enable me to give ſo much as may make others rich in grace, and yet to keepe ſo much as may make my ſelfe rich in glory.

2. For us all; Let us keepe our knowledge from ranging: It will hunt counter, if it purſues any other game but ſalvation.ſſIohn 4.22.John 4:22 Ye worſhip ye know not what. That is a wilde and rambling devotion, which knowes not what it worſhips; whether God or an Idol: astt1 Sam. 28.14.1 Sam 28:14 Saul, in ſtead of Samuel, worſhipped the Devill; Stooping with his face to the ground, and bowing himſelfe. Knowledge is apt to flie out, unleſſe it be kept in coram by goodneſſe.uuPſal. 95.10.Ps 95:10 It is a people that doe erre in their hearts, for they have not knowne my waies. Soone muſt they erre, that wander from the waies of God. Many hearbes thaat are wholeſome and uſefull in the garden, grow wilde in the deſart or common field. So there is the wilde Roſe, and the wilde Sage, and the wilde Thyme, wilde Succory, and wilde Tanſey. Theſe may have ſome vertue in the Forreſt, where they ſpring naturally; but much more in the garden where they are ſet carefully. Wiſe men are called Sages; but our wiſedome will grow wilde Sage, if it bee not kept within the garden of grace. Our Roſes will wither, our time change colour, our ſuccours be to ſeeke; all will turne wilde in the wilderneſſe of ſinne. Our knowledge it ſelfe may ſo become wilde, and ſo loſe all the vertue. Fire is good and neceſſary, while it is kept upon the harth within the chimney: it ſerves to warme our hands, to dreſſe our meate, indeede for innumerable uſes: but let it breake out into the houſe, and the rage is moſt violent, the miſchiefe unrepairable. If our knowledge have got a gadding humour, a tricke of playing truant; if it will ſteale out of ſchoole, to chatte with Satan, and to enquire 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 ſoone becomes wilde, and flies out into rebellion. But keepe it In orbe pietatis, within the liſts of godlineſſe, and then it is a window to the Arke, an eye to the ſoule, a guide to the affections,xx2 King. 12.2.2 Kgs 12:2 a Iehoida to Iehoaſh, to doe 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 travells abroad, Conſcience keeps home: it is internall and domeſticall. Knowledge is the Intelligencer, and brings in newes; whereof conſcience determines. It may be ſometimes a-ſleepe, 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 ſinne had brought ruine upon himſelfe, and deaded the powers of his ſoule to goodnes; this facultie had the moſt life remaining in it, and was left like Iobs menſſengers to bring him newes of the great loſſe;aaIob. 1.15.Job 1:15 I alone am eſcaped to tell thee. This little ſparke was left freſh, to ſhew what great lights were extinguiſhed. The office of knowledge is to informe conſcience: the office of conſcience is to reforme knowledge, Knowledge is the eye of the ſoule, and conſcience the glaſſe: (for it is but reflection of the ſoule upon it ſelfe) now our eyes cannot ſee themſelves but by the reflection of a glaſſe: nor doth knowledge rightly know it ſelfe but by the repreſentation of conſcience. In knowing of other things conſiſts the excerciſe of Science: in knowledge of our ſelves, the excerciſe of Conſcience.Bern. Cùm alia ſcit animus, Scientiae dicitur: quum ſcipſum, Conſcientia. p. 1539All the artes, 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 errours in our life, when one ſiſter leaves the other; when Science will not take conſcience with it, walking abroad; nor looke in the glaſſe of conſcience, comming 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 hauehave bene rambling. What the Scripture ſpeakes of Dinah, and the Poets fayned of Diana, experience finds true of knowledge. Whiles Dina 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 rapt away by Pluto. So when Science leaves Conſcience her miſtreſſes houſe, ſhe will be defiled with ſinne. Goodnes is the ſeaſoning of knowledge: if humane wiſedome be not powdred with Divine grace, it will ſtinke: that onelyonly can keepe it, and make it keepe. It is not unlike that petitioners ſonne in the Goſpell, in a maner lunaticke; it will fall into the fire, and into the water too: the Diſciples could not cure him, ſo nothing in nature will helpe this: OnelyOnly as Ieſus ſpake there,bbMat. 17.17.Matt 17:17 Bring him hither to mee: ſo if he will be pleaſed to ſpeake here of our knowledge, Bring her hither to me; ſhe ſhall be healed, her ſiſter conſcience comforted, and their mother the ſoule ſaved.

2. In ordine; ſome knowledge is more honourable than other; Deſiderabilius auro, ccPſal. 19.10.Ps 19:10more to be deſired than gold. Gold hath the precedencie of all metalls; more noble than ſilver; but Gods word is more noble than gold. The Apoſtles counſell is univerſally to be embraced,dd1 Cor. 12.31.1 Cor 12:31 Covet the beſt gifts. Solomon tooke knowledge and wiſedome for the beſt; and without any leiſure of deliberation, faſtens upon that:ee1 King. 3.9.1 Kgs 3:9 Give me a wiſe and underſtanding heart. That ſoile could not have borne ſuch fruite alone: if God had not ſowne this ſeed, the deſire of knowledge in his heart, Solomon would not ſo much as have dreamed of it. Yet this choiſe being made, God likes the ſuite ſo well, as if he were beholding to his creature for wiſhing good to it ſelfe. So doth he eſteeme a good election, that he recompenſeth it with advantage. If riches had bene his requeſt, he had never knowne wiſedome, nor (it may be) riches, neither: Now he askes the beſt, and ſpeeds of all. Riches and honour come into the match. Becauſe he asked what he ſhould, he ſhall receive both what hee 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 roomes of his heart, as if God had given him a new ſoule. We ſay of temporall things, The beſt is beſt cheape: but of ſpiritualls, the beſt is moſt precious: how deare ſo ever they coſt us, they ſhould be moſt dear unto us.ffLuke 10.42.Luke 10:42 Chriſt doth not diſpraiſe Martha's hoſpitalitie, in preferring Maries pietie. 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 Goſpell is the chiefe. ^g It is neceſſary antonomaticè, prae caeteris; Simpliciter & propter ſe, neceſsitate finis: others in ordine ad finem, & propter ejus conſequutionem. Stell. in Luc. 10.Luke 10As ſuſtenance is neceſſary to maintaine life; yet phyſicke and excerciſe are neceſſary too in their times and places. Bonum is not excluded by Melius: hhMat. 10 42.Matt 10:42water out of the tankard ſhall not loſe the reward, but meate out of the cupbord ſhall find a greater.iiMat. 8.22.Matt 8:22 Let the dead bury their dead, follow thou mee. It is a good worke, Mortuos ſepelire: but Evangelium nunciare, better. St. Paul more extolls Evangelizandi, quàm baptizandi functionem: kkCor. 1.17.Chriſt ſent me not to baptize, but to preach the Goſpell. The miniſterie of the word, is more noble than the miniſterie of the boord.llAct. 6.2.Acts 6:2 It is not reaſon that we ſhould leave the word of God to ſerve tables: therfore 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 p. 1540earth, for that is the place from whence Chriſt is riſen;nnLuk. 24.6.Luke 24:6 He is not heere. It is but a folly to ſeeke him where we are ſure he is not.ooPſal. 50.10.Ps 50:10 Not on the mountaines, where the beaſts ſeeke their food: not among the cloudes, whither the fowles of the aire ſeeme to aſpire: not among the ſtarres, 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 upppLuk. 17.37.Luke 17:37 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 honour; the nobler, the higher; is another Supra: To exceed the common ſort in pleaſure, and the varietie of carnall joyes, is a great Supra with them. But alas, all theſe are inferiora; and (without repentance) will ſinke downe to inferna: Thoſe have but baſe minds that admire them, and but leane ſoules that are ſatisfied with them. There is a Supra farre above all theſe; a glory and immortalitie to be knowne: we are ad altiora geniti, and ſhould have a holy ambition of them.qqEph. 3.19.Eph 3:19 To know the love of Christ, rrRev. 13.18.Rev 13:18here is wiſedome indeed: to know the way of ſalvation, is the Supra of all knowledge. When we are ſtudying that let us thinke wee are about a high point of wiſedome; and that to performe it well, is the wiſeſt action of all our life.

This knowledge does not onelyonly bring grounds for Iudgement, but rules for practice; and gives reaſons why we doe things, or leave them undone, It argues thus; I am now about a worke, what will God thinke of it? May I offer it to him? Will he allow it? Will he helpe me forward with it? Will he in the end reward me for it? This is indeed a happy knowledge; as if it had beene rapt up with Paul into Paradiſe: or if it be not taken up into heaven, yet heaven is let downe into it. As the legend ſpeakes 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 aimes 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 forſooke for that king, but finding him to be overcome by a neighbour, he betooke himſelfe to that other Pagan conquerour: This conquerour was alſo tyrannized over by the devill, to whom he was a meere ſlave, doing all his baſe commands: This hee could not endure, but entred into ſervice with the devill. For a while he admired the power of his new maſter, and what a dominion he exerciſed over the ſonnes of men; but in a ſhort ſpace he found out his weakneſſe alſo: ſo feeble and fearefull was he of a piece of wood, hee durſt not paſſe by the Croſſe; but when that ſtood in his way, he muſt backe againe. Now that weary ſervant longed to know what this Croſſe meant, and how he might finde out a more potent Lord. It was told him that Chriſt was the Lord of that Enſigne; and that the Croſſe was his Banner. Thither then he flies, and there he found out a moſt mighty, an almighty Maſter. So let our knowledge climbe; from ſtrength to ſtrength, from height to height, till itſſPſal. 84.7.Ps 84:7 appeare before God in Sion. Let it mount higher than riches in their Treaſurie, higher than Princes in their Throne, higher than ſtarres in the Firmament, and fetch all her light and comfort from God in Ieſus Christ.

There is a double uſe to be made of this point. Firſt, deſpiſe not the leaſt. Secondly, but ſeeke 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 Salomon deſpiſed not to know the hyſop on the wall, no more than the Cedar in Lebanon, ſo though thy knowledge bee like the Sunne, yet contemne not the leaſt ſtarre.tt1 Cor. 22.4. There are diverſities of gifts, but the ſame Spirit: all light comes from the ſame Father of lights. Hee that made the Elephant, made the Ant; as well the Flie, as the Eagle: the pooreſt worme p. 1541that creepes on the earth, as the moſt glorious Angell in heaven. Hee that gives us the Kingdome of heaven, and thoſe eternall joyes; gives alſo every piece of bread we eate, 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 ſparke got into the flax, Chriſt would not quench it. Deſpiſe not the meane knowledge of thy brethren, though thy owne ſoule have a clearer und…rſtanding. There may be Divine wiſedome 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 Maries dayes, when he queſtioned her about the ſubtleties of learning: My Lord, I cannot diſpute for the truth, but I can dye for the truth. Thou haſt a more reaching braine, another may have as honeſt a heart. Honour the leaſt Grace of God, whereſoever thou finde it. Say the gifts in ſome Chriſtians be ſmall: yet reverence the Giver for theſe: and then thy happineſſe ſhall bee like Nathaniels; uuIohn 1.50.John 1:50Thou ſhalt ſee greater things than theſe. xxZach. 4.10.Zech 4:10Who 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 judgements, were driven to doe it in the leſſe.aaExo 8.19.Exod 8:19 This is the finger of God. God is called the Father of lights: Luminum, in the plurall, 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 ſeverall degrees of this gift, knowledge; which is light indeede, and fitte to come from the Father of lights.bb1 Cor. 15.41.1 Cor 15:41 There is one light of the Sunne, another of the Moone, and another of the Starres; and among the StarreS, one differeth from another in glory, Though one bee not ſo bright as another, yet they are good all. Now God made the dimmeſt ſtarre as well as the Sunne in all his ſplendor. The humble Dayſ-eye would faine grow, though it cannot ſhoote up ſo high as the Marigold. Let us learne to know and glorifie God even in his leaſt workes; as Ceſars image is not onelyonly ſeene in his come of gold, but even upon the poore penny. Bleſſe him in all, for all.

2. Chuſe the beſt: refuſe not knowledge in lower things, but aime at the higheſt. The ſerpent is the embleme of wiſedome: Pharaohs inchanters 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 knowes notccBern. in Cant. 36. 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 our ſelves. That noble queene of the South came farre to learne knowledge: in Solomon ſhee found the mine, and ſtored her ſoule with that invaluable treaſure.dd1 King. 10.10 ver. 13.1 Kgs 10:10 She gave him ſixeſcore talents of gold; that was a royall gift of a queene to a king: Solomon gave her whatſoever ſhe asked; and that was a more royall gift of a king to a queene. Hers was temporary riches, his eternall: Hers might comfort the body, his could ſave the ſoule: hers aroſe out of the Earth, his came downe from Heaven: her gift could not make Solomon happy, his gift made the queene of Sheba bleſſed: She came rich, ſhe went away wiſe: ſhe came a queene, ſhe went away a Saint. There was not more freedome in her gift, than in her receit: her owne will was the meaſure of both. She gave what ſhe would, and ſhe received whatſoever ſhe would aske: and ſurely ſhee would aske the beſt. She was not ſuch a truant in the ſchoole of wiſedome, nor had ſo little profited by Solomon, but that ſhe learned to crave the beſt. She returnes therefore more richly laden than ſhe came: ſhe gave to Solomon, as a thankefull client of wiſedome, Solomon returnes 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 chuſe the beſt, the higheſt.

p. 1542Give a naturall man his choiſe of any dignity or honour in this world, and where will he fixe? Would he content himſelfe with a meane office, and hold it a credite to bee choſen Churchwarden or Conſtable? Offices which not a few are proud of. Or would his ambition be no more, than to flie Iuſtice-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 Peere, or to be a Generall of the army, or a Stateſman at the Counſell-table ſatisfie him? Or were it enough for him to marry with a Princeſſe, the daughter of a king, which David tooke for ſo great an advancement? Or would he be content with Ioſephs place, to ride in the ſecond charret of Egypt, and to be Lord lievetenant over the kingdome? No, but ſo long as there was a Pharaoh to ſay,eeGen. 41.40.Gen 41:40 Tantum in ſolio te major ero, onelyonly 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 crowne. O where is our holy ambition of ſuch a ſpirituall honour? why knowledge is a crowne:ffProv. 14.18.Prov 14:18 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 crownes. Men may have skill in theſe, and the like, and yet never deſerve the glory of a crowne, much leſſe the crowne of glory. It is not the Philoſophers knowledge, but the Chriſtians, that is truely a crowne. To know God in Chriſt, this crownes us. To the crown we would be as neare as poſſible we can: if we may not bee kings, yet at leſt the kings Favourites. When it was phanſied that Chriſt ſhould be a great King upon earth, there was ſuing ſtraight to be neare his Throne.ggMat. 20.21.Matt 20:21 Not ſomuch as goodwife Zebedees two ſonnes, that ſmelt of the fiſher-boate, but meanes was made for them to bee next the King. Earles are comites Regis, and have their Coronets: ſo are the Saints, havinghh1 Iohn 1.3.1 John 1:3 a fellowſhip with Chriſt. Yea they are Reges; Chriſt hath made us kings to his Father. iiRev. 1.6.Rev 1:6Not that they may doe what they liſt: Spirituall kings may not bee lawleſſe; for they are facti à Chriſto, and Reges Deo. One crowne they have, Corona ſapientia: another they ſhall have, Corona gloriae. Why then doe we ſticke upon theſe lower objects, as if the knowledge how to bee rich or potent, were ſuch a worthy matter. They bee but Lutulentae coronae, dirty crownes, that are made of ſuch ſtuffe: Higher muſt our knowledge mount, or no crowne is to be had.

There is a ſawcy knowledge; when the Aſtrologer will offer to picke Gods Counſell out of the Starres, and derive his honour upon conſtellations. That ſpeculation is high enough, too high, but withall too preſumptuous: the Aſtrologer ſhall never make himſelfe a crowne of Starres. There is a wanton knowledge, a fictitious poeſie, tranſported not only from modeſty, but from morality: which multiplies the one Deity into the plurality of gods: preferres Pernaſſus to Mount Olivet: faignes and commends an Elyſium, for the Heavenly kingdome: placeth Metamorphoſis in ſtead of miracles: to whom a neat pleaſing fable is more delightfull than the true and ſaving Goſpell: and in whoſe mouth the figments of a petulant braine, are more frequent than the Word of the eternall God. Their ſoules are taken with a ſmooth poeme: they uſe to call it a Rapture, and ſticke not to adde the attribute of Divine. But when a Poet courts his Miſtreſſe in a laſcivious time, is this a divine Rapture? To defame the reputation of men, of States, of Saints, in railing Satyres; is this a divine Rapture? I cenſure not the art of Poeſie: it is excellent; a Knowledge that may both prodeſſe, & delectare: I doe not flowt Poets, that they are the beſt Writers, next to them that write in proſe. But it is the looſeneſſe of luxuriant wits, and ſpurious fancies, full of the venime of the Serpent, that makes it odious. A higher and nobler Knowledge belongs to Chriſtians: in Pſalmes Hymnes and Spirituall ſongs, to ſing the prayſes of God Surſum corda, yea and Surſum cerebrae too: thither upwards p. 1543all. As our bodily eies ſee not the aire that is next them, nor the fire, nor the ſpheres, nor ſtop upon any thing till they come to the ſtarres: So let the eyes of our ſoules, wiſedome and knowledge, ſee nothing of this world, though it be never ſo neare us; but paſſe through all, and only fixe themſelves upon the peace, and joy, and glory in heaven. So will the Lord bleſſe our knowledge, and crowne our heads with a Crowne of honour heere; and then crowne that Crowne with the Head of all, which is Ieſus Christ, hereafter.

3. In Efficacia; ſome knowledge is more effectuall than other. There is a Theoricall, and a Practicall knowledge: the former whereof may bee without the latter, but the latter cannot be without the former. Men may have knowledge, and yet not doe well: but no man can doe well, unleſſe he have knowledge. So divers Interpreters by knowledge here underſtand obedience;Lorin. in loc. the fruits, and effects, and conſequents of knowledge, which are good workes. As if the Apoſtle had ſaid, Grow in grace, and in the workes of grace. It is no newes to have knowledge taken for obedience, or obedience for knowledge.kkIer. 22.16.Jer 22:16 He judged the cauſe of the poore and needy, was not this to know me, ſaith the Lord? If they bee two, yet they are ſuch two, as would never be parted, never found aſunder: like Mary and Martha, both ſiſters, and both buſie about Chriſt. Mary liſtens to his Word, that ſhee may know what to doe: Martha lookes to her hoſpitable office, that ſhe may doe what ſhe knowes. Martha prepares to feaſt him, Mary prepares to bee feaſted by him. And thoſe lazy admirers of the Contemplative life, have yet aſcribed a greater reward to the Active: as to relieve the poore and comfort them, is better than to ſay onelyonly, God helpe them.llEzek. 10.8.Ezek 10:8 Every Cherub had the forme of a mans hand under his wing. There is not onelyonly the wing of Knowledge to flie aloft; but the hand of practice, to doe good below. The one doth not croſſe, but aſſiſt the other: as the hands fetch their direction from the eyes, and the eyes looke to the operation of the hands. As Simeon and Levi were brothers in evill: ſo Mary and Martha were ſiſters in good. The union of theſe two is much commended both in the Scriptures, and by the Fathers.

For the Scriptures: Hoſ. 6. I deſired the Knowledge of God more than burnt offerings. If this were onelyonly a ſpeculative knowledge, Hoſ. 6.6.Hos 6:6certainely then there was more worth in burnt offerings: for what is God the better for our wiſdome? He is honoured by our ſacrifice. But obedience hath there gotten the Name of Knowledge, and then it is fully expounded.mm1 Sam. 15.22. Deut. 4.6.1 Sam 15:22Deut 4:6 To obey is better than ſacrifice. So Deut. 4. Keepe the Commandements of God, and doe them, for this is your wiſedome and understanding before God and men. Not a ſigne of wiſedome, nor an effect of wiſedome, nor the companion of wiſedome; but Ipſa ſapientia, wiſedome it ſelfe. There alſo hath obedience got the Name of Wiſedome. So Iam. 3.Iam. 3.13.Jas 3:13 Who is a wiſe man among you, and endued with knowledge? Let him ſhew his workes out of a good converſation with meekeneſſe. There if they be not ſub codem nomine, yet they are in eodem homine: if diſtinguiſhable in their nature, yet inſeparable in their ſubject. For that mans good Converſation is wiſedome, his good workes wiſedome, his meekneſſe wiſedome, and the diſcreet ſhewing or manifeſtation of all, wiſdome, 1 Ioh. 2. He that ſaith, I know God, and keepeth not his Commandements, is a lier, 1 Ioh. 2.4.1 John 2:4and the truth is not in him. There is no terme ſo odious with us as a lyer: yet David was very round and homely with us, when he ſaies,nnPſal. 116.11.Ps 116:11 All men are liers: without queſtion, all ſinners are liers. Some had their Sirnames from Greatneſſe; as Alexander the great, Pompey the great, Constantine the great, Charles the great: Others from Pietie, as Metellus Pius, Antonius Pius, Aeneas Pius: The conſcionable and obedient Chriſtian takes one Name from Wiſdom: He is Vir Sapiens as well as Vir Bonus.

For the Fathers;aaIn Apolog. Nazian. He is the wiſe man qui pauca de virtúte loquitur; ſed propter virtutem multa facit. Sapientia illa clara est, non quae verbis volat, ſed quae virtutibus constat. bbBern. in Cant. ſer. …3Bernar. Sol non omnes, quibus lucet, etiam calefacit: ſo wiſdome gives men light, to know what they ſhould doe: but does not inflame their affections, p. 1544to doe what they know. It is one thing to know wealth, another thing to poſſeſſe it: Nec divitem facit cognitio, ſed poſſeſsio. Let mee adde, Nec divitem facit poſſeſsio, ſed fruitio: uſus, non habitus. ccIſidor. de ſum. bon. l. 2Iſidor. It makes to the accumulation, and aggravation of a mans ſinnes, Scire quod ſequi debeat, & ſequi nolle quod ſciat. ddHug. de vanit. mundi.Hugo. Frustra divina cognitionis abundantia creſcit, niſi divinae dilectionis flammam augeſcat. eeAug. de ſcala Paradiſi. Mark. 1.8.Mark 1:8Augustine. As God hath given the office and Miniſterie of Baptiſme to many, but the power of remitting ſinnes in Baptiſme he keepes to himſelfe: So knowledge is a common gift; one man may teach another: but holineſſe is a peculiar grace, which hee gives by none but himſelfe: There may be a ſubſtance without an odour: but there can be no odour without a ſubſtance: So there may bee knowledge without good workes, but good workes without knowledge never. A diſtinction of them we may conceive in our braines, God forbid there ſhould be a diviſion of them in our hearts. This conſideration affords us a threefold uſe.

1. It is our Apoſtles charge,ffChap. 1.5. Adde to your vertue knowledge: my exhortation here muſt be, Adde to your knowledge vertue. If your wiſedome be not operative, it had better not be at all: For we muſt give account of our knowledge, and that account muſt bee according to the fruites of our knowledge. As Gregory ſpeakes of the Feaſt of Reſurrection; wee keepe Easter but ill, niſi quod de more celebratur, etiam quoad mores exprimatur: unleſſe we expreſſe the matter of the feaſt, in the manner and forme of our life. So we ſhall give but a ſorry account of our knowledge, without a Catalogue of good workes: an Inventory, not of our owne counterfeiting, but upon record in heaven.ggGen. 1.2.Gen 1:2 The Spirit moved upon the face of the waters, in the Creation: He did not lie, nor ſit, nor ſtand upon them, but he moved: he inſtantly fell to worke.hhIoh. 5.4.John 5:4 An Angell troubled the waters; not onelyonly looked on them, but moved them. We are no ſooner put into the ſpring of ſpirituall knowledge, but at once we both perceive our owne fowleneſſe, and in that holy Laver begin to waſh our ſoules. As Naaman did not ſtand to view Iordan, but dipped himſelfe ſeven times in it, to get off his leproſie.iiPſal. 34.5.Ps 34:5 They looked, or had an eye to him, and were lightened. Light and heat are inſeparable:kkStell. in Luc. 16.Luke 16 the nights are hoter in Plenilunio, becauſe then there is more light. If the Lord doth enlighten us with knowledge, he doth alſo warme us with charitie: and charitie will be doing good workes.

2. The purpoſe and end of our knowledge muſt bee directed to goodneſſe. Many learne much, that they may be Docti, not Boni; and reputed in Sapientum, non in Sanctorum numero. So ſome Lawyers ſtudy to be cunning in the Lawes; not with an intent to helpe their poore oppreſſed Clients, but by intricate quirkes, windings, and diſtortions, to ſqueaſe their purſes. They would be rich by their knowledge, not honeſt: as their Heires would bee made noble by their riches, not hoſpitable: and the third generation leaves neither honour, nor honeſty, no nor riches behinde them, to their poſterity. The Prieſts and Scribes could plainely have informed Herod concerning Chriſt; and clearely have expounded thellMic. 5.2.Mic 5:2 Prophet Micah; that hee was to be a ſpirituall King, and not to take upon him any earthly Principality: ſo that Herod needed not to feare the loſſe of his kingdome by him. Thus might they have kept that Tyrant from bloud, and prevented the murder of ſo many Innocents. But ſuch was their pride, that they would not.mmMat. 23.13.Matt 23:13 They had the keyes, but they ſcorned to open the doore. So you have Herod turning over the Bible, ſearching the Scriptures, examining the Prophets; but to what purpoſe? Hee ſayes, Vt Chriſtum adoraret: but hee lied, for it was Vt Chriſtum devoraret. Know, to bee better, as well as to be wiſer. There is no comfort in any knowledge, the ſcope whereof is not Divine goodneſſe.

3. Let no knowledge ſatisfie us, but that which referres us, prefers us to Chriſt. There be common gifts, wherein naturall men take their full acquieſcence: yet p. 1545we know, the diſpenſation of them extends to very Reprobates. Balaam had the gift of Prophecy, yet he loved the wages of iniquity. nn1 Sam. 109.Saul had another heart given him: a kingly heart, not an holy heart. Achitophels counſell was oraculous, yet his end deſperate. Iudas happilyooMatth. 10.4.Matt 10:4 could preach like an Angell: yet in practiſe,ppIohn 6.70.John 6:70 a very Divell.qqAuguſt. in Frag. num. 7. Ex ſerm. de mirac. 5. pan. Serm. Davidica. Cantica. &c. Tom. 1. Baptiſme is a gracious gift of God, yet many after the water of Baptiſme, goe to the fire of Hell. Prophecy, an eminent gift: yet Saulinter Prophetas. Faith, neceſſary: yet The Divels beleeve and tremble. Doe wee not ſee in the world, a great Stateſman, yet a meere Atheiſt? A deepe Divine, yet too covetous? An expert Lawyer, yet a corrupt Iudge? An experienced Phyſician, yet a meere Naturian? A rare Scholar, yet a great Drinker?^r Chryſoſtome hath a fearefull ſaying; Hee that knowes good, and lives in evill, is no better than a Devill in the ſhape of a man, or no better than a man in the nature of a Devill. Theſe may have good parts, but they are not good men. The Divels know and beleeve, beleeve and tremble: but they can do no good. Let us turne to God with repentance, which the Devils cannot doe: and bee ingraffed to Chriſt by faith, which the Divels cannot bee: and poſſeſſe the Spirit of ſanctification which the Divels cannot have. So ſhall wee both in grace and knowledge, reſemble the bleſſed Angels, and bee Partakers of their glory in the Heavens. As no place can content the Fire, but the uppermoſt: ſtill it riſeth up toward the owne Region: ſo let no knowledge ſatisfie us, but the knowledge of Chriſt. The other Elements, Earth, Water, and Aire, are pleaſed with lower roomes. There is an Earthy Knowledge; which lives like a moule in the mould, in the warme bowels of wealth; and cries, Let them take higher happineſſe, that have a mind to it. Earth will to earth; an earthly deſire, to an earthly Center; ſo they live: till earth be turned into earth; ſo they die: yet, till earth be turned out of earth, their earthy ſoules into helliſh torments. This is a baſe and brutiſh life. There is a knowledge one ſtory higher; a watry knowledge, that ſeekes onelyonly after pleaſure, and the ſenſuall delights of the fleſh. Give it luſty wines, beautifull Strumpets, muſicke, and banquets, ſport and merriments; this is all it cares to know. Where is the beſt liquour? Where lyes the handſomeſt Whore? Where meets the joviall Companion? This is a fluid knowledge, that turnes the bloud into water, the very ſoule into water, and ſo runs it into the dead ſea. There is a knowledge yet a ſtory higher than this; an airy knowledge, that ſeeks for nothing but glory. Advance it into the Princes favour, make it an admiration to the vulgar, blow it up with encreaſe of honor: ſuch empty, airy, windy ſtuffe will fill this vain bladder. Theſe Elements of our ſloth ſit quietly in lower rooms: but divine knowledge, like the noble fire, mounts aloft, & finds no reſt but in the region of Immortality.

In the knowledge of our Lord and Saviour Ieſus Christ] All this while wee have beene getting up Iacobs Ladder, and climbing by certaine ſtaires and degrees to the Knowledge of Christ. Now our meditations are come to the toppe; let us view the beauty of Sion, and with our intellectuall eyes behold the Face of Him whom our ſoule loveth. ſſPſal. 5.2.Ps 5:2Thou art fairer than the children of men. Firſt, generally.

1. The Sun and the Sea are the 2 great receptacles; the Sun of light the Sea of waters. For the former; God made the light before the Sun: but when he had made the Sun, he reduced all the diſperſed light into this one luminary: not locking it up in that body, as Aeolus the winds in a cave: but ſo diſpoſing it for the better cō munication to the world. Chriſt is the Sun of righteouſnes: in him is treaſured up all wiſdome and knowledge: not under locke and key, for the doore ſtands continually open to all humble Clients. It is butttIam. 1.5.Jas 1:5 Aske and have: it cannot come upon eaſier tearms.uuCol. 2.3.Col 2:3 In Him are hid all the treaſures of wiſdome and knowledge: not for his own uſe only: as the Sun hath not light for it ſelf; but for our more convenient participation. Hee is made to us wiſdome: 1 Cor. 1.30. to us. In himſelfe he is the wiſdome of God, not created, but creating all things. But what were this to us, if wee might not partake of his wiſedome? If Hee did hoord up his Knowledge, p. 1546as a Miſer doth his corne, or a Philargyriſt his coine, wee might ſtill bee poore and beggarly for want of Knowledge. But asaaCol. 1.19.Col 1:19 it pleaſed the Father that in Him ſhould dwell all fulneſſe: bbIohn 1.16.John 1:16ſo of his fulneſſe have we all received. And as wee receive, ſo we muſt returne: as our knowledge comes from his Grace, ſo it muſt returne to his Glory. Without Chriſt wee could not attaine to knowledge, and without knowledge wee cannot attaine to Chriſt. It came from Him, and it muſt never reſt till it come backe unto Him. Grow in this knowledge.

For the other; the Sea is that great ciſterne, to receive the confluence of all waters. Firſt, From that large and vaſt pond, water is derived into all parts of the earth by veines and ſprings: thoſe ſprings run into rivers, and thoſe rivers empty themſelves againe into the ſea. So all good Knowledge flowes from the fulneſſe of Chriſt, and is conveyed to us in certaine pipes and chanells, the miniſterie of the word and Sacraments. This living water ſhould returne to the firſt fountaine, all our knowledge muſt have recourſe unto Chriſt. Secondly, Rivers run by diverſe countryes, and every where doe them good as they goe: and according to thoſe ſeverall coaſts, they have ſeverall names: but ſtill they paſſe along, and keepe their current: They make many grounds fruitfull, but tarry with none of them: to the maine they make a-maine, and there they loſe their names. Knowledge is a faire ſtreame, and runs by many artes and myſteries; and does good at all times, in all places, to all perſons. According to the ſeverall objects it hath ſeverall names: as knowledge in medicines makes phyſicians, in the Statutes makes lawyers, in the artes makes ſcholars: But it ſtickes in none of theſe: ſtill doth all good knowledge goe forward, reaching at the Summum bonum, till it be quite ſwallowed up in the comforts of Ieſus Chriſt. Thirdly, when rivers come neare the ſea, the ſea ſends forth the tyde to meete them, as it were a harbinger to entertaine them. So when our knowledge is heavenly affected, and inflamed with the love of Chriſt, as the Queene of Sheba was with the wiſedome of Solomon; then Chriſt ſpreads out his armes to meete us,ccLuke 15.20.Luke 15:20 as the Father mette his returning ſonne. He prevents us with his favour, and graceth us with an extraordinary honour. OnelyOnly this difference there is: the rivers are ſweet, the ſea is brackiſh: but our waters are brackiſh, and this ſea is ſweet. Other ſtreames loſe their freſh and pleaſant taſt, when they come into the ſea: ours never gets any pleaſant or wholeſome taſt, till they come thither. All our knowledge is briniſh and unſavoury by nature, and onelyonly obtaineth ſweetneſſe by flowing into this Ocean of goodnes. O Lord,ddPſalm. 87.7.Ps 87:7 all our freſh ſprings are in thee. We have waters of our owne, but they are bitter: Like the waters of Marah, whereof the Iſraelites could not drinke; bitter waters. In the fountaines of our hearts are the waters of manifold corpuptions; ſo harſh that they will not downe with our thirſty conſciences: or unwholſome, like the waters of Iericho; theyee2 Kings 2.19.2 Kgs 2:19 make the ground barren. Either all our fruites are wild, or our trees fruitleſſe. Yet Chriſt can ſweeten the one, and ſeaſon the other, and cure all; by giving us the knowledge of his merciemercy, and the aſſurance of our owne ſalvation.

2. Thus generally: Now this Knowledge is ſo ſweet, that if we have once taſted it, we will exceedingly thirſt after it.ffEccleſ. 1.8.Eccl 1:8 The eye is not ſatisfied with ſeeing nor the eare with hearing, nor the heart with knowing: we are never content,gg1 Cor. 13.12.1 Cor 13:12 till we ſee face to face, and know as we are knowne. As nothing could quiet Abſolon, buthh2 Sam. 14.32.2 Sam 14:32 ſeeing the face of the King: ſo we long to know how we may know Chriſt. And but reaſon; for there be many that meete him, and yet doe not know him, ſome that ſeeke him, and yet are ignorant of him when they ſee him.iiIohn 20.14.John 20:14 Ieſus ſtood by Mary, ſhe ſaw him, and yet ſhe knew him not. The two Diſciples were walking and talking with him; yetkkLuke 24.16.Luke 24:16 their eyes were holden that they ſhould not know him. llGen. 42.8.Gen 42:8Ioſeph had done much for his brethren, yet they knew him not. Chriſt at his Reſurrection was ſo changed, that they knew him not: Quis iſte, mmEſay 63.1.Isa 63:1who is this that commeth Edom? They p. 1547might have ſome reaſons why it ſhould not be Hee. Firſt, Chriſt was put to death, put into the grave, and a great ſtone upon him, but three dayes ſince: this man (wee ſee) is alive and alives like. Secondly, Chriſts apparell was ſhared among the ſouldiers, and he was left naked: this man hath on glorious apparell. Thirdly, Chriſt was wrapped in linnen, and ſo layd in the earth: ſo that if he appeare, it muſt be in white: this man comes quite in another colour all in red. So many diſputes we ſtill make about his preſence: Not onelyonly about his reall preſence in the Sacrament, wherof there be large volumes of controverſies: But alſo about his ſpirituall preſence in our hearts, wherein there is a world of doubts. If ſome unuſuall croſſes diſturbe our peace, or trouble our affections, preſently there breakes out a voice, mixt with murmuring and deſpaire, God hath forſaken us. No talke of his preſence of his abſence we complaine: our cowardly ſpirits give him gone quite: yet non longe abeſt, nnAct. 17.27.Acts 17:27he is not farre from every one of us. ooAct. 12.8.Acts 12:8The Angell went before Peter, though he ſaw him not: and Chriſt is within us, even whiles we feele him not.ppGen. 28.16.Gen 28:16 The Lord is in this place, and I knew it not. Iacob ſaw him, both aſleepe, and awake: ſome are awake, and doe not perceive him: others ſleepe, and doe not dreame of him.qqIob. 9.11.Job 9:11 He goeth by me, and I ſee him not. He is nearer us many times than we thinke him: even cloſe by us, though we be not aware of it. And indeed when is he more neere us, than in our afflictions? Ero tecum in tribulationibus: is his promiſe. If at other times he remove, yet then he will not faile us. Then commonly we ſeeke him, and he is ſoone found. Nunquam ab eis abeſt, a quibus quaeritur. Auguſt.rrEſa. 65.1.Isa 65:1He is found of them that ſeeke him not: but of them that ſeeke him, never but found.ſſPſal. 9.10.Ps 9:10 Thou Lord, haſt not forſaken them that ſeeke thee. Thus Chriſt may meete us, as he did Saul in the way to Damaſcus: or accompany us, as he did the two Diſciples to Emmaus: or ſtand by us, as he did by Mary in the garden: and yet we not know him. Yea, he may be before us, within us, and yet we not know him. To know him therfore is our deſire, and how to know him is our demand. Two wayes is he knowne heere: Per charitatem, Perfidem.

1. By love: I cannot ſay which is firſt; love or knowledge: whether we firſt love him and ſo come to know him: or firſt know him, and ſo come to love him. But this I dare ſay, we doe not know him, unleſſe we love him: as in reaſon, we cannot love him, unleſſe we know him. And this I dare ſay, that the more wee know him, the better we love him: and the more wee love him, the better wee know him. I deny not, but there may be a knowledge without love. Did you never know any ſo cunning in the ſtory of the Goſpell, that they could tell you the manner of Chriſts life and death, from point to point: and yet have no more love of Chriſt in them, than there is fire in a fiſh-pond? The ſeate of knowledge is the head: of love, the heart. The Sunne may ſhine cleare in a froſty day: yet for all his light, it may be bitter cold, andttIob. 38.30.Job 38:30 the face of the deepe frozen. Our eyes may ſee, when our bones ſhake. The beames of knowledge may fill our heads, and yet winter lye cold at our hearts; till they bee even dead with uncharitableneſſe. If Chriſt were beloved ſo farre, and ſo well as hee is knowne, it would be a merry world in Chriſtendome. The Divell would have little to doe: wee ſhould goe to Heaven in troupes. But it is not ſo happy: the knowledge of Chriſt, and the love of Chriſt, have both one Father, but they have not both one Mother: they come not both from the ſame venter. God is the Father of them both: from him all good gifts are derived: he gives both love and knowledge. But the difference is on the mothers ſide: the mother of love is Grace: the mother of knowledge, Nature. God ſo created the ſoule, that it ſhould have an underſtanding capable of knowledge: which is ſtill bettered by ſtudy and experience. So though it proceeds à Deo patre, yet per naturam matrem. The Divell did not loſe his knowledge, when he loſt his innocency: nor did man by his fall loſe his underſtanding: thoſe faculties were depraved and corrupted, not p. 1548aboliſhed. So that by nature, eſpecially improved with arte, there is in the reaſon of man, a capacity of much knowledge. Thus they may know Chriſt, in knowing the Hiſtory of Chriſt; what he did, what hee ſuffered, of whom, and for whom, without loving him. But the love of Chriſt, is the daughter of grace, and ſo royall both by Fathers and Mothers ſide. Many a wiſe Stateſman is beholding to a farre leſſe wiſe (but much more loved) favourite, to helpe him to the ſpeech of the king. Love is Chriſts favourite, alwaies in his gracious preſence: knowledge is not ſo; but muſt be faine to waite at the doore, and thanke love for having admiſſion. Love then is that friend at Court, which helpes us to the ſight of the Prince: by love wee come to know the Lord Ieſus.

Deſire we therefore to know Chriſt? This is the way: Let us love him.uu1 Ioh 4.7.1 John 4:7 Every one that loveth, knoweth God, ſaith ſaint Iohn. We cannot put it into convertible termes;ver. 16. Every one that knoweth, loveth God; yea more: God dwelleth in him that loveth; and he that loveth, dwelleth in God. Now God cannot dwell in us, but we muſt know our inhabitant: we cannot dwell in God, but we muſt know our Land-lord. Maries beſt knowledge of Chriſt, was her love: ſhe did not know him when ſhee ſaw him, but ſtill ſhe loved him.xxLuk. 7.47.Luke 7:47 Many ſinnes are forgiven her, for ſhee loved much. Not becauſe ſhee knew much, but becauſe ſhee loved much. Love does not waite upon knowledge for a reaſon of loving, but knowledge waites upon love for a meanes of knowing. Love ſtands not upon a quare, why ſhould I love him? what good ſhall I have by him? Such a mercenary baſeneſſe cannot enter into the noble breſt of charity. Let knowledge examine that, and knowledge ſhall finde, that if the whole Heaven were turned to a booke, and all the Angels deputed writers, they could not ſet downe all the good Chriſt hath done us. But charity loves, becauſe it is beloved: it is his Dilexit me, that ſets mee on fire: our love is inflamed by his: His love to us is infinite: it is not onelyonly aaaIohn 15.13.John 15:13 Majorem nemo habet, but a Majorem nemo concepit. Saint Paul chargeth us tobbEph. 3.19.Eph 3:19 Know this love: yet withall, in the very ſame place, hee tells us that it paſſeth knowledge. Though we cannot know it, ſecundum ejus menſuram, according to the immenſity of the thing: yet we may, ſecundum modulum nostrum, according to our capacity. We cannot tell whether we love him firſt, and then know him: or know him firſt, and then love him. Certainely, regenerate love, and regenerate knowledge, were infuſed both at once: we can aſſigne no Prius or Poſterius to them. But what doubt ſo ever there is of the priority, the meliority is cleare: forcc1 Cor. 13.13.1 Cor 13:13 the greateſt of theſe is charity. Love is greater than faith, therefore certainely greater than knowledge. Let us then know Chriſt, that wee may love him: and never thinke to finde him in our heads, unleſſe we firſt finde him in our hearts.

2. By Faith: Qui credit, intelligit; as ſome render the words of the Prophet. This is the wedding-ring, wherewith we are married to Chriſt: now the husband cannot be unknowne to his Spouſe.ddLuk. 1.45.Luke 1:45 Bleſſed is ſhe that beleeved: and that by good conſequence: For cognitio per fidem, inchoatio cognitionis per viſum. Faith below, is a beame of that beatificall viſion above. Credere eſt faelicitas viae, ſicut videre eſt faelicitas patriae. The former beginnes our happineſſe, the other conſummates it. We live by faith, not by ſight. Faith could not give us this life without Chriſt, nor will Chriſt give it vsus without faith.eeGal. 2.20.Gal 2:20 He liveth in us, we live in him: both by faith. He can neither live in us, nor we in him, but we muſt needs know him. Faith is a taſte of the joyes of Heaven, ſight the fruition: wee may know the ſweetneſſe and delicacie of the feaſt, by a little taſte. From the ſeede comes the tree, from the tree the fruites, and of the fruites pleaſant foode. Faith is the ſeede, that ſprings up into holineſſe the tree, which yeelds the fruites of good works, which pleaſe the palate of the King of kings. Meliora ſunt vbera tua vino: there is great difference betwixt the milke which children ſucke from their mothers breſts, and wine.Cant. 7.Song 7 When we drinke wine, wee know the colour of it; whether it bee p. 1549white or red, or browne; we can diſtinguiſh it: But the Infant cannot tell what colour the milke is of which it ſuckes. All humane knowledge is like wine, whereof we judge by experience: as if the Philoſopher tell us, that the leaſt ſtarre exceeds the Earth in quantity, or that nihil vacuum in natura; without plaine reaſon or demonſtration we will not beleeve it: and when we have demonſtration, our beleefe ceaſeth; for then we know it. But when the Chriſtian tells us of a Trinity in unity, and unity in Trinity; that Chriſt is God and Man, yet but one Perſon; ſhall we ſuſpend our perſwaſion till he prove it by naturall reaſon? we ſhall then live and die infidels, than which we had better have lived and died beaſts. Secular propoſitions are left to the taſte of our reaſon: divine myſteries are to bee digeſted by faith. Of the other we may diſpute like men, this weeff1 Pet. 2.2.1 Pet 2:2 muſt receive like babes. That is for the exerciſe of wit, this for the trial of faith. There is uſe of arguments, here is nothing but a promiſe. In that we are ſcholars, in this Chriſtians.

Faith is a repreſentative glaſſe, which ſhewes me Chriſt; and what he did on Earth, and what he does now in Heaven. What hee did and ſuffered on Earth: Faith goes along with him all his journey, from the cradle to the croſſe. It ſees him doing good, and ſuffering evill. It ſees him in ſuch an agony under the weight of ſinne, that the burden makes him even ſweat blood. Never was garden ſo watered before: Adam might moiſten the ground with the ſweate of his browes, but now it is wetted with a ſweat of blood. His paſſion beganne with blood and ſweat, and with water and blood it ended. It ſees him betrayed with a kiſſe:ggLuk. 7.45.Luke 7:45 collaterally hee had upbraided Simon, for not entertaining him with a kiſſe: from Iudas he hath it: that traitor kiſſed him to death. It ſees him ſcourged, and that by his command; who with one breath pronounced him innocent; and yet condemned him to the laſh. It ſees him ſpitte upon, and ſcorned: the glory of all was ſpitte upon, the honour of all ſcorned, and the life of all crucified. He was whipped like a beggar, crucified like a malefactor: in all his ſufferings, beſides paine, there was infamy. Hee cured the blinde man with ſpittle, with ſpittle his owne eyes were blinded. It ſees him not onelyonly defiled with excrements, but buffetted with blowes. That face which the Prophets and Fathers ſo wiſhed to ſee, is thus abuſed. It ſees him crowned with thornes: a crown for mockery, thornes for ſharpe infamy. The firſt Adams ſinne brought forth thornes on the Earth, and now it is the ſecond Adams turne to weare them. It ſees him nailed to the croſſe, forſaken of God and Men. For Men; there was not a Reuben, to ſay, Let us ſpare him, for he is our brother. For God hee might ſay of his Fathers abſence, as Mary did when ſhe miſſed him in the Sepulcher, Abſtulerunt Dominum, they have taken away the Lord, and I know not where they have laid him. For God; he gave leave to all his enemies, as to the winds, vires effundite vestras. All this faith ſees; nor does it leave him in the grave, where wee uſe to relinquiſh our friends: but watcheth his riſing farre better than the ſouldiers did his ſleeping. Yea, it followes him up into Heaven, and ſees him ſet at the right hand of his Father in glory; there continually interceding for us. Nor is this onelyonly by way of imagination: for all that read his ſtory, may have ſuch an apprehenſion. But my faith ſees all this done for mine owne ſoule: thus he died for my ſinnes, thus he roſe againe for my juſtification.

To the unbeleever all this truth is but a dreame. If thou haſt not faith; Non tibi natus eſt Chriſtus, non tibi crucifixus, non tibi ſurrexit, nec pro te intercedit. Faith is the ſight, and the light, and the eye of our ſoules; whereby wee can read our owne names in the Booke of Life. It makes us not onelyonly acquainted with God, but familiar: ſo like him, that it transformes us into his Image, into holineſſe. As a droppe of water infuſed into a cuppe of wine, looſeth its owne nature, and is changed into wine both in colour and taſte. The metall caſt into the fire, puts off the owne forme, and becomes fire. The aire enlightned by the Sunne, becomes light; and ſeemes rather Ipſum lu men, quam illuminatum: p. 1550So faith transformes us into the likeneſſe of God. Of all the Virgins preſented to Ahaſuerus, none was ſo pleaſing as Eſther. hhEſth. 2.4.Esth 2:4Let the maiden that pleaſeth the king, be Queene in ſtead of Vaſhti. When that decree was publiſhed, what ſtrife, what emulation (may we thinke) was among the Perſian Damoſels; that either were, or thought themſelves faire? Every one hopes to be a queen: but ſo incomparable was the beauty of that Ieweſſe, that ſhee is not onelyonly taken into the Perſian court, as one of the ſelected Virgines; but hath the moſt honourable place in the Seraglio allotted to her. The other virgins paſſe their probation unregarded: when Eſthers turne came, though ſhee brought the ſame face and demeanour that nature had caſt upon her, no eye ſees her without admiration. The king is ſo delighted with her beauty, that contemning all the other vulgar formes, his choices is fully fixed upon her. Our Heavenly King is pleaſed with all our graces: hot zeale, and coole patience pleaſeth him: chearefull thankefulneſſe, and weeping repentance pleaſeth him: Charity in the height, and humility in the duſt pleaſeth him. But none of them are welcome to him without faith, as nothing can pleaſe him without Chriſt. There is none that dares venture into his preſence, without faith: She is that Esther to which God holds out his golden Scepter. Adorne thy ſoule with this grace;iiPſal. 45.11.Ps 45:11 So ſhall the King greatly deſire thy beauty. Chriſt loved all his Diſciples well; onelyonly Iohn leaned on his boſome: Faith reſteth in the boſome of Chriſt, and Chriſt reſteth in the boſome of faith: it were ſtrange therefore if ſhe ſhould not know.kk1 Iohn 2.3.1 John 2:3 Hereby we know that we know him, if we keepe his commandements.. Keepe them; who is able? Though we cannot keepe them all, yet there is one we can:ll1 Iohn 3.23.1 John 3:23 This is his commandement, that we ſhould beleeve on his Sonne Ieſus Chriſt: This is light added to light, an aſſurance upon an aſſurance: we know him, and we know that wee know him, if our faith be ſtedfaſt in him.

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

1. Faith hath a ready way of knowledge.mmIam. 2.18.Jas 2:18 Shew mee thy faith by thy workes. There can bee no ſtronger or more evident argument than demonſtration. The tree is knowne by the fruites; is an infallible rule. Whiles we are in health, the naturall heate within us turnes all our nouriſhment into good blood, and makes us active and able for the proſecution of our affairs: So if we be in the faith, or have the faith in us; all accidents ſhall be turned by it in materiam virtutis. nnRom. 8.28.Rom 8:28Cooperantur in bonum, yea and cooperantur in bonitatem: as all things ſhall worke together to our good, ſo to our goodneſſe. Wealth ſhall be the inſtrument of our mercy, poverty the cauſe of our humiliation: Health ſhall miniſter chearefulneſſe to our labours, and ſickeneſſe exerciſe our patience. Man is borne to worke and labor: Si ad hoc natus, quanto magis renatus? Thou ſayeſt, thou beleeveſt: Fac quod dicis, & hoc eſt fides: as ſaint Augustine gives the etymoligie of faith. The roote of a tree is a ragged and jagged thing; no ſhape, no comelineſſe, no proportion in it: and therefore keepes in the Earth, as if it would not be ſeene: Yet all the beauty that is in the tree; the ſtraightneſſe of the bulke and body, the ſpreading faireneſſe of the branches, the glory of the leaves and flowers, the commodity of the fruites; proceede from the roote: by that it ſubſiſteth. So faith ſeemes to be but a ſorry grace, a vertue of no regard: Devotion is acceptable, for it honours God: Charity is noble, for it does good to men: Holineſſe is the Image of Heaven, therefore beauteous: Thankefulneſſe is the tune of Angels, therefore melodious: But ad quid fides? What is faith good for? Yes, it is good for every good purpoſe: the foundation and roote of all thoſe graces: All the prayers made by devotion, all the good workes done by charity, all the actuall expreſſions of holineſſe, all the praiſes ſounded forth by thankefulneſſe, come from p. 1551the roote of faith: that is the life of them all. AsooIam. 2.16.Jas 2:16 Faith without workes is dead: ſo indeede workes without faith are dead. To have no good workes, is the argument of a dead faith: as to have no breath, is the ſigne of a dead body: but this argument is à conſequente. But to have no faith, is an argument of dead works; an argument à Praecedente, or abſentia cauſae: as that body muſt needs bee dead, which hath no ſoule. Faith doth animate workes, as the body lives by the ſoule: Doubtleſſe, faith hath ſaved ſome, without workes: but I never read that works hath ſaved any, without faith.