Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 3 · Verse 18 (1 of 6)

Commentary on 2 Peter · Commentary on 2 Peter volume 2 · Chapter 3 · Verse 18 (1 of 6)

p. 15092 PET. 3.18.

But grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt: To him be glory both now and for ever. Amen.

THoſe things that God intended not for multiplication, were made perfect in their firſt being. Perfect in nature, there needed no completion: Perfect in number, there needed no addition: Perfect in order: there needed no mutation: Perfect in meaſure, there needed no augmentation: Perfect in degree, there needed no melioration. The ſtarres doe not propagate: one ſtarre does not beget another: therefore God in the Creation made as many ſtarres, as he purpoſed there ſhould be. The Angels doe not multiply: one Angell cannot beget another: therefore at firſt they were made in an aboundant number. Nor needs there any acceſſion of goodneſſe or happineſſe to their being, for they are perfectly good, abſolutely happy, according to their condition. But for the things of this world, their bleſſing was a Creſcite: and therefore their number was but ſmall at the beginning, becauſe they were made capable of a propagation. So mankinde began with two, in the Creation: and the world was repleniſhed by eight, in that reſtitution after the deluge. From thoſe firſt two, how many millions have beene and ſhall bee derived? The Earth is full, Heaven ſhall be full, and it is to bee feared that Hell will be full too; and all of perſons ſprung from their loines.ffGen. 1.28.Gen 1:28 Bee fruitfull and multiply, and repleniſh the earth. This had beene an infinite bleſſing, if Adam had ſtood in his innocency, and begot ſuch as himſelfe was Statu primo: but alas, hee begat ſuch as himſelfe was Statu lapſo. The bitterneſſe whereof he taſted in his firſt borne ſonne Cain▪ who was a fratricide and a reprobate. It is worth our obſervation: the firſt man that died, went to Heaven: the firſt man that was borne went to Hell. Death is a puniſhment; yet though it ſeized on Abel, he was ſaved. Primogeniture was an honour; eſpecially to bee (though not the firſt man, yet) the firſt borne of mankinde: Cain had this honour, and yet periſhed. Adam and Eve begate children in their owne likeneſſe; but they could not beget them in the likeneſſe of God. They were created in his image, but in his image they could propagate none. By nature we increaſe our kinde, but it muſt be by grace, if any of our kind be bleſſed.

Thus we ſtill multiply, nor ſhall there be a ceſſation of this encreaſe, till God puts a ſtoppe into the wheeles of time, and ſets a period to all things. But this is not the full extent of that Creſcite: There is a vegetative life in the body, whereby it growes in ſtature: and there is a quickning Spirit in the ſoule, whereby it growes in goodneſſe. The tree beares a ſeede, by which it may bring forth other trees of the kinde; and yet withall, the ſame tree may grow in it ſelfe, both in reſpect of bulke, talneſſe, and fruites. There is a Creſcere in the one, and a Multiplicare in the other. If the body may grow in his capacity, why not the ſoule, in her capacity? The body may grow in quantity, till it become greater and taller: p. 1510Why may not the ſoule grow in grace till it become holier; and grow in knowledge, till it become wiſer, than it was before? The Starres are at their higheſt, the Angels are at their happieſt: they cannot grow more bright or glorious. But men may grow from ſinners to Saints, by repentance; and from Saints (as it were) to Angels, by holineſſe. Wee come not immediately from our mothers wombes ſo perfect men, nor immediately from the ſacred Font ſo perfect Chriſtians, but that we may admit a time of growing. We have the parts, but not the degrees of perfection. Hee that was perfection it ſelfe, yet would yeeld to the courſe of nature, and order and regulate his life by the direction of that.ggLuk 2.52.Luke 2:52 Ieſus increaſed in wiſedome and ſtature, and in favour with God and Men. hhCol. 2.9.Col 2:9In him dwelt the fulneſſe of the Godhead bodily: He was the wiſedome of God, and the onelyonly beloved of God: yet would hee increaſe in all theſe, in wiſedome, and ſtature, and favour with God and man. So muſt weiiEph. 1.13.Eph 1:13 Grow till wee come to a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt.

But grow in grace, and in the knowledge, &c.] Wee read ofkkNumb. 10.2.Num 10:2 two Trumpets which Moſes was commanded to make of ſilver. So we have here two Trumpets: one ſounding from Heaven to Earth, Creſsite in gratia, grow in grace: the other reſounding from the Earth to Heaven, Chriſto ſit gloria, to Ieſus be glory. The former ſoundeth foorth a point of Theology; the latter, a point of Doxology. The ſound from Heaven, is a point of Theologie or Divinity, ſummoning us to an encreaſe of Grace. The ſound from Earth, is a point of Doxology, or thankeſgiving: returning to God praiſe and glory. When God gave the Law, it was delivered with the ſound of Trumpets: when he requires the Law, it ſhall bee with the ſound of Trumpets: in tuba noviſsima. In both the Angells are the Miniſters: in both, the inſtruments are Trumpets. So after a metaphoricall ſenſe in the Goſpell, both in reſpect of what comes from Chriſt, and what is returnd to Cbriſt; here is a Trumpet, and a Trumpet: The one for proclamation, the other for acclamation: the proclamation of Grace, the acclamation of Glory: Grace proffered by him, Glory aſcribed to him.llPſal. 116.13.Ps 116:13 I will take the cup of ſalvation, and praiſe the Name of the Lord. So here is Sumam calicem, in the one: and Laudabo nomen, in the other.

In the ſound of the former Trumpet, two things are remarkable. 1. The ground of the leſſon; the grace and knowledge of Ieſus Chriſt. 2. The deſcant upon it, and elongation of the note; Grow in this grace and knowledge. In the ſound of the other Trumpet, there are three notes. 1. Quid what; Glory. 2. Cui, to whom: to Chriſt Ieſus. 3. Quamdiu, how long: now and for ever. There is a time when this Trumpet from Heaven ſhall ceaſe: The Angelicall Trumpet ſhall put an end to the Evangelicall Trumpet. There can be no time of profering or receiving grace, when time it ſelfe ſhall be no more. No growing, then, for the harveſt is come. No increaſing then; for all they that are not full, ſhall be ſent away empty. But the latter Trumpet ſhall ſound alwaies: glory to God, is the ſong of the Church militant, unto the end: and the ſong of the Church triumphant, after the end, without end. All the Saints and Angels ſhall ſound this Trumpet, and ſing this ditty for ever: mmRev. 5.13.Rev 5:13Bleſsing, honour and glory, and power, be unto him that ſitteth on the Throne, and unto the Lambe for ever and ever.

The Text begins as the World began, with a Creſcite: and ends as the Bible ends, with an Amen. There is Fiat in either of them: that we may grow in grace; there needs Gods Fiat to that: that we may ſet foorth his glory; there is required our Fiat to this. This Amen is an eccho, the anſwere to both theſe Trumpets, and hath relation to both the Corollaries. Chriſt wiſheth grace to us, and we ſay Amen to this: we wiſh glory to Chriſt, and adde againe Amen to that. That his grace may be increaſed in us; Amen to that: That his glory may be advanced by us; Amen to that too. In regard of Gods favour, and mans thankfulnes; to them both, Amen. Thus the roote of the tree is the Grace of God, and the toppe of the tree is the Glory of God. Grace in the foundation, Glory in the roofe of the p. 1511building. Bleſſing in the beginning, and bleſſing in the end: It begins with Gods bleſſing of us, it ends with our bleſſing of God;nnRom. 1.25.Rom 1:25 who is bleſſed for ever. Amen.

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

1. What it is. The poets tooke Grace pro venuſtate: with them, beautie in the face, was a grace: comelynes in their carriage, a grace: handſomenes in wearing their garments, a grace: pleaſantnes in their diſcourſe, a grade: braverie in their actions, a grace: but by their leaves, it was but a Poeticall grace. We have thoſe that take Grace in a worſe ſenſe; even for that which is moſt ungracious; Sinne: He that wantonly can court his miſtreſſe, is ſaid to doe it with a grace. He that juſtifies an untrueth, and beares it out with a ſmooth impudence, is ſaid to come off with a grace. When a gallant mannageth a fowle quarrell, his abettors will not ſticke to ſay, that he carries it with a grace. Yea of the very deſperate blaſphemer, his paraſites will not be aſhamed to report, that he ſweares with a grace. But if this be a grace, certainely it is a diabolicall grace; it came from hell. The poets grace owes much to nature and education: the ſinners grace is indebted to the devill and corruption: The former may paſſe, the latter is intolerable. God forbid that we ſhould grow in ſuch grace.

Divine Grace is another thing: as it ſprings from a higher generation, ſo it is of a nobler diſpoſition. As there be diverſe acceptions of it in the Scripture, ſo infinite diſtinctions of it in the Schoole. There is Gratia increata, the free love and favour of God, which is called foreign: ſo to Mary, Inveniſti gratiam cum Deo: ooLuk. 1.30.Luke 1:30Thou haſt found favour with God. And Gratia creata or Infuſa; which are the gifts of the firſt Grace, called foreign: ſo every good gift, naturall, morall, or ſpirituall, is Grace. Some would have foreign to ſignifie onelyonly ſaving Grace: and Chariſmata, ſuch common graces as may be in the wicked. All grace is Gods gift; nor will he give it to thoſe that will not receive it. Non eſt dare niſi Dei: non eſt accipere niſi hominis. The grace of God is without our will, but it is not within us without our will. The Papiſts ſpeake in the dialect of that harlot to Solomon: Nec mihi, nec illi, ſed dividatur: Neither all to God, nor all to man, but let it be divided betwixt grace and free will. This is falſe and injurious to God: for all goodnes is from grace. It is either Gratia praeveniens, that converteth: or Gratia ſubſequens, Pſal. 59.10.Ps 59:10that confirmeth. So St. Auguſtine: Gratia pravenit, ut velimus: Gratia ſubſequitur, ne frustra velimus. The cauſe of Gods grace to us, is meerely in himſelfe: the internall motive is his owne free love: the externall impulſive is the merite of Chriſt, The effects of it are either Eternall, in our election: or temporall, in our vocation, and ſanctification. The gifts of grace are either common to all, or peculiar to the elect. There is gratia Privativa, that keepes us from evill: and Poſitiva, that plants us with good. As for that of Gratia operans, and cooperans; it muſt be qualified; as that Acta fit activa voluntas, the will being firſt moved by grace, is not idle: or els it will croſſe that infallible poſition,ppPhil. 2.13.Phil 2:13 It is God that worketh in us both the will and the deed. And for that old one, of Gratia gratis data, and Gratia gratum faciens; juſt exception might be taken againſt it: for when they ſpeake of one kind of grace that is freely given, what doe they but inſinuate that p. 1512there are other graces which are not freely given? But this is a diſtinction which hath ſo many gray haires upon it, that I am loth to diſcredite it. Some, on the other ſide, are ſo young and abortive, that they would not be mentioned.

In a word, Grace is either taken actively, for that love and favour of God whereby we are accepted in Ieſus Chriſt: or paſſively, for the ſeverall gifts wrought in us by the holy Spirit, and that improvement of our talents, whereby we bring foorth acceptable fruites. The firſt grace is the cauſe, the other graces are the effects: the firſt is without us, the reſt within us: the firſt is the originall grace in God, the other are graces created and infuſed into us. In the former conſiſts our Iuſtification, our ſanctification in the latter. Our Rooting is in the firſt, our growth in the other. When our faith waxeth ſtronger, our charitie hoter, our patience meeker, our obedience more conſcionable, our conſcience more ſyncere; this is to grow in grace. And the more we grow in goodnes, which is the latter grace, our Sanctification: the more aſſured we grow of the former, even the favour of God in Chriſt, which is our Iuſtification. Still the more holy, the more happy. It is true that our Iuſtification admits no latitude: we can be no more than juſt and righteous: but that grace is without us; no growing in that. But our Sanctification admits of degrees and meaſure, and is within us; ſo that we may grow in that. We cannot be more juſt to day than we were yeſterday, in reſpect of God: we may be more holy, in regard of our ſelves. And if we be not more beloved than we were; yet we ſhall feele our ſelves more beloved and bleſſed than we were. We are all equall, every beleever of us, in gratia remittente; but not in gratia inhaerente: all equall in the grace that juſtifies us, not in the grace that ſanctifies us: in this latter let us be growing. In the old Teſtament we doe not read of grace, but as it is taken for Gods favour, or mans favour: never for an inherent habite.qqIoh. 1.17.John 1:17 The law given by Moſes, but grace and truth came by Ieſus Chriſt.

Grow in grace;] that is in the improvement of the holy ſeed with in us, and brining forth the workes of grace: then ſhall the firſt grace, which is the favour of God, enlarge his beames of merciemercy upon us. Thus our Apoſtle began his Epiſtle; Grace and peace be multiplyed unto you: that was his apprecation: So he concludes here in the end; Grow in grace▪ this is his exhortation. Peter onelyonly joyned peace with grace, in his ſalutation: Paul vſed alſo to put in merciemercy: rr1. Tim. 1.2.1 Tim 1:2Grace, merciemercy, and peace from God our Father, and Ieſus Chriſt our Lord. We might looke upon them; Qualia, Quota, Quomodo; What they are, how many, and how ranked. Tria ſunt omnia: all good things are referred to theſe three heads: a Trinitie of bleſſings, as it were from the Trinitie of Perſons. MercieMercy from God the Father, Grace from God the Sonne, and Peace from God the holy Ghoſt. Yet as Grace never comes alone; merciemercy and peace come with it: ſo it never comes hindmoſt; it hath alwayes the firſt place. But you will ſay, MercieMercy is the cauſe of grace; why then is it placed after the effect? S^t. Paul went a notiore ad ignotum: for we had never knowne merciemercy but by Grace: as he that would goe to ſea, muſt take a river by the hand. MercieMercy in the remiſſion of ſinnes, Grace in the ſanctification of life, Peace in the eternall bleſſednes of heaven. But ſtill Grace hath the prioritie of place: and indeed, under God, it is all in all: we have no good, we doe no good, but we muſt thanke Grace for it. Therefore in our common ejaculations, upon all occaſions, when we heare others wiſh for diverſe temporall things; we ſumme up all in this one vote; God ſend us his grace, we aske no more. And ſurely we need not: for all bleſſings waite upon Grace, as maides of honour upon the Queene: Grace, or nothing: Grace, and every thing. This makes us equall to the Angels; and without this we are miſerable and forlorne wretches, worſe than beaſts: Praeſtat non naſci quàm ſine gratia mori: which is my tranſition to the next point.

2. Of what value it is. But alas, who can value it? What Gold can buy this p. 1513Pearle? What Indies can purchaſe it, where it is not; or redeeme it, when it is loſt? What would not the reprobate Angels give, what would they not ſuffer, for one dramme of grace? Though in their malice they hate it, yet for their caſe they would faine have it. We cannot better tell how to value it, than by way of compariſon. Put it into the ballance with temporall things, and that will helpe us a little to know the worth of it.

1. Grace comes from the beſt Fountaine; the Mercy of God in Chriſt. You will ſay, all temporall things come from the ſame Fountaine of goodneſſe:ſſIam. 1.17.Jas 1:17 Every good gift is from above. But though the Spring be the ſame, Solomon diſtinguiſheth them in the ſtreame or current:ttProv. 3.16.Prov 3:16 Length of dayes is in her right hand, and in her left hand riches and honour. Temporall things are Dona ſinistra, the gifts of Gods left hand: Grace is Donum dextrae; the gift of his right hand: this He gives to his choſen, asuuGen. 48.17.Gen 48:17 Ioſeph laid his right hand upon the head of Ephraim. Temporall things doe not make the Poſſeſſor happy; Grace does: yea, they make his account greater; Grace makes it leſſe.

2. Grace ſerves for the good of the nobleſt part of man, his ſoule: other things doe but nouriſh or delight his mortall body. This moving coffin of the ſoule is but earth, and will crumble to earth: from that wombe it proceeded, and to the ſame tombe it ſhall bee gathered: duſt to duſt. But ſancta anima c…lum est, the gracious ſoule is a Heaven; Habens pro Sole intellectum, pro firmamento Fidem, pro influentia charitatem, pro motu ſpem, pro Movente Spiritum ſanctum, pro astris excercitus virtutum: having for a Sunne underſtanding, for a firmament faith, for influence charity, for motion hope; the holy Ghoſt for our Mover, and an army of vertues in ſtead of ſtarres. Such is the honour of Grace.

3. Nothing but Grace can ſatisfie the ſoule. The proud Selfe-lover will have all his apparell ſit in print; and though he be in paine, yet will he not complaine that his ſhooe wrings him. The Worldling hath all things commodious about him; yet there is a little fury within that wrings him; a froward conſcience that troubles him. Could hee ſwallow the earth that ſwallowes all; it might choke him, not ſatisfie him. But give him Grace, and then hee goes away ſpringing like Ioſeph, and ſinging like David; aaPſal. 16.6.Ps 16:6The lines are fallen unto me in pleaſant places, and I have a goodly heritage.

4. Temporall things have no Charter of continuance: Vel viventem deſerunt, vel à moriente deſeruntur: they are ſometimes gone from a man before hee dyes, but they will never tarry with him longer than hee lives. Yea, worſe; for Viventem ſi non abcundo relinquunt, manendo vexant. They will either worke his diſcontent in leaving him, or his vexation in ſtaying with him. Like a bad wife, that either will bee gadding abroad, or ſcolding at home. Did you never ſee a Porter troubled with his burden, though all that hee carried were his owne?bbEccleſ. 5.12.Eccl 5:12 The abundance of the rich will not ſuffer him to ſleepe. Quò major ſonus, minor ſomnus: the more noiſe, the leſſe ſleepe. While they doe tarry, nihil qutetis, no tranquillity: of their tarrying nihil certitudinis, there is no certainty.cc2 Tim. 4.16.2 Tim 4:16 At my first anſwer no man ſtood with mee, but all forſooke mee. As Saint Paul at his firſt anſwere, ſo wee ſpeed at our laſt anſwere; no temporall things will ſtand with us, but all forſake us. If we looke on this hand for riches, they are gone: if on the other hand for pleaſures, they are gone: if behinde us, for friends; or before us, for honours; or under us for our lands and poſſeſſions; all gone.dd2 Tim. 4.11.2 Tim 4:11 OnelyOnly Luke is with me: onelyonly Grace is left us; nothing but Grace tarries with us. Grace ſtands out for eternity, and nothing elſe.

For Bona naturae, ſome beaſts exceed us: for Bona fortunae, many wicked men goe beyond us: but we have Bona Gratiae; this makes us bleſſed, when the former are not, and the latter had better not bee. What Solomon was among the Prophets, and Iohn among the Apoſtles, ſuch is Grace among the vertues; even the eſpecially Beloved of God. Solomon had his dreame, and Iohn had his viſion: p. 1514wiſedome reſted in the boſome of Solomon, and Iohn leaned on the boſome of Wiſedome: Grace is now comforted with the Preſence of God, and Grace ſhall bee hereafter bleſſed with the Viſion of God. Chriſt now dwels with her: even in the boſome of Grace: and ſhee ſhall dwell with him, even in the boſome of glory. This is the beauty of the ſoule, the ſtrength of the ſpirit, the peace of the minde, and comfort of the conſcience. It makes the body a cabinet of immortall Treaſure, cleareth the eyes, fortifieth the hands, directs the feet, compoſeth the geſture: And when this body muſt fall to the grave, Grace covers it with comfortable duſt, unto the hope of a better reſurrection, and leaves it in a quiet ſleepe. At our diſſolution, Grace is both our phyſicke and our Phyſician: a cordiall that never failes: it doth qualifie the ſorrowes, mittigate the bitterneſſe and pangs of death: it ſtampes the Devill under foot: it throwes allo… ſinnes into the bottome of the ſea; or buries them under Chriſts Croſſe, without poſſibility of ever riſing againe to witneſſe againſt us. It takes the ſoule out of her weariſome tabernacle, and delivers it as a precious charge into the hands of an Angell, and ſtill keepes it inſeparable company. The Angels beare it up unto Chriſt, and Chriſt preſents it ſpotleſſe to God the Father, where it remaines bleſſed for ever and ever.

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

The Growth of any plant is improved principally by three helpes: the ſecundity of the ground wherein it growes: the kindely heat of the Sunne, chearing it up with his influence: and the contribution of the cloudes towards it, with their deawes and ſhowres deſcending upon it. The ground wherein wee are planted, is the Church,; and ſhe, like a kinde and indulgent mother, accommodates us withall her helpes: Her Doctrine to direct us, that we may doe well: her Diſcipline to correct us, when wee doe ammiſe: her Sacraments, which are Cordials to our heart, like ſprings, veines, and chanels of Grace to the root: her praiers to Heaven, for a bleſſing upon that ſhe gives, and for a bleſſing which ſhe cannot give.August. In commune erat, in commune operatur. The raine that continually fals upon us, to make us ſhoot up in goodneſſe, is a frequent diſtillation of the Word preached. If thoſe holy deawes doe not ſoake into our hearts, wee ſhall bee Dwarfes in Grace. For this purpoſe Chriſt ſendseeEpheſ. 4.11.Eph 4:11 Apostles, and Pastors, and Teachers: thoſe be the cloudes, and from thoſe cloudes come raine and ſhowers: the effect ſhould bee, that wee may grow up to the ſtature of Christ: there is our growth by it. The Sunne that ripens us, and is the principall cauſe of this accretion, is Christ Himſelfe; that Sol Iustitiae; all our Growth is meerely beholding p. 1515to his beames and ſaving Influence. He bleſſeth the ground that beares us: He filleth, and emptieth the cloudes upon us. Thus there is Gratia acta, wrought in us: and Gratia auct…, increaſed in us. As Grace is not given Nolenti, to him that would none of it: ſo nor is it increaſed Negligenti, to him that does not labour to improve it. Wee are not onelyonly living, but reaſonable and holy plants: and muſt both labour for our owne ſuſtenance, and mature and further our owne accreſcence. The Grace that is in us, is perfect: for the leaſt Grace is Grace, as a ſparke of fire is fire,ffIoh. 9.39.John 9:39 If men ſee but a little, ſo little that they thinke themſelves blinde; yet they doe ſee: but they may be brought to ſee better. Wee know, there is a double perfection; of parts and degrees: The Grace that is infuſed to us at the firſt, is perfect in regard of the parts: as a childe is ſo farre a perfect man, becauſe it hath all the parts of a man: but it is not perfect in regard of degrees; for wee may grow up in Grace, as a childe does inſtature. In our converſion, when wee firſt receive this ſaving Grace, we are but Infants in Chriſt: yet Infants may bee tall men in time. Deſire wee to know whether wee bee grow… in grace, or not? As by the growing of one plant, wee may give a gueſſe at all the reſt: ſo here let us make a triall.

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

2. Conſider we our Humility; how doe we thrive in that? At the firſt we thought ſome worſe than our ſelves: doe wee not now thinke all better? Indeed of all Graces in us, Humility growes croſſe to the reſt. Other vertues aſpire upwards, humilitie lookes downewards. Wee ſay of the reſt, the higher they grow, the better: but Humility is the beſt at the loweſt. Faith, Hope, and Devotion have an holy ambition: they diſdaine to looke lower than Heaven: nothing can content them but an immortall Crowne. But Humility pleaſeth herſelfe in a low dejection: you ſhall finde her (with Iob) in the duſt, in that ſchoole of mortality, diſputing and conferring with wormes and rottenneſſe. Yet even there ſhe growes; and that in the favour of God and his Angels. The deeper ſhe roots, the higher ſhe ſprouts: The lower her Humiliavit ſe, on earth: the higher her Exaltavit Deus, in Heaven.

3. Our Repentance hath ſuch another kinde of growing too. She growes from a ſpring to a brooke, from a brooke to a river, from a river to a great ſea. This is a Grace that does not onelyonly grow herſelfe; but waters all other Graces, and makes them grow faſter in us. It is our owne contribution of moiſture, beſides that of the cloudes, that they young plants, which we have almoſt eradicated and withered by our ſinnes, may be cauſed to grow againe by our teares. As the morning deaw is a pawne of the evening fatneſſe: ſo our penitent teares put a fruitfulneſſe into all our Graces. When for that ſinne, which coſt us at firſt but a ſigh, wee now fetch many deepe grones: and for that which coſt us but grones and prayers, wee now ſpend flouds of teares; and if it were poſſible, wee would weepe teares of bloud. This is to grow in that Grace, which moiſtens all our plants, all our vertues: and deſtroyes all the weeds, all the ſinnes in our garden; happy Repentance.

4. Patience hath her growth, in our better hability to beare croſſes. It may be at firſt, that we ſcarce durſt wade through a foord of troubles: now wee can ſwimme in a ſea of ſorrowes. Then a ſlight wrong moleſted us, now wee can beare a lode of injuries. Then we were provoked with words, now wee can endure wounds, without minding revenge. Then wee were angry with our perſecutors, p. 1516now we pray for them. Then we would have retaliated, and could not: now we can, and will not. Then we thought all ſuffering a puniſhment, now we judge it a preferment. As Queene Anne Bullen, the mother of the bleſſed Queene Eliſabeth, when ſhe was to be beheaded in the Tower, thus remembred her thankes to the King. From a private gentlewoman he made me a Marquiſſe, from a Marquiſſe a Queene; and now he hath left no higher degree of earthly honour for me, he hath made me a Martyr. This is indeed toggIam. 1.4.Jas 1:4 let patience have her perfect worke, and to come up to her full growth; when for Chriſts ſake, and his Goſpells, perſecution ſhall be held an honour, and miſerie a dignitie; Ipſamque erudem coronam. Here is the patience of the Saints.

5. Contentation muſt have her growth too: It was the fault of the Iſraelites, never to be content: when they had water, they murmure for bread: when they had bread, they complaine for fleſh: As if they had boorded with God, and he were to provide them dyet, and they (good men) honeſtly payd for what they tooke. But Iacob their Father, of whom they were called Iſrael, was of another mind:hhGen 28.20.Gen 28:20 If God will give me bread to eate, and rayment to put on: he askes no more. So Paul; ii1. Tim 6.….1 Tim 6having food and rayment, let us be therewith content. Are we more moderate in our deſires now, than we were at firſt? Worldlings, quaſeniores, eo cupidiores: but if in our age we are leſſe deſirous of the world, it is an argument that we are more ſatisfied with the Lord. One ſpeciall meanes of the melioration of a tree, is a baring of the roote, and throwing away the earth from about it. If theſe earthly things, riches, honours, pleaſures be taken from us, and the world hath left us naked and deſtitute of his vaine ſuccours, we adhere faſter to God. We doe not covet them, we are content either with or without them: ſatisfying our hearts with this, that Chriſt is all in all unto us.

6. Summarily, we may know our owne growth in grace, by our bringing forth the fruites of grace. All trees are not frugiferous, Chriſtians are. That which brings forth no fruite, how ſhall we know it is a tree, and no logge? There is little difference betweene a dead ſtocke, and a barren tree: one brings forth as much fruite as the other. I know that boughes, buddes, and bloſſomes, are indications of a trees growth but there is no proofe of a Chriſtians growth without fruiteskkMat. 3.9.Matt 3:9 Bring foorth fruites meete for repentance, ſaith St. Iohn: he ſtayes at nothing till he comes to fruites. For that was the tree planted, for that watred, for that manured, and ſuccoured from earth and heaven: not to make materials, nor to give ſhadowes; not for the greene boughes, or gay bloſſomes; but for the fruites. The tree is for the fruite, and but for the fruite there had bene no tree. Fruite is the thing for which it was firſt ſet, and ſtill is ſuffered to grow: and when there is no longer any hope of that,llLuk. 13.7.Luke 13:7 Cut it downe, why cumbers it the ground? Then comes themmMat. 3.10.Matt 3:10 axe to the roote: downe it goes, into the fire it muſt: if it will not ſerve for fruite, it muſt for fewell.

There is no evident knowledge of our growth, either by our leaves or bloſſomes. Our leaves that ſo ruffle with the winds, are but our hearing of Sermons: and of this we are very prodigall,: and for this we looke to be eſteemed good Chriſtians: as if all godlynes conſiſted in the hearing of a Sermon. Is all turned to hearing? where be the other ſenſes?nn1. Cor. 12.17.1 Cor 12:17 Is the whole body an eare? What is become of the other members? The Papiſts ſtand much upon their Auricular Confeſſion: but doe not too many among us ſtand too much upon Auricular Profeſſion? There is an auricular confeſſion, the religion of Papiſts: and an auricular profeſſion, the maine religion of our pure hypocrites. All the Iewells of their goodnes hang at their eares: and but for their eare-marke, no man would take them to be Chriſtians. The thorny ground isooHeb. 6.8.Heb 6:8 neare a curſe: but the fruitleſſe fig-tree hadppMat. 21.19.Matt 21:19 a curſe. Hearing the word of grace, is no ſufficient proofe of our growing in the workes of grace. You heare us, and you praiſe us; and then thinke you have done enough:Auguſt. You heare our Sermons, we heare of your commendations: Teleramus p. 1517illas, & tremimus inter illas: we ſuffer it, but with trembling hearts. All this is but leaves, and we aske for fruites: and not fructus oris, but fructus operis. Faire words doe no more prove your growing, than the large leaves of Ionah's gourd was an argument of the laſting: Quickly they both fade: one day greene, the next dry. It is no good ſigne in a tree, when all the ſappe goes up into the leaves, and is ſpent that way: nor in a Chriſtian, when all his grace ſhootes up into words: a verball goodneſſe; no reality at all.

Leaves come of the kernell, as well as fruites: ſo doth chaffe of the ſeede, as well as good graine: yet doe we not plant for leaves, nor doe we ſow for chaffe: we make ſmall account of either.qqIer. 23.28.Jer 23:28 Quid paleae ad triticum? What is the chaffe to the wheate? Quid foliis ad fructum? What are the leaves to the fruite? Rather give us fruite on a ſhrubbe, than a tree that can reach the Cloudes, with nothing but leaves. There may be ſome fruite, without much growth: but growth is nothing worth without fruite. Saul was higher by the head, than all the reſt of Iſrael: many in Iſrael were better than Saul at the heart. The procerity and cedarly tallneſſe of trees, with a glorious flouriſh of leaves, is goodly to the eye: but the kindely fruites of the lower plant is more acceptable to the taſte. The eminence of ſome notoriouſly zealous profeſſours, may make them much admired: but the good fruites of mercy in men ſilent and leſſe notable, makes them more beloved. The former may grow in applauſe, but the latter grow in grace: and this growth O Lord, give me!

We have heard the two fundamentall grounds: firſt, what grace is, with the value of it: next what it is to grow in grace, with … happineſſe belonging to it. For application to our ſelves; two maine uſes … to your charge: Quaerere, and Creſcere. Firſt, a labor to obtaine gra… …, an endeavour to grow in grace. The acquiſition, and the accretio… … …nis germinatio praeſupponit plantationem: that cannot grow, which is not. It muſt have a being, before it have an increaſe. God gives the ſeede, firſt: then Paul muſt plant, and Apollos muſt water, before there comes an encreaſe. Firſt give it eſſentiam, a being, then looke for Incrementum, a growing. rr1 Cor. 15.10.1 Cor 15:10The grace of God in me was not in vaine: ſaith Paul. See firſt that you have grace; and then that the grace you have bee not in vaine. In vaine it cannot be, if it be in the Lord. His grace ſhall not bee in vaine, in you:ver. 58. nor ſhall your labour be in vaine, in him. For the obtaining of grace, diverſe duties are requireable.

1. Concurſus ad orbem gratia. Seeing it is ſo precious, that life without it is but death, or worſe: Let us creepe into the Sunſhine, and live within the ſphere and compaſſe of Grace. ſſRom. 6.14.Rom 6:14Yee are not under the Law, but under grace. There is no ſmall benefit, to live within the precincts of grace. I doe not ſay, that all who are Sub gratia, are therefore neceſſarily In gratia. Plants and ſtones lie under the ſame beames of the Sunne, and are wet with the ſame moiſture of the Cloudes: The Plants ſpring and grow, yet there is no alteration of the ſtones. But to live within the verge of the Court, gives ſome hope that the king may one day caſt a favourable eye upon us. We cannot come into the roome where they make perfumes, but we muſt carry away ſome of the ſweetneſſe on our clothes. Nor can we walke in a garden of Roſes and Violets, without participation of their pleaſant odours. Which if either our ſuperſtitious Recuſants, that refuſe the Church in ſtate and pride: or our wanton Recuſants, that refuſe it for delicacy and pleaſure: or our worldly Recuſants, that refuſe it for the love of their Mammon; rightly underſtood: they and the Temple would bee better acquainted.ttIohn 20.24.John 20:24 Thomas was not with the Apoſtles, when Ieſus firſt appeared to them: and to his abſence ſome have imputed his incredulity. It is ill to take, but worſe to make occaſions of our abſence. God hath appointed a day in a weeke, the Church an houre in the day, and the State a place for both. To neglect that day, that houre, and that place, is no leſſe than to diſobey the commandement of the State, of the p. 1516duplicate page p. 1517foreign p. 1518Church, and of our God himſelfe. If Peter be out of the ſhippe, hee may ſinke: If Shimei bee out of Ieruſalem, hee may die for it. Out of the Temple, when wee ſhould be there, we may periſh; if God not as mercifull to us, as Chriſt was to Peter; and more mercifull, than Solomon was to Shimei; what buſineſſe ſoever we pretend.

What bee the common occaſions that detaine us? Playing or ſleeping, or drinking, or evening of accounts, or viſiting of friends. Thinke on it: when you play, and are at your ſport, what if God ſhould come to you in earneſt? What if death ſhould make a gameſter among you? He throwes at all: and would hee not ſwoope all the ſtakes, to your terrour and moſt unrepairable loſſe? Had it not beene better for you, that he had found you praying, than playing? When you ſleepe, why may not that ſterne Serjeant take you napping? Why may not a palſey, or an apoplexie, or a lethargie, put you into your laſt ſleepe? You would not riſe to ſerve God at the Church; why ſhould God ariſe to preſerve you at home? Drinking, that is the common hinderance: O how many hundreds about this city, doth the Taverne and Tap-houſe robbe the Church of? With ſuch an Hoſt, gaine is godlineſſe; and with ſuch gueſts; the health of their ſoules is drowned in healths to their miſtreſſes. One houre ſpent in praying, is tedious to them: tenne houres in drinking ſeeme nothing, ſo merrily the time paſſeth with ſuch toſ-pots. Thinke ſeriouſly, with the cuppe in thy hand: why may not that draught be thy laſt! Some Merchants and Tradeſmen make bold with that holy time to ſet even their accounts: but how if God at that very time ſhould call them to an account? It is to bee feared, that no chearefull account could bee then rendred. Others have their friends to viſite: but how if God ſhould then viſite them, and ſmite them with ſome mortall ſickneſſe? It would be ſmall comfort to their ſoules, that the Church was then forſaken of their bodies. Theſe judgements may fall upon men, in their wanton or wilfull abſence from the congregation: they have no ſuperſede as againſt them. Let us therefore keepe the orbe of Grace, and the God of all Grace will keepe us.

2. Apparatus ad vocem gratiae. Faith comes by hearing, and by hearing comes all other grace too. The holy Ghoſt is the Fountaine, Preaching the pipe, our Eare the channell, and our Heart the ciſterne for this water of life.uu2. Cor. 6.1.2 Cor 6:1 Receive not the grace of God in vaine. In vaine it is to us, when either it is tendred, and not accepted; or accepted and not improved.xx2. Tim. 1.6.2 Tim 1:6 Stirre up the gift of God which is in thee. The ſparkes will not bee kindled in our ſoules without hearing, and they will die in their owne aſhes without ſtirring. Hearing is the light that kindles them, Prayer the tongues to ſtirre them up, and meditation the bellowes to make them burne. The Word of the Goſpell is compared to a feaſt; and the hearers are the gueſts: but there is ſome difference in the carriage of the buſineſſe. Firſt, to a feaſt we are bidden, and wee come: one invitation is enough: To the Word we are invited often; but in ſtead of our ſelves; we ſend ouraaLuk. 14.18.Luke 14:18 excuſes: wee have no need of it, no ſtomach to it. Secondly, in a feaſt we are glad to have the beſt morſells carved to us, and let the courſer diſhes paſſe by: But in hearing of the Word, when the beſt counſell is offered us, we are ſo mannerly as to commend it to our neighbours: That reprehenſion toucheth ſuch a one, not me. Thirdly, at a feaſt we deſire to be Primi the firſt: but in Gods houſe we are well content to be Postremi, the laſt. Fourthly, a Sermon is ſtill thought too long; when will he make an end? At a feaſt, we looke for a ſecond or third courſe, and ſeldome call to take away. Fifthly, we make reaſonable election of nouriſhment for our bodies: but we are bad chuſers of the diet for our ſoules. That pleaſeth us which is ſweet to the ſenſe, not that which is wholſome to the conſcience. By nature we have no more skill in our owne diet, than in our owne Phyſicke. We ſhrinke in our profeſſion, and ſinke in our dignity, in reſpect of very meane creatures; that are their owne phyſicians, their owne caters and carvers. They write that p. 1519the Harte being purſued, and wounded, knowes an herbe, which being eaten, throwes of the arrow: a ſtrange kind of vomite! The dog is ſubject to ſicknes, but he knowes the graſſe that recovers him. It may be true, that the drugges are as neare to us as to other creatures: it may be that obvious and common ſimples, eaſy to be had, would cure us. But we have not that innate inſtinct, to apply thoſe naturall medicines to our preſent dangers, which theſe inferior creatures have: we are not our owne apothecaries, not our owne phyſicians, as they are. Thus ignorant are we for our bodies, and naturally worſe chuſers for our ſoules. If we knew the valve of the word of Grace, nothing could keepe us from the hearing of it. As Diogenes being repelled of Antiſthenes lifting up his ſtaffe to drive him away, replyed: Doe, beate me: yet thou ſhalt never drive me from thee, ſo long as I can learne any good by thee. As meate does not enter the body, but by the mouth: ſo grace does not paſſe into the ſoule, but through the eare.

3. Affectus ad fontem gratia. The Spirit of God is the fountaine of grace, let us pleaſe him, as we deſire to be made gracious by him.bbEph. 4.30.Eph 4:30 Grieve not the holy Spirit of God, by whom you are ſealed unto the day of redemption. He is the high God; let us not grieve him for his dignities ſake: he ſeales us up in grace; let us not grieve him for his benefites ſake. Becauſe of his Greatnes, and becauſe of his Goodnes: Greatnes in himſelfe, Goodnes to us: for either of theſe, or for both of theſe, we ſhould be ſo reſpective to him, as not to grieve him. The Apoſtle might have ſaid; Yield him all cauſe of joy and contentment: it had bene but reaſon, ſo. But not to give him any cauſe of grievance; what could he ſay leſſe. Grieve him not for his owne ſake; if not for his owne, yet for his Seales ſake, for his Graces ſake. Si rem grandem mandâſſet, ſay the Servants of Naaman to their Maſter:cc2. King. 5.13.2 Kgs 5:13 If the Prophet had bid thee doe ſome great thing, wouldeſt thou not have done it. So ſi rem grandem dixiſſet, If the Apoſtle had impoſed ſome great piece of ſervice upon us, yet we ſhould not have thought much of it. But he onelyonly chargeth us not to grieve him; which is no poſitive or actuall ſervice, of paines or perill: onelyonly a prohibition of diſ-ſervice; as little as can be required. Hath he made his owne ſacred bed in the chamber of thy heart? O then trouble him not. Let not the noiſe of vaine wordes diſquiet him, nor the ſtench of carnall luſts offend him, nor the ſluttiſh heapes of worldly deſires make him weary of his abode: Melliter in tenero praeſta requieſcere lecto. If thou find that glorious king in thy poore cottage, bow thy ſelfe with Abraham to the ground, and ſay;ddGen. 18.3.Gen 18:3 My Lord, if I have found favour in thy ſight, paſſe not away, I pray thee, from thy ſervant. There be two ſorts of perſons whom we would not willingly offend: the Great, and the Good. Not the Great in regard of their power: they may doe us a diſpleaſure: which is the motive of feare. Not the Good, in regard of their bountie: we may be the better for them; which is the motive of hope. If he be great, though he give us nothing; yet there is no wiſedome to diſpleaſe him. If he be good, and ready to doe us good, though his power be not mighty; yet in honeſtie we ſhould not anger him. But if he be great and good, able and willing to pleaſure us; then farre be it from us to grieve him: which is the motive of love; and of ſuch love as we alwayes carry about us; love to our ſelves. For all theſe reſpects, let us grieve the Spirit of grace no wayes: for his Greatnes, ne noceat: for his goodnes, vt benefaciat: and for our owne ſakes, Quos ſignavit. If we deſire Grace in our Ciſterne, let us dearely love the fountaine.

4. Reſpectus ad honorem Gratiae. It honours us, we have good cauſe to honour it. As Theodoſius the Emperor preferred the title of Membrum Eccleſiae, to that of Caput Imperij: profeſſing that he had rather be a Saint and no king, than a King and no Saint.ee1. Sam. 2.30.1 Sam 2:30 Them that honour mee, I will honour: and ſhall not we honorare honorantem? ffTit. 2.10.Titus 2:10S^t. Paul chargeth us to adorne the doctrine of our Saviour in all things: a good life adornes grace; ſcandalous ſinnes caſt diſgrace upon it. We p. 1520beginne to ſtorme at this challenge; what, diſhonour grace? In our brave and lofty ſtile, we ſcorne the imputation: what, Wee to diſcredit the Goſpell? Wee that profeſſe it, and love it, and live in it, and are ready to die for it; We to diſhonour it. I would it were not true: yet the Apoſtle begges but an eaſie requeſt of them that were, and (poſſible) thought themſelves very famous Chriſtians;ggEph. 4.30.Eph 4:30 Grieve not the holy Spirit: Not for an Honorare, nor a Laetificare nor a Glorificare; you will not advance, nor credite, nor defend the Goſpell of grace; yet at leaſt doe but thus much for it, as not to diſgrace it.hh1. Tim. 6.1.1 Tim 6:1 Let not the Name of God, and his doctrine be blaſphemed. Gods Name? ſay we in our ruffe and heate: what doe we but glorifie it, and make it famous and renowned every where. Ye ſay well; but heare you? In the meane time I wouldiiRom. 2.24.Rom 2:24 his Name might not be evill ſpoken of by your meanes. Diſhonour Grace? Why it is our life, our ſoule: the very life of our life, and the ſalvation of our ſoule: we will never doe it. But is there not ſuch a thing, askkIud. verſ. 4. turning the grace of God into wantonnes? What doe you call this? Is it not a diſhonouring of Grace?

When we ſhall abuſe either the promiſes of Grace, which are the covenants: or the Pledges of Grace, which are the Sacraments; by deriving an encouragement to evill from that mercifull indulgence: is not this a turning of grace into wantonneſſe? And is not that a diſcredite done to the honour of grace? If from the Sermon which forbiddeth ſuch a ſinne, we ſhall immediately runne into the ſinne forbidden by the Sermon; doe wee not diſparage the houſe of grace, the time of grace, the word of grace, the very God of grace? Is it not a diſcredite to them all? When the Pagan beheld Chriſtians receiving the bleſſed Sacrament, and obſerved with what reverence and devotion they demeaned themſelves in that holy buſineſſe; he was inquiſitive what that action meant. It was anſwered him by one of them; That God having firſt emptied their hearts of all their ſins, as pride, envie, covetouſneſſe, contention, luxury, and the reſt; did now enter into them himſelfe, with a purpoſe to dwell there. He was ſilent for the preſent: but followed and watched them whom he ſaw to be communicants in that action, for two dayes together: And perceiving ſome of them to fall into quarrels, uncleanneſſe, rapacity and drunkenneſſe ſo ſoone, hee declared his cenſure of them with this exclamation: I confeſſe that your religion may bee good, your devotion good, your profeſſion good; but (ſure) your hoſpitality is ſtarke naught, Apud quos ne Deus quidem biduo commorari permittitur. Are you ſo unhoſpitable; that you will not let your God dwell with you for two dayes together? This is the ſhame of Chriſtians, this, the diſparagement of grace; when it is forced, againſt the nature of it to encourage lewdnes: I may take this bribe, put up this Intereſt, admit this uncleannes, drinke this quantitie: why? O! God is gracious: nay, therfore doe it not, becauſe thy God is gracious. llRom. 6.1.Rom 6:1Shall we continue in ſinne, that grace may abound? God forbid. Will any ſober man wound himſelfe, to try the skill and love of his Chirurgion? God forbid it; and the thankfulnes for his mercies, the remorſe of our owne hearts, the tendernes of our owne conſciences, and the love of our owne ſoules, for ever forbid it.mmHeb. 12.29.Heb 12:29 Our God is a conſuming fire. Even our God, the God of grace, is a conſuming fire. If wee will dare to preſume; he will not ſpare to conſume.nnPſal. 19.13.Ps 19:13 keepe backe thy ſervant from preſumptuous ſinnes; let not them have dominion over me. ooIam. 3.2.Jas 3:2In many things we ſinne all: but let not the preſumption of pardon induce us. Though Gods grace be an inexhauſtible treaſure; yet we may ſpend ſo much of our owne ſtocke, till we become meere bankerouts. Let grace be the deſire of our hearts, grace the prayer of our lippes, grace the direction of our lives, grace the protection of our bodies, and grace the ſalvation of our ſoules.

Thus we have found out the way to get it; now we muſt ſeeke out the meanes to improve it; Grow in grace. This is done firſt by preſcribing the Furtherances, p. 1521and next by removing the hindrances: both which I might make diſtinct paſſages: But I will knit them together, and ſette downe certaine Rules which may direct us how to grow.

1. I beginne at Prayer; and where better? Qui fecit vivere, docuit & orare, Hannah prayed to have a childe, Monica prayed to ſave a childe. Let us pray that wee may have Grace, and pray that wee may ſave Grace, and that Grace may ſave us. Prayer is requiſite, that we may be new borne in Grace: and that being ſo borne, wee may grow in Grace, Prayer muſt not bee left out.ppPſal. 14.3, 4.Ps 14:3Ps 14:4 They are all gone aſide: Why? They call not upon the Lord. Prayer is a Key, to open the Gate of Heaven, and let Grace out: and Prayer is a Locke, to faſten our hearts, and keepe Grace in. Prayer is a Meſſenger to fetch that holy ſeed out of the Garner above: and Prayer is the former and latter raine, to make it grow beneath. Prayer wooes it to come, and Prayer winnes it to tarry. Prayer is the Invitation of that noble Gueſt to our houſe, and Prayer provides for the entertainement of it. Prayer procures it a being in us, and Prayer ſupplies it with a bleſſing. Fundatur precibus, precibus firmatur: thereforeqq2 Theſ. 5.17. Pray continuaelly, if thou wouldſt grow continually. Yea, there is a growth in Prayer, as there is in the Grace wee pray for. Our Prayers may grow in zeale, in confidence, in penitence, in humility. Some Cenſers may bee fuller of Incenſe than others: and the higher our Invocations riſe up in fervency, the more doe Graces come downe in plenty. Therfore as they put ſome water into the pumpe, that thereby they may fetch up more: ſo let us pray, that we may pray better. When the mill is ſet a going, an eaſie winde keepes it ſo, and a ſtronger encreaſeth the motion: If the Spirit blow upon us, this ſets us a praying: but a more powerfull gale of Grace and Inſpiration, addes vigour to our Devotion. In vaine doe we expect that almes of Grace, for which we doe not ſo much as begge.

2. A jealous ſuſpition of our owne ſtrength. We ſay, He that teacheth him ſelfe, hath a foole to his maſter: ſo he that relyeth upon himſelfe, hath a reed for his upholder: either he will fall quickely, or is already downe. Confidence in God doth onelyonly ſupport us: wee cannot put too much truſt in Him, nor too little in our ſelves. It was Peters over-venturouſneſſe, that tripp'd up his owne heeles:rrMatth. 26.33. verſe 74.Matt 26:33 Though all men ſhould be offended becauſe of thee, yet will I never bee offended. Bravely promiſed: but Peter ſware, I know not the man: cowardly anſwered. I know not the man? He knew well enough what his Maſter was, but he knew not what himſelfe was.ſſAugust. de verb. Domini 13. Multos impedit à firmitate, praeſumptio firmitatis. Many had ſtood, if they had not made themſelves ſure of ſtanding. Therefore is Peters fall recorded;ttGregor. moral. l. 23. cap. 15. Vt ruina majorum, ſit cautela minorum. Every errour of theirs, is a catechiſme to us: their lapſes are our cautions. Thoſe Iudgementsuu2 Cor. 10.11.2 Cor 10:11 happened to them for enſamples: Ex cinere Iudaorum, lixivium Christianorum: the aſhes of the Iewes will ſerve to make a Lie for Chriſtians; to waſh and ſcowre us from impiety. That which is upon Record to their diſgrace, can neither give courage nor comfort to us in the imitation of it. Scriptae ſunt etiam ruinae priorum, ad cautelam posteriorum. If thou ſtand upon thine owne bottome, Remember Lots wife: Ardeus.remember her that fell before thee. If thou beeſt confident of thine owne ſtanding, remember Peter: he fell that was moſt confident. There are two ſorts of Memento's ſet upon all ſtories: If the example bee good, Memento & fac, aaLuk. 10.37.Luke 10:37Goe and doe thou likewiſe: If bad, Memento & fuge, Doe not thou likewiſe. Thinke upon Lots progreſſe, and comming ſafe to Zoar; Memento & fac: Thinke upon his wives retardation and retroſpection; Memento & fuge. Wee are like to ſicke men; who when they have had a good day or two, thinke themſelves preſently well againe: ſo they make bold to put off their kerchiefes, to put on thinner garments, and to venture into the freſh aire: whereupon follow unrecoverable relapſes. Let us onelyonly be confident in Ieſus Christ.

3. An holy feare of falling muſt ſtill poſſeſſe us.bbIer. 32.40.Jer 32:40 I will put my feare in their hearts, p. 1522that they ſhall not depart from me. In the former part of that Verſe, there is an everlasting promiſe of God not to depart from us: yet ſtill feare is placed in us of purpoſe, that we may not depart from Him. It generally granted, that no man truely ingraffed into Chriſt, can either totally or finally fall away from Grace: And that Peter did not ſo fall, becauſeccLuke 22.32.Luke 22:32 Christ prayed for him, that his faith would not faile. To ſay, it might deficere re, non tempore, is abſurd: for can a thing periſh, and yet remaine in time? What time can bee given to that which is not? Nor is it enough to ſay, that faith loſt may bee reſtored againe: For then Chriſt prayed not at all for that faith which Peter had, but for that faith which he ſhould have. Yet there can be no fall without great danger. Sin is a fall: we have taken up the terme our ſelves, in calling Adams ſinne, Adams Fall. A fall indeed; for it fowles us as a fall, it bruiſeth us as a fall, it bringeth downe as a fall: downe from the ſtate of Paradiſe, downe to the duſt of death, downe to the barre of Iudgement, downe to the pitte of hell. Yet all fals doe not harme us alike: there is in ſinne, the fall, the relapſe, the wallow, and the not riſing againe: this latter, the not repenting, damneth.

There may bee Lapſus, a grievous ſinne: and Relapſus, thoſe Recidiva peccati, worſe: and a lying ſtill, Volutabrum peccati, the wallow; worſe than that: But if it once comes to impenitency, thatddIer. 8.4.Jer 8:4 they fall, and not riſe; this not onelyonly makes it moſt culpable, but leaves it moſt inexcuſable. To prevent this, let useeProv. 28.14.Prov 28:14 feare alwayes. Feare is but a cowardly paſſion, yet it is ſet to watch the chiefe Citadell; the very heart: As in a Towne of Garriſon, the moſt white liver'd Souldier may ſerve to ring the Alarme-bell: yea, he is fitteſt for the purpoſe: for the feare of his owne danger will make him vigilant to give warning to the reſt. God doth give us feare for a ballaſt, to carry us ſteddily in all weathers: but yet Hee doth ballaſt us with ſuch ſand as hath Gold in it; with that feare which is his feare.ffEſay 33.6.Isa 33:6 For The feare of the Lord is his Treaſure. The Father ſaies,ggPſal. 111.10.Ps 111:10 The feare of the Lord is the beginning of wiſedome: hhProv. 1.7.Prov 1:7the Sonne repeats it: he that collects both, cals itiiEcclus. 1.20, 27.Sir 1:20Sir 1:27 The roote of wiſedome: and that it might embrace all, Wiſedome it ſelfe. ThereforekkEcclus 18.27.Sir 18:27 A wiſe man will feare in every thing: hee is never without it, never without the excerciſe of it; not onelyonly in heavie and calamitous times, but even in good and chearfull daies too.llHeb. 11.7.Heb 11:7 Noah being moved with feare, prepared the Arke; to the ſaving of his houſe: though he had aſſurance of his deliverance, yet he provides the meanes of it with an holy feare. Though wee can pretend to no other degree of wiſedome, yet let us be abundantly rich in this; that wee are poſſeſt with a feare of ſinning. Let us feare all ſtoppes, all impediments, all obſtacles that may croſſe or retard our growing in Grace: ſo ſhall our feare be turned into joy, and that joy bee crowned with glory.

4. Next to the Timete, let us place a Cavete: as wee feare a dwarfing or growing downeward, ſo let us beware of a ſtunting or not growing at all. That feare was a neceſſary caution, and this caution is no leſſe neceſſary a feare. If we feare God, wee will beware of diſpleaſing Him; ſhunne the leaſt act, the leaſt word, the leaſt thought of diſloyalty towards Him.mmAugust de bon Perſ. cap. 7. Qui operatur ut accedamus, idem operatur nè diſcedamus. It is good and ſafe therefore to feare Him. The Divell could never have prevailed upon Eve, to withdraw her from God, but by working this feare out of her: Be not afaid;nnGen. 3.4.Gen 3:4 Yee ſhall not ſurely die. To one kinde of feare, faith is oppoſed:ooMatth. 8.26.Matt 8:26 Why are yee fearefull, O yee of little faith? With another kinde of feare, faith is accompanied:ppRom. 11.20.Rom 11:20 Thou ſtandest by faith; Bee not high minded, but feare. In the former, the more feare, the leſſe faith: in the latter, the ſtronger faith, the more jealous feare.qqTertull. ad Mart. Fides facit formidinem, formido facit ſollicitudinem, ſollicitudo parit perſeverantiam. This feare if it bee freſh in us, will make us ſticke cloſe to God, without ſtirring (as wee ſay) an inch from Him. Let us not more frequently bruſh our clothes, than our feare; that it may alwayes bee kept freſh in our ſoules.

p. 1523Then take heed of ſtanding ſtill: flatter not thy ſelfe, that becauſe thou haſt runne thus long, thou maieſt now make a ſtoppe; nor becauſe thou haſt gotten thus far, thou maieſt now ſit downe and blow. One of theſe two muſt be choſen;rrBern. de divers. 36. Aut ſemper proficere, aut prorfus deficere. No growing, ſome decaying: while we are not making onwards, wee are going backe a-maine. In rowing up a river, that runnes with a ſtrong current, if we reſt our oares, we fall downe the ſtream. Betweene mending and pairing there is no medium: while wee neglect to gaine, we doe but ſpend on the ſtocke. So one ſinne opens the doore to another: and while ſinnes come in at the foredore, graces will out at the poſterne.ſſ2 Cor. 6.14.2 Cor 6:14 What communion hath light with darkeneſſe? They will not keepe company together. The Arke would not ſtay with the Philiſtines, nor will the grace of God tarry with ſinners. Vertues droppe from ſuch a tree, like leaves and fruites in a great wind. The idle ſervant might have had as many talents as the reſt, if hee had beene a good husband: but he buried that he had, ſtood at a ſtay, did neither good nor harme with it: therefore his Lord would truſt him with no more, leſt he ſhould hide them too. Reubens non-proficiency is remembred in Iacobs Will, when hee bequeaths Legacies.ttGen. 49.4.Gen 49:4 Thou ſhalt not be excellent. So we trie our caske; firſt with water: and if they hold that, then we truſt them with wine. Habenti dabitur: there is a ſeede in our heart, which if it lives, and is foſtered, we ſprowte, grow, and proſper: but if it die, farewell all ſpirituall life. For if one vertue be offended, ſhe lureth away all her fellowes, as many of Iſhboſheths friends ſhrunke away with Abner.

5. We muſt be wary not onelyonly to ſhunne ſinne in the action, but in the very occaſion.uuIſidor. Soliloq lib. 2. Saepe occaſio peccati, voluntatem facit peccandi. How many that meant not to ſinne, are wonne by the very opportunity?xxPſal. 142.3.Ps 142:3 In the way wherein I walked, have they privily laid a ſnare for me. Man in his innocency was not free from this. Paradiſe was made for man, yet there behold the ſerpent. Who can wonder if our corruption finde him in our cloſſets, at our boords, in our beds, in our garments, in our lawfull recreations, when our holy parents found him in Paradiſe? And thither he no ſooner came, than he fell to worke: he can no more be idle, than he can be harmeleſſe. And marke his cunning: there were many trees in the garden, he meddles with none of them: onelyonly you finde him at the forbidden. This he ſuggeſted to Eve, that ſhe might looke upon the fruite though ſhe did not taſte it:aaBern. de Humil. grad. 4. Bern. Non eſt interdictum, ne videam, ſed ne comedam. By looking, ſhe came to liking of it: by liking, to longing for it: and ſo taſted it in her heart, ere it came to her hand. Thus hauſit virus peritura, & perituros paritura? She loſt us all.

He that would have the trees in his garden grow, muſt do what he can to keepe them from all noxious things. If occaſion be not ſinne, yet it is a friend to ſinne: Et iudicium eſt commiſſae, & cauſa committendae. There bee ſparkes in a flint, which being let alone are quiet, and appeare not: but beate it with a ſteele, then you ſhall ſee them come out, and be able to kindle a great fire. The ſparkes of ſinne are raked up in the embers of our affections: let them not bee ſtirred with occaſion, they are quiet: but when opportunity blowes them, there is the danger. It was a fearefull curſe upon trees and plants;bbIoel 1.4.Joel 1:4 What the Palmer-worme hath left, the Locuſt hath eaten, &c. It is appliable to our purpoſe. Conceive by the Palmer-worme, the ſuggeſtions of ſinne: which are infinite, as that is called Multipeda, of many feete: this eates off a part of our tree. The Palmer-worme gives way to the Locuſt; which is a pendulous liking of the motion: ſuggeſtion delivers us over to approbation. The Locuſt reſignes to the Canker, to idleneſſe; which devoures another part of our tree: approbation of evill delivers us over to ſloth. The canker yeelds place to the Caterpiller, to lewd company; which conſumes the reſidue of our tree: ſloth delivers us over to wicked ſociety. But as they that live in a pure aire, ſhut their gates againſt thoſe that come from infected …ies. p. 1524Or as the Bees in winter keepe their hives, and will not expoſe themſelves to the bleake aire, ſharpe windes, cold raines, and bitter froſts: ſo if wee deſire to grow in grace, we muſt ſhunne all theſe dangerous infections. How worthy, is he to miſcarry, that will put to ſea in a ſtorme? If a man have a profeſt enemye hee does not onelyonly watch to avoide him, but all his faction and adherents: wee muſt ſuſpect all the occaſions of ſinne, if wee deſire that our growth in grace may not bee hindered.

6. Go on in humility and learne toccMic. 6.8.Mic 6:8 Walke humbly with thy God. If we take any pride in our growing, we are neare a fall. Paul could not deny but that hee had done much, and gone farre:dd2 Cor. 11.5.2 Cor 11:5 I was not a whit behinde the very chiefeſt Apoſtles: yea more;ee1 Cor. 15.10.1 Cor 15:10 I laboured more aboundantly than they all: ffRom. 15.19.Rom 15:19From Ieruſalem, round about to Illyricum, I have fully preached the Goſpell: from Syria to Sclavenia: yetggPhil. 3.13.Phil 3:13 I forgot the things that are behinde: As if all that is paſt were nothing, hee lookes to that is to come. They that runne well in a race, doe not eftſoones looke backe, to marke how farre they have runne, and how many they have out-runne: But they ſtill keepe their eyes forwards, upon the ground before them, and upon thoſe that have got ground of them. Though our tree did ſpread the branches, and flouriſh with leaves, and ſtand loden with fruites: yet pride is an unluckie winde, able to blaſt all. Two markes are uſually given of our growing; Obedience and Humility. Obedience;hhRom. 6.16.Rom 6:16 Know you not that you are his ſervants, to whom you obey? Know you not this? The workes of obedience are an infallible teſtimony: if thy conſcience can teſtifie theſe fruites, then know that both the witneſſe, and the thing witneſſed, are graces. Humility:iiIohn 9.39.John 9:39 For judgement am I come into this world, that they that ſee not, might ſee; and they which ſee, might be made blinde. How ſhall wee underſtand this? Scripture can beſt interpret Scripture.kk1 Pet. 5.5.1 Pet 5:5 God reſists the proud: they that ſee, ſhall be made blinde: He gives grace to the humble; they that ſee not, ſhall ſee.

Men looke up to the hills, but they love to dwell in the valleyes: God may behold a farre off the proud height of the lofty, but hee plants his grace in the low vale of anllPſal. 138.6.Ps 138:6 humble heart. ThemmLuk. 13.11.Luke 13:11 woman bowed downe with a ſpirit of infirmity, may be an embleme of humility: the humble ſhall be lifted up. Pride in the ſoule, is like the ſplene in the body: when that ſwelleth, all the other parts languiſh. It is poyſon at the roote of the tree, which corrupts the ſappe: and if the ſappe bee corrupted, what will become of the tree? It is ſo dangerous a poiſon, that of another poyſon there was confected a counter-poyſon, to preſerve Saint Paul from it. God would rather ſuffer him to fall into ſome infirmity, than to be proud of his ſingular priviledges.nn2 Cor. 12.7.2 Cor 12:7 Leaſt I ſhould be exalted above meaſure, through aboundance of Revelations: there was the poiſon of pride inſinuating it ſelfe: I had a thorne in the fleſh, the meſſenger of Satan to buffet me: there was the counter-poiſon or antidote which did at once make him both ſicke and whole. We are never more in danger of pride, than when wee have made the greateſt progreſſe in the practiſe of godlineſſe. It groweth faſteſt upon us, when other evills decay: and out of their decay ſucketh matter wherewith to feed and foſter it ſelfe. Principium atatis noſtrae occupat, finem obſidet: It is alwayes buſie, but then moſt eager, when we are moſt holy. If thou beeſt ringed about with friends and comforts, beware of high-mindedneſſe then. The Tares may out-grow the Wheate, according to that proverbe; an ill weede growes apace: but let the humble wheate be ripe and ready by harveſt, and that ſhall be had into the barne, whiles the reſt are caſt into the fire.

7. Thinke no ſinne ſo contemptible, that thou ſhouldſt make light of the admitting of it. In ſmall matters the decay of grace firſt diſcovereth it ſelfe: as the decay of a tree firſt appeareth in the waſhie boughes or twigges, and by little and little goes on further into the bigger armes, and at length pierceth into the maine body.ooLuke 16.10.Luke 16:10 He that is not faithfull in a little, will be unfaithfull in much. He that p. 1525corrupts his conſcience for a litle, will at laſt mak bold with it in a greater matter. That which is a mote in compariſon of another ſinne, is a great beame conſidered in it ſelfe. There is no ſin that is not in it ſelfe mortall: thepp1 Cor. 15.56.1 Cor 15:56 ſting of death is in every one: and who dares play with the ſting of a living Serpent? But the worſt miſchiefe of ſmall ſins is, that they make way for greater. To omit that, Quaeque minus laedunt ſingula multa nocent: To fall by one Goliah, or by the whole army of the Philiſtines: to be killed with many ſmall ſhot, or with great Ordnance, what is the difference? But as huntſmen make uſe of their little beagles: firſt they ply the Deere with them, till hee be heated and blowne; and then they ſet on their great Bucke-hounds, that will pull him downe, and plucke out his throte: ſo the Divell employeth our little ſins. Little ſin is that little boy put in at the window, that opens the door for the great theefe. A long threed of iniquity may be let in with a ſmall needle. Wee have ſeene by experience, what hurt a little worme will doe at the roote of a tree.

8. Thinke on the comfort that comes by this growing in grace qqIohn 15.2:John 15:2Every branch that beareth fruite, he purgeth, that it may bring forth more fruits. So are we dreſſed, that all comes not at once: But as the blade followes the ſeed, and the eare the blade, and the corne the eare; ſo grace firſt ſhewes it ſelfe in good deſires, then proceeds to good ſpeeches, and without faile growes up to good workes. Faith calls to love, and love to obedience, and obedience to conſtancy; and one grace fore-runs another.rrRom. 8.30.Rom 8:30 Whom God predestinates, them he calleth: and whom he calls, he juſtifieth: and whom he juſtifies, hee glorifieth: there is no defect on his part.ſſRom. 8.30.Rom 8:30 Let us grow up into him in all things, which is the Head, even Chriſt. Let there bee none in ours. As the rich grow eaſily richer, ſo the good grow quickly better.ttAct. 8.36.Acts 8:36 See here is water, ſaies that noble Eunuch, What doth hinder me to be baptized? Nothing, if thou beleeveſt, anſwers Philip. If we deſire to grow in grace, what hinders us to bee loved? what hinders us to be bleſſed? what hinders us to be ſaved? Chriſt calls them to receive his Word and Grace, that hunger for it: now that very hunger is Grace: for Incipit infundi, ut incipiat poſci. When the ſeed is in the ground, the holy Spirit waters it, that it may ſpring up to a blade, he waters it in the blade, till it put forth an ear: he waters it in the ear, till it be ripe for the harveſt. His charge to us, is to give them that need; his own practiſe, is to giuegive them that have. Temporall things are given egentibus, ſpirituall habentibus. Not that for the good preparation of nature, God ads the gift of grace. That habenti ſhould be meant of nature, and dabitur of grace, is falſe logicke, and fit for the ſchool of Rome, which would have ſomething in nature, to merit ſomething of grace. But how ſtands this with the Iuſtice of God, to enrich the wealthy, and ſuffer the poore to ſtarve? Yes, for Hee gives but his owne, and ſo hath free election of the object of his bounty:uuMat. 20.15.Matt 20:15 Is it not lawfull for him to doe what Hee will with his owne? But how ſtands it with, the Trueth of God?xxLuk. 1.53.Luke 1:53 Hee hath filled the hungry with good things, and the rich hee hath ſent empty away. Yes, for that very hunger is grace; and if they had not firſt taſted the ſweetneſſe of it, they would not have had ſuch an appetite to it. Beſides the rich thinke that they have a ſufficiency of grace: the hungry confeſſe their owne emptineſſe, therefore it is fit that they ſhould be filled.

Indeede we are all either full or empty, riſing or falling, getting or ſpending winning or loſing, growing or fading, till wee come to Heaven or Hell. Paul turnes an Apoſtle, Iudas an apoſtate: the Gentiles become beleevers, the Iewes Infidels: Zacheus turnes from the world, and Demas turnes to the world. One grace opens the doore for another: for God is not weary of bleſſing, where hee hath once begunne: yea, one gift is a kinde of obligation upon him, to give more. Therefore are his mercies called infinite, becauſe they are above number: and everlaſting, becauſe they have no end. Firſt hee moves Solomon to pray for wiſedome, & then beſtowes it on him. If Cornelius be a praying, Peter is ſent to inſtruct him. If the ſon be cōming homwards, you ſee the father running to embrace him. p. 1526Firſt, you have the Eunuch with a good minde reading; then by Philips helpe underſtanding, then by the grace of the Spirit beleeving, and laſtly taken into the Covenant by Baptiſme.aaIoh. 1.50.John 1:50 Beleeveſt thou for this? ſaith our Saviour to Nathaneel: thou ſhalt ſee greater things. So repenteſt thou for this example? thou ſhalt ſee more. Loveſt thou Chriſt for this benefit? thou ſhalt receive more. If thou be meeke, like Moſes, God willl make thee wiſe, like Solomon: if wiſe, he will make thee righteous, as Abraham: if righteous, then patient, as Iob: if ſo, then penitent as Peter, and thankefull as David. Every inſtruction ſhall make thee carefull, every benefit gratefull; and thou wilt never be well, but when thou art doing good. Thus as a traveller paſſeth from towne to towne, till he come to his home: ſo a Chriſtian from grace to grace, till he comes to Heaven.

9. Laſtly, let us be ever meditating on that royall reward, which is promiſed to Perſeverance.bbHeb. 11.26. Gal. 6.9.Heb 11:26Gal 6:9 So Moſes had reſpect to the recompence of the reward. ccRev. 1.10.Rev 1:10Be faithfull unto death, and I will give thee the crowne of life. I will give, who am able to doe it: I will give, who am faithfull to performe it: I will give, it is his free bounty, wee cannot earne it. Wee owe unto him all the good wee doe; hee oweth us not ſo much as thankes for it.ddLuke 17.9.Luke 17:9 Doth the Maſter thanke that ſervant, becauſe he did what hee was commanded? Yet his free goodneſſe will not ſuffer us to goe unrewarded. What will he give? A Crowne: who would not ſtrive hard for a Crowne? The kings of this world have Crownes, which cannot keepe their heads from aking, nor their hearts from vexation: They may die, they do die, for all their Crowns, and returne to their duſt. But this is a Crowne of life; that giveth life, and keepeth life, to them that weare it. But this very life will decay, and ſpend it ſelfe into the grave: yes, but that is an eternall and everlaſting life; a Crowne of Immortality. Who would not ſeeke by all meanes to grow in grace, that he might winne a Crowne of Glory?

And in the knowledge of our Lord and Saviour Ieſus Chriſt.] There is nothing more pleaſant to mans nature, nor more winning upon it than knowledge. For the hope of this gaine, a ſuper-addition of knowledge, Eve ſold her husband, Adam ſold himſelfe, and all his poſterity, even all the world. Let mee have leave by the way of induction, to ſet downe two preparatives to the ſubſequent matter. The argument is knowledge; concerning which I deſire to obſerve. Firſt, the pleaſure which rationall men take in it. Secondly, The ſtrange properties of it.

For the former; Knowledge is ſo faire a virgin, that every cleare eye is in love with her: it is a pearle, deſpiſed of none but ſwine. They that care not for one dramme of goodnes, would yet have a full weight of knowledge. Though they never mind to doe good, yet there is no good which they would not know. Among all the trees of the garden, none ſo pleaſeth them as the tree of knowledge. Conceive, by way of Apologue, that a meere naturall man is by Gods permiſſion, let into his owne Treaſurie or Storehouſe, where all his graces lie reſerved: he is allowed to take his choice, of ſome, or of all, or of what likes him beſt. He poiſeth theſe precious Iewels in his hand, and judgeth of them onelyonly by the weight: that which is moſt portable, and eaſyeſt to carry away, he reſolues to make choiſe of. He firſt makes aſſay of Charitie: and perceives that this Grace would much abridge him of his old libertie; binding him to love his enemies, to pray for his Injurers, to doe good for evill, and to ſupply the wants of the needfull out of his owne ſtore: therfore he lets it alone, as being too heavie for him. Then he tries Temperance; and conſiders that this grace would reſtraine his appetite, cut the throte of his ſenſuall pleaſure; that it would keepe him from feaſts, and revells, and the fruition of merry company: this is alſo too heavie for him. He layes hand upon Humilitie, to ſee if this were any lighter: but obſerves that this Grace doth delight to dwell in the duſt: ſhe is not for the honour of courts, nor for the favour of Princes, nor for ſecular glory: but teacheth p. 1527him to make his bed on Gods cold earth, to dwell in obſcuritie, and never to thinke himſelfe lowly enough: He likes not this; it is too melancholy, too heavie for him. He comes now to Patience; but that, of all, leaſt pleaſeth him: for then he muſt ſuffer wrongs with ſilence, revenge his adverſaries with prayers, digeſt loſſes with thankfullnes, and be content with all impoſitions: By no meanes can he endure this: it is by farre too heavie for him.

He removes to Obedience, and makes experiment of that: but this confines his extravagant inclinations too ſeverely: There is a law ordained, and he muſt be tyed to the obſervation of it: Oh, the ten Commandements are ten ſtrict rules: his diſpoſition is quite contrary to thoſe Canons. As it was Satyrically ſpoken of old; that the law, Thou ſhall not kill, troubles the Phyſitian: and that other, Thou ſhall not ſteale, angers the Lawyer: ſo we may truly ſay, that the law not to offend, offends the corrupt nature of us all. It is ſo much the more harſh to us, as it goes againſt the graine of our affections. Beſides, it is a glaſſe, which preſents to us our owne deformities; which though we will not forgoe, we cannot endure to ſee. He thinkes this vertue no better than manicles to his hands, and ſhackles to his feete, farre too heavie for him. Then Simplicitie preſents herſelfe to him; a virgin faire without arte, rich without a dowrie: not more modeſt than amiable. He cannot but like her complexion, but her condition is the rubbe he ſtickes at. He conſiders that he is to live in this cunning world, where words and deeds are cut out of ſeverall pieces; where not to diſſemble, is to invite a coozſenage. Therfore in this he deales plainely, by telling that plaine dealing is not for his turne. She would keepe from him much gaine, and expoſe him to much loſſe; ſhe is too heavie for him. Laſtly, having ballanced and refuſed all the reſt, he lights upon Repentance: She ſittes at the very doore of his egreſſe; and ſeeing him to under-valve her elder ſiſters, ſhe ſollicites him to make choice of her. This Grace if he could affect, it would alſo make him in love with all the reſt. He would wooe them all, if he were once wonne with repentance. But alas, he does not like her countenance: ſhe is alwayes weeping, and what ſhould he doe with ſo ſad a conſort, with ſo melancholy a miſtreſſe? He loves faire weather, and would not have every day raine. A merry heart is health and life: why ſhould his jollitie be ſl…bberd with teares? She would ever and anon be calling him to mourning and lamentation; and of all leſſons, he hath no mind to madrigalls. Songs, not ſighes, are for him. If the Lord ſayes, Turne; he turnes. Unto ſinne: ſo he makes a Metatheſis, whiles he keeps the word, and turnes the meaning: But God will make a fearfull Metatheſis upon him; turning both the words and the meaning; Vertentur & confundentur; he ſhall be confounded and turned backe: All theſe are too heavie for him.

After he was departed from the royall Preſence of thoſe heavenly Graces, peculiar to the elect, and the pledges of ſalvation; he paſſeth through the common hall, where ſate abundance of vertues, but of a lower degree, and leſſe honour than the former: gifts, which God communicates to men of all ſortes, even to reprobates. He alſo weighes theſe in his hand, and many of them ſeemed too heavie for him. Amongſt theſe he happens upon knowledge; and finding her ſo portable, and eaſy to be borne away, without trouble; he makes his election of her, and ſettles his heart upon her: This is his love. Indeed we vſe to ſpeake ſo proverbially; that knowledge is no burden. Could a man know never ſo much, it would be no trouble to him. To plot, deviſe, project, ſtudy, and invent; may be weariſome to the Phantaſie: Excogitation is a trouble. To call to mind ſtories of old, actions and accidents forepaſſed, with all their circumſtances; may be weariſome to the Memorie: Recollection is a trouble. To arbitrate, reſolve, and decide doubts and difficulties, quéſtions and controverſies, problemes and diſputable Tenents; may be weariſome to the Iudgment: Determination is a trouble. But to know, is no trouble: could we comprehend a world of learning, p. 1528all the learning in the world, we ſhould find no trouble in that. There may be trouble in the meanes of getting knowledge, none in the poſſeſſion of it. If it could be infuſed into us; either the ſame way that Adam's was, by creation; or that Solomon's was by Inſpiration; we ſhould never thinke it a trouble: no man grones under this weight, no man complaines of this burden. To apply it.

Knowledge we all ſtrive to get, but who labours for vertue? Knowledge is light, and if we rightly weigh it, vertue is not heavie.eeMat. 11.30.Matt 11:30 My yoke is eaſy, and my burden light, ſaith our bleſſed Saviour. You never heard Abraham complaine of his faith, nor David of his obedience, nor Iob of his patience; no more than Solovon did of his wiſdome. The end is allwayes more noble than the meanes: the end of knowledge is to doe well: the meanes to doe well, is to know how. If we onelyonly ſeeke to know, and there ſtoppe: we ſhall come ſo farre as to ſee heaven, but never enjoy it: as Dives ſaw Abrahams boſome, but could not come at it. Knowledge is laudable, while he is in celibate: but never happy till he be married. Vertue is ordained a wife for knowledge: where theſe two joyne, there will proceed from them a noble progenie, a generation of good workes. He that ſpends his time onelyonly in the accumulation of knowledge, and contemplation of vertue, without the fruition and exerciſe of it; is like a curious limner, that having betrothed himſelfe to a faire and chaſt maiden, buſieth himſelfe onelyonly in drawing her picture, and is exquiſitely punctuall in every dimenſion and lineament: no colours are held good enough, no poſture expreſſive enough, no arte ſufficient to ſet foorth her beautie: whith this picture and dead counterfeit he is ſo taken, that he forgets the living principall, and the fruition of her to whom he is contracted: So the other can paint you vertue to the life, but he hath no mind to marry her, nor to beget a poſteritie of good workes by her. Thus knowledge loſeth his conſort: together with her beautie, which is fairen than the skies; with her ſocietie, which is as pleaſant as the Angels; with her dowrie, which is no leſſe rich and ample than the kingdome of heaven. Thou pretendeſt that thou haſt knowledge, and haſt poſſeſſed it a long time: thou haſt knowne Chriſt, as Timothie knew the Scriptures, from a child: But ſtill thy knowledge is a Bachelar: it is high time to marry him: God hath appointed a wife for him, Grace: marry thy knowledge to Grace: no creature ſhall forbid, or hinder thoſe happy nuptialls: there is no precontract with ſinne, but may be diſanulled, and made void by repentance. Grace is willing: let the ſame forwardnes and alacritie be in thy knowledge. At this wedding, heaven and earth, Saints and Angels will rejoyce. Frſt then let us know, without which there can be no trueth of goodnes: and then let us doe good, without which there can be no hope of bleſſednes.ffIoh. 13.17.John 13:17 Theſe things if ye know, happy are ye if you doe them. This couple are married on earth, but both they and their iſſue ſhall be crowned in Heaven.

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

1. It is not deſireable to them that never taſted it. As rich and precious as it is, yet of this wealth millions are not couetous. What doe the ruder ſort care for knowledge? If the waterman can diſcerne the wind and tyde, keepe his boat right, take in and land his fare; what cares he for more knowledge? If the Carreman can drive on his luggage, and rule his horſe; if one beaſt can guide another, though it be without all feare of doing miſchiefe; what cares he for more knowledge? Ecclus. 38.25.26.Sir 38:25Sir 38:26If the husbandman be capable of his tillage, and can diſtinguiſh the ſeaſons; or if the artificer be cunning in his trade and manufactures: or if they vſurer be perfect in the arte of his bonds; and can ſee to tell his moneys; what care all theſe for more knowledge? They are of Feſtus his mind, thatggAct. 26.24.Acts 26:24 much learning will make a man madde. As for the myſterie of Godlynes, and knowledge of ſalvation, they are ſo modeſt and mannerly that thy leave that diſh for their betters: not knowing, that in refuſing knowledge, they refuſe heaven and all bleſſednes. But p. 1529alas, how ſhould they like the foode, which they never taſted?hhPſal 34.8.Ps 34:8 Taſte and ſee that the Lord is good: Taſte firſt, then ye (that deſpiſe knowledge) will be of another mind. One morſell of this divine food, would put ſuch an alteration into your appetites, that you will ſtil cry for more:iiIohn 6.34.John 6:34 Lord, evermore give us this bread. Then ſhuld you ſee them run by troupes into the ſchoole of knowledge, that heretofore paſſed by thoſe gates with ſcorne.kkIohn 13.6.John 13:6 Lord, doſt thou waſh my feete? What was the reaſon of this queſtion? wee read of no ſcruple made by the reſt: and, to the vexation of Rome, in this great honor Peter was not the firſt. Why then does he only except againſt it? His Lord ſhewes both him and us the reaſon: What I do, ver. 7. ver. 8. ver. 9.thou knoweſt not now: Nondum ſciebat. For want of this knowledge, he gives his maſter a peremptory deniall, Thou ſhalt never waſh my feete: Never? tarry but a little, and you ſhall heare him recant, and change his note, upon Chriſts Si non te lavero; Lord, not my feet only, but alſo my hands and my head. Carnall men wil not allow one corner of their ſoule for divine knowledge: yet me thinkes when they heare Chriſt ſay, If you will not know me, I will not know you; Depart from me, neſcio vos; they ſhould be of Peters mind, and not proffer their feet to the waſhing, one corner onelyonly; but even their whole ſoule to the entertainment of ſaving knowledge. As the rurall man dwelling in an obſcure vally, would never be perſwaded to aſcend the adjoining hill, what company ſo ever offered to lead the way: at laſt being overcome, he went up; and then was ſo taken with the goodly proſpect, that he could not bee kept downe. So if worldly men would be perſwaded once to climbe up the hill of knowledge, and there to contemplate the glory of Heaven, and the bleſſedneſſe of immortality; they would ſo ſcorne this baſe region of ſinne and darkeneſſe, that (with Paul) they would long for a diſſolution. Let this prevaile with you to accept of a taſte of knowledge, and then blame us, if you doe not like it.

2. Another ſtrange property it hath; that they who have it, exceedingly feele the want of it: wheras they are inſenſible of any ſuch defect that want it. For theſe latter; a man without knowledge is ſcarce a man: he lacks his eies, the chāber of his underſtanding is empty. And as vacuū is not in natura, ſo gratia is not in vacuo: no grace with emptines. He is a very beaſt; howſoever he ſcorns the compariſon, yet the wiſedome of heaven puts it upon him:llPſal. 94.8.Ps 94:8 Vnderſtand ye brutiſh among the people. Therefore he deſires not knowledge, no more than a beaſt calls for a book. He is aſleep: and do men while they are aſleep, cal for a light, or complain of the ſuns abſence? nay, he is dead; and dead men feele not the want of meat or clothes. Aske thouſands that paſſe by, what they lacke: and ſcarce one of 1000. will tel you that he lacks knowledge. Vbi non habetur, nec deſideratur. For the other, they never have enough, There is an unnatural appetite in the body, the effect of diſeaſe; that the more men drink, the drier they are. There is an unnaturall affection in the mind, a meer ſpirituall diſtēper, that the richer men are the more covetous. In the ſoule there is an infinite deſire of knowledge; but it is natural: we would be wiſer than our equals, wiſer than our teachers, wiſer than all others, and yet (after all this) wiſer than our ſelves: no Philoſopher did ſee ſo far into the ſecrets of nature, no Aſtronomer was ſo well acquainted with the motion & influence of the ſtars, no Poet ever ſung ſuch tranſporting raptures, no Phyſitian had ſuch skil in the compoſure of medicins, no Linguiſt was ſo well ſeene in the languages, no Canoniſt in the lawes, no Polititian in ſtates, no Divine in the ſcriptures, as we would be in them al. What ſpeak I of theſe? Solomon had not a clearer knowledge by inſpiration, nor Adam by his creation, than we would wiſh to have, whether by acquiſition or infuſion. Nay, what do I ſpeak of men, our Progenitors? we would be as wiſe as the Angels:mm2 Sam. 14.17.2 Sam 14:17 as the widow of Tekoah collogued with David; my Lord the King is an Angel of God to diſcern good and evill. Nay, wee wil ſcarce ſticke there, ſo long as the tempter hath an eritis ſicut dii for us: the wiſedom of men, of ſaints, of angels wold not content us: we muſt be as gods: wherin?nnGen. 3.5.Gen 3:5 In knowing good and evill. There can be no higher, no greater meaſure of knowledge: otherwiſe our inſatiate ſoules would aſpire to it.