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

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

p. 1551Bernard compares Chriſtian religion to a vine; whereof faith is the roote, vertues the branches, good workes the grapes, and devotion the wine. Thy faith then is knowne by thy workes.ppPſal. 119.68.Ps 119:68 Thou art good, and doeſt good, O Lord; ſaith the Pſalmiſt. If we be good, we will doe good certainely: Faith can no more bee idle, than it can be incredulous. By faith we know our God, and by workes we know our faith.qqAug. de ſpir. & Lit. Noli intelligere ut credas, ſed crede ut intelligas. That man is moſt welcome to God, Qui non plus attulit argumenti, ſed fidei. By way of apologue, conceive a ſtrife betweene foure faculties, which of them ſhould bring a man neareſt to God: Majeſty, Strength, Knowledge and Faith. Knowledge pretends that ſhe is the eye of the Soule, and to finde out the way is her proper office: ſhe forbids all other to undertake it, or to arrogate that honour, for it is her right. Strength juſtles knowledge out of the way, and comes in like a Sampſon, or an Alexander, with a viam vel inveniam, vel faciam: as if ſhee were the champion, or guard of the ſoule, to bring her into the preſence. Majeſty challengeth this priviledge from them both; as if that royall dignity belonged to her onelyonly: kings are gods on Earth, and neareſt in place to the God of Heaven. Fortitude pleads that ſhee is the eldeſt daughter of God, the Image of his Power: No leſſe doth knowledge, that ſhe is the Image of his Wiſedome. And the ſame doth Majeſty ſay, that ſhe is the Image of his Glory. Every one claimes ſuperiority: but they all deſpiſe poore Faith, and doe not ſo much as ſay,rrCant. 3.8.Song 3:8 Wee have a little ſister, what ſhall we doe for her, in the day when ſhe ſhall be ſpoken for? But let us tarry, and heare what the King himſelfe ſayes;ſſNumb. 16.5.Num 16:5 The Lord will ſhew whom hee hath choſen. They all waite at the doore of the Preſence, as the courtiers did upon the call of Ahaſuerus. None but Esther is admitted: Faith hath the honour of the firſt call: ſhee enters, and brings in the reſt: all pleaſe in faith.tt1 Cor. 1.26.1 Cor 1:26 Not many wiſe men after the fleſh, not many mighty, not many noble are called. Knowledge is not in this favour, for not many wiſe are called: nor Strength, for not many mighty are called: nor Majeſty, for not many Noble are called. Before, they had faith in no regard: alas, what can ſhe doe? Nay, what can ſhe not doe? She can ſtrengthen the weake, illuminate the blinde, animate the dead, comfort the ſorrowfull, crowne the patient, juſtifie ſinners, ſave ſoules, and give them an inheritance among the Angels.uuAug. de verb. Dom. Quid non? Attingit in acceſſa, deprehendit ignota; comprehendit immania, apprehendit noviſsima, and is a bed for Infiniteneſſe to lie on. There is a kinde of omnipotency in faith: What is there that God can doe,Bern. and faith cannot doe? Strength is weake, compared with faith: what ſtrength of man can remove mountaines? Faith can, and that with a word. Celſitude of honour is a meere dwarfe to faith: that can but command mortalls, Faith is attended by Angels. Wiſedome is but folly to faith: that knowes there is a God of comfort, this enjoyes all the comforts of God.

2. Charity hath meanes to bee knowne too. Although the fervour of love cannot be expreſſed; for Tepidè amat, qui poteſt exprimere quantum amat: yet love will finde waies to declare it ſelfe.xxCant. 8.6.Song 8:6 Love is ſtrong as death. What is ſtronger than death? It devoures all: and when it hath eaten up all, it will eate up it ſelfe; for death it ſelfe ſhall die: yet Chriſts love to us was ſtronger. The effect of death is to ſeparate the ſoule from the body: and ſuch was the extremity of Chriſts love. Hee ſpared not Himſelfe, that his Father might ſpare us: his Love evermore p. 1552ſhewed it ſelfe in doing good. Hee did empty Himſelfe, but it was to fill us: Hee did goe out of Himſelfe, but it was to dwell in us: Hee died Himſelfe once, but it was that we might live for ever. If ſuch a ſpring of love be in us, the waters of beneficence will be flowing from us. It can doe Chriſt no good, but He hath his Minimos to whom it may. Chriſte tuos; tua, te, gratis accepimus à te: Ergo meos, mea, me, meritò nunc exigis à me. Dying men often ſend tokens of remembrance to their friends: the beſt tokens of love that wee can leave behinde us,1 Ioh. 3.17.1 John 3:17 is merciemercy to the poore. If a man profeſſes love to mee, and will doe mee no good; I will requeſt no more of his love, than that he doe me no harme. Vnus amor, but duplex objectum. The love wherewith we love God for Himſelfe, and man, his Image, for his ſake, is but one: as there bee two eyes, yet but one viſuall faculty. But the triall of our love to God, is doing good to man. The Lord hath taught us to make clothes; not onelyonly to clothe our ſelves, but to clothe Him in his poore and naked members. Hee hath taught us to build houſes; not onelyonly to houſe our ſelves, but to houſe Him in erecting Churches to his glory: Taught us to make ſhippes; not onelyonly to tranſport our ſelves, but to tranſport Him, in his holy Goſpell, to Unbeleevers: Taught us to make bread, and to dreſſe meate; not onelyonly to feed our ſelves, but to feed Him in his neceſſitous ſervants. There is no Dives among us, but thinkes ſcorne to be charged with the want of love: what not love God? But aske his conſcience the next queſtion; What good haſt thou done for his ſake? Nay, he can remember none of that: no goodneſſe hath come from him all his life long. Perhaps once, at an extraordinary collection, the Church-Wardens skrewed a groat from him: but hee was ſorry for it two dayes after, and pinched his familie and his owne belly the whole weeke following. Such men doe not honour Chriſt, and therefore doe not love Him: they doe not love Him, and therefore to their comfort they ſhall never know Him.

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

1. Let us deſire this knowledge: they are in a faire way of finding, that ſet themſelves to ſeeke. When God intends to open the fountaine of Grace, and to give us the water of life, he firſt prepares us with a holy thirſt. If a man bee ſo created, ſaith Saint Auguſtine, ut per id quod in eo praecellit, attingat illud quod concta praecellit; that by his heart, the beſt thing he ha's, hee may finde Chriſt, the beſt thing that is: then with neglect of theſe lower ſciences, Ipſe quaeratur, ubi nobis ſecura ſunt omnia: ipſe cernatur, ubi nobis certa ſunt omnia: ipſe diligatur, ubi nobis recta ſunt omnia. There is a promiſe of obtaining, like a ſparke from Heaven, to kindle in our cold hearts this flame of deſire.aaMatth. 7.7.Matt 7:7 Seeke and you ſhall finde. bbBernard. ſerm. 24.Facilius eſt coelum & terram tranſire, quàm ut ſic quaerens non inveniat, ſic petens non accipiat, & ſic pulſanti non aperiatur. There bee ſome things which wee may deſire, and yet want: but if we want deſire, there is no hope of any good. Deſire to the ſoule, is like the winde to the ſhippe, that keepes it in motion. If deſire failes, if the winde bee downe, preſently the ſayles flagge, our ſoules are becalmed. If thou wouldſt fill thy purſe with gold out of a bounteous Treaſury, thou doeſt not onelyonly open the mouth to receive it, but extend the plates and folds of it: Extendis ſinum, & extendendo facis capaciorem. Sic Deus differendo extendit deſiderium, & deſiderando extendit animam, & extendendo facit capaciorem Sui. There is a deſire of worldly things, which is notccSen. ad Albin. matrem. ca. 11. Sitis, ſed morbus: nec ex inopia oritur, ſed ex aestuatione: Give it never ſo much wealth, Non finis erit cupiditatis, ſed gradus. But the regulated and ſanctified deſire of the ſoule; as it comes from a better cauſe, and aimes at an higher end; ſo it is of a nobler temper. It faine would know Chriſt, that it might love Him: and love Him, that it might enjoy Him, and by that fruition be ſatisfied with Him.ddPſal. 21.2.Ps 21:2 Thou haſt given him his hearts deſire, and hast not withholden p. 1553the requeſt of his lippes. The hearts deſire firſt, then the requeſt of the lips: the affection of the one, the expreſſion of the other: both are ſatisfied. Petite & dabitur, Speake and ſpeed: that ſatisfies the lippes: Ave & habe, wiſh and have; that ſatisfies the heart.eePſal. 81.10.Ps 81:10 Open thy Mouth, yea, enlarge thine heart never ſo wide, and Chriſt will fill it. This ſatisfies David, and makes him ſing there, Selah; which is their Diapaſon. ffProv. 13.12.Prov 13:12When the deſire commeth, it is a tree of life: ggGen. 2.9.Gen 2:9the Tree of life was in the middeſt of the Garden; the very Center of Paradiſe: ſo doth it joy the heart. Seeke Chriſt then in thy deſires, and ſeeke Him whiles He may be found.hhGreg. de 27. ca… Iam non videtur Dominus, & prope eſt: in Iudicio videbitur, & prope non erit: After a ſtrange manner in that laſt appearance; Et videri poteſt, & inveniri non poteſt. We make much of an early flower, the firſt that ſprings in our garden: ſo let us cheriſh this deſire, the firſt flower of grace.

2. When we know Chriſt, let us acknowledge him. So Iunius renders foreign In agnitione. If it be not the principall, it muſt needs be an infallible conſequent of true Knowledge: Cognitio agnitionem parit, agnitio cognitionem perficit. iiRom. 10.9.Rom 10:9If thou confeſſe with thy mouth the Lord Ieſus, and ſhalt beleeve in thy heart that God raiſed him from the dead, thou ſhalt be ſaved. We had need to looke to it, when as our ſalvation lyes upon it. There be foure ſorts of men: Some beleeve and confeſſe not, ſome confeſſe and beleeve not, ſome doe neither, and the beſt doe both. Firſt, Some neither beleeve nor confeſſe Chriſt: neither tongue nor heart ſhall be given to him that made both. Atheiſts in this are ſhort of the very devills, for they beleeve and confeſſe too:kkMat. 23.15.Matt 23:15 The proſelytes of the Phariſees proved twofold more the children of hell than their maſters. But that men ſhould be twofold more the children of hell than devills, is moſt prodigious. Yet doubtleſſe, if the devills had had a Redeemer, they would have beleeved and confeſſed alſo. Secondly, Some beleeve and confeſſe not: ſuch are timorous Chriſtians: So Peter had it within him, but out of him it could not be gotten, that Chriſt was his Lord. As Saint Iohn ſpeakes ofll1. Ioh. 4.8.1 John 4:8 Love, ſo we may ſay of faith; Perfect faith caſteth out feare. mmMat. 8.26.Matt 8:26Why are ye fearfull, O ye of little faith? It fares with confeſſion, in this caſe, as with a vapour: which heate would faine expell, and cold reſiſts the expulſion of it. So faith in the heart, like a kindly heate, labours to ſend forth the acknowledgment of Chriſt, and feare ſtands at the doore of the lippes to keepe it in. Thirdly, Some confeſſe and beleeve not: ſuch are hypocrites. The heart of the former cannot get the tongue forwards, but in theſe the tongue runnes without the heart. The other have more goodnes than they ſhew: theſe ſhew more goodnes than they have. Their ſhop is continually open, but their ware is nought. The former like Ioſeph of Arimathea, Nicodemus, and many more, were Chriſts Diſciples, but durſt not openly confeſſe himnnIoh. 19.38.John 19:38 for feare of the Iewes, Theſe openly confeſſe him, but are none of his Diſciples. Fourthly, True Chriſtians both beleeve and confeſſe: their heart is the ſpring, which being wound up by the hand of grace, ſets all the wheeles of their affections a going; and thoſe cauſe the clocke to ſtrike, the tongue to ſpeake, and ſound forth the praiſes of Chriſt. If we know him then, let us acknowledge him: and that both in regard of the honour if we doe; and of the danger if we doe not.ooLuk. 12.8.9.Luke 12:8Luke 12:9 He that denyeth me before men, ſhall be denyed before the Angels of God: there is the danger. But whoſoever confeſſeth me before men, him will I confeſſe before the Angels of God: there is the honour. Many a one knowes Chriſt, but does not rightly acknowledge him;ppChryſ. Hom. 19. in Matth. c. 7.Matt 7 ſicut ſervus Dominum, ſicut factura factorem: Such a man Chriſt knowes, but he will not acknowledge, quaſi factor facturam, quaſi Dominus ſervum. But how ſmall a thing it is for us to acknowledge him before Atheiſts, tyrants, perſecutors; in regard of his acknowledgment and owning of us before the glorious God and his holy Angels?

3. If we know Chriſt, let us live like him, andqqRom. 8.29.Rom 8:29 be conformed to his Image. That is the effect of Gods knowing us, let the ſame be the effect of our knowing p. 1554him.rrIoh. 10.4.John 10:4 I know mine, and I am knowne of mine. Cognoſco meos; that is our ſecuritie Cognoſcor a meis; that fetheth in our dutie.ſſ1. Cor. 2.8.1 Cor 2:8 If the Princes of the world had knowne him, they would not have crucified the Lord of glory. Our ſinnes are a continuall crucifying of Chriſt: and if we did truely know him, we would abhorre thus to recrucifie him.ttCol. 4.5.Col 4:5 If we weare the livery of that moſt holy Lord, and lead an unholy life, what is this but to ſhame our Maſter?uu2. Tim. 3.5.2 Tim 3:5 Some have a forme of godlynes, but deny the power thereof. Such men may be reputed Saints on earth, but they have no part among the Saints in heaven. They have a rule to diſcerne of life or death in a ſicke man: If they looke upon his eyes, and find them ſo cleare as to returne the image of their owne eyes, they conclude that he ſhall ſcape: but if there be no reflection, they make it a ſigne of death. Our underſtanding and knowledge are the eyes of our ſoules: upon which when God lookes, and finds the repreſentation of his owne Image, which is holyneſſe and righteouſneſſe, there is life: but if that be wanting, we are dead. Quid prodeſt Deum noſcere, & ſine Deo vivere? The Romiſh Schoolmen ſpoile many a faire piece of trueth by cutting it out into diſtinctions: but profane and licentious livers have one diſtinction worſe then all the reſt: For they ſo diſtinguiſh, that they extinguiſh the law of their Maker. It is commanded from above, that as every one profeſſeth, ſo he ſhould practiſe: as he ſeeth, ſo he ſhould judge, as he readeth, ſo he ſhould underſtand: That according as he knoweth, ſo he ſhould inſtruct: as he hath, ſo he ſhould give: as he thinketh, ſo he ſhould ſpeake: as he beleeveth, ſo he ſhould acknowledge: as he loveth, ſo he ſhould embrace: and in a word, do to all men, as he would have all men to deale with him. This plaine juſt, and moſt ſacred law is thus eluded by ſinners: they affirme that all theſe things are done ad cundē finem, though not ad cundē modum, or ad idem praeſcriptum: For there be ſome that profeſſe, and ſome that practiſe: ſome that teach, and ſome that learne: ſome that beleeve, and ſome that confeſſe: ſome that love, and ſome that give: So they pretend that all theſe duties are performed ſeverally, which are required joyntly, and in compoſition: done of diverſe men, that ſhould be done of every man. But curſed are they that put thoſe things aſunder, which God hath joyned together. Shall the magiſtrate, if hee rules well; or the Miniſter, if hee preach well; or the houſholder, if he lookes to his familie, thinke that hee hath done all his dutie? Nay, ſhall wee thinke it one mans worke to beleeve, and anothers to doe? One mans office to profeſſe, and anothers to practiſe? Is one onelyonly charged with patience, and another with temperance, and a third with charitie? Am I onelyonly bidden to teach, and you to heare, and none of us all to doe? What would become of religion, if way were given to ſuch a diſtinction? No, but every man is charged with every good worke: all holy duties are required of all men: and God will have no reſpect to him, that hath not reſpect to all his commandements. xx1. King. 18.21.1 Kgs 18:21How long will ye halt betweene two opinions? Yea, how long will ye halt betweene two practiſes? If we know Chriſt, we will imitate him: for that infinite goodnes cannot but draw all wiſe hearts after him. Chriſt did not onelyonlyaaAct. 1.1.Acts 1:1 teach, but doe: our tongues run, but our hands are lame: we can talke well, but doing well is an arte we are yet to learne. But alas, benè loqui, & male vivere, nihil aliud eſt quam ſe ſua voce damdare. The phyſician that keepes an ill dyet, loſeth his credite: if he undertake to cure others of the dropſy, and be hydropicall himſelfe,bbChryſ. in Mat. 7. Hom. 17.Matt 7 teſtimonium imperitiae ſuae in corpore ſuo portat. For it cannot be but ſuppoſed, that he would, if he could, ſooneſt of all heale himſelfe.ccMat. 7.22.Matt 7:22 Lord we have propheſied in thy Name: very well, I grant it: you taught others, that ſinne would bring to deſtruction and vengeance: out of your owne mouth take your ſentence. Chriſt was without ſinne: to live like him, this ſhall be your knowledge.

4. Let us rejoyce in this honour, that we know him.ddIer. 9.24.Jer 9:24 Let him that rejoyceth, rejoyce in this, that he knoweth mee, ſaith the Lord. This is a knowledge, which whoſoever ſeeketh, is wiſe; whoſoever getteth, is rich; whoſoever keepeth, is p. 1555ſtrong; and whoſoever enjoyeth, is for ever bleſſed.eeLuk. 10.21Luke 10:21 Ieſus rejoyced in Spirit, and ſaid, Father I thanke thee, that thou haſt revealed theſe things unto babes. That his Fathers bounty had given us this knowledge, Chriſt himſelfe rejoyced for us; and ſhall not we rejoyce for our ſelves? Saint Paul was a profound ſcholar, and had aboundance of humane learning in him: yet in compariſon of the knowledge of Chriſt, he is very homely with it all.ffPhil. 3.8.Phil 3:8 Detrimentum & ſterquilinium, are the beſt termes he gives it: ſo was he enamoured and tranſported with the love of Chriſt. It was a true and juſt reprehenſion, wherewith the high-Prieſt ſnibbed the Councell, as they were ſet to condemne Chriſt; and a great deale better than he meant it:ggIohn 11.49.John 11:49 Ye know nothing at all. He ſpake right, for if we know not the Lord Ieſus, we know nothing at all: our knowledge is nothing, or nothing worth. This brings knowledge out of the hall, into the parlour; ſtrippes it of the old rags, and puts upon it a robe of honour and immortalitie. Wee may ſay of ſecular knowledge, as Antigonus did of his garment; O nobilem, magis quam faelicem pannum! But of divine knowledge, O faelicem, magis quam nobilem vestem! The world diſ-reſpects it: to the Iewes it appeareshh1 Cor. 1.23.1 Cor 1:23 madneſſe, fooliſhneſſe to the Gentiles. The politician takes it to bee a comely ornament, the gallant uſeth it for a complement, the worldling admits it for table-talke; as if all diſcourſe of piety were but a pretty recreation after buſineſſe.iiCor. 1.24. But to them that are called; it is the power of God, and the wiſedome of God. This knowledge of Chriſt is our life and comfort: which the Lord ingraffe in them that want it, and increaſe in them that have it: till from the contemplation of him in grace below, wee be taken up to ſee him in his glory above.

Grow in the knowledge of our Lord and Saviour Ieſus Chriſt.] Nature rejoyceth in a mediocrity, and is afflicted with extremes: As the ſight is pleaſed with a greene colour, which is color medius inter album & nigrum. Too much light is no leſſe offenſive to our eyes, than meere darkeneſſe. Exceſſive diet is no leſſe pernicious than famine; and more die of repletion, than of emptineſſe. Idleneſſe fills the body with foule diſeaſes, as over-laboriouſneſſe waſteth the ſpirits: Both are extremes; moderate exerciſe is the meane betweene them. In the paſſions of the minde there be dangerous extremes. Very feare and cowardlineſſe kills ſome, and ſome periſh in a bold over-venturouſneſſe. There be ſome that weepe out their ſoules at their eyes; whoſe heart is eaten up with ſorrowes: as our weekly bills tell us of thoſe that die of griefe. kk2 Cor. 7.10.2 Cor 7:10Worldly ſorrow cauſeth death. Others have died of joy: and ſcarce given leave to the beholders to weepe for them, whom they have ſeene die laughing. Dionyſius the Tyrant fell from a high fortune; even from the royall Throne to a wretched condition; from a king to a beggar. Yet the ſorrow of loſing his crowne did not kill him: But he died of joy, and that ſo poore a joy, as to bee applauded and commended of the people at a Theater, that he was a good Poet: of this extreme hee died. Ioy is our beſt antidote againſt death: yet even that can kill: the beſt cordiall hath beene deadly poyſon. Thus nature is content with a mediocretie. So a competence of earthly things is the beſt eſtate in this world: if wee could know when wee are well.llProv. 30.8.Prov 30:8 Give me neither riches nor poverty. Poverty may precipitatr us to baſe and deſperate ſhifts: and riches may puffe us up with pride and vaine-glory.mmMat. 6.11.Matt 6:11 Give us this day our dayly bread: We are never ſo happily fed, as when we waite upon God for our daily bread: and are therewith content, as Sea-men with their allowance. In our actions there is a golden meane; and wee may either neglect, or overdoe them. To beſiege our patience, the Divell hath a ſtupidity, as well as impatience. Againſt our devotion, he raiſeth diffidence on the one ſide, and over-boldnes on the other. In Iuſtices way, there lies rigour and partiality: For Charity, a prodigall and a pinching hand. Thus for the ſatisfaction of nature, for the felicity of eſtate, for order and rule to the actions of our body, and paſſions of our minde, without queſtion, mediocrity is the beſt.

p. 1556But for the grace of God, for the knowledge of Chriſt, no meane muſt content us, here. In theſe we muſt ſtill be growing, like fruitfull trees: and never thinke our ſelves high enough, till we are in Heaven. The ſtate of that ſoule is doubtfull, that can ſatisfie it ſelfe with a ſmall meaſure of holineſſe. Virtus in medio: but then we muſt underſtand what that Medium is. It is not in the midſt betwixt two degrees, but betwixt two kindes. As liberality is in medio, betweene gripulouſneſſe and profuſeneſſe: which both are ſeverall kindes and contraries. So humility is in medio, betwixt pride and a baſe dejection: And faith is in medio, betwixt preſumption and deſpaire. Here vertue is betweene two extremes: but wee cannot properly aſſigne it a place betweene two degrees; becauſe both are the degrees of vertue. As betweene a weake faith, and a full aſſurance; both which are degrees of goodneſſe: Or betweene the love of the Saints, the love of our ſelves, and the love of God; all which are degrees of charity. In other things a mediocritie will ſerve well enough, beſt of all: but not in righteouſneſſe, not in grace: No competencie to be talked of here: as much meaſure of this, as poſſibly we can, and all little enough. He is an Eſan, that ſaies in reſpect of ſpirituall things,nnGen. 33.9.Gen 33:9 I have enough my brother. Not a childe in Gods family leaves off growing in grace, till he bee growne up into glory. Let us grow therefore in the knowledge of our Saviour, as wee would die in the aſſurance of ſalvation.

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

1. For the knowledge: Hee that would come to the rich Mine, muſt digge and throw away the baſe and barren earth that hides it.ooIerom. gloſ. in Prov. 2.Prov 2 There muſt be a depoſition of all worldly deſires, before wee can bee fitted for the diſquiſition of Heavenly knowledge. Every one that fights, does not overcome: but no man can overcome, unleſſe he fights.ppChryſ. in mat. 7. Hom. 18. All that heare the word of Divine wiſedome, doe not preſently underſtand it: but none can underſtand it, unleſſe they heare it. Faith comes by hearing; and what wiſedome doth excell it? Doubt joyned with ſober and modeſt queſtions, is the ready way to knowledge. Not every wrangling interrogatory; as the lawyers queſtion was,qqLuk. 10.25.Luke 10:25 What ſhall I doe to inherite eternall Life? He asked, not to gaine himſelfe any knowledge, but with a vaine hope that Chriſt would bewray ſome ignorance: Therefore, Vocat Magiſtrum, ut irrideret Magisterium. rr1 King. 22.151 Kgs 22:15So Ahab queſtioned Micaiah. Shall we goe up to Ramoth Gilead to battell, or forbeare? Not for ſatisfaction of himſelfe, but of Iehoſaphat. There are not a few that trouble a Divine at the table with many queſtions; Non ut ſciant, ſed tantum ut quaerant. Qui aliud in ore, aliud in corde habent: ſſDeut. 22.11.Deut 22:11Linum & lanam texunt.

But there bee holy and wholſome queſtions: the minde that never doubts, ſhall learne nothing: the minde that alwaies doubts, ſhall never profit by learning.tt1 Tim. 3.16.1 Tim 3:16 Without controverſie, great is the mysterie of godlineſſe! The myſtery of godlineſſe ſhould be without controverſie; yet what a world of controverſies hath riſen about it. Indeed the arguing points of controverſie, pro & contra, is like the whetting of a knife: which wee move too and againe, backward and forward; this gets it an edge, and makes it ſharpe: ſo the other makes the Truth appeare bright and manifeſt: Nihil tam certum, quàm quod ex dubio certum. Our doubts onelyonly ſtirre us up to ſeeke the truth: our reſolutions ſettle us in the truth we have found. There were no pleaſure in reſolutions, if wee had not beene formerly troubled with doubts: There were nothing but diſquietneſſe and diſcomfort in doubts, if it was not for the hope of reſolution. It is not ſafe to ſuffer doubts to dwell long in the heart: there may bee good uſe of them as paſſengers, they are dangerous as Inmates. The treaſure of much inſtruction had beene lock'd up, and enriched none but the owner, if the doore had not beene opened by the key of queſtion.uuLuk. 2.46.Luke 2:46 Chriſt ſate amongſt the Doctors, both hearing them, and asking them p. 1557questions. He, who as God, gave them all the wiſedome they had, as man hearkens to the wiſedome he had given them. He, who ſate in their hearts, as the Author of all knowledge, ſits in their Schooles, as an humble Diſciple. When hee had heard, he askes: and after that, he anſwers. Thoſe very queſtions were inſtructions: thereby he meant to teach, more than to learne. Firſt hee heares, then he askes: much more doth it concerne us to be hearers, ere we be teachers. He gathers that heares: he ſpends that teaches: If wee ſpend ere we gather, wee ſhall ſoone prove bankerouts.xx1 King. 10.1.1 Kgs 10:1 The queene of Sheba came to Solomon, to prove him with hard questions. She that was ſuch a faithfull lover of knowledge, could not want great Scholars at home: them ſhe had appoſed with her enigmaticall quaere's, but ſtill ſhe was unſatisfied. Now ſhe betakes herſelfe to Solomon, that Oracle of God: to him ſhe empties her heart of doubts, and fills it with reſolutions. Shee had her deſire, and that was no ſmall pittance. When wee come to a rich treaſure, we will carry away what we can. This potent queene, as ſhe came farre for knowledge, ſo ſurely ſhe would not depart without her full lode. She knew that ſhe could not every day meete with a Solomon: and therefore makes the beſt uſe of her time, and ſo divine a Teacher. Let it be ſo with us; doubting, that we may aske; and asking, that we may learne; and learning, that wee may practiſe. It is a good thing to doubt, better to bee reſolved. There is much wiſedome in moving a queſtion well, though there bee more in aſſoiling it. Wee have no patent of life; therefore let us not neglect the opportunity of furniſhing our ſoules with the knowledge of Chriſt. To what end doe we frequent Gods houſe, and give his Word the hearing, if wee keepe our hearts ſtill in ignorance or uncertaintie? O let not this bleſſed light ſhine in vaine upon our ſoules.

2. The growth is in the next place requirable.aa1 Pet. 2.2.1 Pet 2:2 Deſire the milke of the Goſpell, that you may grow thereby. Children grow by their milke; and when they are weaned from their dugges, theybbHeb 15.14. grow by ſtronger meate. Whether by milke, or meate, ſtill wee muſt be growing. ccLuk. 13.19.Luke 13:19That ſmall muſtard ſeede groweth to a great tree. The wiſeſt that are, were not ſo at firſt: they were not borne wiſe.dd1 Cor. 13.11.1 Cor 13:11 When I was a childe, I ſpake as a childe, I understood as a childe. Saint Paul himſelfe was once a childe: why ſhould we deſpaire of getting knowledge, when wee ſee thoſe now to bee wiſe men, whom wee once remember to have beene little Children. It is a happy thing to beginne well: the entrance is ever the hardeſt.Ierom. The firſt liquour ſeaſons the veſſell for a long time after.eeLam. 3.27.Lam 3:27 It is good for a man to beare Gods yoke even from his infancy. It is but a politicke tricke of the Divell to diſcourage early holineſſe: he that goes out betimes in the morning, is more like to diſpatch his journey, than he that lingers till the day be ſpent.ffLuk. 2.46.Luke 2:46 Chriſt even in his childehood frequented the Temple: while children of that age were playing in the ſtreets, he was found in Gods houſe: not to gaze on the glorious building, or golden candleſtickes, but to heare the Doctors. In all his examples hee meant our inſtruction: this pious act of his minority, intended to lead our firſt yeeres into a timely devotion. Having begunne well, let us continue:gg2 Tim 31.5 Timothy from a childe knew the holy Scriptures: yet Saint Paul chargeth him tohh1 Tim. 4.13.1 Tim 4:13 give attendance to reading. We muſt not looke to be perfect at once: non naſcimur ſenes. Wee may be hopefull ſprigges at our planting, we cannot bee tall trees without growing. But the Spring ſhewes what we may hope for in Summer: and if the proofe of the latter doe not anſwere the hope of the former, there is a fault ſomewhere. Our moſt bleſſed Saviour ſubmitted himſelfe to this condition of nature: hee wouldiiLuk. 2.52.Luke 2:52 grow by degrees. If his perfection had at firſt ſhewed it ſelfe without warning to the world, it might have beene entertained with more wonder, than beleefe: now he gives them a taſte, and prepares their faith with a fore-expectation. If the Sunne in the morning ſhould riſe in his full ſtrength and glory, hee would dazzle our eyes: But having the day-ſtarre to goe before him, and the p. 1558lively colours of the dawning day to publiſh his approch; the eye is comforted, not hurt by his appearance. Before he was called to the publike function of a teacher, he contents himſelfe to be a diligent hearer: He askes queſtions, that could have taught the greateſt Rabbins divine myſteries. Yet ſo did his wiſedome conceale it ſelfe, that withall it would be knowne to be there. O that our yong ſtudents would fixe their eyes upon Chriſt in his nonage; and behold him in the lowly ſphere of the auditors; not in the eminent Pulpits of the Doctors. He that could have taught the Angells, liſtens to the voice of mortalls. We have thoſe that will needs runne as ſoone as they can goe; and dare venture upon ſome myſticall probleme, before they have learnt their Catechiſme. The wiſer Athenians were of another minde; for the more they knew, the leſſe opinion they had of their owne knowledge: Inſomuch that they fell from that honourable name of Philoſophi, given them in the beginning, downe to Idiotae: contenting themſelves with the title of meere Idiots.

And indeede the more knowledge wee have, the more wee feele the want of it: and where there is a conceit of ſufficiency, wee may have a ſhrewd miſtruſt of emptineſſe. There is a baſe and ignoble knowledge, whoſe object is onelyonly wealth and honour. Not that but I would have Chriſtians, together with the ſimplicity of the Dove, to get ſo much of the wiſedome of the Serpent, as to keepe themſelves from being coozened. But ista non oportet diſcere, ſed didiciſſe. No matter for encreaſing this knowledge: it will grow faſt enough. There is a more baſe and brutiſh knowledge, which is cunning onelyonly in the ſatisfying our ſenſuall deſires. But as one ſaid of rimers; hee is a foole that cannot make a ballad, and hee is a more foole that does make a ballad. So is hee no wiſe man that knowes not how to feede his owne carnall appetite; but he is more unwiſe and wicked too, that does feede it. This is a knowledge that would bee unlearned: Theſe ſciences grow in us too faſt: and if theſe weedes bee not rooted up, they will hinder the growth of that knowledge which can onelyonly ſave us. But in the knowledge of Chriſt let us ſtill bee growing: Let every judgement wee ſee, make us wiſer in the feare of God: and every mercy wee feele, wiſer in the love of God: and let us depart from every Sermon, wiſer in the Grace of God than wee came. This is to grow in the knowledge of Chriſt: and as heekkEſa. 53.11.Isa 53:11 By his knowledge doth justifie many, ſo wee by our knowledge ſhall get aſſurance, that wee are juſtified by him? To make ſome profitable uſe of all this to our ſelves.

1. It teacheth us to content our hearts with no common meaſure of ſaving knowledge, but to labour for a fulneſſe. And indeede it were a ſhame for us, that have ſo long and often brought our veſſels to the living Fountaine of GODS Word, if they ſhould not bee full. Let us, Coloſsians 1.9. Bee filled with the knowledge of his Will, in all wiſedome and ſpirituall underſtanding. Doe wee live in the Sunne-ſhine, and yet remaine in darkeneſſe? If wee were not glutted with this holy foode, how could wee finde any relliſh in worldly fruites? But Hee that is full, deſpiſeth an honey-combe. And what are wee full of? An opinion of knowledge, like bladders with winde, or ſome veſſells with barme. There is a great deale of windy, barmy, frothy curioſities that fill us: but in reſpect of any noble, precious, and ſoveraigne liquour, wee are emptie caskes. And wee have all the properties of emptye veſſells.

1Veſſells are made to keepe good and uſefull moyſture: For want of which repletion, they ſucke in Aire, which will ſoone corrupt and putrifie. Our hearts are caskes for the water of Life; If that precious liquour doe not fill them, vanity will: and what is vanity, but emptineſſe.

Empty veſſells are deceitfull: men come thinking to draw ſome good out of them, and there is no good in them.mm2. Pet. 2.17.2 Pet 2:17 Fontes ſine aqua. Such houſes we have p. 1559in England, which in juſt deriſion we call Mocke-beggars. The poore come to their gates for releefe, and there is neither food nor charitie at home. Emptynes is the furniture of all the roomes. Nay, doe we not find full pockets, and empty hearts? Rich churles as dry as kexes; out of whom no prayers or teares of widowes and orphans can wring one droppell of comfort?

Empty veſſells will never ſincke to the bottome: caſt them upon the waters, 3and they ſwimme on the toppe; ſuch is the lightnes of their bodies. The word of Grace, the Goſpell, is compared to annReu. 22.1.Rev 22:1 River, and that of the water of life: our common hearts are like empty veſſells throwne into this comfortable ſtreame: but not one drop of water gets into them. They lie ſwimming on the face of the waters, and ſo let in ſome ſwimming notions into their braines: but down to the bottome they dive not, whereby they might be filled with ſaving knowledge.

Empty veſſells make alwayes the lowdeſt ſound: the leſſe vertue, the greater 4report. Deepe rivers paſſe away in ſilence: profound knowledge ſayes little: But what a murmur and bubbling, yea ſomtimes what a roaring doe they make in the ſhallowes? The full veſſell gives you a ſoft anſwere, but ſound liquour. Samſon ſlew a Lyon, but he made no words of it: the greateſt talkers are the leaſt doers. As when a Rabbi, little learned, and leſſe modeſt, uſurped all the diſcourſe at table; one much admiring him, asked his friend in private, whether he did not take ſuch a man for great ſcholar: to whom he plainely anſwered, For ought I know he may be learned, but I never heard learning make ſuch a noiſe, Religion is much heard of in our words, but it is little ſeene in our workes. We have buſy tongues, but lazy hands: and this argues but vaine hearts: we may bee ſtill empty veſſells. When a modeſt man gave thankes to God with a ſubmiſſe and low voice, and impudent criticall gallant found fault with him that hee ſaid grace no lowder: but hee gave him a bitter replye: Make mee but a foole, and I ſhall ſpeake as lowd as you; but that will marre the grace quite. By their unſeaſonable noiſe, men are knowne for empty veſſells.

Empty veſſels will dry apace, and ſo fall to pieces. Whiles there wants moiſture 5within, to reſiſt the heate without, they will rive and cracke and cleave aſunder, and be unracable to hold any water. This miſchiefe befalls us through the emptynes of our hearts, that we cannot containe the heavenly moiſture powred into us. When they were able to hold grace, we would not receive it: now we receive grace, but cannot hold it. Wee are falſe at the bottome: a Sermon runnes out as faſt as it came in. Wee have two doores, as wee have two eares: the one is a fore doore, whereat the word enters; and the other is a backe-doore, at which it departs. Let us beſeech the Spirit of grace to make up the breaches of our hearts, that they may be able to hold the water of life.

Empty veſſells, by their long vacuitie, become ſo dry and ſere, that they 6are good for nothing but the fire: when they can ſerve for no other vſe, their end is to be burned. This would be a wofull end for us, if the Divine Iuſtice ſhould make ſuch an end with us: yet ſuch is the reward of emptynes. The word preached hath a filling facultie: itooAct. 2.2.Acts 2:2 filled all the houſe where they were ſitting: all ſound from heaven is repleniſhing: and they were all filled with the holy Ghoſt. Verſ. 4.Wee have many ſounds from heaven, but where is our fulneſſe. Wee have empty braines, we underſtand nothing; emptie memories, we retaine nothing: and empty hearts, for we practiſe nothing. But if we be not filled with deſire, and filled with delight, and filled with the love of grace and knowledge, we ſhall never be filled with the reward of glory. There is nothing ſo hinders us from mature knowledge, as the opinion of a competencie; the conceit that we have enough to ſerve our owne turnes. ButppMat. 5 6.Matt 5:6 bleſſed are they which doe hunger and thirſt p. 1560after righteouſnes; qqLuk. 1.53.Luke 1:53for the hungry ſhall be filled with good things. Let us humbly confeſſe our owne emptynes, that Chriſt may mercifully fill us. Lord, we are ignorant, doe thou fill us with knowledge: we are empty, doe thou fill us with grace: our heads are empty, fill them with illumination: our hearts are empty, fill them with ſanctification: fill us here with the knowledge, and hereafter with the glory of Ieſus Chriſt.

2. There muſt be no ſtop of this encreaſe. Growing implies a continued act: if we once yeild to an intermiſſion, preſently there followes a ceſſation, and a recidivation upon that. Firſt fall off the fruites, then the leaves, after them the branches, and laſt of all comes downe the tree it ſelfe. Many trees doe not take every yeare: but all Gods plants fructifie every day.rrPſal. 92.12.Ps 92:12 The righteous ſhall flouriſh like a Palme tree, he ſhall grow like a cedar in Lebanon. The palme tree is alwayes in the flouriſh: aeſtate vireſcit, nec areſcit hyeme. What tree is comparable to the Cedar,verſ. 13. for ſtraightnes and ſtature. They that be planted in the houſe of the Lord, ſhall flouriſh. Naturall trees are planted abroad, ſpirituall ones within doores. The other are either in the wide and wild forreſt, or encloſed in our gardens and orchiards: Theſe grow in the houſe; but it is in Gods houſe, in domicilio Sanctorum, And they flouriſh in his Court: verſ. 14.many are ambitious of honour in the Kings court; theſe flouriſh in the court of the king of kings. They ſhall bring forth fruit in old age. Materiall trees wither with age, and ceaſe to beare: theſe are ſtill growing, ſtill flouriſhing, ſtill fructifying: as Abraham and Sara had that promiſed Sonne in their old age. Yea, toward their end, they moſt abound with good workes: they droppe from them in abundance; like ripe and mellow fruite from a bounteous tree, Read Hoſ. 14.5.6.7.ſſIoh. 20.12.John 20:12 Two Angels ſate in Chriſts Sepulcher, one at the head, and the other at the feete. The head ever ſtands for the beginning, the feete for the end: As the beginning of a river is called the Head, and the end of a ſong the Foote. An Angel there ſhould be both at our head and feet: Let us be carefull, not onelyonly to have our beginnings glorious, like an Angel at the head: but our endings alſo gracious, our concluſion comfortable, an Angel alſo at the feete. Not a Virgo formoſa ſupernè, with a Deſinat in turpiter atrum: let not that end with a blacke Angel, which began with a white.ttKing. 17.9. The ravens brought Elias bread and fleſh in the morning, and bread and fleſh in the evening. Let us not onelyonly take our breakfaſt on this heavenly food, but our ſupper too: as wee deſire to goe to bed in peace, and riſe againe with comfort. In the morning let us feed on it, all day make it our repaſt, and in the evening of our dayes let it fill our ſoules. What though this ſacred knowledge be brought us by a raven; by a Miniſter uncleane in himſelfe, and fowle with carnall asperſions; a bird of prey, given to rapine: yet the food is cleane and holy; no Elias will refuſe it.

Let Chriſt beuuReu. 1.2.Rev 1:2 the Alpha of our youth, and the Omega of our old age: who hath both protected our tables, and perfumed our coffins; that we may live with confidence, and die with comfort: He is, and was, and is to come; and ours in all theſe reſpects. He was our God, in a free and gracious election of us: Is our Redeemer, in dying for us, in ſanctifying us to himſelfe: Is to come our Saviour, in crowning us with an immortall diadem of glory. The ſtate of grace is the perfiction of this life; to grow ſtill from grace to grace, and to profite in it: as to goe on forwards is the perfection of a traveller, till he comes neerer and neerer to his journeys end.xxLuk. 13.32.Luke 13:32 Behold, I doe workes to day, and to morrow, and the third day I ſhall be perfected. As God bleſſed the latter end of Iob more than his beginning, ſo Iob doubtleſſe in his latter end did more bleſſe God than in his beginning. Commonly God reſerves his beſt comforts to our latter end; to try us whether we will hold out to our latter end, or not. We are apt to expect a reward for our patience, repentance, and obedience, before it be done: we thinke it long ere the bleſſing fall. But But let us know, that as there is no reward due; ſo (if there were) it is not due yet: we are in our non-age, not comne to be capable of the Inheritance. p. 1561aa2. Tim. 4.7.2 Tim 4:7I have fought a good ſight, and finiſhed my courſe; now is layd up far me the crowne of righteouſnes; That was the right time: in the end of his victorious combate, to expect a glorious Crowne. So we muſt prolong our patience, and eke out our repentance, and renew the vigour and ſpirits of our obedience; awaiting the Lords goodnes unto the latter end: and then there is no doubt of the bleſſing.bbPſal. 37.37.Ps 37:37 The end of that man is peace. As the Iſraelites dealt with the Moabites,cc2. King. 3.24.2 Kgs 3:24 ſmiting them in their countrey: ſtill they went forward in that execution: ſo let us goe forwards, ſmiting our ſinnes with the ſword of repentance. As there is nothing but our ſinning, that keepes off Gods bleſſing: ſo there is nothing but a ſerious repentance, that can breake off our ſinning.ddHeb. 4.1.Heb 4:1 Let us feare, leſt any of us ſhould ſeeme to come ſhort. Our obedience and righteouſnes muſt be of ſome length; ſuch as will reach out, as farre as the reward: which falls not upon the beginning of any grace or vertue, but ſtill upon the latter end. What ſhall become of them then, that leave off growing, before they come to the end of perfection, the perfection of their end? AseeIoh. 6.66.John 6:66 many of Chriſts Diſciples went backe, and walked no more with him. Lots wife did but looke backe, and ſhe periſhed: how worthy are they to periſh, that goe backe from Chriſt? For them there is a wofull Diſcedite in ſtore:ffMat. 25.42.Matt 25:42 Depart ye curſed: ſince you would needs goe, get you gone. They would needs depart, when Chriſt would have them tarry with him: now they would faine tarry with him, but he commands them to depart. But bleſſed are they that goe with him, and grow in him, for they ſhall be called to him; Come ye bleſſed of my Father.

3. If we know Chriſt, let us make vſe of him, to his glory, and our owne benefite. He takes it for an honour, when our humble confidence will enrich it ſelfe out of his treaſure. Knowledge breeds ſocietie, and ſocietie binds faſter than beneficence. There be that have a giving hand, but a denying face: and their ſullen looke diſcredites their bountie. Like one that flings his almes at the beggars head, or throwes his charitie in the dirte. Such a man hath recompence enough, if his benefites be pardoned, though they be not praiſed. But Chriſt both is, and loves a cheerfull giver. If we truely know him, and his love to us, we will (in a due regard) be familiar with him: And familiaritie makes a friends boſome our cloſſet, to lay up both our joyes and ſorrowes; for the better enlargement of the one, and mitigation of the other. If in our ſufferings there may be helpe had, there we find remedie: if not, yet we find eaſe. Do we know him to beggEſa. 9.6.Isa 9:6 The Counſeller; why then doe we not goe to him for counſell? If he be be ahhEſa. 61.3.Isa 61:3 Comforter, to comfort all them that mourne in Sion, why goe we not to him for comfort?

We know him to be the beſt Counſeller; why then doe we undertake any 1matter of importance without conſulting his oracle? Hence it is that ſo many dote on a falſe religion, becauſe for their choiſe they have not enquired at Chriſt. Chriſtianitie is become the footſtoole to policie: ſome have made a bargaine with the world for an unive ſall monarchie; and religion is but the labell to that Indenture. Thoſe reſpects have filled Poperie with more clients, than either devotion or conſcience. If a man attempt ſome great deſigne, without the adviſe of his knowne friend, ſhall he not heare him juſtly expoſtulate: You neglect me: have you ever found me unfaithfull? Did we ever find Chriſt, either not wiſe enough to direct us, or not ready enough to helpe us, that his counſell prevents not our reſolution? He tells usiiAct. 2.10.27.Acts 2:10Acts 2:27 all his counſell, that may concerne us, ſhall we make daintie to let him know ours? His is a bottomleſſe depth of wiſedome, ours a ſhallow puddle. His counſell prevailes for good, ours like Achitophels, is often turned into folly. He knowes our thoughts, without our revealing them: ſhall we ſticke to tell him what he knowes? He lookes to have it from our owne lippes; not for his ſatisfaction, but for the tryall of our loves. He is patient to heare us open our cauſe, and takes no fee but our prayers. He p. 1562counſells us without flatterie, and rules us without ambiguitie. He is ready to adviſe us in all our doubts, and to reſolve us in all our deliberations. We chuſe a Counſeller that is gracious with the Iudge: how deare is that counſeller who is the Iudge? This is to make ſome vſe of our knowledge, of Chriſt.

2We know him to be a ſweet Comforter: therfore as the patient diſcloſeth his griefe to the phyſician in hope of cure; ſo let us confeſſe our ſinnes and ſorrowes to Chriſt, in aſſurance of comfort. Men may reveale our ſhamefull ſecrets, and ſo make the ſcarres worſe than the wounds: Chriſt will not faile to cover them from others, that are humbly diſcovered to him. How many Pſalmes did David begin in feare, which he ended in joy? You ſhall ſee terrible anguiſh ſitting in the doore, irremediable ſorrow looking in at the window, deſpaire bordering in the margine, and offering to creepe into the Text: yet after a ſharpe conflict, nothing appeares but joy and comfort. So that you would thinke them two ſeverall Pſalmes; one of perplexitie, and another of reliefe. Or if but one Pſalme, yet compoſed by two men, of contrary diſpoſitions: Yet is it but one Pſalme, and made by one man. What, did there a meſſenger of good newes come in, as he was writing his Odes? Askk2. King. 5.8.2 Kgs 5:8 Eliſha ſent to the king of Iſrael, whiles he was rending his clothes? No, but as his ſoule grew ſtill more inward with God, it became lighter and lighter; riſing from under the burden with comfort. Shall we ſtill hold our hand on the paine, and pine away with an obſtinate ſullennes; that may by cured even by ſaying, we are ſicke? Suppreſſed teares are a double ſmart: though otherwiſe they may be unprofitably ſpent, yet they give aire to the griefe, and diſcharge us of ſome lode. But when they are ſpent in the boſome of Chriſt, as Maries were on his feete, we ſhall be ſure of comfort. Much is forgiven us, yea even all the ſinnes that we weepe for. Our ſighes and teares are vapours and moiſture, which Chriſt drawes up to returne them backe upon us in ſhowers of merciemercy.llPſal. 32.5.Ps 32:5 I ſaid, I will confeſſe my ſinnes; he had not yet done it: God gave him a pardon; even as ſoone as he had a will to aske it.mmPſal. 38.9.Ps 38:9 Lord all my deſire is before thee, and my groning is not hid from thee: Even that was a powerfull oratory. MercieMercy often prevents repentance, but repentance never failes of merciemercy. Therfore he required our humble acknowledgment; not becauſe he hath need of our confeſſion, but becauſe we have need of his pardon. And why ſhould he in Iuſtice grant it, to them that will not vouchſafe to crave it? Wicked men afflicted, are like franticke men wounded; who finding ingredients prepared to dreſſe them, teare them all in pieces; But if we know the ſoveraigne cordialls, that Chriſt hath in ſtore for us; we will ſeeke to none but him and his holy Spirit for comfort.

3We know the ſweetneſſe and excellencie of Chriſt; therefore wee cannot but love Him: and if wee love Him, how grievous will it bee to loſe Him? To loſennCant. 3.1.Song 3:1 her ſoules love, might well nettle the ſpouſe. This cauſed Maries teares to ſtreame forth;ooIoh. 20.13.John 20:13 Sustulerunt Dominum; her Lord was gone; how ſhould ſhe be quiet? This, had it beene true, was cauſe enough of teares. Shee wept to ſee Him ſuffer death; there ſhe knew that He was taken away. But though his ſoule were gone, his body was left her; that dead Object of her love and pitie. For his Death ſhee had wept her fill; yet his body remained, a cold Corpſe: one would thinke cold comfort for her. But this was all ſhe had now left of Him; and Sustulerunt? Have they taken away that too? This ſet her a weeping. Sublatus demonumento, grieved her more, then occiſus in ligno. There ſhe had ſomething left her, now nothing at all, taken away quite and cleane, this was not all, but I know not where they have laid Him: Auguſt.ſhe had wept a-maine for his Death, this taking away renewed her tears: but Neſcio ubi, was the extreme aſtoniſhment. To loſe Chriſt, and ſo to loſe him, as not to know where to finde him, is moſt fearefull to them that know him. Though hee bee taken from us, it is ſome comfort if we can tell where to fetch him againe: but to loſe him at home, to miſſe him in our hearts, without p. 1563knowledge where to finde Him abroad, may well put both theppLuke 2.48.Luke 2:48 Maries to their teares.qqIohn 20.13.John 20:13 They, ſhe knew not who: had taken Him away, ſhe knew not how: and carried Him, ſhee knew not whither: and laid Him, ſhe knew not where: there to doe with Him, ſhee knew not what: and to finde Him againe, ſhee knew not when: no need to aske her why ſhe weepes.

They that have ſuch a loſſe, and have not withall loſt themſelves in inſenſibleneſſe, cannot bee without great cauſe of mourning. Sapiens miſer, magis miſer: they that know not Chriſt, thinke it no ſuch great matter to loſe Him. What cares a ſtupid Worldling for the removall of our Candlesticke? What is it to him, if the ſuperſtition and blindeneſſe of Popery did over-ſhadow the Land, and turne day into night? It is nothing to him, if he can ſee to get money. Light or darkeneſſe, Scripture or tradition, the King or the Pope, Chriſt or Antichriſt, are all one to him. To heare a Sermon, or ſee a Maſſe; he likes them both alike. But to them that know Chriſt, the loſſe of Him is terrible: and doth not that Nation loſe Him, that loſeth his Goſpell? As Mary would not bee comforted with the ſight and ſpeech of Angels, not with the ſight and ſpeech of Ieſus Himſelfe, till Hee made her know that Hee was Ieſus. So there is nothing in men or Angels, nothing in earth or heaven that can quiet the troubled heart, till Chriſt be found. Till He that is taken away, be reſtored to us, though it ſhould come from Heaven, from the Angels themſelves, our ſoules would refuſe all maner of comfort. Such was her ſorrow for a ſuppoſed loſſe of Him; what ſhould bee ours then, that loſe Him, not dead but living; not once, but often: not in ſuppoſall, but in very deed: and that by ſinne, the worſt way of loſing Him: and that not by others taking Him away, but by our owne wilfull defaults? Shall not we be moved, nor grieved, nor breake any of our ſleepes or ſports for the matter? Doe wee reckon Him as good loſt, as found? When Chriſt, and the holy Ghoſt, and the favour of God, and all is gone, by our obſtinacy; wee can ſoone be comforted againe for all this. There needs none to ſay unto us, Why weepe you? But rather, Why weepe you not? If we know the ſweetneſſe, the joy, the Heaven that is in his Preſence, and finde Him departed from us; let our teares runne down in abundance: let us allow our ſelves no reſt, till Chriſt be found; till Hee be reconciled to us by faith and repentance, and have reconciled us to God by mercy and forgiveneſſe.

4. Let us encourage our growing unto the end,rrHeb. 11.26.Heb 11:26 by the recompence wee ſhall finde in the end. For though God bee good unto us all the way, yet hee will bee beſt at laſt. As hee did bleſſe Iob temporally, ſo hee will bleſſe all his Saints eternally; him on Earth, all the reſt in Heaven; thatſſIob 42.12.Job 42:12 their latter end ſhall bee happier than their beginning. And if our vertue, like to his patience, doe not hold out to the end, if we be not beſt at laſt, wee cannot looke for ſuch a reward. How was Iob thus bleſſed? Firſt, in the duplication of his children: If you object, that both at firſt and laſt he had an equall number of them: ſeven ſonnes and three daughters; tenne in all: yet know in faire probability, that the former tenne were in Heaven, encreaſing the number of the Saints triumphant; and the latter tenne on Earth, to encreaſe the number of the Saints militant. Tenne he had with God, and tenne God had with him:Iob 1.2.Job 1:2 ſo that they were doubled. Secondly, in the duplication of his ſubſtance:42, 13. for if we compare the firſt chapter of that booke with the laſt, we ſhall finde that God doubled his wealth: and that to a good man is a bleſſing. Thirdly, the bleſſings hee had in the beginning, hee had in common with other Princes of the Eaſt: they made him but unum ex multis, one of Gods Children at large:ttMatth. 5.45.Matt 5:45 being bleſſings given to the good and bad. But this long chaſtiſement, and a patience full as long as that, made him Gods ſpeciall darling: foruuHeb. 12.6.Heb 12:6 God ſcourgeth the ſonne which he tenders and cockers, above the reſt of his Children. Fourthly, his fame and renown is much enlarged by it: which is a bleſſing to Perſons no leſſe religious than honourable. p. 1564He was in the beginning Notus Deo: hee knew what he would doe, and how he would hold out: Now he is become Notus nobis; xxIam. 5.11.Jas 5:11Yee have heard of the patience of Iob. Heard of him? we cannot chuſe.aaIob. 1.7.Job 1:7 The Divell in his beginning was faine Perambulare, to compaſſe the Earth, before hee could finde him:bbGreg. in Ezek. lib. 2. Hom. 20. Chryſ. Serm. 3. de Patient. Iob now he cannot tempt any of Gods children in their afflictions to impatience, but preſently he heares of him. One Iupiter ſet out by Homer the Poet, was worth tenne Iupiters ſet out by Phydias the carver, ſayes Philoſtratus: Becauſe the former flew abroad throughout all the world, whereas the other never ſtirred from his pediſtall at Athens. So at firſt the honour of Iob was confined to Vz, a little corner of Arabia: now it is ſpred as farre, as the Sunne can extend his beames, or the Moone her influence. His booke beganne with Erat vir, there was ſuch a man: but before it ends, it ſhewes that Erat ſanctus, there was ſuch a ſaint: there was ſuch a favourite of Heaven, ſuch a mirrour of the Earth, ſuch a wonder of the world. Fifthly, he was a good man before: they that knew him, might well acknowledge it, forccIob. 1.8.9.Job 1:8Job 1:9 God himſelfe does confeſſe it, and the Divell could not deny it; But yet he was not tried: put him to the teſt, and ſee what hee will prove then. Many a man goes for good and honeſt; ſo others thinke him, ſo he thinks himſelfe; and hee findes not in his owne heart any cauſe to the contrary, but ſo he ſhould continue; but let him bee had to the triall, furniſh him with ſpirituall weapons, put him into the liſts, charge him with a combatant: let temptation, tribulation, and miſery be champions againſt him; ſee how he will behave himſelfe againſt theſe Antagoniſts: If now he comes off with victory, record his name in the Chronicle of the Saints, and enroll him for one of Chriſts conquerors, So did Iob fight, and ſo did he overcome: proving himſelfe to bee Miles Domini, one of Gods worthies. He was a rich and good man before; but this advanced him to his honour of knighthood: He was made a knight of Chriſts owne order; a knight of the croſſe: and in the laſt day, when that great Generall comes to his glorious triumph over his enemies, Iob ſhall not be without his honorable equipage: but adorned with the rich collar of his ſufferings, and covered with his afflictions like the robes of the Martyrs, and crowned with his patience, which is ſupercrowned with everlaſting bleſſedneſſe.

In all theſe reſpects God bleſſed the latter end of Iob more than his beginning: which hee would never have done, if his beginning had beene as perfect as his latter end. What an encouragement is this to us? Who would not bee ſtill growing in knowledge and goodneſſe, that is ſure of ſo happy a recompenſe? What though we be not like Iob, rewarded with honour, children, friends, proſperity, power and riches, and ſuch temporary moveables, in the end of our daies? Yet we ſhall be filled with peace, joy, glory, and eternall life at the end of our daies. If we be not made lords of the Earth, yet we ſhall bee kings in Heaven. Beſides, even for the preſent,ddAug. in Pſal. 66.Ps 66 Quamvis arca exinanita ſit auro, cor tamen eſt plenum fide. We may come to be poorer in earthly things toward our end, than wee were in the beginning: yet we may grow in grace and knowledge more than many others, that grow in place and preferment above us. But what wee want in the riches of the fleſh, we have in the riches of the Spirit: we have it in the one, or the other balance. The peace of conſcience, and the comforts of the holy Ghoſt, are our happineſſe here: and the Kingdome of Heaven ſhall be our inheritance hereafter.

5. Laſtly, for caution; every vertue hath a profeſt enemy: Darkeneſſe is not more contrary to light, nor ſickeneſſe to health, nor death to life, than vice to goodneſſe. Humility hath a profeſt enemy, which is pride: Charity, a profeſt enemy, which is malice: Hope a profeſt enemy, which is deſpaire: Mercy hath a profeſt enemy, which is cruelty: Faith a profeſt enemy, which is infidelity: Liberality a profeſt enemy, which is covetouſneſſe: So obſtinacy is a profeſt enemy to obedience: apoſtacy, to perſeverance: Atheiſme, p. 1565to religion: hard-heartedneſſe, to compaſſion. If theſe bee not alwaies in the field, they are alwaies in feud: a continuall warre is proclaimed by them, one againſt another; no reconciliation, no peace, no truce is to bee admitted. They are ſworne enemies, and will never give over the combate, till one ſide lie in the duſt. So the profeſt enemy of knowledge is ignorance. Darkeneſſe is raiſed up by the prince of darkeneſſe out of Hell, to oppoſe the light which comes downe from the Father of lights out of Heaven. When Chriſt diſplayes his banners, the Divell will muſter up his forces.eeRev. 12.7.Rev 12:7 He hath an army of rebels, to wage warre with Michael and his Angels. But beſides theſe publike and open foes, that profeſſe hoſtility; every vertue hath affPſal. 41.5.Ps 41:5 ſecret enemy, that does her the moſt miſchiefe. It is damnable policy, per amici fallere nomen. Abſolon ſo upbraided Huſhai with a pleaſant ſcoffe of his profeſſed friendſhip to David, gg2 Sam. 16.17.2 Sam 16:17Is this thy kindeneſſe to thy friend? So hope beſides her profeſt enemy, deſpaire; hath a ſecret one, Preſumption: this ſeemes to be but an improvement of her ſelfe: at worſt but an exceſſe, an extreeme, an over-weening hope. So liberality beſides her profeſt enemy, gripulouſneſſe; hath a ſecret one, prodigality: this ſeemes to be nothing elſe but an aduancement of her worth, and al for her honor; to ſcatter abrod her riches with a blinde and open hand. Religion beſides her profeſt enemy, Atheiſme, hath a ſecret one, a ſuperſtitious miſ-devotion. In the glorious temples of Idolatry, this may ſeeme to exalt her into Heaven: whereas indeed it corrupts her upon Earth, and precipitates her to Hell. So knowledge, beſides her common enemy ignorance, hath ſecret ones: which howſoever they may ſeeme her friends, betray her to ruine: theſe are ſloth and pride. As profuſeneſſe cuts the throte of liberality, and preſumption breakes the necke of hope, and ſuperſtition is a plague to infect religion, ſo theſe are the bane of knowledge. Sloth in the diſuſe, and pride in the abuſe: The former ſtarves her to death for want of food, the other tickles her to death with ſelfe-conceit. Theſe be not Satans ban-dogs, but lurchers: not violent robbers, but privy theeves: indeed his cheaters, which cuffen our ſoules, and filch away our knowledge of Ieſus Chriſt: or rather hinder the growth of this knowledge, which is my preſent argument. Let it not ſeeme tedious to you, for me to remove theſe two blockes out of the way of our ſpirituall knowledge.

1. Slothfulneſſe and neglect is the former: When we ceaſe to vſe our knowledge, we loſe it. God did not give us this ground, that we ſhould let it lie fallow: if we doe, it will bring forth nothing but weeds and nettles; which will both ſtinke to God, and ſting our owne conſciences.hhEſa. 53.11.Isa 53:11 Chriſt by his knowledge doth juſtifie many, and we by our knowledge muſt ſatisfie many.iiAct. 9.22.Acts 9:22 Pauls growth in the knowledge of Chriſt, was ſeene in confuting the Iewes which denyed Chriſt. What is a man the better for his land, if he let it lye untilled? Bad husbandry will find but a thinne croppe: no tillage, no harveſt.kkMat. 26.26.Matt 26:26 The talent that lies uſeleſſe by us, ſhall be taken from us. The Schoolemen and Caſuiſts run out the metall of their knowledge, into tinkling bels and cymballs; and languiſh into a thouſand needleſſe and endlis queſtions: thinking to magnifie it, and themſelves by it, by ſpending and venting it in unprofitable, cold, and bloudleſſe ſubtleties. But what is the notionall ſweetnes of honey, to the experimentall taſt of it? If we be not the better for our knowledge, we were better never to have had knowledge. Otherwiſe, it is but a faire eſtate in the hands of a foole; or like the pencill of an exquiſite painter, in the hand of a cobler. It is ſtoried of an ancient and reverend Rabby, who that he might by ſome demonſtration, winne the people to make vſe of their knowledge, and to reduce it to practiſe; put himſelfe into the habite of a Mountebanke, or travelling Aqua-vitae-man: and in the market made proclamation of a ſoveraigne cordiall, or water of life that the had to ſell: Divers call him in, and deſire him to ſhew it: wherupon he opens the Bible, and directs them to ſeverall places of comfort in it: Intimating that as p. 1566they had the knowledge of the Scriptures, ſo if they would make uſe of it, they it, they ſhould both live holy, and die happy; for that indeed was the water of life. It is not Gods meaning that any grace ſhould lie dead in us, much leſſe knowledge. It is never out of excerciſe, though the labours if it be different, according to the ſeaſons.llHugo. de clauſtro animae. lib. 2 In childhood we are ſubjected to the labour of diſcipline; in age to the labour of doctrine: in the time betwixt theſe to the labour of practiſe. Quae quis neſcit, in pueritia diſcat: quae didicit, in juventute ad uſum ducat: quod ad uſum ducit, in ſenio doceat: ſo that knowledge hath no time to be idle.

No ſooner had God given the king of Iſrael wiſedome, but all Iſrael ſhall be witneſſe to the wiſdome of their king.mm1. King. 3.16.1 Kgs 3:16 The deciſion of that controverſie betweene the two harlots, ſhall make him talked of. Our all-wiſe maker will find occaſiens to draw foorth his graces to uſe. Dan and Beerſheba were too narrow bounds for the fame of Solomon: it flies over all lands and ſeas, and tranſports the whole world with an admiration of his more then humane knowledge. Kings ſend their Ambaſſadors, and ann1 King. 4.34.1 Kgs 4:34 great Queene comes in perſon, to heare the wiſedome of Solomon: thire is ſtill more worke for him. Aer detentus corrumpitur: viae non tritae ſilveſant. Muſicall Inſtruments, without handling, will waspe and become nothing worth. A ſprightly horſe will loſe his mettle, by ſtanding unbreath'd in a ſtable. Ruſt will take the ſwords that hang by the walls. The Cynicke, rather than want worke, would ſtill be removing his Tubbe. It was a law of Solon, that if the father had taught his ſonne no trade in his youth, whereby he might get his living; that ſonne ſhould yeeld no reliefe to his father in his age. In that day wherein we doe no good how can we without ſhame pray for our daily bread? All vertues have their ſeverall employments, and ſo hath knowledge. God hath no vſe of the darke lantornes of ſecret and reſerved perfections. We our ſelves doe not light up candles, to put them under buſhells. The great lights, whether of heaven or earth, are not intended to obſcuritie: but as to give light to others, ſo to be ſeene themſelves. How did Pomponius in Plutarch, pull his ſonne Numa out of private obſcuritie, and put him upon publicke artions fitte for his abilities? We are not a little beholding to Creſiption, for ſturring up St. Ierome in the eaſterne countreys: and to Hilary, for rowſing up S^t. Auguſtine in the weſterne countreys; to withſtand the ſpreading infection of Pelagius. There is a Honeſtum in every vertue, which is proper to the poſſeſſors: but Withall there ſhould be an Vtile, which is common and beneficiall to their neighbours.

There is a ſhamefaſt modeſtie, which ſlackens the bridle: and there is a prepoſterous zeale, too hote on the ſpurre. Some will hardly come forth, when they be called: as others will run, before they are bidden. I cannot tell which is worſe in the time of need: for the learned to hide themſelves with Vliſſes, or for the unlearned to thruſt themſelves forward with Thirſites: certainly neither is excuſable. As the latter overſhootes by boldnes, ſo the former falls ſhort by baſhfulnes: both are to blame. Socrates tooke no leſſe care to perſuade Charmides, Plato's uncle, to undertake the publicke buſineſſe of State, than to diſſuade Glaucos, Plato's brother, from it. The former of theſe was a man of much worth, but too litle boldnes: the latter was a man of very much boldnes, but too little worth. The fault of the latter was more odious, but the fault of the former was more noxious: Glaucos was ſicke of impudence, Charmides faint with diffidence. There was more reaſon to blame the former, but more need to blame the latter. Glaucos by too much undervaluing of others, and arrogating to his owne wiſedome, made himſelfe contemptible: But Charmides by too much admiring the worth of others, and deſpiſing his owne, made himſelfe unprofitable. The former by his audaciouſnes, fell into the contempt which he might have avoided: the other by his timorouſnes, loſt the honour which he might have gained. As the one needed the bitte, ſo the other the ſpurre: He bold one for his owne p. 1567ſake, to eſcape a private loſſe: the other for the common wealths ſake, to performe a publike good.

The ruſt and diſuſe of knowledge, in men fitted and called to the ſervice of God, is a ſinne almoſt unpardonable. Silence is the daughter of ſhamefaſtneſſe: both which, as they are excuſes for mediocrity, ſo they are prejudices to excellency. They are alwaies the wiſedome of fooles; and ſometimes the folly of the wiſe. The labours of the learned are Theſaurus Eccleſiae: not by way of indulgence, to profit the dead: but by way of inſtruction, to comfort the living.ooAct 12.3.Acts 12:3 The holy Ghoſt came downe upon the Apoſtles, in the forme of Tongues. Why like Tongues? In regard of themſelves it was enough to receive the Spirit of wiſedome: the receiving Him in the ſhape of Tongues, reſpects us. They have not only a ſupernaturall knowledge given them, for the illumination of themſelves: but alſo Tongues, for the communication of this knowledge to us. This conveyes it from man to man: Reaſon is impreſſed in the ſoule, expreſſed by the tongue: therefore the Latines call Oratio, quaſi oris ratio. The ſoule is the fountaine of knowledge, and the tongue a chanell from that fountaine. As Holophernes ſtopped the fountaines of Bethulia, ſo Preachers that uſe not their tongues, ſtoppe the current of the holy Ghoſt. Indeed there be ſome that preach, as Nabal did feaſt; once in a yeare, and that muſt bee a ſheepe-ſhearing too; when they receive the benefits of their flocke, the rents of their Rectories. Some are tongue-tyed from their birth, as was Croeſus his ſonne: they cannot vent their knowledge, it may be they have no knowledge to vent. Some are tongue-tyed by riches, as Demosthenes was by the Mileſians: they ſay to their tongues, as that Epicure did to his ſoule:ppLuke 12.19.Luke 12:19 Your have enough; e'en take your eaſe: theſe men have a fee to be ſilent. Others are tongue-tyed by Greatneſſe: rather than to ſpeake againſt the ſtreame of the times, they muſt forbeare to ſpeake againſt the ſinnes of the times. Theſe doe know that matters goe amiſſe; yet for quietnes ſake, they even ſit ſtill and let them alone. Alas, if they ſhould touch upon their Lords delirement, what hope have they of their Lords preferment? The limbes after long ſitting, are ſcarce able to walke: ſluggiſh reſt will make our gifts ruſt. Idleneſſe ingenders unableneſſe: they will not preach at the firſt, they ſhall finde that they cannot preach at the laſt. It was the Souldiers lie,qqMatth. 28.13.Matt 28:13 His Diſciples came by nigh and ſtole Him away. But it is too true here; by night, when we put our ſelves into the darkeneſſe of workes, into the workes of darkeneſſe, this privie Theefe comes, and ſteales away from us the knowledge of Chriſt, while wee ſleepe in ſupine careleſneſſe. Therefore let us uſe it, and doe good with it, and then it ſhall doe good unto us.

2. Pride and Vaineglory is the other hindrance. We need not be told againe, that knowledge is one of the faireſt flowers in our garland: let us not then blaſt it with the unwholeſome winde of Vaineglory. Saint Gregory gives us this memorable caution concerning our knowledge; Nè dum ignorantiae tenebras illuminat, lumen humilitatis tollat. When Pride comes upon the ſtage, Exit Sapientia. The one doth not more enlighten the head, than the other doth darken the heart. He goes on: By this we may diſcerne of our ſpirituall knowledge: if it workes more upon the heart, than upon the head, it is right. The firſt operation of proud knowledge, is to make the head light: the firſt worke of this divine knowledge, is to make the heart heavie. Not that it deprives us of joy, but prepares us for joy. It does not make us proud, but humble; nor ſet our fancies a running, but our eyes a weeping. The firſt eradiation of this light, like ſome flaſh of lightening, breakes the ſtone in the heart.rrAquin. 2 a. 2 a. qu. 69. art. 3. The Schoolemen, when they ſuite the Beatitudes with the gifts of the Spirit, joyne ſorrow with ſcience; weeping for ſinne with knowledge: and they give this reaſon for it: That ſorrow for ſinne can iſſue from no other fountaine but the knowledge of God; nor doth this couple ever part. They are not therefore miſ-matched: for there p. 1568is no clearer way of ſeeing God upon earth, than through teares.ſſEccleſ. 1.18.Eccl 1:18 He that encreaſeth knowledge, encreaſeth ſorrow. Hee that encreaſeth the knowledge of Chriſt, ſhall ever encreaſe the ſorrow for his ſinnes.ttPſal. 3.4.Ps 3:4 So Augustine applies it: and E converſo: Hee that encreaſeth his ſorrow for ſinne, ſhall prove a great Clerke in the Schoole of Chriſt. The gall and bitterneſſe of ſinne being througly felt, reſtoreth a Chriſtian to his perfect underſtanding;Luther. as the gall of the fiſh diduuTob. 11.8.Tob 11:8 Tobit, to ſight. Multum crucis, multum lucis, we are beſt inſtructed, when we are moſt afflicted.xxGen. 45.1.Gen 45:1 Before the ſonnes of Iacob ſhall know Ioſeph for their brother, they ſhall feele his diſpleaſure.Iob 42.5.Job 42:5 When God hath exerciſed his children with roughneſſe, then He will be perfectly knowne to them. Chriſts Croſſe begins our learning: that reall Alphabet of true Chriſtianity is ſpell'd out by ſuffering, not by reading. Thus the knowledge of Chriſt breeds humility, not vaineglory: not arrogance, but repentance. They that are puffed up with their knowledge, never ſought it for Chriſts, but their owne honour. Hence it comes, thataaIſidor. de ſum. Bon. lib. 3. Ibi peccant, ubi peccata emendare debuerunt. But above all; God ſaith,bbIer. 9.23.Jer 9:23 Let not the wiſe men glory in his wiſedome: yet many doe ſo, and bleſſe themſelves in ſo doing.ccOffic. 10. Tully could ſay, Deforme eſt de ſcipſo praedicare. Yet this man, ſo qualified, that nothing but the eloquence of a Tully could ſufficiently praiſe Tullies eloquence; is taxed even by thoſe friends, that would have concealed his ſmall blemiſhes: That the ſpeech which flowed from him as ſweet as honey, was made to taſte as bitter as gall, by the enterlacing of his owne praiſes. Cato the elder had a faire commendation given him by conſent,Plin. to be Optimus Orator, optimus Senator, optimus Imperator: a prime Orator, a better Senator, and a moſt excellent Commander: yet he was ſo given to boaſt himſelfe, that his beſt friends were aſhamed of him.

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

1. The uncertainty of our knowledge in ſecular and politicall buſineſſes. The moſt wiſe God hath hidden from us the event of things:Horat. Caliginoſa nocte premit Deus. Future contingents may fall out otherwiſe than wee imagine. The Chirurgion that deales with an outward wound, can tell whither he can cure it, and gueſſe in what time: but the Phyſician that undertakes the cure of a Fever, can neither ſet the time of his Patients recovery, nor aſſure him that hee ſhall be recovered at all. The Artiſan with his convenient ſhoppe and tooles, can make up his dayes worke if hee bee not hindered. But the Merchant Venturer can promiſe himſefe no ſuch matter: hee muſt have one winde to bring him out of the Haven, another to carry him about to the lands end, and perhaps another to drive him unto the place of traffique: ſo that he can promiſe nothing; neither for the time of his returne, nor the venting of his commodity: but as the winde, and the weather, and the Marriners, and the ſeas, and the time of trade will give him leave. All politicke ſucceſſes are conjecturall, not demonſtrative: they ſtand in need of the concurrence of many cauſes, which are caſuall; and of many mens mindes, which are mutable; and of many opportunities, which are accidentall: ſo that we cannot build upon them. In ſtratagems of warre, much hope is grounded on the negligence of our enemies: wee may thinke them aſleepe, who bee as waking as our ſelves. Antigonus made full account to ſet upon Eumenes unawares: but hee found Eumenes as vigilant as himſelfe; and ſo was faine to retire with a flea in his eare, as wiſe as he came. So for warre; and the like we finde in the paſſages of peace. Solomon, that wonder of wiſedome, might thinke by joyning in affinity with his neighbour Princes, and marrying their daughters, to ſtrengthen his owne kingdome; yea more, to winne thoſe Heathen to the Kingdome of God. Why ſhould not they be brought to worſhippe the God of Iſrael, that were ſo allyed to the King of Iſrael? Hee was deceived in both; for this turned to the ruine of his kingdome, and well neere of himſelfe. p. 1569For the ſecret Underminers of his State and ſucceſſion, where were they entertained, but among his Allies? Hadad withdd1. King. 11.18.40.1 Kgs 11:181 Kgs 11:40 Pharaoh, probably Solomons owne father in Law: Ieroboam too was harboured in Egypt. And for his wives, They turned away his heart after other gods: he could doe no good upon them, they wrought him to much evill. So Constantine, that religious Chriſtian, and famous Polititian, thought that by building a City in the confines of Europe and Aſia, which might bee Aemulae Romae, a match for Rome; and by placing one of his ſonnes to keepe his Court there, he ſhould impregnably fortifie the Empire. But the building of new Rome, was the decay of old Rome: and the diviſion of the Empire, was the deſtruction of the Empire. So Phocas thought by dignifying the Prelate of Rome, with that extravagant Title of Vniverſall Biſhop: and Pipinus by endowing the Church of Rome with large Revenues and Principalities; thought they had done wondrous well. But the lifting up of the man of Rome, was the lifting up of the man of Sinne; and the encreaſe of his eſtate, was the diminution of his pietie. So croſſe oftentimes are the events to our purpoſes:eeIer. 10.23.Jer 10:23 the way of man is not in himſelfe. There is no policie ſo provident, no providence ſo circumſpect, but it is ſubject to errors: therfore not to be truſted on, much leſſe to be gloried in. That which is ſo full of uncertentie, can be no cauſe of glory.

2. The imperfection of our knowledge many wayes may well abate our pride. In Divinitie it may get moſt: becauſe toward the furniſhing of our ſelves with the knowledge we have moſt helpes. Yet the moſt acute and judicious Divines have acknowledged their ignorance, and deplored their errors, in diverſe points.ff1. Cor. 13.9.1 Cor 13:9 We know but in part: If he that learned his Divinitie among the Angels, yea to whom the holy Ghoſt was an immediate Tutor did know but in part; it is well for us, if we know but a part of that part. That which an Egiptian Prieſt ſaid to a Grecian, Ye Grecians are alwayes children; will be found true; not onelyonly of the Grecians, but even of the Egiptians, yea and of Chriſtians too; that for underſtanding we are children, all of us. I deny not, but among the Romanes, Noſica was called Corculum, for his pregnancie of witte. Among the Grecians, Democritus Abderita was called, not foreign but foreign wiſedome it ſelfe. Among the Britaines, Gildas was called Gildas Sapiens, Gildas the Sage. Among the Iewes, Aben Ezra was called Hechachan: they ſaid of him, that if knowledge had put out her candle, at his braine ſhe might light it againe: and that his head was the Throne of wiſedome. Before him, among the Iſraelites, Achitophel was the man; his counſell called an oracle:gg2. Sam. 17.14.2 Sam 17:14 yet becauſe anothers adviſe was once preferred to his, he falls into a deſperate diſcontent. So proud was he of wiſedome, that it went to his heart to heare of any wiſer than himſelfe. This cauſed him to miſ-interpret a poore diſgrace, and to over-rate it. What if he were not the wiſeſt man of all Iſrael; muſt he needs therfore goe hang himſelfe? What if his counſell were deſpiſed? A wiſe man knowes how to live happy, in ſpight of an unjuſt contempt. What if another mans counſell was held better? Was it not madnes in him, to revenge another mans reputation upon himſelfe? Worldly wiſedome is no protection from ſhame and ruine. We talke of wiſedome, but where is it? Why ſhould Nilus overflow onelyonly in the ſummer, when waters are at the loweſt? Who could ever ſatiſfie others or himſelfe, by delivering a cauſe of that? Why ſhould the Load ſtone draw yron, or incline to the Poleſtarre? Who hath knowledge to give a reaſon of that? We all pretend to it, but where is it?hhIob. 28.12.Job 28:12 The depth ſaith, It is not in me, &c. This wiſedome is not in the depth, but the depth is in this wiſedome.iiRom. 15.33.Rom 15:33 O the depth of the wiſedome and knowledge of God! Our beſt knowledge is repentance:kkIob. 28.21.Job 28:21 The feare of the Lord is wiſedome, and to depart from evill is underſtanding. All our other knowledge is unperfect, and who will brag of his imperfections? Indeed ſtories report, that Ageſilaus bragged of his ſtumpe foote, and Sertorius of his one eye; and played upon their p. 1570owne defects whereſoever they came. But I beleeue, this was Sardinius riſus: a tricke to prevent the jeering of others, rather than any delight they tooke in it themſelves: for naturally men doe not boaſt of their deformities. This defect in our knowledge may well nippe our glory.

3. It is not our owne, nor of our ſelves; and why ſhould we glory in that which is anothers? The ape is proud of his maſters Iacket, the dog of his gorgeous collar: the aſſe jettes it in the lyons skinne: and the crow braved it furtivis coloribus, in her ſtollen feathers. We ſcorne to be ſampled with ſuch irrationall creatures, we take all theſe for ridiculous fopperies: yet we cannot reflect upon our ſelves, nor conſider our owne priding it in anothers riches.ll1. Cor. 4.7.1 Cor 4:7 What haſt thou, which thou haſt not received? mmIoh. 3.27.John 3:27A man can receive nothing, except it be given him from Heaven: eſpecially not wiſedome.nnAct. 2.4.Acts 2:4 The Spirit of wiſedome, and the Tongue to expreſſe it; all Deſuper, from on high.ooIam. 1.17.Jas 1:17 Every good and perfect gift is from above: they grow not in us, we ſpinne them not out of our ſelves, but they come from above. Therfore Quid gloriaris? If it be given, why forget we the giver? Let him be had in memorie; he is well worthy to be thought on: yea let him have all the glory, for it is his.pp1. Tim. 2.6.1 Tim 2:6 He that payd our ranſome for us, when we were not worth a groate:qqEzek. 16.6.Ezek 16:6 He that caſt his owne garment upon us, when we lay naked; and healed us, when we lay wallowing in our owne bloud:rrLuk. 1.79.Luke 1:79 He that redeemed us from all our enemies: will he take it well at our hands to glory in theſe his bounties, as if we were beholding to none but our ſelves! Yet fooliſh man will be wiſe, naked man will be brave, filthy man will be pure. Though for all the coſt and charges that God is at upon us, we remaine poore beggars; yet in the midſt of this beggery we can find in our hearts to glory:ſſGal. 6.14.Gal 6:14 not in the croſſe of Christ, which he endured for us; but in the gifts of Chriſt, for which we are beholding to him.

Theſe three corroſives well layd on, may eate out the cancer of pride and vainglory, which ſo cleaves to our knowledge: to which I might adde a fourth for concluſion: That this is a ſecret theefe which ſteales away our knowledge. It is like the Albugo, or white ſpot in the eye, which dimmeth our underſtanding; and makes fooles of Cato's and Plato's, and Tullies, and Achitophels; leaving them at laſt never an eye to ſee withall: That we cannot know our owne defects, nor the ſumme of our debts, nor the depth of our miſerie: That we cannot know Gods infinite riches, nor the worth of his pardon, nor the height of his merciemercy; what may we thanke but pride?ttEccl. 10.1.Eccl 10:1 Theſe be thoſe dead flies that corrupt the ointment. As famiſhed bodies that have nothing to feed on, will fall to their owne fleſh: ſo vainglorious men, for want of paraſites, will be their owne trumpeters; thought they diſpleaſe God and man. For God, he will find meanes to meanes to manifeſt thy knowledge when it may make for his owne glory. Thy knowledge is a colt, a wild aſſes colt:uuIob. 11.12.Job 11:12 vaine man would be wiſe, though he be borne like a wild aſſes colt. Tie up this colt till God calls for him. If thou find thatxxLuk. 19.31.Luke 19:31 the the Lord hath need of him, then loſe him and let him goe. And for men; whiles thou art ſilent, they will ſpeake thy praiſe: but if thou ſpeake thine owne proiſe they will be ſilent.aaClem. Alexan. lib. 5. Strom. There was a Temple in Dioſpolis, a citie of Egypt, wherein were pictured a little boy, an old man, an eagle, a fiſh, and a crocodile. For the deviſe of this Hieroglyphicke; there was a boy painted, to ſignifie generation: an old man, to ſignifie corruption: an eagle, which for the quicknes and clearnes of ſight, was meant to ſymbolize God, who ſeeth all things: a fiſh, to inſinuate hatred,bbHerodo. lib. 2. for fiſhes were abomination to the prieſts of Egypt: and laſtly a crocodile, which they preſent as the embleme of inſolencie. The whole ſenſe being layd together, imports this: O ye that are young, and comming on: O ye that are ould, and going out of the world; to you, and to all be it knowen, that God doth hate pride and inſolencie. The Saints, when they would magnifie Gods mercies to them, vſed firſt to declare their owne former conditions. p. 1571ccGen. 32.10.Gen 32:10With my ſtaffe came I over this Iordan, and now I am become two bands, ſaith Iacob. I walked alone with my ſtaffe, like a poore private ſouldier; now I am become the Generall of two Regiments.ddPſal. 78.71.Ps 78:71 He choſe David from the ſheepfolds, and ſet him to feed Iacob his people. I was a meane ſheepheard, that tended my Fathers flocks in the deſart: Thou haſt made mee a King, and that over thine owne people, and ſet mee in the Throne of Majeſtie. To this purpoſe Amos; eeAm. 7.15.Amos 7:15I was an heardman, Thou haſt made mee a Prophet; In ſtead of feeding beaſts upon earth, I am honoured to know and teach the ſecrets of heaven. Yet in the height of theſe Dignities, they all kept lowly mindes: no pride crept into the honour of the one, or knowledge of the other. So doth the Lord hate pride, that they two could not endure to dwell together in one wide Heaven, how ſhould they endure to dwell together in one narrow breſt? One heart can never containe them, if one Heaven could not hold them. CHRIST will know none but the humble, and none but the humble ſoules truely know CHRIST.

Thus long and late I am come to a Period of this Argument, concerning the growth of the knowledge of Christ. All they will pardon the prolixitie, that have had any relliſh of the ſweetneſſe. It could be tedious to none, but thoſe that either doe not, or will not know him to their comforts. I begge not their favourable conſtruction, butffEph. 1.16, 17, 18.Eph 1:16Eph 1:17Eph 1:18 I pray for their happy illumination. Carnall mindes are ſo farre from learning how to know Chriſt, that they doe not know how to learne him. They thinke they can as well learne him at home, as at Church; by following their Profeſſion, as by going to a Sermon. And this learning of theirs diſcovers it ſelfe in their actions. For they have learned to ſweare by him, they have learned to teare his holy Name in peeces with lewd blaſphemies; they have learned to crucifie him againe by their malicious ſinnes. Of this learning they have ſtore in their hearts; and this learning they derive to their children; who can ſweare as ſoone as they can ſpeake: they learned that of their parents: it was one of the firſt leſſons that ever they taught them; if not by precept, yet by practice and example.ggEph. 4.20.Eph 4:20 But non itae didicistis Christum: the Divell taught them that kinde of learning; it came not downe from Heaven, but up from hell. Some ſinne comes to us by kinde, it coſt us nothing: other by cuſtome, and that is not very chargeable, neither. But they both did coſt our Saviour Chriſt deare, even his owne precious bloud: And if they bee not unlearned againe, and quite broken off from us by Repentance, they will coſt us deare too, even our owne precious ſoules. But there is another manner of learning, another way of knowing Chriſt: which conſiſts inhhEph. 4.22.Eph 4:22 putting off the corruption wee have by nature, and putting on the holineſſe of Grace. This is a good learning, and happy thus it is to know Chriſt. Without this, it is with us in our ſinnes, as it was with Peter in his e…aſie;iiLuk. 9.33.Luke 9:33 We know not what we ſpeake. But with that Direction, we may uſe the words of Chriſt;kkIoh. 3.11.John 3:11 We ſpeake that we doe know. Without it we are fooliſh, llIer. 5.4.Jer 5:4and know not the way of the Lord: with it wiſe, even to Salvation. Suffer but two Meditations more, and I have done.