9. In all wisedome teaching and exhorting one another in Psalmes and hymnes and spirituall songs singing with grace in their hearts Coloss 3.16 which S. Hierom vnderstands of the lay people or why did Origen wish Hiero. in cap. 3. Epist ad Colos Origen in Esay hom 2. Chrysost Hom. Epist ad Colos Chrysost Hom. 2 in Ioh. that all would do that which is written Search the Scriptures or S. Chrysostome so earnestly exhort Audite seculares omnes c. Heare ye men of the world get ye the Bible that most wholesome remedie for the soule And againe Hearken not hereunto only in the Church but also at home let the husband with the wife let the father with the childe talke together of these matters and both too and fro let them enquire and giue their iudgements and would to God they would begin this good custome Why I say doe these Fathers so earnestly commend Knowledge if Ignorance were better or that it were good to lull the people asleepe with their faith in grosse to beleeue as the Church beleeues with their knowledge in grosse to be contented with that which is locked vp in the Priests closet to barre them from the Scriptures the Church or whatsoeuer may bring them out of darkenesse into light or from the power of Satan and his Antichrist vnto God In a word if this were the minde of these holy Fathers whose disciples these men would make the world beleeue they only are why then are they contrarie to the Fathers in practise depriuing the people of the meanes of knowledge and daily spreading the vaile of ignorance ouer their hearts Certainely I can giue no other reason but that of S. Chrysostome Chrysost in Opere imperfect Hom. 44. which is most proper vnto them Haeretici sacerdotes claudunt ianuas veritatis c. These Hereticall Priests shut vp the gates of the Truth for they know that if the Truth be once laid open their Church shall be forsaken and they from their pontificiall dignitie shall be humbled and brought downe to the common and base estate of the people August in Psal 33. And that of S. Augustine is truly verified not only of the people who are their disciples but of the Priests themselues Erat in illis regnum Ignorantiae id est regnum erroris There was nay there is in them the kingdome of Ignorance that is not of Deuotion but of Errour or if not of ignorance then certainly of malice For as it is related of Caligula that he set golden loaues and all other seruices of gold before his guests and bade them eate so these like Tyrants ouer the consciences of poore Christians set their Golden-Latine-seruice before the people but hoodwinke their eyes and manacle their hands that though they heare yet can they not see nor vnderstand and therefore neither receiue nor taste of it neither be mooued to repentance nor get any comfort or quiet to their conscience and then what profit can it be vnto them For what profiteth a golden key August de Doctrina Christiana lib 4. cap. 11. Quid pâ—edest Clauis aurea si aperire quod volumus non potest aut quid obest lignea si hoc potest quando nihil quaerimus nisi aperire quod clausum erat 2. Sam. 16.10 sâ—ith S. Augustine if it cannot open that we desire to be opened or what hurteth a woodden key if it be able to open seeing wee desire nothing but that the thing that is shut may be opened vnto vs Knowledge in our mother tongue by reading of the Scriptures by comming to the Church by hearing of Diuine Seruice and word of God preached is farre better then ignorance in the Latine Greeke or Hebrew which is not vnderstood To conclude this then as Dauid once speak to Abishai vpoÌ„ another occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What haue I to do with you or what busines is there betweene me and you ye sonnes of Zeruiah for so much the Hebrew imports So let euery true Christian say to these Deceiuers who creepe into mens houses 2. Tim. 3.6 and leade aside simple women who with signes and lying wonders bewitch their hearers that they imbrace darkenesse rather then light because they receiue not the loue of the truth 2 Thes 2.10 that they might be saued What haue we to doe with you yea teachers of lyes for what fellowship hath light with darkenesse or the sonnes of knowledge with the professors of ignorance It is not ignorance but knowledge yea this true knowledge of Christ that bringeth true ioy and gladnesse to the soule 2 Those that delight in Ignorance to be lamented In the second place therefore I cannot but grieue at those who liuing in the cleare light and Sun-shine of the Gospel wilfully shut their eyes barring themselues from the light and louing darkenesse as the delight of their soule who grope at noone day and hugge the mists of blindnesse going on in their idle and carelesse securitie lest they should see the light and vnderstand the pathes in which they tread who though they make an outward shew of Christianitie yet are they zealous in seeking for honours riches and the trash of the world but carelesse and negligent in the search of diuine wisedome But doth not Wisedome cry Prou. 8.1 and vnderstanding vtter her voyce How long ye simple ones will ye loue simplicitie and ye fooles hate knowledge Prou. 1.22 Is not the merchandise of wisedome better then siluer Prou. 3.14.15 and the gaine thereof then fine gold Is not knowledge more precious then rubies or what canst thou desire that may be compared to her Why then in the middest of knowledge dost thou liue in ignorance why dost thou not seeke after her as for siluer and desire her more then the choicest gold O beloued how miserable are these men who hauing liued many yeeres vnder the Ministery of the Gospel are yet ignorant of this knowledge of Christ Heb. 6.1 and had neede to be instructed euen in the first principles of the Oracles of God! who are ignorant and wilfully ignorant which addeth to their sinne A twofold Ignorance For there is a two-fold ignorance the first a simple or single ignorance which is that depriuation of knowledge 1. Simple Ignorance or defect of vnderstanding or blindnesse of the minde which did rise and spring from the fall of our first parents and was deriued to vs through the muddy channell of our naturall corruption Of this S. Paul 1. Cor. 2.14 The naturall man perceiueth not the things of the Spirit of God nor can he know them because they are spiritually discerned Thus many a man is ignorant of the Gospel because he hath neuer beene taught it And this is that darkenesse in which naturall men delight and sport themselues like a childe that is borne in a dungeon because they know not the benefit of the light But this ignorance is banished by education
needle in a sunne-dyall looketh two wayes not onely forwards to my Text but backwards to the occasion in the verse before which is the ground from which my text is inferred and vpon which the whole frame is builded Occasion Beza annotat Gualterus Cornelius Cornelij a lapide S. Châ—ysost Vatabl. S. August lib. 9 contra Faust caâ— 7 Câ—rnelius a lapide Henceforth saith the Apostle know we no man after the flesh that is we esteeme or approoue of no man that liueth carnally according to the corruptions of the flesh or according to the carnall observations and ceremonies of the old Lawe because we know that Christ is the end and fulfilling thereof Or we esteeme not carnall things nor of men according to these be they neuer so profitable or pleasurable riches beauty friends kindred or the like Our iudgements now are spirituall nor carnall as they were yea though wee haue knowne Christ after the flesh that is after a carnall manner glorying in him as our kinsman according to the flesh Chrysostom Theod. Synodus 7. General Act. 6. being of the same nation and stocke-with vs or esteeming of him but as of a mortall man subiect to infirmities yet now know we him so no more but spiritually as the Sonne of God and Sauior of the world and the reason is because we are changed our knowledge is changed and we are become new men in Christ So that hence doth appeare the excellency of the true knowledge of Christ The excellency of the true knowledge of Christ from whence the Apostle inferres our new creation Because ordinarily amongst other causes the true knowledge of Christ is a speciall cause and meanes thereof For our new creation is a fruit of faith God saith Peter put no difference betweene vs and them speaking of the Iewes and Gentiles which beleeued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying or regenerating their hearts by faith Act. 15.9 And so the word is vsed by Saint Paul Ephes 5.26 Christ loued the Church and gaue himselfe for it that he might sanctifie it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleansing purifying or regenerating with the washing of water by the word this learned Zanchius Zanchius in Ephes cap. 5.26 Calvinus InstitutionuÌ„ lib. 3. cap. 3. Vtrumque fide consequamuâ— vita scil novitatem reconciliationem gratuitam neque tamen quuÌ„ resipiscentiae originem ad fidem referimus â—patium aliquod temporis somniamus quo ipsam partutiat c. coÌ„firmeth interpeting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our regeneration in his CoÌ„mentaries vpon that Text indicious Calvin is a second witnesse to confirme this truth rightly averring that regeneration is a fruite of faith that we obtaine it by faith the spirit of God working by faith in our hearts that faith is before it in order not in time as he explaineth himselfe in the third booke of his Institutions chapter the third Now faith cannot be without knowledge How shall they beleeue in him of whom they haue not heard Rom. 10.14 And therefore much lesse regeneration which is the the companion yea the fruite and effect of sauing faith Yea further as the blessed spirit himselfe is the internall efficient cause of our new birth kindling faith in vs and by the blood of Iesus apprehended and applyed by faith purging and washing our consciences from dead workes and framing in vs that image of Christ in the inner man as Saint Paul affirmes Titus 3. 5. so are the Sacraments also as Saint Peter 1. Pet. 3.21 Yea and the word of God and true knowledge thereof For we are borne againe not of corruptible seed but of incorruptible by the word of God which liueth and abideth for euer 1. Pet. 1.23 As the Poets feigned of Medusaes head Hesiod Ovid. Metam 4 Aug. lib. 18. de Civit. Dei cap. 13. Diodorus lib. 4. that it was of power to turne the beholders into snakes so much more true is it of the true knowledge of Christ reveiled in the word it is a powerfull meanes by the operation of the Spirit to metamorphize our natural deformitie to change our corrupt affections and to raise vs from the death of sinne to the life of righteousnesse Therefore our Sauiour calles this knowledge life yea and life eternall Iohn 17.3 This is life eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they know thee the onely true God and whom thou hast sent Iesus Christ That is this is the meanes and onely ordinary means to obtain happines For there is no other name vnder heauen by which we can be saued Acts 4.12 It is the name the faith and the true knowledge of Christ that bringeth that life vnto vs. Via ad Deum est Scientia saith Hugo Hugo de instructione nouitiorum The way to God is by knowledge by knowledge we passe to holy discipline by holy discipline to heauenly goodnesse by heauenly goodnesse to eternall blessednesse for euermore And Saint Bernard S. Bernard de ordine vitae well obserues that vntill a man by faith do know his Creator ignorance the mother of all vices possesseth his soule and thereupon he noteth a twofold knowledge necessary to saluation The first is the knowledge of God the second the knowledge of thy selfe Because as from the knowledge of thy selfe there proceedeth a feare of the maiestie of God and from the knowledge of God a loue of him who is the chiefest good so from the ignorance of thy selfe there springs forth pride and from the ignorance of God there floweth desperation And what Saint Bernard attributes to the ignorance and knowledge of God in generall is true also of the ignorance or knowledg of Christ in particular from the true knowledge of Christ there proceeds a loue of Christ yea a reciprocall loue not only of thee to Christ but of Christ to thee and from the ignorance of Christ desperation destroyeth the soule Si Christum benè scis nihil est si caetera nescis Si Christum nescis nihil est si caetera discis If thou knowest Christ aright it is nothing though thou bee ignorant of all things else And if thou be ignorant of Christ all other knowledge is nothing auailable to attaine thy wished felicitie Wouldest thou walke the way to heauen Christ is the way by which thou maiest walke in safety Wouldest thou not be deceiued in thy iourney Christ is the truth to guide thee Wouldest thou not faint or dye in thy way Christ is the life to comfort and strengthen thee to life euerlasting as Saint Augustine sweetly vpon those words of our Sauiour Ioh. 14.6 August in Ioh. cap. 14.6 And thus likewise Saint Ambrose Ambr. lib. de virginitate excellently in his booke of Virginity If thou desirest to cure the wounds of thy soule Christ is the Physitian that can heale thee If thou bee scorched with the burning feuer of thy sinnes Christ is that fountaine of liuing water that will refresh thee If thou bee
Christ and his Church and in these to that heauenly newnesse in and by which we must all passe through the manifold Labyrinths and dangerous temptations of our spirituall enemies from the old Iericho of this world to that new Ierusalem in the kingdome of heauen And this is the summe of all that we can teach or you can desire to learne Being therefore now by Gods prouidence to take my leaue of you my last request shall be both to you and to God for you That not onely these meditations but also all my poore endeauours may by Gods blessing so remaine with you that they may work in you all such a measure of this excellent knowledge this blessed Vnion Communion and new creation that you may haue peace that true peace of Conscience and comfort of soule for euer that the Lord of peace may giue you peace alwaies by all meanes 2 Thess 3.16 and that the gracious presence of God the Father God the Sonne and God the holy Ghost may be with you blesse preserue and keepe you all in the kingdome of Grace to the kingdome of Glory for euer And thus not ceasing to pray for you I rest From my study at Sr. Samuel Tryons in the Parish of St. Christophers April 1622. Yours and euery one of yours in Christ Iesus IMMANVEL BOVRNE A briefe Glasse wherein you may behold the principall Contents of these ensuing Meditations 1. Occasion and connexion of the text from whence is obserued 1. THE Excellencie of the true Knowledge of Christ with the nature and benefit of it 2. Wherein this true Knowledge consisteth in which is set forth the Names the Natures and Offices of Christ 3. With what kinde of Knowledge a Christian must know Christ and in that the difference of true and false Knowledge and oâ— true professors and hypocrites 4. Reprehension of those who teach ignorance with a lamentation for them which delight in it and in this what are the causes of so much Ignorance in the light of the Gospel first in the Hearers secondly in the Teachers 5. The want of Catechisme and necessitie of it And herein the care of the Primitiue Church to vse it the diuers orders of Christians in those times with the Industrie of religious men in all ages to plant this true and Diuine Knowledge 2. Parts of the Text. 1 Part. Branch 1. 1. Of the name and nature of man with his three-fold estate in this life 2. Of the true and false Vnion and Communion The first of the Church The second of Heretikes 2. 1. How we are in Christ and Christ in vs. 2. How we may know if we be Christians 3. 1. How our second Creation is a greater worke then our first 2. What those are who obtaine this Grace 3. What this new Creation is 4. Who is the Author of this change 5. What kinde of creatures we are new made 6. By what meanes we may attaine vnto it 7. How we may know whether we be new Creatures 8. Comforts against doubting if we want the signes Shewing the true state of a Christian in this life 9. How to know whether temptations of doubting come from God or from Satan 10. Many Cordials to answer Satans obiections concerning the weakenesse of our faith and obedience and to keepe vs from despaire 2. Part. Branch 1. 1. What old things are past away 2. What errors confuted therein and the truth confirmed 2. 1. What things are become new to a Christian 2. When this newnesse in Christ is required namely in the Canaan of Grace that by this we may come to the Ierusalem of Glory THE TRVE VVAY OF A CHRISTIAN TO THE NEW IERVSALEM OR A THREE-FOLDE DEMONSTRATION First of the Excellencie of the true and sauing knowledge of Christ and the meanes to attaine it with the Antiquitie necessitie and benefit of Catechisme Secondly of our Vnion and Communion with Christ and his Church Thirdly of our new Creation in Christ by the blessed Spirit With diuerse Questions and Cases of Conscience most comfortable for a Christian 2. Cor. 5. vers 17. Therefore if any man be in Christ he is a new creature old things are past away Behold all things are become new DIuine and profound St. Augustine Sanct. Augustin Hipponens Episâ—op circa ann Dom. 420. sicut ipse in Epist ad Isichium 80. Confess lib. 8. cap. 12. that worthy Bishop holy Father of the Church of God after many deuout prayers humble supplications and bitter teares with strong cryes of the Spirit for peace of conscience and comfort of soule in that his most terrible combate the Flesh rebelling against the Spirit the Old man against the New he receiued that diuine Oracle that voyce from heauen for so he conceiued it Tolle lege tolle lege Take vp and reaâ—e take vp and reade by which he was sent to the Sacred Scriptures as to a guide in distresse to a Physitian in the sickenesse of his soule while he lay groaning vnto God as it were in an agony with Quandiu quandiu cras cras Quare non modò quare non hac hora finis turpitudinis meae How long how long to morrow to morrow why not now why not in this very houre should there not be an end of my sinfull impuritie And being obedient to that heauenly counsell he tooke vp the booke of Saint Paules Epistles which he had layed downe by his friend Alipius and hauing opened it he read those words of the Apostle vpon which he first cast his eyes Not in rioting and drunkennesse Rom. 13.13 14. not in chambering and waâ—â—tonnesse not in strife and enuying But put yee on thâ— Lord Iesus Christ and make not prouision for the flesh to fulfill the lust thereof And closing the Booke againe he concludeth with this resolution as he himselfe expresseth it in that eight booke of his Confessions chapt the twelfth Nec vltra volui legere nec opus erat Neither wold I reade any further nor was it needfull for that was sufficient to mooue that good Father to deny himselfe and to follow his Sauiour to forsake the first Adam and be reformed according to the image of the second to be conuerted and become a new-man in Christ In like manner Right Honourable right Worshipfull and beloued or not much vnlike to this though not in the Oracie and heauenly vision yet in the effect and conclusion desiring at this present to finde out both for you and my selfe as a word of exhortation so a word of consolation in his time and season I opened the booke of Saint Paules Epistles and hauing found out the words of my Text I re-resolued with St. Augustine to cease from seeking Nec vltra volui legere nec opus erat neither would I reade any further nor was it needfull for this one Text is instar omnium as it were one of a thousand fitting and conuenient both for the time and persons of this Assembly First for the time for now
weake and feeble and wantest helpe Christ is that vertue and power that is able and willing to succour thee If thou fearest death Christ is the life If thou desirest heauen Christ is the way If thou be pressed downe with the burden of thy sinnes Christ is that righteousnesse that will take thy yoake of sinne vpon him Mat. 11.28 which is heauy and put his yoake of righteousnsse vpon thee which is light to ease thee If thou flyest darknesse Christ is the light to lighten thine eyes that they steepe not in death Ioh. 1.9 yea that light who lightneth euery man that commeth into the world If thou seekest foode Christ is that bread that came downe from heauen to feede and nourish thy soule body to eternall glory where is freedome from euill Eâ—t omnibus omnia quia isto haâ—â—o omnia habentur sine ipso nihil est quicquid est Chrysost ibid. and fulnesse of good for euermore Quid plura charissimi What shall I say more beloued as the Father concludes Christ is all things to all men because he that hath Christ he hath all things and he that wants Christ had he the whole world he hath nothing All this we haue by Christ and the meanes of hauing Christ and this is the true knowledge of Christ of which our Apostle speaks So that here you see againe the excellency of this true knowledge of Christ from whence hee inferres our new creation And further that of Saint Bernard Bernard super Cant. serm 37. Ornat animam eruditeam facit vt pâ—ssitetiam alios erudire is truely verified againe of this divine knowledge this knowledge of Christ It decketh and garnisheth the soule and instructeth it and makes it able to teach others also And hence Saint Paul did so highly esteeme it that he counted all things losse for the excellency of the knowledge of Christ Philip. 3.8 So that as Plutarch Plutarch aduersus Colotem relates of that wise counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy selfe that amongst all those sayings which were written or giuen by the Delphian Oracles that was generally accounted to bee most divine so may we conclude of the knowledge of Christ that amongst all those things which are giuen from God for man to know and beleeue there is none more excellent more necessary more comfortable then is this divine and sauing knowledge of Christ Quest 1 But before I come to the vse To explaine this Doctrine a little further Wherein the true knowledge of Christ consisteth Answ What is this knowledge may some man demand or wherein doth it consist which is so excellent so necessary so comfortable for euery Christian soule And I answer it consists first in the knowledge of Christs person and secondly of his offices His person is manifested first by his names and secondly by his natures His names in the new Testament are commonly two The 1. Iesus which signifieth a Sauior so interpreted by the Angell and the reason giuen for he shall saue his people from their sinnes Mat. 1.21 Name Iesus Mat. 1.21 A name that is full of ioy full of comfort and full of vnspeakeable gladnesse to the soule of a Christian Iesus it is hony in the mouth Bernard in Cant. musick in the eare and a iubile of reioycing in the heart as Saint Bernard sweetely a name vnder which no man may despayre since the mercy of God in Iesus is abundantly sufficient for all that beleeue in him This is his firist name His second is Christ We haue found the Messias saith Peter which is Name Christ being interpreted the Christ Ioh. 1.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vnctus Christ the annoynted yea annoynted with the oyle of gladnesse aboue his fellowes Psal 45.8 Christ is that annoynted who giueth freely to vs that oyntment of the Spirit 1. Ioh. 2.20 by whom we haue comfort in the beloued And as his names are so is his nature gracious and full of goodnesse And this is twofold Diuine and Humane First Christ is God the second person in the blessed Trinity that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that eternall word of his Father begotten of his Father from all eternity Ioh. 1.1 The nature of Christ is twofold 1. Diuine nature Athanasius Creede Est patri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanchius in Epist 1. Ioh. c. 1. loc 2. Euseb ecclesi Hist lib 10. cap. 1. Luk. 1.35 Galat. 4 4. Coequall and Consubstantiall that is of one substance with the Father and the Spirit as it was decreed in the Nicen Councell against Arius the Hereticke And so the Scripture affirmes him to be the Eternall God Esay 9.6 The brightnesse of his Fathers glory and the expresse image of his person Heb. 1.3 And necessary it was that hee should be God First in respect of that intollerable waight of euill with which mankind was oppressed which could be taken off by no creature in the world and therefore the Sauiour must needs be God And secondly in respect of that inestimable good that freedome from euill and fullnesse of ioy restored by Christ who is made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor 1.30 And therefore the Redeemer must needes be God Yea Christ is not onely God but Man which is his second nature 2 Humane nature For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word was made flesh and dwelt amongst vs and we beheld his glorie as the glorie of the onely begotten of the Father full of grace and trueth Iohn 1.14 Ditata est illa humanitas propter vnioneÌ„ ad verbum omni sapientia gratia saith Damascen Damaescen li. 3. De Fide ca. 22. For that admirable vnion of the Flesh with the Word the humanitie of Christ was inriched with all wisdome and grace And expedient it was that Christ should be man that the nature of man might satisfie the iustice of God for man who hath sinned against God Therefore hee tooke not vpon him the nature of Angels but the seed of Abraham saith S. Paul Heb. 2.16 Lastly he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one person Athanasius Creed Apostles Creed God of the substance of his Father before all worlds and man of the substance of his mother conceiued of the holy Ghost and borne of the blessed Virgin in time according to the Scriptures The Offices of Christ 1 Propheticall Mat. 5.1 Ioh. 10.11 Mat. 28.19 Zanchius in 1. Ioh. c. 1. loc 3. Iesus verus Messias id est rex illâ— sacerdos prophetae vnicus promissus in lege Bucan loc com Alsted Theolog. Catechet 2 His Priestly Office Iohn 1.29 1. Iohn 2.2 Hebrews 10.10 Zanchius in Epist. ad Philip. Capit. 2. Vtraque pars obedientiae Christi id est tota eius obedientia nostra facta est cessitque in salutem nostram His offices are three The first is his Propheticall office by which first in his
Christ with a loue and delight in his law though imperfect also they doe striue againe and earnestly endeauour to fulfill the same and although they see that they are not able to keepe the commandements as they should often complaining with Paul of their owne weakenesse yet leaue they not off to desire though this also be sometime eclypsed and weakened and not all times alike dayly striuing to put off the old man and to be cloathed with the new As there are these 2. kinds of men I say the one imperfect hypocrites hated of God the other imperfect Christians like good souldiers in the Church militant striuing fighting combating for this perfection and beloued of God in Christ so is there a twofold imperfect knowledge The first a bare naked historicall hypocriticall knowledge cold carnall dead fruitlesse and without efficacy residing onely in the minde and vnderstâ—nding and shewing it selfe in words but neither pi râ—ing the heart nor by renouation of life stirring vp that man in whom it is to the good of his neighbour or glory of God And this in the Scripture is called a dead faith by Saint Iames Iam. 2.20 Mat. 13.4 5 6 a temporary faith by our Sauiour and an hypocritical faith by Saint Paul because it is a knowledge without practise a faith not working by loue like that of the seruant who knowes his masters will but doth it not Luk. 12 47 or that of the Gentiles who did know God but did not glorifie him as God Rom. 1.21 Or lastly like that of the Deuill Mar. 1.24 1. Cor. 8.1 who did know Christ confessed him to be the holy One of God but was nothing bettered by his knowledge And this knowledge edifieth not but puffeth vp Luk. 12.47 saith the Apostle and in stead of comfort bringeth confusion to the soule For he that knoweth the will of his Master and doth it not shall be beaten with many stripes There is a second knowledge therefore which though it be imperfect yet it is true certaine and sound liuely operatiue and effectuall a spirituall knowledge working in vs a loue of God and of Christ a delight in his law and a desire to fulfill it such a knowledge Qua immutamur ita vt quae novimus opere conemur exprimere as Peter Martyr Pet. Martyr loc Com. well describes it by which we are changed and become new men so that those things which we know inwardly in our minds and vnderstandings we endeauour to expresse outwardly in our liues and conuersations Mat. 7.21 This is the knowledge of the Saints who striue not to be hearers of the word onely but doers as Saint Iames exhorts Iames 1.22 And as Aquinas Aquinas prim part sum quaest 12. art 13. Vide Suar. in Thom. 1. Cor. 2.8 9 10 c. and the Schooles dispute the question concerning the knowledge of God whether by grace we haue a more high and excellent knowledge then that which is obtained by naturall reason and agreeable to Saint Paul conclude the question affirmatiuely so may we more fully conclude of the knowledge of Christ That there is none obtained by naturall reason or if any it is onely that carnall naked and speculatiue knowledge which is vnprofitable But for this practicall this sound and sauing knowledge it is not onely obtained but also increased by grace and by grace it feedeth and nourisheth our soules in faith and hope and charity to eternall life And thus you see what is to be knowne concerning Christ and what this spirituall knowledge of Christ is of which our Apostle speakes in the occasion of my text which is so necessary so profitable 2. Cor. 5.16 so comfortable for euery Christian soule I come now to the vse that I may build somewhat vpon this foundation worth your obseruing First then if knowledge 1. Teachers of Ignorance iustly condemned D. Col. in Confer with M. Iewel See Iewels reply Article 127 pag 471. Nicola Cusan Exercit lib 6. vbi Ecclesia and the knowledge of Christ be so excellent how much are those to be blamed who are not ashamed to preach ignorance or at least in their practise to muffle the people in their superstitious blindnesse and hide from them this knowledge yea this most excellent knowledge of Christ making ignorance the mother of deuotion and vnreasonable obedience without knowledge as a horse obeyeth his master to bee the most perfect and commendable And with this did the Pope in old time hoodwinke and blindfold the Princes of the world vsing them as the Philistims did Sampson putting out the eyes not of their bodies but of their soules so enthralling them in that blacke dungeon of darkenesse that they could not see their miserable bondage O miseres Imperatores scâ—â—lares Principes qui haâ— alia sustinetis vos sâ—ruos Ecclesia facitis Pet. Ferra iâ—n Citat ab liâ—â—v inter testes â— eâ—tatis Reuel â—6 13 but willingly or rather by constraint through the pride and ambition of Antichrist subiecting themselues to be his vassals to hold his stiâ—rop to leade his horse to kneele downe and kisse his foote and like lackies to runne and waite on him at his pleasure For that was thâ—ir houre and the power of darkenesse as our Sauiour once said to the chiefe Priests and Elders their predecessours Luk. 22.53 And such hath since beene the practise of those Romish locusts those frogges that crawle out of the mouth of the Beast binding the people in ignorance by their prayers in an vnknowne tongue setting them their Aue-maries and Pater-nosters which they vnderstood not and keeping the Sacred Scriptures the Key of knowledge from them Contrarie to the command of Christ who bids Search the Scriptures John 5.39 to the practise of the Apostles who without question preached in a tongue not vnknowne to the people to whom they spake For to what end else had they that admirable gift of tongues bestowed vpon them Acts 2.4 or why did Saint Paul commend it 1 Cor. 14.2 and exhort so earnestly vnto it And contrarie to the iudgement doctrine and practise of the ancient Fathers For why else did St. Hierome translate the Scriptures into the Dalmaticke or Slauon tongue Alphonsus de Haeres lib. 1. ca. 13. as Alphonsus de Castro confesseth if he would not haue had the people to haue vnderstood them Or why did S. Augustine exhort the Priests of his time to correct the errors of their Latine speech and giue them this reason which agreeth with that of the Apostle Vt Populus ad id quod planè intelligit dicat Amen 1 Cor. 14.16 That the people vnto the thing which they plainly vnderstand may say Amen if he would haue had the people ignorant or to be blind-folded for want of this diuine and excellent knowledge In a word why doth the Apostle exhort That the word of God should dwell plentifully in the Colossians August de Catechizandes rudibus cap.
and the excellent meanes of diuine instruction 2. Grosse and carelesse Ignorance Secondly there is Ignorantia crassa supina A grosse carelesse and wilfull ignorance such as that of the Scribes and Pharises who although they did heare the preaching of Christ and saw his miracles yet would they not beleeue nor be instructed For the god of this world had blinded their eyes lest the light of the glorious Gospell of Christ should shine vnto them And of this one well obserueth Qui ex crassa supina ignorantia peccat D. Case in A.B.C. Moral Philos duplici poena dignus est vna pro voluntaria ignorantia altera pro scelere quod commisit He that sinnes of a grosse and carelesse ignorance deserues a double punishment one for his wilfull ignorance and another for the wickednesse he hath committed And this for the most part is that kinde of ignorance that reignes now in the world because they esteeme not of the ordinances of God nor desire truly as they ought to be instructed by theÌ„ Therfore they endeauour not to know God nor Christ as they should but delight rather in ignorance for which cause God oftentimes giues them vp as he did the Gentiles to a reprobate minde to doe those things which are not comely Rom. 1.28 and hauing their cogitations darkened they worke all vncleannesse euen with greedinesse Ephes 4.18 19. August Tom. 7. contra Iulian Pelag. This ignorance was the punishment of sinne and sinne it selfe and the cause of sinne as S. Augustine concludes out of the Scriptures And therefore there is no cause why men should delight in ignorance or in the light of knowledge couer themselues with the thicke clouds of ignorance as it were with a garment It is S. Chrysostomes S. Chrysost Hom. 9. in Epist ad Coloss obseruation That this is the cause of all euils that the Scriptures are vnknowne and it may well be verified of the want of this diuine knowledge this knowledge of Christ which is comprehended in the Scripture as the pearle is closed in the shell Ignorance is the mother of errour saith Fulgentius Fulgentius Episcop lib. 1. fol. 29. Concil Tolet 4. can 24. Ant. in Meliss part 1. ser 50. Max. serm 17. To whom the fourth Toletan Councell agrees canon the 24. Socrates being asked what was the most beautifull creature hee answered A man decked and garnished with learning And Diogenes being demanded what burden the earth did beare most heauy He answered An ignorant and illiterate man If these Philosophers did thus iudge of the excellencie of knowledge and the vilenesse of ignorance how should Christians blush for shame that hauing liued so long in the Schoole of Christ they may yet be found ignorance of Christ and of the way to happinesse For this without question will prooue to be true if they should be Catechized euen in the beginnings of the doctrine of Christ But as the Lord by the Prophet demands the question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the cause of so much ignorance in the light of the Gospell What is the defection Quest 1 the failing or transgression of Jacob or as it is read in the old translation of Pagnine What is the cause of the failing or preuarication of Iacob so may some man demand here What is this ignorance of Christians or rather what is the cause of this want of the knowledge of Christ since by the grace of God the light of the Gospel shineth so clearely amongst vs And I answer First that the cause is in the learners Answ 1. In hearers the first cause of ignorance is idlenesse want of meditation and prayer for some there are who although the meanes of getting this knowledge be offered vnto them yet will they not seeke nor labour to obtaine it they lend onely their eares to the preacher for the time of the Sermon but they are so idle they will neyther spend any time in meditation to increase and better their knowledge nor pray for the blessed Spirit to assist them therefore they heare but they vnderstand not they are alwayes learning 2. Tim. 37. but neuer come to the knowledge of the truth Non-proficiency in the schoole of Christ is their sin and a Non noui Mat. 25.12 I know you not shal one day be their punishmeÌ„t except they repeÌ„t Otium stultitiam labor scientiam generat saith Hugo Hugo de Claustro animae Idlenes breedes folly but it is labour and industry that begets vnderstanding As there is no fruite to be loooked for vpon that tree where buds and blossomes haue not first appeared so ordinarily no divine and spirituall knowledge of Christ where labour and industry and the grace of God haue not first beene the vshers Therefore when Demosthenes was asked how hee came to be so eloquent an Oratour he answered Stâ—laeus serm 27. Plus olei quà m vini mihi consumptum est I haue spent a great deale more oyle then wine intimating thereby that hee had not gotten his eloquence without labour and study both day and night But many men now adayes spend more wine then they doe oyle and that is the reason why they want this excellent treasure of diuine knowledge they are like those who refuse the nut because they will not take paynes to breake the shell Simil. or like a man who loseth a rich treasure because hee will not labour to digge it out of the earth or like him who neglects a pretious Diamond or Orient pearle because he will not stoope to take it vp But this man shall be marked with the brand of folly and ignorance shall for euer dwell in his forehead when those who are industrious shall obtaine knowledge and delight themselues with vnderstanding 2. Note And here you may soone espie the cause why so many students in the Vniuersities and Lawyers at Innes of Court come so vnfurnished the one to the Pulpit the other to the Barre the one to feede the soules of their flockes the other skilfully honestly to pleade the rightfull cause of their poore clyents They spend more wine then oyle hence we so ofteÌ„ heare words without knowledge without matter without method light as vanity full of weakenesse ignorance and indiscretion because they are laborious in sowing the seeds of folly and idle spending little or no time for this diuine and most excellent knowledge But as it is related of Bion the Philosopher Max. serm 1. that meeting with one of his friends who was curiously busied to haue his picture in stone cut like vnto him but carelesse for the study of learning he reprooued him on this manner Tu vt tibi similis lapis fieret curasti ac ipse ne lapidi similis fias non curas Hast thou beene so carefull that the stone might be made like thee and art thou not carefull that thou by ignorance be not made like vnto the stone so may
we conclude of these sonnes of vanity Are yee so carefull to fulfill your lusts which will procure your destruction and so negligent to be filled with diuine knowledge which would fill you with happinesse Bee industrious striue and pray for this knowledge Thus shall you escape the fetters of ignorance and this diuine knowledge shall guide your soules to felicity Secondly 2. Second cause of ignorance in hearers is an opinion that they are too old Ioh. 3.4 some there are who thinke themselues too olde to learne and therefore they continue in ignorance and refuse to labour for this diuine knowledge But as it is true of regeneration a man may bee borne againe when he is olde contrary to the opinion of Nicodemus Ioh. 3. yea it is necessary he should because otherwise he cannot enter into heauen so is it true of this divine knowledge this spirituall knowledge of Christ a man may learne when he is old yea hee ought to learne and labour for this most comfortable knowledge because without knowledge he cannot attaine saluation Ioh. 17.3 August epist ad Hieron Magis tamen decet discere quam ignorare It was S. Augustines opinion that to learne that which is needfull no age should seeme too late because although it is more fit for old men to teach then to learn yet it is more fit to learn then to be ignorant To refuse learning and diuine knowledge because a man is old is as if a thirsty traueller should refuse to drinke because he had gone a long iourney before he could get it And what is more foolish saith Seneca then because thou hast not learned a long time Senec. epist 76. not to learne at all Omnis aetatis homines schola admittit The schoole admittes men of euery age Philostratus Honestum est seni dicere etc. as well olde as young Therefore as Philostratus relates of Marcus the Emperour that when Lucius came to Rome meeting the Emperour he asked him whither he went and for what cause to whom the Emperour answered It is an honest thing euen for an old man to tell you I goe to Sextus the Philosopher Vt discam quae nondum scio that I may learne those things which I know not And it is related of Themistocles that hauing liued a hundred seuen yeres Brusius lib. 3. cap. 31. and being ready to dye he affirmed that he had spent all his time in the honest study of Philosophy for the vse and good of men but now it did grieue him that he was then to depart this life when he did but begin to be wise by the study of learning so that if he had liued longer he would still haue laboured for perfection in knowledge and well he might Diogen lib. 3. cap. 31. for learning and knowledge is profitable for all ages for all persons for all estates it bringeth sobriety to young men solace and comfort to olde men riches to poore men ornaments to rich men as Diogenes Laertius wâ—ll obserued And if this be the fruite of morall learning much more excellent is the benefite of this spirituall and sauing knowledge of Christ from whence Saint Paul inferres our new creation and therefore let no man make excuse but seeke with diligence to obtaine it Thirdly and lastly this deceiueth many saith Hugo Hugo lib. de didasc A third cause of ignorance in hearers that they thinke they haue knowledge sufficient that they would seeme to be wise before the time they thinke if they haue but a sprinkling of this diuine knowledge they haue sufficient and they neede not lâ—bour for any more But as it is with the light of a lampe except you daily feede it with oyle the light will soone bee extinguished so is it with the light of this diuine knowledge except you daily increase it by adding of what you haue not you will easily forget what you haue If you annoint Cedar or Iuniper wood with oyle no canker will eate it So if you bestow the oyle of industry vpon your knowledge the worme of ignorance cannot hurt it But as a standing poole will soonest putrifie or be dryed vp if it want a spring to feede it so if your knowledge stand at a stay or be not supplyed by a daily labour of increase it will quickly be dryed vp wither as the grasse on the house top and come to nothing before you be aware Therefore as in the parable of the talents they that had increased were rewarded and the vnprofitable seruant cast into vtter darkenesse Matth. 25.30 And in the parable of the seede those only were acceptable with God who did grow in grace bringing forth fruite in some thirtie in some sixtie in some an hundred fold Matth. 13.23 So doth God require that our talent of knowledge should be increased and the seede of diuine wisedome should grow in vs. For what husbandman will dresse and till his field if he hope for no haruest or what vine-dresser will prune his vines if he despaire of a vintage or what father will set his childe to schoole if he profite nothing in learning God is our spirituall husbandman who ploweth vp the fallow ground of our hearts He is our vine-dresser who prunes the superfluous branches from our soule He is our heauenly Father who sets vs to learning in the schoole of Christ and if hee finde no haruest no vintage no increase in diuine knowledge hee may well complaine against vs as he did against Israel Esay 5.4 What could J haue done more to my vineyard that I haue not done vnto it wherefore when I looked that it should bring foorth grapes brought it forth wilde grapes Yea he may threaten vs with destruction for our vnfruitfulnesse as he did them Esay 5.5 6. For as the earth which drinketh in the raine that commeth oft vpon it and bringeth foorth herbs meete for them by whom it is dressed receiueth blessing of God but that which beares thornes and bryers is reiected and nigh vnto cursing whose end is to be burned Heb. 6.7 8 So likewise those who receiue the treaties of this knowledge so that they profite thereby there is a blessing attends theâ— and for the rest who thinking theâ—selues to be wise enough become fooles Rom 1. Rom. 1.22 God striketh them so with blindnesse that they are hood-winked with ignorance and whiles they seeke for truth they find falshood and are fettered with errour as the Aegyptians were with the bands of darkenesse Exodus 10.23 And thus you see the first cause why at noone daies there is such darkenesse and in the aboundance of knowledge such aboundance of ignorance dwelleth amongst vs It is the fault of the hearers some being idle not respecting knowledge others thinking themselues too old neglect instruction and others being wise in their owne conceites content themselues with ignorance and refuse to labour for increase in Diuine wisdome But is there no other cause may some man demand
witnesseth Ephes 4.11 so the primitiue Church being carefull to enlarge and increase the knowledge of Christ following the steppes of the Apostles amongst other offices they did appoint some to be Catechists or teachers of the Catechisme as S. Ambrose Ambros in Epist ad Ephe. Cap. 6. affirmeth And such Catechists amongst other had the Church of Alexandria in a continued order from the Apostles times for many yeeres together For as Eusebius relateth after the Apostles they had Pantaenus who had learned all things from the Apostles and by word of mouth Catechized that Church saith S. Hierome Hierom in Catalog After him they had Clemens Alexandrinus whose Schoolemaster a booke which he intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the varietie of the matter in it is yet extant and it is nothing else but a kinde of Catechisme with which he had instructed that Church of Alexandria After him came Origen who in the eighteenth yeere of his age restored the order of Catechizing which before in time of persecution was intermitted And after these was Heraclas and Didimus and Dionisius and diuers others as S. Cyprian Cyprian lib. Epist 3. cap 22 records The like order we finde in the Church of Ierusalem Socrates Hist Eccle lib. 2. cap. 25. The like in the Church of Carthage in the Church of Rome in the purer times the like in diuers reformed Churches And the like at this day commanded continually inforced by the authoritie and care of the Reuerend Bishops and religious fathers of our Church though the practise be too much neglected To conclude Ancient Catechismes a signe of the Churches care to plant knowledge would you haue this care of the Church further confirmed looke but to the ancient Catechismes and briefe summes of Diuinitie which haue beene compiled to this purpose Saint Paul to the Hebrewes sets downe a briefe Catechisme Heb. 6.1.2 which he calles the foundation of Repentance from dead workes and of Faith towards God of the doctrine of Baptisme and of laying on of hands and of the resurrection of the dead and of eternall Iudgment Heb. 6.1 2. And what else is the Apostles Creede but a briefe Catechisme or summe of the Christian Faith made by the Apostles for the instruction of beleeuers in the knowledge of Christ For hauing receiued that command of Christ to goe and teach all nations Matth. 28.19 and being fitted and prepared by the power of the Spirit who inabled them with the gift of tongues in a wonderfull manner Acts 2.4 being about to depart one from the other Normam prius futurae praedicationis in commune constituunt They doe first constitute and appoint amongst themselues a rule or square or guide of their future preaching as Ruffinus Ruffinus Expos symbol as S. Cyprian Tom. 3. pag. 56 a. records Vide Baron Tom. 1. Annal. pa. 317. S. August de Tempore serm 181. Hierom. de Script Eccle. Betulaius Comment ad Lactant. lib. 2. cap. 11. Ignatius in Epist ad Ephes the Presbyter who liued in the time of S. Hierome about the three hundred and ninety yeere after Christ in his preface to the Exposition of the Creede relates and he giueth this reason that being separated their preaching might yet agree and the faithfull be grounded in one rule of faith by which they might be directed to the true and sauing knowledge of Christ And for this end as S. Hierome affirmes there was a Catechisme written by S. Cyrill Bishop of Ierusalem And there was another written by Iohn Bishop of the same place which Betulaeius mentioneth in his Commentaries vpon Lactantius And to these I might adde the briefe partitions and compendiums of Diuinitie giuen by diuers both ancient and moderne writers for the instruction of the ignorant Jgnatius who was the second Bishop of Antioch ordained by the Apostles and succeeded Euodius the first that gouerned that Church as he himselfe testifieth in his Epistle to the men of Antioch the 71. yeare after Christ Hee giueth this short diuision of Christian doctrine Irenaeus Martyr lib. 4. cont Hares cap. 76. Lactantius Diuin Institut lib. 4. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beginning of life is faith the end of life is charitie or good workes and these two saith he if they agree in one they make perfect the man of God And Lactantius lib. 3. cap. 30. concludes thus All the wisedome of man consists in this one thing That he may know God and serue him S. Augustine August Tom. 3. lib. 2. de Doct. Christ cap. 9. Bishop of Hippo speaking of the bookes of the old and new Testament Either the precepts of doing or rules of beleeuing are diligently saith he to be traced out Answerable to these is that of Polanus Polan Syntag. who makes two parts of Christian Doctrine the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things to be beleeued the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things to be done The summe of all our wisedome saith iudicious Caluin doth consist in two things Caluin Institu lib. 1. cap. 1. Aquinas Catechisme The knowledge of God and of our selues Aquinas in his Catechisme obserues fiue things to be remembred The first concerning Faith the second Hope the third Charitie the fourth of Christian righteousnesse the fift of the Sacraments Vrsinus Vrsinus Catechisme giueth but three as principally to be learned The first concerning mans miserie through the fall of our first Parents and so by sinne The second concerning our deliuerance and freedome from this misery by Christ The third concerning our thankfulnesse to God by conforming our liues according to his Law Iohan. Duns Scotus in Prolog quaest 3. fol. 10. colum 2. And besides these the Schoole-men and later Diuines Musculus Peter Martyr Beza Danaeus Zanchius Bucanus Nowel Iacobus Kimedontius and others haue taken like paines and written seuerall treatises and sums of Diuinitie The confessions of the reformed Churches Harmony of confessions in particular of the Church of England in the Articles of Religion and that Plat-forme of Catechisme set forth in the booke of Common Prayer and rightly commanded by authoritie for preseruation of Vnitie in the Christian faith and to auoide the danger of Schisme in the body of Christ All shew plainely the care of the Church and of religious men in their seuerall ages to plant the Catechisme or grounds of Christian knowledge in the hearts and minds of men And well they might so doe because these principles of Catechisme not onely are and are rightly called Theologicall verities and Capita the heads of Christian Religion but Cardines religionis the very Hinges of religion as Scaliger Scaliger exercit 307. sect 20. calles the Articles of our faith Because vpon these are turned the doores and gates by which the way to happinesse is opened vnto vs. Catechisme is Clauis Scripturae the Key of the Scripture because as a key doth open the doores that we may