cannot receive good 1. Without knowledge a man cannot receive Jesus Christ God first shineth into the heart with the light of knowledge before Jesus Christ can be received by the hand of faith though Jesus Christ when he was upon earth spake as never man spake his preaching being with power and authority and not like that of the Scribes yet multitudes of his hearers could not receive him till the eyes of their understanding were opened 2. Without knowledge a man cannot receive the Spirit of God John 14.17 our Saviour saith That the world cannot receive the Spirit of truth because it seeth him not neither knoweth him many men make a mock and scorn of the Spirit of God because they do not know him the natural man receiveth not the things of the Spirit of God for they are foolishnesse to him neither can he know them 1 Cor. 2.14 because they are spiritually discerned A natural man may hear of spiritual things but cannot be in a capacity of receiving them till he come to understand and to know them They are riddles to a natural man as the Apostle saith 1 Cor. 2.9 Eye hath not seen nor ear heard nor hath it entred into the heart of man to conceive the things that God hath prepared for them that love him he speaks there of the things of the Gospel but saith he God hath revealed them to us by his spirit and we have the mind of Christ vers ult A natural and ignorant man is like a corrupt stomach where no meat will digest or nourish it doth him no good it turneth to no good nutriment so it is with an ignorant soul the spiritual things of God do him no good they digest not in his soul they nourish him not because he is full of darknesse corruption and ignorance 4. Without the knowledge of God we can have no communion and fellowship with him God is light and the ignorant man is darknesse 2 Cor. 6.14 and what communion hath light with darknesse God is light and in him there is no darknesse and while thou art in the dark dungeon of ignorance thou canst not converse with the Father of Lights A natural man is a blind man he cannot see nor discern spiritual things God takes no delight in such blind fools If you delight your selves in ignorance and are unwilling to be taught as many children and servants are how can you have any communion with God that know him not It is true as a judicious Divine observeth Mr. Cotton on John there are many that desire knowledge and cannot attain it and of such saith he God will either accept their desires or give them knowledge but such as please themselves with their ignorance they have no communion with God but are sealed up unto damnation If a man walketh in darkness and saith he hath fellowship with God he is a liar A man can have no communion with God in the spirit nor in his ordinances nor in any thing as his without the knowledge of God for while he liveth in the darknesse of ignorance he is without God in the world 5. Col. 1.13 Without the knowledge of God men are still under the power of Satan the Prince of darknesse They are said to be under the power of darknesse i. e. of ignorance and they that are under the power of darknesse are under the power of this Black Prince the Devil himself is bound in everlasting chains under darknesse and he bindeth sinners with the chains of darknesse the darknesse of ignorance and holds them under his power Acts 26.18 therefore when a sinner is converted unto God he is delivered from the power of Satan being turned from darknesse to light and being made a meet partaker of the inheritance of of the Saints in light he is delivered from the power of darknesse Most men while they are under Satans power they are held with this chain where ever an ignorant man goes he goes like a fettered prisoner with his Keeper at his back let him go to the Congregation to hear the word there Satan either stops his ears or blinds his eys or else choaks and steals away the good seed of the word out of his heart Those that are without the acknowledgment of the truth they are taken captive 2 Tim. 2.26 Eph. 6.12 or taken alive by him in his snare and wicked spirits are said to be the Rulers of the darknesse of this world Oh tremble then thou ignorant wretch to think to whom thou art in bondage 6. While thou art ignorant wanting the knowledge of God thou art in subjection to every base lust Paul speaking of the unregenerate State Tit. 3.3 1 Pet. 1.14 describeth it thus At that time we were foolish and disobedient serving divers lusts and pleasures Fashion not your selves saith Peter according to the former lusts in your ignorance An ignorant man knoweth not what is good and what is evil and often putteth good for evil Isai 5.20 Prov. 14.12 and evil for good putteth darknesse for light and light for darknesse now the will and affections do for the most part follow the understanding in things that are good I say for the most part because the will and affections are sometimes more depraved then the understanding and in evill things the will and affections do altogether follow the understanding now the understanding being darkned and putting evill for good and good for evill how can it be but a cause of divers lusts making the soule to serve divers lusts and pleasures Ambition Pride Passion Drunkennesse Revenge Every sin and lust will command them so long as they are without the true knowledge of God this is a miserable slavery to be led by their lusts if they had eyes to see it one lust hurries them one way and another hurries them another way where there is the knowledge of him that hath called us to glory and vertue 2 Pet. 1.3 4. such have escaped the corruption that is in the world through lust there is no escaping the pollutions and defilements of sin and lust but by the knowledge of our Lord and Saviour Jesus Christ 7. Ignorance makes a man like a beast A man without knowledge is like Nebuchadnezzar who had the heart of a beast in the shape of a man an ignorant man hath the head and heart of a beast an ignorant man is a very beast For what difference between a man and a beast A beast hath eyes ears legs as well as a man seeth heareth goeth smelleth tasteth Keckerm Physick 1. as well as a man can do nay many beasts can doe these things better then a man can doe a man then differeth only from a beast in understanding and discourse Therefore saith God to his people Be not as the horse or mule Psal 32.9 Mule nihil sentis Epigram 14.1 that hath no understanding as the Poet calleth an ignorant man a sottish man yea a sottish
the Gentiles were destitute of or else he saith My people to put them in mind what they had bin or should be 2. Here is the judgment or punishment threatened unto them which is destruction they are destroyed Perdetur populus meus Vatab. Excisus est populus meus River Conticuit Vulg. Alii ad silentium redactus est populus meus Vatablus renders it My people shall be destroyed Rivet thus My people are cut off Some read it thus My people are brought to silence And Zanchy saith that Verbum pereundi tà m ad spiritualem quà m ad carnalem politicam mortem refertur Zanch. in loc This word destroyed hath as well relation to their spiritual as to their carnal and politick death And it is said here they are destroyed or cut off to denote the certainty of the judgement they shall as surely be destroyed as if they were already cut off and rooted out 3. Here is expressed the cause of their destruction and that is ignorance for want of the knowledge of God This people were not destitute of knowledge as the Gentiles who had not the Law of God but therefore were they without knowledge because when they had the Law they neglected the use of it and when they were admonished by the Prophets they contemned their admonitions and therefore perished because they would be destroyed Mibeli hadaat fignifies absque scientia illa without that knowledge Vatablus referreth that knowledge to the knowledge of God which the Land is said to be destitute of v. 1. This speech of the Prophet in the name of the Lord is an astonishing speech My people are destroyed for lack of knowledge as if he should say it were no wonder if other people should want the knowledge of God and so be destroyed but that my people should be destroyed for lack of knowledge this is matter of astonishment the Lord had shewen his word unto Jacob Psal 147.19 20. Deut. 4.6 his Statutes and his judgments unto Israel he had not dealt so with any Nation nor had they the knowledge of his judgments This people were esteemed in the sight of the Nations to be a wise and an understanding people therefore Israel Gods people could have no plea for their ignorance having the Law of God which the Gentiles had not they were destitute of knowledge because they wilfully shut their eyes against the light that shined upon them therefore their punishment was most just in that they were cut off that they should not be further accounted for the people of God I proceed to the point of Instruction Doctrine That ignorance is the main and principal cause of a peoples destruction I do not say it is the onely cause but it is a principal cause of a peoples ruine the Apostle Paul saith that destruction and misery are in the wayes of wicked men and then addeth this as the reason thereof Rom. 3.16 17. and the way of peace they have not known the Lord accounts them poor and foolish that know not the way of the Lord Jer. 5.4 and the judgment of their God and the mouth of the foolish is neer to destruction Prov. 10.14 1. Jer. 5. It brings many outward calamities upon a people My people are gone into captivity for lack of knowledge saith the Lord a rod is for the back of him that is void of understanding saith the wise man the whip of Gods wrath is their due the rod and not reason must prevail with them they must be instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 It brings everlasting ruine upon a people that live and die in it God will pour out his wrath upon them that know him not and Christ shall be revealed in flaming fire against them that know not God c. 2 Thess 1.7 8 9. who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power In the handling of this Doctrine let us inquire Quest 1 What is Ignorance Answer Ignorance is a great blot upon mans nature or a want of that cleer and perfect light that was in man at his first creation being made after the image of God which principally consisted in knowledge Triplicem habait homo ante lâ—psum cognitionem scilicer rerum propter se factarum Creatotis sui Lumb Sentent lib 2. Distinct 23. this light being much darkned Gods image in man is much defaced God at the first gave man perfect knowledge of all things so farre forth as he was capable of for no infinite thing can be fully comprehended of a finite saith the Philosopher his knowledge was very great in natural and super-natural things Adam was both a perfect Philosopher and a perfect Divine Consider him first as a Philosopher he knew himself he knew his own condition he knew what manner of person he was made he understood how he ought to walk what to have done what to have avoided he had a singular knowledge of the nature of all creatures giving them names suitable to their very natures Adam could not chuse but know himself when as he knew the nature of stones and plants and beasts and all other creatures but now the eye of mans understanding being obscured by sin we see natural things no better then the man in the Gospel that was blinde who had but a little glimering of light that could not discern between men and trees Scholars in their studies are like Sailers in a troublesome Sea Maxima pars eorum quaescimus minima pars eorum quaenes imus Plato that sail along where they cannot see their way Socrates that was judged wisest by Apollo said he knew this one thing viz. that he knew nothing And Aristotle that knew as much of natural things as man could know by the height of reason saith of all things Videntur esse they only seem to be and the Platonists do hold this Paradox That nothing can be known as it is so that all mans natural knowledge now is but as a spiders web Having considered man as a Philosopher let us see what a Divine he is In the state of innocency man knew God so far forth as a terrestrial creature could know his Creatour he perfectly knew so much of the will and mind of God as it concerned him to know and was necessary for him he had an inbred knowledge of God but now if our eyes be so blind in natural things what are they in super-natural Ephes 4.18 Ephes 5.8 the understanding of man is darkned through ignorance and blindnesse of the heart saith the Apostle natural men are said to be darknesse and to fit in darknesse not as if the natural faculty of light or seeing were quite extinct by the fall of Adam no there is some inward light still in the understanding of natural men therefore when the Scripture taxeth all people for being a grosse and dull people it is not
for that they are altogether void of understanding for they are wise to do evil saith the Prophet Jeremy Jer. 4.22 Luc. 16.8 and our Saviour saith that the children of this world are wiser in their generation then the children of light they are eagle-eyed in the things of the world and in sinful matters still but to do good they have no knowlodge Man hath by a natural light still the knowledge of God so the Gentiles by the book of the creatures knew God Rom. 1.21 and they had a moral knowledge of God having some moral principles within engraven upon their hearts by which they understand both good and evill but they are deprived of an higher light a spiritual knowledge a divine light lumen fidei the light of faith 1 Joh. 2.8 a supernatural light this is called the true light by the Apostle so that natural or moral light is but a false or dimme light in comparison of that which directeth a man the way to true happinesse and this true light is called in Scripture the light of Christ Ephes 5.14 and the light of life John 8.12 Quest 2 What are the causes of ignorance Answ The first cause is the corruption of mans nature the understanding of man is corrupted and turned away from this light unto blindnesse darknesse errour ignorance unbelief and misbelief Eph. 4.18 the understanding of man is darkened being estranged from the life of God through the ignorance that is in him because of the blindnesse or hardnesse of his heart corruption and pravity hath blinded the eyes of his understanding so that he cannot by reason thereof savingly see the things of God 1 Cor. 2.14 the natural man receiveth not the things of the spirit nor can be know them because that corruption on the faculty hath blinded the eye of his understanding turning it away from the chiefest good Acts 17. man doth now but grope and feel after God man is so stupified that though he hear never so often yet understandeth not in a saving way like the people that live near the river Nilus that are made deaf by the fall of the waters of that river for videndo non vident in seeing men do not see Rom. 1.23 intelligendo non intelligunt in understanding they do not understand as evill stomachs turn good nourishment into bad humours so evill men turn the truth of God into a lie The corruption of our natures hath deprived us of all those principles of saving truth that should be in the understanding The Lord looked down from heaven Psal 14.2 so see whether there were any that did understand and seeke God saith David There is no principle of light in a natural man that gives him a supernatural knowledge of God God who commanded light to shine out of darknesse 2 Cor. 4.6 hath shined in our hearts to give the light of the knowledge of the glory of God c. So that till the glorious Son of righteousnesse shine into our hearts the heart hath not one principle of of heavenly light there and is no better then a lump of darknesse Rom 8.7 The wisdom of the flesh is enmity against God it is as it were at deadly feud with the wisdom of the Spirit for it will yeeld to or grant no more then it can see ground for in natural reason therefore must needs be starke blind in matters of faith An instance of this we have in Nicodemus a Ruler of the Jewes and no doubt a great Rabbi and well skilled in all humane learning yet cannot he understand the doctrine of regeneration and though our Saviour had told him of the necessity of it and illustrated it by an excellent similitude of the wind blowing where it listeth Joh. 3. and yet saith he how can these things be the reason was because he looked upon it through the thick spectacles of reason and wanted the pure and clear eye of faith Christ spake spiritually and he understood him carnally Another instance you have in the learned Athenians who in Pauls time were as great Scholars as any in the world yet when he preacheth to them the resurrection from the dead a doctrine crossing the principles of natural Philosophy which maintaineth for an Axiome and Maxime that à privatione ad habitum nullus est regressus a natural body resolved into it's first elements and matter whereof it was made Acts 17.32 cannot possibly resume the same and live again after death they therefore mock at him thinking him to teach impossibilities and to set abroach some strange Paradox Now as it was with Nicodemus and the Athenians in these two points so it is with all natural men be they never so learned in the mysteries of Religion that are above the reach of carnal reason the light shineth in darknesse and the darknesse comprehendeth it not John 1. â—5 A second cause of ignorance is the Devill helping forward the corruption of man plunging him every day further and further into sin and casting thick fogs and mists before his eyes If our Gospel be hid it is hid to them that are lost 2 Cor. 4.3 4. in whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Two wayes is the corporal sight offended either by injection of exterior dust into it or by interiour humours stopping the optick nerves within So Satan either blindeth the eyes of natural men with the dust of worldly things which he casteth into them or by their own grosse and carnal affections he stoppeth the Conduits of their sight that they shall not have any true knowledge of God likewise Satan bestirreth himself and spareth no pains to blind the eyes of men by endeavouring to keep them from the means of knowledge or to increase in them the darknesse of ignorance and from thence he laboureth to lead them to the darknesse of sin from one sin and errour to another as from one dungeon to another till at last he bring them into his own den the dungeon of utter darknesse The third cause is God himself and that in divers respects 1. When denieth men the means of knowledge as 1. The Word and outward Ministery Psal 19.8 thus they are said to sit in darknesse that are without the word Psal 1.9.105 and the means of knowledge the Commandment of the Lord is pure enlightening the eyes the word is a lamp or candle to my feet and a light to my paths saith David and the Ministers of the word are called the light of the world Matth. 5.14 therefore where God denieth a people these outward lights the means of knowledge that people must needs fit in the dark dungeon of ignorance 2. By denying or not giving in the inward light of the Spirit Job 32.3 it is the inspiration of the Almighty
be ignorant yet we mean well our heart is as good as the best and we hope that God will accept of our good meanings and intentions But how can men mean well when they know not how to do well Psal 51.6 then is the heart good when a man can say as David Lord thou hast taught or made me to know wisdom in the hidden part Prov. 2.10 or in the secret of my heart when this wisdome entreth into thy heart and knowledge is pleasant to thy soul as Salomon speaketh when thy heart is taught of God then it is good A man may have a good nature a good disposition good natural wisdome and knowledge but this is hateful to God if spiritual knowledge be wanting Rom. 8.7 the wisdome of the flesh is enmity to God and it is that which keeps a man off from yielding subjection to the Law of God A man cannot be good in any relation without knowledge A man cannot be a good husband without knowledge Peter exhorts husbands to dwell with their wives 1 Pet 3.7 according to knowledge Knowledge is required of all husbands and of all men before they be husbands because as soon as they have wives they are charged to shew their knowledge Husbands must set up the worship of God and the exercises of piety in their dwellings by instructing their wives and children in the things of God Josh 24.15 Deut. 6.7 and by talking and discoursing of Gods Word upon all occasions as also by praying together Jer. 10.25 Eph. 6 4. that so they may keep off the curse of God from them which shall fall upon them that know him not and the families that call not upon his Name A man cannot be a good Parent without knowledg Parents are required to bring up their children in the nurture and admonition of the Lord how canst thou instruct thy children while thou thy self art ignorant of God and his word a man cannot be a good Master nor a good Christian without knowledge God who commanded light to shine out of darknesse hath shined in our hearts 2 Cor. 4.6 to give the light of the knowledge of the glory of God c. saith the Apostle the first thing that God created in the world was light and the first thing he creates in the soul of the new creature is spiritual light and knowledge so then unlesse we have the light of heavenly knowledge in our hearts we cannot be good 2. Without knowledge we cannot do good Psal 36.3 Desiuit adhibere intelligentiam ad benè faciendum Junius Cadallehaskil lehetio Hebr. Noluit intelligere ut benè ageret Hieron David makes it an indelible Character of a wicked man to refuse knowledge he hath left off to understand and to do good Geneva he ceaseth to use his understanding to do well Junius he would not understand that he might do well saith Hierom upon Psal 36.3 under the. Law God rejected the blind sacrifices shewing how he contemneth blindnesse and ignorance in all those that will serve him Malach. 1.8 A good intention cannot make a good action if knowledge be wanting it is but a blind offering though done in obedience to Gods command As it is will-worship when things are done which are not commanded and men think by them to do God good service so likewise when men do Gods commands for sinister respects not knowing the force and ground of the command 1. Without knowledge a man cannot repent how can a man turn from sin unlesse he know the nature and danger of sin how can he turn to the Lord Hos 8.3 unlesse he know him When Israel turneth to the Lord he shall cry to the Lord My God we know thee saith the Prophet Hosea If you urge an ignorant man to turn from his sin and turn to the Lord he will answer as Pharaoh Who is the Lord I know not the Lord neither will I let my beloved lusts go how can a man repent till his conscience be touched and how can conscience accuse him without knowledge Knowledge is the effect of a good conscience and a good conscience like an haughty spirit scorneth to lie in the hovel of ignorance 2. A man cannot pray to the Lord without knowledge Ignoti nulla cupido Rom. 3.10 Joh. 4.10 3 Cor. 14.15 Alsted Theolog. Catechet there is none that understandeth that seeketh after God saith the Apostle If thou knewest saith Christ to the woman of Samaria thou wouldst have asked c. A man may say a prayer or read a prayer without true knowledge and the Lord regard them not but he cannot pray with the heart nor pray spiritually without true knowledge that prayer is right which is done in the spirit and with understanding Scientèr or at qui novit quem orat quid pro quo 3. VVithout knowledge a man cannot praise God for any mercy Psal 17.7 Sing ye praises with understanding saith the Psalmist therefore the Saints do honour God most with their praises and confessions because they know more of God and his goodnesse then others and can report higher things of him VVicked and ignorant men speak of God onely by hear-say but they that know him by intimate acquaintance and experience as the Queen of Sheba knew more of Salomons wisdome by his mouth then by his fame he that hath the most inward communion with God is able to render the more abundant praises to him 4. VVithout knowledge a man cannot be zealous for God and his glory there is a blind zeal like that of Popish votaries Phil. 3.61 there may be a zeal of God where there is no knowledge of God as the Apostle Paul speaks of himself before his conversion that he persecuted the Church out of zeal the like he speaks of his Countrey-men the Jews that they have a zeal of God Rom. 10.2 Zelus absque scientia quà vehementiùs irruit eò graviùs corruit Bernard but not according to knowledge It is good saith the Apostle alwayes to be zealously affected in a good matter Gal. 4.18 Now wisdome and knowledge are good guides to zeal to keep it within compasse that it run not out into fury in all pious actions let zeal be your spur but let knowledge and wisdome be your guide 5. A man cannot truly worship God without knowledge we must know him before we can worship him how can we reverence him whom we do not know we know what we worship Acts 17.23 saith our Saviour but as for all ignorant persons like the Samaritans they worship they know not what and if they do him any outward service they ignorantly worship the true God like the Athenians that set up an Altar to the unknown God this makes many persons to come into Gods presence and carry themselves so irreverently as they do because they do not know him Such as our knowledge is such is our worship of God 3. Without knowledge a man
knowledge guideth the tongue understanding is a well-spring of life to him that hath it the heart of the wise teacheth his mouth and addeth learning to his lips that is as if he had said whereas a fooles heart is upon the tip of his tongue to vent and utter whatever he knoweth at all adventures a wise mans tongue is ordered and guided by his heart to keep and observe a decorum both in speech and silence And concerning actions Solomon bringeth in wisdom speaking thus in her own person saying Prov. 8.19 20. My fruit is better then Gold yea then fine Gold and my revenue then choyce Silver and then addeth a reason saying I lead in the way of righteousnesse and in the midst of the paths of judgement Now on the other side if thine eye be evill thy whole body is full of darknesse as a man that hath an ill sight a pearl in his eye or is pur-blind is oftentimes nay evermore deceived in his choyce and misseth his mark So he that hath his understanding darkned and dazzeled wanteth a right judgement to guide him in the worship and service of God the corruption of his own heart and proud flesh the sleights and suggestions of Satan and the evill examples of others with whom he liveth being as Gregory Nazianzen saith interposed between the eye of his mind and the light of the Gospel as a thick cloud or the shadow of the body of the earth between our eyes and the light of the Sun Now where this evill eye is there is nothing but darknesse and the fruits of it amazednesse horrour and confusion where understanding is wanting the whole life must be nothing but disorder knowledge in the soule is as a King in his Realm the head to the body the eye in the head a Pilot in a ship yea in a word as the Sun to the world now what truer mirrour of misery then a Realme without a King or Governour or whose King is a child not so much in years as in discretion as Rehoboam was and what can that body do that hath an head blind without eyes or that is still distempered fit for nothing but sleep what can be expected to become of a ship whose Pilot and guide is still stark drunk neither knowing nor caring how to guide her at Sea nor bring her to shore and what greater darknesse is there in the greater world then when the Sun the eye thereof hath run his race and is gone to rest untill his rising again as great disorder discomfort and confusion is there in a man without knowledge and spitituall understanding nay farre greater unlesse Jesus Christ the Sonne of Righteousnesse arise in it and shine upon it by the beames of his grace and favour 2. Knowledge is usefull to strengthen a man a knowing man is a strong man Eccles 7.19 a fool is a weak man wisdome strengthneth the wise more then ten mighty men that are in the City saith Solomon it will more support and strengthen a man then many great friends in Court or City it will strengthen a man in great straits Friends may faile a man and oftentimes do faile him but true wisdome doth not faile a man in the greatest straits it leadeth a man through the greatest difficulties and supports him under them to this purpose the Apostle prayeth that the Colossians might be filled with the knowledge of Gods will Colos 1.9 10 11. in all wisdome and spirituall understanding and increase in the knowledge of God that they might be strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulnesse Wisdome strengthens us rightly to use our spiritual armour both defensive and offensive as it is best for us and appointed to us When a great King besieged a little City and built great bulwarks against it there was found in it a poore wise man and he by his wisdome delivered the City then said I wisdom is better then strength Eccles 9.14 15 16. and verse 18. he addeth Wisdome is better then weapons of warre the Devill is like this great King that cometh against and besiegeth the little City of the soule buildeth great bulwarks against it but a poor Christian by wisdom delivereth his soule a man that knoweth his own weaknesse and wants that knoweth the necessity of grace that knoweth Jesus Christ to be the Fountain of wisdome and strength he goeth out of himselfe to Jesus Christ making use of the vertue of his death and resurrection to overcome all temptations unto sin 3. Knowledge doth exceedingly encourage a man and hearten him against all discouragements when a man knoweth God knoweth his service and knoweth what God requireth at his hands this doth exceedingly encourage a man upon the performance of his duty Paul saith 2 Tim. 1.12 I am not ashamed of my sufferings for the preaching of the Gospel and giveth this reason for I know whom I have believed and he is able to keep that which I have committed unto him against that day When a man knoweth the will of God and walketh according to the light he hath received when a man knoweth the promises and his own interest in them this doth mightily encourage a man under sufferings when once we have gotten understanding of Christ and the Promises and Priviledges by him the heart is full of courage he knoweth then let God cast him into what state or condition he will that it shall go well with him this will make a man couragious in death it self What though I die yet saith he with Job Job 19.25 I know that my Redeemer liveth and in that he liveth he liveth for my good he is my life Col. 3.4 who is the life My life is bound up in him who is the Fountain of Life and because he liveth I shall live also Joh. 14.19 4. Knowledge is sweet and comfortable Eccles 11.7 light is sweet and it is a comfortable thing for a man with his eyes to behold the light of the Sun So when an ignorant soul is enlightened with the true knowledge of God and his wayes this is very comfortable What a comfort is it to come out of the dark dungeon of ignorance into Gods marvelous light the light of knowledge raiseth a drooping spirit Ignorance of God and of his Word ignorance of our selves also is the cause of much trouble of spirit when we are ignorant of our own estate and of our grounds of comfort It is the great design of the Devil to blind our eyes in soul-troubles that we may not see the Well of Comfort that runneth by us as poor Hagar that was ready to perish for thirst had not eyes to see the Fountain by her Now true knowledge leades the soul to the Promises to the waters of Comfort to the breasts of Consolation where he may suck and be abundantly satisfied Psalm 97.11 Light is sowen for the righteous and joy for the upright
all again doing it from her affection and not from affectation Affectus saepe numero imponit nomen operi Ambros Luk. 1.6 The affection many times imposeth the name on the work An example in this kind we have in Zachary and Elizabeth the Parents of John Baptist of whom it is said they were both just before God and walked in all the commandments of God without reproof not but that God could have reproved them in the rigour of his justice Incedentes 1. viventes Beza versantes Erasmus but because they endeavoured to walk in all the Gommandments of God blamelesse the Lord would not to shew the riches of his mercy and to encourage others to follow their example they walkt in them all they desired no exemption from any or toleration and dispensation for the breach of any but so far forth as God enabled them they endeavoured to keep them all blamelesse or without reproof And to this purpose Augustin saith that peccatores conversi non sunt amplius peccatores not that they have not sin remaining in them for so the best shall have so long as they are in this world but because fin raigneth not in them it shall not be imputed to them Thus the Scripture testifieth of Noah Gen. 6.9 Joh. 1.47 that he was a man perfect in his generation and of Nathanael that he was a true Israelite in whom was found no guile Thus you see that it is not enough that we know what we ought to do but also that we do what we know You know the doome that is passed on that Steward Luk. 12.47 or Servant that knew his Masters will and did it not he should be beaten with many stripes Direct 2 Having attained Heavenly knowledge see thou lose it not it is a precious Jewel and ought carefully to be kept and not to be lost Keep sound wisdom and discretion Prov. 3.21 is the advice of the Wise man the losse of heavenly knowledge is the greatest losse because thereby you lose all those excellent things which the knowledge of God procureth for you Men that have great parts and much knowledge and afterwards lose it may be compared unto those that are witty to get money and spend it as fast as they get it being at the years end not a peny the better for all they have gotten knowledge cannot be gotten without much pains and therefore let it not be easily lost it will be your shame to lose that carelessely the obtainment whereof hath cost you dear as men that have their eye-sight are very careful to preserve it so we ought as carefully to preserve knowledge which is the eye of the soul The eye of the body is very tender therefore God hath guarded it with lids which close and open most speedily at the pleasure of a man So it is with the eye of the mind and therefore we should much esteem the good that may preserve it and carefully shun the evil that may hurt it You that are Parents will often call upon your children to be good husbands and keep together and not to waste and squander away what you have given them or shall leave them and you that are Christians should often call upon your souls to keep good judgement and knowledge and not to lose it And let me tell thee if thou keepest sound wisdom and discretion it will also keep and preserve thee from many corporall dangers and spirituall falls Direct 3 Art thou a man of knowledge see what good thou hast gotten by thy knowledge art thou wise thou must be wise for thy self what ever thou knowest thou must labour to know it for thy good as Eliphaz speakes Job 5. ult A wise man will labour to know the goodnesse of every thing The eye of the body can see any thing but it self but it is the glory of heavenly knowledge which is the eye and beauty of the soul that it sees it self by an admirable reflection upon it self Thus thou shouldest be often thinking with thy self God hath opened the eyes of my understanding he hath shined into my heart giving me the light of the knowledge of the glory of God in the face of Jesus Christ he hath given me a more piercing head a more sublime speculation a deeper insight and penetration into divine My steries than to many others Oh! what am I the better for it do I find my heart more lifted upwards my affections more raised from the earth and set on heavenly things It is a spice of Atheisme to look at any thing as good in its own nature and not to extract some good out of it and get some good by it How few men do worship God as they know him they can say that God is good and yet never love nor seek him that he is just and powerful yet fear not to offend him that he is wise yet submit they not to his wisdom that he is omniscient and yet they breed and feed wicked thoughts in their hearts they believe there is an hell for sin and sinners and yet go on in the way of sin and that there is laid up a Crown of glory in Heaven for well-doing and yet they follow the multitude to do evil such knowledg as this is no better than Atheism and Infidelity That is the best knowledge that reduceth all duties promises and threatnings to our persons joying affection to light and moving the heart according to things known and out of all draweth actions that serve to expresse that knowledge doing all as in the presence of the glorious Sun of Righteousnesse where this care is sin findeth a bridle and grace a spur They who walk in this light enjoy the unspeakable fruits thereof whilest others are as void of them as they are strangers to the light it self Direct 4 Labour to grow in knowledge according to the advice of the Apostle 2 Pet. 3.18 do not shew your selves children by thinking you know enough already for he that thinks he knoweth any thing he knoweth nothing as he ought to know Brethren be not children in understanding but in understanding be men 1 Cor. 14.20 the Apostle commendeth the Corinthians for abounding in knowledge 2 Cor. 8.7 Col. 1.9 and gives thanks for the Colossians upon the like account Solon was wont to say I grow old alwayes learning many things It is written of David Chytreus a German Divine when he was even upon the point of death that he raised up himself upon his pillow as well as he was able to hear the discourses of his godly friends that sate by him and said that he should die the more comfortably if he might die learning something There is none so cunning in Christs School but may learn more even David a prime Scholler of the highest form desireth to be further informed Lord teach me thy wayes Ps 86.11 And so Solomon his son though he were the wisest King amongst men and the wisest man amongst
be more wary of their wayes yea doubtlesse we may say when we see men run headlong into sin that either they see not what they do which is pitiful or else that they wilfully winke and will not see which is much more perilous 2. Sins may be called workes of darknesse because they be for the most part done in the darke and the doers of them still delight to be in the dark and are ashamed that their doings should be brought to light for what Job saith of one sinner Job 24.15 saying The eye of the Adulterer waiteth for the twilight saying No eye shall see me and disguiseth his face Our Saviour affirmeth to be true of all sin and every sinner saying Joh. 3.20 that every one that doth evil hateth the light neither cometh to the light least his deeds should be reproved or 3. Because they are evermore suggested to us either by Satan himself the Mint-master of all mischief the Prince of darknesse or by some of his wicked instruments that be Amici Curiae Prectours Factours and sollicitours of that black Prince in his Court of darknesse 4. Because they carry those that live and die in them into Hell the place of utter darknesse Let us then that are enlightned with the true light cast off the workes of darknesse and put on the armour of light that is have our conversation suitable to our profession The Gospel is the day Christ is the light Luther in Rom. Faith is the eye which apprehendeth this light therefore seeing the day is come and the light shineth let us walk as in the day and in the light the eye of faith and the foot of obedience which two concurring make an holy life are called armour of light they be called armour because thereby we may defend our selves from the fiery darts of the devil Eph. 6.16 and they be called armour of light for three causes 1. Because they proceed from the Father of lights James 1.17 2. Because they make them that wear this armour shine like lights in the midst of a crooked and perverse generation Phil. 2.15 3. Because like true bred Eagles they abide the light and need neither care nor fear who looks upon them as our Saviour telleth us He that doth the truth Joh. 3.21 cometh to the light that his deeds may be made manifest that they are wrought in God viz. according to his will revealed in his Word 1. Get in a lightsome principle therefore into your hearts look that the light that is in you be not darknesse do not act by mens courses and by precedents from others but get a principle of light within to guide thee in all thy actions 2. Let all thy aimes also be full of light labour in all your actions to approve your selves to God and above all things aim at his glory To have low ignoble and base endes is not to act as a childe of light but to have high glorious and supernaturall endes and aimes to confide in his word to trust in his mercy to rest upon his grace to stay upon his power and faithfulnesse to adhere to his promises to sanctifie the Lord in your hearts to glorifie his Name to praise him for his goodnesse to be zealous for his glory to walke in the light of his countenance and to have communion with him in all holy ordinances these are the ends that become the children of light 3. See that thou walke by a lightsome rule let the Word of God be your rule let the Word be a lampe or candle to your feet Psal 119.105 and a light unto your paths all our deviations and aberrations from the light of this bright-shining candle are dark steps or steps into darknesse when men walke by a lightsome rule their actions are full of light Let us then walke decently as in the day abhorring all workes of darknesse you know discreet men in the night are carelesse of their attire not regarding what colour or stuff or fashion it be so it keep them warm because they know that the darknesse covereth both it and them but in the day time when they mean to go abroad or admit any body to see or speake with them they will be ashamed unlesse they be in some good fashion like men of their place and ranke and therefore will have their apparel beseeming men of their qualities and conditions So let knowing Christians walke as becometh Saints and avoid whatsoever is of evill report Let your light so shine before men Math. 5.16 that they may see your good workes and glorifie your heavently Father saith our blessed Saviour Vse 4 Let me adde a use of caution 1. Art thou a man enlightned with the knowledge of God take heed how thou sinnest against the light of knowledge which God hath set up in thee to direct thee Oh the great wickednesse that is in mens hearts in these dayes the light now shineth more gloriously than it did heretofore the word is more common more frequently and powerfully taught more and better helpes to the attainment of knowledge than were in former Ages may not we demand with the Apostle Have they not heard Rom. 10.18 19. Did not Israel know Men are not ignorant or may not be ignorant what duty they owe to Gods Sabbaths what reverence to his Name what respect to his word and yet men prophane the Lords day despise their teachers contemne the Word Quo major est revelatio eo magis est cognitio quo magis cognitio pecatum quo magis peccaum eo magis judicium Bernard and sinne against cleare light and act as if they were ignorant in the mystery of Christ and to seek in duties appertaining to God and their neighbour The sinne of such men shall be more heinous then many others whom God hath not given to know so much as he hath to them Make conscience thereof committing sinnes against conscience and of thwarting those holy rules which the Spirit of God by the preaching of his Word hath written in thy heart this makes the wayes of God to be evil spoken of and the seeking after knowledge to be condemned as the cause of all licentiousnesse when men bring scandal upon Religion by walking contrary to what they know 2. Art thou a knowing man take heed of being proud of thy knowledge Scientia inflat Knowledge puffeth up 1 Cor. 8.1 saith the Apostle men that know much are apt to know it too much and those that excell in knowledge are apt to swell with pride the best men are apt to be tainted with this infection Paul himself was subject to be exalted above measure through the abundance of Revelations 2 Cor. 12.7 take heed of pride of gifts learning wit knowledge for God hath not given us these things to the end that we should set them a Sun-shining or to make sale were of them but that we may use them to his glory the finest
slender vintage which I here offer to you not so much to feed your appetite as to quicken it but where power is wanting I humbly in treat that a sincere affection may make the supply and if by this tender of mine you may receive any little benefit I shall crave this recompense of you That you would be earnest with God in my behalfe to make me faithful and profitable in my function to the end of my dayes The value of Paper-presents is but small and the lesse to be esteemed of by how much this Age of ours hath made the number of Books to be the purgation of distempered braines I beg this favour of you To have this little piece of coine laid up in your closets as an acknowledgement of a greater obligation and if after your many weighty and publique affaires you shall sometimes look into this book I hope you may meet with some passages therein that may yield you some content and further your growth in the knowledge of our Lord and Saviour Jesus Christ And leaving this Manual with you as a testimony of that respect which your Worships many wayes challenge from me I remain Your Worships in all respective Services to be commanded W. G. TO THE READER THese are dayes that abound in the means of saving knowledge but few partake of it the most like brutes do altogether neglect it others seek after it but not as for Gold and many there be that preferre childish toyes and trifling knowledge before that wisdom that is from above A natural man is apt to affect things more or lesse according to the sense and understanding that he hath of them now a natural man cannot understand the things of the spirit therefore he cannot truly affect them the excellent knowledge of Christ the glorious priviledges of the Gospel are things transcending all created understanding the love of Christ is a love that passeth knowledge Ephs 3.19 saith the Apostle the Peace of God a peace that passeth all understanding Phil. 4.7 communion with God in the Spirit and joy in the Holy Ghost these are things that even the understanding of a spitual man cannot reach unto but a natural man is in darkenesse and altogether blinde towards them Faith is the evidence of things not seen it discovereth to a believing soul things invisible A carnal man wanteth faith therefore when the glorious excellencies of the Gospel are presented before him he wanteth an evidence to discover these things unto him visible things being presented are to be seen with bodily eyes but spiritual and invisible things cannot be seen by those that want the eye of Faith Joh. 9.39 For judgement I am come into the world saith our Saviour that they which see not may see and they that see may be made blind As to the humble soul he sets up a light within enabling it with Moses to see him that is invisible but on the contrary he leaves them in their natural blindnesse who are wise in their own conceits It is the complaint of Solomon Prov. 17.16 Wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart to it There is a rich price in hand much means of knowledge by Preaching Expounding Writing Catechising the things of God excellently and clearly set out to us but all this while this price is in the hand of a fool one who though worldly wise yet wanteth the light of the Spirit to direct him to true happinesse and to shew him the worth of Heavenly things and thereupon it followeth that he hath no heart to it A similitude taken from a Man that is going to a Town or City where there is some great Mart or Faire with money in his hand to buy Commodities but for want of judgement he passeth by the most advantagious Commodities being ignorant of the goodnesse and profitablenesse of them and throwes away his money upon toyes and trifles that are of no advantage to him So there is a price put into the hands of the sonnes of men to get Heavenly Wisdom but the carnal worldling remaines a starke foole he cannot see into the excellency of Heavenly things and thereupon hath no heart to them but passeth by them and embraceth a thing of nought instead of them God is to be sought above all and may be found of all that will seek after him and take any paines to know him but the greatest part of the World have not a minde to know him Hos 6.3 and therefore doe not follow on to know him When man will not use those helpes that God hath left him to search after the saving knowledge of God God justly suffereth him to fall into divers opinions and grosse conceits which shut him up in the bottome of a stinking Dungeon where he findeth nothing but ignorance errour and irkesome uncertainties as filthy vermine creeping round about him where the darknesse of ignorance fills the minde the Prince of darkenesse fills the heart The Sepia or Cuttle-fish saith Tertullian Tertull. contr Marcion when he is in danger to be taken casteth about him a black inkie matter wherewith he darkneth the water that the Fishermen cannot see him So many people do seek to compasse themselves with the darke cloudes of ignorance to hide themselves and their wicked practises which would appeare to be very odious should they come to be viewed and surveyed by the light of the Word And for many others that are a little enlightned they professe wisdome but they practise folly and so their knowledge is no better than ignorance But he that hath had experience of the freenesse of Gods grace and the riches of his mercy that hath felt the lively workings of the Spirit of God upon his heart that man hath an experimentall knowledge of God and this is after a sort to eat of the Tree of Life the more acquaintance he hath with God the more he desireth and beggeth acquaintance with him though every hour he give him a fresh taste of his goodnesse yet he ever findeth a new and most pleasant sweetnesse in it the more knowledge a man hath of God the more he knoweth his own duty towards him and he that savingly knoweth God dareth not either neglect his duty or do it decitfully he that hath made proof of Gods goodnesse dareth not make triall of evil he knoweth if he should he should do it to his cost What man can reckon himself a Christian that is ignorant of God without the knowledge of God all that we do is but in a customary or uncertain way hereby we know whom we serve and the great advantages we shall reape by his Service and are sensible of our estate in Grace measuring Gods gracious presence with us or his absence and with-drawings from us and our own strength and weaknesse it is the earnest of our Heavenly Inheritance the first fruites of the Beatifick Vision our acquaintance with his
face in this Life and our Heaven upon Earth And now Reader if thou art in an ignorant estate and one who art willing to be brought to the sense of thy ignorance and blindnesse and so to come to him who is the Light of the World Then say I to thee as Jehu to Jonadab Give me thy hand and thou and I shall quickly accord and thou shalt be a fit and welcome Reader to this poor Treatise and I hope I have written that which shall be both for thy satisfaction and comfort I have here laboured for such plainnesse as might best informe thy judgement and affect thy heart purposely avoyding that unnecessary artificialnesse which might make it like those Spiders webs to which one once compared Logick which are said to be much in workmanship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in profit nothing My hearty desire is if the will of the Lord be so to do a double good with these my poor labours and therefore to write the same things which at first I Preached to my own Congregation it is not grievous I have here for the Common good changed my tongue Solet apertior esse sermo vivus quā scriptus Bernar. into a pen though a dead letter be of lesse effectuall perswasion than a lively voice The scope of this Treatise is to bring-men out of darknesse into the true light and to shew them how to walke in the direction of that light That is the best knowledge which is of God the chiefest good a knowledge that suffereth least alteration in the hour of death but onely admitteth of a graduall change advancing to perfection All other knowledge then will vanish away this is the knowledge according to godlinesse whereunto I labour in this small Treatise to stirre thee up that knowing God in a saving way thou mayest live in him and walke in communion with him The knowledge of God in Christ is the pith and marrow of Christian Religion and Profession which whosoever wanteth he is but the shadow of a Christian though he abound with all other knowledge If this that I have now done shall be acceptable to the Church and People of God and be any thing though but Goates haire towards the Lords Sanctuary I shall rejoyce and give God the glory and the Reader may expect a Treatise from me on another Subject in some short time the Lord assisting me In the mean time if thou reape any benefit to thy soul by these my Labours let God have all the glory and me a share in thy prayers I shall conclude with that of Austin who having in his Books of Christian Doctrine propounded the Rule of Christian Faith yet notwithstanding thus concludeth To such as understand not what I write I answer they must not blame me if they conceive not these things as if I shewed them with my finger the Moon or a Starre which they would see being not very clear and if they have not eyes to see my finger much lesse a Starre they must not be offended at me if they see it not So they who reading these things cannot yet see the things which in the Scripture are darke and obscure let them cease to blame me and rather pray to the Lord to give them eye-sight for I may point with my finger but cannot give them eyes to see the things that I point to Now that the God of our Lord Jesus Christ Eph. 1.17 18. the Father of Glory may give unto you the spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being opened that you may know what is the hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints I shall not cease to pray and rest Thine in the Lord. W. G. THE ARRAIGNMENT OF IGNORANCE From Hos 4.6 My people are destroyed for lack of Knowledge IN the three foregoing Chapters were typical Prophesies in this fourth and in the following Chapters are plain Oracles and predictions not covered with Types This Chapter is a sharp Sermon to the ten Tribes the beginning whereof consisteth 1 In a citation of them to Gods tribunal Hear ye the Word of the Lord ye children of Israel for the Lord hath a controversie with the inhabitants of the Land v. 1. as if he should say Seeing ye set at nought and lightly esteem all the admonitions of the Prophets I cite you by Gods appointment to his tribunal to hear the controversie which he hath with you and most of the inhabitants of the land 2. In an accusation of them for their sins he accuseth them for their sins against their Neighbour and against God 1. He chargeth them with their sins against their Neighbour which he sets down in two things want of Truth want of Mercy There is no truth nor mercy in the land ver 1. Righteousnesse is there understood for truth by a Synecdoche There is no truth that is there is no righteousnesse and justice in the land and by mercy is understood bountifulnesse and liberality to those that are in misery this also was not to be found in the land though there were many objects of mercy yet there were none that would put on bowels of mercy 2. He chargeth them with their sins against God and the first and leading sin is their Ignorance of God there is no knowledge of God in the Land in this sixth verse the Prophet aggravateth this sin of theirs shewing that ignorance is the cause of their destruction My people are destroyed for lack of knowledge In the words there are three things to be observed 1. The persons of whom the Lord speaks his own people not strangers but his people that were in covenant with him not of his elect people neither but of those that were his people in outward profession My people whether it be referred to God or to the Prophet some make a question but whether that affix meus be referred to God or to the Prophet an opposition is here and elswhere made to other people that were not Gods people and had not the Prophets for their Monitors This word my signifies propriety they are called Gods people 1. Because God had called them to be his peculiar people from all people of the earth Amos 3. ◠and the Lord had entred into covenant with them to become their God c. 2. They had the Word and Sacraments and sacrifices among them and to them were committed the Oracles of God they and they only had the knowledge of the true God among them Rom. 3.2 3. Of them came many holy Prophets and Patriarchs that were men in great favour with the Lord. 4. The Lord wrought many signs wonders and miracles among them 5. They had many visions prophesies dreams and revelations from God 6. The Messiah was promised to descend of that Nation and in particular of the Tribe of Judah These were the priviledges of the people of God which
vertues and medicinable uses thereof which the Apothecary knoweth knowledge is a necessary precedent to a reverent and high estimation of God and his word for to know the excellency of any thing is a good preparative to a due esteem thereof 10. Ignorance is an inlet into all errours It is a fruitfull mother of errour Praeteritae veniam dabit ignorautia culpae Ovid. Epist 19. An ignorant man is apt to be carried away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with vain and empty words The Papists who would perswade the people they may be ignorant and a little or no knowledge is required of them give great occasion to us to suspect as if they meant to make a prey of them by seducing them with grosse errours for then saith Chrysostome thieves go to stealing when they have first put out the candle and in dark shops men use to utter their base and refuse wares It was ignorance of the doctrine of regenertion and of the Scriptures that made Nicodemus conceive that carnally that our Saviour spake spiritually Joh. 3.3 4. It was ignorance of the Scriptures that made the Sadduces make a mock and scoffe at the resurrection and afterwards to propound their question about a woman that had many Husbands Whose wife she should be in the resurrection Matth. 22.23 our Saviour tells them that ignorance was the cause of this their errour ye erre not knowing the Scriptures nor the power of God verse 29. An ignorant man is a prey for every impostour and deceiver as Sampson was for the Philistines when his eyes were out Psal 95.10 If the blind lead the blind both fall into the ditch together It is a people saith God that do erre in their hearts and the reason is given they have not known my wayes An ignorant man is the very map of change and like children tossed to and fro with every wind of doctrine being not well grounded an ignorant man like a child is apt to be taken with every new fangle soon growing weary of every thing The most learned are subject to errour for at the best they know but in part and do frequently erre because not wholly sanctified knowledg then is most necessary that we may be able to try doctrines that are brought to us Prov. 28.11 and to discern the spirits whether they be of God or no the rich man is wise in his own conceit but the poor that hath understanding can try him saith Solomon Lastly An ignorant man is every moment liable to Gods wrath and vengeance They have not known my wayes saith the Lord therefore I sware in my wrath that they should not enter into my rest Psal 95. ult Powre out thy wrath upon the Heathen Jer. 10.25 that have not known thee c. saith the Prophet Jeremy the like hath David Psalm 79.6 Put all those together and you may clearly see the danger of the sin of ignorance that we may be stirred up to labour after the true knowledg of God in Jesus Christ The case of ignorant men then is much to be pitied lamented for if their case be to be lamented who through corporall blindnesse run into innumerable mischiefs and at last fall into a deep gulf without hope of recovery much more are they to be pitied who through spirituall blindnesse plunge themselves into far greater evills for the present and at last fall into the pit of everlasting destruction without recovery Do you not pitty blind men when you see them go out of the way or stumble at every block or fall into every pit or ditch or be misled by every false guide or exposed to the injury of every vile and malicious person how much more then should we sadly lament the case of those who are ignorant lying under the punishment of spiritual blindnesse which is greater then bodily blindnesse beyond all comparison and much more desperate 2 The second thing by way of motive to this duty of getting knowledge is the great worth Prov. 4.7 Phil. 3.8 benefit and excellency of knowledge Get wisdom saith Solomon for wisdom is the principal thing we read of the excellency of the knowledge of Jesus Christ our Lord. And here consider 1. Knowledg is the principal thing wherein the image of God consisteth Col. 3.10 the new man is said to be renewed in knowledge after the image of him that created him it is not our substance that is Gods image but true knowledge knowledge makes a man like unto God this the Devill knew well enough when he tempted our first Parents to eat of the tree of knowledge of good and evill Gen. 3.5 telling them that God knew that in the day they eat thereof their eyes should be opened and they should be as Gods knowing good and evill Ignorance makes a man like the bruit beasts that perish but knowledge is the renewing of the image of God upon the soule Pythagoras engraved in a stone with his own hand these words setting it before his Academy He that knoweth not in his measure what be ought to know scil in divine things is but a beast among men he that knoweth what is simply needfull and no more is a man among men but he that knoweth according to the helps vouchsafed him of God what may well be known and so far as to direct himself and others aright in the way to true happinesse Exod. 4. is a God among men Thus the Lord tells Moses he should be to his brother Aaron instead of God 2. Knowledge is a most enriching thing Col. 2.2 3. Vnicum bonum scientia unicum malum ignorantia we read of the riches of the full assurance of understanding and of the treasures of wisdom and knowledge this makes a man rich to God there is one that is dives sibi rich to himself there is another that is dives Deo rich unto God he that hath onely outward treasures is rich to himself but he that hath the treasures of wisdom and knowledge is rich in God God never chargeth us to be rich in worldly things but to be rich in knowledg Col. 1.6 to be filled with the knowledg of his will in all wisdom and spiritual understanding where this treasure is wanting the soule is beggerly and bankrupt base in Gods sight as he saith of the Church of Laodicea Rev. 3.17 Thou sayest thou art rich and encreased with goods and hast need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked A blind and ignorant soul August Serm. 16 in Marth is a poor miserable and beggerly soul When thou buyest a Farm thou buyest a good one saith a Father when thou marriest a wife thou chusest a good one when thou desirect children thou desirest good ones and when thou hast all these riches thou art but poor inter tot dona amongst so many gifts and malus inter tot bona evill among so many good things
in heart when grosse darknesse covereth other people light is risen to their souls The light of the righteous rejoyceth Prov. 13.9 when the lampe of the wicked is put out The knowledge of God in a saving way bringeth three grounds of comfort to the soul that hath it 1. It comforteth the soul to consider how many Wise and Learned men are blinded by the god of this World that God hath bid Heavenly Mysteries from the wise and prudent of the World and hath revealed them to poor babes and to such a poor ignorant creature as he was 2. It comforteth it to consider what darknesse it hath sometime lived in and that now the Lord hath called it out of darknesse into his marvellous light Oh! saith such a soul God hath done as great a work upon my heart as he did when he commanded light to shine out of darknesse Chushec panai Tehom in the beginning of the World my heart was like the earth at that time when there was nothing but Tohu and Bohu upon it Gen. 1.2 and darknesse was upon the face of the Deep and then did the Lord make light of it It is with Gods people before he openeth their eyes as it was with Abraham the Lord sent on him a most fearful darknesse even then Gen. 15.12 when he was ready to communicate a most comfortable light unto him The Lord strook Paul with blindnesse even then when he came to open his eyes 3. This further comforteth such a soul in that God shining into it hath given it the light of the knowledge of the glory of God Act. 9. 2 Cor. 4.6 in Jesus Christ glorious things are now revealed to the soul the soul seeth that now which it never saw before and they clearly see that which others cannot know nor discern It is light in Goshen where the Israelites are when there is no light in Egypt men in the same City in the same Congregation in the same Seat in the same Family sit in darknesse and cannot see when others in the same places do clearly behold the light of the glorious Gospel of Christ Now if this light of the godly be so glorious and comfortable in this World what shall it be in the World to come when God and the Lambe shall be their immediate light here God enlightens us by candle-light but there the glorious Sun of Righteousnesse himself will be our everlasting light here our light may be darkened and eclipsed but there shall be an eternal light without all darknesse there shall be no night there 5. Knowledge is useful to resolve all doubts and difficulties which arise in our souls this makes a man of a full and firm resolution a man is happy when he can say This I know to be the mind of God and in this will I live and die this is the truth of God and from this I will not be moved Ignorantiae duae pessimae filiae falsitas dubietas Ignorance is the mother of two filthy daughters the first daughter of Ignorance is called dubiety or doubtfulnesse which is a continual wavering in opinion a knowing man hath a fixt spirit and settled judgement but an ignorant man is a double-minded man though he be never so resolute and wilful in his opinions The other daughter of Ignorance is falsity or errour which setleth a man upon an unsound basis he that is void of reason will not be convinced by truth or reason when there were divers opinions in the World concerning Christ who he should be some said he was John Baptist some Elias Math. 16.14 others Jeremias or one of the Prophets this variety of opinions sprang from ignorance Some said he was Elias propter zelum amorem veritatis for his zeal and love of the truth for as Elias could not endure to have Gods worship mingled with idolatry no more could Christ as appears Joh. 2. by his punishing and casting out of those that bought and sold in the Temple others said he was Jeremias propter patientiam in adversis being like a lambe before the shearer not opening his mouth however he was abused and others said he was John Baptist for his boldnesse in reproving sin and this opinion for the most part went current and the reason why it was more favoured and followed than the rest Divines observe to be because a great man was Author of it as you may see Math 14.2 for when Herod the Tetrarch heard of the fame of Jesus he said unto his servant this is John the Baptist he is risen from the dead and therefore mighty works do shew forth themselves in him and then no matter whether it be true or false if Herod be the Author of it for if Abimelech cut boughes from trees Jud. 9.49 to set the Tower in Sichem on fire all the people will do so by his example Here you may see the dangerousnesse of ignorance causing such various and erroneous opinions concerning Christ their ignorance of Christ made way to the entertainment of the Pythagorean opinion of the transmigration of souls into other mens bodies which occasioned all these errours so grossely ignorant were even the better sort of people in Christs time in a main fundamental point of Religion as viz. Whether he were the Messiah or no Now on the other side knowledge resolves all doubts though others doubted who Christ was yet Peter freely and clearly confesseth him he doth not stay till a Council might be called and the question determined among the Jews but knowing who Christ was like the fore-man of a Jury he brings in the verdict of himself and his followers saying as Matthew tells us to our Saviour Math. 16.16 Thou art Christ the Son of the Living God A man that hath clear eyes in his head can discern the light if it be shewed him but blindnesse makes a man uncapable of seeing light offered to him knowledge resolves a man and setleth his judgement without knowledge a man cannot in divers cases discern truth from errour as in the body of man eyes are given to distinguish of colours ears to distinguish of sounds pallats to distinguish of tastes so is knowledge very useful to distinguish of Doctrines that are tendered to us that with David we may chuse the way of truth and avoid the rocks of errour growing in the knowledge of Christ 2 Pet. 3.17 18. preserves a man from being carried away with the errour of the wicked 6. Knowledge is useful to adorn the soul knowledge is the soul 's greatest ornament wisdom especially heavenly wisdom makes a mans face to shine saith the Wise man Eccles 8. â— it putteth such a luster upon a man as out-shineth all the Diadems of the greatest Princes of the World Prov. 1.9 It is an ornament of grace to the head and chains about the neck Persons of Renown for wisdom were wont to wear chains of Gold about their necks Gen. 41.39 42.
wisdom and yet he saith Surely I am more brutish than any man c. It were very well if there were as many knowing men in the World as there are professors of wisdom and knowledge the wiser any man is the more he understandeth his want of true wisdom and knowledge he doth not boast of it but more and more breaths after it if thou wilt be wise do not think thy self to be so Object 1 Oh! but I am accounted and esteemed by others to be a wise and knowing man Resp It is not thy tongue nor the voices of others that have made thee wise but the thing it self do not rest upon the vulgar opinion concerning thy self the common people do use to account wise men to be mad men and mad men to be wise taking false things for true and true for false there is nothing more remote from vertue and from the truth many times than the opinion of the vulgar people are very apt to rely upon other mens opinions concerning themselves Wilt thou know whether thou art wise turn thine eyes backward remember how often thou hast gone astray how often thy feet have stumbled quot dolenda quot pudenda quot paenitenda commiseris how many things thou hast committed that are to be lamented that thou art to be ashamed of that thou hast cause to repeut of and then call thy self a wise man if thou darest Object 2 But I have gotten much knowledge and am able to discourse knowingly and wisely and therefore I know that I am wise Resp It is one thing to speak wisely it is another thing to live wisely Aluid est sapienter loqui aliud sapienter vivere It is one thing to be accounted another thing to be a truly wise man The Romans do pronounce Lolius and Cato for wise men and Grecia when it flourished is said to have had seven wise men now these men did not assume this title to themselves but possessed it being given to them by the erring people and there was but one Epicurus that was wise in his own judgement and he was the veriest fool of all and those wise men before mentioned 1 Cor. 1.21 notwithstanding all their wisdom were ignorant of God for so saith the Apostle the world by wisdom knew not God Direct 2 Labour to find out the cause of thy ignorance It is not enough to find out a Disease but also to find out the cause thereof is most requisite examine thy self how thou camest to be thus spiritually blind the blind man in the Gospel could tell that he was borne blind This I know saith he Joh. 9. that once I was blind enquire then being once sensible of thy blindnesse why thou dost continue in thy blindnesse Surely the main cause is because thou hast not all this while gone to the Physitian for eye-salve to cure thy blindnesse Jesus Christ is the great Physitian of Souls and he would have cured thy blindnesse if thou wouldest have gone unto him Direct 3 Go to Jesus Christ and beg of him this eye-salve Revel 3.18 Nisi sit intus Spiritus qui doceat nil valet doctoris lingua August Cathedram in Coelis habet qui corda docet Hominis est monere sed solius Dei corda movere Macarius beg of him that he will annoint thine eyes with eye-salve that thou mayest see Physitians say this eye-salve is an ointment to purge away all filth and fluxes and ophthalmies out of the eyes that they may clearly see pray to him to make the scales of ignorance fall from thine eyes buy of him this eye-salve as he adviseth Laodicea by buying we can understand nothing but begging for what price can we pay to procure this rich purchase Seeing therefore we are in our selves either stone-blind the light of grace being quite extinguished or at the least blear-eyed the light of nature being eclipsed and obscured so that we cannot know the things that behoove us and belong to our peace Have we not then great reason to sue to Jesus Christ the Heavenly Chirurgeon for the true eye-salve viz. the enlightning of his Spirit and therefore it is called an Vnction from the Holy One 1 Joh. 2.20 whereby we know all things If your eyes are annointed with this eye-salve your knowledge will be more clear than other mens you will see most clearly into Divine Mysteries like a man that seeth at noon-day your knowledge of God likewise will be more sure and more experimental you will see the creatures emptinesse Christs fulnesse sins misery and graces excellency you will know how Christ was formed in you and how you have conceived him in your heart you will know the powerful and influential workings of the Spirit upon your souls Gal 4.19 You will then have such a distinct knowledge of Gods Promises Job 32.8 as to be able with comfort to apply them to your own so Is The inspiration of the Almighty giveth understanding then shall the eyes of the blind see out of darknesse Esay 29.18 The blind world walkes in the darke shadow of death and is not acquainted with this Heavenly light Psal 119.18 Pray to the Lord with David Lord open mine eyes that I may see the wâ—nderous things out of thy Law pray as Paul doth for the Colossians that your knowledge may abound in al wasdom Col. 1.9 pray to God likewise to open the Scriptures to you as well as your understandings for the Gospel is a Mystery which hath been hid from Ages and Generations but is now made manifest to his Saints saith the Apostle It is sacrum secretum as Lyra a holy secret or sublime arcanum as Calvin Rom. 16.25 Ephes 1.9 Eph. â— 9 Col. 2.2 3. 1 Tim. 3.16 1. In which places it is said sometime to be hidden in God because it was kept close in his secret purpose and eternal counsell 2. Sometimes hidden in Christ because he was the Store-house in which was laid up all the Treasures of wisdom and knowledg all those Treasures that concerned our eternal happinesse and salvation Col. 2.3 as also because he was the meritorious cause of it 3. Sometimes hidden in the Word because that is the Fountain wherein it is contained whence the knowledge thereof is derived and conveyed to us 4. Hidden from the Gentiles for the space of many hundreds of years and before their illumination by the light of the Gospel and all the while they served dumb Idols Eph. 4.17 18. and had not the glorious Sun of Righteousnesse shining to them 5. Mysterium hoc duplex 1. de mittendo Christo in genere 2. de vocatone gentium in specie quid his praeclarius Zanch. Hidden from the Jews themselves comparatively and respectively because it was revealed to them but under shadows types and figures darkly and dimly the Promises and Prophesies were not so easie to be understood as now they be Pray then to the Lord to open your
we want vessels to receive Gods gifts and graces Hoc est humilitatis miraculam ut elatio deorsum humilitas sursum tendat Aug. de Civit. 4. Dei lib. 1. cap. 13. for as full vessels will hold no more liquor so a soul stuffed with pride and vain glory cannot receive in nor hold Gods gifts graces the proud shut their windows and will not receive in the light of saving knowledge God is not so prodigal of his grace as to cast it in upon those that are not willing to entertain it heavenly mysteries are hid from the prudent but revealed unto babes This is a wonder of humility saith Augustine that pride tends downward humility upwards the more true knowledge a man hath the more he is sensible of his want of knowledge and that which he hath is nothing to what he wants Quest Now peradventure some may step in and ask me what shall we do with our knowledge having attained to a competent measure thereof Resp I shall shew you what is to be done with it Direct 1 As you know what to do so now you must do what you know put in practice what you know In Paradise there was a Tree of Life Rom. 2.20 Aliud est habere legem Dei in corde Aliud habere cor in lege legem in corde habent qui veritatem sciunt cor in lege habent qui veritatem diligunt as well as a Tree of Knowledge and as one saith well One apple of the Tree of Life is worth twenty of the Tree of Knowledge We read in Scripture that there is a form of Knowledge as well a form of godlinesse A form of knowledge is nothing else but an Idaea of truth floating in the brain that hath no influence on the heart or life like a Winters Sun which shines but warms not knowledge is as the eyes to direct us practice as the hands and feet to perform that direction knowledge alone is as the eyes without feet and hands and practice without a solid knowledge is as strong legs and nimble hands in a blind man light and life are best together if naked knowledge be sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Devill is a most perfect creature who hath one name from the greatnesse of his knowledg all men in the world do come short of him in the knowledge of good and evill he knoweth good but not to love and seek it he knoweth evill but not to hate and flee from it his actions and affections are set close unto his knowledge as Devils are called understanding spirits Eph. 6. â—2 so also they are stiled spiritual wickednesse his serpentine subtilty hath purchased him the name of an intelligent spirit but his wickednesse calls him Sathan an enemy to God It is said of the Cherubins that there were hands under their wings Ezek. 1.8 The word Cherubin signifies light intimating where there is the light of knowledge there should be hands to put that light into practice The Egyptians in their Hieroglyphicks painted a tongus and an hand under it to shew that knowledge and speech is good when that which is known and spoken John 13.17 is put in practice If you know these things sayes our Saviour happy are you if you do them It is nothing for one to have the Trumpet at his lips as Gideons souldiers who hath not the Torch in his hand saith a Father Greg. Nax the voyce of Athanasius was a thunder-clap and his life a lightning flash saith he because words never thunder well if examples enlighten not True wisdome is a prudence of works not of words saith Cyprian He that knoweth to do good and doth it not to him it is sin It is a great sin not to know what thou doest Jam. 4.17 a greater not to do what thou knowest Grave est peccatum non scivisse quod facias gravius non fecisse quod scias Ambr. de offic lib. 2.20 saith Ambrose for as one saith at the last day we shall not be demanded Quid legimus sed quid egimus nec modo quid diximus sed quomodo viximus what we have read but what we have done nor so much what we have spoken as how we have lived Bernard Knowledge and practice must go together for else as the saying is true amongst the Philosophers that power is to none effect which is never produced into act So it is as true in Divinity that it is a vain and idle antention Frustrà est potentia quae nunquam preducitur in actum Scientia contemplativa practica contemplativa quae docet res sibi subjectas scire tantum contemplari enjus finis est ipsa cognitio hac sufficit in Metaphysicis Physicis Mathematicis altera practica seu activa dicitur quae non solùm dicet scire sed agere operari aliquid corum quae cagnoscimus hujus finis est actio haec requiritur in disciplinis Ethicis Oeconomicis Politicis Porter Physic lib. 1. cap. 5. August 83. Quaest that is never put in execution The end of knowing Gods will is to do it There is say the Philosophers contemplative and practical knowledg contemplative or speculative is that which teacheth a man to understand things in their own nature and only to contemplate whose end is bare knowledge and this is sufficient in Metaphysicks Physicks and Mathematicks Practical or active knowledge is that which not only teacheth a man to know but to do the things which he knowes the end of this knowledge is action and this is required in Disciplines Ethicks Oeconomicks Politicks and Religion consisteth not in a bare naked profession but in action and practice all the bells of Aarons garments ring out a loud peal of practice and it is the common tenent of all the Fathers that Religion consisteth not so much in the fine faire leaves of knowledge profession and good words as in the sound and savoury fruits of practice and good works Yea even some of the Heathen have taught this truth for Aristotle affirmeth that felicity or happinesse consisteth not in the Theory or Knowledge but in the practice of vertue a man that hath knowledge without practice is like a man that carrieth a Lanthorn behind him to give light to others but breaks his own shins or like Noabs Carpenters Lyraglos in Jac. 1.22 that made an Ark to save others but were drowned themselves Lyra observeth that as that Physick is vain that doth not purge the bad humours and procure the health of the body so that knowledg is no better that makâ—â— no amendment upon the soule Aristotle in his Ethicks saith that such as content themselves with the naked knowledge of moral vertue and go no farther caring not to practice it are not unlike to such as consult with and ask the advice of Phyficians concerning their bodily diseases but care not for having them administer or apply any thing to
them to cure or recover them and therefore no marvell though the one retain unsound unhealthy bodies notwithstanding they know their diseases and the other have the corruptions and maladies of their minds and souls remaining though they have been discovered to them to put in practice what we know of Christ is one great evidence of our love to him John 14.21 Qui habet in memoria qui servat in vita qui Sermonibus qui servat in moribus qui habet audiendo qui servat faciendo Aug. tract 75. in Johan He that hath my Commandements and keepeth them he it is that loveth me saith our Saviour upon which words one of the Ancients hath this meditation he that hath them in his memory and keepeth them in his life which hath them in his speeches and keepeth them in his manners which hath them by hearing which keepeth by doing them how justly then are they here to be censured that think Religion to be nothing else but matter of speculation and discourse and that there is little else required of a Christian then an ear and a tongue of such Parisiensis complained in his time when he said that many men were Solis auribus Christiani let me tell you as we must have ears to hear heads to understand hearts to believe and tongues to confesse so we must have hands to practise else we shall but deceive the world with a vain show of of profession and deceive our selves without hope of salvation it is not the knowers and the hearers of the Law but the doers of the Law shall be justified Jam. 1.21 It is not every one that sayes to Christ Lord Lord and so scrape acquaintance with him that shall enter into heaven but he that doth the will of my Father which is in heaven saith our Saviour c. Psal 7.21 22. And if to know and do the will of God be the way to true happinesse this then confutes the dreams and conceits of the ancient Philosophers being much troubled about this mattter scarce two sects concurring in opinion it also sets down a speedy course and short cut to find out what we all seek though in a different and diverse sort and of most men Seneca saith truly that it fareth with men in this pursuit as it doth with men going to Physick who oftentimes seek and pay dear for that which doth them but little good whereas it is at home growing in their gardens that would cure them if they knew but the vertue of it and how to apply it so saith he many men weary themselves in seeking felicity without themselves whereas that that must lead them to happinesse is within themselves so I say true happinesse consisteth not in any outward thing but in the knowledge and practice of Gods will upon which consideration Austine hath this meditation The Kingdome of heaven saith he is set to sale stand thou not upon the price of it it is worth much more then thou shalt pay for it give but thy self for it and thou shalt have it But thou wilt say thou art not good enough for it and being evill it will not receive thee he tells thee further how to help that by giving thy self to it thou shalt become both better to thy self and fitter for it if thou demand farther how thou shalt give thy selfe to it I answer by putting thy self to School to Jesus Christ and learning and taking forth this one Lesson of knowledge and doing the will of God Object But it may be objected that our Saviour Christ making none capable of blessednesse but such as know and do the will of God revealed seems to speak of a matter only in imagination such a thing as indeed never was nor ever shall be for we cannot attain perfect knowledge much lesse perform perfect obedience in this life for the Apostle Paul saith 1 Cor. 13.9 Luke 17.10 Here we know but in part and our Saviour himself saith to his disciples say ye when you have done all these things which are commanded you We are unprofitable servants Resp God that made us knowes whereof we are made and therefore requires of us no more then he will enable us to perform in this frail condition Praecepta Dei imperfectè tantum implentur in via perfectè non nisi in patria Aquin. Aquinas saith truly Gods precepts are imperfectly fulfilled in this life perfectly only in heaven and of this imperfect obedience God in mercy accepteth dealing with his children as Augustus Coesar was wont to do with his young souldiers commending their service not only when they performed what they should but also when they endeavoured what they could so Bernard tells us God reputes that for being done Illud pro facto reputat deus quod homo quidem verè voluit sed non vaeluit adimplere Bern. which man truly willed to to do but was not able to perform and now under the Gospel God measureth mens actions not by the thing done but by the mind of the doer yea the Lord is so well pleased with our willingnesse of doing his will upon the knowledge of it revealed unto us that it pleaseth him sometimes to accept and account that as done which indeed never was done as appeareth Heb. 11.17 where it is said that Abraham offered up Isaac whereas the plain Text Gen. 22.12 assureth us that he offered him not obtulit voluntate non re Gorran obtulit i. e. offerre voluit He offered him that is he was willing to have offered him Lyrae nisi divinitus impeditus prohibitus esset unlesse he had been hindered and forbidden by God and therefore the Lord accounted it as done and the Spirit of God guiding the hand of the Apostle in writing this Epistle bids him set it down as done and where there is but a little done with a willing mind 2 Cor. 8.11 12. he accepteth according to what a man hath and not according to what he hath not therefore the poor Widow that cast in but two mites into the Treasury is said by our Saviour to cast in more than the Rich men that cast in their gifts out of their abundance they cast in out of their great plenty and she out of her penury had cast in all the living that she had this little of hers Lu◠21.1 2 3. is not Arithmetically but Geometrically more not simply in respect of the gift but comparatively in regard of the mind of the giver and the acceptance of the receiver who measureth the mind not the matter the quality of the giver not the quantity of the gift the Rich men peradventure out of their ambition as well as from their abundance gave much but she out of her penury for meer devotion and pity consecrated her little All to the service of him from whom she acknowledged her self to have received all that she had and for whose sake she shewed her self willing to part with