they are called Gods people 1. Because God had called them to be his peculiar people from all people of the earth Amos 3.2 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 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 Rivet 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 Mebeli hadaat signifies 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 247.19 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 wife 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 Tricâ— tem 〈◊〉 loâ—◠〈…〉 scilians reâ—â—â—◠〈◊〉 se factarum Creatâ—ris sui I 〈◊〉 Senecaâ— 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 Mâ—â—ima pars 〈◊〉 quaestimum minima pars eorum quanes â—â—â— Plato that fail along where they cannot see their way Socrates that was judged wifest 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 sit 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 he 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 to 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. 46 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 Nicodenus a Ruler of the Jewes and no doubt a great Rabbi and well skilled in all humane â—earning yet cannot he understand the doctrine of regeneration and though our Saviour had told him of the necessity of it and â—llustrated 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 1.5 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
â—entence if thou hadst known in this thy day for â—â—s joy doth dilatare cor enlarge the heart and â—ake men eloquent and fluent in speech so â—n the contrary sorrow and grief binds up the â—eart so that sorrowful persons cannot speak â—ut the things which they do conceive and â—oth the tongue of a sad person and of an â—ngry person doth often cleave to their jaws â—or anger see an example of the young man â—n the Comedy see how abruptly he speaks Egone illam quae illum quae non and for grief â— have read of an old man that grievously laâ—enting the untimely death of his hopefull â—onne and being demanded the cause of â—is mourning was not able to expresse himâ—elf but so well as he could utter his mind â—e thus by an abrupt and imperfect speech â—nfolded it Filius unicus habilis adolescens ingenio pollens c. leaving out the verb which should have made all known and this is usuall as the Philosopher long since hath observed Light cares do speak Curae leves lequuntur ingentes stupent but great ones doâ— stupify and astonish So here when our Saviour saith if thou even thou hadst known c. somewhat must be supplyed O daughter Sion and Jerusalem if thou knewest as well as I do what a wofull case thou standest in thou wouldest weep as well as I or if thou knewest who I were and what I offer thee thou wouldest willingly receive me and not wilfully and obstinately reject me yea thoâ— wouldest obey my doctrine and so prevent thine own destruction And have not we as much cause to lament the great ignorance that is among our people at this day notwithstanding all the plentiful meanes that God hath vouchsafed unto us how many of our people are in the dark dungeon of ignorance and yet perceive it not True it is there is much weaknesse of understanding and dulnesse of apprehension in the best but multitudes oâ— our people have not a mind to know the Lord Heb. 6.1 as it is 1 John 5.20 they do not follow on to know the Lord many know not the grounds of Religion and are ignorant of the doctrine of the beginning of Christ many oâ— people mind nothing but the honours riches and pleasures of the world and these they follow after with all their might but they have no saving knowledge of God and living and dying without understanding become like the bruit beasts that perish Psal 49.20 Tit. 1.16 And further many there are that do professe they know God when in their works they do deny him this is a practical ignorance of such Jude speaks in what they know naturally Jude 10. as bruit beasts in those things they corrupt themselves their knowledge seemeth to be according to a natural light therefore they are said to know naturally but they act more like bruit beasts then like rational men and so in their actions do crosse their knowledge Though man hath more sublime rules of instruction then the light of nature to walk by and in this regard attaineth to higher and more transcendent knowledge then bruit breasts do that are led by a natural instinct Jer. 10.14 In scripturâ sacrâ illa ignorari censemur quae cognita nullum nobis usum attulerunt quomodo dicimus illa non audire quibus non obedimus Sanctius yet he may be said to know even as a beast or to have but a bestial kind of knowledge as the Prophet speaks of such in his dayes man is bruitish in his knowledge when a mans knowledge ariseth ex principiis scientificis from certain principles and his actions are according to ignorance this is to be bruitish in knowledge I shall conclude this use with the words of the Apostle to the Corinthians awake to righteousnesse and sin not or awake righteously as the Greek hath it with all your might labour after righteousnesse 1 Cor. 15.34 for some have not the knowledge of God I speak this to your shame and may not this be spoken to the shame of most people and congregations that after such clear revelation of the mind of God in Scripture and such plentifull preaching of the word among them yet men should be so grossely ignorant of God and his truth many that for time and means they have had might have been teachers of others and yet themselves have need to be taught the first rudiments of Religion Vse 2 The second use is a use of confutation 1. It serves to confute and reprove the doctrine and practise of the Church of Rome Ignoratio Mysteriorum Ethnicorum est illorum veneratiâ— Propterea Nocti creduntur mysteria Synesius Sed non ita in coelestibus mysteriis bearing the poor people in hand that ignorance is the mother of devotion and therefore perswade them that it is enough to have fidem implicitam an implicite faith and to believe as the Church believeth therefore they barre them from the use of the Scriptures either not suffering them to read them at all or at least with the Popes spectacles so that they may find nothing there but what he will have there in which dealing they tread up and down the steps of Herod who being an Idumean by birth yet having usurped upon the Kingdom of Jury and intruded himself into that place by colloguing with Augustus the Roman Emperour scraped together all the Genealogies of the Jewes from Abrahum and burnt them lest any thing might there be found that might convince him of strange blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Causab exercit ib cap. 43. p. 550. and so in time prejudice himself or his posterity in the succession of that Crown and Kingdom so the Papists wheresoever their furies have prevailed have either burnt the holy Bibles in whole or mangled them in part putting in and puting out at their pleasures as hath best fitted their purposes not suffering the people to have them in their Mother-tongue lest by them as by a candle they might discover their bad dealings whereby they betray their cause and bewray the badnesse thereof to the world Non inter nos audiantur haec verba ego dico aut tu dicis sed sic dicit Dominus in Scripturis August John 5.39 because they will not abide the light and suffer the Scriptures to decide their doubts contrary to the practise of the ancient Fathers in the Primitive Church Augustine being to dispute with Petilian the Donatist saith thus let there not be heard among us these words I say this or thou sayest this but thus saith the Lord in the Scriptures Much stir do the Papists make to prove the people ought not to have the Scriptures in a known tongue and so not knowledge When we object to them that command of our Saviour Search the Scriptures and justly complain of their spirit contrary to Christs Dureus denies this to be spoken to all Christians for saith he How should the ignorant and unlearned
THE MISCHIEFES And Danger of the SIN OF IGNORANCE OR IGNORANCE ARRAIGNED With the Causes Kinds and Cure thereof As also The Excellency Profit and Benefit of Heavenly KNOWLEDGE Largely set forth from Hos 4.6 My people are destroyed for lack of knowledge By W. Geering Minister of the Word at Lymington in the County of Southampton London Printed for Luke Fawn and are to be sold at his Shop at the Sign of the Parrot in St. Pauls Church-yard 1659. TO THE Right Worshipfull JOHN BUTTON of Buckland JOHN BULKELEY of Burgatt AND JOHN HILDESLEY of Hinton In the County of Southampton Esquires Right Worshipful MArcus Antonius de Dominis confesseth in that little book M. Antonius de Dom. Archiep. Spalat wherein he expresseth the reason of his departure from the Church of Rome That the closing up of the Scriptures from the people thereby labouring to hold all in ignorance gave him occasion to suspect their Religion and to fear his estate and to think on conversion freely professing three in these termes Scripturae summa apud nos ignoratio that there is nothing whereof the Papists are more ignorant then of the Scriptures And other Nations heretofore have cast this as a reproach upon the English Nation That the Nobility and Gentry thereof were ignorant and unlearned which aspersion hath been well wiped off since the beginning of the Reigne of Queen Elizabeth but I wish it were not a just reproach that did yet stick upon the body of our Common people that they are lamentably ignorant and unlearned in matters of the highest concernment what gross darknesse is yet among us notwithstanding all the meanes vouchsafed to us from the Father of lights and may not the Lord complain of us as sometimes he did of the people of Israel Deut. 32.28 they are a Nation void of Counsell neither is there any understanding in them Divers of the Ancients have given us their testimony concerning the great diligence that was used in all sorts of people in their times in searching the Scriptures desiring nothing else but to attain to the mind of him that wrote them August de doctr Christian lib. 2. cap. 5. and so to the will of God contained in them And what was more common to the Fathers then to exhort the people to get them Bibles to read them and to examine what they heard by them and how sharply did they reprove the negligence of those that did it not Theodoret writing of his times saith You shall every where see those points of our faith to be known and understood not only by such as are Teachers in the Church but even of all kind of Artificers and not men only but women also not they onely which are book-learned but they also that get their living with their needle yea maid-servants and waiting-women and not Cityzens only but Husband-men of the Countrey are very skilful in these things yea you may hear among us Ditchers and Neat-heards and Wood-setters discoursing of the Trinity Euseb lib. 6. cap. 3. and the Creation c. Origen from his childhood learnt the Scriptures and gat them without book and propounded many questions to his Father Leonides a godly Martyr who rejoyced much in it about the difficult senses thereof So Macrina Basil Epist 74. Basil 's Nurse taught him the Scriptures of a child and Hierome writeth of the Lady Paula that she could say the Scriptures by heart and that she set many of her maids to learn them and many of his writings are directed to women commending their industry in searching the Scriptures and exciting them thereunto as to Paula before mentioned Eustochium Salvina Celantia c. The diligence of those times may justly reprove the great negligence of these times we have had the light of the Gospel clearly shining among us these hundred yeares we have had many excellent Teachers to unfold the mind of God out of his word to us and yet very few there be that are annointed with eye salve to see that which is called the secret of the Gospel and to understand that great mystery of godliness which God hath revealed in his word we have had the way of God like Apollos expounded to us more perfectly then our fore-fathers and yet the Lord may say to us as sometime Christ to his Disciples Mat. 15.16 17. Are ye yet without understanding perceive ye not yet Have I been so long time with you and hast thou not known me c. Joh. 14.9 There be certain impediments of knowledge Some naturall as infancy incapacity unlearnednesse the one of these is not suddenly the other not easily cured Some are sinfull as Pride Ignorance and Aversenesse for which cause the Lord hath not onely given â—s the Scriptures but also the Ministery of his Pastours and other meanes to remove these impediments let an ignorant man be lockt up with a Bible he will return forth as ignorant as he went in though the word of God be not obscure in it selfe yet to an ignorant man that which is plaine and that which is obscure is all one but let the Book be opened the Text read and expounded and then by the blessing of God upon it as Chrysostome speakes the most unlearned man that is shall understand And were there 〈◊〉 constant preaching Ministery setled as much as is possible in every place and corner oâ— the land and not onely publique preaching but also frequent catechising in publique congregations and private families enjoyned and effectually maintained against the manifold discouragements of this Iron Age the darknesse of ignorance might soon vanish and be expelled out of our coasts Now the consideration of the grosse ignorance of most people and congregations in this clear Sun-shine of the Gospel was not the least motive inducing me to the study and publication of these Sermons being also importuned by divers godly Ministers and other Christian friends to bring them into the publique view My desire herein is to further the simplest of my Countrey-men in the knowledge of God hoping they will not slight my poor endeavours for whose sake they were primarily undertaken and those are all ignorant persons that have lived under the Gospel so long that for their time they might have been teachers but by reason of their grosse and dull eares are but babes in understanding and have need to be taught the first principles of the Oracles of God Heb. 5.12 And now much honoured Sirs your good understanding in the mystery of Christ your unfeigned love to learning and true Religion your great respects shewed to all Gods faithful Ministers which have the happinesse as my self have had to be acquainted with you have emboldned me to present this Treatise to you upon whom God hath stamp't his own image in an eminent manner as it were upon his own Gold more then upon many others of your rank You deserve I confesse a greater testimony of my respects unto you then this
cluster or two of my 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 intreat 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 thiâ— favour of you To have thiâ— little piece of coine laid up iâ— your closets as an acknowledgement of a greater obligation and if after your many weighty and publique aâ—faires you shall sometimes looâ— into this book I hope yoâ— may meet with some passage therein that may yield yoâ— some content and further â—our growth in the knowledge â—â— our Lord and Saviour Jesus â—â—rist And leaving this Maâ—â—al with you as a testimony 〈◊〉 that respect which your â—orships many wayes chalâ—â—ge 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 and therefore doeâ— not follow on to know him Hos 6.3 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 abscure 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. Errata IN Epist-Dedicat line 13. read there l. penult r. may page 13. l. 1. r. he p. 47. marg r. ut facundi p. 48. l. 1. dele 2. p. 49. l. 4. r. hearts p. 77. l 29. r. slight p. 80. marg r. Tit. p. 81. d. ◠p. 91. l. 26. r. servants p. 98. l. 15. r. she p. 104. l 8 r. the. p. 106. l. 1. r. my l. 8. r. dye p. 111. l. 8. r. Hilkiah p. 115. l. 7. r. will be p. 127. l. 9. r. Lalius p. 151. l. 9. r. croffe l. 11. r. wickednesses p. 156. l. 6. r. knowing p. 172. marg r. Samuelis educatione p. 187. l. 26. r. sins Some few literals more there be but so obvious the Reader may passe them over without prejudice or correct them at his pleasure 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
equivalent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as much coming of Shaga which signifies to sin through ignorance as the Learned note I will instance in some particular sins and thereby you will see ignorance to be a mother-sin 1. It is the root of pride De ignorantia venit superbia Bern. in Cantic Ignorance of God and of a mans self puffeth up the heart with pride he that is wise in conceit is a fool in proof the more we know God the more humble shall we be in his presence and the more we know our selves the more vile shall we be in our own eyes when men are proud it is either because they know nothing of God at all or know nothing of him in a saving way not knowing him as they ought to know the more ignorant a man is of God the more doth pride prevail upon him now Ignorance being the root of pride it must be the chief cause of destruction to a people for pride goes before destruction saith the wise man Proverbs 16.18 2 Ignorance is the cause of Rebellion against God to this purpose the Lord complains of his people I have nourisht and brought up children and they have rebelled against me and the reason of their rebellion against God is their ignorance of him the Oxe Isai 1.2 3. saith he knoweth his owner and the asse his Masters crib but Israel doth not know my people doth not consider Thus when Moses cometh with a message from God to Pharaoh thus saith the Lord Let my people go that they may serve me Pharaoh said Who is the Lord Exod. 5.2 that I should obey his voice c. I know not the Lord neither will I let Israel go Ignorance is the root of disobedience this sin was that which brought swift destruction upon Pharaoh and his people 1 Pet. 1.14 15. when Peter would have men like obedient children he bids them not fashion themselves according to the former lusts of their Ignorance 3. Ignorance is the root of persecution 1. It makes men persecute Christ himself when Christ called to Saul from heaven as he was persecuting and making havock of the Church Saul Saul why persecutest thou me like one wholly ignorant of Christ he said Who art thou Lord Acts 9.5 the Lord answered I am Jesus whom thou persecutest It is said by the Apostles Act. 2.17 1 Cor. 2.8 that none of the Princes of this world knew Christ for had they known they would not have crucified the Lord of Glory Object But it may be said from Matth. 21.38 that they did know who Christ was when they saw the Son they said among themselves This is the heir come let us kill him and let us seize on his inheritance and they caught him and cast him out of the vineyard and slew him in this place it is evident that they did know him and in the other place that they did not know him for they would not have crucified him if they had known him how shall these places be reconciled Resp They did know him in regard of the reality of the thing but they had not an effectual knowledge able to change their minds and affections that were set to crucifie the Lord of Glory thus people that have the means of knowledge may be said to be ignorant First In regard they may have a general knowledge and yet be ignorant in the particular application of what they know Secondly in regard they may have a particular knowledge and yet be ignorant in regard of an effectual knowledge and this kinde of ignorance is a destroying sin a man may know what is to be done and in particular that such a thing is to be done and yet this knowledge is uneffectual if it change not the will and affections to yield obedience and so it is no better then ignorance 1 Joh. 2.4 1 Sam. 2.12 He that saith he knoweth God and keepeth not his commandements is a lyar the sons of Eli were sons of Belial and it is said of them They knew not the Lord though they were the Priests of the Lord whose lips should preserve knowledge Malachi 2.7 And as ignorance makes men persecute Christ himself so it makes them persecutors of the faithful messengers and members of Christ Ignorant men love not their teachers that be eyes to guide them seers to go before though they stand in danger of their own lives to save theirs and if the seers were once out of the way into what errour would not the blinde multitude suddenly fall were there no faithfull Ministers to lead them or speak to the people from God they could not chuse but fall to every sinne against God our Saviour tells his Disciples a little before his departure out of this world If they have persecuted me they will also persecute you Joh. 15.21 but all these things they will do unto you for my names sake the reason followeth because they know not him that sent me and he tells them further that they should put them out of the Synagogues yea the time cometh that whosoever killeth you will think that he doth God service and gives the reason of it These things will they do unto you because they have not known the Father nor me John 16.2 3. Psal 14.4 Have all the workers of iniquity no knowledge who eat up my people as bread the Prophet Hosea sheweth Psal 74.20 where there is no knowledge of God in the land there is no truth nor mercy in the land the dark places of the earth are full of the habitations of cruelty that is of cruell men men that have no true knowledge of God among them are ready to act ay manner of cruelty against the people of God 4. Ignorance is the cause of Idolatry the Prophet Isaiah shewing the dotage of idolaters he sets it down thus Isai 44.17.18 he falleth down to his graven image and worshippeth it and prayeth unto it and saith deliver me for thou art my God then he sheweth the root of it to be their blockish ignorance they have not known nor understood Ignorance of the true God makes men adore any fantasticall deity Ignorant men like bruit beasts are ready to run into any sin and danger Reas 2 Because ignorance is the breach of Gods Commandments and especially the first Commandment mandment he that is ignorant of God is so farre from worshipping God as he ought to be worshipped that he is an enemy to God an ignorant man walkes in darknesse and he that goes in the dark is apt to stumble at every stone and fall into every ditch he that knowes not the way to life must needs walk in the way that goes down to the chambers of death he that is ignorant of him who is the Way will soon wander in a wildernesse where there is no way where there is no plain and beaten path an ignorant man runs out of Gods way viz. the way of his
Commandment and walks in his own wayes and runs into extreme danger every moment Prov. 4.19 an ignorant man is blind he knoweth not what he doth his way is darknesse he knoweth not at what he stumbleth and having often stumbled at last he falleth into the pit of destruction from whence he shall never see his way out if a man be ignorant he knoweth not where he goes John 11.35 and he that walks in darknesse knoâ—eth not whither he goes as our Saviour saith Reas 3 Ignorance doth stupifie and harden mens hearts they are in a miserable and damnable condition and are not sensible that they are so they see not their misery therefore seek they not out for a remedy The Church of Laodicea was in a blind and wretched estate but being ignorant she knew not that she was wretched and miserable Rev 3.17 poor blind and naked The five foolish Virgins in the Parable slumbered and slept as well as the wise that is Mat. 25.5 as I conceive they thought their condition as good as that of the wise none are so confident as those that are most ignorant and this confidence of theirs undoeth them ignorance of God makes a man an opposer of the word Prov. 13.13 which is the means of knowledge and who so despiseth the word shall be destroyed Object But it may be said that our Saviour Christ praying for the Jewes that persecuted him unto death putteth an ignoramus in the plea to make it more plausible Luke 23.34 for thus it runneth Father forgive them for they know not what they do and Paul making confession of his mis-demeanors saith that he had been a blasphemer a persecutor and injurious 1 Tim. 1.13 but saith he I obtained mercy because I did it ignorantly c. and under the Law we read that if ought were committed by ignorance without the knowledge of the congregation Num. 15.25 28. c. that the Priest should make an atonement for all the congregation of the children of Israel and it should be forgiven them for it is ignorance c. and the Priest was to make an atonement for the soule that sinneth ignorantly when he sinned by ignorance before the Lord to make an atonement for him and it should be forgiven him Resp 1 That ignorance here in these alledged places cannot be said to be medium impetrationis misericordiae the meanes or cause of obtaining mercy and forgivenesse but onely sheweth the extent of mercy so we find that sin is said to be forgiven upon our confession of sin Prov. 28.13 1 Joh. 1.9 not that repentance or confession are apt or innate in themselves to procure pardoning mercy but onely that the Lord hath been pleased to prescribe this as a way how to dispence his mercy to us so when it is said that Paul and the Israelites obtained mercy because they sinned through ignorance it setteth out but only the order and not the cause of mercy 2. That simple ignorance of the mind of God doth excuse à tanto though not à toto for our Saviour saith that he that knew not his Masters will and did commit things worthy of stripes should be beaten though with fewer stripes then he that knew the will of his Lord and did it not and in this respect the Heathen are said to have known God and so were inexcusable because they were bound to have known more of him God having at first imprinted the knowledge of himselfe upon mans nature Biel. sent 2. distinct 22. Quaest 5. and man having lost it through his own default The School men make three sorts of ignorant men either such as know not their Lords will 2 Pet. 4.3 4. because they will not know it their ignorance is ignorantia affectata an affected ignorance when men are wilfully ignorant wilfully refusing to know such things as might hinder them from sin or further them in godlinesse this is ignorantia voluntaria men being willingly ignorant that they may walk the more freely after their own lusts and our Saviour tells us it is the nature of wicked men to love darknesse rather then light because their deeds are evill Joh. 3.19 20. Vt liberiùs pecâ—ent libenter ignorant vel sciendi incuria vel discendi desidia vel inquirendi verecundia vel non credendi veritati Bern and to hate the light and not to come to the light lest their evill deeds should be reproved i. e. manifested thereby to their consciences as the thief and the adulterer love the twylight and the darkest night because it hideth their wickednesses So prophane sinners and close hypocrites do not desire the knowledge of Gods wayes and would willingly be ignorant of their duty towards God because the dark dungeon of ignorance hideth many a beloved lust from them which they are not willing to forsake and could not so quietly commit were it clearly made known unto them such men as these do bring swift destruction upon themselves 2. Ignorantiâ— crassa supna There is a second sort which know not their Lords will because they care not to know it their ignorance is a grosse idle and negligent ignorance it is not imputed to negligence if a man know not those things which he cannot know but that is negligence when a man careth not to know that which he might know ought to know nor useth any care to know those things which appertain to salvation August ad Valent. Negligentia est qua homo desiderat non scire quae deberet scire nec adhibet sollicitudinem ad sciendum ea quae pertinent ad salutem Ignorantia Crassa provenit ex superbia quae est primum vinculum diaboli cum quo ligatur impius qui non solum non scire desiderat sed etiam scire contemni requisita ad salutem noluit intelligere â—t bene ageret and such an ignorance is a great sin Thence one of the Ancients saith Although it be a more grievous thing to sin knowingly then to sin ignorantly yet must we not therefore fly to the darknesse of ignorance as therein to seek after an excuse for it is one thing not to know another thing to neglect the means of knowledge for a man not to know those things which exceed the strength of his understanding having a desire to know this ignorance hath some excuse but when men neglect to know things knowable which are necessary to Salvation This proceedeth from pride which is the chiefest and first bond of the devill with which a wicked man is bound who not only desireth not to know but also contemneth the knowing of those things that are requisite to salvation and this is an unnaturall kind of malice seeing every man naturally desireth knowledge and such nâ—ughtinesse doth make a man indispose himself to know and to give himself to vain pleasures and carnall delights which do indâ—spose him for the knowledge of those things which he might
know A wicked mind hateth knowledge and feareth to understand his duty lest conscience compell him to do what he understandeth of such a one David speaks He bath left off to be wise or to understand and do good Psalm 36.3 Such men as these shall be beaten with many stripes 3. There are such as know not their Lords will because they cannot know it and this ignorance the School-men call an invincible ignorance not because it is simply so but because it remaineth after a man hath taken much pains used much means and done all that he can to remove it The School-men say most of them that this ignorance doth simply excuse a man from sin non solùm in tanto sed in toto but this is their errour and standeth convicted by that speech of Christ already produced Perkins Treatise of Conscience Nescire malum est Horat. the servant that doth not his Masters will by reason he knoweth it not shall be beaten with stripes though fewer now this ignorance shall not wholly excuse a man because every man is bound to know God by a positive command and whether we know Gods lawes or know them not they still bind us as Master Perkins doth observe Adam had the perfect knowledge of God and lost the same for himself and his posterity no man therefore for this is to complain against the justice of God since that our first sin hath merited a greater punishment I say then that this sin may excuse for the degree and measure of the sin but not from the sin it self I come now to make use and application of the doctrine Is Ignorance the principal cause of a peoples destruction The first use shall be for lamentation what cause have we exceedingly to lament the great ignorance that is among us though God hath delivered us from that blindnesse and darknesse with which our forefathers were overwhelmed Time was men were wholly ignorant of the true God and of his worship even in this our land where in divers places thereof were Temples and Altars erected to heathenish Idols viz. In Bath the Temple of Apollo Stow Câ—â—den in Leicester the Temple of Janus in York where Peter's now is the Temple of Bellona and in London the chief and head City of our Land where Paul's is now the Temple of Diana and if there were such grosse idolatry in these principal places what hope can there be of better things in countrey villages all our Priests were Painims our Religion was superstition our worship idolatry our Gods were dumb Idols or Dii stercorarii dung-hill deities we were all as Paul saith to the Ephesians Eph. 5.8 sometime darknesse the night of that heathenish ignorance is past and the clouds of that errour scattered by the Sun-beames of the Gospel preached among us and therefore it is much more sad and lamentable now to see men blind and ignorant under the light of the glorious Gospel of Christ what swarms of ignorant people are there every where ignorant congregations ignorant families ignorant parents ignorant children ignorant Masters ignorant servants there â—â— no faithfull Minister that laboureth to know the state of his flock but may sadly witnesse with me the truth of this thing how â—ew of our people and Congregations if you â—ome to them that can render a sound reaâ—â—n of the hope that is in them Beloved let â—e tell you that this is a woful sin in this â—ear light of the Gospel and it is one of the â—â—ns for which God hath a controversie with he land this day and it is a sin so much the â—ore dangerous and the more to be lamenâ—ed by all that fear the Lord because it is carcely apprehended to be a fin for a man â—â— be a swearer a lier a drunkard a whoreâ—onger an oppressour these fins partly by he light of nature and partly by reason of â—he odiousnesse of them are granted by the â—ost to be sins but ignorance of God and of is word and of those points which are as it â—ere the very life and marrow of Religion his is hardly taken to be a fin no man â—â—inks himself the lesse wicked because he â—â— ignorant this I say is the more dangerous â—ecause it passeth away unregarded and unâ—bserved by us yet this is the fin that is the â—rincipal cause of a peoples destruction a fin â—gainst which the Lord will proceed when â—e cometh to judgement Hos 4.14 the people that do â—â—t understand shall fall This was Jeâ—usaâ—â—m's fin which drew tears out of the eyes four blessed Saviour when he drew near he beheld the City Luke 29.41 and wept over it saying if thou hadst known even thou at least in this thy day c. where you have 1. Our Saviour Christs lamentation for this finful City before he goes into it Luk. 19 41 2. A prediction and prophesie of her destruction for her sins and principally for her contempt of him and his Gospel verse 43. 3. The ground of this their hardnesse of heart is their ignorance of Jesus Christ if thou hadst known even thou in this thy day there can be no greater grief to true faithful and painful Pastours Isai 49.4 then to bestow pains to no purpose lose their labours and not prosit their people how doth he bewail their ignorance of himself Psal 43.1 2 Psal 87.3 Psal 132.13 14. Act. 13.27 if thou hadst known thou who art the City of God the seate of the great King the joy of the whole earth yea thou whose gates the Lord hath loved and concerning whom most glorious things have been spoken thou whom God hath chosen for his habitation and his rest thou who hast often heard these things out of the Prophets and therefore thy ignorance is grosse and palpable not to be excused or extenuated not being simple but affected and therefore thy sin and misery is the greater If thou hadst known the things that belong to thy peace i. e. if thou hadst known and wouldest acknowledge me my benefits and blessings that I now offer unto thee and would bestow upon thee for by peace here â—fter the manner of the Hebrews we must â—nderstand affluentiam omnium bonorum abunâ—ance of all good things it is like enough that â—his unhappy city and her inhabitants knew â—nd were cunning in many quirks of the law â—ut they were not well catechised in this one â—eedful and necessary point of the Gospel â—hat Jesus Christ was their peace as S. Eph. 2.14 Acts 4.12 Paul told â—he Ephesians nor that there was Salvation â—o be had or hoped for by no other means hinc â—llae lachrimae this was their sin and this occaâ—â—oned his sorrow Dolor cor constringit it a ut dolentes non pâ—ssunt eloqui quae concipiunt lingua moerentis excandescentis soepe faucibus haeret which he expresseth most â—â—vely emphatically and pathetically by this Aposiopesis this abrupt speech and imperfect
search them we answer if Christ only had then spoken to the learned his exception had been just but Christ then preached to the whole people of the Jewes and if to all the Jewes then the same exhortation doth concern all Christians and both Jewes and Gentiles by the Scriptures must have the knowledge of Christ and of Eternal life therefore all must search the Scriptures Acts 17.11 When we urge that the Bereans searched the Scriptures whether those things were so Bellarmine answereth that was because they doubted whether he was an Apostle or no. But I answer the matter is not why they searched the Scriptures but that they did search them and are commended for it by the Holy Ghost that they compared his doctrine with the doctrine of the Prophets 1 John 4.1 Then ought all Christians thus to do to try the spirits for now more doubt may be made then at that time and no search can be but by the Scriptures and the knowledge of them thus do the Papists keep the people from the knowledg of God John 7.49 and so bring the curse of God upon them this people who know not the law are accursed therefore they must partake in the woe denounced by Christ against the Lawyers Luke 11.52 Wo be to you Lawyers for ye have taken away the key of knowledge Mat. 22.13 ye entered not in your selves and them that were entring in you hindered Matthew saith You shut the gates of heaven to those that were entring in Object It may be said that as Christ is the dore John 10. so he only hath the key of David Revel Isai 22.22 3.7 he hath the key of knowledge Resp Christ indeed hath it originally and by his own power and authority Luke 24.45 and he is said to open the Scriptures and to open the understandings of the disciples and his Ministers have the key of knowledge by deputation Mat. 16.19 as a Noble-man commended his treasury to his Steward 1 Cor. 4.1 now this key they hid away 1. Privatively by hiding their talent in a napkin and and not opening and expounding the Scriptures and teaching men the way of salvation as their duty was Mal. 2.7 The Priests lips should keep knowledge and the people should seek the Law of God at his mouth but 2. Which was worse they hindred others from entring as Joh. 9.22 they agreed that if any man did confesse Christ he should be put out of the Synagogue and thus do the Papists their true successours who regard more their earthly preferments then look after an inheritance in heaven and they keep out those that would enter in by vexing all those that will not with themselves receive the mark of the beast upon them The Lord complaineth that the leaders of his people do cause them to erre Isa 9.16 and they that are led of them are destroyed i.e. they are â—ed into errour and vanity and destroyed for lack of knowledge This may serve to reprove all such as are ignorant 2. Repr and care not for true knowledge such as hate the light and love darknesse it is the property of fooles to hate knowledge and love simplicity Prov. 1.22 Quest But who are they that do thus despise and reject knowledge Resp In generall all they that do despise Gods Ordinances do despise knowledge but more particularly 1. All those that reject the word of knowledge they that reject the reading and searching of the Scriptures do reject knowledge or if they read them sometime will not meditate upon them Col. 3.16 that will not let the word of God dwell in their hearts richly and in all wisdome as Owles and Bats fly not in the day time but come abroad onely in the night because all the Birds of the ayre will come about them and chatter at them by reason of their deformed shape so because wicked men know that if they should frequently look into the glasse of the word they should see the ugly deformity of theiâ— own shapes and be brought to abhorr themselves as the most stupendious monsters iâ— the world therefore it is that they keeâ— themselves in the dark dungeon of ignorance and hate the light but this their way iâ— their folly they have rejected the word of thâ— Lord and what wisdom is in them saith thâ— Prophet Jeremy Jerem. 8.9 2. All those that do reject despise the faithful Ministery of the word these do reject knowledge when men like the deaf adder stop their ears against the voyce of the charmer forfear lest they should be charmed by the power of that voyce out of their works of darknesse the Priests lips should keep knowledge and they i. e. the people should seek the law at his mouth for he is the messenger of the Lord of Hosts he must so keep knowledge as like the wise and faithfull Steward in the Gospel Mal. 2.7 Nomine legis continetur omnium ad benè vivendum necessariorum cognitio Cyril he may give to his fellow servants every one their portion in due season Now the people are bound to seek the law at his mouth In the name of the Law saith one of the Ancients is contained the knowledge of all things necessary to well living the reason followeth because he is the messenger of the Lord of Hosts Therefore all those that live under a powerfull ministery and resort not to the publick congregations or judge it unnecessary to frequent those places where the word is to be had from the mouthes of Gods faithfull Ministers they are despisers of knowledge because they despise the messengers of the Lord of Hosts whose lips must preserve knowledge and our Saviour saith he that heareth you speaking to those whom he sent out to preach the Gospell heareth me and he that despiseth you despiseth me therefore Christ denounced a woe against Chorazin and Bethsaida verse 13. They were Cities near the lake of Genesareth or Tiberias where Christ had preacht many Sermons Mat. 4. done many miracles whence he had chosen certain of his Apostles saying if the mighty works had been done in Tyre and Sydon which have been done in you they had long agoe repented c. and that it should be more tollerable for Tyre and Sydon in the day of judgemevt then for them he denounceth a woe likewise against Capernaum and thou Capernaum which art exalted to heaven shalt be thrust down to hell and then he addeth he that heareth you heareth me and he that despiseth you despiseth me whereby it seemeth that those places were notorious for despising Christ and his messengers sent unto them Capernaum was a City of Galilee lying at the mouth of Jordan a commodious Haven and Harbour of ships a place where our Saviour had often preacht by reason of the great concourse of people that resorted thither yea its thought that he dwelt there and so one of the Auncients saith that he graced Bethlem
by his birth Nazareth by his education and Capernaum by his habitation and so it is called his own City Matth. 9.1 By the phrase of lifting up to heaven he meaneth that it was much in request in the eyes of the world not only by reason of her great wealth and riches but also because she had the means of knowledge and of salvation having Christ daily conversing with them and preaching to them and by her casting down to hell he meaneth that she should be abased and have her pride pluckt down in regard of her temporal estate which came to passe not long after when it was ruined by the Romans and all such her inhabitants as did reject the preaching of Christ and his messengers sent unto them were condemned and went to Hell eternally Many there are that dream of Anabaptistical revelations and I know not what kind of strange and immediate inspirings despising the publick teaching and ministry of man I know God can teach otherwise but I have no ground to think that he will he that desireth to Iodge among the wise Prov. 5.31 let him prepare his eare to hearken to the instruction of life saith Solomon thou maist never expect a blessing from him who is a teacher of the heart if thou despisest him whom God hath appointed to be a teacher of the Eare as the holy Scripture is the book of wisdome out of which God giveth subtilty to the simple so teaching by his Ministers is the Pipe by which this heavenly wisdom is conveyed to us from the Fountain and no man is assured by the word of God to attain this knowledge but by this course 3. All those that reject prayer which is a seeking of God for a blessing upon the means whereby knowledge might be acquired The Psalmist saith that the Lord looked down from heaven upon the children of men to see if there were any that did understand and seek God Psal 14.3 If thou criest after knowledge and liftest up thy voyce for understanding Prov. 2 3. c. there are many that pray not for knowledge nor for a blessing on the means of knowledg and those are such as despise knowledge Paul speaks of such as despise the Word the Ministery Prayer and the means of knowledge as if their case were desperate and saith 1 Cor. 14.38 if any man be ignorant let him be ignorant as if he should say if any man will despise the means of knowledge and chuse to be still ignorant let him be ignorant to his own perill be it he will run through inner darknesse to utter darknesse I fear brethren that the commonnesse of the word and of preaching hath bred the contempt thereof I read that when Elephants were first brought into Asia and two of them brought and presented to King Antiochus he made great account of them and held them in high esteem calling the one Ajax and the other Achilles but in processe of time growing common in the countrey by reason of their traffick into those places whence they came notwithstanding they were of no lesse use then they were before Nay in all likelihood of more because they were better acquainted with the use of them and knew better how to mannage them yet because they were common they contemned them and called them Lucanian oxen So doubtlesse the word of God in the dayes of our fore-fathers in this nation when the light of Gods truth first brake out of that grosse darknesse of Popery it was highly esteemed and the godly Ministery and Preachers of the word were valued as precious jewels but now it is just an hundred years that we have had the Gospel among us this very year 1658. therefore it is as odious and loathsome as it is common but did men know the worth of it they would not despise the means of knowledge Repr 3 This may reprove such as go about to hinder and discourage others from getting knowledge such as will not enter into the Kingdom of heaven themselves nor suffer others how many sottish and wicked Parents will discourage their children from reading the Scriptures and frequenting Sermons they will not get knowledge themselves nor suffer their children how many Masters will not allow their servants one hour in a week to hear a Lecture but cry to them as Pharaoh to the Israelites when they spake of going out to serve the Lord ye are idle ye are idle and so encrease their tasks many ignorant Masters are well contented with ignorant servants with an ignorant family like themselves wicked wretches that are wholly led by the Prince of darknesse do labour to hinder others from attaining the light of saving knowledge Thus when Sergius Paulus a prudent man called for Paul and Barnabas defiring to be instructed by them in the knowledge of Christ Elymas the sorcerer withstood them seeking to turn away the Deputy from the faith Acts 13.8 and for this the hand of God was upon him the Lord smote him with corporal who laboured to keep others in spiritual blindnesse verse 11. and after the stubborn Jews had rejected the word the Apostles turne from them to the Gentiles yet then the Jews stirred up devout and honourable women and the chief men of the City and raised persecution against Paul and Barnabas and expelled them out of their coasts verse 50. and for this very cause the Apostle saith 1 Thess 2.16 they filled up their sins and the wrath of God comes upon them to the uttermost Vse 3 If ignorance be the chief cause of a peoples destruction then suffer the word of exbortation Let us all labour after knowledge that we may be men of knowledge Prov. 10 14. wise men will lay up knowledge saith Solomon or store it up as the covetous man layes or storeth up his bags of silver and gold Wisdom is the principal thing Prov. 4.7 therefore get wisdom and with all thy getting get understanding many men spend so much of their time about getting of the world that they can find little or no time to get wisdom and knowledge they see the want of riches as they think but they see not the want of spiritual knowledge Diogenes had a pretty answer to some that askt him why Philosophers rather followed rich men then rich men Philosophers why that is no marvaile at all said he for Philosophers know that they want rich mens wealth but rich men will not acknowledge that they want Philosophers wisdome Job 11 11 Most men hate the imputation of ignorance vain man would be wise so pleasing a thing is knowledge to reasonable creatures not too much degenerated and though men run a course tending to ignorance and errour yet they hate the imputation of ignorance as a thing very reproachfull and yet some such monsters there are that care not to acquire any more knowledge then is necessary to the keeping up of a poor sottish and halfe-brutish kind of life and for God
they know him not nor do they care to know him and if you speak of God to them they presently cry out like Pharaoh who is the Lord Let therefore both ministers and people labour to be filled with knowledge 1. But especially the Ministers of the Gospel should be knowing men A Minister must not be like young Samuel 1 Sam. 3.4 who knew not the voyce of the Lord from Elies when the Lord called him nor like Ahimaaz that would needs run to carry the King newes from the Camp but when he came knew nothing every Scribe that is instructed unto the Kingdom of God is like an householder that bringeth forth of his treasury things both new and old Matth. 13.52 Ministers must be knowing men 2. Because they are to be lights to others therefore are they called the light of the world they are to give the knowledg of salvation to Gods people Mat. 5.14 Luke 1.77 as Zachary prophesied of John Baptist by giving of knowledge is not meant infusing of knowledge for this is proper to God alone but to give notice or make to understand so they are said to give knowledge instrumentalitèr organicè as they are said to give faith 1 Cor. 1.5 and to confirm men in the faith Acts 14.22 he that will draw disciples to Christ and prepare their hearts for him he must be acquainted with the Scriptures and able out of them to instruct his people in the knowledge of salvation Job 33.23 Ministers are Gods Embassadours and therefore must be able to treat of the affaires of the holy state they must be able to publish the secrets of the Gospel Isa 50.4 Eph. 6.19 they must have the tongue of the learned to know how to minister a word in season to a wearied soule his lip◠must preserve or be a store-house of knowledge and Elihu saith such a messenger or interpreter is but one of a thousand and Paul saith quis ad haec idoneus who is sufficient for these things not quisquis but quis Therefore the Holy Ghost at the Feast of Pentecost fell upon the Apostles in fiery cloven tongues Acts 2.3 In linguis in omni genere linguarum faecundi essent to furnish them with zeale and knowledge to instruct all Nations in tongues that they might be eloquent in all manner of tongues and in fiery tongues that they might be inflamed with zeal if Christ had only given his Apostles cloven tongues and not fiery tongues also then should they have been full of knowledge but voyd of zeale if fiery tongues only and not cloven they should have abounded with zeale but not according to knowledge Vt fervor discretionem erigat discretio fervorem regat Bern. serm 23. in Cant. Pecoris ignorantia est pastoris ignominia Hieron but Christ who knew what was best in every respect sent down the spirit both in fiery and cloven tongues that they might have the tongue of the learned and shew themselves men of God perfectly instructed to every good work that their zeal might raise their discretion and discretion govern their zeal One saith that Luthers zeal and courage with Melancton's discretion joyned with Calvin's eloquence would make an excellent preacher Every Minister must be willing and able to teach for the ignorance of the flock is the reproach of the Pastor if it be his fault especially A Minister is to teach like a man of knowledge his mouth must speak of wisdom Psal 49.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must warn and teach in all wisdom Col. 1.28 knowledge and much wisdom is requisite to a Minister 1. In the choyce of a fit matter a Minister must teach non inepta futilia not with philosophical speculations Jerem. 23.28 lying legends and frierly fables for what is Chasse to the wheat saith the Lord his doctrine must be like fire full of light to dispell the darknesse of ignorance by enlightening the minds of his hearers with the saving knowledge of Gods truth and full of heat to enflame their affections with the zeal of Gods glory the word of God must onely be taught by him nec aliud 1 Tim. 3. nec aliter he must teach no other doctrine If we were to deal with the Heathen we might use humane testimony to convince them as Paul doth Acts 17 28. Titus 1.12 but yet sparingly The main scope of the ministery is to preach sound doctrine Scripturararum mamillas dum durius presserunt sanguinem pro lacte biberunt August and for this much knowledge is requisite for the right opening of the Scriptures that they may no◠mingle gold and drosse wheat and chaffe together of which dealing an Ancient saith of hereticks the harder they suckt and drew the breasts of the Scriptures the more they drunk down blood instead of milk 2. In respect of the manner of his preaching knowledge is requisite for 1. A Minister is not rashly to run upon the handling of holy things without deliberation and due premeditation and preparation his heart must be first enditing of ◠good matter before his tongue can be th◠Pen of a ready writer whether in Sermons Psal 45. disputations or the like A grave Divine said Deering Lect. 27. in Hebr. it were better men had neither tongues in their heads nor parts in their bodies then so boldly and busily many times to employ them in rash reasoning about Election Predestination and the sin against the Holy Ghost without serious consideration and mature deliberation and the second part of Arch-Bishop Cranmer's Preface before the Church-Bible is for the most part spent in reproving such persons so also the 37. injunction apointed to be publiquely read in Queen Elizabeths time for want of this wisdom and discretion men many times wrangle about what they understand not like two men meeting together the one would be of Doctor Martins and the other of Doctor Luthers opinion who were both one and the same 2. As the scope of the ministery is to preach the word purely Caeci Caecorum duces Matth. 14. so to apply it powerfully to the consciences of men therefore he must not be like Pope Bonifaces Priests no Clerks nor as our Saviour speaks of some that are blind leaders of the blind a Minister must sometimes be a Boanerges a son of thunder in denouncing the dreadful threatnings of the law against obstinate sinners and sometimes a Barnabas a son of consolation in pronouncing the sweet and comfortable promises of the Gospel to the broken hearted penitent he must be able likewise by sound doctrine both to exhort and convince gainsayers Tit. 1 9. Mark 12.34 he must be able to resolve doubts and to answer questions therefore our Saviour commended the Scribe for answering wisely or discreetly he must likewise deliver the word with authority and gravity now to all these purposes wisdom and much knowledge is requisite in a Minister of the word 3. Ministers
of ignorance I shall discover it in many particulars 1. Without knowledge a man cannot be good An ignorant man cannot be a good man an ignorant man is apt to say I have a good heart and my heart is as good as the best thou art deceived if thou art ignorant thou canst not be good I do not mean of natural goodnesse one towards another but of being good towards God Prov 19.2 The Soul without knowledge is not good saith Salomon it hath not a dram of goodnesse in it i. e. of true goodnesse and if a mans soul be not good his heart is naught Prov. 10.20 an ignorant man is a wicked man and the heart of the wicked is little worth saith the wise man many ignorant people are ready to say what though we 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 intentious 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 Josh 24.15 Deut. 6.7 by instructing their wives and children in the things of God 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 Desinit adhibere intelligentiam ad benè faciendum Junius Cadallehaskil lehetib 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 unlesse he know him When Israel turneth to the Lord Hos 8.3 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 â—raise 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. 3.6 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 vehementâ—ùs 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 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 â—nd to know them They are riddles to a natural man as the Apostle saith 1 Cor. 2.9 Eye hath â—ot seen nor ear heard nor hath it entred into â—he 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 â—ut saith he God hath revealed them to us â—y his spirit and we have the mind of Christ vers ult A natural and ignorant man is â—ike 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 â—ave 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 noâ— 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 oâ— darknesse They are said to be under the power oâ— darknesse i. e. of ignorance and they thaâ— 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 oâ— 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
as the Fable moraliâ—eth doth more esteem of a barley corn then of a pretious pearl knowing the profit of the one not the rich value of the other So blind and ignorant people do lightly esteem of Gods glorious and wonderful works preferring the dirty commodities of this dung-hill world before the footsteps of Gods Majesty imprinted in his works thereby exceedingly dishonouring the Lord himself And let me adde hereunto that ignorance makes a man lightly to esteem of God himself and of his word An ignorant man is ready to passe by a King without any reverence done unto him and the Country Peasant we know doth trample many a wholesome herb under his feet which the skilfull Apothecary doth gather up and make good account of because he is ignorant of the 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 puâ— out the candle and in dark shops men use to utter their base and refuse wares It was ignorance of the doctrine of regeneration 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 wifâ— she should be in the resurrection Matth. 22.23 our Saviour tells them that ignorancâ— 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 he 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 Matth. 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 aud malus inter tot bona evill among so many good things if thou wantest the riches of true knowledge men may welter upon their Gold like Heliogabalus as Lampridius and Herodian report of him and yet for spiritual knowledge have hearts like stones and heads like beetles and be beggers in the midst of their abundance destitute of all heavenly riches Prov. 3.14 of riches towards God The merchandise of wisdom is better then the merchandise of silver and the gain thereof then fine Gold Merchants that trade for silver and gold bring in much profit but the merchandise of wisdom is better and more profitable My fruit is better then Gold yea then much fine gold saith wisdome It brings in peace of conscience it filleth the heart with unspeakable joy Prov. 8.16 it comforts the soul in the greatest distresse this is the fruit that groweth upon the tree of Knowledge 3. 1 Tim. 6.20 Haec scientiarum nobilissima scientia nobilissimorum It far transcendeth all other kind of knowledge other knowledge compared with this knowledge is but as the Apostle saith Science falsely so called what will it avail a man with the Grammarian to be able to speak write purely and use elegant phrases in his words if he want the knowledge of God to direct him to live purely and holily for want whereof he committeth many solaecismes and absurdities in his works and actions what comfort can it afford a man to have been a fine Rhetorician and eloquent Oratour and having used many pleasing words to men if in the mean time he want a light within him to shew him how to do those things that are pleasing to God what will it help the Musitian to have had a tunable tongue with an untunable heart what will it pofit the Logician to be able to dispute subtilly if he be gravelled and set Non-plus in the Devills sophistry what will it help the Lawyer to be able to prescribe to others the rules of equity and himself to live in the practice of all iniquity what good will it do to the Geometrician to know the measure and compasse of the whole earth and not to know and consider that himself must shortly return to the earth what will it advantage the Astronomer to have his eyes lifted up to heaven if he be ignorant of the God of heaven and his heart be groveling upon the earth what will it help the Arithmetician to be cunning and skilfull in numeration addition substraction multiplication division and all the severall branches of that Science Psal 90.12 if in the mean time he forget Moses numeration and never pray unto God to teach him to number his dayes and to apply his heart unto wisdom or Zacheus division in restoring what he had ill gotten to the right owners and disposing of what he had to spare of what he had well gotten to the poor and needy members of Christ what is a man profited with the Physician to know the state and constitution of other mens bodies and yet be ignorant how it fares with and what shall become of his own poor soul In a word if we were so well read in histories and had such firm and sure memories as that we could discourse of the affaires of all forreign and farre Countries as Turkie Persia the East and West Indies c. and in the meane time be strangers at home not knowing how things go in that Microcosme or little world of our selves it would but little profit us what if we could describe as in a Map or Table the warres of the Trojans Grecians Romans Turks and Persians and in the mean time be ignorant that we have a politick powerful mighty and malicious Adversary to encounter with our selves as Peter tells us 1 Pet. 5.8 yea that he useth treachery and treason against us being in league with our owne flesh which he stirreth up to rebell against the good motions of the spirit and make us yeeld our selves to be his Slaves and Vassals Beloved all these knowledges in their kind are good and commendable and good ornaments to those that have attained them and may be means to fit and furnish men to be more serviceable to Church and common-wealth but they must all be subordinate and stoop to this most excellent knowledge the knowledge of God in Christ Compare this excellent knowledge with other knowledges contained in the writings of Philosophers and other humane authours Chrysost Homil. 4. in 1 Cor. ◠Vitrea argumenta quae subtilitate lucen◠vanitate franguntur August and you will find it so far to excell and exceed them all as heaven doth the earth for their discourses and disputations be but like spiders webs many times so subtill as we scarce conceive the reason of them yet withall so light as they yield no comfort or content when we do conceive it and as Austin saith their arguments are glassy which shine with subtilty and are broken with vanity They discourse of knowledge and dispute thereof and yet still remain blind and ignorant as Bats or Beetles in respect of the main and chief knowledge the knowledge of God and Christ 1 Cor. 2.2 Paul determined to know nothing else save Jesus Christ and him crucified These men discourse and dispute of happiness and yet remain themselves most miserable being so far from enjoying it as few or none of them ever truly knew what it was they talk of the truth but many of them are liars they talk of vertue and yet remain most vitious briefly we may say of all their speculations and curious Arts and Sciences without the saving knowledge of God in Christ which none of them ever attained unto by the Moon-light of nature that it was but docta quaedam ignorantia Scientia optima non solùm quae doctiores sed quae meliores homines efficit Bernard a kind of learned ignorance or ignorant kind of knowledge as Austin calleth it at least nothing worth in comparison of this heavenly knowledge for as Bernard hath noted that is the best knowledge not onely which makes men more learned but better and more holy All riches in comparison of this is but drosse and rubbish all wisdom in comparison of this
is but foolishnesse 4. Knowledge is the Mother-grace 1. It is the Mother of faith If a man know God he will believe and trust in him They that know thy name will trust in thee Psal 9.10 we have known and believed saith the Apostle 1 John 4.16 Bellarmine saith Whosoever sees the Son and believes in him shall have everlasting life Joh. 6.40 that Faith â—ariseth from ignorance rather then from knowledge because saith he Faith is the evidence of things not seen but I say we first know a thing before we can believe now whereas the Apostle Heb. 11.1 saith Faith is the evidence of things not seen you are to understand that the Apostle doth not there define faith but onely describe it by one of the effects of it because it makes things clear and evident which it never saw as by faith we do believe the creation of the world though we never saw it sight and knowledge is no hinderance of but a help to faith 1 Joh. 4.8 Visus est prima amoris linea Quisquis te cognoscit amat te plus quam se venit ad te ut gaudeat de te Hinc est Domine ut non tantum diligo quantum debeo quia non ptenè cognosco te quia parum cognosco parum diligo as Stephens faith was not any whit lessened but rather helped by his fight of Christ sitting at the right hand of God 2. Knowledge is the root of love he that loveth not knoweth not God saith the Apostle he that knoweth God most loveth him best therefore many men do not love him because they do not know him there he two feet on which we must walk to heaven saith one if ever we mean to come there viz. Faith and Love he that wants faith is lame on the right foot and he that wanteth love is lame on the left foot and both these follow after knowledge A man that knoweth God in Covenant and as an all-sufficient God cannot chuse but love him till a man knoweth Christ in the fulnesse of his perfections as Mediatour he cannot truly love him For as men naturally love the children of their own body so men are apt to dote upon the brats of their own brain and to be in love with their own imaginations till they come to know the Lord naturally man hath an operating fancy to set up somewhat in his understanding and in his heart above and besides God till he comes to a distinct knowledg of God in Christ It is true it is not knowledge that makes a man a good man but love and sanctified affections 1 Cor. 13.1 2. August Soliloqu cap. 1. for though I speak with the tongues of men and Angels and though I have the gift of Prophesie and understand all mysteries and all knowledge c. and have not love I am become as sounding brasse or a tinckling cimball and all this profiteth me nothing the devill and wicked spirits know much and yet have no love to God yet there can be no love to God where the knowledge of God is not 3. Knowledge is the root of obedience as soon as Abraham knew the Lord Gen. 12.1 Sit. 3.3 he obeyed the voyce of the Lord when God called him to get out of his countrey from his kindred and from his Fathers house the foolish and disobedient are put together by the Apostle disobedience springs from folly as obedience springeth from wisdom what is the reason 1 Cor. 2.14 the naturall man scorneth at the things of the spirit and they are foolishnesse to him it is because he cannot perceive the excellency of them Behold the fear of the Lord that is wisdom and to depart from evill Job 28.28 Haec irae impetum cohibet sisperbiae tumorem sedat that is understanding After true knowledge followeth obedience of the heart and life the end of learning The Commandement of God is obedience for if the end of all practicall knowledge be obedience then much more the end of the commands of God The knowledge of Christ is the only means to suppresse sin and vice 5. Knowledge is the only way to true happinesse 1. Tim. 2.4 5. it is the will of God that all men should be saved saith the Apostle but how may some say he addeth in the next words and to come unto the knowledge of the truth and it is not only the way to true happinesse but it is true happinesse inchoate John 17.3 this is life eternall to knoâ— thee the only true God and whom thou hast sent Jesus Christ saith our Saviour Moses first prayes to God Lord tell me thy name he beggeth acquaintance with God and then saith he afterwards Lord shew me thy glory they that be wise Dan. 12.3 shall shine as the brightnesse of the Fâ—rmament saith Daniel Revel 4.8 there are no ignorant fools in Emmanuels land Glorified creatures are said to be full of eyes within seeing eternal happinesse consisteth in vision they must be full of heavenly light and knowledge Now we know but in part but then shall we know as we are knowne 1 Cor. 13.12 6. Knowledge is very usefull and necessary to the soule 1. To direct and guide a man as God hath put the Sun and Moon in the Firmament to rule the day and the night so he hath put knowledge into the soul to guide and govern men in their practises and to dictate to them what is to be done what is to be avoyded A man without knowledge is like a blind man wanting a guide to direct him if the understanding be clear and good the man is safe but if the understanding be darkened then he falls into the pits of sin and errour Matth. 6.22 The light of the body is the eye saith our Saviour if therefore thine eye be single the whole body shall be full of light but if thine eye be evill thy whole body shall be full of darknesse The meaning is that as the eye is the light and guide of the body so is the understanding the guide of the soule and as the body followeth the fortune of the eye if the eye be single that is clear and good the whole body is full of light and every member will be able to do its proper work as if it had an eye in it but if the eye be evill or blinded then the whole body is full of darknesse that is every member mistaketh in its operations as the eye in the body guideth the feet â—â—w to walk and the hand how to work and every member how to do his part and duty and the whole body to decline and avoyd danger so rectified reason and a single eye will guide our wills and affections teaching them what to chuse and what to refuse and if the judgement be cleared from corrupt principles then the whole soule will be full of light and the whole life of man will be good for as where the
eye is clear and quick-sighted the body is well guided so where the understanding and reason and judgement is rightly informed there the soule is well ordered otherwise there is nothing but disorder and confusion True knowledg will direct thy choyce to forsake the bad and follow the good to leave earthly things Eccles 9.15 Eccles 10.6 and cleave to heavenly Wisdome is profitable to direct saith Solomon even as light directeth him in his way the knowledge of God in a saving way will make thee not to place happinesse in pleasing thy humour with the ancient Philosophers but it will make thee content with Paul to give over all to gain Christ Prov. 19.22 true 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 Joh. 14.19 and because he liveth I shall live also 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
we may chuse the way of truth and avoid the rocks of errour 2 Pet. 3.17 18. growing in the knowledge of Christ 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 8.1 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. in token of honour done to them for their wisdom for that cause Pharaoh put a Golden chain about the neck of Joseph and the like did King Belshazzar unto Daniel Dan 5.29 who was so Renowned for his wisdom that in those dayes none were esteemed wiser than he therefore the Lord upbraideth the Prince of Tyrus Ezek. 28.3 that was pufft up with the conceit of wisdom Behold thou art wiser than Daniel that is thou thinkest thy self wiser than Daniel there is no secret they can hide from thee How amiable was Solomon for his wisdom when the Queen of Sheba came from a far Country to hear it and when she had seen it said 1 Kings 10.8 Happy are thy men happy are these thy servants which stand continually before thee and that hear thy wisdom now those that are filled with heavenly wisdom and knowledge they wear more beautiful and glorious ornaments than all the golden Chains in the World As a clear quick and piercing eye is a great beauty and ornament of the face of man so a clear apprehension a sharpe inspection and a sound judgement in the things of God is the highest and most becoming ornament of a Christian soul 7. Knowledge fits a man for high and eminent Employments the best and wisest men are to be chosen to the highest places thus upon the Tree that Nebuchadnezzar saw the birds are upon the boughes the beasts below at the root that is in a kingdom and common-wealth men of worth and wisdom are to be placed above in Authority to bear Rule and others of meaner reach are to hold meaner places and to be ruled and kept in obedience and subjection for Solomon tells us where and when it is otherwise there is a great confusion Prov. 26.8 As he that bindeth a stone in a sling so is he that gives honour to a fool the ordinary Translation is As he that putteth a stone or a precious stone in a heap of stones so is he that giveth glory to a fool The vulgar Latine is Sicut qui mittit lapidem in Acervum Mercurii ita qui tribuit honorem inspienti As he that putteth a stone to an heap of Mercury c. Lyra expounds it two wayes and the first methinks very much strained telling us that it 's a metaphor taken from such as cast accompts whereof Mercury was the God among the superstitious Gentiles now as in casting of accomps wherein they anciently used little stones the same stone sometimes lay for a penny and sometime for many pounds and yet the value was the same his place being altered So many times a fool by favour and friendship is exalted and advanced to high place much beyond his desert Another exposition he gives us saying that as he that putteth a stone to an heap of mercury that is to build him a Temple and so set up idolatry so is he that conferreth honour upon a fool He confesseth also that the words in the Original tongue may have another sense thus ut qui mittit lapidem in palmam fundae as he that patteth a stone into the hand of a sling so is he that gives honour to a fool And so reads Junius and Tremellius ut qui applicat lapidem Balistae ita qui praebet stolido honorem and the Hebrew word Margemah coming of Ragam lapidare or lapidibus obruere to strike or kill with stones as Pagnine tells us will bear both and signifieth either an heap of stones or a sling to hurle stones with and taking the words in the last sense Solomons meaning may be this As he that putteth a stone in a sling and hurleth it forceth it upward violently which would and should of it self go downward naturally so he that advanceeth a fool to honour committeth a soloecisme in nature setting him above in authority to rule others whose proper place is to be beneath in subjection to be ruled of others Knowing and understanding men are fittest for places of rule and government therefore Pharaoh advanced Joseph to high honour Forasmuch saith he as there is none so discreet and wise as thou art thou shalt be over my house and according unto thy word shall all my people be ruled Genes 41.39 40. And now before I give directions to get knowledge I must remove divers objections thrown in my way or rather in their own way by ignoraut wretches for many sottish people are apt to frame many objections against their getting of knowledge Object 1. Many poor soules are apt to object and say I am simple and ignorant and am not book-learned I cannot read and I am blockish dull of apprehension and the like how then can I understand the knowledge of the Lord or the mind of God revealed in his Word Resp It is a very bad thing not to be book-learned as you say c. but there are three things in answer to this objection of ignorant men that say they cannot understand 1. Poor soules they say they cannot get this knowlege but the reason is because they will not now that they will not get holy knowledge is evident although they cannot learn the knowledge of God they can learn other things that are evill and vain fast enough My people is foâ—lish they have not known me saith the Lord they are sottish children they have no understanding what altogether voyd of understanding no Terem 4.22 they are wise to dâ—e evill but to do good they have no knowledge now this proceedeth from the evill frame and corruption of their hearts the wisdome of the flesh assisteth them in doing the works of the flesh and in counter-working the working of the Spirit and our Saviour saith Luke 16.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro â—â— that the children of this world are wiser in their generation then the children of light they are not absolutely more wise and sagacious then the children of light in every respect but wiser in their kind of wisdom and in some respect wiser for the world and for worldly advantages they can order all their outward affaires with much discretion they have strange inventions to hook in a good bargain they observe the fittest times of taking in and putting off commodities to the most advantage they are given to oppression engrossings fraud
the Covenant that are written in this book of the Law Let ignorant and prophane wretches tremble at this Scripture who have lived in ignorance and prophanenesse for many years and let them take heed of blessing themselves in wayes of sin and ignorance for the Lord will make his anger and his jealousie to smoak against such persons at last Dost thou think thou shalt do well enough in the end thou art mistaken while thou art ignorant of God and his ways thou art a wicked wretch and God hath commanded his Prophets to denounce a woe against thee Isai 10.11 Say to the righteous it shall be well with him then it followeth woe to the wicked it shall be ill with him for the reward of his hands shall be given him 2. Hast thou been without the meanes of grace for 30 or 40 years past and lived in ignorance so long and wilt thou refuse the means of grace now it is offered thee in thy age thy sin will be double and thy condemnation will be the greater If I had not come and spoken to them they had not had sin but now they have no excuse for their sin saith our Saviour if thou hadst allways been without the means of knowledge thou mightest have pleaded Joh. 15.22 Lord had I known thy will I would have done it but now Christ by his messengers hath spoken to thee and yet thou art ignorant and prophane thou hast no excuse for thy sin it is the sadning of many a Ministers heart to see the blockish ignorance that is among their people and that few or none will come to them to be instructed what thronging is there to the chambers of Lawyers for their advice and counsel touching mens outward estates what running after great men to get offices and places of preferment what posting to Physitians for advice if the body be sick and a little out of frame If an indulgent Father have his only son lie very sick by him how earnest is he in enquiring of the physitian what he thinks will become of his poor child and whether there be any hopes of his recovery but the precious soul that is more worth then the whole world as our Saviour intimateth to us this is neglected and never lookt after when shall you see a man or woman come to a Minister and say O Sir what shall I do to be saved I am a poor ignorant creature I pray teach me good judgement and knowledge and cause me to understand the feare of the Lord shew unto me the way of salvation but with grief I speak it we may sit till we freez before people will come to us on such an errand Most people will never send to a Minister till the Physitian leaves them and death stands ready to take them and then a Minister is called to come to them to speak some words of comfort to their languishing soules and what hard censures are past upon a Minister if he will not pronounce them then to be meet partakers of inheritance among the Saints in light who have walkt in darknesse all their life we dare not speak peace to those to whom God speaks nothing but wrath and indignation lest we bring that curse upon us in Deut. Deut. 27.18 27.18 Cursed be he that maketh the blind to wander out of his way what a terrible curse would light upon us if we should now seal you up for Gods Kingdom when you know not one step of the way that leadeth thither let me tell you if you die without knowledge you die in your sins and as death takes thee so shall judgement find thee and then they that said unto the Almighty in their life depart from us we desire not the knowledge of thy wayes they I say shall hear God saying to them at their death depart from me I know ye not ye workers of iniquity or I never knew you to this day you that have hated the light of knowledg the light of grace shall be for ever without the light of life We read in the Gospel of one that went not into the Vineyard till the 11th hour of the day but did he refuse to go into the Vineyard when he was called surely no do you think it had been a tolerable excuse for him to have answered Christ when he was called It is now too late I am an old man at the last part of my life the better part of my life is spent and gone I can do thee but little service now and have but a little time to get the saving knoweldge of thy will I will therefore shift as well as I can for that little time that remaineth as I have done to this day therefore trouble me not now you see he maketh no such excuse but as soon as ever he is called upon to know and turn to the Lord he goes into the Vineyard And now if God open thine eyes in thine old age thou wilt bitterly lament that thou wast no sooner acquainted with God and his ways August Meditat. as Austin did who meditating on the knowledg of God brake forth into such words as these Alas O Lord that I knew thee no sooner I have begun very late to love thee a beauty very ancient a beauty very new Too late have I begun thou â—ast within and I sought for thee without and have cast my self with such violence upon these â—reated beauties without knowledge of my Creatour to defile thy self daily more and more 3. Dost not thou think thy condition to be dangerous because thou art not sensible of thy danger persons oftentimes in the greatest danger are least sensible of their danger as men that are sick of a phrensie will sometimes laugh and sing and those that are stung with an asp they lye laughing the poison being of that nature as it killeth them without putting them to any present pain these men are insensible of the dangerous estate they are in and their friends knowing in what condition they are do weep to see them laugh so it fareth with them that are sick of the phrensie of sin and ignorance and poisoned with the venome of the old Serpent they are many times at the brink of the pit of destruction they are at hell-mouth and do drop into hell it self before they fear any danger and like the Syrian souldiers that were smitten with blindnesse in the midst of Samaria 2 Kings 6.20 before they knew where they were he that should by night travel over a narrow bridge Sapientis est non quae ante pedes sunt modo videre sed etiam quae futura sunt prospiceâ—e Seneca under which were a deep river or go upon the edge of a very steep hill from which if he should have fallen he must needs be drowned in the one and break his neck from the other he goes on without fear but let him be brought back in the morning and shewed what danger he escaped
and it will make him even to tremble to think of the greatnesse thereof and then he will stand like a man amazed and wonder he should escape so iminent a danger so all the while thou walkest in darknesse thou knowest not where thou goest nor whither thou art going An ignorant sinner is every moment ready to drop into the infernal pit Judg 20.34 and when he is near to destruction yet like the Benjamites he knoweth not that evil is near him But if ever the Lord open his eyes by the light of his word and spirit then he will stand amazed and wonder at the goodnesse of God towards him he will then tremble to think of the danger he hath escaped therefore the Apostle calleth the light of grace marvellous â—ight because when God brings a man out of the dungeon of darknesse into the true light 1 Pet. 2.9 every thing is then to the poor soul very marvellous and full of admiration 4. thou sayest thou art not sensible of any danger in an ignorant estate no marâ—el for thou art dead and dead men are senselesse men the dead know nothing Paul tells us Ephes 4.18 that those that have their understanding darkened are alienated from the life of God through the ignorance that is in them there is no life in the soul without knowledge spiritual knowledge is as it were the seed of true life in the soul and it maintaineth the life thereof and as the body is dead without the soul so the soul is dead without saving knowledge therefore being spiritually dead thou must needs be insensible of thy danger and so thou thinkest thou art in a good estate but hear O thou dead and sottish soul what the Lord saith unto thee this day Ephes 9.14 out of his word Awake thou that sleepest and stand up from the dead and Christ shall give thee light he doth not say Christ shall give thee life but Christ shall give thee light i. e. the light of knowledge if thou wilt awake from thy pleasing sleep and slumber Let me beseech you then if you love your souls labour to know God betimes even in your youth that is a commendable youth that is old in grace and savoureth of the wisdom of the Ancient of dayes happy is he whom Gods effectual grace saluteth at his Cradle whose spirit is Gods candle to discern youthful lusts and vanities so as to avoid them If we know God when we are young we shall not be strangers to him when we are old see thou that thy lampe be ready whensoever the Bridegroom passeth by thee make not that the task of thy Age which should be the practise of thy whole life you know by experience that a ship the longer it leakes the harder it is to be emptied an house the longer it goes to decay the worse it is to repair a nail the further it is driven in the harder it is to draw out again and can we perswade our selves that the trembling joynts the dazeled eyes the fainting heart and failing legs of a decrepit and indisciplinable old age is able to repair the many ruines which so many years ignorance have brought upon us Are there not twelve hours in the day saith our Saviour If any man walk in the day he stumbleth not John 11.9 10. because he seeth the light of this World but if a man walk in the night he stumbleth because there is no light in him It is no wisdom to defer to get the knowledge of God Non semper manet in foro pater-familias August Greg. serm 1. de sanctis till old age cometh which usually brings with it a bedroll of follies to repent of no wisdom to post off this knowledge to the last hour the Lord of the Vineyard is not alwayes in the Market to set thee a work saith Austin and no marvel saith another Father if that man at the last gaspe forget himself who in all his life neglected to remember God Object 3 Others are ready further to object We have neither time nor leisure to get knowledge one saith I am in great trading and have a great many servants and much businesse in my hands to look after And another saith I have a great charge of children at home to look to and provide for and I cannot go abroad nor spare any time â—o get knowledge I live altogether by my abour I can spare no time for such occasions Resp 1 It is not multiplicity of businesse nor weightinesse of affairs that can excuse any mans ignorance and therefore those that are in the highest places and have the management of the greatest affairs are charged to know the Lord and to study his Word Who hath greater affairs than a King yet even Kings are commanded to know the Lord thus David chargeth Solomon his son now entering upon the Regal Dignity And thou Solomon my son 1 Chron. 28.9 know thou the God of thy Father and serve him with a perfect heart and with a willing mind Kings and great Personages are to take care of Religion and Gods Service which they cannot do without the knowledge of the Lord therefore God charged Moses that the King that should rule his people after him should take a copy of his Law Deut. 17.18 191 and write it in a Book and keep it by him and read therein all the dayes of his life that he might learn to fear the Lord his God and to keep all the words of that Law and his Statutes to do them So God commandeth Joshua the Captain and General of the Armies of Israel The Book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to do according to all that is written therein Josh 1.8 for then thou shalt make thy way prosperous and then thou shalt have good successe And according to the direction of God to Moses Samuel upon the election of Saul their first King 1 Sam. 10.25 having declared to the people the manner of the Kingdom wrote it in a book and laid it up before the Lord where no doubt the King might repair to it or have a copy taken out of it for his private instruction Herein doubtlesse Jehojada the Priest 2 Kings 12.2 instructed King Jehoash this Book surely had lien neglected by the space of 57 years viz. the time of Manasses and Amnon the Father and Grandfather of King Josiah for in his time we read that Helkias the High-Priest told Saphan the Scribe That he had found the Book of the Law which he took and read first by himself and afterwards before the King whose heart melted at the hearing of it 2 Reg. 22.8 9.10 11 because his Predecessours had neglected the Law and not hearkened to the words of that Book to do it Thus you see it is not weighty affairs that must hinder men from the knowledge of the Lord. Therefore
Christ upbraides Nicodemus for his ignorance Joh. 3.10 Art thou a Master of Israel and knowest not these things Ignorance of God and of the things of God in them that are Rulers is a very great sin those that rule over others are to defend the true Religion and the truths of Christ and those that are professors thereof now this they be not able to do unlesse they have knowledge to discern between truth and falshood Now as weighty affairs so neither must mltiplicity of businesse hinder us from attending on the means of knowledge to this purpose our Saviour gives Martha a check that she was cumbred with too much worldly businesse Martha Martha Luke 10.41 42. thou art careful and troubled about many things but one thing is needful Mary hath chosen that good part which shall not be taken away from her 1 Pet. 4.9 Math. 25.34 In which speech of his he doth not simply condemn Martha for giveing him entertainment and a friendly welcome for hospitality is a commendable quality as appeareth in Abraham Gen. 18. and Lot Gen. 19. and the Widow of Sarepta 1 King 17. and the Shunamite 2 Kings 4. but onely lets us see that he had rather be entertained into our hearts than our houses Et attentè audiri potiùs quam lautè tractari He had rather have his Doctrine hearkened to diligently than his person feasted daintily and therefore he tells Martha one thing is necessary Tempus audiendi tempus agendi Calvin viz. to hearken to his word whereby she might be made wise to salvation there is a time of getting knowledge as well as a time of getting riches wherefore else do we hear the word but that we may learn to know what to do and to do what we know now as Martha and Mary be Sisters so they must not justle but help one another saith Macarius Seek first the Kingdom of heaven and labour after that knowledge that leads to true happiness let every thing have its right place Government and ordering houshold-affairs I condemn not and making provision for temporal things but every thing must be moderated and reduced to the right order 2. Thou complainest thou wantest time to get knowledge is not this a vain plea in many men they can find time enough to be Idle time enough to go to the Alehouse and be drunk time enough to keep vain and wicked company and to break the Sabbath time enough to hunt after sensuall pleasures and vain recreations and when carnal and prophane persons meet together how much time will they spend in idle vain frothy and rotten Communication and yet can find no time for but think it a disgrace to talk and confer of the word of God the Lord commands us to keep his words in our hearts to teach them diligently to our children Deut. 6.6 7. to talk of them in our houses when we sit down when we walk by the way when we lye down and when we rise up What! have we time enough to eat and drink and to rise up to play and follow our sports and recreations have we time enough to provide for our bodies and for our families have we time enough to pamper our flesh and indulge our lusts and cannot we spare a little time to get saving knowledge for the good of our immortal soules do you not know that Christ hath said if you first seek the Kingdom of God and the righteousnesse thereof and take care for the good of your soules that God will take care for all other things for you Matth. 6.32 33. which you stand in need of your heavenly Father knoweth that you need these things and he hath promised if you seek Gods Kingdom first these things shall be added to you Object 4 Others are ready to object and say you tell us of getting knowledge we have had a poor and mean education and been but little instructed in the way to get knowledge and we find it a very hard and difficult thing for we read he that will get knowledge must seek for it as silver and dig for it as for hidden treasure he must take abundance of pains to obtain it Resp Men do frame more difficulties to themselves about the attaining of knowledg then they have cause men might as easily learn the plain principles of Religion as they might learn to play at Cards and Chesse if they were as willing to learn the one as they are to learn the other but the plain truth is as Peter speaks of these things men are willingly ignorant they are slothfull and sluggish and not willing to take any pains to get the knowledge of God Prov. 22.13 the sluggard cries out there is a Lyon in the way I shall be slain in the streets and therefore he will take no pains to get knowledge mark what the wise man saith Knowledge is easie to him that understandeth Prov. 14.6 or to him that hath a mind to know the Lord it is very easie the yoke of Christ is easie and his burden is light So that it is a groundlesse fear in many men to think that the knowledge of God and of the mysteries of salvation is a thing so difficult to attain let me tell you that you must take some pains to get knowledge but if you be willing to put your hands and hearts to the work Nil tam difficile est quod non solertia vincat it will the more easie if you watch daily at wisdomes gates and wait at the posts of her dores then shall you find it more easie to you then you can imagine what shall men spend much time and pains to get gold and silver out of the earth shall covetous wretches toil and moile to get a little worldly riches and shall we not take a little pains to get that which is better then all riches for the merchandise of it is better then the merchandise of silver and the gain thereof then fine gold Prov. 3.14 the sweet pleasure and inestimable profit that you will reap by it will farre exceed all your pains and labour let me adde by way of encouragement to you to take some pains to get knowledge that if the salvation of your soules be necessary then the knowledge of God is necessary without which you cannot be saved If therefore a man will take heed to what he reads and hears Encline his heart unto wisdom and understanding and hide the knowledge of God in his heart and pouder upon what he readeth and heareth that were the way to get knowledge It is incredible to those that never made triall to what abundance of spirituall knowledge a poor plain man a common and ordinary person may attain unto Ephes 3.4 and what understanding he shall have in the mystery of Christ if he be diligent in the use of the means to acquire heavenly knowledg Object 5 But ignorant persons are apt further to object and say What needs all
this running after Sermons and reading and studying of the Scriptures if we can but say our Belief and the Lords Prayer and the ten Commandements we know as much as we need to know and as much as all the preachers of the world can tell us and we know and are told that if we can but love God with all our hearts and our neighbours as our selves it is enough and this we are instructed in and what need we to know any more Resp If a man should speak of any Art or Science in the world and should discourse of the great skill and long experience that is requisite to make a man a proficient in this or that Science and another man that standeth by should say tush it is nothing but to go and do such a thing would not such a person be an object of derision to those that should hear him for it is not unknown though this or that be the summe of every Art and Trade yet in every Science there are some particular mysteries which are not so quickly learnt and put in practice which a man must understand before he can be an ingenious Artist if he have not skill in such a mystery his labour will be without successe as his undertaking was rash and inconsiderate so in the businesse of Religion we must be acquainted with the mysteries of godlinesse there are profunda Dei Spiritus the deep things of God and of the Spirit and though to love God with all our heart and to love our neighbour as our selves be the summe of the moral precepts yet it is necessary that we have a more particular knowledge then the knowledge of these generals that we know the particular branches of the mystery of godlinesse without which we shall neither love God with all the heart nor our neighbour as we ought if thou wilt learn a trade thou must first understand the rules and principles of it and every particular branch belonging to every mystery so if thou wilt have any understanding in the mystery of Christ thou must be acquainted with the rules and grounds of spiritual understanding 2 Pet. 1.8 so thou shalt neither be barren nor unfruitfull in the knowledge of Christ Object 6 Some are ready further to object that God is not easily known the Scripture tells us that no man hath seen God at any time John 1.18 and no man hath seen him nor can see him and God is often said in Scripture to hide his face how then can he be known by such poor creatures as we are Resp We cannot know Gods Essence here in respect of the manner of his being thus no man hath seen him at any time or can see him for when Moses desired God to shew him the fulnesse of his glorious Majesty God tels him the granting his request would be very hurtful to him Exod. 33.10 for saith he there shall no man see me and live the weaknesse of mans fraile nature cannot bear the infinite glory of the divine presence but is swallowed up with the transcendent lustre of the heavenly Majesty even as we see the sight of the eye to be dazzeled with the brightnesse of the Sunne shining in his strength or a Chrystall glasse to be broken in pieces with the strong operation of the fire but yet there is much of God that may be seen and known as the Lord tels Moses Exod. 33.22 I will put thee saith he in the cleft of a rock and I will cover thee with my hand when I passe by after I will take away my hand and thou shalt see my back-parts but my face shall not be seen where God speaks to us of himself as of a man having face and back shewing us hereby that it is impossible for any man in this mortality to know the nature and being of the most high We know God here but in part like the sight of a man in transitu as he passeth along by us whose face we discern not whose back-parts onely we do behold the more exact knowledge of him is reserved for that time 1 Joh 3.2 when being changed into his likenesse we shall see him as he is even face to face but yet much of God may be seen and known in this life which he calleth his back parts his wisdom goodnesse mercy grace his long-suffering his faithfulnesse and truth his slownesse to anger being provoked daily by the sins of men his readinesse to pardon iniquity transgression and sin these back-parts of Jehovah are clearly revealed in the word And when God is said in Scripture to hide his face from his people it is not that we should not see him but that we should the more earnestly seek after him the Lord is willing to be known unto any that have a mind to know him God takes no delight in hiding himself from us but is willing to open and manifest himself to us God stands not upon State as some great Princes do that seldom shew themselves but think their presence and converse lesseneth their respect the more we know man the more we shall understand his errours and imperfections as well as his excellencies but the more we know God the more we shall â—dmire him none admire him so much as the holy Angels that see most of him Matth. 18.10 that alwayes behold the face of our Father which is â—n heaven therefore the Lord hides not himself as though he were unwilling to be known but he desireth to be known by us â—e bids us seek his face therefore if we do â—ot know the Lord the cause is not in God but in our selves that we are not willing to know him nor desirous of his acquaintance Object 7 Ignorant persons are ready further to object and say What though we be ignorant yet God is a mercifull God and his mercie is over all his works and therefore we hope to find mercy from God notwithstanding he that made us will surely save us Resp Let such poor souls see what the Prophet Isaias saith to them Isai 27.11 It is a people of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour if thou art ignorant under the means of knowledge thou art wilfully ignorant therefore he that made thee will not save thee c. God will not be mercifull to men because they are ignorant what then will he do to them Prov. 30.31 you may read it at large Prov. 1. For that they hated knowledge and did not chuse the feare of the Lord they would none of my counsell they despised all my reproof therefore shall they eat the fruit of their own way and be filled with their own devices But they are ready farther to say Christ dyed and we hope to have some benefit by the death of Jesus Christ for he came into the world to save sinners I answer No. You are like to have no
Credere se sapientem primus ad stultitiam gradus proximus est profiterâ— Petrar de remed utriusque fortunae and have not the understanding of a man I neither learned wisdom nor have the knowledg of the holy or know the knowledge of the holy according to the Hebrew have you any sparke of this knowledge in you have mean thoughts thereof The first step to folly is for a man to believe himself to be wise the second step is to professe himself to be so saith a Wise man If thou wert truly wise thou wouldest not think or say so of thy self Agur was a man full of heavenly 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 repent 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 beg of him that he will annoint thine eyes with 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 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 sowls 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 Pray to the Lord with David Lord open mine eyes Psal 119.18 that I may see the wonderous things out of thy Law pray as Paul doth for the Colossians that your knowledge may abound in all wisdom 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. 3 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
we must first hear before we come to see Psal 48.8 Sanet itaque auditus oeulum qui turbatus est ut serenus videat quem turbatus non potuit Bern. Cant. Serm. 48. As we have heard so we have seen saith the Prophet We lost much of our knowledge by not hearkening to the Lord and we must recover it again by obedient hearing of it by hearing we learn how to help our eye-sight that the eye being made clear it may see the Lord whom it cannot see so long as it is troubled Gregory Nyssen hath this observation saying that Moses of set purpose caused the Hebrews to wear Ear-rings giving them thereby to understand that their beauty and grace was in an obedient ear Direct 6 If thou wouldest attain to the knowledge of God take heed of vain curiosity in searching after the knowledge of those things that are too high Non possum unum cagitare quin trium fulgore confundor nec tria pâ—ssum dicere quin subitò ad unum referor Greg. Nazian and too wonderfull for thee in earthly kingdomes there he mysteria regis which it is better many times to be ignorant of then to know as he knew well that being come to the Court of a great King being asked by the King wat he should do for him told him that his desire was to know none of his secrets indeed there are some mysteria Dei that are inscrutabilia as Job 11.7 8 9. Canst thou by searching find out the Almighty to perfection It is as high as heaven what canst thou do deeper than hell what canst thou know the measure thereof is longer than the earth and broader than the Sea there be many things in the nature of God as we cannot find out as also concerning the subsistence of three Persons in one entire Essence of which Justin Martyr saith he would believe it was so because the Scripture taught and told him so but how it should be so he could neither himself find nor would he have others too curiously to search but though there be some mysteria regis that cannot clearly be known yet there are mysteria regni and these are necessary to be known To you it is given to know the mysteries of the kingdom of heaven Luk. 8.10 saith Christ to his Disciples things revealed are for us and for our children It pleaseth God out of his goodnesse to propound many things touching the knowledge of himself to be believed and not questioned which nowithstanding might naturally be known Quest Why are those things that cannot be searcht out by reason propounded to be believed by faith Resp 1 Because man is ordained to higher matters than he can naturally know and no man will desire or study for what he knows not therefore it is necessary that we believe what we cannot naturally know of God Spiritual and eternal things do intellectum nostrum excedere to these we are ordained therefore we must believe them and it helpeth to the true knowledge of God for we never know God truly till we know him to surpasse whatsoever we can know or think of him 2. Because otherwise every man would teach and maintain what seemed true to himself This confuteth the errour of Simonides who said that it did decere hominem humana tantùm mortalem mortalia sapere Now the truth of faith and reason are not contrary one to another 1. The verity of Christian Faith exceedeth that of humane reason but it is not contrary to it saith Aquinas the reason is because nothing is contrary to truth but falshood therefore whatsoever things are known true naturally they cannot be contrary to Divine truth 2. The same teacher will not teach contrary Doctrine especially such a teacher as God is but God taught those things that are naturally known therefore they are not contrary to those things that are known by a supernatural revelation and received by Faith 3. God would not be the Author of contrary knowledges and these would hinder the one the other whereas they do not hinder but help rather therefore the knowledge or verity of faith cannot be contrary to the verity of reason Illud quidem quod veritas patefacit libris V. sive N. Testamenti nullo modo potest adversum esse Ergo. August Naturalia mutari non possunt contrariae opiniones eidem inesse non possunt Indeed many mysteries of faith do exceed reason but are not contrary to it and therefore whatsoever is brought out of natural reason against the documents of faith it cannot be of the nature of infallible demonstrations but meer cavils and sophistications Duplex est veritas divinorum There is a double verity of things divine the one our reason may reach the other it cannot that it may reach is probable the other demonstrative the one we must prove by the other Sicuti minus nota per notiora As things lesse known by things more known by the books of holy Scriptures by the books of old Philosophers and by miracles The first book considereth God simply in himself the second the creatures as they proceed from him the third as they are again referred to him Be not then too curious in searching after hidden secrets concerning God Curiosity saith a learned man makes more offendours in prison then learned in Schooles Nich. Caussin holy court and ever the desire to know what God would have hidden is paid with ignorance of ones self The Statue of Curiosity is on a moving Globe what more inconstant it is full of wings what lighter its sprinkled all over with eyes what more watchful its filled with ears what more industrious in the discovery of things it hath a mouth perpetually open for is is no sooner filled by the eares but emptied by the mouth its lodging is at the sign of the Vacuum for what is more vain its attire is spiders webs what more frivolous its table and viands is smoke what more slender and hungry her officers are many liars and impostours for such people are its favourits before it a certain itch of knowledge goes Melior est fidelis ignorantia quam temeraria scientia Aug. in verb. Apost serm 20. for it is the ordinary messenger thereof at her right hand stands opinion for it is it that deceives her at the left tattle 't is that which instructeth her after her followeth disturbance of spirit ignorance and misery for it is his inheritance in the end Thus he I shall conclude this with that of Augustine Faithful ignorance saith he is better than rash knowledge Direct 7 Art thou ignorant do not conceale thy ignorance but discover it A man that is ignorant Marcella à Hieronymo saepe quaerebat non ut contenderet sed ut quaerendo disceret earum quaestionum solutiones quas opponi posse intelligebat Hieron in prooem Epist ad Galat. and yet thinks he hath no need of the counsel of others is no better than a
beast among men If thou readest the Scriptures and canst not understand without an interpreter go to Ministers or experienced Christians to any that are learned in Gods Word to know the meaning of it as men do to Lawyers in difficult Law-cases to be resolved by them God gives more knowledge to some than to others that they might as Conduit pipes pour out to others It was the practise of the Disciples in many things wherein they were ignorant to come to Christ and desire to be instructed by him as Math. 13.36 they say unto him Declare to us the Parable of the tares and Marke 9.11 Why say the Scribes that Elias must first come So likewise Nicodemus saith How can these things be Joh. 3.9 So the Eunuch to Philip Of whom speaks the Prophet this of himself or of another Act. 8.34 When you read and hear the word and study and meditate upon it and yet remain ignorant in many points have recourse then to your Minister and Gods Messenger whose mouth the Prophet tells you must preserve knowledge you must seek the Law at his mouth This Austin tells us was one cause Vt diligentiam praestemus inquirendi potiùs quam temeritatem affirmandi August why some things in the Scriptures were so hard that we may rather shew diligence of enquiring than rashnesse of affirming Pythagoras saith that those were the best of his Schollers and the greatest Proficients in knowledge that were the most inquisitive and askt the most questions Yet such is the sottishnesse of many people that they will remain grossely ignorant in many things rather than they will ask questions to betray their ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heracl Sick persons are not ashamed to tell the Physitian what their Disease is neither is it good to hide ignorance but to bring it forth that it may be healed saith Heraclitus when John Baptist's disciples were infected with envy and repined at Christ that he should out-strip and excell their Master with the people as is evident by the complaint they make Joh. 3.26 where they come unto him saying Rabbi or Master He that was with thee beyond Jordan to whom thou barest witness and baptizedst behold now he baptizeth more than thou and all men come unto him Hereby the holy Baptist perceiving them to be infected with ignorance and infidelity he sends them to school to Christ to correct their ignorance that they might hear the words of his wisdom to correct their incredulity they might see his Works of wonder therefore two of his disciples are sent to Christ with this question Art thou he that should come Luk. 7.19 or shall we waite for another Some think that John Baptist moveth this doubt on the behalf of himself but this could not be for first John Baptist could not be so incredulous but believe what was testified by God the Father from Heaven at his Baptism Mat. 3.17 This is my well beloved son in whom I am well pleased Yea he testified of him before he baptized him and had born this testimony That he was not worthy to carry his shooes after him Mat. 3.11 Joh. 1.29 and again Behold the Lamb of God which taketh away the sins of the world Now John Baptist could not doubt of Christ and give such large testimony of him nor was John inconstant and unsetled like a reed shaken with the wind as our Saviour testifieth of him Thus Elisha knew and was assured that his Master Elias was taken up into Heaven and yet for the satisfaction of the children of the Prophets in that point he is at last contented 2 Kings 2.17 that they shall send fifty men to seek him by the space of three dayes in the mountains So John Baptist knowing his disciples to be too much infected with the leaven of the Scribes and Pharisees by reason of their too much familiarity and correspondency that they had one with the other he sendeth them therefore to Christ to be better instructed and that they might be satisfied both concerning his person that he was true man their eyes telling them that he had the dimensions and natural properties of a true humane body and true God too working such wonders as could not be done without the finger of God and also for his office that he was a most absolute Physitian both of body and soul yea the very Messiah and Saviour of the World Thus the Publicans the Souldiers and the People come to John Baptist and say to him Master what shall we do Luk. 3.10 12 14. being ignorant they come with a desire to learn of him and here they ask a profitable question they ask not what God did before he made the World what Pharaohs Daughter or the Queen of Sheba's names were whether Solomon was saved or not whether Jonas were ever at Nineveh before he went thither to preach whether ever the Virgin Mary had any more children than Christ but they go plainly to the point to enquire about a matter needful for them to know What shall we do to avoid the wrath and enjoy the favour of God Thus you see it is our duty not to conceale Etiamsi senes magis decet docere quam discere magis tamen decet discere quam ignorare Gregor but to discover our ignorance To this purpose one of the Ancients hath a good saying Albeit it becometh old men rather to be teachers than learners yet it is more comely for them to learn than to be ignorant If a Minister be well seen in Physick or in the Law his house shall be frequented and made oraculum civitatis but for Divinity few will trouble him which sheweth that men have more care of their bodies and goods than of their souls Let me entreate you to frequent much the company of those that are godly-wise such as have the true knowledge of God and Christ in them Prov. 13.20 he that walketh with wise men shall be wise saith Solomon but a companion of fools shall be destroyed The Queen of Sheba pronounced Solomons servants happy which continually stood before him to hear his wisdom though wisdom be condemned by the foolish world for madnesse Math. 11 19. yet wisdom is justified or commended of her children Associate thy self with the godly-wise and thou also shalt become more wise Direct 8 If thou hast any small measure of knowledge be thankful for that little I will blesse the Lord who hath given me counsel Psal 16.7 saith David if thou hast received any glimpse of the saving knowledge of God in Christ then blesse the Lord who hath given thee counsell and made thee to understand aright he that is thankful for a little shall have more It is just with God to suffer their understandings to be darkened who are not thankful for the light It is charged upon the Heathens that when they knew God Rom. 1.21 they glorified him not as God neither were thankful but
became vain in their imaginations and their foolish heart was darkened Unthankfulnesse for light received makes way for darknesse blindnesse and ignorance Direct 9 Labour to be humble and poor in spirit he hath promised to teach the humble Psal 25.9 Prov. 11.2 Jam. 4.8 Luk. 1.53 with the lowly there is wisdome God resisteth the proud and giveth grace to the humble he fills the hungry with good things Pride keeps a man farre from God and makes him unfit to come near him that which brings a man near is humility without humility it may be said to us as Didimus said to proud Alexander that we want vessels to receive Gods gifts and graces Hoc est humilitatis miraculam ut elatio deorsum humilitas sursum rendat 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 as well as a Tree of Knowledge and as one saith well 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 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 tongue 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. Naae 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 saith Ambrose Grave est peccatum non scivisse quod facias gravius non fecisse quod scias Ambr. de offic lib. 2.20 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 intention Frustrà est potentia quae nunquam producitur in actum Scientia contemplativa practica contemplativa quae docet ies sibi subjectas scire tantum contemplari cujus finis est ipsa cognitio haec sufficit in Mefaphysicis Physicis Mathematicis altera practica seu activa dicitur quae non sâ—lùm dâ—cet scire sed agere operari aliquid eorum quae cagnoscimus hujus finis est actio haec requiritur in disciplinis Ethicis Oeconomicis Politicis Perter Physic lib. 1. cap. 5. August 83. Quest 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 makes 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 Physicians 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 valuit 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 Lyra. 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 Luk. 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 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 sin 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 Having attained Heavenly knowledge Direct 2 see â—hou lose it not it is a precious Jewel and ought carefully to be kept and not to be â—ost Keep sound wisdom and discretion Prov. 3.21 is â—he advice of the Wise man the losse of heavenly knowledge is the greatest losse because thereby you lose all those excellent â—hings which the knowledge of God proâ—ureth for you Men that have great parts â—nd much knowledge and afterwards lose â—t may be compared unto those that are â—itty to get money and spend it as fast as â—hey get it being at the years end not a â—eny the better for all they have gotten â—nowledge cannot be gotten without much â—ains and therefore let it not be easily â—ost it will be your shame to lose that carelessly 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 iâ— 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 arâ— 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 thâ— goodnesse of every thing The eye of thâ— body can see any thing but it self but it iâ— the glory of heavenly knowledge which iâ— 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 Mysteries 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 â—ay learn more even David a prime Scholler â— of the highest form desireth to be further â—nformed Lord teach me thy wayes Ps 86.11 And so Solomon his son though he were â—he wisest King amongst men and the wisest man amongst Kings yet he prayâ—th to God for a wise and an understanding â—eart 1 Kings 3.9 that he might discern between good and â—ad David was no Novice in Christs School or mean Proficient in the study or â—ractise of Piety he was surely a man of much knowledge and had many excellent â—atural parts which doubtlesse he augmentâ—d by art being added unto them and imâ—roved both by many years study and inâ—ustry nay which was more he was â—oubtlesse endowed with a great measure â—f grace from above for he confesseth and â—â—ankfully acknowledgeth that he had more â—nderstanding than his teachers and out-stripâ—ed all the Ancients Psal 119.99 100. yet â—ven he thus excellently qualified by nature â—nd art yea even as it were perfected by â—ace still prayeth for direction and instruction â—â— the wayes of God Psal 119.27 33 34 â—5 36 64 66 73. That we can attain to â—â— perfection of knowledge here in this life â—any places might easily be produced plainâ—â— to prove it to us 1 Cor. 13.9 We know 〈◊〉 part and prophesie in part and verse 12. Now we see through a glasse darkly as old men see through spectacles and Bernard saith that here we see per angusta foramina through narrow auger-holes non per aperta ostia and not through opened doors Peter tells us plainly 2 Pet 3.19 Theologia sive scientia intelligentia viatorum inchoata tantum modificata dicitur queniaem heminibus per modum mensuram datur Polan Synt. that his beloved brother Paul had written to the Jewes according to the wisdom given unto him Let us get as much knowledge as we can we may say as Job doth Lo these are parts of his wayes but how little a portion is heard of him and the thunder of his power who can understand Job 26.14 Therefore labour to be filled with the knowledge oâ— God It is said of our Saviour Christ that he was filled with wisdom Luk. 2.40 and thâ— child grew and waxed strong in spirit and waâ— filled with wisdom and the grace of God waâ— with him as he grew in age so he increased in understanding and the other gifts of thâ— mind If any shall say he was wisdom it self Joh. 1.14 and Col. 3. and how then could he be said to increase in wisdom and knowledge I answer There was in him a doublâ— wisdom vid. his uncreated wisdom quaâ— tenus deus as God and his infused wisdom quatenus homo as man Now to the firâ—â— there could be no addition or augmentation he being even perfect wisdom it self but in regard of the second he increased iâ— sapientiâ naturali acquisitâ in natâ—ral and acquired wisdom in natural wisdom the organs of his body growing apt to exercise it and expresse it and in acquired wisdom getting daily by observation more experience of things and it is most certain as man he was in his infancy ignorant as other children are and grew in knowledge in the same manner they do though in an extraordinary measure the more therefore you encrease in knowledge the more you are like to Christ the store-house of wisdom and knowledg Dan. 22.4 It was prophesied by Daniel concerning the latter days that many shall run to and fro and knowledge shall be encreased Direct 5 See that you communicate your knowledge unto others The ends of men that desire knowledge and use means to obtain it are divers saith one Some desire knowledge only that they may know which is curiosity some desire knowled that that they may be known which is pride and vanity Some only to make an advantage of their knowledg which is covetousnesse Some again to edifie themselves and to communicate their knowledg and to do good to others and this is true wisdom Bernard Luke 11.33 No man when he hath lighted a candle putteth it in a secret place neither under a bushel but on a candlestick that they which come in may see the light the maning is whomsoever God hath enlightened with knowledge he must not make a Monopoly of it by concealing and keeping it only to himself but impart it to the use and benefit of others 1 Cor. 12.7 thus Paul tells us that the manifestation of the spirit is given to every one to profit withall The Sun and Moon and Starres as they are the greatest lights in themselves so they shine not for themselves but for the benefit of the whole world on whom doth not his light arise Job 25. many men do bear the generall knowledge of God lockt up in their breasts as sealed bags of treasures that be neither told nor opened of little or no use at all As a candle is luminis sui diffusivum communcativum omnibus in domo communicative of its light to all that are in the house so we ought to communicate our knowledge to all with whom we have to do some there are whom worldly profits do keep from this duty these do put this light under a bushell others are hindred by pleasure and vanity Matth. 25.18.24 and these put it under a bed and both are very dangerous Take heed of smoothering your gifts and burying your talents with the unprofitable servant Plato the Philosopher tells us that no man is born for himself and surely such as retire themselves to Monkish Eremetical and Anchorites lives altogether regarding only themselves are reproved of the bruit creatures for Beasts Birds and Bees labour not for themselves alone we find in Scripture this holy disposition in all true converts to teach and instruct others in the ways of godlinesse when Andrew had found Christ he was restless till he had called Simon neither could Philip forbear till he had brought in Nathanael when the woman of Samaria was instructed by Christ she runs into the City and calleth her neighbours when Christ had called Matthew he invited Christ to his house and made him a great Feast and there were saith the Text a great company of Publicans and others Luke 5 29. it is not to be imagined that they came into his house without his leave or that Matthew invited them with any other intent then that they might get that good by Christ which his soul had already reaped Some allegorize hereupon and say that it was a great Feast indeed because the Feast-maker himself was here served in and laboured
whereunto thou turnest thee and 1 Chron. 28.9 And thou Solomon my Sonne know thou the God of thy Fathers and serve him with a perfect heart and a willing mind in both which places he first gives him charge of the service of God before any matter of his Kingdome Philo the Jew reporteth to the commendation of the Jewes that they were liberorum cultores cultrices and it is Chrysostomes simile that as men will patch up their own buildings and piece up ruinous and rotten houses so they should be more carefull of the Lords house and if he punish the neglect of repairing his materiall Temple then will he be more offended and displeased for the neglect of his spiritual as our selves and our children be 1 Cor. 6.19 How justly then are those carelesse Parents to be reproved who as if their children consisted altogether of body and had no soules take care onely to scratch and scrape a little goods together for them Dum esset diserius non curabat licet esset Dei culâ—urâ deserius Aug. lib. 2. confess cap. 3. Majori follicitudine me parturiebat Spiritu quà m peperat carne parturivit carne ut in hanc temporalem nascerer corde ut in aeternam lucem renascerer August but never care for having them taught how to use it Austin confesseth that his Father was not much better for thus he saith of him that he spared no cost that he might be learned but he cared not much though he were lewd and wicked But for Monica his mother in whose heart he saith the Lord had begun to build his Temple she ceased not to do her uttermost endeavours every way that he might be truly religious and as well Gods child by grace as hers by nature And surely where this duty is neglected children neither know their duty towards God their Parents or any body else as appeareth in the History of a certain old man of Athens that came before Solon a Judge at that time and in that place where he lived and complained that his son was undutiful and disobedient which he knowing to be a foul fault caused the young fellow to be called in to see what he could say for himself and my Author saith he was not able to deny it whereupon he decreed that because he had shewed no duty while he lived therefore he should enjoy nothing by his Father when he died and so deprived the young man of his inheritance for his disobedience sentence being past the young man answered for himself that howbeit he could not altogether deny the fact yet it was not altogether his fault but partly his Fathers because he never afforded him any education instruction or good bringing up whereby he might learn to do his duty either to him or others which being likewise affirmed by the Son and not disproved by the Father he punished him also and deprived him of the solemnity of his Funeral It is not enough for Parents to excuse themselves from this work of instructing their children saying they will do it hereafter but they must take the soonest time they have opportunity We know it is a practise among Husbandmen and Gardeners Quo semel est imbuta recens servabit odorem Testa diu to set and sow both trees plants and seeds in the spring of the year so we are to sow the seed of the true knowledge of God and of Religion in children in the spring of their age Teach a child in the trade of his way and when he is old he will not depart from it Prov. 22.6 That a child is capable of instruction may appear in that he is apt to learn rude rhymes immodest songs dances and the like as children are capable to mock and scoffe 2 Reg. 2. as the children that mockt Elisha so also to cry Hosannah as those did to Christ Math. 21.15 and though children do not so readily encline to good as to evil yet childhood is not so corrupt as a riper age and for any man to say it is not good to set an old mans head upon a young pair of shoulders I say that it is never too soon to learn good things they that neglect it when they be young are uncertain where they shall live to learn being old Eccles 11.6 therefore it is good to make use of the present time In the morning sow thy seed Remember thy Creator in the dayes of thy youth Eccles 12.1 1. It will be easie and familiar to them Lam. 3.27 it is easie for a man to bear the yoke from his youth for thus by use and custome which is another nature grave jugum will become suave jugum as our Saviour tells us Math. 11.29 Tender twigs are easily bowed but old trees sooner break than bend The Lord commandeth a Parent not to withhold correction from his child Prov. 23.13 for if thou smite him with the rod he shall not die Now if they are to be corrected betimes for vices then also are they capable of instruction and ought betimes to be instructed So God requireth that they should be taught concerning the Passeover It shall come to pass Exod. 12.26 27. that when your children shall say unto you What mean you by this service that you shall say It is the sacrifice of the Lords Passeover who passed over the houses of the children of Israel in Egypt when he smote the Egyptians and delivered our houses And Exod. 13.14 It shall be when thy son asketh thee in time to come saying What is this that thou shalt say unto him By strength of hand the Lord brought us out from Egypt from the house of bondage 2. All men are to provide for their Families and he that provideth not for his family 1 Tim. 5.8 is worse than an Infidel Now good nurture is as necessary to children as nourishment and even as they cannot live without meat so they cannot do well without the knowledge of God and his Word which is Cibus mentis their spiritual food as Gregory calls it that Common-wealth neither cannot well stand where the good education of children is neglected 1. How justly are those Parents to be condemned that let their children grow old in years but still be young in knowledge like Rehoboam and season them not at first with good things but cocker them whereby they have as little comfort of them as Eli had of his sons who were sons of Belial and knew not the Lord and were destroyed Negligent Parents onely desire to have children and then no matter whether they be instructed in the knowledge of God or no and so good or bad heirs of heaven or hell whereas they should desire to have a holy seed to furnish the Earth with Saints and Heaven with Citizens carelesse Parents that onely desire to have children and no more are like ill husbands that cast their corn into the ground and then never care what becomes of it whether the birds
or beasts spoil it Such Parents have commonly as little comfort of their children being grown up as they had little care in bringing them up in the knowledge of the Lord. 2. How are those Parents also to be reproved that are so far from teaching their children good things Quorum vita turpuÌ„ eis objurgandi libertas eripitur Plutar. Turpe est doctri cum culpa redarguit ipsum as they teach them evil things either by giving them evil example or by acting or talking of what evil they have done with a kind of delight for of such it is true as Plutarch saith They lose their authority of reproving others whose lives are filthy and vitious Clitipho in Terence scorns his Fathers grave counsell because he was apt now and then to break out and discourse of his own knaveries for youths are apt to think that such men envy that to them that age deprives themselves of Therefore the Romans would not have a Father and his son seen in a Bath together and Cato sharply censured a Senatour for kissing his wife before his daughter because onely it might carry a shew of levity though no dishonesty yet by circumstance indecency What then shall we say of such Parents as teach their Children as soon as they can speak to sweare and to swagger to dice dance and drink and think these good qualities for them to be like their Fathers surely without the great mercy of God they traine up their children to the devil such children will curse their Parents at the last day and wish that they rather had been the off-spring of a Toade or a Dragon than the Children of such Parents then will they cry out for judgement against them Let Parents therefore be exhorted to teach their children the principles of Religion to which no course that I can conceive is more fitting then catechising both by the Minister in the congregation publiquely Praestat multum quam multa audire Seneca Mark catechised at Alexandria then Clement and after him Origen Vide Catechisme Cyril Hierosol Catecheses mysiagoâ— cas and themselves privately that they may be spiritually built in the knowledge of the principles of Religion having faith the foundation in the Articles of the Creed the walls of hope in the Lords Prayer and the roof of Charity in the ten Commandements that which Seneca saith of reading is true also of hearing It is better to hear understand and learn of one thing then to hear many things and of them to understand and know little or nothing therefore was the course and custome of catechising first invented which hath been an ancient custome in the Church but little younger then the world as I have shewed before Vid Tract Angust de catechizandis rudibus Item Tract de Symb. ad Carechumenos this was the practice likewise of the Ancient Fathers in the Primitive Church to compile compose Catechismes or Introductions containing the summe and substance of Christian Religion That the Apostles and their associates did urge those to give some evidence and testimony of their faith and of their purpose to walk with God in newnesse life whom they drew out of Judaisme and Gentilisme is apparent John Baptist began Matth. 3. and the rest followed And some learned men think that the order of asking questions of the Baptized dost thou believe dost thou renounce is very probable to have been in use in the Apostles time whereunto that saying of Peter gives a good colour where speaking of Baptisme he mentioneth the Answer of a good conscience 1 Pet. 3.21 the stipulation of a good conscience the baptized affirming that thus and thus he believeth and thus and thus he engageth And in the Primitive Church there was a certain form or rank called Catechumeni who were first trained up in the knowledge of the grounds of Faith before they were babtized they being converted from Gentilisme the chief of which grounds the Apostle sets down Heb. 6.1 terming them the doctrine of Baptismes because they were the heads in which they that desired to be numbred among Christians were instructed before they were baptized And it is a generall opinion that the Creed was digested into such a form as seemeth to be an answer to a question The baptized was demanded what dost thou believe he answered I believe in God the Father c. And divers Divines of later times have compiled short Catechismes containing the heads of the Christian Faith that hereby feeding their people at first with milk they might fit and prepare them for stronger meat wherein doubtlesse they had been well advised and taken the right course for to presse deep mysteries of Divinity to an ignorant people not well catechised or instructed in groundâ— and principles of Religion were but tâ— build a great frame to an heavie burden upon a weak foundation which will not beaâ— it It cannot be denied but plain anâ— ignorant people coming to hear a learneâ— and eloquent discourse may be moved anâ— well affected therewith but they cannâ—â— profit half so well as if they understood hoâ— it were gathered from Gods word or to whâ—â— point and head of Divinity or Christian dâ—ctrine it belonged and might be referreâ— as Master Perkins proveth in his Epistlâ— before a little Treatise of his called Tâ—â— six Principles of Christian Religion anâ— surely the learning of short Catechisme and especially the shorter Catechisme the late Assembly of Divines cannot but concerne us all whether we be learned or ignorant strong or weak Christians if we be weak and ignorant we should hereby be taught and instructed and hence get knowledge or otherwise if we have some competent measure of knowledge already then hereby we may be occasionod to rub up our memories and call to mind what formerly we have learned or at leastwise be called upon to practise what we know already And if any one shall object the hardnesse of learning good things Prov. â— 7 let him labour to have the feare of God planted in his heart The feare of God is the beginning of knowledge and let not the seeming difficulty of obtaining it hinder thee from using any good meanes to get it It is said of Apelles the painter that drawing but every day a line in a short space he became an exquisite and exact Painter and surely if wee could every day learn but one line or but some little short Lesson in Divinity we should in short time perceive our selves to have made some proficiencie Thus you see that instructions and good directions are very necessary for youths and young men of whose Age a witty man in his time said that it is incredulous and and also unexpert unable to direct it self Javenilis aetas incredula simul inexperta est contemptrix alieni consilii inops sui Petrarc de remed utr fort 1 Reg. 12. and despising the counsels of others the truth of which assertion is corfirmed sufficiently by that wofull
rent that happened in Israel when ten of the twelve Tribes revolted from Rehoboam the Sonne of Solomon because he refused the grave and wise Counsell of the Ancient Nobles that had attended on his Father and harkned to the rash advice of the green-headed youths brought up with himself and of his own standing when young men therefore doe excedere ex Ephebis as the Poet speaks or be adulti as they say at the Universities they should remember what Plutarch saith in his book de liberis educandis of bringing up of children that they do not abjicere imperium sed tantùm mutare imperatorem i. e. being freed from the Ferula and discharged from subjection to a Tutour that even they be left to the guidance of their own discretion 2 Tim. 2.22 whereby they must follow Pauls counsell to his Schollar Timothy to fly all youthfull lusts and labour being well instructed in the grounds of true Religion as they grow in yeares to grow in wisdome and knowledge then shall no man have cause to despise their youth as the same Apostle speaketh 1 Tim. 4.12 But the wisdome of their young yeares shall be their Crowne and Glory As Virgil said of Aeneas his Sonne Sequitur Patrem non passibus aequis he followeth his Father not with even and equall steppes so it may be said of most of the children of faithfull Parents Let me presse this upon you that are old to teach the young do you not read that the Psalmist speaks often that the praises of the Lord should he declared from generation to generation Psal 22.31 Psal 79.13 And so the very Heathen understood that it was the duty of the old to teach the young Jura senes norint Praecipere mitem convenit pueris senem Seneca quid liceátque nefasque Fásque sit inquirant legémque exanima servant Ovid. Old men are or should be very knowing it belongeth to them to teach and to youth to learne of them this is chiefly to be observed among Christians hence it appeareth how grossely old men sinne if they who ought to informe others do themselves know little or nothing of those things that appertain to everlasting salvation and if they have neglected the meanes of knowledge and in their old age are so rude and ignorant that they had need to bee taught by children the heads of Catechisme which sometime happeneth what will they be able to answer to the righteous Judge of all the world when he shall aske them how they have done their duty upon the earth Let every christian now be conscientious in this duty to exhort and instruct one another to edify one another and provoke to love and to good works to stirre up one another to the wayes and work of godlinesse And to move you all hereunto I desire you to confider 1. The great benefit that will come to such as truly performe this duty the Lord hath made a gracious promise to it Jer. 23.22 if we stand in his counsell and cause his people to heare his words i. e. if we faithfully instruct them in the knowledge and feare of the Lord then we shall turne them from their evill way and from the evill of their doings Happy is that man that can turne a sinner from evill wayes and evill doings to the wayes of godlinesse This is the Reason why the Apostle will not have the believing husband or wife to separate one from another because by dwelling together they may instruct and do good one to another 1 Cor. 7.16 for what knowest thou O wife whether thou shalt save thy husband or how knowest thou O man whether thou shalt save thy wife 2. If thou canst winne but one soule to Christ Isa a. 28. thou shalt bring much glory to God Solomon saith that in the multitude of poople is the Kings honour So herein is the great King of heaven honoured when many people shall go and say Come ye and let us goe up to the mountaine of the Lord to the house of the God of Jacob and he will teach us of his wayes and we will walke in his pathes he that converteth a sinner shall save a soule from death and cover a multitude of sins Jac. 5.20 3. It will bring in great peace and comfort to your own soules what greater comfort in the world then to see those that sate in darknesse to have the eyes of their understandings opened to see those that were dead translated from death to lise to be new borne to be converted unto God Oh what abundance of comfort will this consideration work upon thy heart However let Ministers do their duty Parents their duty Husbands their duty Christians their duty in their respective places and then let the successe be what it will we shall have comfort therein Ezek. 2.5 Ezek. 2. God commands the Prophet to speak to the people whether they would hear or whether they would forbear and thus saith the Prophet Isaiah though I have laboured in vain and spent my strength for nought Isa 49 4 5. yet surely my judgement is with the Lord and my work or my reward with my God though Israel be not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength Thanks be to God saith Paul which alwayes causeth us to triumph in Christ and maketh manifest by us the savour of his knowledge in every place for we are unto God a sweet savour of Christ 2 Cor. 2.14 15. Heb. 3.13 in them that are saved and in them that perish Therefore exhort one another daily while it is called to day Do not think it a duty onely belonging to the Minister to instruct and stir up others in the wayes of Religion it is his duty principally Per hoc nal aliud est scientia nostra quam culpâ—â— Salvian but it is thy duty also Do not say with wicked Cain Am I my brothers Keeper If thou seest thy neighbour lying in the pit of ignorance and thou hast that which might help him out and doest it not thou art guilty of his perishing by this our knowledge is no thing else but a fault saith Salvian Labour with all thy might to help thy Wife and Children Servants and friends and neighbours out of this dark dungeon Direct 7 Hath God enlightened you with saving knowledge Eph. 5.8 See that you walk as children of the light If a man have never so much knowledge if he walk not answerable to it it is but a glow-worm light if thy head be full of light and thy workes be full of darknesse it is an evidence that the light that is in thee is no better than darknesse The night is farre spent saith the Apostle the day is at hand let us therefore cast off the workes of darknesse Rom. 13.12 Pareus in loc and let us put on the Armour of light Pareus by night understandeth our estate of ignorance
and blindnesse before our effectual calling and conversion and by day our estate of illumination and grace after our conversion Let us therefore saith the Apostle cast off the workes of darknesse Sin may be called workes of darkenesse 1. Because for the most part they proceed from the ignorance of Gods will not revealed to such as are yet unconverted Thus Paul saith That the Gentiles walked in the vanities of their minde having their understandings darkened Eph. 4.18 being alienated from the life of God through the ignorance that was in them and did men know the dangers that follow sinners they would be more wary of their wayes yea doubtlesse we may say when we see men run headlong into fin 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 Proctours 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 Psal 119.105 or candle to your feet 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 heavenly 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 revetatio eo magis est cognitio quo magis c gnitio peccatum quo magis peccaum eo magis judictum 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 1 Cor. 8.1 Scientia inflat Knowledge puffeth up 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 ware of them but that we may use them to his glory the finest cloth is soonest stained and the finest wits are most subject to pride for as wormes sooner ingender in tender wood then in knotty and as mothes breed sooner in fine cloth than in course flocks so pride and vain glory do sooner assault a man of excellent parts and great knowledge then one of meaner gifts therefore pride may be said to be indengred of the ashes of all vertues Ministers should in a speciall manner take heed of pride their calling is high their gifts are or should be great and they are apt to grow proud of them and the devill hath great reason to bestiâ—re himself to puffe them up with their knowledge for he knoweth 1. If pride overthrow them they fall not alone but like blazing starres draw tailes after them 2. Eâ—roreâ— magni sins magâ—io inâ—â—â—â—â—◠〈…〉 Because it is a meanes to ingendeâ— heresie and schistnes great erreurs doe â—â—â—er sâ—â—ing up without great wits and many men who seek not truth but triumph will rather then not be singular not be sound Oâ—nnes doctrinae impietatis de superbiae radice proveniunt August Man is lighter then vanity and made of the dust therefore a little wind will blow him high enough and though a man have never so much cause of abasement yet knowledge is apt to puffe and lift a man up more then the other will cast him down A man of great knowledge should not be like the Palm-tree whereof Pliny tells us Plin. 〈◊〉 〈…〉 1. â— cap. â—â— that the more weight is laid upon it the higher it riseth but like to the Canes that are full of Sugar the fuller they are the lower they stoop much grace and knowledge should not make a man more high but more humble yet notwithstanding there is a spirituall glorying in the knowledge of God that is lawfull a spirituall heart hath a spirituall glorying in the knowledge of the Lord bred in him by the Spirit of God 〈◊〉 â— â—3 â—â— of this the Prophet Jeremy speaks Let not the wise man glory in his wisdome let not the â—â—rong man glory in his strength let 〈◊〉 the rich man glory in his riches but let him that gloryeth glory in this that he understandeth and knoweth me that I am the Lord. When a man knoweth the Lord to be his God and portion and himself to be the Lords then may he glory in this excellent knowledge all other glorying is but vain Augustine writing upon the fourth Petition of the Lords Prayer August in Orat. Dominic tells us that the greatest Emperour in the world is a very begger in regard of God and we know that beggers must be no braggers wee are but Stewards and Stewards must not be stately we must not say of knowledge and the rest of our talents as the Atheists of their tongues Psal 12.4 that they be our own and that wee will use them or rather abuse them as we list what ever any body saith to the contrary this is a false plea and a flat Non-sequitur for we are but entrusted with them and must one day bee accountable for them wee must not therefore use them at our owne pleasure but according to our Masters appointment 3. Is thy spirit the candle of the Lord dost thou know God and his wayes then take heed of apostasy and back-sliding It is better not to have known the way of righteousnesse then after they have knowne to depart from the holy Commandement given unto them 2 Pet. 2.21 See that thy goodnesse be not as a morning cloud or early dew that soon passeth away It is not enough for a souldier to have skill to use his weapons and to make a faire flourish and gallant bravado and then runne away but he must double and treble his activity till he hath foiled his foe and possessed himselfe of the field It is not enough for a Saylour to be expert in the Art of Navigation to weigh his Anchors hoyse up his Sayles and go gallantly out but his skill appeares most in coming safe home againe So it is not enough to have some knowledge of Christ and to come to him Matth. 4.28 But we must abide in him John 8.31 and his word must abide in us then we shall be his disciples indeed In a word we must work till night in Gods Vineyard if we will have our penny for that 's not paid in the Morning but at Even Matth. 20.8 He that endureth to the end shall be saved Matth. 24.13 we must be faithfull to the death if we will have the Crowne of life Revel 2.10 Some enlightened persons are very forward professours at first Psal 70.57 but tire at last like the Asses of Armenia that go apace in the morning but grow dull before noon recoyling like a bad piece or deceitfull bow or like the foolish Galathians Gaâ— 3.3 beginning in the spirit and ending in the flesh It must not be with knowing Christians in the profession and practice of Religion as it was wont to be in the Jewes banquets to set forth their best wine first as our Saviour tells us John 2.10 whosoever are thus are no better then hypocrites and their motion forced and violent for that is still swift at first and slow at last A good Christian is best at last like the Church of Thyatira to whose commendation our Saviour Christ saith that he knew her works that they were moe at the last then at the first whosoever is not ever good and best at last was never truly good They that have been once enlightened and have tasted of the gifts of Gods Spirit Hâ—b 1.5 6. of they once fall away it is impossible or very difficult for them to be renewed againe by â—â—peâ—tance FINIS