for that they are altogether void of understanding for they are wise to do evil saith the Prophet Jeremy Jer. 4.22 Luc. 16.8 and our Saviour saith that the children of this world are wiser in their generation then the children of light they are eagle-eyed in the things of the world and in sinful matters still but to do good they have no knowlodge Man hath by a natural light still the knowledge of God so the Gentiles by the book of the creatures knew God Rom. 1.21 and they had a moral knowledge of God having some moral principles within engraven upon their hearts by which they understand both good and evill but they are deprived of an higher light a spiritual knowledge a divine light lumen fidei the light of faith 1 Joh. 2.8 a supernatural light this is called the true light by the Apostle so that natural or moral light is but a false or dimme light in comparison of that which directeth a man the way to true happinesse and this true light is called in Scripture the light of Christ Ephes 5.14 and the light of life John 8.12 Quest 2 What are the causes of ignorance Answ The first cause is the corruption of mans nature the understanding of man is corrupted and turned away from this light unto blindnesse darknesse errour ignorance unbelief and misbelief Eph. 4.18 the understanding of man is darkened being estranged from the life of God through the ignorance that is in him because of the blindnesse or hardnesse of his heart corruption and pravity hath blinded the eyes of his understanding so that he cannot by reason thereof savingly see the things of God 1 Cor. 2.14 the natural man receiveth not the things of the spirit nor can be know them because that corruption on the faculty hath blinded the eye of his understanding turning it away from the chiefest good Acts 17. man doth now but grope and feel after God man is so stupified that though he hear never so often yet understandeth not in a saving way like the people that live near the river Nilus that are made deaf by the fall of the waters of that river for videndo non vident in seeing men do not see Rom. 1.23 intelligendo non intelligunt in understanding they do not understand as evill stomachs turn good nourishment into bad humours so evill men turn the truth of God into a lie The corruption of our natures hath deprived us of all those principles of saving truth that should be in the understanding The Lord looked down from heaven Psal 14.2 so see whether there were any that did understand and seeke God saith David There is no principle of light in a natural man that gives him a supernatural knowledge of God God who commanded light to shine out of darknesse 2 Cor. 4.6 hath shined in our hearts to give the light of the knowledge of the glory of God c. So that till the glorious Son of righteousnesse shine into our hearts the heart hath not one principle of of heavenly light there and is no better then a lump of darknesse Rom 8.7 The wisdom of the flesh is enmity against God it is as it were at deadly feud with the wisdom of the Spirit for it will yeeld to or grant no more then it can see ground for in natural reason therefore must needs be starke blind in matters of faith An instance of this we have in Nicodemus a Ruler of the Jewes and no doubt a great Rabbi and well skilled in all humane learning yet cannot he understand the doctrine of regeneration and though our Saviour had told him of the necessity of it and illustrated it by an excellent similitude of the wind blowing where it listeth Joh. 3. and yet saith he how can these things be the reason was because he looked upon it through the thick spectacles of reason and wanted the pure and clear eye of faith Christ spake spiritually and he understood him carnally Another instance you have in the learned Athenians who in Pauls time were as great Scholars as any in the world yet when he preacheth to them the resurrection from the dead a doctrine crossing the principles of natural Philosophy which maintaineth for an Axiome and Maxime that à privatione ad habitum nullus est regressus a natural body resolved into it's first elements and matter whereof it was made Acts 17.32 cannot possibly resume the same and live again after death they therefore mock at him thinking him to teach impossibilities and to set abroach some strange Paradox Now as it was with Nicodemus and the Athenians in these two points so it is with all natural men be they never so learned in the mysteries of Religion that are above the reach of carnal reason the light shineth in darknesse and the darknesse comprehendeth it not John 1. â—5 A second cause of ignorance is the Devill helping forward the corruption of man plunging him every day further and further into sin and casting thick fogs and mists before his eyes If our Gospel be hid it is hid to them that are lost 2 Cor. 4.3 4. in whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Two wayes is the corporal sight offended either by injection of exterior dust into it or by interiour humours stopping the optick nerves within So Satan either blindeth the eyes of natural men with the dust of worldly things which he casteth into them or by their own grosse and carnal affections he stoppeth the Conduits of their sight that they shall not have any true knowledge of God likewise Satan bestirreth himself and spareth no pains to blind the eyes of men by endeavouring to keep them from the means of knowledge or to increase in them the darknesse of ignorance and from thence he laboureth to lead them to the darknesse of sin from one sin and errour to another as from one dungeon to another till at last he bring them into his own den the dungeon of utter darknesse The third cause is God himself and that in divers respects 1. When denieth men the means of knowledge as 1. The Word and outward Ministery Psal 19.8 thus they are said to sit in darknesse that are without the word Psal 1.9.105 and the means of knowledge the Commandment of the Lord is pure enlightening the eyes the word is a lamp or candle to my feet and a light to my paths saith David and the Ministers of the word are called the light of the world Matth. 5.14 therefore where God denieth a people these outward lights the means of knowledge that people must needs fit in the dark dungeon of ignorance 2. By denying or not giving in the inward light of the Spirit Job 32.3 it is the inspiration of the Almighty
be ignorant yet we mean well our heart is as good as the best and we hope that God will accept of our good meanings and intentions But how can men mean well when they know not how to do well Psal 51.6 then is the heart good when a man can say as David Lord thou hast taught or made me to know wisdom in the hidden part Prov. 2.10 or in the secret of my heart when this wisdome entreth into thy heart and knowledge is pleasant to thy soul as Salomon speaketh when thy heart is taught of God then it is good A man may have a good nature a good disposition good natural wisdome and knowledge but this is hateful to God if spiritual knowledge be wanting Rom. 8.7 the wisdome of the flesh is enmity to God and it is that which keeps a man off from yielding subjection to the Law of God A man cannot be good in any relation without knowledge A man cannot be a good husband without knowledge Peter exhorts husbands to dwell with their wives 1 Pet 3.7 according to knowledge Knowledge is required of all husbands and of all men before they be husbands because as soon as they have wives they are charged to shew their knowledge Husbands must set up the worship of God and the exercises of piety in their dwellings by instructing their wives and children in the things of God Josh 24.15 Deut. 6.7 and by talking and discoursing of Gods Word upon all occasions as also by praying together Jer. 10.25 Eph. 6 4. that so they may keep off the curse of God from them which shall fall upon them that know him not and the families that call not upon his Name A man cannot be a good Parent without knowledg Parents are required to bring up their children in the nurture and admonition of the Lord how canst thou instruct thy children while thou thy self art ignorant of God and his word a man cannot be a good Master nor a good Christian without knowledge God who commanded light to shine out of darknesse hath shined in our hearts 2 Cor. 4.6 to give the light of the knowledge of the glory of God c. saith the Apostle the first thing that God created in the world was light and the first thing he creates in the soul of the new creature is spiritual light and knowledge so then unlesse we have the light of heavenly knowledge in our hearts we cannot be good 2. Without knowledge we cannot do good Psal 36.3 Desiuit adhibere intelligentiam ad benè faciendum Junius Cadallehaskil lehetio Hebr. Noluit intelligere ut benè ageret Hieron David makes it an indelible Character of a wicked man to refuse knowledge he hath left off to understand and to do good Geneva he ceaseth to use his understanding to do well Junius he would not understand that he might do well saith Hierom upon Psal 36.3 under the. Law God rejected the blind sacrifices shewing how he contemneth blindnesse and ignorance in all those that will serve him Malach. 1.8 A good intention cannot make a good action if knowledge be wanting it is but a blind offering though done in obedience to Gods command As it is will-worship when things are done which are not commanded and men think by them to do God good service so likewise when men do Gods commands for sinister respects not knowing the force and ground of the command 1. Without knowledge a man cannot repent how can a man turn from sin unlesse he know the nature and danger of sin how can he turn to the Lord Hos 8.3 unlesse he know him When Israel turneth to the Lord he shall cry to the Lord My God we know thee saith the Prophet Hosea If you urge an ignorant man to turn from his sin and turn to the Lord he will answer as Pharaoh Who is the Lord I know not the Lord neither will I let my beloved lusts go how can a man repent till his conscience be touched and how can conscience accuse him without knowledge Knowledge is the effect of a good conscience and a good conscience like an haughty spirit scorneth to lie in the hovel of ignorance 2. A man cannot pray to the Lord without knowledge Ignoti nulla cupido Rom. 3.10 Joh. 4.10 3 Cor. 14.15 Alsted Theolog. Catechet there is none that understandeth that seeketh after God saith the Apostle If thou knewest saith Christ to the woman of Samaria thou wouldst have asked c. A man may say a prayer or read a prayer without true knowledge and the Lord regard them not but he cannot pray with the heart nor pray spiritually without true knowledge that prayer is right which is done in the spirit and with understanding Scientèr or at qui novit quem orat quid pro quo 3. VVithout knowledge a man cannot praise God for any mercy Psal 17.7 Sing ye praises with understanding saith the Psalmist therefore the Saints do honour God most with their praises and confessions because they know more of God and his goodnesse then others and can report higher things of him VVicked and ignorant men speak of God onely by hear-say but they that know him by intimate acquaintance and experience as the Queen of Sheba knew more of Salomons wisdome by his mouth then by his fame he that hath the most inward communion with God is able to render the more abundant praises to him 4. VVithout knowledge a man cannot be zealous for God and his glory there is a blind zeal like that of Popish votaries Phil. 3.61 there may be a zeal of God where there is no knowledge of God as the Apostle Paul speaks of himself before his conversion that he persecuted the Church out of zeal the like he speaks of his Countrey-men the Jews that they have a zeal of God Rom. 10.2 Zelus absque scientia quà vehementiùs irruit eò graviùs corruit Bernard but not according to knowledge It is good saith the Apostle alwayes to be zealously affected in a good matter Gal. 4.18 Now wisdome and knowledge are good guides to zeal to keep it within compasse that it run not out into fury in all pious actions let zeal be your spur but let knowledge and wisdome be your guide 5. A man cannot truly worship God without knowledge we must know him before we can worship him how can we reverence him whom we do not know we know what we worship Acts 17.23 saith our Saviour but as for all ignorant persons like the Samaritans they worship they know not what and if they do him any outward service they ignorantly worship the true God like the Athenians that set up an Altar to the unknown God this makes many persons to come into Gods presence and carry themselves so irreverently as they do because they do not know him Such as our knowledge is such is our worship of God 3. Without knowledge a man
we want vessels to receive Gods gifts and graces Hoc est humilitatis miraculam ut elatio deorsum humilitas sursum tendat Aug. de Civit. 4. Dei lib. 1. cap. 13. for as full vessels will hold no more liquor so a soul stuffed with pride and vain glory cannot receive in nor hold Gods gifts graces the proud shut their windows and will not receive in the light of saving knowledge God is not so prodigal of his grace as to cast it in upon those that are not willing to entertain it heavenly mysteries are hid from the prudent but revealed unto babes This is a wonder of humility saith Augustine that pride tends downward humility upwards the more true knowledge a man hath the more he is sensible of his want of knowledge and that which he hath is nothing to what he wants Quest Now peradventure some may step in and ask me what shall we do with our knowledge having attained to a competent measure thereof Resp I shall shew you what is to be done with it Direct 1 As you know what to do so now you must do what you know put in practice what you know In Paradise there was a Tree of Life Rom. 2.20 Aliud est habere legem Dei in corde Aliud habere cor in lege legem in corde habent qui veritatem sciunt cor in lege habent qui veritatem diligunt as well as a Tree of Knowledge and as one saith well One apple of the Tree of Life is worth twenty of the Tree of Knowledge We read in Scripture that there is a form of Knowledge as well a form of godlinesse A form of knowledge is nothing else but an Idaea of truth floating in the brain that hath no influence on the heart or life like a Winters Sun which shines but warms not knowledge is as the eyes to direct us practice as the hands and feet to perform that direction knowledge alone is as the eyes without feet and hands and practice without a solid knowledge is as strong legs and nimble hands in a blind man light and life are best together if naked knowledge be sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Devill is a most perfect creature who hath one name from the greatnesse of his knowledg all men in the world do come short of him in the knowledge of good and evill he knoweth good but not to love and seek it he knoweth evill but not to hate and flee from it his actions and affections are set close unto his knowledge as Devils are called understanding spirits Eph. 6. â—2 so also they are stiled spiritual wickednesse his serpentine subtilty hath purchased him the name of an intelligent spirit but his wickednesse calls him Sathan an enemy to God It is said of the Cherubins that there were hands under their wings Ezek. 1.8 The word Cherubin signifies light intimating where there is the light of knowledge there should be hands to put that light into practice The Egyptians in their Hieroglyphicks painted a tongus and an hand under it to shew that knowledge and speech is good when that which is known and spoken John 13.17 is put in practice If you know these things sayes our Saviour happy are you if you do them It is nothing for one to have the Trumpet at his lips as Gideons souldiers who hath not the Torch in his hand saith a Father Greg. Nax the voyce of Athanasius was a thunder-clap and his life a lightning flash saith he because words never thunder well if examples enlighten not True wisdome is a prudence of works not of words saith Cyprian He that knoweth to do good and doth it not to him it is sin It is a great sin not to know what thou doest Jam. 4.17 a greater not to do what thou knowest Grave est peccatum non scivisse quod facias gravius non fecisse quod scias Ambr. de offic lib. 2.20 saith Ambrose for as one saith at the last day we shall not be demanded Quid legimus sed quid egimus nec modo quid diximus sed quomodo viximus what we have read but what we have done nor so much what we have spoken as how we have lived Bernard Knowledge and practice must go together for else as the saying is true amongst the Philosophers that power is to none effect which is never produced into act So it is as true in Divinity that it is a vain and idle antention Frustrà est potentia quae nunquam preducitur in actum Scientia contemplativa practica contemplativa quae docet res sibi subjectas scire tantum contemplari enjus finis est ipsa cognitio hac sufficit in Metaphysicis Physicis Mathematicis altera practica seu activa dicitur quae non solùm dicet scire sed agere operari aliquid corum quae cagnoscimus hujus finis est actio haec requiritur in disciplinis Ethicis Oeconomicis Politicis Porter Physic lib. 1. cap. 5. August 83. Quaest that is never put in execution The end of knowing Gods will is to do it There is say the Philosophers contemplative and practical knowledg contemplative or speculative is that which teacheth a man to understand things in their own nature and only to contemplate whose end is bare knowledge and this is sufficient in Metaphysicks Physicks and Mathematicks Practical or active knowledge is that which not only teacheth a man to know but to do the things which he knowes the end of this knowledge is action and this is required in Disciplines Ethicks Oeconomicks Politicks and Religion consisteth not in a bare naked profession but in action and practice all the bells of Aarons garments ring out a loud peal of practice and it is the common tenent of all the Fathers that Religion consisteth not so much in the fine faire leaves of knowledge profession and good words as in the sound and savoury fruits of practice and good works Yea even some of the Heathen have taught this truth for Aristotle affirmeth that felicity or happinesse consisteth not in the Theory or Knowledge but in the practice of vertue a man that hath knowledge without practice is like a man that carrieth a Lanthorn behind him to give light to others but breaks his own shins or like Noabs Carpenters Lyraglos in Jac. 1.22 that made an Ark to save others but were drowned themselves Lyra observeth that as that Physick is vain that doth not purge the bad humours and procure the health of the body so that knowledg is no better that makâ—â— no amendment upon the soule Aristotle in his Ethicks saith that such as content themselves with the naked knowledge of moral vertue and go no farther caring not to practice it are not unlike to such as consult with and ask the advice of Phyficians concerning their bodily diseases but care not for having them administer or apply any thing to
the Gentiles were destitute of or else he saith My people to put them in mind what they had bin or should be 2. Here is the judgment or punishment threatened unto them which is destruction they are destroyed Perdetur populus meus Vatab. Excisus est populus meus River Conticuit Vulg. Alii ad silentium redactus est populus meus Vatablus renders it My people shall be destroyed Rivet thus My people are cut off Some read it thus My people are brought to silence And Zanchy saith that Verbum pereundi tà m ad spiritualem quà m ad carnalem politicam mortem refertur Zanch. in loc This word destroyed hath as well relation to their spiritual as to their carnal and politick death And it is said here they are destroyed or cut off to denote the certainty of the judgement they shall as surely be destroyed as if they were already cut off and rooted out 3. Here is expressed the cause of their destruction and that is ignorance for want of the knowledge of God This people were not destitute of knowledge as the Gentiles who had not the Law of God but therefore were they without knowledge because when they had the Law they neglected the use of it and when they were admonished by the Prophets they contemned their admonitions and therefore perished because they would be destroyed Mibeli hadaat fignifies absque scientia illa without that knowledge Vatablus referreth that knowledge to the knowledge of God which the Land is said to be destitute of v. 1. This speech of the Prophet in the name of the Lord is an astonishing speech My people are destroyed for lack of knowledge as if he should say it were no wonder if other people should want the knowledge of God and so be destroyed but that my people should be destroyed for lack of knowledge this is matter of astonishment the Lord had shewen his word unto Jacob Psal 147.19 20. Deut. 4.6 his Statutes and his judgments unto Israel he had not dealt so with any Nation nor had they the knowledge of his judgments This people were esteemed in the sight of the Nations to be a wise and an understanding people therefore Israel Gods people could have no plea for their ignorance having the Law of God which the Gentiles had not they were destitute of knowledge because they wilfully shut their eyes against the light that shined upon them therefore their punishment was most just in that they were cut off that they should not be further accounted for the people of God I proceed to the point of Instruction Doctrine That ignorance is the main and principal cause of a peoples destruction I do not say it is the onely cause but it is a principal cause of a peoples ruine the Apostle Paul saith that destruction and misery are in the wayes of wicked men and then addeth this as the reason thereof Rom. 3.16 17. and the way of peace they have not known the Lord accounts them poor and foolish that know not the way of the Lord Jer. 5.4 and the judgment of their God and the mouth of the foolish is neer to destruction Prov. 10.14 1. Jer. 5. It brings many outward calamities upon a people My people are gone into captivity for lack of knowledge saith the Lord a rod is for the back of him that is void of understanding saith the wise man the whip of Gods wrath is their due the rod and not reason must prevail with them they must be instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 It brings everlasting ruine upon a people that live and die in it God will pour out his wrath upon them that know him not and Christ shall be revealed in flaming fire against them that know not God c. 2 Thess 1.7 8 9. who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power In the handling of this Doctrine let us inquire Quest 1 What is Ignorance Answer Ignorance is a great blot upon mans nature or a want of that cleer and perfect light that was in man at his first creation being made after the image of God which principally consisted in knowledge Triplicem habait homo ante lâ—psum cognitionem scilicer rerum propter se factarum Creatotis sui Lumb Sentent lib 2. Distinct 23. this light being much darkned Gods image in man is much defaced God at the first gave man perfect knowledge of all things so farre forth as he was capable of for no infinite thing can be fully comprehended of a finite saith the Philosopher his knowledge was very great in natural and super-natural things Adam was both a perfect Philosopher and a perfect Divine Consider him first as a Philosopher he knew himself he knew his own condition he knew what manner of person he was made he understood how he ought to walk what to have done what to have avoided he had a singular knowledge of the nature of all creatures giving them names suitable to their very natures Adam could not chuse but know himself when as he knew the nature of stones and plants and beasts and all other creatures but now the eye of mans understanding being obscured by sin we see natural things no better then the man in the Gospel that was blinde who had but a little glimering of light that could not discern between men and trees Scholars in their studies are like Sailers in a troublesome Sea Maxima pars eorum quaescimus minima pars eorum quaenes imus Plato that sail along where they cannot see their way Socrates that was judged wisest by Apollo said he knew this one thing viz. that he knew nothing And Aristotle that knew as much of natural things as man could know by the height of reason saith of all things Videntur esse they only seem to be and the Platonists do hold this Paradox That nothing can be known as it is so that all mans natural knowledge now is but as a spiders web Having considered man as a Philosopher let us see what a Divine he is In the state of innocency man knew God so far forth as a terrestrial creature could know his Creatour he perfectly knew so much of the will and mind of God as it concerned him to know and was necessary for him he had an inbred knowledge of God but now if our eyes be so blind in natural things what are they in super-natural Ephes 4.18 Ephes 5.8 the understanding of man is darkned through ignorance and blindnesse of the heart saith the Apostle natural men are said to be darknesse and to fit in darknesse not as if the natural faculty of light or seeing were quite extinct by the fall of Adam no there is some inward light still in the understanding of natural men therefore when the Scripture taxeth all people for being a grosse and dull people it is not
cannot receive good 1. Without knowledge a man cannot receive Jesus Christ God first shineth into the heart with the light of knowledge before Jesus Christ can be received by the hand of faith though Jesus Christ when he was upon earth spake as never man spake his preaching being with power and authority and not like that of the Scribes yet multitudes of his hearers could not receive him till the eyes of their understanding were opened 2. Without knowledge a man cannot receive the Spirit of God John 14.17 our Saviour saith That the world cannot receive the Spirit of truth because it seeth him not neither knoweth him many men make a mock and scorn of the Spirit of God because they do not know him the natural man receiveth not the things of the Spirit of God for they are foolishnesse to him neither can he know them 1 Cor. 2.14 because they are spiritually discerned A natural man may hear of spiritual things but cannot be in a capacity of receiving them till he come to understand and to know them They are riddles to a natural man as the Apostle saith 1 Cor. 2.9 Eye hath not seen nor ear heard nor hath it entred into the heart of man to conceive the things that God hath prepared for them that love him he speaks there of the things of the Gospel but saith he God hath revealed them to us by his spirit and we have the mind of Christ vers ult A natural and ignorant man is like a corrupt stomach where no meat will digest or nourish it doth him no good it turneth to no good nutriment so it is with an ignorant soul the spiritual things of God do him no good they digest not in his soul they nourish him not because he is full of darknesse corruption and ignorance 4. Without the knowledge of God we can have no communion and fellowship with him God is light and the ignorant man is darknesse 2 Cor. 6.14 and what communion hath light with darknesse God is light and in him there is no darknesse and while thou art in the dark dungeon of ignorance thou canst not converse with the Father of Lights A natural man is a blind man he cannot see nor discern spiritual things God takes no delight in such blind fools If you delight your selves in ignorance and are unwilling to be taught as many children and servants are how can you have any communion with God that know him not It is true as a judicious Divine observeth Mr. Cotton on John there are many that desire knowledge and cannot attain it and of such saith he God will either accept their desires or give them knowledge but such as please themselves with their ignorance they have no communion with God but are sealed up unto damnation If a man walketh in darkness and saith he hath fellowship with God he is a liar A man can have no communion with God in the spirit nor in his ordinances nor in any thing as his without the knowledge of God for while he liveth in the darknesse of ignorance he is without God in the world 5. Col. 1.13 Without the knowledge of God men are still under the power of Satan the Prince of darknesse They are said to be under the power of darknesse i. e. of ignorance and they that are under the power of darknesse are under the power of this Black Prince the Devil himself is bound in everlasting chains under darknesse and he bindeth sinners with the chains of darknesse the darknesse of ignorance and holds them under his power Acts 26.18 therefore when a sinner is converted unto God he is delivered from the power of Satan being turned from darknesse to light and being made a meet partaker of the inheritance of of the Saints in light he is delivered from the power of darknesse Most men while they are under Satans power they are held with this chain where ever an ignorant man goes he goes like a fettered prisoner with his Keeper at his back let him go to the Congregation to hear the word there Satan either stops his ears or blinds his eys or else choaks and steals away the good seed of the word out of his heart Those that are without the acknowledgment of the truth they are taken captive 2 Tim. 2.26 Eph. 6.12 or taken alive by him in his snare and wicked spirits are said to be the Rulers of the darknesse of this world Oh tremble then thou ignorant wretch to think to whom thou art in bondage 6. While thou art ignorant wanting the knowledge of God thou art in subjection to every base lust Paul speaking of the unregenerate State Tit. 3.3 1 Pet. 1.14 describeth it thus At that time we were foolish and disobedient serving divers lusts and pleasures Fashion not your selves saith Peter according to the former lusts in your ignorance An ignorant man knoweth not what is good and what is evil and often putteth good for evil Isai 5.20 Prov. 14.12 and evil for good putteth darknesse for light and light for darknesse now the will and affections do for the most part follow the understanding in things that are good I say for the most part because the will and affections are sometimes more depraved then the understanding and in evill things the will and affections do altogether follow the understanding now the understanding being darkned and putting evill for good and good for evill how can it be but a cause of divers lusts making the soule to serve divers lusts and pleasures Ambition Pride Passion Drunkennesse Revenge Every sin and lust will command them so long as they are without the true knowledge of God this is a miserable slavery to be led by their lusts if they had eyes to see it one lust hurries them one way and another hurries them another way where there is the knowledge of him that hath called us to glory and vertue 2 Pet. 1.3 4. such have escaped the corruption that is in the world through lust there is no escaping the pollutions and defilements of sin and lust but by the knowledge of our Lord and Saviour Jesus Christ 7. Ignorance makes a man like a beast A man without knowledge is like Nebuchadnezzar who had the heart of a beast in the shape of a man an ignorant man hath the head and heart of a beast an ignorant man is a very beast For what difference between a man and a beast A beast hath eyes ears legs as well as a man seeth heareth goeth smelleth tasteth Keckerm Physick 1. as well as a man can do nay many beasts can doe these things better then a man can doe a man then differeth only from a beast in understanding and discourse Therefore saith God to his people Be not as the horse or mule Psal 32.9 Mule nihil sentis Epigram 14.1 that hath no understanding as the Poet calleth an ignorant man a sottish man yea a sottish
all again doing it from her affection and not from affectation Affectus saepe numero imponit nomen operi Ambros Luk. 1.6 The affection many times imposeth the name on the work An example in this kind we have in Zachary and Elizabeth the Parents of John Baptist of whom it is said they were both just before God and walked in all the commandments of God without reproof not but that God could have reproved them in the rigour of his justice Incedentes 1. viventes Beza versantes Erasmus but because they endeavoured to walk in all the Gommandments of God blamelesse the Lord would not to shew the riches of his mercy and to encourage others to follow their example they walkt in them all they desired no exemption from any or toleration and dispensation for the breach of any but so far forth as God enabled them they endeavoured to keep them all blamelesse or without reproof And to this purpose Augustin saith that peccatores conversi non sunt amplius peccatores not that they have not sin remaining in them for so the best shall have so long as they are in this world but because fin raigneth not in them it shall not be imputed to them Thus the Scripture testifieth of Noah Gen. 6.9 Joh. 1.47 that he was a man perfect in his generation and of Nathanael that he was a true Israelite in whom was found no guile Thus you see that it is not enough that we know what we ought to do but also that we do what we know You know the doome that is passed on that Steward Luk. 12.47 or Servant that knew his Masters will and did it not he should be beaten with many stripes Direct 2 Having attained Heavenly knowledge see thou lose it not it is a precious Jewel and ought carefully to be kept and not to be lost Keep sound wisdom and discretion Prov. 3.21 is the advice of the Wise man the losse of heavenly knowledge is the greatest losse because thereby you lose all those excellent things which the knowledge of God procureth for you Men that have great parts and much knowledge and afterwards lose it may be compared unto those that are witty to get money and spend it as fast as they get it being at the years end not a peny the better for all they have gotten knowledge cannot be gotten without much pains and therefore let it not be easily lost it will be your shame to lose that carelessely the obtainment whereof hath cost you dear as men that have their eye-sight are very careful to preserve it so we ought as carefully to preserve knowledge which is the eye of the soul The eye of the body is very tender therefore God hath guarded it with lids which close and open most speedily at the pleasure of a man So it is with the eye of the mind and therefore we should much esteem the good that may preserve it and carefully shun the evil that may hurt it You that are Parents will often call upon your children to be good husbands and keep together and not to waste and squander away what you have given them or shall leave them and you that are Christians should often call upon your souls to keep good judgement and knowledge and not to lose it And let me tell thee if thou keepest sound wisdom and discretion it will also keep and preserve thee from many corporall dangers and spirituall falls Direct 3 Art thou a man of knowledge see what good thou hast gotten by thy knowledge art thou wise thou must be wise for thy self what ever thou knowest thou must labour to know it for thy good as Eliphaz speakes Job 5. ult A wise man will labour to know the goodnesse of every thing The eye of the body can see any thing but it self but it is the glory of heavenly knowledge which is the eye and beauty of the soul that it sees it self by an admirable reflection upon it self Thus thou shouldest be often thinking with thy self God hath opened the eyes of my understanding he hath shined into my heart giving me the light of the knowledge of the glory of God in the face of Jesus Christ he hath given me a more piercing head a more sublime speculation a deeper insight and penetration into divine My steries than to many others Oh! what am I the better for it do I find my heart more lifted upwards my affections more raised from the earth and set on heavenly things It is a spice of Atheisme to look at any thing as good in its own nature and not to extract some good out of it and get some good by it How few men do worship God as they know him they can say that God is good and yet never love nor seek him that he is just and powerful yet fear not to offend him that he is wise yet submit they not to his wisdom that he is omniscient and yet they breed and feed wicked thoughts in their hearts they believe there is an hell for sin and sinners and yet go on in the way of sin and that there is laid up a Crown of glory in Heaven for well-doing and yet they follow the multitude to do evil such knowledg as this is no better than Atheism and Infidelity That is the best knowledge that reduceth all duties promises and threatnings to our persons joying affection to light and moving the heart according to things known and out of all draweth actions that serve to expresse that knowledge doing all as in the presence of the glorious Sun of Righteousnesse where this care is sin findeth a bridle and grace a spur They who walk in this light enjoy the unspeakable fruits thereof whilest others are as void of them as they are strangers to the light it self Direct 4 Labour to grow in knowledge according to the advice of the Apostle 2 Pet. 3.18 do not shew your selves children by thinking you know enough already for he that thinks he knoweth any thing he knoweth nothing as he ought to know Brethren be not children in understanding but in understanding be men 1 Cor. 14.20 the Apostle commendeth the Corinthians for abounding in knowledge 2 Cor. 8.7 Col. 1.9 and gives thanks for the Colossians upon the like account Solon was wont to say I grow old alwayes learning many things It is written of David Chytreus a German Divine when he was even upon the point of death that he raised up himself upon his pillow as well as he was able to hear the discourses of his godly friends that sate by him and said that he should die the more comfortably if he might die learning something There is none so cunning in Christs School but may learn more even David a prime Scholler of the highest form desireth to be further informed Lord teach me thy wayes Ps 86.11 And so Solomon his son though he were the wisest King amongst men and the wisest man amongst
be more wary of their wayes yea doubtlesse we may say when we see men run headlong into sin that either they see not what they do which is pitiful or else that they wilfully winke and will not see which is much more perilous 2. Sins may be called workes of darknesse because they be for the most part done in the darke and the doers of them still delight to be in the dark and are ashamed that their doings should be brought to light for what Job saith of one sinner Job 24.15 saying The eye of the Adulterer waiteth for the twilight saying No eye shall see me and disguiseth his face Our Saviour affirmeth to be true of all sin and every sinner saying Joh. 3.20 that every one that doth evil hateth the light neither cometh to the light least his deeds should be reproved or 3. Because they are evermore suggested to us either by Satan himself the Mint-master of all mischief the Prince of darknesse or by some of his wicked instruments that be Amici Curiae Prectours Factours and sollicitours of that black Prince in his Court of darknesse 4. Because they carry those that live and die in them into Hell the place of utter darknesse Let us then that are enlightned with the true light cast off the workes of darknesse and put on the armour of light that is have our conversation suitable to our profession The Gospel is the day Christ is the light Luther in Rom. Faith is the eye which apprehendeth this light therefore seeing the day is come and the light shineth let us walk as in the day and in the light the eye of faith and the foot of obedience which two concurring make an holy life are called armour of light they be called armour because thereby we may defend our selves from the fiery darts of the devil Eph. 6.16 and they be called armour of light for three causes 1. Because they proceed from the Father of lights James 1.17 2. Because they make them that wear this armour shine like lights in the midst of a crooked and perverse generation Phil. 2.15 3. Because like true bred Eagles they abide the light and need neither care nor fear who looks upon them as our Saviour telleth us He that doth the truth Joh. 3.21 cometh to the light that his deeds may be made manifest that they are wrought in God viz. according to his will revealed in his Word 1. Get in a lightsome principle therefore into your hearts look that the light that is in you be not darknesse do not act by mens courses and by precedents from others but get a principle of light within to guide thee in all thy actions 2. Let all thy aimes also be full of light labour in all your actions to approve your selves to God and above all things aim at his glory To have low ignoble and base endes is not to act as a childe of light but to have high glorious and supernaturall endes and aimes to confide in his word to trust in his mercy to rest upon his grace to stay upon his power and faithfulnesse to adhere to his promises to sanctifie the Lord in your hearts to glorifie his Name to praise him for his goodnesse to be zealous for his glory to walke in the light of his countenance and to have communion with him in all holy ordinances these are the ends that become the children of light 3. See that thou walke by a lightsome rule let the Word of God be your rule let the Word be a lampe or candle to your feet Psal 119.105 and a light unto your paths all our deviations and aberrations from the light of this bright-shining candle are dark steps or steps into darknesse when men walke by a lightsome rule their actions are full of light Let us then walke decently as in the day abhorring all workes of darknesse you know discreet men in the night are carelesse of their attire not regarding what colour or stuff or fashion it be so it keep them warm because they know that the darknesse covereth both it and them but in the day time when they mean to go abroad or admit any body to see or speake with them they will be ashamed unlesse they be in some good fashion like men of their place and ranke and therefore will have their apparel beseeming men of their qualities and conditions So let knowing Christians walke as becometh Saints and avoid whatsoever is of evill report Let your light so shine before men Math. 5.16 that they may see your good workes and glorifie your heavently Father saith our blessed Saviour Vse 4 Let me adde a use of caution 1. Art thou a man enlightned with the knowledge of God take heed how thou sinnest against the light of knowledge which God hath set up in thee to direct thee Oh the great wickednesse that is in mens hearts in these dayes the light now shineth more gloriously than it did heretofore the word is more common more frequently and powerfully taught more and better helpes to the attainment of knowledge than were in former Ages may not we demand with the Apostle Have they not heard Rom. 10.18 19. Did not Israel know Men are not ignorant or may not be ignorant what duty they owe to Gods Sabbaths what reverence to his Name what respect to his word and yet men prophane the Lords day despise their teachers contemne the Word Quo major est revelatio eo magis est cognitio quo magis cognitio pecatum quo magis peccaum eo magis judicium Bernard and sinne against cleare light and act as if they were ignorant in the mystery of Christ and to seek in duties appertaining to God and their neighbour The sinne of such men shall be more heinous then many others whom God hath not given to know so much as he hath to them Make conscience thereof committing sinnes against conscience and of thwarting those holy rules which the Spirit of God by the preaching of his Word hath written in thy heart this makes the wayes of God to be evil spoken of and the seeking after knowledge to be condemned as the cause of all licentiousnesse when men bring scandal upon Religion by walking contrary to what they know 2. Art thou a knowing man take heed of being proud of thy knowledge Scientia inflat Knowledge puffeth up 1 Cor. 8.1 saith the Apostle men that know much are apt to know it too much and those that excell in knowledge are apt to swell with pride the best men are apt to be tainted with this infection Paul himself was subject to be exalted above measure through the abundance of Revelations 2 Cor. 12.7 take heed of pride of gifts learning wit knowledge for God hath not given us these things to the end that we should set them a Sun-shining or to make sale were of them but that we may use them to his glory the finest
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 of riches towards God Prov. 3.14 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 nobilissima eorum 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 soloecismes 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 posit 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 and you will find it so far to excell and exceed them all as heaven doth the earth Chrysost Homil. 4. in 1 Cor. Vitrea argumenta quae subtilitate lucent vaintate 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 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
knowledge guideth the tongue understanding is a well-spring of life to him that hath it the heart of the wise teacheth his mouth and addeth learning to his lips that is as if he had said whereas a fooles heart is upon the tip of his tongue to vent and utter whatever he knoweth at all adventures a wise mans tongue is ordered and guided by his heart to keep and observe a decorum both in speech and silence And concerning actions Solomon bringeth in wisdom speaking thus in her own person saying Prov. 8.19 20. My fruit is better then Gold yea then fine Gold and my revenue then choyce Silver and then addeth a reason saying I lead in the way of righteousnesse and in the midst of the paths of judgement Now on the other side if thine eye be evill thy whole body is full of darknesse as a man that hath an ill sight a pearl in his eye or is pur-blind is oftentimes nay evermore deceived in his choyce and misseth his mark So he that hath his understanding darkned and dazzeled wanteth a right judgement to guide him in the worship and service of God the corruption of his own heart and proud flesh the sleights and suggestions of Satan and the evill examples of others with whom he liveth being as Gregory Nazianzen saith interposed between the eye of his mind and the light of the Gospel as a thick cloud or the shadow of the body of the earth between our eyes and the light of the Sun Now where this evill eye is there is nothing but darknesse and the fruits of it amazednesse horrour and confusion where understanding is wanting the whole life must be nothing but disorder knowledge in the soule is as a King in his Realm the head to the body the eye in the head a Pilot in a ship yea in a word as the Sun to the world now what truer mirrour of misery then a Realme without a King or Governour or whose King is a child not so much in years as in discretion as Rehoboam was and what can that body do that hath an head blind without eyes or that is still distempered fit for nothing but sleep what can be expected to become of a ship whose Pilot and guide is still stark drunk neither knowing nor caring how to guide her at Sea nor bring her to shore and what greater darknesse is there in the greater world then when the Sun the eye thereof hath run his race and is gone to rest untill his rising again as great disorder discomfort and confusion is there in a man without knowledge and spitituall understanding nay farre greater unlesse Jesus Christ the Sonne of Righteousnesse arise in it and shine upon it by the beames of his grace and favour 2. Knowledge is usefull to strengthen a man a knowing man is a strong man Eccles 7.19 a fool is a weak man wisdome strengthneth the wise more then ten mighty men that are in the City saith Solomon it will more support and strengthen a man then many great friends in Court or City it will strengthen a man in great straits Friends may faile a man and oftentimes do faile him but true wisdome doth not faile a man in the greatest straits it leadeth a man through the greatest difficulties and supports him under them to this purpose the Apostle prayeth that the Colossians might be filled with the knowledge of Gods will Colos 1.9 10 11. in all wisdome and spirituall understanding and increase in the knowledge of God that they might be strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulnesse Wisdome strengthens us rightly to use our spiritual armour both defensive and offensive as it is best for us and appointed to us When a great King besieged a little City and built great bulwarks against it there was found in it a poore wise man and he by his wisdome delivered the City then said I wisdom is better then strength Eccles 9.14 15 16. and verse 18. he addeth Wisdome is better then weapons of warre the Devill is like this great King that cometh against and besiegeth the little City of the soule buildeth great bulwarks against it but a poor Christian by wisdom delivereth his soule a man that knoweth his own weaknesse and wants that knoweth the necessity of grace that knoweth Jesus Christ to be the Fountain of wisdome and strength he goeth out of himselfe to Jesus Christ making use of the vertue of his death and resurrection to overcome all temptations unto sin 3. Knowledge doth exceedingly encourage a man and hearten him against all discouragements when a man knoweth God knoweth his service and knoweth what God requireth at his hands this doth exceedingly encourage a man upon the performance of his duty Paul saith 2 Tim. 1.12 I am not ashamed of my sufferings for the preaching of the Gospel and giveth this reason for I know whom I have believed and he is able to keep that which I have committed unto him against that day When a man knoweth the will of God and walketh according to the light he hath received when a man knoweth the promises and his own interest in them this doth mightily encourage a man under sufferings when once we have gotten understanding of Christ and the Promises and Priviledges by him the heart is full of courage he knoweth then let God cast him into what state or condition he will that it shall go well with him this will make a man couragious in death it self What though I die yet saith he with Job Job 19.25 I know that my Redeemer liveth and in that he liveth he liveth for my good he is my life Col. 3.4 who is the life My life is bound up in him who is the Fountain of Life and because he liveth I shall live also Joh. 14.19 4. Knowledge is sweet and comfortable Eccles 11.7 light is sweet and it is a comfortable thing for a man with his eyes to behold the light of the Sun So when an ignorant soul is enlightened with the true knowledge of God and his wayes this is very comfortable What a comfort is it to come out of the dark dungeon of ignorance into Gods marvelous light the light of knowledge raiseth a drooping spirit Ignorance of God and of his Word ignorance of our selves also is the cause of much trouble of spirit when we are ignorant of our own estate and of our grounds of comfort It is the great design of the Devil to blind our eyes in soul-troubles that we may not see the Well of Comfort that runneth by us as poor Hagar that was ready to perish for thirst had not eyes to see the Fountain by her Now true knowledge leades the soul to the Promises to the waters of Comfort to the breasts of Consolation where he may suck and be abundantly satisfied Psalm 97.11 Light is sowen for the righteous and joy for the upright
in heart when grosse darknesse covereth other people light is risen to their souls The light of the righteous rejoyceth Prov. 13.9 when the lampe of the wicked is put out The knowledge of God in a saving way bringeth three grounds of comfort to the soul that hath it 1. It comforteth the soul to consider how many Wise and Learned men are blinded by the god of this World that God hath bid Heavenly Mysteries from the wise and prudent of the World and hath revealed them to poor babes and to such a poor ignorant creature as he was 2. It comforteth it to consider what darknesse it hath sometime lived in and that now the Lord hath called it out of darknesse into his marvellous light Oh! saith such a soul God hath done as great a work upon my heart as he did when he commanded light to shine out of darknesse Chushec panai Tehom in the beginning of the World my heart was like the earth at that time when there was nothing but Tohu and Bohu upon it Gen. 1.2 and darknesse was upon the face of the Deep and then did the Lord make light of it It is with Gods people before he openeth their eyes as it was with Abraham the Lord sent on him a most fearful darknesse even then Gen. 15.12 when he was ready to communicate a most comfortable light unto him The Lord strook Paul with blindnesse even then when he came to open his eyes 3. This further comforteth such a soul in that God shining into it hath given it the light of the knowledge of the glory of God Act. 9. 2 Cor. 4.6 in Jesus Christ glorious things are now revealed to the soul the soul seeth that now which it never saw before and they clearly see that which others cannot know nor discern It is light in Goshen where the Israelites are when there is no light in Egypt men in the same City in the same Congregation in the same Seat in the same Family sit in darknesse and cannot see when others in the same places do clearly behold the light of the glorious Gospel of Christ Now if this light of the godly be so glorious and comfortable in this World what shall it be in the World to come when God and the Lambe shall be their immediate light here God enlightens us by candle-light but there the glorious Sun of Righteousnesse himself will be our everlasting light here our light may be darkened and eclipsed but there shall be an eternal light without all darknesse there shall be no night there 5. Knowledge is useful to resolve all doubts and difficulties which arise in our souls this makes a man of a full and firm resolution a man is happy when he can say This I know to be the mind of God and in this will I live and die this is the truth of God and from this I will not be moved Ignorantiae duae pessimae filiae falsitas dubietas Ignorance is the mother of two filthy daughters the first daughter of Ignorance is called dubiety or doubtfulnesse which is a continual wavering in opinion a knowing man hath a fixt spirit and settled judgement but an ignorant man is a double-minded man though he be never so resolute and wilful in his opinions The other daughter of Ignorance is falsity or errour which setleth a man upon an unsound basis he that is void of reason will not be convinced by truth or reason when there were divers opinions in the World concerning Christ who he should be some said he was John Baptist some Elias Math. 16.14 others Jeremias or one of the Prophets this variety of opinions sprang from ignorance Some said he was Elias propter zelum amorem veritatis for his zeal and love of the truth for as Elias could not endure to have Gods worship mingled with idolatry no more could Christ as appears Joh. 2. by his punishing and casting out of those that bought and sold in the Temple others said he was Jeremias propter patientiam in adversis being like a lambe before the shearer not opening his mouth however he was abused and others said he was John Baptist for his boldnesse in reproving sin and this opinion for the most part went current and the reason why it was more favoured and followed than the rest Divines observe to be because a great man was Author of it as you may see Math 14.2 for when Herod the Tetrarch heard of the fame of Jesus he said unto his servant this is John the Baptist he is risen from the dead and therefore mighty works do shew forth themselves in him and then no matter whether it be true or false if Herod be the Author of it for if Abimelech cut boughes from trees Jud. 9.49 to set the Tower in Sichem on fire all the people will do so by his example Here you may see the dangerousnesse of ignorance causing such various and erroneous opinions concerning Christ their ignorance of Christ made way to the entertainment of the Pythagorean opinion of the transmigration of souls into other mens bodies which occasioned all these errours so grossely ignorant were even the better sort of people in Christs time in a main fundamental point of Religion as viz. Whether he were the Messiah or no Now on the other side knowledge resolves all doubts though others doubted who Christ was yet Peter freely and clearly confesseth him he doth not stay till a Council might be called and the question determined among the Jews but knowing who Christ was like the fore-man of a Jury he brings in the verdict of himself and his followers saying as Matthew tells us to our Saviour Math. 16.16 Thou art Christ the Son of the Living God A man that hath clear eyes in his head can discern the light if it be shewed him but blindnesse makes a man uncapable of seeing light offered to him knowledge resolves a man and setleth his judgement without knowledge a man cannot in divers cases discern truth from errour as in the body of man eyes are given to distinguish of colours ears to distinguish of sounds pallats to distinguish of tastes so is knowledge very useful to distinguish of Doctrines that are tendered to us that with David we may chuse the way of truth and avoid the rocks of errour growing in the knowledge of Christ 2 Pet. 3.17 18. preserves a man from being carried away with the errour of the wicked 6. Knowledge is useful to adorn the soul knowledge is the soul 's greatest ornament wisdom especially heavenly wisdom makes a mans face to shine saith the Wise man Eccles 8. â— it putteth such a luster upon a man as out-shineth all the Diadems of the greatest Princes of the World Prov. 1.9 It is an ornament of grace to the head and chains about the neck Persons of Renown for wisdom were wont to wear chains of Gold about their necks Gen. 41.39 42.
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 dain tily and therefore he tells Martha one thing is necessary Tempus audiendi tempus atendi 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 knowlege 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 Nil tam difficile est quod non solertia vincat but if you be willing to put your hands and hearts to the work 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 ponder 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 spiricuall 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
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 bestirre 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. Errores magni sine magnis ingeniis non nascantur Because it is a meanes to ingender heresie and schismes great errours doe never spring up without great wits and many men who seek not truth but triumph will rather then not be singular not be sound Omnes 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. nat hist lib. 16. cap 42. 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 Jerem. 9.23 24. of this the Prophet Jeremy speaks Let not the wise man glory in his wisdome let not the strong man glory in his strength let not 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 Gal. 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 Heb. 6.5 6. if they once fall away it is impossible or very difficult for them to be renewed againe by repentance FINIS