will then tremble to think of the danger he hath escaped therefore the Apostle calleth the light of grace marvellous light 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 marvel 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 faith I have a great charge of children at home to look to and provide for and I cannot go abroad nor spare any time to get knowledge I live altogether by my labour I can spare no time for such occastons 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 Josh 1.8 that thou mayest observe to do according to all that is written therein 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 multiplicity 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
mule Ask an ignorant man what God is what Jesus Christ is what his natures what his offices are ask him what the Spirit of God is what God requireth at his hands how he should serve him ask him how he will get faith examine him about the doctrines of Justification Adoption Sanctification what evidences he can shew for everlasting life and salvation what marks of Christianity he can shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogenes opulentum quendam indoctum ovem aureo vellere dixit Fortuna Craesum facit Minerva Platonem Psal 49.20 what tokens of sound conversion and sincerity in himself what strange answers shall you receive from an ignorant man so that the bleating of a sheep the neighing of an horse or the lowing of an Oxe is as much to the purpose as his answers are Is he rich he is a rich beast as Diogenes Cynicus called a rich man that was unlearned a sheep with a golden fleece Is he honourable he is an honour a ble beast if ignorant as one said of an ignorant and unlearned King that he was but a crowned Asse Fortune makes a man rich said an Heathen but it is wisdom makes a man and let me adde it is the knowledge of God that makes a man indeed that makes a true Christian Man that is in honour and understandeth not is like the beasts that perish saith the Psalmist when man was in his highest honour he did affect to become like God in knowledge and therefore God made him like a beast that understandeth not God made him like the beast and a godly Divine of ours well observeth it is better to be a beast then to be like a beast for a beast in his own condition followeth the instinct of nature but to be like a beast is for a man to unman himself to degenerate to a baser condition then that wherein he was created therefore be not in that sottish estate as to be like the horse or mule that hath no understanding 8. An ignorant state is an estate hardly to be cured That is the reason why there are so many old men that are sottish and ignorant men that have lived sixty seventy or eighty years and yet are but children in understanding Jerem. 4.22 therefore the Holy Ghost calleth an ignorant people sottish children so the Lord complaineth my people is foolish they have not known me they are sortish children they have no understanding If a man be ignorant the elder he is the more sottish and ignorant he growes Ignorante in youth is sottishnesse in old age therefore people commonly call an old ignorant man an old fool and the Apostle Peter calleth such ignorance 1 Pet. 2.15 the ignorance of foolish men 1. An old man thinks it a great disgrace and disparagement for him to be taught or to learn what saith he have I lived to this age and must I now be catechised 2. Ignorant old men are very unteachable if a fool be brayed in a morter Prov. 23.9 yet his folly will not depart from him saith Solomon and if any man speak in the ears of a fool he will despise the wisdome of his words Words and perswasions are but spent in vain upon an old sottish man who is wiser in his own conceit then seven men that can render a reason Prov. 14.23 A reproof will enter more into a wise man then an hundred stripes into a foole it is natural for old ignorant persons to frame many excuses they are ready to say they know enough and as much as any body can tell them and they need know no more and they think themselves well where they are they are in love with darknesse and hate the light Luke 7 30 and therefore like the blind Pharisees they despise the counsell of God against themselves 3. Old men do usually hang upon some old custome or tradition of their fore-fathers and from that they will not be beaten though they can give no reason for it 4. The older they grow the weaker are their brains and so the more unapt to learn senex bis puer an old man is twice a child Covetousnesse for the most part so possesseth old men Pluto the God of riches is feigned blind by the Poets and this sin never waxing old but growing green in withered and decrepit old men their hearts being so set upon the things of the world that they have neither heart nor will to get knowledge 6. Being old and now ready to drop into the grave they have but a little time to be instructed and so at length as they lived all their dayes without knowledge so they dye without wisdome as Eliphaz speaketh Job 4.21 You see then that an ignorant estate is very dangerous Eccles 4.13 because hard to be cured Better is poverty with wisdome then folly with riches and honour Better is a poor and wise child then a foolish King who will no more be admonished let me close up this with that of the Apostle 1 Cor. 14.20 Brethren be not children in understarding howbeit in malice be ye children but in understanding be men or as the Greek hath it in understanding be ye of a ripe or perfect age 9. Ignorance makes a man to slight and despise all Gods works David meditating on the works of God cries out O Lord how great are thy works and thy thoughts are very deep but then he addeth A brutish man knoweth not neither doth a fool understand this Psal 92.5 6. who so is wise will observe these things Psal 107.43 As Pearles cast before dogs or swine so are the works of God among ignorant persons swine or dogs will trample pretious pearls under their feet in the dirt but skilful Lapidaries will use them carefully and set them in gold and rich attire So ignorant people that know not the works of God and consider not the operation of his hands will contemn and despise or at least neglect the excellent documents and fruitfull instructions of Gods glory therein exhibited whereby the Name of God is much prophaned A man that knows and considereth the works of God useth them aright and glorifieth God in them The Dung-hill-Cock as the Fable moralizeth 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
my spirit upon you I will make known my words unto you wisdom calleth upon simple ones to leave their simplicity with great affection he seemeth to bewaile mens simplicity and kindly invites them to repentance you have continued too long in your folly and simplicity Gerunt secum noctem suam i.e. non tantum consuetudinem peccandi sed ctiam amorem peccati Aust in Psal 5. it is high time now to think of returning to the wayes of wisdome it is a great weaknesse for a man to be simple but to be in love with simplcity is egregious madnesse it is the worst of evills to be in love with folly hearken therefore to wisdomes call give eare to his reproof and turn in to the Lord Jesus Christ who is this wisdome here meant and he hath promised to poure his spirit upon you and to make known his words unto you and then you shall be filled with all true wisdome and spiritual understanding here then is Gods promise to the simple and unlearned mark what David saith the testimony of the Lord is sure making wise the simple Psal 19 7. the Lord not only gives wisdome but subtilty to the simple to the young man knowledge Prov. 1.4 and discretion yong men of all other are most rash and heady and very unteachable yet the Lord gives subtilty to the simple and to the young man knowledge and discretion It was written over Pythagoras School-dore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man ignorant of Geometry enter but the Lord calleth upon ignorant persons upon babes and little children to come to his Schoole and be instructed in the doctrine of the beginning of Christ the simplest that cometh to the Schoole of Christ learneth wisdom at his very first entrance there the entrance of thy words saith David giveth light Psal 119.140 it giveth understanding to the simple 3. Consider that many simple ones have attained to a great measure of knowledge who more simple then babes and little children yet to such John writeth 1 John 2.13 Basil Epist 75. ad Neocaesan I write unto you babes because you have known the Father It did not a little move our Saviour when they forbad little children to be brought unto him and when the chief Priests and Scribes took it ill that the children cryed out after Christ Hosannah thou Son of Dvid Mat. 21.15 1 Sam. 3.7 he told them it was written Out of the mouths of babes and sucklings hast thou perfected praise though young Samuel knew not God when he first called him yet from that time forwards he knew him 2 Chron. 34.3 Josiah began to seek after the God of his Father when he was but young and Paul commendeth Timothy that from a child he had known the holy Scriptures which were able to make him wise unto salvation 2 Tim. 3.15 It is the good will and pleasure of our heavenly Father to hide heavenly mysteries from worldly wise men and those that are wise in their own eyes Matth. 11.25 Just Mart. Apol. 2. and to reveal them unto babes and many that have been but children in understanding when they have applyed their hearts to wisdome and enclined their ears their thoughts their desires their affections to wisdome they have attained to a great measure of heavenly knowledge Ruffin Eccles Hist lib. 1. cap. 3. when a Philosopher subtilly disputed against Christ in a great Councell a plain simple man to look to stands up and makes confession of his Faith We believe that Jesus Christ was incarnate c. O Philosopher saith he believest thou this The Philosopher was presently stricken with astonishment and said I could answer the Philosophers with reason but this man speaks so powerfully that I am not able to resist what he saith as it is said of the Libertines that disputed with Stephen Acts 6.10 they were not able to resist the wisdom and the spirit by which he speake So even babes and simple ones shall rise up in judgement against many men at the last day when they shall appear before the tribunell of Christ even against those that despised instruction and hated knowledge and set at nought holy counsells when as poor simple and ignorant men have attained to abundance of knowledge therefore let not your simplicity keep you off from seeking after knowledge the Lord now calleth loud in your ears O ye simple ones Psal 94.8 understand O ye brutish among the people and ye fools when will ye be wise Wisdom cries O ye simple ones understand wisdom Prov. 8.10 11. and ye fools be ye of an understanding heart receive my lustruction and not silver and knowledg rather then choyce Gold for wisdom is better then rubies and all desirable things are not to be compared to it Object 2 Object Some will be ready further to object and saye We have lived many yeares some 30 some 40 some 50 some 60 yeares without preaching and without the meanes of knowledge and we find we are well enough and that there is no such great danger in ignorance as you would bear us in hand and we hope we shall do well enough for time to come without troubling our selves to get knowledge Resp 1 Resp Dost thou think that because thou hast as yet found no trouble in an ignorant and sinful way for many years past that thou shalt therefore never meet with any trouble at the last alas thou art much mistaken read one place of Scripture and think seriously of it and the Lord set it home on thy heart and then come and tell me what thou thinkest of such flattering and vain delusions of thy poor soul It shall come to passe that that man Deut. 29.19.20 21. when he heareth the words of this curse that he blesseth himself in his heart saying I shall have peace though I walk in the imagination of my heart to adde drunkennesse to thirst the Lord will not spare him but then the anger of the Lord and his jealousie shall smoake against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot out his name from under heaven Deut. 29.19 20 21. and the Lord shall separate him unto evill out of all the Tribes of Israel according to all the curses of 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
to draw them also unto Christ So David first professeth that he will praise the Lord himself saying I will alwayes give thanks unto the Lord his praise shall be in my mouth continually Psal 34.1.3 Cant. 1.3 and then presently he addeth praise ye the Lord with me let us magnify his name together So the Spouse in the Canticles promiseth that if Christ would draw her she would procure company to go with her True Christians are not like Rayles but like Partriges that fly in companies together This was prophesied that it should be the disposition of those that should be brought in by the Gospel into the Christian Church one should provoke and call upon another come let us go up to themountain of the Lord Isa 2.3 Zech. 8.21 and they that dwell in one City shall go to another saying up let us go and pray before the Lord of Hosts Joh. 7.38 These are the rivers of water that flow out from the belly of a true believer Psal 66.16 Come ye hearken to me saith David and I will tell you what God hath done for my soule Therefore let everyone that hath knowledg communicate it to others labourthou according to thy calling according to the measure of knowledg which thou hast received to work upon others by advice and counsel by entreaty and perswasion to bring them to the saving knowledge of God and his ways Art thou a Magistrate thou must labour to reclaim men from the works of darknesse Art thou a Minister thou must feed the flock 1 Pet 5.1 2 taking the oversight thereof thou must feed them with the bread of knowledg and of understanding thou must make it thy work to winne soules and to turn the people from the wayes of folly and ignorance Art thou a husband thou must dwell with thy wife as a man of knowledge husbands must instruct their wives with the knowledge of God Art thou a Master of a family thou art to instruct thy children and servants at home and bring them out to wisdomes gates to Gods Ordinances abroad that so if it may be thou mayest bring them to the knowledge of God that they may be saved The Apostle exhorts Parents to bring up their children in the nurture and admonition of the Lord. Fathers Eph. 6.4 Inutilis est animadversio ubi silent verba saeviunt verbera Marlotat provoke not your children too much by tyrannizing over them and immoderately exercising your authority over them using all correction and no instruction being silent in words yet being more sharp and severe many times then there is just cause whereby the discipline is spoyled but bring them up in the instruction and admonition of the Lord teach them how to carry themselves towards God in the duties of his service and in civility and courtesie towards men in the common affaires and dealings of the world so shall they keep a good conscience before God and get themselves credit before men Now as Parents must not use too much severity and austerity so neither must they use too much lenity whereupon as many mischiefs and inconveniences ensue as upon the former for as it is said of the Ape that she having but two young ones kills one of them with over-much kindnesse so some fond and foolish parents if they do not kill yet they spill their children by too much cockering them whereof we have an example in old Eli towards his sonnes and in David 1 Sam. 2.23 24 25. 1 Reg. 1.6 who was to blame too both towards Adonijah and Absalom He that desireth a good crop of corn must not only sow good seed but also weed it and use other good husbandry about it and he that desireth his son may prove a good man and a profitable member in the Church and Common-wealth must procure him a good Tutour and must himself be continually dropping good and wholesome instructions and directions upon him for the soul of a child is as Aristotle saith tanquà m abrasa tabula as a smooth table or like a piece of wax apt and fit for any impression Thus have the godly done from time to time and so it seemeth Adam instructed his sonnes concerning the worship of God else what should move them to offer facrifice Genes 4. Thus did Abraham God himself giving this testimony of him I know Abraham Gen. 18.19 that he will command his children and his houshold after him and they shall keep the way of the Lord to do judgement and justice that the Lord may bring upon Abraham that which he hath spoken of him thus also Isaack Jacob and the rest of the godly Patriarchs and we may very well suppose that they would never have suffered themselves to be circumcised had they not been formerly instructed in the law of the Lord and made acquainted that it was the Lords will and pleasure So Joshua I and my house saith he will serve the Lord. Solomon was taught by his Father David Prov. 4.4 and by his Mother Prov. 31. 2 Tim. 1.5 2 Tim. 3. â—5 Timothies Faith was derived from his Grandmother and Mother and it is said of him that from a child be knew the holy Scriptures Every Master of a Family hath charge over the soules of his children and servants this God commanded the old Israelites these words which I command thee this day shall be in thy heart Deut. 6.6 7. and thou shalt teach them diligently to thy children and shalt talk of them when thou sittest in thy house and when then walkest by the way when thou liest down and when thou risest up thus doth King David charge his sonne Solomon telling him that he was going the way of all flesh take heed to the charge of the Lord thy God and walk in his wayes and keep his Statutes and Commandements and Judgements and Testimonies pressing him with many words of the same signification that he might the rather remember the substance of his charge he addeth a reason 1 Reg. 2.2 that thou mayest prosper in all thou doest Josephus saith that the children of the Jews knew how many letters were in the Old Testament and that they could recite them as readily as their owne names Joseph lib. 2. cont Appian Chrysost Homil. de Anna Samueli tducationi and in every thing 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
THE ARRAIGNMENT OF IGNORANCE OR IGNORANCE With the causes and kinds of it the mischiefes and danger of it together with the Cure of Ignorance as also the Excellency Profit and Benefit of Heavenly knowledge largely set forth from Hos 4.6 By W. G. Minister of the Word at Lymington in the County of South-hampton London Printed for Luke Fawn and are to be sold at his Shop at the Sign of the Parrot in Pauls Church-yard 1658. 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 Euseb lib. 6. cap. 3. discoursing of the Trinity 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 us 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 a constant preaching Ministery setled as much as is possible in every place and corner of 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
face in this Life and our Heaven upon Earth And now Reader if thou art in an ignorant estate and one who art willing to be brought to the sense of thy ignorance and blindnesse and so to come to him who is the Light of the World Then say I to thee as Jehu to Jonadab Give me thy hand and thou and I shall quickly accord and thou shalt be a fit and welcome Reader to this poor Treatise and I hope I have written that which shall be both for thy satisfaction and comfort I have here laboured for such plainnesse as might best informe thy judgement and affect thy heart purposely avoyding that unnecessary artificialnesse which might make it like those Spiders webs to which one once compared Logick which are said to be much in workmanship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in profit nothing My hearty desire is if the will of the Lord be so to do a double good with these my poor labours and therefore to write the same things which at first I Preached to my own Congregation it is not grievous I have here for the Common good changed my tongue Solet apertior esse sermo vivus quā scriptus Bernar. into a pen though a dead letter be of lesse effectuall perswasion than a lively voice The scope of this Treatise is to bring-men out of darknesse into the true light and to shew them how to walke in the direction of that light That is the best knowledge which is of God the chiefest good a knowledge that suffereth least alteration in the hour of death but onely admitteth of a graduall change advancing to perfection All other knowledge then will vanish away this is the knowledge according to godlinesse whereunto I labour in this small Treatise to stirre thee up that knowing God in a saving way thou mayest live in him and walke in communion with him The knowledge of God in Christ is the pith and marrow of Christian Religion and Profession which whosoever wanteth he is but the shadow of a Christian though he abound with all other knowledge If this that I have now done shall be acceptable to the Church and People of God and be any thing though but Goates haire towards the Lords Sanctuary I shall rejoyce and give God the glory and the Reader may expect a Treatise from me on another Subject in some short time the Lord assisting me In the mean time if thou reape any benefit to thy soul by these my Labours let God have all the glory and me a share in thy prayers I shall conclude with that of Austin who having in his Books of Christian Doctrine propounded the Rule of Christian Faith yet notwithstanding thus concludeth To such as understand not what I write I answer they must not blame me if they conceive not these things as if I shewed them with my finger the Moon or a Starre which they would see being not very clear and if they have not eyes to see my finger much lesse a Starre they must not be offended at me if they see it not So they who reading these things cannot yet see the things which in the Scripture are darke and obscure let them cease to blame me and rather pray to the Lord to give them eye-sight for I may point with my finger but cannot give them eyes to see the things that I point to Now that the God of our Lord Jesus Christ Eph. 1.17 18. the Father of Glory may give unto you the spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being opened that you may know what is the hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints I shall not cease to pray and rest Thine in the Lord. W. G. THE ARRAIGNMENT OF IGNORANCE From Hos 4.6 My people are destroyed for lack of Knowledge IN the three foregoing Chapters were typical Prophesies in this fourth and in the following Chapters are plain Oracles and predictions not covered with Types This Chapter is a sharp Sermon to the ten Tribes the beginning whereof consisteth 1 In a citation of them to Gods tribunal Hear ye the Word of the Lord ye children of Israel for the Lord hath a controversie with the inhabitants of the Land v. 1. as if he should say Seeing ye set at nought and lightly esteem all the admonitions of the Prophets I cite you by Gods appointment to his tribunal to hear the controversie which he hath with you and most of the inhabitants of the land 2. In an accusation of them for their sins he accuseth them for their sins against their Neighbour and against God 1. He chargeth them with their sins against their Neighbour which he sets down in two things want of Truth want of Mercy There is no truth nor mercy in the land ver 1. Righteousnesse is there understood for truth by a Synecdoche There is no truth that is there is no righteousnesse and justice in the land and by mercy is understood bountifulnesse and liberality to those that are in misery this also was not to be found in the land though there were many objects of mercy yet there were none that would put on bowels of mercy 2. He chargeth them with their sins against God and the first and leading sin is their Ignorance of God there is no knowledge of God in the Land in this sixth verse the Prophet aggravateth this sin of theirs shewing that ignorance is the cause of their destruction My people are destroyed for lack of knowledge In the words there are three things to be observed 1. The persons of whom the Lord speaks his own people not strangers but his people that were in covenant with him not of his elect people neither but of those that were his people in outward profession My people whether it be referred to God or to the Prophet some make a question but whether that affix meus be referred to God or to the Prophet an opposition is here and elswhere made to other people that were not Gods people and had not the Prophets for their Monitors This word my signifies propriety they are called Gods people 1. Because God had called them to be his peculiar people from all people of the earth Amos 3. ◠and the Lord had entred into covenant with them to become their God c. 2. They had the Word and Sacraments and sacrifices among them and to them were committed the Oracles of God they and they only had the knowledge of the true God among them Rom. 3.2 3. Of them came many holy Prophets and Patriarchs that were men in great favour with the Lord. 4. The Lord wrought many signs wonders and miracles among them 5. They had many visions prophesies dreams and revelations from God 6. The Messiah was promised to descend of that Nation and in particular of the Tribe of Judah These were the priviledges of the people of God which
the Gentiles were destitute of or else he saith My people to put them in mind what they had bin or should be 2. Here is the judgment or punishment threatened unto them which is destruction they are destroyed Perdetur populus meus Vatab. Excisus est populus meus River Conticuit Vulg. Alii ad silentium redactus est populus meus Vatablus renders it My people shall be destroyed Rivet thus My people are cut off Some read it thus My people are brought to silence And Zanchy saith that Verbum pereundi tà m ad spiritualem quà m ad carnalem politicam mortem refertur Zanch. in loc This word destroyed hath as well relation to their spiritual as to their carnal and politick death And it is said here they are destroyed or cut off to denote the certainty of the judgement they shall as surely be destroyed as if they were already cut off and rooted out 3. Here is expressed the cause of their destruction and that is ignorance for want of the knowledge of God This people were not destitute of knowledge as the Gentiles who had not the Law of God but therefore were they without knowledge because when they had the Law they neglected the use of it and when they were admonished by the Prophets they contemned their admonitions and therefore perished because they would be destroyed Mibeli hadaat fignifies absque scientia illa without that knowledge Vatablus referreth that knowledge to the knowledge of God which the Land is said to be destitute of v. 1. This speech of the Prophet in the name of the Lord is an astonishing speech My people are destroyed for lack of knowledge as if he should say it were no wonder if other people should want the knowledge of God and so be destroyed but that my people should be destroyed for lack of knowledge this is matter of astonishment the Lord had shewen his word unto Jacob Psal 147.19 20. Deut. 4.6 his Statutes and his judgments unto Israel he had not dealt so with any Nation nor had they the knowledge of his judgments This people were esteemed in the sight of the Nations to be a wise and an understanding people therefore Israel Gods people could have no plea for their ignorance having the Law of God which the Gentiles had not they were destitute of knowledge because they wilfully shut their eyes against the light that shined upon them therefore their punishment was most just in that they were cut off that they should not be further accounted for the people of God I proceed to the point of Instruction Doctrine That ignorance is the main and principal cause of a peoples destruction I do not say it is the onely cause but it is a principal cause of a peoples ruine the Apostle Paul saith that destruction and misery are in the wayes of wicked men and then addeth this as the reason thereof Rom. 3.16 17. and the way of peace they have not known the Lord accounts them poor and foolish that know not the way of the Lord Jer. 5.4 and the judgment of their God and the mouth of the foolish is neer to destruction Prov. 10.14 1. Jer. 5. It brings many outward calamities upon a people My people are gone into captivity for lack of knowledge saith the Lord a rod is for the back of him that is void of understanding saith the wise man the whip of Gods wrath is their due the rod and not reason must prevail with them they must be instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 It brings everlasting ruine upon a people that live and die in it God will pour out his wrath upon them that know him not and Christ shall be revealed in flaming fire against them that know not God c. 2 Thess 1.7 8 9. who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power In the handling of this Doctrine let us inquire Quest 1 What is Ignorance Answer Ignorance is a great blot upon mans nature or a want of that cleer and perfect light that was in man at his first creation being made after the image of God which principally consisted in knowledge Triplicem habait homo ante lâ—psum cognitionem scilicer rerum propter se factarum Creatotis sui Lumb Sentent lib 2. Distinct 23. this light being much darkned Gods image in man is much defaced God at the first gave man perfect knowledge of all things so farre forth as he was capable of for no infinite thing can be fully comprehended of a finite saith the Philosopher his knowledge was very great in natural and super-natural things Adam was both a perfect Philosopher and a perfect Divine Consider him first as a Philosopher he knew himself he knew his own condition he knew what manner of person he was made he understood how he ought to walk what to have done what to have avoided he had a singular knowledge of the nature of all creatures giving them names suitable to their very natures Adam could not chuse but know himself when as he knew the nature of stones and plants and beasts and all other creatures but now the eye of mans understanding being obscured by sin we see natural things no better then the man in the Gospel that was blinde who had but a little glimering of light that could not discern between men and trees Scholars in their studies are like Sailers in a troublesome Sea Maxima pars eorum quaescimus minima pars eorum quaenes imus Plato that sail along where they cannot see their way Socrates that was judged wisest by Apollo said he knew this one thing viz. that he knew nothing And Aristotle that knew as much of natural things as man could know by the height of reason saith of all things Videntur esse they only seem to be and the Platonists do hold this Paradox That nothing can be known as it is so that all mans natural knowledge now is but as a spiders web Having considered man as a Philosopher let us see what a Divine he is In the state of innocency man knew God so far forth as a terrestrial creature could know his Creatour he perfectly knew so much of the will and mind of God as it concerned him to know and was necessary for him he had an inbred knowledge of God but now if our eyes be so blind in natural things what are they in super-natural Ephes 4.18 Ephes 5.8 the understanding of man is darkned through ignorance and blindnesse of the heart saith the Apostle natural men are said to be darknesse and to fit in darknesse not as if the natural faculty of light or seeing were quite extinct by the fall of Adam no there is some inward light still in the understanding of natural men therefore when the Scripture taxeth all people for being a grosse and dull people it is not
for that they are altogether void of understanding for they are wise to do evil saith the Prophet Jeremy Jer. 4.22 Luc. 16.8 and our Saviour saith that the children of this world are wiser in their generation then the children of light they are eagle-eyed in the things of the world and in sinful matters still but to do good they have no knowlodge Man hath by a natural light still the knowledge of God so the Gentiles by the book of the creatures knew God Rom. 1.21 and they had a moral knowledge of God having some moral principles within engraven upon their hearts by which they understand both good and evill but they are deprived of an higher light a spiritual knowledge a divine light lumen fidei the light of faith 1 Joh. 2.8 a supernatural light this is called the true light by the Apostle so that natural or moral light is but a false or dimme light in comparison of that which directeth a man the way to true happinesse and this true light is called in Scripture the light of Christ Ephes 5.14 and the light of life John 8.12 Quest 2 What are the causes of ignorance Answ The first cause is the corruption of mans nature the understanding of man is corrupted and turned away from this light unto blindnesse darknesse errour ignorance unbelief and misbelief Eph. 4.18 the understanding of man is darkened being estranged from the life of God through the ignorance that is in him because of the blindnesse or hardnesse of his heart corruption and pravity hath blinded the eyes of his understanding so that he cannot by reason thereof savingly see the things of God 1 Cor. 2.14 the natural man receiveth not the things of the spirit nor can be know them because that corruption on the faculty hath blinded the eye of his understanding turning it away from the chiefest good Acts 17. man doth now but grope and feel after God man is so stupified that though he hear never so often yet understandeth not in a saving way like the people that live near the river Nilus that are made deaf by the fall of the waters of that river for videndo non vident in seeing men do not see Rom. 1.23 intelligendo non intelligunt in understanding they do not understand as evill stomachs turn good nourishment into bad humours so evill men turn the truth of God into a lie The corruption of our natures hath deprived us of all those principles of saving truth that should be in the understanding The Lord looked down from heaven Psal 14.2 so see whether there were any that did understand and seeke God saith David There is no principle of light in a natural man that gives him a supernatural knowledge of God God who commanded light to shine out of darknesse 2 Cor. 4.6 hath shined in our hearts to give the light of the knowledge of the glory of God c. So that till the glorious Son of righteousnesse shine into our hearts the heart hath not one principle of of heavenly light there and is no better then a lump of darknesse Rom 8.7 The wisdom of the flesh is enmity against God it is as it were at deadly feud with the wisdom of the Spirit for it will yeeld to or grant no more then it can see ground for in natural reason therefore must needs be starke blind in matters of faith An instance of this we have in Nicodemus a Ruler of the Jewes and no doubt a great Rabbi and well skilled in all humane learning yet cannot he understand the doctrine of regeneration and though our Saviour had told him of the necessity of it and illustrated it by an excellent similitude of the wind blowing where it listeth Joh. 3. and yet saith he how can these things be the reason was because he looked upon it through the thick spectacles of reason and wanted the pure and clear eye of faith Christ spake spiritually and he understood him carnally Another instance you have in the learned Athenians who in Pauls time were as great Scholars as any in the world yet when he preacheth to them the resurrection from the dead a doctrine crossing the principles of natural Philosophy which maintaineth for an Axiome and Maxime that à privatione ad habitum nullus est regressus a natural body resolved into it's first elements and matter whereof it was made Acts 17.32 cannot possibly resume the same and live again after death they therefore mock at him thinking him to teach impossibilities and to set abroach some strange Paradox Now as it was with Nicodemus and the Athenians in these two points so it is with all natural men be they never so learned in the mysteries of Religion that are above the reach of carnal reason the light shineth in darknesse and the darknesse comprehendeth it not John 1. â—5 A second cause of ignorance is the Devill helping forward the corruption of man plunging him every day further and further into sin and casting thick fogs and mists before his eyes If our Gospel be hid it is hid to them that are lost 2 Cor. 4.3 4. in whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Two wayes is the corporal sight offended either by injection of exterior dust into it or by interiour humours stopping the optick nerves within So Satan either blindeth the eyes of natural men with the dust of worldly things which he casteth into them or by their own grosse and carnal affections he stoppeth the Conduits of their sight that they shall not have any true knowledge of God likewise Satan bestirreth himself and spareth no pains to blind the eyes of men by endeavouring to keep them from the means of knowledge or to increase in them the darknesse of ignorance and from thence he laboureth to lead them to the darknesse of sin from one sin and errour to another as from one dungeon to another till at last he bring them into his own den the dungeon of utter darknesse The third cause is God himself and that in divers respects 1. When denieth men the means of knowledge as 1. The Word and outward Ministery Psal 19.8 thus they are said to sit in darknesse that are without the word Psal 1.9.105 and the means of knowledge the Commandment of the Lord is pure enlightening the eyes the word is a lamp or candle to my feet and a light to my paths saith David and the Ministers of the word are called the light of the world Matth. 5.14 therefore where God denieth a people these outward lights the means of knowledge that people must needs fit in the dark dungeon of ignorance 2. By denying or not giving in the inward light of the Spirit Job 32.3 it is the inspiration of the Almighty
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 when Peter would have men like obedient children 1 Pet. 1. 14 15. 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. 1.17 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 He that saith he knoweth God and keepeth not his commandements 1 Joh. 2.4 1 Sam. 2.12 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 finne 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 especailly the first Commandment 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 moments an ignorant man is blind he knoweth not what he doth Prov. 4.19 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 12.35 and he that walks in darknesse knoweth 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 Mat. 25.5 that is 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 which is the means of knowledge Prov. 13.13 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 for thus it runneth Father forgive them Luke 23.34 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 lasts 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 liberius peccent libenter ignorant vel sciendi incuria vel discendi desidia vel inquirendi verecundiae 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. Ignorantiae crassa supina 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 defiderat non scirequae deberet scire nec adhibet sellicitudinem ad sciendum ea quae pertinent ad saIntem Ignor antia Crassa proveait ex superbia quae est primum vinculum diaboli cum quo ligatur impens qui non solum non scire desiderat sed etiam scire contemni requisita ad salutem noluit intelligere ut 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 naughtinesse doth make a man indispose himself to know and to give himself to vain pleasures and carnall delights which do indispose 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 tante 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 Horar 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 in Leicester the Temple of Janus Stow. Camden 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 is no faithfull Minister that laboureth to know the state of his flock but may sadly witnesse with me the truth of this thing how few of our people and Congregations if you come to them that can render a sound reason of the hope that is in them Beloved let me tell you that this is a woful sin in this clear light of the Gospel and it is one of the sins for which God hath a controversie with the land this day and it is a sin so much the more dangerous and the more to be lamented by all that fear the Lord because it is scarcely apprehended to be a sin for a man to be a swearer a lier a drunkard a whoremonger an oppressour these sins partly by the light of nature and partly by reason of the odiousnesse of them are granted by the most to be sins but ignorance of God and of his word and of those points which are as it were the very life and marrow of Religion this is hardly taken to be a sin no man thinks himself the lesse wicked because he is ignorant this I say is the more dangerous because it passeth away unregarded and unobserved by us yet this is the fin that is the principal cause of a peoples destruction a sin against which the Lord will proceed when he cometh to judgement Hos 4.14 the people that do not understand shall fall This was Je usalem's sin which drew tears out of the eyes of our 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 sinful 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 profit their people how doth he bewail their ignorance of himself Psal 48.1 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 after the manner of the Hebrews we must understand affluentiam omnium bonorum abundance of all good things it is like enough that this unhappy city and her inhabitants knew and were cunning in many quirks of the law but they were not well catechised in this one needful and necessary point of the Gospel that Jesus Christ was their peace as S. Paul told the Ephesians Eph. 2.14 Acts 4.12 nor that there was Salvation to be had or hoped for by no other means hinc illae lachrimae this was their sin and this occasioned his sorrow Dolor cor constringit ita ut dolentes non possunt eloqui quae concipiunt lingua moerentis excandescentis saepe faucibus haret which he expresseth most lively emphatically and pathetically by this Aposiopesis this abrupt speech and imperfect sentence if thou hadst known in this thy day for as joy doth dilatare cor enlarge the heart and make men eloquent and fluent in speech so on the contrary sorrow and grief binds up the heart so that sorrowful persons cannot speak out the things which they do conceive and both the tongue of a sad person and of an angry person doth often cleave to their jaws for anger see an example of the young man in the Comedy see how abruptly he speaks Egone illam quae illum quae non and for grief I have read of an old man that grievously lamenting the untimely death of his hopefull sonne and being demanded the cause of his mourning was not able to expresse himself but so well as he could utter his mind he thus by an
abrupt and imperfect speech unfolded 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 loquuntur ingentes stupent but great ones do 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 thou 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 of 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 of 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 And further many there are Psal 49.20 Tit. 1.16 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 beasts do that are led by a natural instinct Jer. 10.14 In scripturâ sacrâ illa ignorari censemur quae cognitae 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 consutation 1. It serves to confute and reprove the doctrine and practise of the Church of Rome Ignoratio Mysteriorum Ethnicorum est illorum veneratic Propterea Nocti creduntur mysteria Synesius Sed non ita in caelestibus 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 Abraham 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 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 Christ indeed hath it originally Resp Luke 24.45 and by his own power and authority 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 led into errour and vanity and destroyed for lack of knowledge Repr 2 This may serve to reprove all such as are ignorant 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 their own shapes and be brought to abhorr themselves as the most stupendious monsters in the world therefore it is that they keep themselves in the dark dungeon of ignorance and hate the light but this their way is their folly they have rejected the word of the Lord and what wisdom is in them saith the 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 sorfear 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 toller able for Tyre and Sydon in the day of judgement 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 lodge among the wise Prov. 5.31 let him prepare his care 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 fimple 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 desiring 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 exhortation 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 Job 11 11 but rich men will not acknowledge that they want Philosophers wisdome 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 Matth. 13.52 that bringeth forth of his treasury things both new and old Ministers must be knowing men 2. Because they are to be
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
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.
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 knowledge 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 wast within and I sought for thee without and have cast my self with such violence upon these created 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 prospicere 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
wisdom and yet he saith Surely I am more brutish than any man c. It were very well if there were as many knowing men in the World as there are professors of wisdom and knowledge the wiser any man is the more he understandeth his want of true wisdom and knowledge he doth not boast of it but more and more breaths after it if thou wilt be wise do not think thy self to be so Object 1 Oh! but I am accounted and esteemed by others to be a wise and knowing man Resp It is not thy tongue nor the voices of others that have made thee wise but the thing it self do not rest upon the vulgar opinion concerning thy self the common people do use to account wise men to be mad men and mad men to be wise taking false things for true and true for false there is nothing more remote from vertue and from the truth many times than the opinion of the vulgar people are very apt to rely upon other mens opinions concerning themselves Wilt thou know whether thou art wise turn thine eyes backward remember how often thou hast gone astray how often thy feet have stumbled quot dolenda quot pudenda quot paenitenda commiseris how many things thou hast committed that are to be lamented that thou art to be ashamed of that thou hast cause to repeut of and then call thy self a wise man if thou darest Object 2 But I have gotten much knowledge and am able to discourse knowingly and wisely and therefore I know that I am wise Resp It is one thing to speak wisely it is another thing to live wisely Aluid est sapienter loqui aliud sapienter vivere It is one thing to be accounted another thing to be a truly wise man The Romans do pronounce Lolius and Cato for wise men and Grecia when it flourished is said to have had seven wise men now these men did not assume this title to themselves but possessed it being given to them by the erring people and there was but one Epicurus that was wise in his own judgement and he was the veriest fool of all and those wise men before mentioned 1 Cor. 1.21 notwithstanding all their wisdom were ignorant of God for so saith the Apostle the world by wisdom knew not God Direct 2 Labour to find out the cause of thy ignorance It is not enough to find out a Disease but also to find out the cause thereof is most requisite examine thy self how thou camest to be thus spiritually blind the blind man in the Gospel could tell that he was borne blind This I know saith he Joh. 9. that once I was blind enquire then being once sensible of thy blindnesse why thou dost continue in thy blindnesse Surely the main cause is because thou hast not all this while gone to the Physitian for eye-salve to cure thy blindnesse Jesus Christ is the great Physitian of Souls and he would have cured thy blindnesse if thou wouldest have gone unto him Direct 3 Go to Jesus Christ and beg of him this eye-salve Revel 3.18 Nisi sit intus Spiritus qui doceat nil valet doctoris lingua August Cathedram in Coelis habet qui corda docet Hominis est monere sed solius Dei corda movere Macarius beg of him that he will annoint thine eyes with eye-salve that thou mayest see Physitians say this eye-salve is an ointment to purge away all filth and fluxes and ophthalmies out of the eyes that they may clearly see pray to him to make the scales of ignorance fall from thine eyes buy of him this eye-salve as he adviseth Laodicea by buying we can understand nothing but begging for what price can we pay to procure this rich purchase Seeing therefore we are in our selves either stone-blind the light of grace being quite extinguished or at the least blear-eyed the light of nature being eclipsed and obscured so that we cannot know the things that behoove us and belong to our peace Have we not then great reason to sue to Jesus Christ the Heavenly Chirurgeon for the true eye-salve viz. the enlightning of his Spirit and therefore it is called an Vnction from the Holy One 1 Joh. 2.20 whereby we know all things If your eyes are annointed with this eye-salve your knowledge will be more clear than other mens you will see most clearly into Divine Mysteries like a man that seeth at noon-day your knowledge of God likewise will be more sure and more experimental you will see the creatures emptinesse Christs fulnesse sins misery and graces excellency you will know how Christ was formed in you and how you have conceived him in your heart you will know the powerful and influential workings of the Spirit upon your souls Gal 4.19 You will then have such a distinct knowledge of Gods Promises Job 32.8 as to be able with comfort to apply them to your own so Is The inspiration of the Almighty giveth understanding then shall the eyes of the blind see out of darknesse Esay 29.18 The blind world walkes in the darke shadow of death and is not acquainted with this Heavenly light Psal 119.18 Pray to the Lord with David Lord open mine eyes that I may see the wâ—nderous things out of thy Law pray as Paul doth for the Colossians that your knowledge may abound in al wasdom Col. 1.9 pray to God likewise to open the Scriptures to you as well as your understandings for the Gospel is a Mystery which hath been hid from Ages and Generations but is now made manifest to his Saints saith the Apostle It is sacrum secretum as Lyra a holy secret or sublime arcanum as Calvin Rom. 16.25 Ephes 1.9 Eph. â— 9 Col. 2.2 3. 1 Tim. 3.16 1. In which places it is said sometime to be hidden in God because it was kept close in his secret purpose and eternal counsell 2. Sometimes hidden in Christ because he was the Store-house in which was laid up all the Treasures of wisdom and knowledg all those Treasures that concerned our eternal happinesse and salvation Col. 2.3 as also because he was the meritorious cause of it 3. Sometimes hidden in the Word because that is the Fountain wherein it is contained whence the knowledge thereof is derived and conveyed to us 4. Hidden from the Gentiles for the space of many hundreds of years and before their illumination by the light of the Gospel and all the while they served dumb Idols Eph. 4.17 18. and had not the glorious Sun of Righteousnesse shining to them 5. Mysterium hoc duplex 1. de mittendo Christo in genere 2. de vocatone gentium in specie quid his praeclarius Zanch. Hidden from the Jews themselves comparatively and respectively because it was revealed to them but under shadows types and figures darkly and dimly the Promises and Prophesies were not so easie to be understood as now they be Pray then to the Lord to open your
understandings that hath the key of David that in some measure you may be able to comprehend Divine Mysteries that they may not be as a sealed book unto you Esay 29.9 10 11. Pray further with David Psal 8611 Teach me O Lord thy way and I will walk in thy truth As God hath set a course to the Heavens with all their Hosts the Sun Moon and all the Stars and as he hath set the Sea his bounds which he must not passe without his permission yea special injunction So he hath not left man at liberty to do what he listeth but hath appointed him a way to walk in instructing him in the knowledge of himself this appeareth in that presently after he had made our first Parents Adam and Eve he gave them divers directions how to order and carry themselves 1. By sanctifying a Sabbath and resting from their labours the seventh day as God did from his Genes 2.2 3. 2. By dressing and keeping the Garden Genes 2.15 3. By abstaining from and not medling with the fruit of the Tree of Knowledge Genes 2.17 Then after their Fall and expulsion out of Paradise he taught them how to worship him and serve him which instructions doubtlesse he imparted to his posterity else what can we imagine should move his sons Cain and Abel Gen. 4. to offer sacrifice and afterwards he instructed Noah before the coming of the Flood to prepare an Ark wherein to preserve himself and Family with a certain number of all kind of creatures whereby the species and kinds might be preserved and the world renewed Genes 6.14 ad finem Then after the Flood he instructeth them what they should eat and from what they should abstain Genes 9.3 4 Afterwards he instructeth Abraham and gives him as it were an Epitome or abridgement of his whole worship and service saying I am God Almighty walke before me and be perfect Genesis 17.1 Again in the same Chapter he gives him particular instructions concerning Circumcision and in divers other places about other matters and thus in a continued Series Rank and Succession he hath from time to time taught his people first by Moses and afterwards by his other Prophets as he tells us Hosea 8.12 So Micah 6.8 He hath shewed thee O man what is good and what the Lord doth require of thee c. Now if any one shall demand where this duty is shewed he may finde it Deut. 10.12 13. You see then that from the beginning man hath not been left to himself but been instructed by God in the way wherein he should go Direct 4 Be conversant in the Scriptures which are the rules of knowledge he that will be a Physitian must learn the precepts that teach Physick he that will be a Musitian must learn the rules of Musick the Oratour must learn the rules of Rhetorick the Plough-man the rules of husbandry and so every man the rules of his profession or else he shall never be a proficient in his Art or Science nor be accounted a Crafts-man that is ignorant of the principles of his Craft even so no man can attain to the practice of those duties that belong to a Christian that is ignorant of the rules of the Word he that is ignorant of the Scriptures is ignorant of Christ Qui Scripturam ignorat Christum ignorat Hieron praefat in Isaiam saith Hierome It is a most happy ignorance saith Hilary which rather deserves reward then pardon when a man trusteth to the Scriptures in that he cannot comprehend therefore let me exhort you to study to read the Scriptures they are able to make you wise unto salvation 2 Tim. 3.15 read them frequently it is recorded of Alphonso King of Spain that he read over the Bible with Lyra's glosse and notes upon it fourteen times notwithstanding his other employments and of Anthony an Egyptian Monke August lib. 1. de doct Christ Dom. 5. post Epiph. of whom Austine in his first book de doctrina Christianâ saith that though he had no learning yet by often hearing the Scriptures read and meditating upon what he heard he learned much of them without book and attained a competent measure of understanding and knowledge Comparate vobis Biblia animarum pharmaca Chrysost homil ad pop Antioch Chrysostome thus exhorts the people of Antioch Get ye Bibles the Physick of your soules read them often for there you may find a salve for every sore a medicine for every spiritual malady here is the bread of life that must feed our hungry souls here is the light that must direct and guide us in the way to heaven as Bishop Cranmer in his Preface before the Bible The Book of God is the treasure of knowledge Hieron epist ad Paulin. Singuli libri singula fercula Anbros offic lib. 1. cap. 22. as Hierom speaks Convivium sapientiae a banquet of wisdom so many books so many messes the Scriptures are saith Doctor Sutton like to Tagus in Lusitania or Ganges in India which the Scripture calleth Pishon whose very sand and gravell is gold but when an ignorant man seeks Christ in them he falls into many Labyrinths like the Jewes and loseth himself when he should feast at this table his meat becomes his poyson the savour of it killeth him because it is the savour of death to him when he seeks for gold he is blind-folded and falls into a pit for the vaile is over his face 2 Cor. 3.5 that which should be his Pilot is like an ignis fatuus to seduce mislead him most men desire to be conversant in those Authours that treat of good arguments for the ripening of their knowledge and therefore many are delighted in history which doubtlesse is a very commendable study and the more comendable if men propound to themselve the Acts of these famous and honourable personages of whom they read not only to be admired but also to be imitated and followed as occasion shall be offered Some men are so given to the search of antiquity and finding out of nice quirks and quaint distinctions as they will take infinite toile to read Manuscripts and rude dunstieall Writers whereby they have lost even the habit of writing and speaking handsomely themselves others again are so delighted and carried away with a delicate smooth phrase and fluent stile as they will vouchsafe even to read most obscene Authours for their matter good for nothing but for the dung-hill to learn a good phrase and composition of speech Now if you defire both excellent matter and eloquent words then read the Scriptures diligently and when you have so done tell me what learning there lacketh To begin with that which every one makes most reckoning and account of and how deservedly I will not dispute I mean the Law if ever thou meanest to be a good Lawyer have recourse to the Law of God the ground of all humane Lawes and observe what Lawes were moral and perpetual binding all people
at all places at all times what ceremonial concerning the Jews till the coming of Christ and what judicial free either to be observed or let alone according to the discretion of every Law-giver and the state of his Countrey whereto he gives or makes Laws in the knowledge of all these the 5 Books of Moses will furnish thee Secondly if thou art not of such an aspiring spirit but canst as well be contented to wear a rugge gown as a velver Jacket and dost esteem more thy mind then thy body and therefore thou hast set up thy rest to be a Philosopher then do but say what part thou art addicted to and there it 's ready for thee if moral Philosophy read the book of the Proverbs if natural Philosophy read the book of Ecclesiastes and some Chapters of Job if the Metaphy sicks read the book of the Canticles or if thou wilt be an Antiquary there thou mayest find what was done as soon as any thing was done the age of the world the time of the flood the destruction of Sodom the time of the Israelites going down to Egypt and coming up again their being carried into Babylon the time of their abode there and coming back again or if you defire to see the Acts of good and bad Kings the diversity of Gods dealing with them the books of the Kings and Chronicles will give you full satisfaction in a word if you will make but the Law of God contained in the Scriptures the Looking-glasse of your lives you should be throughly furnished both how to speak and how to live therefore for the obtaining of all kind of most excellent knowledge it is most necessary to read the holy Scriptures this made David wifer then his Teachers wiser then the Ancients old men are presumed to be the wifest and wiser then his enemies Object Oh but some will object and say the Scriptures wherein is contained the knowledege of God and Christ are in may places very difficult and hard to be understood Which men that are unlearned and unstable 2 Pet. 3.38 are apt to wrest to their own destruction We are ignorant and cannot understand them Resp Let no man object his simplicity as if that thereby he were uncapable of knowing the Mysteries of Gods Kingdom Mat. 11.25 our Saviour tells us that he hideth these things from the subtill and openeth them to the simple 2. Let not the seeming difficulty of the Scriptures keep thee from reading and studying them you have heard it gives wisdom to the simple and David tells us further the Commandement of the Lord is pure Psal 19.9 enlightening the eyes he doth not say it blindeth them that read it and could see before it enlighteneth them that were blind before Some say of the Beryl a certain pretious stone that it hath an especiall vertue to preserve the eye-sight whether this be so or no I know not but this I am sure that the word of God is both a light to our eyes and to our feet yea though we fit in darknesse and in in the shadow of death yet it will give us both spiritual light and life Greg. in Ezek. 47. guiding our feet into the way of peace Gregory tells us that the Scriptures are in some places so deep that an Elephant may swim and in other places so shallow as a Lamb may wade and Austin tells us in some places it is plain and easie that the simple might love it and in others hard and obscure lest the subtill might loath it Quae aliis lociso bscuré ambiguè traduntur in aliis planè perspicuè explicantur Basil some places are hard and difficult to exercise the learned and others are easie to allure the unlearned to the study of them and Basil saith that those things which in some places are obscurely and doubtfully delivered are in other places plainly and pespicuously explained All things needful and necessary to be known to salvation are so revealed as they may be understood in the Scriptures or if there be any hardnesse it is either in the hearts of the readers John 8.47 or hearers rather then either in the words or matter of Scripture And Chrysostom tells us that it 's very probable that therefore the Scriptures were penned by Publicans Fsher-men Tent-makers Shepherds and Neat herds to the end that Artificers Housholders Plough-men Widowes Boyes and Girles and unlearned women might read and understand them 3. It is a duty commanded by God that thou shouldest study the Scriptures Col. 1.9 and be filled with the knowledge of Gods will in all wisdom and spiritual understanding as it is vanity to enquire into what God hath not revealed so it is great unthankfulnesse tot to study the Scriptures Rom. 15.4 which were written for our learning as Paul saith Object But our adversaries and the enemies of Scripture will tell us that Hereticks abuse the Scripture Resp If any do abuse the Scriptures the fault is in themselves not in the Scripture there is nothing but wholesome food unlesse thou spider-like by ill apprehension or mis-application turn it into poison and what if hereticks do abuse the Scriptures must Christians therefore be afraid to meddle with them because wine and strong drink are abused by some must they therefore be used by none because the Sun sometime hurteth sore eyes shall none have liberty to look upon it Direct 5 Be diligent in hearing the word preacht wait at wisdomes gates by hearing the word preacht we are prepared for the knowledge of God Encline your eares to hear and your hearts to understand be swift to hear as James speaks it is the property of a wise man to hear a wise man will hear and encrease learning Prov. 1.5 the Queen of Sheba came a great way to hear the wisdome of Solomon and yet many now a dayes will not go from their houses to hear the wisdom of a wiser then Solomon What shall we say to such as think themselves wise enough already Prov. 26.12 they know as much as their Minister can teach them Solomon saith there is more hope of a fool of a simple fool then of such proud fooles let them not be offended to be so stiled for Gods Dictionary affords them no better titles there is a great necessity of hearing the word preacht 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
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 Luk. 7.19 Art thou he that should come 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 Prov. 13.20 such as have the true knowledge of God and Christ in them 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
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
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 Praecipere mitem convenit pueru senem Seneca Jura senes norint 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 consider 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 2.28 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 life 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 no 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 2 Cor. 2. 14 15. Heb. 3.13 for we are unto God a sweet savour of Christ 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 Per hoe nil aliud est scientia nostra quam culpa Salvian it is his duty principally 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 guily 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 Hath God enlightened you with saving knowledge Direct 7 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