cannot receive good 1. Without knowledge a man cannot receive Jesus Christ God first shineth into the heart with the light of knowledge before Jesus Christ can be received by the hand of faith though Jesus Christ when he was upon earth spake as never man spake his preaching being with power and authority and not like that of the Scribes yet multitudes of his hearers could not receive him till the eyes of their understanding were opened 2. Without knowledge a man cannot receive the Spirit of God John 14.17 our Saviour saith That the world cannot receive the Spirit of truth because it seeth him not neither knoweth him many men make a mock and scorn of the Spirit of God because they do not know him the natural man receiveth not the things of the Spirit of God for they are foolishnesse to him neither can he know them 1 Cor. 2.14 because they are spiritually discerned A natural man may hear of spiritual things but cannot be in a capacity of receiving them till he come to understand and to know them They are riddles to a natural man as the Apostle saith 1 Cor. 2.9 Eye hath not seen nor ear heard nor hath it entred into the heart of man to conceive the things that God hath prepared for them that love him he speaks there of the things of the Gospel but saith he God hath revealed them to us by his spirit and we have the mind of Christ vers ult A natural and ignorant man is like a corrupt stomach where no meat will digest or nourish it doth him no good it turneth to no good nutriment so it is with an ignorant soul the spiritual things of God do him no good they digest not in his soul they nourish him not because he is full of darknesse corruption and ignorance 4. Without the knowledge of God we can have no communion and fellowship with him God is light and the ignorant man is darknesse 2 Cor. 6.14 and what communion hath light with darknesse God is light and in him there is no darknesse and while thou art in the dark dungeon of ignorance thou canst not converse with the Father of Lights A natural man is a blind man he cannot see nor discern spiritual things God takes no delight in such blind fools If you delight your selves in ignorance and are unwilling to be taught as many children and servants are how can you have any communion with God that know him not It is true as a judicious Divine observeth Mr. Cotton on John there are many that desire knowledge and cannot attain it and of such saith he God will either accept their desires or give them knowledge but such as please themselves with their ignorance they have no communion with God but are sealed up unto damnation If a man walketh in darkness and saith he hath fellowship with God he is a liar A man can have no communion with God in the spirit nor in his ordinances nor in any thing as his without the knowledge of God for while he liveth in the darknesse of ignorance he is without God in the world 5. Col. 1.13 Without the knowledge of God men are still under the power of Satan the Prince of darknesse They are said to be under the power of darknesse i. e. of ignorance and they that are under the power of darknesse are under the power of this Black Prince the Devil himself is bound in everlasting chains under darknesse and he bindeth sinners with the chains of darknesse the darknesse of ignorance and holds them under his power Acts 26.18 therefore when a sinner is converted unto God he is delivered from the power of Satan being turned from darknesse to light and being made a meet partaker of the inheritance of of the Saints in light he is delivered from the power of darknesse Most men while they are under Satans power they are held with this chain where ever an ignorant man goes he goes like a fettered prisoner with his Keeper at his back let him go to the Congregation to hear the word there Satan either stops his ears or blinds his eys or else choaks and steals away the good seed of the word out of his heart Those that are without the acknowledgment of the truth they are taken captive 2 Tim. 2.26 Eph. 6.12 or taken alive by him in his snare and wicked spirits are said to be the Rulers of the darknesse of this world Oh tremble then thou ignorant wretch to think to whom thou art in bondage 6. While thou art ignorant wanting the knowledge of God thou art in subjection to every base lust Paul speaking of the unregenerate State Tit. 3.3 1 Pet. 1.14 describeth it thus At that time we were foolish and disobedient serving divers lusts and pleasures Fashion not your selves saith Peter according to the former lusts in your ignorance An ignorant man knoweth not what is good and what is evil and often putteth good for evil Isai 5.20 Prov. 14.12 and evil for good putteth darknesse for light and light for darknesse now the will and affections do for the most part follow the understanding in things that are good I say for the most part because the will and affections are sometimes more depraved then the understanding and in evill things the will and affections do altogether follow the understanding now the understanding being darkned and putting evill for good and good for evill how can it be but a cause of divers lusts making the soule to serve divers lusts and pleasures Ambition Pride Passion Drunkennesse Revenge Every sin and lust will command them so long as they are without the true knowledge of God this is a miserable slavery to be led by their lusts if they had eyes to see it one lust hurries them one way and another hurries them another way where there is the knowledge of him that hath called us to glory and vertue 2 Pet. 1.3 4. such have escaped the corruption that is in the world through lust there is no escaping the pollutions and defilements of sin and lust but by the knowledge of our Lord and Saviour Jesus Christ 7. Ignorance makes a man like a beast A man without knowledge is like Nebuchadnezzar who had the heart of a beast in the shape of a man an ignorant man hath the head and heart of a beast an ignorant man is a very beast For what difference between a man and a beast A beast hath eyes ears legs as well as a man seeth heareth goeth smelleth tasteth Keckerm Physick 1. as well as a man can do nay many beasts can doe these things better then a man can doe a man then differeth only from a beast in understanding and discourse Therefore saith God to his people Be not as the horse or mule Psal 32.9 Mule nihil sentis Epigram 14.1 that hath no understanding as the Poet calleth an ignorant man a sottish man yea a sottish
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
slender vintage which I here offer to you not so much to feed your appetite as to quicken it but where power is wanting I humbly in treat that a sincere affection may make the supply and if by this tender of mine you may receive any little benefit I shall crave this recompense of you That you would be earnest with God in my behalfe to make me faithful and profitable in my function to the end of my dayes The value of Paper-presents is but small and the lesse to be esteemed of by how much this Age of ours hath made the number of Books to be the purgation of distempered braines I beg this favour of you To have this little piece of coine laid up in your closets as an acknowledgement of a greater obligation and if after your many weighty and publique affaires you shall sometimes look into this book I hope you may meet with some passages therein that may yield you some content and further your growth in the knowledge of our Lord and Saviour Jesus Christ And leaving this Manual with you as a testimony of that respect which your Worships many wayes challenge from me I remain Your Worships in all respective Services to be commanded W. G. TO THE READER THese are dayes that abound in the means of saving knowledge but few partake of it the most like brutes do altogether neglect it others seek after it but not as for Gold and many there be that preferre childish toyes and trifling knowledge before that wisdom that is from above A natural man is apt to affect things more or lesse according to the sense and understanding that he hath of them now a natural man cannot understand the things of the spirit therefore he cannot truly affect them the excellent knowledge of Christ the glorious priviledges of the Gospel are things transcending all created understanding the love of Christ is a love that passeth knowledge Ephs 3.19 saith the Apostle the Peace of God a peace that passeth all understanding Phil. 4.7 communion with God in the Spirit and joy in the Holy Ghost these are things that even the understanding of a spitual man cannot reach unto but a natural man is in darkenesse and altogether blinde towards them Faith is the evidence of things not seen it discovereth to a believing soul things invisible A carnal man wanteth faith therefore when the glorious excellencies of the Gospel are presented before him he wanteth an evidence to discover these things unto him visible things being presented are to be seen with bodily eyes but spiritual and invisible things cannot be seen by those that want the eye of Faith Joh. 9.39 For judgement I am come into the world saith our Saviour that they which see not may see and they that see may be made blind As to the humble soul he sets up a light within enabling it with Moses to see him that is invisible but on the contrary he leaves them in their natural blindnesse who are wise in their own conceits It is the complaint of Solomon Prov. 17.16 Wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart to it There is a rich price in hand much means of knowledge by Preaching Expounding Writing Catechising the things of God excellently and clearly set out to us but all this while this price is in the hand of a fool one who though worldly wise yet wanteth the light of the Spirit to direct him to true happinesse and to shew him the worth of Heavenly things and thereupon it followeth that he hath no heart to it A similitude taken from a Man that is going to a Town or City where there is some great Mart or Faire with money in his hand to buy Commodities but for want of judgement he passeth by the most advantagious Commodities being ignorant of the goodnesse and profitablenesse of them and throwes away his money upon toyes and trifles that are of no advantage to him So there is a price put into the hands of the sonnes of men to get Heavenly Wisdom but the carnal worldling remaines a starke foole he cannot see into the excellency of Heavenly things and thereupon hath no heart to them but passeth by them and embraceth a thing of nought instead of them God is to be sought above all and may be found of all that will seek after him and take any paines to know him but the greatest part of the World have not a minde to know him Hos 6.3 and therefore doe not follow on to know him When man will not use those helpes that God hath left him to search after the saving knowledge of God God justly suffereth him to fall into divers opinions and grosse conceits which shut him up in the bottome of a stinking Dungeon where he findeth nothing but ignorance errour and irkesome uncertainties as filthy vermine creeping round about him where the darknesse of ignorance fills the minde the Prince of darkenesse fills the heart The Sepia or Cuttle-fish saith Tertullian Tertull. contr Marcion when he is in danger to be taken casteth about him a black inkie matter wherewith he darkneth the water that the Fishermen cannot see him So many people do seek to compasse themselves with the darke cloudes of ignorance to hide themselves and their wicked practises which would appeare to be very odious should they come to be viewed and surveyed by the light of the Word And for many others that are a little enlightned they professe wisdome but they practise folly and so their knowledge is no better than ignorance But he that hath had experience of the freenesse of Gods grace and the riches of his mercy that hath felt the lively workings of the Spirit of God upon his heart that man hath an experimentall knowledge of God and this is after a sort to eat of the Tree of Life the more acquaintance he hath with God the more he desireth and beggeth acquaintance with him though every hour he give him a fresh taste of his goodnesse yet he ever findeth a new and most pleasant sweetnesse in it the more knowledge a man hath of God the more he knoweth his own duty towards him and he that savingly knoweth God dareth not either neglect his duty or do it decitfully he that hath made proof of Gods goodnesse dareth not make triall of evil he knoweth if he should he should do it to his cost What man can reckon himself a Christian that is ignorant of God without the knowledge of God all that we do is but in a customary or uncertain way hereby we know whom we serve and the great advantages we shall reape by his Service and are sensible of our estate in Grace measuring Gods gracious presence with us or his absence and with-drawings from us and our own strength and weaknesse it is the earnest of our Heavenly Inheritance the first fruites of the Beatifick Vision our acquaintance with his
lights to others therefore are they called the light of the world they are to give the knowledg of salvation to Gods people Mat. 5.14 Luke 1.77 as Zachary prophesied of John Baptist by giving of knowledge is not meant infusing of knowledge for this is proper to God alone but to give notice or make to understand so they are said to give knowledge instrumentalitèr organicè as they are said to give faith 1 Cor. 1.5 and to confirm men in the faith Acts 14.22 he that will draw disciples to Christ and prepare their hearts for him he must be acquainted with the Scriptures and able out of them to instruct his people in the knowledge of salvation Job 33.23 Ministers are Gods Embassadours and therefore must be able to treat of the affaires of the holy state they must be able to publish the secrets of the Gospel Isa 50.4 Eph. 6.19 they must have the tongue of the learned to know how to minister a word in season to a wearied soule his lips must preserve or be a store-house of knowledge and Elihu saith such a messenger or interpreter is but one of a thousand and Paul saith quis ad haec idoneus who is sufficient for these things not quisquis but quis Therefore the Holy Ghost at the Feast of Pentecost fell upon the Apostles in fiery cloven tongues Acts 2.3 In linguis in omni genere linguarum foecundi essent to furnish them with zeale and knowledge to instruct all Nations in tongues that they might be eloquent in all manner of tongues and in fiery tongues that they might be inflamed with zeal if Christ had only given his Apostles cloven tongues and not fiery tongues also then should they have been full of knowledge but voyd of zeale if fiery tongues only and not cloven they should have abounded with zeale but not according to knowledge Vt fervêr discretionem erigat discretio fervorem regat Bern. serm 23. in Cant. Pecoris ignorantia est pasteris ignominia Hieron but Christ who knew what was best in every respect sent down the spirit both in fiery and cloven tongues that they might have the tongue of the learned and shew themselves men of God perfectly instructed to every good work that their zeal might raise their discretion and discretion govern their zeal One saith that Luthers zeal and courage with Melancton's discretion joyned with Calvin's eloquence would make an excellent preacher Every Minister must be willing and able to teach for the ignorance of the flock is the reproach of the Pastor if it be his fault especially A Minister is to teach like a man of knowledge his mouth must speak of wisdom Psal 49.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must warn and teach in all wisdom Col. 1.28 knowledge and much wisdom is requisite to a Minister 1. In the choyce of a fit matter a Minister must teach non inepta futilia not with philosophical speculations Jerem. 23.28 lying legends and frierly fables for what is Chaffe to the wheat saith the Lord his doctrine must be like fire full of light to dispell the darknesse of ignorance by enlightening the minds of his hearers with the saving knowledge of Gods truth and full of heat to enflame their affections with the zeal of Gods glory the word of God must onely be taught by him nec aliud 1 Tim. 3. nec aliter he must teach no other doctrine If we were to deal with the Heathen we might use humane testimony to convince them as Paul doth Acts 17 28. Titus 1.12 but yet sparingly The main scope of the ministery is to preach sound doctrine Scripturararum mamillas dum duriùs presserunt sanguinem pro lacte biberunt August and for this much knowledge is requisite for the right opening of the Scriptures that they may not mingle gold and drosse wheat and chaffe together of which dealing an Ancient saith of hereticks the harder they suckt and drew the breasts of the Scriptures the more they drunk down blood instead of milk 2. In respect of the manner of his preaching knowledga is requisite for 1. A Minister is not rashly to run upon the handling of holy things without deliberation and due premeditation and preparation his heart must be first enditing of a good matter before his tongue can be the Pen of a ready writer whether in Sermons Psal 45. disputations or the like A grave Divine said Deering Lect. 27. in Hebr. it were better men had neither tongues in their heads nor parts in their bodies then so boldly and busily many times to employ them in rash reasoning about Election Predestination and the sin against the Holy Ghost without serious confideration and mature deliberation and the second part of Arch-Bishop Cranmer's Preface before the Church-Bible is for the most part spent in reproving such persons so also the 37. injunction apointed to be publiquely read in Queen Elizabeths time for want of this wisdom and discretion men many times wrangle about what they understand not like two men meeting together the one would be of Doctor Martins and the other of Doctor Luthers opinion who were both one and the same 2. As the scope of the ministery is to preach the word purely Coeci Coecorum duces Matth. 14. so to apply it powerfully to the consciences of men therefore he must not be like Pope Bonifaces Priests no Clerks nor as our Saviour speaks of some that are blind leaders of the blind a Minister must sometimes be a Boanerges a son of thunder in denouncing the dreadful threatnings of the law against obstinate sinners and sometimes a Barnabas a son of consolation in pronouncing the sweet and comfortable promises of the Gospel to the broken hearted penitent he must be able likewise by sound doctrine both to exhort and convince gainsayers Tit. 19. Mark 12.34 he must be able to resolve doubts and to answer questions therefore our Saviour commended the Scribe for answering wisely or discreetly he must likewise deliver the word with authority and gravity now to all these purposes wisdom and much knowledge is requisite in a Minister of the word 3. Ministers are to teach manifestly and evidently God gave Pastors and Teachers to the edifying of the Church and to further it in the knowledge of God now how shall the hearer get knowledg when the Preacher teacheth obscurely he that prophesieth speaketh unto men 1 Cor. 14. the main work of the Teacher must be the profit of the hearer Jer. 3.15 I will give you Pastors after my own heart which shall feed you with knowledge and understanding what knowledge can a people reap if they are taught obscurely we read that when the Levites read in the book of the Law they caused the people to understand the Law Nehem. 8.7 8. and the people stood in their place so they read in the book of the Law of God distinctly and gave the sense and
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
vertues and medicinable uses thereof which the Apothecary knoweth knowledge is a necessary precedent to a reverent and high estimation of God and his word for to know the excellency of any thing is a good preparative to a due esteem thereof 10. Ignorance is an inlet into all errours It is a fruitfull mother of errour Praeteritae veniam dabit ignorautia culpae Ovid. Epist 19. An ignorant man is apt to be carried away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with vain and empty words The Papists who would perswade the people they may be ignorant and a little or no knowledge is required of them give great occasion to us to suspect as if they meant to make a prey of them by seducing them with grosse errours for then saith Chrysostome thieves go to stealing when they have first put out the candle and in dark shops men use to utter their base and refuse wares It was ignorance of the doctrine of regenertion and of the Scriptures that made Nicodemus conceive that carnally that our Saviour spake spiritually Joh. 3.3 4. It was ignorance of the Scriptures that made the Sadduces make a mock and scoffe at the resurrection and afterwards to propound their question about a woman that had many Husbands Whose wife she should be in the resurrection Matth. 22.23 our Saviour tells them that ignorance was the cause of this their errour ye erre not knowing the Scriptures nor the power of God verse 29. An ignorant man is a prey for every impostour and deceiver as Sampson was for the Philistines when his eyes were out Psal 95.10 If the blind lead the blind both fall into the ditch together It is a people saith God that do erre in their hearts and the reason is given they have not known my wayes An ignorant man is the very map of change and like children tossed to and fro with every wind of doctrine being not well grounded an ignorant man like a child is apt to be taken with every new fangle soon growing weary of every thing The most learned are subject to errour for at the best they know but in part and do frequently erre because not wholly sanctified knowledg then is most necessary that we may be able to try doctrines that are brought to us Prov. 28.11 and to discern the spirits whether they be of God or no the rich man is wise in his own conceit but the poor that hath understanding can try him saith Solomon Lastly An ignorant man is every moment liable to Gods wrath and vengeance They have not known my wayes saith the Lord therefore I sware in my wrath that they should not enter into my rest Psal 95. ult Powre out thy wrath upon the Heathen Jer. 10.25 that have not known thee c. saith the Prophet Jeremy the like hath David Psalm 79.6 Put all those together and you may clearly see the danger of the sin of ignorance that we may be stirred up to labour after the true knowledg of God in Jesus Christ The case of ignorant men then is much to be pitied lamented for if their case be to be lamented who through corporall blindnesse run into innumerable mischiefs and at last fall into a deep gulf without hope of recovery much more are they to be pitied who through spirituall blindnesse plunge themselves into far greater evills for the present and at last fall into the pit of everlasting destruction without recovery Do you not pitty blind men when you see them go out of the way or stumble at every block or fall into every pit or ditch or be misled by every false guide or exposed to the injury of every vile and malicious person how much more then should we sadly lament the case of those who are ignorant lying under the punishment of spiritual blindnesse which is greater then bodily blindnesse beyond all comparison and much more desperate 2 The second thing by way of motive to this duty of getting knowledge is the great worth Prov. 4.7 Phil. 3.8 benefit and excellency of knowledge Get wisdom saith Solomon for wisdom is the principal thing we read of the excellency of the knowledge of Jesus Christ our Lord. And here consider 1. Knowledg is the principal thing wherein the image of God consisteth Col. 3.10 the new man is said to be renewed in knowledge after the image of him that created him it is not our substance that is Gods image but true knowledge knowledge makes a man like unto God this the Devill knew well enough when he tempted our first Parents to eat of the tree of knowledge of good and evill Gen. 3.5 telling them that God knew that in the day they eat thereof their eyes should be opened and they should be as Gods knowing good and evill Ignorance makes a man like the bruit beasts that perish but knowledge is the renewing of the image of God upon the soule Pythagoras engraved in a stone with his own hand these words setting it before his Academy He that knoweth not in his measure what be ought to know scil in divine things is but a beast among men he that knoweth what is simply needfull and no more is a man among men but he that knoweth according to the helps vouchsafed him of God what may well be known and so far as to direct himself and others aright in the way to true happinesse Exod. 4. is a God among men Thus the Lord tells Moses he should be to his brother Aaron instead of God 2. Knowledge is a most enriching thing Col. 2.2 3. Vnicum bonum scientia unicum malum ignorantia we read of the riches of the full assurance of understanding and of the treasures of wisdom and knowledge this makes a man rich to God there is one that is dives sibi rich to himself there is another that is dives Deo rich unto God he that hath onely outward treasures is rich to himself but he that hath the treasures of wisdom and knowledge is rich in God God never chargeth us to be rich in worldly things but to be rich in knowledg Col. 1.6 to be filled with the knowledg of his will in all wisdom and spiritual understanding where this treasure is wanting the soule is beggerly and bankrupt base in Gods sight as he saith of the Church of Laodicea Rev. 3.17 Thou sayest thou art rich and encreased with goods and hast need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked A blind and ignorant soul August Serm. 16 in Marth is a poor miserable and beggerly soul When thou buyest a Farm thou buyest a good one saith a Father when thou marriest a wife thou chusest a good one when thou desirect children thou desirest good ones and when thou hast all these riches thou art but poor inter tot dona amongst so many gifts and malus inter tot bona evill among so many good things
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
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
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
we want vessels to receive Gods gifts and graces Hoc est humilitatis miraculam ut elatio deorsum humilitas sursum tendat Aug. de Civit. 4. Dei lib. 1. cap. 13. for as full vessels will hold no more liquor so a soul stuffed with pride and vain glory cannot receive in nor hold Gods gifts graces the proud shut their windows and will not receive in the light of saving knowledge God is not so prodigal of his grace as to cast it in upon those that are not willing to entertain it heavenly mysteries are hid from the prudent but revealed unto babes This is a wonder of humility saith Augustine that pride tends downward humility upwards the more true knowledge a man hath the more he is sensible of his want of knowledge and that which he hath is nothing to what he wants Quest Now peradventure some may step in and ask me what shall we do with our knowledge having attained to a competent measure thereof Resp I shall shew you what is to be done with it Direct 1 As you know what to do so now you must do what you know put in practice what you know In Paradise there was a Tree of Life Rom. 2.20 Aliud est habere legem Dei in corde Aliud habere cor in lege legem in corde habent qui veritatem sciunt cor in lege habent qui veritatem diligunt as well as a Tree of Knowledge and as one saith well One apple of the Tree of Life is worth twenty of the Tree of Knowledge We read in Scripture that there is a form of Knowledge as well a form of godlinesse A form of knowledge is nothing else but an Idaea of truth floating in the brain that hath no influence on the heart or life like a Winters Sun which shines but warms not knowledge is as the eyes to direct us practice as the hands and feet to perform that direction knowledge alone is as the eyes without feet and hands and practice without a solid knowledge is as strong legs and nimble hands in a blind man light and life are best together if naked knowledge be sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Devill is a most perfect creature who hath one name from the greatnesse of his knowledg all men in the world do come short of him in the knowledge of good and evill he knoweth good but not to love and seek it he knoweth evill but not to hate and flee from it his actions and affections are set close unto his knowledge as Devils are called understanding spirits Eph. 6. â—2 so also they are stiled spiritual wickednesse his serpentine subtilty hath purchased him the name of an intelligent spirit but his wickednesse calls him Sathan an enemy to God It is said of the Cherubins that there were hands under their wings Ezek. 1.8 The word Cherubin signifies light intimating where there is the light of knowledge there should be hands to put that light into practice The Egyptians in their Hieroglyphicks painted a tongus and an hand under it to shew that knowledge and speech is good when that which is known and spoken John 13.17 is put in practice If you know these things sayes our Saviour happy are you if you do them It is nothing for one to have the Trumpet at his lips as Gideons souldiers who hath not the Torch in his hand saith a Father Greg. Nax the voyce of Athanasius was a thunder-clap and his life a lightning flash saith he because words never thunder well if examples enlighten not True wisdome is a prudence of works not of words saith Cyprian He that knoweth to do good and doth it not to him it is sin It is a great sin not to know what thou doest Jam. 4.17 a greater not to do what thou knowest Grave est peccatum non scivisse quod facias gravius non fecisse quod scias Ambr. de offic lib. 2.20 saith Ambrose for as one saith at the last day we shall not be demanded Quid legimus sed quid egimus nec modo quid diximus sed quomodo viximus what we have read but what we have done nor so much what we have spoken as how we have lived Bernard Knowledge and practice must go together for else as the saying is true amongst the Philosophers that power is to none effect which is never produced into act So it is as true in Divinity that it is a vain and idle antention Frustrà est potentia quae nunquam preducitur in actum Scientia contemplativa practica contemplativa quae docet res sibi subjectas scire tantum contemplari enjus finis est ipsa cognitio hac sufficit in Metaphysicis Physicis Mathematicis altera practica seu activa dicitur quae non solùm dicet scire sed agere operari aliquid corum quae cagnoscimus hujus finis est actio haec requiritur in disciplinis Ethicis Oeconomicis Politicis Porter Physic lib. 1. cap. 5. August 83. Quaest that is never put in execution The end of knowing Gods will is to do it There is say the Philosophers contemplative and practical knowledg contemplative or speculative is that which teacheth a man to understand things in their own nature and only to contemplate whose end is bare knowledge and this is sufficient in Metaphysicks Physicks and Mathematicks Practical or active knowledge is that which not only teacheth a man to know but to do the things which he knowes the end of this knowledge is action and this is required in Disciplines Ethicks Oeconomicks Politicks and Religion consisteth not in a bare naked profession but in action and practice all the bells of Aarons garments ring out a loud peal of practice and it is the common tenent of all the Fathers that Religion consisteth not so much in the fine faire leaves of knowledge profession and good words as in the sound and savoury fruits of practice and good works Yea even some of the Heathen have taught this truth for Aristotle affirmeth that felicity or happinesse consisteth not in the Theory or Knowledge but in the practice of vertue a man that hath knowledge without practice is like a man that carrieth a Lanthorn behind him to give light to others but breaks his own shins or like Noabs Carpenters Lyraglos in Jac. 1.22 that made an Ark to save others but were drowned themselves Lyra observeth that as that Physick is vain that doth not purge the bad humours and procure the health of the body so that knowledg is no better that makâ—â— no amendment upon the soule Aristotle in his Ethicks saith that such as content themselves with the naked knowledge of moral vertue and go no farther caring not to practice it are not unlike to such as consult with and ask the advice of Phyficians concerning their bodily diseases but care not for having them administer or apply any thing to
be more wary of their wayes yea doubtlesse we may say when we see men run headlong into sin that either they see not what they do which is pitiful or else that they wilfully winke and will not see which is much more perilous 2. Sins may be called workes of darknesse because they be for the most part done in the darke and the doers of them still delight to be in the dark and are ashamed that their doings should be brought to light for what Job saith of one sinner Job 24.15 saying The eye of the Adulterer waiteth for the twilight saying No eye shall see me and disguiseth his face Our Saviour affirmeth to be true of all sin and every sinner saying Joh. 3.20 that every one that doth evil hateth the light neither cometh to the light least his deeds should be reproved or 3. Because they are evermore suggested to us either by Satan himself the Mint-master of all mischief the Prince of darknesse or by some of his wicked instruments that be Amici Curiae Prectours Factours and sollicitours of that black Prince in his Court of darknesse 4. Because they carry those that live and die in them into Hell the place of utter darknesse Let us then that are enlightned with the true light cast off the workes of darknesse and put on the armour of light that is have our conversation suitable to our profession The Gospel is the day Christ is the light Luther in Rom. Faith is the eye which apprehendeth this light therefore seeing the day is come and the light shineth let us walk as in the day and in the light the eye of faith and the foot of obedience which two concurring make an holy life are called armour of light they be called armour because thereby we may defend our selves from the fiery darts of the devil Eph. 6.16 and they be called armour of light for three causes 1. Because they proceed from the Father of lights James 1.17 2. Because they make them that wear this armour shine like lights in the midst of a crooked and perverse generation Phil. 2.15 3. Because like true bred Eagles they abide the light and need neither care nor fear who looks upon them as our Saviour telleth us He that doth the truth Joh. 3.21 cometh to the light that his deeds may be made manifest that they are wrought in God viz. according to his will revealed in his Word 1. Get in a lightsome principle therefore into your hearts look that the light that is in you be not darknesse do not act by mens courses and by precedents from others but get a principle of light within to guide thee in all thy actions 2. Let all thy aimes also be full of light labour in all your actions to approve your selves to God and above all things aim at his glory To have low ignoble and base endes is not to act as a childe of light but to have high glorious and supernaturall endes and aimes to confide in his word to trust in his mercy to rest upon his grace to stay upon his power and faithfulnesse to adhere to his promises to sanctifie the Lord in your hearts to glorifie his Name to praise him for his goodnesse to be zealous for his glory to walke in the light of his countenance and to have communion with him in all holy ordinances these are the ends that become the children of light 3. See that thou walke by a lightsome rule let the Word of God be your rule let the Word be a lampe or candle to your feet Psal 119.105 and a light unto your paths all our deviations and aberrations from the light of this bright-shining candle are dark steps or steps into darknesse when men walke by a lightsome rule their actions are full of light Let us then walke decently as in the day abhorring all workes of darknesse you know discreet men in the night are carelesse of their attire not regarding what colour or stuff or fashion it be so it keep them warm because they know that the darknesse covereth both it and them but in the day time when they mean to go abroad or admit any body to see or speake with them they will be ashamed unlesse they be in some good fashion like men of their place and ranke and therefore will have their apparel beseeming men of their qualities and conditions So let knowing Christians walke as becometh Saints and avoid whatsoever is of evill report Let your light so shine before men Math. 5.16 that they may see your good workes and glorifie your heavently Father saith our blessed Saviour Vse 4 Let me adde a use of caution 1. Art thou a man enlightned with the knowledge of God take heed how thou sinnest against the light of knowledge which God hath set up in thee to direct thee Oh the great wickednesse that is in mens hearts in these dayes the light now shineth more gloriously than it did heretofore the word is more common more frequently and powerfully taught more and better helpes to the attainment of knowledge than were in former Ages may not we demand with the Apostle Have they not heard Rom. 10.18 19. Did not Israel know Men are not ignorant or may not be ignorant what duty they owe to Gods Sabbaths what reverence to his Name what respect to his word and yet men prophane the Lords day despise their teachers contemne the Word Quo major est revelatio eo magis est cognitio quo magis cognitio pecatum quo magis peccaum eo magis judicium Bernard and sinne against cleare light and act as if they were ignorant in the mystery of Christ and to seek in duties appertaining to God and their neighbour The sinne of such men shall be more heinous then many others whom God hath not given to know so much as he hath to them Make conscience thereof committing sinnes against conscience and of thwarting those holy rules which the Spirit of God by the preaching of his Word hath written in thy heart this makes the wayes of God to be evil spoken of and the seeking after knowledge to be condemned as the cause of all licentiousnesse when men bring scandal upon Religion by walking contrary to what they know 2. Art thou a knowing man take heed of being proud of thy knowledge Scientia inflat Knowledge puffeth up 1 Cor. 8.1 saith the Apostle men that know much are apt to know it too much and those that excell in knowledge are apt to swell with pride the best men are apt to be tainted with this infection Paul himself was subject to be exalted above measure through the abundance of Revelations 2 Cor. 12.7 take heed of pride of gifts learning wit knowledge for God hath not given us these things to the end that we should set them a Sun-shining or to make sale were of them but that we may use them to his glory the finest
cloth is soonest stained and the finest wits are most subject to pride for as wormes sooner ingender in tender wood then in knotty and as mothes breed sooner in fine cloth than in course flocks so pride and vain glory do sooner assault a man of excellent parts and great knowledge then one of meaner gifts therefore pride may be said to be indengred of the ashes of all vertues Ministers should in a speciall manner take heed of pride their calling is high their gifts are or should be great and they are apt to grow proud of them and the devill hath great reason to bestirre himself to puffe them up with their knowledge for he knoweth 1. If pride overthrow them they fall not alone but like blazing starres draw tailes after them 2. Errores magni sine magnis ingeniis non nascantur Because it is a meanes to ingender heresie and schismes great errours doe never spring up without great wits and many men who seek not truth but triumph will rather then not be singular not be sound Omnes doctrinae impietatis de superbiae radice proveniunt August Man is lighter then vanity and made of the dust therefore a little wind will blow him high enough and though a man have never so much cause of abasement yet knowledge is apt to puffe and lift a man up more then the other will cast him down A man of great knowledge should not be like the Palm-tree whereof Pliny tells us Plin. nat hist lib. 16. cap 42. that the more weight is laid upon it the higher it riseth but like to the Canes that are full of Sugar the fuller they are the lower they stoop much grace and knowledge should not make a man more high but more humble yet notwithstanding there is a spirituall glorying in the knowledge of God that is lawfull a spirituall heart hath a spirituall glorying in the knowledge of the Lord bred in him by the Spirit of God Jerem. 9.23 24. of this the Prophet Jeremy speaks Let not the wise man glory in his wisdome let not the strong man glory in his strength let not the rich man glory in his riches but let him that gloryeth glory in this that he understandeth and knoweth me that I am the Lord. When a man knoweth the Lord to be his God and portion and himself to be the Lords then may he glory in this excellent knowledge all other glorying is but vain Augustine writing upon the fourth Petition of the Lords Prayer August in Orat. Dominic tells us that the greatest Emperour in the world is a very begger in regard of God and we know that beggers must be no braggers wee are but Stewards and Stewards must not be stately we must not say of knowledge and the rest of our talents as the Atheists of their tongues Psal 12.4 that they be our own and that wee will use them or rather abuse them as we list what ever any body saith to the contrary this is a false plea and a flat Non-sequitur for we are but entrusted with them and must one day bee accountable for them wee must not therefore use them at our owne pleasure but according to our Masters appointment 3. Is thy spirit the candle of the Lord dost thou know God and his wayes then take heed of apostasy and back-sliding It is better not to have known the way of righteousnesse then after they have knowne to depart from the holy Commandement given unto them 2 Pet. 2.21 See that thy goodnesse be not as a morning cloud or early dew that soon passeth away It is not enough for a souldier to have skill to use his weapons and to make a faire flourish and gallant bravado and then runne away but he must double and treble his activity till he hath foiled his foe and possessed himselfe of the field It is not enough for a Saylour to be expert in the Art of Navigation to weigh his Anchors hoyse up his Sayles and go gallantly out but his skill appeares most in coming safe home againe So it is not enough to have some knowledge of Christ and to come to him Matth. 4.28 But we must abide in him John 8.31 and his word must abide in us then we shall be his disciples indeed In a word we must work till night in Gods Vineyard if we will have our penny for that 's not paid in the Morning but at Even Matth. 20.8 He that endureth to the end shall be saved Matth. 24.13 we must be faithfull to the death if we will have the Crowne of life Revel 2.10 Some enlightened persons are very forward professours at first Psal 70.57 but tire at last like the Asses of Armenia that go apace in the morning but grow dull before noon recoyling like a bad piece or deceitfull bow or like the foolish Galathians Gal. 3.3 beginning in the spirit and ending in the flesh It must not be with knowing Christians in the profession and practice of Religion as it was wont to be in the Jewes banquets to set forth their best wine first as our Saviour tells us John 2.10 whosoever are thus are no better then hypocrites and their motion forced and violent for that is still swift at first and slow at last A good Christian is best at last like the Church of Thyatira to whose commendation our Saviour Christ saith that he knew her works that they were moe at the last then at the first whosoever is not ever good and best at last was never truly good They that have been once enlightened and have tasted of the gifts of Gods Spirit Heb. 6.5 6. if they once fall away it is impossible or very difficult for them to be renewed againe by repentance FINIS