The mischiefes and danger of the sin of ignorance, or, Ignorance arraigned, with the causes, kinds, and cure thereof. As also, the excellency, profit, and benefit of heavenly knowledge. / By W. Geering, minister of the word at Lymington, in the county of Southampton.

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 3.2. and the Lord had entred into covenant with them, to become their God, &c.

2. They had the Word and Sacraments. and ſacrifices among them, and to them were committed the Oracles of God; they (and they only) had the knowledge of the true God among them. Rom. 3.2.

3. Of them came many holy Prophets and Patriarchs that were men in great favour with the Lord.

4. The Lord wrought many ſigns, wonders, and miracles among them.

5. They had many viſions, propheſies, dreams, and revelations from God.

6. The Meſſiah was promiſed to deſcend of that Nation, and in particular of the Tribe of Judah. Theſe were the priviledges of the people of God, which the Gentiles were deſtitute of, or elſe he ſaith, [My people] to put them in mind, what they had bin, or ſhould be.

2. Here is the judgment or puniſhment threatened unto them, which is deſtruction; they are deſtroyed. Perdetur populus meus. Vatab. Exciſus eſt populus meus. Rivet. Conticuit, Vulg. Alii, ad ſilentium redactus eſt populus meus. Vatablus renders it, My people ſhall be deſtroyed. Rivet. thus, My people are cut off. Some read it thus, My people are brought to ſilence. And Zanchy ſaith, that Verbum pereundi, tàm ad ſpiritualem, quàm ad carnalem, & politicam mortem refertur, Zanch. in loc. This word [deſtroyed] hath as well relation to their ſpiritual, as to their carnal and politick death.

And it is ſaid here, they are deſtroyed or cut off, to denote the certainty of the judgement, they ſhall as ſurely be deſtroyed, as if they were already cut off and rooted out.

3. Here is expreſſed the cauſe of their deſtruction, and that is ignorance, for want of the knowledge of God. This people were not deſtitute of knowledge, as the Gentiles, who had not the Law of God: but therefore were they without knowledge, becauſe when they had the Law, they neglected the uſe of it, and when they were admoniſhed by the Prophets, they contemned their admonitions, and therefore periſhed, becauſe they would be deſtroyed. Mebeli hadaat, ſignifies, abſque ſcientia illa, without that knowledge. Vatablus referreth that knowledge to the knowledge of God, which the Land is ſaid to be deſtitute of, v. 1.

This ſpeech of the Prophet, in the name of the Lord, is an aſtoniſhing ſpeech, My people are deſtroyed for lack of knowledge: as if he ſhould ſay, it were no wonder if other people ſhould want the knowledge of God, and ſo be deſtroyed, but that my people ſhould be deſtroyed for lack of knowledge, this is matter of aſtoniſhment: the Lord had ſhewen his word unto Jacob, Pſal. 247.19 20. Deut. 4.6. his Statutes and his judgments unto Iſrael, he had not dealt ſo with any Nation, nor had they the knowledge of his judgments: This people were eſteemed in the ſight of the Nations to be a wife and an underſtanding people, therefore Iſrael, Gods people could have no plea for their ignorance, having the Law of God, which the Gentiles had not: they were deſtitute of knowledge, becauſe they wilfully ſhut their eyes againſt the light that ſhined upon them, therefore their puniſhment was moſt juſt, in that they were cut off, that they ſhould not be further accounted for the people of God. I proceed to the point of Inſtruction.

Doctrine That ignorance is the main and principal cauſe of a peoples deſtruction: I do not ſay, it is the onely cauſe, but it is a principal cauſe of a peoples ruine: the Apoſtle Paul ſaith, that deſtruction and miſery are in the wayes of wicked men, and then addeth this as the reaſon thereof, Rom. 3.16, 17. and the way of peace they have not known; the Lord accounts them poor and fooliſh that know not the way of the Lord, Jer. 5.4. and the judgment of their God; and the mouth of the fooliſh is neer to deſtruction, Prov. 10.14.

1. Jer. 5. It brings many outward calamities upon a people: My people are gone into captivity for lack of knowledge, ſaith the Lord, a rod is for the back of him that is void of underſtanding, ſaith the wiſe man, the whip of Gods wrath is their due, the rod and not reaſon muſt prevail with them, they muſt be inſtructed 〈 in non-Latin alphabet 〉 , non 〈 in non-Latin alphabet 〉 .

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: Tric • tem 〈◊〉 lo •• 〈…〉 ſcilians, re •• •• 〈◊〉 ſe factarum & Creat • ris, & ſui, I 〈◊〉 . Seneca • . 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, M •• ima pars 〈◊〉 quaeſtimum, minima pars eorum quaneſ • •• Plato. that fail along where they cannot ſee their way: Socrates that was judged wifeſt by Apollo, ſaid, he knew this one thing, viz. that he knew nothing. And Ariſtotle that knew as much of natural things, as man could know by the height of reaſon, ſaith of all things, Videntur eſſe, they only ſeem to be: and the Platoniſts do hold this Paradox, That nothing can be known as it is; ſo that all mans natural knowledge now is but as a ſpiders web.

Having conſidered man as a Philoſopher, let us ſee what a Divine he is. In the ſtate of innocency man knew God, ſo far forth as a terreſtrial creature could know his Creatour, he perfectly knew ſo much of the will and mind of God, as it concerned him to know, and was neceſſary for him; he had an inbred knowledge of God; but now if our eyes be ſo blind in natural things, what are they in ſuper-natural? Epheſ. 4.18. Epheſ. 5.8 the underſtanding of man is darkned through ignorance and blindneſſe of the heart, ſaith the Apoſtle; natural men are ſaid to be darkneſſe, and to ſit in darkneſſe, not as if the natural faculty of light or ſeeing were quite extinct by the fall of Adam: no, there is ſome inward light ſtill in the underſtanding of natural men; therefore when the Scripture taxeth all people for being a groſſe and dull people, it is not for that they are altogether void of underſtanding, for they are wiſe to do evil, ſaith the Prophet Jeremy, Jer. 4.22. Luc. 16.8. and our Saviour ſaith, that the children of this world are wiſer in their generation then the children of light, they are eagle-eyed in the things of the world, and in ſinful matters ſtill, but to do good they have no knowlodge. Man hath by a natural light, ſtill the knowledge of God; ſo the Gentiles by the book of the creatures knew God: Rom. 1.21. and they had a moral knowledge of God, having ſome moral principles within, engraven upon their hearts, by which they underſtand both good and evill: but they are deprived of an higher light, a ſpiritual knowledge, a divine light, lumen fidei, the light of faith, 1 Joh. 2.8. a ſupernatural light, this is called the true light by the Apoſtle: ſo that natural or moral light, is but a falſe, or dimme light, in compariſon of that which directeth a man the way to true happineſſe, and this true light is called in Scripture, the light of Chriſt. Epheſ. 5.14. and the light of life. John 8.12.

Queſt. 2 What are the cauſes of ignorance?

Anſw. The firſt cauſe is the corruption of mans nature, the underſtanding of man is corrupted, and turned away from this light, unto blindneſſe, darkneſſe, errour, ignorance, unbelief, and misbelief; Eph. 4.18 the underſtanding of man is darkened, being eſtranged from the life of God, through the ignorance that is in him, becauſe of the blindneſſe or hardneſſe of his heart: corruption and pravity hath blinded the eyes of his underſtanding, ſo that he cannot (by reaſon thereof) ſavingly ſee the things of God, 1 Cor. 2.14. the natural man receiveth not the things of the ſpirit, nor can he know them, becauſe that corruption on the faculty, hath blinded the eye of his underſtanding, turning it away from the chiefeſt good; Acts 17. man doth now but grope and feel after God, man is ſo ſtupified, that though he hear never ſo often, yet underſtandeth not in a ſaving way, like the people that live near the river Nilus, that are made deaf by the fall of the waters of that river, for videndo non vident; (in ſeeing, men do not ſee,) Rom. 1.23 & intelligendo non intelligunt, in underſtanding, they do not underſtand; as evill ſtomachs turn good nouriſhment into bad humours, ſo evill men turn the truth of God into a lie.

The corruption of our natures hath deprived us of all thoſe principles of ſaving truth, that ſhould be in the underſtanding. The Lord looked down from heaven, Pſal. 14.2. to ſee whether there were any that did underſtand and ſeeke God, ſaith David. There is no principle of light in a natural man, that gives him a ſupernatural knowledge of God. God who commanded light to ſhine out of darkneſſe, 2 Cor. 46 hath ſhined in our hearts, to give the light of the knowledge of the glory of God, &c. So that till the glorious Son of righteouſneſſe ſhine into our hearts, the heart hath not one principle of of heavenly light there, and is no better then a lump of darkneſſe. Rom. 8.7. The wiſdom of the fleſh is enmity againſt God, it is as it were at deadly feud with the wiſdom of the Spirit, for it will yeeld to, or grant no more, then it can ſee ground for in natural reaſon, therefore muſt needs be ſtarke blind in matters of faith: An inſtance of this, we have in Nicodenus a Ruler of the Jewes, and (no doubt) a great Rabbi, and well skilled in all humane • earning, yet cannot he underſtand the doctrine of regeneration, and though our Saviour had told him of the neceſſity of it, and • lluſtrated it by an excellent ſimilitude of the wind blowing where it liſteth, Joh. 3. and yet ſaith he, how can theſe things be? the reaſon was, becauſe he looked upon it, through the thick ſpectacles of reaſon, and wanted the pure and clear eye of faith. Chriſt ſpake ſpiritually, and he underſtood him carnally. Another inſtance you have in the learned Athenians, who in Pauls time were as great Scholars, as any in the world, yet when he preacheth to them the reſurrection from the dead (a doctrine croſſing the principles of natural Philoſophy, which maintaineth for an Axiome and Maxime, that à privatione ad habitum nullus eſt regreſſus, a natural body reſolved into it's firſt elements and matter whereof it was made, Acts 17.32. cannot poſſibly reſume the ſame, and live again after death) they therefore mock at him, thinking him to teach impoſſibilities, and to ſet abroach ſome ſtrange Paradox. Now as it was with Nicodemus and the Athenians in theſe two points; ſo it is with all natural men (be they never ſo learned) in the myſteries of Religion, that are above the reach of carnal reaſon the light ſhineth in darkneſſe, and the darkneſſe comprehendeth it not. John 1.5.

A ſecond cauſe of ignorance is the Devill, helping forward the corruption of man, plunging him every day further and further into ſin, and caſting thick fogs and miſts before his eyes. If our Goſpel be hid, it is hid to them that are loſt, 2 Cor. 4.3, 4. in whom the God of this world hath blinded the minds of them which believe not, leſt the light of the glorious Goſpel of Chriſt who is the image of God, ſhould ſhine unto them. Two wayes is the corporal ſight offended, either by injection of exterior duſt into it, or by interiour humours, ſtopping the optick nerves within: So Satan either blindeth the eyes of natural men with the duſt of worldly things, which he caſteth into them, or by their own groſſe and carnal affections; he ſtoppeth the Conduits of their ſight, that they ſhall not have any true knowledge of God: likewiſe Satan beſtirreth himſelf, and ſpareth no pains to blind the eyes of men, by endeavouring to keep them from the means of knowledge, or to increaſe in them the darkneſſe of ignorance; and from thence he laboureth to lead them to the darkneſſe of ſin, from one ſin and errour to another, as from one dungeon to another, till at laſt he bring them into his own den, the dungeon of utter darkneſſe.

The 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. 119.105. and the means of knowledge: the Commandment of the Lord is pure, enlightening the eyes; the word is a lamp or • andle 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 ſit in the dark dungeon of ignorance.

2. By denying or not giving in the inward light of the Spirit: Job 32.8. it is the inſpiration 〈◊〉 the Almighty that giveth underſtanding, not only the opening of the Scriptures, but alſo the opening of the heart, Luke 24.32.45. and of the underſtanding is the work of the Spirit; till there be an inward operation of the Spirit, the outward means is uneffectual. It is true; Lumen innatum & illatum. the word of God is like a light, and like a candle, as was ſaid before, but what benefit reap blind men thereby? and ſuch are all men till God be pleaſed to open their eyes by the key of the ſpirit, and anoint them with eye-ſalve, Rev. 3.18.

2. By holding in the eyes of mens underſtandings: as it is ſaid of thoſe diſciples to whom Chriſt appeared after his reſurrection, their eyes were holden that they ſhould not know him. Luke 24.26. and afterwards it is ſaid, their eyes were opened, and they knew him: thus when God holds the eyes of mens underſtanding, they cannot diſcern the mind of God, but remain ignorant of his will and counſell, Job 17. and ſo he hides underſtanding from men: ſo Moſes ſaith of the Iſraelites, the Lord hath not given them eyes to ſee: Deut. 29.4. they had ſenſitive eyes to ſee, and rational eyes to underſtand, but they wanced ſpiritual eyes to apprehend and improve what they ſaw: it is God that giveth ability to each part and member, power and faculty of the ſoule and body, to execute and exerciſe their ſeverall actions and operations, which if he withdraw, the Organs be no more then dead inſtruments, for we can no more ſee nor underſtand ſavingly of our ſelves, then an inſtrument lying upon a table, or hanging by the wall, can ſound till it be blown and plaid upon

Object. But it may be ſaid that ignorance is a ſin, how then can God blind mens eyes, or be a cauſe of ignorance, and not be the authour of ſinne?

Anſw. The firſt and neareſt cauſe is mans corruption; the inſtigator unto ſpiritual blindneſſe is the devill; and God as a juſt judge blindeth mens eyes, Iſa. 6.10. and hardeneth mens hearts, Exod. 9.12. God blindeth the eyes of many men judicially, that ſhut their eyes wilfully againſt the light they have received: Job 24.13. wicked men are ſaid to re • ell againſt the light; of theſe things they are willingly ignorant. 2 Pet. 4.3. when men have the means of knowledge and will not know; God ſaith in judgement they ſhall not know. Wicked men are blind and brui • iſh, this blindneſſe is from God as a Judge: • lindneſſe and ignorance is in wicked men a • in, but ſo is it not from God, but from the devill and their own naughtineſſe, yet is it the puniſhment of former ſins by which they have brought and increaſed this blindneſſe upon themſelves: for they were ſecure deſpiſers of God and his word; Rom. 1.28. Quia cum loquebutur perſpicuè, noluerunt intelligere jam loquitur obſcurè. Muſcul. in Mat. 13. Malum ingenium impiorum nunquàm clariùs deprehenditur, quam ubi lux veritatis ſplendero incipit. 15. therefore God moſt juſtly puniſheth ſin with ſin, giving them up to a Spirit of ſlumber, to a mind void of judgement, that perceiveth, and underſtandeth not the things of God. Muſculus ſaith: It was a juſt judgement on the Scribes and Phariſes, becauſe they would not underſtand when Chriſt ſpake clearly, therefore to their puniſhment he ſpeaketh in Parables, ſpeaketh obſcurely: when did the Jewes bewray greater blindneſſe, then in the times of the Prophets, of Chriſt, and his Apoſtles: the evill diſpoſition of wicked men is never more clearly diſcerned, then where the light of the truth begins to ſhine.

When Jeſus Chriſt that great light came into the world, when he profeſſed himſelfe the Meſſias, and would have inſtructed them in the higheſt myſteries of the kingdome of heaven, then doth their rage and malice the more break out againſt him, the more light they had, the more their blindneſſe doth appeare. It is a great judgement, when men have eyes and cannot ſee with them: the wicked Jewes had eyes to ſee, Corticem legis, the bark and outſide of the Law, ſed non penetrabant oculi eorum ad medullam, but their eyes pierced not to the marrow thereof: when God gives men eyes to ſee, and they abuſe their light, God in judgement blindeth their eyes, Qui privati ſunt oculis non poſſunt videndo ſeduci. or caſteth ſuch a miſt upon their underſtandings, that now they cannot ſee though they would, their eyes are ſo diſtempered, that the ſight they have (like the fight of a pur-blind man) not only faileth them, but deceiveth them, making them think they ſee rightly what they ſee not; their eyes being thus darkned, they cannot underſtand with their hearts. The Goſpel is the beſt means to bring us to the true knowledge of God, but if Goſpel-light be abuſed, God then ſaith to his Miniſters, Go, Iſai. 6.10. make the hearts of this people fat, ſhut their eyes that they may not ſee.

Reaſ. 1 I come now to confirm the point by reaſons. Qui per ignorantiam peccat, pernicioſiſſimè peccat. Ambr.

Ignorance is a deſtroying ſin, and the chief cauſe of ruine to a people, becauſe it is a mother-ſin, and the root of many other ſins, ignorance is a leading ſin: there is no knowledge of God in the land, ſaith our Prophet, in the firſt verſe of this Chapter, and ſee what a troop of ſins do follow this blind leader, verſ. 2. ſwearing, lying, killing, ſtealing, committing adultery, and blood toucheth blood: therefore he that ſins through ignorance, ſins moſt perniciouſly. Under the Law the ſacrifices offered for the ignorances of the people, ſhewed it to be a great ſin: the Author to the Hebrews putteth it for all manner of ſins whatſoever; for having ſpoken of the ordinary ſervices and ſacrifices performed by the ordinary Prieſts in the firſt Tabernacle, Heb. 9.6. he tells us, verſ. 7. that into the ſecond Tabernacle went only the Highprieſt once every year, and that not without blood, which he offered for himſelf, and for the ignorances of the people; Shegioth à Shaga; per ignorantiam peccare. Pagnin. where by the conſent of Expoſitors, ignorance is put for all ſorts of ſin, and Beza ſaith, that Shegioth which is equivalent with 〈 in non-Latin alphabet 〉 , ſignifies as much coming of Shaga, which ſignifies to ſin through ignorance, as the Learned note.

I will inſtance in ſome particular ſins, and thereby you will ſee ignorance to be a mother-ſin.

1. It is the root of pride, De ignorantia venit ſuperbia. Bern. in Cantic. Ignorance of God, and of a mans ſelf puffeth up the heart with pride; he that is wiſe in conceit, is a fool in proof, the more we know God, the more humble ſhall we be in his preſence, and the more we know our ſelves, the more vile ſhall we be in our own eyes; when men are proud, it is either becauſe they know nothing of God at all, or know nothing of him in a ſaving way, not knowing him as they ought to know: the more ignorant a man is of God, the more doth pride prevail upon him; now Ignorance being the root of pride, it muſt be the chief cauſe of deſtruction to a people, for pride goes before deſtruction, ſaith the wiſe man, Proverbs 16.18.

2 Ignorance is the cauſe of Rebellion againſt God, to this purpoſe the Lord complains of his people, I have nouriſht and brought up children, and they have rebelled againſt me, and the reaſon of their rebellion againſt God, is their ignorance of him, the Oxe, Iſai. 1.2, 3. ſaith he, knoweth his owner, and the aſſe his Maſters crib, but Iſrael doth not know, my people doth not conſider. Thus when Moſes cometh with a meſſage from God to Pharaoh, thus ſaith the Lord, Let my people go, that they may ſerve me. Pharaoh ſaid, Who is the Lord, Exod. 5.2. that I ſhould obey his voice? &c. I know not the Lord, neither will I let Iſrael go: Ignorance is the root of diſobedience: this ſin was that which brought ſwift deſtruction upon Pharaoh and his people, 1 Pet. 1.14, 15. when Peter would have men like obedient children, he bids them not faſhion themſelves according to the former luſts of their Ignorance.

3. Ignorance is the root of perſecution:

1. It makes men perſecute Chriſt himſelf, when Chriſt called to Saul from heaven, as he was perſecuting, and making havock of the Church, Saul, Saul, why perſecuteſt thou me? like one wholly ignorant of Chriſt, he ſaid, Who art thou, Lord? Acts 9.5. the Lord anſwered, I am Jeſus, whom thou perſecuteſt. It is ſaid by the Apoſtles, Act. 2.17. 1 Cor. 2.8. that none of the Princes of this world knew Chriſt, for had they known, they would not have crucified the Lord of Glory.

Object. But it may be ſaid from Matth. 21.38. that they did know who Chriſt was, when they ſaw the Son, they ſaid among themſelves, This is the heir, come let us kill him, and let us ſeize on his inheritance, and they caught him, and caſt him out of the vineyard, and ſlew him: in this place it is evident, that they did know him, and in the other place, that they did not know him, for they would not have crucified him, if they had known him: how ſhall theſe places be reconciled?

Reſp. They did know him, in regard of the reality of the thing, but they had not an effectual knowledge able to change their minds and affections, that were ſet to crucifie the Lord of Glory: thus people that have the means of knowledge may be ſaid to be ignorant.

Firſt, In regard they may have a general knowledge, and yet be ignorant in the particular application of what they know.

Secondly, in regard they may have a particular knowledge, and yet be ignorant in regard of an effectual knowledge, and this kinde of ignorance is a deſtroying ſin, a man may know what is to be done, and in particular, that ſuch a thing is to be done, and yet this knowledge is uneffectual, if it change not the will and affections to yield obedience, and ſo it is no better then ignorance; 1 Joh. 2.4. 1 Sam. 2.12. He that ſaith, he knoweth God, and keepeth not his commandements, is a lyar; the ſons of Eli were ſons of Belial, and it is ſaid of them, They knew not the Lord, though they were the Prieſts of the Lord, whoſe lips ſhould preſerve knowledge, Malachi 2.7.

And as ignorance makes men perſecute Chriſt himſelf; ſo it makes them perſecutors of the faithful meſſengers and members of Chriſt. Ignorant men love not their teachers, that be eyes to guide them, ſeers to go before, though they ſtand in danger of their own lives to ſave theirs; and if the ſeers were once out of the way, into what errour would not the blinde multitude ſuddenly fall? were there no faithfull Miniſters to lead them, or ſpeak to the people from God, they could not chuſe but fall to every ſinne againſt God: our Saviour tells his Diſciples a little before his departure out of this world: If they have perſecuted me, they will alſo perſecute you, Joh. 15.21 but all theſe things they will do unto you for my names ſake, the reaſon followeth, becauſe they know not him that ſent me: and he tells them further, that they ſhould put them out of the Synagogues, yea the time cometh, that whoſoever killeth you, will think that he doth God ſervice: and gives the reaſon of it: Theſe things will they do unto you, becauſe they have not known the Father nor me. John 16.2, 3. Pſal. 14.4. Have all the workers of iniquity no knowledge, who eat up my people as bread; the Prophet Hoſea ſheweth, Pſal, 74.20. where there is no knowledge of God in the land, there is no truth nor mercy in the land: the dark places of the earth are full of the habitations of cruelty; that is, of cruell men; men that have no true knowledge of God among them, are ready to act ay manner of cruelty againſt the people of God.

4. Ignorance is the cauſe of Idolatry, the Prophet Iſaiah ſhewing the dotage of idolaters, he ſets it down thus; Iſai 44.17.18. he falleth down to his graven image, and worſhippeth it, and prayeth unto it, and ſaith; deliver me, for thou art my God: then he ſheweth the root of it to be their blockiſh ignorance, they have not known nor underſtood; Ignorance of the true God, makes men adore any fantaſticall deity. Ignorant men (like bruit beaſts) are ready to run into any ſin and danger.

Reaſ. 2 Becauſe ignorance is the breach of Gods Commandments, and eſpecially the firſt Commandment, mandment, he that is ignorant of God, is ſo farre from worſhipping God as he ought to be worſhipped, that he is an enemy to God; an ignorant man walkes in darkneſſe, and he that goes in the dark is apt to ſtumble at every ſtone, and fall into every ditch, he that knowes not the way to life, muſt needs walk in the way that goes down to the chambers of death; he that is ignorant of him who is the Way, will ſoon wander in a wilderneſſe where there is no way, where there is no plain and beaten path; an ignorant man runs out of Gods way, viz. the way of his Commandment, and walks in his own wayes, and runs into extreme danger every moment; Prov. 4.19. an ignorant man is blind, he knoweth not what he doth; his way is darkneſſe, he knoweth not at what he ſtumbleth, and having often ſtumbled, at laſt he falleth into the pit of deſtruction, from whence he ſhall never ſee his way out; if a man be ignorant, he knoweth not where he goes, John 11.35. and he that walks in darkneſſe, kno • eth not whither he goes, as our Saviour ſaith.

Reaſ. 3 Ignorance doth ſtupifie and harden mens hearts, they are in a miſerable and damnable condition, and are not ſenſible that they are ſo, they ſee not their miſery, therefore ſeek they not out for a remedy. The Church of Laodicea was in a blind and wretched eſtate, but being ignorant, ſhe knew not that ſhe was wretched and miſerable, Rev, 3.17. poor, blind, and naked. The five fooliſh Virgins in the Parable ſlumbered and ſlept as well as the wiſe, that is, Mat. 25.5. (as I conceive) they thought their condition as good as that of the wiſe: none are ſo confident as thoſe that are moſt ignorant; and this confidence of theirs undoeth them: ignorance of God, makes a man an oppoſer of the word, Prov. 13.13. which is the means of knowledge, and who ſo deſpiſeth the word ſhall be deſtroyed.

Object. But it may be ſaid, that our Saviour Chriſt praying for the Jewes that perſecuted him unto death, putteth an ignoramus in the plea to make it more plauſible: Luke 23.34. for thus it runneth. Father forgive them, for they know not what they do: and Paul making confeſſion of his miſ-demeanors, ſaith, that he had been a blaſphemer, a perſecutor, and injurious; 1 Tim. 1.13. but ſaith he, I obtained mercy, becauſe I did it ignorantly; &c. and under the Law, we read, that if ought were committed by ignorance, without the knowledge of the congregation, Num. 15.25 28. &c. that the Prieſt ſhould make an atonement for all the congregation of the children of Iſrael, and it ſhould be forgiven them, for it is ignorance, &c. and the Prieſt was to make an atonement for the ſoule that ſinneth ignorantly, when he ſinned by ignorance before the Lord to make an atonement for him, and it ſhould be forgiven him.

Reſp. 1 That ignorance here in theſe alledged places, cannot be ſaid to be medium impetrationis miſericordiae, the meanes or cauſe of obtaining mercy and forgiveneſſe, but onely ſheweth the extent of mercy: ſo we find that ſin is ſaid to be forgiven upon our confeſſion of ſin; Prov. 28.13. 1 Joh. 1.9. not that repentance or confeſſion are apt or innate in themſelves to procure pardoning mercy, but onely that the Lord hath been pleaſed to preſcribe this as a way how to diſpence his mercy to us; ſo when it is ſaid that Paul, and the Iſraelites obtained mercy, becauſe they ſinned through ignorance, it ſetteth out but only the order, and not the cauſe of mercy.

2. That ſimple ignorance of the mind of God doth excuſe à tanto, though not à toto; for our Saviour ſaith, that he that knew not his Maſters will, and did commit things worthy of ſtripes, ſhould be beaten, though with fewer ſtripes, then he that knew the will of his Lord, and did it not: and in this reſpect the Heathen are ſaid to have known God, and ſo were inexcuſable, becauſe they were bound to have known more of him; God having at firſt imprinted the knowledge of himſelfe upon mans nature: Biel. ſent. 2. diſtinct. 22. Quaeſt. 5. and man having loſt it through his own default.

The School men make three ſorts of ignorant men, either ſuch as know not their Lords will, 2 Pet. 4.3, 4. becauſe they will not know it, their ignorance is ignorantia affectata, an affected ignorance; when men are wilfully ignorant, wilfully refuſing to know ſuch things as might hinder them from ſin, or further them in godlineſſe; this is ignorantia voluntaria, men being willingly ignorant, that they may walk the more freely after their own luſts, and our Saviour tells us it is the nature of wicked men to love darkneſſe rather then light, becauſe their deeds are evill, Joh. 3.19: 20. Ʋt liberiùs pec • ent, libenter ignorant, vel ſciendi incuria, vel diſcendi deſidia, vel inquirendi verecundia, vel non credendi veritati. Bern, and to hate the light, and not to come to the light, leſt their evill deeds ſhould be reproved, i. e. manifeſted thereby to their conſciences, as the thief and the adulterer love the twylight, and the darkeſt night, becauſe it hideth their wickedneſſes; So prophane ſinners, and cloſe hypocrites do not deſire the knowledge of Gods wayes, and would willingly be ignorant of their duty towards God, becauſe the dark dungeon of ignorance hideth many a beloved luſt from them, which they are not willing to forſake, and could not ſo quietly commit, were it clearly made known unto them; ſuch men as theſe do bring ſwift deſtruction upon themſelves.

2. Ignoranti • craſſa, & ſupna. There is a ſecond ſort which know not their Lords will, becauſe they care not to know it, their ignorance, is a groſſe, idle, and negligent ignorance: it is not imputed to negligence, if a man know not thoſe things which he cannot know, but that is negligence, when a man careth not to know that which he might know, & ought to know, nor uſeth any care to know thoſe things which appertain to ſalvation, Auguſt. ad Valent. Negligentia eſt, qua homo deſiderat non ſcire quae deberet ſcire, nec adhibet ſollicitudinem ad ſciendum ea quae pertinent ad ſalutem. Ignorantia Craſſa provenit ex ſuperbia, quae eſt primum vinculum diaboli, cum quo ligatur impius, qui non ſolum, non ſcire deſiderat, ſed etiam ſcire contemni; requiſita ad ſalutem noluit intelligere, • t bene ageret. and ſuch an ignorance is a great ſin. Thence one of the Ancients ſaith; Although it be a more grievous thing to ſin knowingly, then to ſin ignorantly, yet muſt we not therefore fly to the darkneſſe of ignorance, as therein to ſeek after an excuſe, for it is one thing not to know, another thing to neglect the means of knowledge: for a man not to know thoſe things which exceed the ſtrength of his underſtanding, having a deſire to know, this ignorance hath ſome excuſe, but when men neglect to know things knowable, which are neceſſary to Salvation. This proceedeth from pride, which is the chiefeſt and firſt bond of the devill, with which a wicked man is bound, who not only deſireth not to know, but alſo contemneth the knowing of thoſe things that are requiſite to ſalvation, and this is an unnaturall kind of malice, ſeeing every man naturally deſireth knowledge, and ſuch n • ughtineſſe doth make a man indiſpoſe himſelf to know, and to give himſelf to vain pleaſures, and carnall delights, which do ind • ſpoſe him for the knowledge of thoſe things which he might know. A wicked mind hateth knowledge, and feareth to underſtand his duty, leſt conſcience compell him to do what he underſtandeth: of ſuch a one David ſpeaks. He bath left off to be wiſe, or to underſtand and do good. Pſalm 36.3. Such men as theſe ſhall be beaten with many ſtripes.

3. There are ſuch as know not their Lords will becauſe they cannot know it, and this ignorance the School-men call an invincible ignorance, not becauſe it is ſimply ſo, but becauſe it remaineth after a man hath taken much pains, uſed much means, and done all that he can to remove it. The School-men ſay (moſt of them) that this ignorance doth ſimply excuſe a man from ſin, non ſolùm in tanto, ſed in toto: but this is their errour: and ſtandeth convicted by that ſpeech of Chriſt already produced, Perkins Treatiſe of Conſcience. Neſcire malum eſt Horat. the ſervant that doth not his Maſters will, by reaſon he knoweth it not, ſhall be beaten with ſtripes, though fewer; now this ignorance ſhall not wholly excuſe a man, becauſe every man is bound to know God by a poſitive command, and whether we know Gods lawes, or know them not, they ſtill bind us, as Maſter Perkins doth obſerve. Adam had the perfect knowledge of God, and loſt the ſame for himſelf and his poſterity: no man therefore for this is to complain againſt the juſtice of God, ſince that our firſt ſin hath merited a greater puniſhment; I ſay then that this ſin may excuſe for the degree and meaſure of the ſin, but not from the ſin it ſelf.

I come now to make uſe and application of the doctrine.

Is Ignorance the principal cauſe of a peoples deſtruction?

The firſt uſe ſhall be for lamentation: what cauſe have we exceedingly to lament the great ignorance that is among us, though God hath delivered us from that blindneſſe and darkneſſe, with which our forefathers were overwhelmed: Time was, men were wholly ignorant of the true God, and of his worſhip, even in this our land; where in divers places thereof were Temples and Altars, erected to heatheniſh Idols. viz. In Bath the Temple of Apollo, Stow: C •• den. in Leiceſter the Temple of Janus, in York where Peter's now is, the Temple of Bellona, and in London the chief and head City of our Land, where Paul's is now, the Temple of Diana: and if there were ſuch groſſe idolatry in theſe principal places, what hope can there be of better things in countrey villages? all our Prieſts were Painims, our Religion was ſuperſtition, our worſhip idolatry; our Gods were dumb Idols, or Dii ſtercorarii, dung-hill deities; we were all as Paul ſaith to the Epheſians, Eph. 5.8: ſometime darkneſſe; the night of that heatheniſh ignorance is paſt, and the clouds of that errour ſcattered by the Sun-beames of the Goſpel preached among us: and therefore it is much more ſad and lamentable, now to ſee men blind and ignorant under the light of the glorious Goſpel of Chriſt: what ſwarms of ignorant people are there every where? ignorant congregations, ignorant families, ignorant parents, ignorant children, ignorant Maſters, ignorant ſervants, there •• no faithfull Miniſter that laboureth to know the ſtate of his flock, but may ſadly witneſſe with me the truth of this thing, how • ew of our people and Congregations, if you • ome to them, that can render a ſound rea •• n of the hope that is in them: Beloved, let • e tell you, that this is a woful ſin in this • ear light of the Goſpel, and it is one of the •• ns for which God hath a controverſie with he land this day: and it is a ſin ſo much the • ore dangerous, and the more to be lamen • ed by all that fear the Lord, becauſe it is carcely apprehended to be a fin: for a man •• be a ſwearer, a lier, a drunkard, a whore • onger, an oppreſſour; theſe fins partly by he light of nature, and partly by reaſon of • he odiouſneſſe of them are granted by the • oſt, to be ſins, but ignorance of God and of is word, and of thoſe points, which are as it • ere the very life and marrow of Religion, his is hardly taken to be a fin: no man •• inks himſelf the leſſe wicked, becauſe he •• ignorant: this I ſay is the more dangerous, • ecauſe it paſſeth away unregarded and un • bſerved by us: yet this is the fin that is the • rincipal cauſe of a peoples deſtruction, a fin • gainſt which the Lord will proceed, when • e cometh to judgement; Hoſ. 4.14. the people that do •• t underſtand ſhall fall: This was Je • uſa •• m's fin, which drew tears out of the eyes four bleſſed Saviour, when he drew near, he beheld the City; Luke 29.41. and wept over it, ſaying; if thou hadſt known, even thou at leaſt in this thy day, &c. where you have

1. Our Saviour Chriſts lamentation for this finful City, before he goes into it. Luk. 19, 41,

2. A prediction and propheſie of her deſtruction for her ſins, and principally for her contempt of him and his Goſpel, verſe 43.

3. The ground of this their hardneſſe of heart is their ignorance of Jeſus Chriſt, if thou hadſt known, even thou in this thy day: there can be no greater grief to true faithful and painful Paſtours, Iſai. 49.4. then to beſtow pains to no purpoſe, loſe their labours, and not proſit their people; how doth he bewail their ignorance of himſelf: Pſal. 43.1, 2: Pſal. 87.3. Pſal. 132.13, 14. Act. 13.27. if thou hadſt known [thou] who art the City of God, the ſeate of the great King, the joy of the whole earth: [yea thou] whoſe gates the Lord hath loved, and concerning whom moſt glorious things have been ſpoken, [thou] whom God hath choſen for his habitation and his reſt; [thou] who haſt often heard theſe things out of the Prophets, and therefore thy ignorance is groſſe and palpable, not to be excuſed or extenuated, not being ſimple, but affected, and therefore thy ſin and miſery is the greater.

If thou hadſt known the things that belong to thy peace] i. e. if thou hadſt known, and wouldeſt acknowledge me, my benefits and bleſſings, that I now offer unto thee, and would beſtow upon thee; for by peace here, • fter the manner of the Hebrews, we muſt • nderſtand affluentiam omnium bonorum, abun • ance of all good things; it is like enough that • his unhappy city, and her inhabitants knew, • nd were cunning in many quirks of the law, • ut they were not well catechiſed in this one • eedful and neceſſary point of the Goſpel, • hat Jeſus Chriſt was their peace, as S. Eph. 2.14. Acts 4.12. Paul told • he Epheſians: nor that there was Salvation • o be had or hoped for by no other means; & hinc • llae lachrimae, this was their ſin, and this occa •• oned his ſorrow, Dolor cor conſtringit, it a ut dolentes non p • ſſunt eloqui, quae concipiunt, & lingua moerentis, & excandeſcentis. ſoepe faucibus haeret. which he expreſſeth moſt •• vely, emphatically, and pathetically; by this Apoſiopeſis, this abrupt ſpeech, and imperfect • entence, if thou hadſt known in this thy day: for •• s joy doth dilatare cor, enlarge the heart, and • ake men eloquent and fluent in ſpeech: ſo, • n the contrary, ſorrow and grief binds up the • eart, ſo that ſorrowful perſons cannot ſpeak • ut the things which they do conceive; and • oth the tongue of a ſad perſon, and of an • ngry perſon, doth often cleave to their jaws; • or anger, ſee an example of the young man • n the Comedy; ſee how abruptly he ſpeaks. Egone illam? quae illum? quae non? and for grief; • have read of an old man that grievouſly la • enting the untimely death of his hopefull • onne, and being demanded the cauſe of • is mourning, was not able to expreſſe him • elf, but ſo well as he could utter his mind, • e thus by an abrupt and imperfect ſpeech • nfolded it: Filius, unicus, habilis adoleſcens, ingenio pollens, &c. leaving out the verb which ſhould have made all known: and this is uſuall, as the Philoſopher long ſince hath obſerved.

Light cares do ſpeak, Curae leves lequuntur, ingentes ſtupent. but great ones 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, tho • 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 o • 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 o • people mind nothing, but the honours, riches, and pleaſures of the world, and theſe they follow after with all their might, but they have no ſaving knowledge of God, and living and dying without underſtanding, become like the bruit beaſts that periſh. Pſal. 49.20, Tit. 1.16. — And further, many there are, that do profeſſe they know God, when in their works they do deny him, this is a practical ignorance; of ſuch Jude ſpeaks, in what they know naturally: Jude 10. as bruit beaſts, in thoſe things they corrupt themſelves: their knowledge ſeemeth to be according to a natural light, therefore they are ſaid to know naturally, but they act more like bruit beaſts, then like rational men, and ſo in their actions do croſſe their knowledge. Though man hath more ſublime rules of inſtruction, then the light of nature to walk by, and in this regard attaineth to higher, and more tranſcendent knowledge, then bruit breaſts do, that are led by a natural inſtinct; Jer. 10.14. In ſcripturâ ſacrâ illa ignorari cenſemur, quae cognita nullum nobis uſum attulerunt, quomodo dicimus illa non audire quibus non obedimus. Sanctius. yet he may be ſaid to know even as a beaſt, or to have but a beſtial kind of knowledge; as the Prophet ſpeaks of ſuch in his dayes, man is bruitiſh in his knowledge: when a mans knowledge ariſeth ex principiis ſcientificis, from certain principles, and his actions are according to ignorance, this is to be bruitiſh in knowledge: I ſhall conclude this uſe with the words of the Apoſtle to the Corinthians, awake to righteouſneſſe and ſin not, or awake righteouſly, as the Greek hath it; with all your might labour after righteouſneſſe, 1 Cor. 15.34. for ſome have not the knowledge of God, I ſpeak this to your ſhame: and may not this be ſpoken to the ſhame of moſt people and congregations, that after ſuch clear revelation of the mind of God in Scripture, and ſuch plentifull preaching of the word among them, yet men ſhould be ſo groſſely ignorant of God and his truth; many that for time and means they have had, might have been teachers of others, and yet themſelves have need to be taught the firſt rudiments of Religion.

Ʋſe 2 The ſecond uſe is a uſe of confutation:

1. It ſerves to confute and reprove the doctrine and practiſe of the Church of Rome, Ignoratio Myſteriorum Ethnicorum eſt illorum venerati • . Propterea, Nocti creduntur myſteria. Syneſius. Sed non ita in coeleſtibus myſteriis. bearing the poor people in hand, that ignorance is the mother of devotion, and therefore perſwade them that it is enough to have fidem implicitam, an implicite faith, and to believe as the Church believeth; therefore they barre them from the uſe of the Scriptures, either not ſuffering them to read them at all, or at leaſt with the Popes ſpectacles, ſo that they may find nothing there, but what he will have there, in which dealing they tread up and down the ſteps of Herod, who being an Idumean by birth, yet having uſurped upon the Kingdom of Jury, and intruded himſelf into that place, by colloguing with Auguſtus the Roman Emperour; ſcraped together all the Genealogies of the Jewes from Abrahum, and burnt them, leſt any thing might there be found, that might convince him of ſtrange blood, 〈 in non-Latin alphabet 〉 . 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.

Reſp. Chriſt indeed hath it originally, and by his own power, and authority, Luke 24.45. and he is ſaid to open the Scriptures, and to open the underſtandings of the diſciples; and his Miniſters have the key of knowledge by deputation, Mat. 16.19. as a Noble-man commended his treaſury to his Steward: 1 Cor. 4.1. now this key they hid away.

1. Privatively, by hiding their talent in a napkin, and and not opening and expounding the Scriptures, and teaching men the way of ſalvation, as their duty was; Mal. 2.7. The Prieſts lips ſhould keep knowledge, and the people ſhould ſeek the Law of God at his mouth: but

2. Which was worſe; they hindred others from entring, as Joh. 9.22. they agreed, that if any man did confeſſe Chriſt, he ſhould be put out of the Synagogue: and thus do the Papiſts, their true ſucceſſours, who regard more their earthly preferments, then look after an inheritance in heaven, and they keep out thoſe that would enter in, by vexing all thoſe that will not with themſelves receive the mark of the beaſt upon them. The Lord complaineth that the leaders of his people do cauſe them to erre, Iſa. 9.16. and they that are led of them, are deſtroyed. i.e. they are • ed into errour and vanity, and deſtroyed for lack of knowledge.

This may ſerve to reprove all ſuch as are ignorant, 2. Repr. and care not for true knowledge, ſuch as hate the light, and love darkneſſe, it is the property of fooles to hate knowledge, and love ſimplicity. Prov. 1.22

Queſt. But who are they that do thus deſpiſe and reject knowledge?

Reſp. In generall: all they that do deſpiſe Gods Ordinances, do deſpiſe knowledge: but more particularly.

1. All thoſe that reject the word of knowledge, they that reject the reading and ſearching of the Scriptures, do reject knowledge, or if they read them ſometime, will not meditate upon them, Col. 3.16. that will not let the word of God dwell in their hearts richly, and in all wiſdome: as Owles and Bats fly not in the day time, but come abroad onely in the night, becauſe all the Birds of the ayre will come about them, and chatter at them by reaſon of their deformed ſhape, ſo becauſe wicked men know, that if they ſhould frequently look into the glaſſe of the word they ſhould ſee the ugly deformity of thei • own ſhapes, and be brought to abhorr themſelves as the moſt ſtupendious monſters i • the world; therefore it is, that they kee • themſelves in the dark dungeon of ignorance and hate the light: but this their way i • their folly; they have rejected the word of th • Lord, and what wiſdom is in them? ſaith th • Prophet Jeremy. Jerem. 8.9.

2. All thoſe that do reject & deſpiſe the faithful Miniſtery of the word, theſe do reject knowledge, when men like the deaf adder ſtop their ears againſt the voyce of the charmer, forfear leſt they ſhould be charmed by the power of that voyce, out of their works of darkneſſe: the Prieſts lips ſhould keep knowledge, and they (i. e. the people) ſhould ſeek, the law at his mouth, for he is the meſſenger of the Lord of Hoſts: he muſt ſo keep knowledge, as like the wiſe and faithfull Steward in the Goſpel, Mal. 2.7. Nomine legis continetur omnium ad benè vivendum neceſſariorum cognitio. Cyril. he may give to his fellow ſervants, every one their portion in due ſeaſon. Now the people are bound to ſeek the law at his mouth: In the name of the Law, ſaith one of the Ancients is contained the knowledge of all things neceſſary to well living: the reaſon followeth, becauſe he is the meſſenger of the Lord of Hoſts. Therefore all thoſe that live under a powerfull miniſtery, and reſort not to the publick congregations, or judge it unneceſſary to frequent thoſe places, where the word is to be had from the mouthes of Gods faithfull Miniſters; they are deſpiſers of knowledge, becauſe they deſpiſe the meſſengers of the Lord of Hoſts, whoſe lips muſt preſerve knowledge, and our Saviour ſaith, he that heareth you (ſpeaking to thoſe whom he ſent out to preach the Goſpell) heareth me, and he that deſpiſeth you, deſpiſeth me: therefore Chriſt denounced a woe againſt Chorazin and Bethſaida, verſe 13. They were Cities near the lake of Geneſareth, or Tiberias, where Chriſt had preacht many Sermons, Mat. 4. done many miracles, whence he had choſen certain of his Apoſtles, ſaying, if the mighty works had been done in Tyre and Sydon, which have been done in you, they had long agoe repented, &c. and that it ſhould be more tollerable for Tyre and Sydon in the day of judgemevt, then for them; he denounceth a woe likewiſe againſt Capernaum, and thou Capernaum, which art exalted to heaven, ſhalt be thruſt down to hell, and then he addeth, he that heareth you, heareth me, and he that deſpiſeth you, deſpiſeth me: whereby it ſeemeth that thoſe places were notorious for deſpiſing Chriſt and his meſſengers ſent unto them. Capernaum was a City of Galilee, lying at the mouth of Jordan, a commodious Haven, and Harbour of ſhips, a place where our Saviour had often preacht, by reaſon of the great concourſe of people that reſorted thither, yea its thought that he dwelt there, and ſo one of the Auncients ſaith, that he graced Bethlem by his birth, Nazareth by his education, and Capernaum by his habitation: and ſo it is called his own City. Matth. 9.1. By the phraſe of lifting up to heaven, he meaneth, that it was much in requeſt in the eyes of the world, not only by reaſon of her great wealth and riches, but alſo becauſe ſhe had the means of knowledge, and of ſalvation, having Chriſt daily converſing with them, and preaching to them: and by her caſting down to hell, he meaneth, that ſhe ſhould be abaſed, and have her pride pluckt down in regard of her temporal eſtate: which came to paſſe not long after, when it was ruined by the Romans, and all ſuch her inhabitants, as did reject the preaching of Chriſt, and his meſſengers ſent unto them, were condemned, and went to Hell eternally. Many there are that dream of Anabaptiſtical revelations, and I know not what kind of ſtrange and immediate inſpirings, deſpiſing the publick teaching and miniſtry of man: I know God can teach otherwiſe, but I have no ground to think that he will: he that deſireth to Iodge among the wiſe, Prov. 5.31 let him prepare his eare to hearken to the inſtruction of life, ſaith Solomon: thou maiſt never expect a bleſſing from him, who is a teacher of the heart; if thou deſpiſeſt him whom God hath appointed to be a teacher of the Eare: as the holy Scripture is the book of wiſdome, out of which God giveth ſubtilty to the ſimple, ſo teaching by his Miniſters, is the Pipe by which this heavenly wiſdom is conveyed to us from the Fountain; and no man is aſſured by the word of God to attain this knowledge, but by this courſe.

3. All thoſe that reject prayer, which is a ſeeking of God for a bleſſing upon the means, whereby knowledge might be acquired. The Pſalmiſt ſaith, that the Lord looked down from heaven upon the children of men, to ſee if there were any that did underſtand and ſeek God; Pſal. 14.3. If thou crieſt after knowledge, and lifteſt up thy voyce for underſtanding, Prov. 2, 3. &c. there are many that pray not for knowledge, nor for a bleſſing on the means of knowledg, and thoſe are ſuch as deſpiſe knowledge. Paul ſpeaks of ſuch as deſpiſe the Word, the Miniſtery, Prayer; and the means of knowledge, as if their caſe were deſperate, and ſaith, 1 Cor. 14.38. if any man be ignorant, let him be ignorant, as if he ſhould ſay, if any man will deſpiſe the means of knowledge, and chuſe to be ſtill ignorant, let him be ignorant, to his own perill be it; he will run through inner darkneſſe, to utter darkneſſe. I fear brethren, that the commonneſſe of the word, and of preaching, hath bred the contempt thereof: I read, that when Elephants were firſt brought into Aſia, and two of them brought and preſented to King Antiochus, he made great account of them, and held them in high eſteem, calling the one Ajax, and the other Achilles, but in proceſſe of time growing common in the countrey, by reaſon of their traffick into thoſe places, whence they came; notwithſtanding, they were of no leſſe uſe then they were before; Nay, in all likelihood of more, becauſe they were better acquainted with the uſe of them, and knew better how to mannage them, yet becauſe they were common, they contemned them, and called them Lucanian oxen: So doubtleſſe the word of God in the dayes of our fore-fathers in this nation, when the light of Gods truth firſt brake out of that groſſe darkneſſe of Popery: it was highly eſteemed, and the godly Miniſtery and Preachers of the word were valued as precious jewels, but now it is juſt an hundred years, that we have had the Goſpel among us, this very year. 1658. therefore it is as odious and loathſome, as it is common, but did men know the worth of it, they would not deſpiſe the means of knowledge.

Repr. 3 This may reprove ſuch as go about to hinder and diſcourage others from getting knowledge, ſuch as will not enter into the Kingdom of heaven themſelves, nor ſuffer others: how many ſottiſh and wicked Parents will diſcourage their children from reading the Scriptures, and frequenting Sermons, they will not get knowledge themſelves, nor ſuffer their children? how many Maſters will not allow their ſervants one hour in a week to hear a Lecture, but cry to them as Pharaoh to the Iſraelites, when they ſpake of going out to ſerve the Lord; ye are idle, ye are idle, and ſo encreaſe their tasks: many ignorant Maſters are well contented with ignorant ſervants, with an ignorant family like themſelves: wicked wretches that are wholly led by the Prince of darkneſſe, do labour to hinder others from attaining the light of ſaving knowledge: Thus when Sergius Paulus, a prudent man, called for Paul and Barnabas, defiring to be inſtructed by them in the knowledge of Chriſt; Elymas the ſorcerer withſtood them, ſeeking to turn away the Deputy from the faith: Acts 13.8. and for this, the hand of God was upon him: the Lord ſmote him with corporal, who laboured to keep others in ſpiritual blindneſſe, verſe 11. and after the ſtubborn Jews had rejected the word, the Apoſtles turne from them to the Gentiles; yet then the Jews ſtirred up devout and honourable women, and the chief men of the City, and raiſed perſecution againſt Paul and Barnabas, and expelled them out of their coaſts. verſe 50. and for this very cauſe the Apoſtle ſaith, 1 Theſſ. 2.16. they filled up their ſins, and the wrath of God comes upon them to the uttermoſt.

Ʋſe 3 If ignorance be the chief cauſe of a peoples deſtruction, then ſuffer the word of exbortation, Let us all labour after knowledge, that we may be men of knowledge: Prov. 10, 14. wiſe men will lay up knowledge ſaith Solomon, or ſtore it up, as the covetous man layes, or ſtoreth up his bags of ſilver and gold. Wiſdom is the principal thing, Prov. 4.7. therefore get wiſdom, and with all thy getting, get underſtanding: many men ſpend ſo much of their time about getting of the world, that they can find little or no time to get wiſdom and knowledge; they ſee the want of riches, as they think, but they ſee not the want of ſpiritual knowledge. Diogenes had a pretty anſwer to ſome that askt him, why Philoſophers rather followed rich men, then rich men Philoſophers, why! that is no marvaile at all ſaid he, for Philoſophers know that they want rich mens wealth, but rich men will not acknowledge that they want Philoſophers wiſdome. Job 11, 11 Moſt men hate the imputation of ignorance, vain man would be wiſe; ſo pleaſing a thing is knowledge to reaſonable creatures, not too much degenerated; and though men run a courſe tending to ignorance and errour, yet they hate the imputation of ignorance, as a thing very reproachfull: and yet ſome ſuch monſters there are, that care not to acquire any more knowledge, then is neceſſary to the keeping up of a poor ſottiſh and halfe-brutiſh kind of life: and for God they know him not, nor do they care to know him, and if you ſpeak of God to them, they preſently cry out, like Pharaoh, who is the Lord?

Let therefore both miniſters and people labour to be filled with knowledge.

1. But eſpecially the Miniſters of the Goſpel ſhould be knowing men. A Miniſter muſt not be like young Samuel, 1 Sam. 3.4. who knew not the voyce of the Lord from Elies, when the Lord called him, nor like Ahimaaz, that would needs run to carry the King newes from the Camp, but when he came, knew nothing: every Scribe that is inſtructed unto the Kingdom of God, is like an houſeholder, that bringeth forth of his treaſury things both new and old. Matth. 13.52. Miniſters muſt be knowing men.

2. Becauſe they are to be lights to others, therefore are they called the light of the world they are to give the knowledg of ſalvation to Gods people, Mat. 5.14. Luke 1.77 as Zachary propheſied of John Baptiſt: by giving of knowledge is not meant infuſing of knowledge, for this is proper to God alone, but to give notice, or make to underſtand; ſo they are ſaid to give knowledge, inſtrumentalitèr & organicè, as they are ſaid to give faith, 1 Cor. 1.5. and to confirm men in the faith. Acts 14.22. he that will draw diſciples to Chriſt, and prepare their hearts for him, he muſt be acquainted with the Scriptures, and able out of them to inſtruct his people in the knowledge of ſalvation: Job 33.23 Miniſters are Gods Embaſſadours, and therefore muſt be able to treat of the affaires of the holy ſtate; they muſt be able to publiſh the ſecrets of the Goſpel. Iſa 50.4. Eph. 6.19. they muſt have the tongue of the learned, to know how to miniſter a word in ſeaſon to a wearied ſoule: his lip • muſt preſerve, or be a ſtore-houſe of knowledge; and Elihu ſaith, ſuch a meſſenger or interpreter, is but one of a thouſand; and Paul ſaith, quis ad haec idoneus? who is ſufficient for theſe things? not quiſquis, but quis.

Therefore the Holy Ghoſt at the Feaſt of Pentecoſt, fell upon the Apoſtles in fiery cloven tongues, Acts 2.3. In linguis & in omni genere linguarum faecundi eſſent. to furniſh them with zeale and knowledge, to inſtruct all Nations in tongues, that they might be eloquent in all manner of tongues; and in fiery tongues, that they might be inflamed with zeal: if Chriſt had only given his Apoſtles cloven tongues, and not fiery tongues alſo, then ſhould they have been full of knowledge, but voyd of zeale; if fiery tongues only, and not cloven, they ſhould have abounded with zeale, but not according to knowledge: Ʋt fervor diſcretionem erigat, & diſcretio fervorem regat. Bern. ſerm. 23. in Cant. Pecoris ignorantia eſt paſtoris ignominia. Hieron. but Chriſt who knew what was beſt in every reſpect, ſent down the ſpirit both in fiery and cloven tongues, that they might have the tongue of the learned, and ſhew themſelves men of God perfectly inſtructed to every good work, that their zeal might raiſe their diſcretion, and diſcretion govern their zeal. One ſaith, that Luthers zeal and courage, with Melancton's diſcretion, joyned with Calvin's eloquence, would make an excellent preacher; Every Miniſter muſt be willing and able to teach, for the ignorance of the flock is the reproach of the Paſtor, if it be his fault eſpecially.

A Miniſter is to teach like a man of knowledge, his mouth muſt ſpeak of wiſdom, Pſal. 49.3. 〈 in non-Latin alphabet 〉 . he muſt warn and teach in all wiſdom. Col. 1.28. knowledge, and much wiſdom is requiſite to a Miniſter.

1. In the choyce of a fit matter, a Miniſter muſt teach, non inepta & futilia, not with philoſophical ſpeculations, Jerem. 23.28. lying legends, and frierly fables; for what is Chaſſe to the wheat ſaith the Lord? his doctrine muſt be like fire, full of light, to diſpell the darkneſſe of ignorance, by enlightening the minds of his hearers with the ſaving knowledge of Gods truth, and full of heat to enflame their affections with the zeal of Gods glory: the word of God muſt onely be taught by him, nec aliud, 1 Tim. 3. nec aliter: he muſt teach no other doctrine. If we were to deal with the Heathen, we might uſe humane teſtimony to convince them, as Paul doth. Acts 17, 28. Titus 1.12. but yet ſparingly.

The main ſcope of the miniſtery is to preach ſound doctrine, Scripturararum mamillas dum durius preſſerunt, ſanguinem pro lacte biberunt. Auguſt. and for this, much knowledge is requiſite, for the right opening of the Scriptures, that they may no • mingle gold and droſſe, wheat, and chaffe, together; of which dealing an Ancient ſaith of hereticks, the harder they ſuckt, and drew the breaſts of the Scriptures, the more they drunk down blood inſtead of milk.

2. In reſpect of the manner of his preaching, knowledge is requiſite, for

1. A Miniſter is not raſhly to run upon the handling of holy things without deliberation, and due premeditation, and preparation; his heart muſt be firſt enditing of • good matter, before his tongue can be th • Pen of a ready writer; whether in Sermons, Pſal. 45. diſputations, or the like. A grave Divine ſaid, Deering. Lect. 27. in Hebr. it were better men had neither tongues in their heads, nor parts in their bodies, then ſo boldly and buſily, many times to employ them in raſh reaſoning, about Election, Predeſtination, and the ſin againſt the Holy Ghoſt, without ſerious conſideration, and mature deliberation: and the ſecond part of Arch-Biſhop Cranmer's Preface before the Church-Bible, is for the moſt part ſpent in reproving ſuch perſons: ſo alſo the 37. injunction apointed to be publiquely read, in Queen Elizabeths time: for want of this wiſdom and diſcretion, men many times wrangle about what they underſtand not, like two men meeting together, the one would be of Doctor Martins, and the other of Doctor Luthers opinion, who were both one and the ſame.

2. As the ſcope of the miniſtery is to preach the word purely, Caeci Caecorum duces: Matth. 14. ſo to apply it powerfully to the conſciences of men, therefore he muſt not be like Pope Bonifaces Prieſts, no Clerks, nor, as our Saviour ſpeaks of ſome, that are blind leaders of the blind: a Miniſter muſt ſometimes be a Boanerges, a ſon of thunder, in denouncing the dreadful threatnings of the law againſt obſtinate ſinners, and ſometimes a Barnabas, a ſon of conſolation, in pronouncing the ſweet and comfortable promiſes of the Goſpel, to the broken hearted penitent; he muſt be able likewiſe by ſound doctrine both to exhort, and convince gainſayers: Tit. 1 9. Mark 12.34. he muſt be able to reſolve doubts, and to anſwer queſtions, therefore our Saviour commended the Scribe for anſwering wiſely or diſcreetly: he muſt likewiſe deliver the word with authority and gravity: now to all theſe purpoſes, wiſdom and much knowledge is requiſite in a Miniſter of the word.

3. Miniſters 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 cauſed them to underſtand the eading: but what underſtanding can the hearer have, if the Miniſter teach obſcurely? let them call this learned obſcurity that will: I take it rather to be unlearned obſcurity; for let learning appear, when it ſhould appear. Let any man ſhew that either the Greek or Roman Oratours, have been commended for dealing obſcurely; therefore let Miniſters deal apertè & perſpicuè, in their Sermons, that the hearers may be made to underſtand what they teach them. Solomon ſpeaks thus of himſelf, the more wiſe the Preacher was, he ſtil taught the people knowledg, Eccleſ. 12.9. yea he gave good heed, and ſought out, and ſet in order many Proverbs: now to preach ſo, as to make the people to underſtand what they hear, much wiſdom and knowledge is requiſite. And here let me ſhew, that humane learning righly uſed, is very uſeful and neceſſary to a Miniſter of the Goſpel.

1. It is very uſeful and neceſſary to the underſtanding, and expounding of divers places of Scripture; where mention is made of the motions, influences, and operations of the Sun, Moon, and Starres, being celeſtiall, and heavenly bodies, which places are dark and difficult, and cannot be underſtood without the help of naturall Philoſophy and Aſtronomy.

Alſo where there are alluſions to, and ſimilitudes, and compariſons from, Birds, Beaſts, Fiſhes, Serpents, &c. natural Philoſophy is alſo needful.

Item, in the deſcription of Countries, and regions, with their ſeveral Climates and Temperatures, and the natures and inclinations of their inhabitants, there is uſe of Coſmography, Geography, Topography, and naturall Philoſophy too.

2. For Logick, it can by no means be lacking in a Miniſter, for without it we cannot in many things diſcern the truth, nor diſcover falſhood; both which, both Paſtor and people muſt endevour to do, Epheſ. 4.14. Epheſ. 5.17. that we may be wiſe, clearly to underſtand what the will of the Lord is, and not be like children, t • ſſed to and fro, and carried about with every wind of doctrine by the ſleight of men, and cunning craftineſſe of thoſe that lie in wait to deceive.

3. Learning is neceſſary to confute and confound pagans, Acts 17.28. that are not acquainted with the Scriptures; therefore Paul made uſe of this kind of learning at Athens, out of their own Poets, to confute them.

If one that had been born, bred, and brought up a long time under the earth, ſhould upon the ſudden be brought into the clear light of the Sun, it would ſo dazle his eyes, as it would almoſt make him ſtarke blind; ſo if one that hath been nuzzeled up all his time in ignorance, ſhould at firſt be brought to the bright ſhining light of the Goſpel, it would ſo amaze him, as he would not know, what to make of it: ſuch therefore muſt be ſet in the Moon-ſhine or ſtar-light of nature, before they be brought to the clear Sun-ſhine of the Scriptures, that ſo being overcome by common principles, whereto both ſides agree, and give conſent, they may be forced to yield, being foyled at their own weapons, as Goliah was ſlain with his own ſword.

4. Hiſtory and other things moving delight, Non ad neceſſitatem, ſed ad delectationem. may be moderately borrowed from humane Authours, and inſerted into Sermons, and mixed with, and mingled among Theological diſcourſes, as ſauce, not ſo much for neceſſity, as for delight. The Scriptures onely be inſtar panis, like bread, In his, & hujuſmodi Philoſophia Theologiae ſe ſubmittat, ut Hagar Sarae; patiatur ſe admoneri & corrigi. Sin minus pareat, ejice Ancillam. Clem. Alexand. as needful and neceſſary food to ſuffice and ſatisfie nature, and kill hunger: and Philoſophy and other humane learning, that may ſerve for ſauce, both to procure appetite, and help digeſtion. But here let me adde this caution: Let us beware, that there be not more ſauce then meat, more humanity then divinity: As Grynaeus reporteth of a certain Monk of Heidelberg, who when Melancion was a young man lived in that Univerſity, and uſed to read and expound to the people in their Mother tongue, a piece of Ariſtotles Ethicks, inſtead of a Sermon; this was indeed to put Hagar in Sarah's place; and therefore by no means to be endured.

2. Let people alſo look to it, that they be men of knowledge: Every one of you profeſſe your ſelves to be Gods ſervants, and the Lord to be your Maſter; now it behoves every ſervant to know his Maſter's will: Luke 12.47. Every ſervant of God muſt labour to know his will revealed in his word. A loving and dutiful wife that ſhould have a letter ſent to her from her husband out of a far Countrey, would not throw it into a hole, and there let it lie and rot, but have it in her boſome, neer her heart and hand, that ſhe may often peruſe it, and inform her ſelf by it; how ſhe may the better order her buſineſſe, according to her husbands directions contained therein; O do not reſt your ſelves in an ignorant condition, nor content your ſelves with any natural wiſdome and underſtanding, ſuch as was in the old Philoſophers, who had not the knowledge of God in Chriſt, but only a confuſed, a general knowledge, which could not lead them to happineſſe. Nor muſt you reſt content that you have worldly wit and wiſdome, to get and gather together things for this life, of which Chriſt ſpeaks, Matth. 16.26. Labour not for that wiſdome that is from beneath, which is earthly, Jac 3.15. Exod. 1.10. ſenſual, and devilliſh, ſuch was the wiſdome of Pharaoh, plotting to oppreſſe the Iſraelites, Come on, ſaith he, let us deal wiſely with them, but labour for that wiſdome that is from above, which as it cometh from heaven, ſo 〈◊〉 •••• ieth the ſoul that hath it to heaven again, •• tting the heart and affections on things that are above, and let me tell you further, that it is not enough for you to have other graces, but you muſt alſo have ſpiritual knowledge and underſtanding.

And here I ſhall lay down and propound two great motives to labour after ſaving knowledge.

1 Conſider the great danger and miſchief of ignorance.

2. The great benefit and excellency of knowledge.

1. For the danger and miſchief of ignorance, I ſhall diſcover it in many particulars.

1. Without knowledge a man cannot be good: An ignorant man cannot be a good man; an ignorant man is apt to ſay, I have a good heart, and my heart is as good as the beſt: thou art deceived, if thou art ignorant, thou canſt not be good, I do not mean of natural goodneſſe one towards another, but of being good towards God. Prov, 19.2. The Soul without knowledge is not good; ſaith Salomon, it hath not a dram of goodneſſe in it, i. e. of true goodneſſe; and if a mans ſoul be not good, his heart is naught; Prov. 10.20. an ignorant man is a wicked man, and the heart of the wicked is little worth, ſaith the wiſe man; many ignorant people are ready to ſay, what though we be ignorant, yet we mean well, our heart is as good as the beſt, and we hope that God will accept of our good meanings and intentious: But how can men mean well, when they know not how to do well? Pſal. 51.6. then is the heart good, when a man can ſay as David, Lord, thou haſt taught, or made me to know wiſdom in the hidden part, Prov. 2.10. or in the ſecret of my heart: when this wiſdome entreth into thy heart, and knowledge is pleaſant to thy ſoul, as Salomon ſpeaketh, when thy heart is taught of God, then it is good. A man may have a good nature, a good diſpoſition, good natural wiſdome and knowledge, but this is hateful to God, if ſpiritual knowledge be wanting; Rom. 8.7. the wiſdome of the fleſh is enmity to God; and it is that which keeps a man off from yielding ſubjection to the Law of God.

A man cannot be good in any relation without knowledge: A man cannot be a good huſband without knowledge.

Peter exhorts husbands to dwell with their wives, 1 Pet 3.7. according to knowledge.

Knowledge is required of all husbands, and of all men before they be husbands, becauſe as ſoon as they have wives, they are charged to ſhew their knowledge. Huſbands muſt ſet up the worſhip of God, and the exerciſes of piety in their dwellings, Joſh. 24.15. Deut. 6.7. by inſtructing their wives and children in the things of God, and by talking and diſcourſing of Gods Word upon all occaſions, as alſo by praying together, Jer. 10.25. Eph. 6, 4. that ſo they may keep off the curſe of God from them, which ſhall fall upon them that know him not, and the families that call not upon his Name. A man cannot be a good Parent without knowledg. Parents are required to bring up their children in the nurture and admonition of the Lord: how canſt thou inſtruct thy children, while thou thy ſelf art ignorant of God and his word? a man cannot be a good Maſter, nor a good Chriſtian without knowledge; God who commanded light to ſhine out of darkneſſe, hath ſhined in our hearts, 2 Cor. 4.6. to give the light of the knowledge of the glory of God, &c. ſaith the Apoſtle: the firſt thing that God created in the world was light, and the firſt thing he creates in the ſoul of the new creature is ſpiritual light and knowledge; ſo then unleſſe we have the light of heavenly knowledge in our hearts, we cannot be good.

2. Without knowledge we cannot do good. Pſal. 36.3. Deſinit adhibere intelligentiam, ad benè faciendum. Junius. Cadallehaskil lehetib. Hebr. Noluit intelligere ut benè ageret. Hieron. David makes it an indelible Character of a wicked man, to refuſe knowledge; he hath left off to underſtand, and to do good. Geneva, he ceaſeth to uſe his underſtanding to do well. Junius, he would not underſtand, that he might do well, ſaith Hierom, upon Pſal. 36.3. under the Law God rejected the blind ſacrifices, ſhewing how he contemneth blindneſſe and ignorance in all thoſe that will ſerve him, Malach. 1.8. A good intention cannot make a good action; if knowledge be wanting, it is but a blind offering, though done in obedience to Gods command. As it is willworſhip, when things are done, which are not commanded, and men think by them to do God good ſervice, ſo likewiſe when men do Gods commands for ſiniſter reſpects, not knowing the force and ground of the command.

1. Without knowledge a man cannot repent, how can a man turn from ſin, unleſſe he know the nature and danger of ſin, how can he turn to the Lord, unleſſe he know him: When Iſrael turneth to the Lord, Hoſ. 8.3. he ſhall cry to the Lord, My God we know thee, ſaith the Prophet Hoſea. If you urge an ignorant man to turn from his ſin, and turn to the Lord, he will anſwer as Pharaoh, Who is the Lord, I know not the Lord, neither will I let my beloved luſts go: how can a man repent, till his conſcience be touched, and how can conſcience accuſe him without knowledge? Knowledge is the effect of a good conſcience, and a good conſcience (like an haughty ſpirit) ſcorneth to lie in the hovel of ignorance.

2. A man cannot pray to the Lord without knowledge: Ignoti nulla cupido Rom. 3.10 Joh. 4.10. 3 Cor. 14.15. Alſted. Theolog. Catechet. there is none that underſtandeth, that ſeeketh after God, ſaith the Apoſtle. If thou kneweſt, ſaith Chriſt, to the woman of Samaria, thou wouldſt have asked, &c. A man may ſay a prayer, or read a prayer, without true knowledge, and the Lord regard them not; but he cannot pray with the heart, nor pray ſpiritually without true knowledge; that prayer is right which is done in the ſpirit, and with underſtanding. Scientèr or at, qui novit quem orat, quid, & pro quo.

3. VVithout knowledge a man cannot • raiſe God for any mercy; Pſal. 17.7. Sing ye praiſes with underſtanding, ſaith the Pſalmiſt, therefore the Saints do honour God moſt with their praiſes and confeſſions, becauſe they know more of God and his goodneſſe then others, and can report higher things of him. VVicked and ignorant men ſpeak of God onely by hear-ſay, but they that know him, by intimate acquaintance and experience, as the Queen of Sheba knew more of Salomons wiſdome by his mouth, then by his fame; he that hath the moſt inward communion with God, is able to render the more abundant praiſes to him.

4. VVithout knowledge, a man cannot be zealous for God and his glory; there is a blind zeal like that of Popiſh votaries, Phil. 3.6. there may be a zeal of God, where there is no knowledge of God, as the Apoſtle Paul ſpeaks of himſelf, before his converſion, that he perſecuted the Church out of zeal; the like he ſpeaks of his Countrey-men the Jews that they have a zeal of God, Rom. 10.2. Zelus abſque ſcientia, quà vehement • ùs irruit, eò graviùs corruit. Bernard. but not according to knowledge. It is good, ſaith the Apoſtle, alwayes to be zealouſly affected in a good matter, Gal. 4.18. Now wiſdome and knowledge are good guides to zeal, to keep it within compaſſe, that it run not out into fury, in all pious actions let zeal be your ſpur, but let knowledge and wiſdome be your guide.

5. A man cannot truly worſhip God without knowledge, we muſt know him before we can worſhip him; how can we reverence him whom we do not know; we know what we worſhip, Acts 17.23. ſaith our Saviour; but as for all ignorant perſons (like the Samaritans) they worſhip they know not what, and if they do him any outward ſervice, they ignorantly worſhip the true God, like the Athenians that ſet up an Altar to the unknown God; this makes many perſons to come into Gods preſence, and carry themſelves ſo irreverently as they do, becauſe they do not know him: Such as our knowledge is, ſuch is our worſhip of God.

3. Without knowledge a man cannot receive good.

1. Without knowledge a man cannot receive Jeſus Chriſt, God firſt ſhineth into the heart with the light of knowledge, before Jeſus Chriſt can be received by the hand of faith: though Jeſus Chriſt when he was upon earth ſpake as never man ſpake, his preaching being with power and authority, and not like that of the Scribes, yet multitudes of his hearers could not receive him, till the eyes of their underſtanding were opened.

2. Without knowledge a man cannot receive the Spirit of God: John 14.17. our Saviour ſaith, That the world cannot receive the Spirit of truth, becauſe it ſeeth him not, neither knoweth him: many men make a mock and ſcorn of the Spirit of God, becauſe they do not know him; the natural man receiveth not the things of the Spirit of God, for they are fooliſhneſſe to him, neither can he know them, 1 Cor. 2.14 becauſe they are ſpiritually diſcerned.

A natural man may hear of ſpiritual things, but cannot be in a capacity of receiving them, till he come to underſtand • nd to know them. They are riddles to a natural man, as the Apoſtle ſaith, 1 Cor. 2.9. Eye hath • ot ſeen, nor ear heard, nor hath it entred into • he heart of man to conceive the things that God hath prepared for them that love him; he ſpeaks there of the things of the Goſpel: • ut, ſaith he, God hath revealed them to us • y his ſpirit, and we have the mind of Chriſt, verſ. ult. A natural and ignorant man is • ike a corrupt ſtomach, where no meat will digeſt or nouriſh, it doth him no good, it turneth to no good nutriment; ſo it is with an ignorant ſoul, the ſpiritual things of God do him no good, they digeſt not in his ſoul, they nouriſh him not, becauſe he is full of darkneſſe, corruption, and ignorance.

4. Without the knowledge of God, we can • ave no communion and fellowſhip with him.

God is light, and the ignorant man is darkneſſe, 2 Cor. 6.14. and what communion hath light with darkneſſe? God is light, and in him there is no darkneſſe, and while thou art in the dark dungeon of ignorance, thou canſt not converſe with the Father of Lights. A natural man is a blind man, he cannot ſee nor diſcern ſpiritual things: God takes no delight in ſuch blind fools. If you delight your ſelves in ignorance, and are unwilling to be taught, as many children and ſervants are, how can you have any communion with God that know him not? It is true, as a judicious Divine obſerveth, Mr. Cotton on John. there are many that deſire knowledge, and cannot attain it, and of ſuch, ſaith he, God will either accept their deſires, or give them knowledge, but ſuch as pleaſe themſelves with their ignorance, they have no communion with God, but are ſealed up unto damnation. If a man walketh in darkneſs, and ſaith he hath fellowſhip with God, he is a liar. A man can have no communion with God in the ſpirit, nor in his ordinances, no • 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 o • darkneſſe.

They are ſaid to be under the power o • darkneſſe, i. e. of ignorance, and they tha • 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 o • 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 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, 〈 in non-Latin alphabet 〉 . Diogenes opulentum quendam indoctum ovem aureo vellere dixit. Fortuna Craeſum facit. Minerva Platonem. Pſal. 49.20 what tokens of found 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 honourable 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 ſottiſh children, they have no underſtanding. If a man be ignorant, the elder he is, the more ſottiſh and ignorant he growes. Ignorance 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, Prov. 14.23. then ſeven men that can render a reaſon. 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 underſtanding: 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 morali • eth, doth more eſteem of a barley corn, then of a pretious pearl, knowing the profit of the one, & not the rich value of the other. So blind and ignorant people, do lightly eſteem of Gods glorious and wonderful works, preferring the dirty commodities of this dung-hill world, before the footſteps of Gods Majeſty imprinted in his works, thereby exceedingly diſhonouring the Lord himſelf.

And let me adde hereunto, that ignorance makes a man lightly to eſteem of God himſelf, and of his word. An ignorant man is ready to paſſe by a King without any reverence done unto him, and the Country Peaſant (we know) doth trample many a wholeſome herb under his feet, (which the skilfull Apothecary doth gather up, and make good account of) becauſe he is ignorant of the vertues, and medicinable uſes thereof, which the Apothecary knoweth: knowledge is a neceſſary precedent to a reverent and high eſtimation of God and his word, for to know the excellency of any thing, is a good preparative to a due eſteem thereof.

10. Ignorance is an inlet into all errours.

It is a fruitfull mother of errour: Praeteritae veniam dabit ignorautia culpae. Ovid. Epiſt. 19. An ignorant man is apt to be carried away, 〈 in non-Latin alphabet 〉 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 pu • out the candle, and in dark ſhops, men uſe to utter their baſe and refuſe wares. It was ignorance of the doctrine of regeneration, and of the Scriptures, that made Nicodemus conceive that carnally, that our Saviour ſpake ſpiritually. Joh. 3.3, 4. It was ignorance of the Scriptures that made the Sadduces make a mock and ſcoffe at the reſurrection, and afterwards to propound their queſtion about a woman that had many Husbands, Whoſe wif • ſhe ſhould be in the reſurrection? Matth. 22.23. our Saviour tells them that ignoranc • was the cauſe of this their errour, ye erre, not knowing the Scriptures nor the power of God. verſe 29. An ignorant man is a prey for every impoſtour and deceiver, as Sampſon was for the Philiſtines, when his eyes were out. Pſal. 95.10. If the blind lead the blind, both fall into the ditch together: It is a people, ſaith God, that do erre in their hearts, and the reaſon is given, they have not known my wayes: An ignorant man is the very map of change, and like children toſſed to and fro with every wind of doctrine, being not well grounded; an ignorant man like a child is apt to be taken with every new fangle, ſoon growing weary of every thing. The moſt learned are ſubject to errour; for at the beſt, they know but in part, and do frequently erre, becauſe not wholly ſanctified: knowledg then is moſt neceſſary, that we may be able to try doctrines that are brought to us, Prov. 28.11. and to diſcern the ſpirits, whether they be of God or no: the rich man is wiſe in his own conceit: but the poor that hath underſtanding can try him, ſaith Solomon.

Laſtly. An ignorant man is every moment liable to Gods wrath and vengeance. They have not known my wayes ſaith the Lord, therefore I ſware in my wrath; that they ſhould not enter into my reſt. Pſal. 95. ult. Powre out thy wrath upon the Heathen, Jer. 10.25. that have not known thee, &c. ſaith the Prophet Jeremy: the like hath David. Pſalm 79.6. Put all thoſe together, and you may clearly ſee the danger of the ſin of ignorance, that we may be ſtirred up to labour after the true knowledg of God in Jeſus Chriſt. The caſe of ignorant men then is much to be pitied & lamented; for if their caſe be to be lamented, who through corporall blindneſſe run into innumerable miſchiefs, and at laſt fall into a deep gulf without hope of recovery; much more are they to be pitied, who through ſpirituall blindneſſe plunge themſelves into far greater evills for the preſent, and at laſt fall into the pit of everlaſting deſtruction, without recovery. Do you not pitty blind men, when you ſee them go out of the way, or ſtumble at every block, or fall into every pit or ditch, or be miſled by every falſe guide, or expoſed to the injury of every vile and malicious perſon: how much more then ſhould we ſadly lament the caſe of thoſe who are ignorant, lying under the puniſhment of ſpiritual blindneſſe, which is greater then bodily blindneſſe, beyond all compariſon, and much more deſperate.

2, The ſecond thing by way of motive to this duty of getting knowledge, is the great worth, Prov. 4.7. Phil. 3.8. benefit, and excellency of knowledge: Get wiſdom, ſaith Solomon; for wiſdom is the principal thing: we read of the excellency of the knowledge of Jeſus Chriſt our Lord. And here conſider

1. Knowledg is the principal thing wherein the image of God conſiſteth: Col. 3.10. the new man is ſaid to be renewed in knowledge, after the image of him that created him; it is not our ſubſtance, that is Gods image, but true knowledge; knowledge makes a man like unto God: this the Devill knew well enough, when he tempted our firſt Parents, to eat of the tree of knowledge of good and evill, Gen. 3.5. telling them, that God knew, that in the day they eat thereof, their eyes ſhould be opened, and they ſhould be as Gods, knowing good and evill: Ignorance makes a man like the bruit beaſts that periſh, but knowledge is the renewing of the image of God upon the ſoule. Pythagoras engraved in a ſtone with his own hand theſe words, ſetting it before his Academy: He that knoweth not in his meaſure what he ought to know, ſcil. in divine things, is but a beaſt among men; he that knoweth what is ſimply needfull, and no more, is a man among men, but he that knoweth according to the helps vouchſafed him of God, what may well be known; and ſo far as to direct himſelf and others aright in the way to true happineſſe, Exod. 4. is a God among men: Thus the Lord tells Moſes, he ſhould be to his brother Aaron inſtead of God.

2. Knowledge is a moſt enriching thing; Col. 2.2, 3. Ʋnicum bonum ſcientia, unicum malum ignorantia. we read of the riches of the full aſſurance of underſtanding, and of the treaſures of wiſdom and knowledge; this makes a man rich to God: there is one that is dives ſibi, rich to himſelf; there is another that is dives Deo, rich unto God: he that hath onely outward treaſures, is rich to himſelf, but he that hath the treaſures of wiſdom and knowledge, is rich in God. God never chargeth us to be rich in worldly things, but to be rich in knowledg, Col. 1.6. to be filled with the knowledg of his will, in all wiſdom and ſpiritual underſtanding: where this treaſure is wanting, the ſoule is beggerly and bankrupt, baſe in Gods ſight, as he ſaith of the Church of Laodicea. Rev. 3.17. Thou ſayeſt, thou art rich, and encreaſed with goods, and haſt need of nothing, and knoweſt not that thou art wretched and miſerable, and poor, and blind, and naked: A blind and ignorant ſoul, Auguſt. Serm. 16. in Matth. is a poor, miſerable, and beggerly ſoul. When thou buyeſt a Farm, thou buyeſt a good one, ſaith a Father, when thou marrieſt a wife, thou chuſeſt a good one; when thou deſirect children, thou deſireſt good ones: and when thou haſt all theſe riches, thou art but poor, inter tot dona, amongſt ſo many gifts; aud, malus inter tot bona, evill among ſo many good things; if thou wanteſt the riches of true knowledge: men may welter upon their Gold like Heliogabalus, as Lampridius, and Herodian report of him, and yet for ſpiritual knowledge, have hearts like ſtones, and heads like beetles, and be beggers in the midſt of their abundance, deſtitute of all heavenly riches, Prov. 3.14 of riches towards God. The merchandiſe of wiſdom is better then the merchandiſe of ſilver, and the gain thereof then fine Gold: Merchants that trade for ſilver and gold, bring in much profit, but the merchandiſe of wiſdom is better, and more profitable: My fruit is better then Gold, yea then much fine gold; ſaith wiſdome: It brings in peace of conſcience, it filleth the heart with unſpeakable joy, Prov. 8.16 it comforts the ſoul in the greateſt diſtreſſe; this is the fruit that groweth upon the tree of Knowledge.

3. 1 Tim. 6.20. Haec ſcientiarum nobiliſſima, & ſcientia nobiliſſimorum. It far tranſcendeth all other kind of knowledge, other knowledge compared with this knowledge, is but, as the Apoſtle ſaith, Science falſely ſo called; what will it avail a man with the Grammarian to be able to ſpeak & write purely, and uſe elegant phraſes in his words, if he want the knowledge of God to direct him to live purely and holily; for want whereof, he committeth many ſolaeciſmes and abſurdities in his works and actions? what comfort can it afford a man to have been a fine Rhetorician, and eloquent Oratour, and having uſed many pleaſing words to men, if in the mean time, he want a light within him, to ſhew him how to do thoſe things that are pleaſing to God? what will it help the Muſitian to have had a tunable tongue with an untunable heart? what will it pofit the Logician, to be able to diſpute ſubtilly, if he be gravelled, and ſet Non-plus in the Devills ſophiſtry? what will it help the Lawyer, to be able to preſcribe to others the rules of equity, and himſelf to live in the practice of all iniquity? what good will it do to the Geometrician to know the meaſure and compaſſe of the whole earth, and not to know and conſider that himſelf muſt ſhortly return to the earth? what will it advantage the Aſtronomer to have his eyes lifted up to heaven, if he be ignorant of the God of heaven, and his heart be groveling upon the earth? what will it help the Arithmetician, to be cunning and skilfull in numeration, addition, ſubſtraction, multiplication, diviſion, and all the ſeverall branches of that Science; Pſal. 90.12. if in the mean time he forget Moſes numeration, and never pray unto God to teach him to number his dayes, and to apply his heart unto wiſdom; or Zacheus diviſion in reſtoring what he had ill gotten to the right owners, and diſpoſing of what he had to ſpare, of what he had well gotten, to the poor and needy members of Chriſt? what is a man profited with the Phyſician, to know the ſtate and conſtitution of other mens bodies, and yet be ignorant how it fares with, and what ſhall become of, his own poor ſoul! In a word, if we were ſo well read in hiſtories, and had ſuch firm and ſure memories, as that we could diſcourſe of the affaires of all forreign and farre Countries; as Turkie, Perſia, the Eaſt and Weſt Indies, &c. and in the meane time be ſtrangers at home, not knowing how things go in that Microcoſme, or little world of our ſelves, it would but little profit us? what if we could deſcribe as in a Map or Table, the warres of the Trojans, Grecians, Romans, Turks, and Perſians, and in the mean time be ignorant, that we have a politick, powerful, mighty, and malicious Adverſary, to encounter with our ſelves, as Peter tells us. 1 Pet. 5.8. yea, that he uſeth treachery and treaſon againſt us, being in league with our owne fleſh, which he ſtirreth up to rebell againſt the good motions of the ſpirit, and make us yeeld our ſelves to be his Slaves and Vaſſals? Beloved, all theſe knowledges in their kind, are good and commendable; and good ornaments to thoſe that have attained them, and may be means to fit, and furniſh men to be more ſerviceable to Church and common-wealth, but they muſt all be ſubordinate, and ſtoop to this moſt excellent knowledge, the knowledge of God in Chriſt. Compare this excellent knowledge, with other knowledges contained in the writings of Philoſophers, and other humane authours, Chryſoſt. Homil. 4. in 1 Cor. • Vitrea argumenta quae ſubtilitate lucen • vanitate franguntur. Auguſt. and you will find it ſo far to excell and exceed them all, as heaven doth the earth: for their diſcourſes and diſputations be but like ſpiders webs, many times ſo ſubtill, as we ſcarce conceive the reaſon of them; yet withall ſo light, as they yield no comfort or content, when we do conceive it; and as Auſtin ſaith, their arguments are glaſſy, which ſhine with ſubtilty, and are broken with vanity: They diſcourſe of knowledge, and diſpute thereof, and yet ſtill remain blind and ignorant as Bats, or Beetles, in reſpect of the main and chief knowledge, the knowledge of God and Chriſt? 1 Cor. 2.2. Paul determined to know nothing elſe ſave Jeſus Chriſt, and him crucified. Theſe men diſcourſe and diſpute of happineſs, and yet remain themſelves moſt miſerable, being ſo far from enjoying it, as few or none of them ever truly knew what it was, they talk of the truth, but many of them are liars, they talk of vertue, and yet remain moſt vitious: briefly, we may ſay of all their ſpeculations, and curious Arts and Sciences, without the ſaving knowledge of God in Chriſt, (which none of them ever attained unto by the Moon-light of nature) that it was but docta quaedam ignorantia, Scientia optima, non ſolùm quae doctiores, ſed quae meliores homines efficit. Bernard. a kind of learned ignorance, or ignorant kind of knowledge, as Auſtin calleth it, at leaſt nothing worth in compariſon of this heavenly knowledge; for, as Bernard hath noted, that is the beſt knowledge, not onely which makes men more learned, but better and more holy. All riches in compariſon of this, is but droſſe and rubbiſh, all wiſdom (in compariſon of this) is but fooliſhneſſe.

4. Knowledge is the Mother-grace.

1. It is the Mother of faith; If a man know God, he will believe and truſt in him: They that know thy name will truſt in thee, Pſal. 9.10. we have known and believed, ſaith the Apoſtle. 1 John 4.16. Bellarmine ſaith, Whoſoever ſees the Son, and believes in him, ſhall have everlaſting life. Joh. 6.40. that Faith • ariſeth from ignorance rather then from knowledge, becauſe, ſaith he, Faith is the evidence of things not ſeen: but I ſay, we firſt know a thing, before we can believe; now whereas the Apoſtle, Heb. 11.1. ſaith, Faith is the evidence of things not ſeen, you are to underſtand that the Apoſtle doth not there define faith, but onely deſcribe it by one of the effects of it, becauſe it makes things clear and evident which it never ſaw: as by faith we do believe the creation of the world, though we never ſaw it: ſight and knowledge is no hinderance of, but a help to, faith; 1 Joh. 4.8. Viſus eſt prima amoris linea. Quiſquis te cognoſcit, amat te, plus quam ſe, & venit ad te, ut gaudeat de te. Hinc eſt, Domine, ut non tantum diligo, quantum debeo, quia non ptenè cognoſco te: quia parum cognoſco, parum diligo. as Stephens faith was not any whit leſſened, but rather helped by his fight of Chriſt, ſitting at the right hand of God.

2. Knowledge is the root of love: he that loveth not, knoweth not God, ſaith the Apoſtle; he that knoweth God moſt, loveth him beſt, therefore many men do not love him, becauſe they do not know him; there he two feet on which we muſt walk to heaven, ſaith one, if ever we mean to come there, viz. Faith and Love; he that wants faith, is lame on the right foot, and he that wanteth love, is lame on the left foot, and both theſe follow after knowledge. A man that knoweth God in Covenant, and as an all-ſufficient God, cannot chuſe but love him: till a man knoweth Chriſt in the fulneſſe of his perfections as Mediatour, he cannot truly love him. For as men naturally love the children of their own body, ſo men are apt to dote upon the brats of their own brain, and to be in love with their own imaginations, till they come to know the Lord: naturally man hath an operating fancy to ſet up ſomewhat in his underſtanding, and in his heart, above and beſides God, till he comes to a diſtinct knowledg of God in Chriſt. It is true! it is not knowledge that makes a man a good man, but love and ſanctified affections; 1 Cor. 13.1, 2. Auguſt. Soliloqu. cap. 1. for though I ſpeak with the tongues of men and Angels, and though I have the gift of Propheſie, and underſtand all myſteries, and all knowledge, &c. and have not love, I am become as ſounding braſſe, or a tinckling cimball, and all this profiteth me nothing; the devill and wicked ſpirits know much, and yet have no love to God: yet there can be no love to God, where the knowledge of God is not.

3. Knowledge is the root of obedience: as ſoon as Abraham knew the Lord, Gen. 12.1. Sit. 3.3. he obeyed the voyce of the Lord, when God called him to get out of his countrey, from his kindred, and from his Fathers houſe: the fooliſh and diſobedient are put together by the Apoſtle; diſobedience ſprings from folly, as obedience ſpringeth from wiſdom; what is the reaſon? 1 Cor. 2.14. the naturall man ſcorneth at the things of the ſpirit, and they are fooliſhneſſe to him; it is becauſe he cannot perceive the excellency of them. Behold the fear of the Lord, that is wiſdom, and to depart from evill, Job. 28.28. Haec irae impetum cohibet ſisperbiae tumorem ſedat. that is underſtanding. After true knowledge, followeth obedience of the heart and life: the end of learning. The Commandement of God is obedience, for if the end of all practicall knowledge be obedience, then much more the end of the commands of God: The knowledge of Chriſt is the only means to ſuppreſſe ſin and vice.

5. Knowledge is the only way to true happineſſe: 1. Tim. 2.4, 5. it is the will of God that all men ſhould be ſaved, ſaith the Apoſtle, but how, may ſome ſay? he addeth in the next words, and to come unto the knowledge of the truth: and it is not only the way to true happineſſe, but it is true happineſſe inchoate; John 17.3. this is life eternall to kno • thee, the only true God, and whom thou haſt ſent, Jeſus Chriſt, ſaith our Saviour. Moſes firſt prayes to God, Lord tell me thy name; he beggeth acquaintance with God, and then ſaith he afterwards, Lord ſhew me thy glory, they that be wiſe, Dan. 12.3. ſhall ſhine as the brightneſſe of the F • rmament, ſaith Daniel: Revel. 4.8. there are no ignorant fools in Emmanuels land. Glorified creatures are ſaid to be full of eyes within, ſeeing eternal happineſſe conſiſteth in viſion, they muſt be full of heavenly light and knowledge: Now we know but in part, but then ſhall we know as we are knowne. 1 Cor. 13.12.

6. Knowledge is very uſefull and neceſſary to the ſoule.

1. To direct and guide a man: as God hath put the Sun and Moon in the Firmament to rule the day and the night, ſo he hath put knowledge into the ſoul, to guide and govern men in their practiſes, and to dictate to them what is to be done, what is to be avoyded. A man without knowledge, is like a blind man wanting a guide to direct him, if the underſtanding be clear and good, the man is ſafe, but if the underſtanding be darkened, then he falls into the pits of ſin and errour; Matth. 6.22. The light of the body is the eye, ſaith our Saviour, if therefore thine eye be ſingle, the whole body ſhall be full of light; but if thine eye be evill, thy whole body ſhall be full of darkneſſe: The meaning is, that as the eye is the light and guide of the body, ſo is the underſtanding the guide of the ſoule: and as the body followeth the fortune of the eye, if the eye be ſingle, (that is, clear and good) the whole body is full of light, and every member will be able to do its proper work, as if it had an eye in it: but if the eye be evill or blinded, then the whole body is full of darkneſſe, that is, every member miſtaketh in its operations, as the eye in the body guideth the feet •• w to walk, and the hand how to work, and every member how to do his part and duty, and the whole body to decline and avoyd danger: ſo rectified reaſon, and a ſingle eye will guide our wills and affections, teaching them what to chuſe, and what to refuſe; and if the judgement be cleared from corrupt principles, then the whole ſoule will be full of light, and the whole life of man will be good: for as where the eye is clear, and quick-ſighted, the body is well guided, ſo where the underſtanding, and reaſon, and judgement is rightly informed, there the ſoule is well ordered, otherwiſe there is nothing but diſorder and confuſion. True knowledg will direct thy choyce to forſake the bad, and follow the good; to leave earthly things, Eccleſ. 9.15. Eccleſ. 10.6. and cleave to heavenly; Wiſdome is profitable to direct, ſaith Solomon; even as light directeth him in his way: the knowledge of God in a ſaving way, will make thee not to place happineſſe in pleaſing thy humour with the ancient Philoſophers, but it will make thee content with Paul, to give over all to gain Chriſt; Prov. 19.22. true knowledge guideth the tongue, underſtanding is a well-ſpring of life to him that hath it: the heart of the wiſe teacheth his mouth, and addeth learning to his lips; that is, as if he had ſaid, whereas a fooles heart is upon the tip of his tongue, to vent and utter whatever he knoweth at all adventures, a wiſe mans tongue is ordered and guided by his heart, to keep and obſerve a decorum both in ſpeech and ſilence: And concerning actions, Solomon bringeth in wiſdom, ſpeaking thus in her own perſon, ſaying; Prov. 8.19, 20. My fruit is better then Gold, yea then fine Gold, and my revenue then choyce Silver; and then addeth a reaſon ſaying: I lead in the way of righteouſneſſe, and in the midſt of the paths of judgement. Now on the other ſide, if thine eye be evill, thy whole body is full of darkneſſe; as a man that hath an ill ſight, a pearl in his eye, or is pur-blind, is oftentimes, nay evermore deceived in his choyce, and miſſeth his mark: So he that hath his underſtanding darkned and dazzeled, wanteth a right judgement to guide him in the worſhip and ſervice of God: the corruption of his own heart and proud fleſh, the ſleights and ſuggeſtions of Satan, and the evill examples of others with whom he liveth, being (as Gregory Nazianzen ſaith) interpoſed between the eye of his mind, and the light of the Goſpel; as a thick cloud, or the ſhadow of the body of the earth, between our eyes and the light of the Sun. Now where this evill eye is, there is nothing but darkneſſe, and the fruits of it, amazedneſſe, horrour, and confuſion: where underſtanding is wanting, the whole life muſt be nothing but diſorder: knowledge in the ſoule, is as a King in his Realm, the head to the body, the eye in the head, a Pilot in a ſhip; yea in a word, as the Sun to the world: now what truer mirrour of miſery, then a Realme without a King or Governour, or whoſe King is a child, not ſo much in years as in diſcretion, as Rehoboam was? and what can that body do that hath an head blind without eyes, or that is ſtill diſtempered, fit for nothing but ſleep? what can be expected to become of a ſhip, whoſe Pilot and guide is ſtill ſtark drunk, neither knowing nor caring how to guide her at Sea, nor bring her to ſhore? and what greater darkneſſe is there in the greater world, then when the Sun (the eye thereof) hath run his race, and is gone to reſt, untill his riſing again? as great diſorder, diſcomfort and confuſion is there in a man without knowledge, and ſpitituall underſtanding; nay farre greater, unleſſe Jeſus Chriſt, the Sonne of Righteouſneſſe, ariſe in it, and ſhine upon it, by the beames of his grace and favour.

2. Knowledge is uſefull to ſtrengthen a man, a knowing man is a ſtrong man; Eccleſ. 7.19. a fool is a weak man: wiſdome ſtrengthneth the wiſe, more then ten mighty men that are in the City, ſaith Solomon: it will more ſupport and ſtrengthen a man, then many great friends in Court or City, it will ſtrengthen a man in great ſtraits; Friends may faile a man, and oftentimes do faile him: but true wiſdome doth not faile a man in the greateſt ſtraits, it leadeth a man through the greateſt difficulties, and ſupports him under them: to this purpoſe the Apoſtle prayeth, that the Coloſſians might be filled with the knowledge of Gods will, Coloſ. 1.9, 10, 11. in all wiſdome and ſpirituall underſtanding, and increaſe in the knowledge of God, that they might be ſtrengthned with all might according to his glorious power, unto all patience and long-ſuffering, with joyfulneſſe.

Wiſdome ſtrengthens us rightly to uſe our ſpiritual armour, both defenſive, and offenſive, as it is beſt for us, and appointed to us.

When a great King beſieged a little City, and built great bulwarks againſt it, there was found in it, a poore wiſe man, and he by his wiſdome delivered the City: then ſaid I, wiſdom is better then ſtrength: Eccleſ. 9.14, 15, 16. and verſe 18. he addeth, Wiſdome is better then weapons of warre: the Devill is like this great King, that cometh againſt, and beſiegeth the little City of the ſoule, buildeth great bulwarks againſt it; but a poor Chriſtian by wiſdom delivereth his ſoule: a man that knoweth his own weakneſſe, and wants, that knoweth the neceſſity of grace, that knoweth Jeſus Chriſt to be the Fountain of wiſdome and ſtrength, he goeth out of himſelfe to Jeſus Chriſt, making uſe of the vertue of his death and reſurrection, to overcome all temptations unto ſin.

3. Knowledge doth exceedingly encourage a man, and hearten him againſt all diſcouragements: when a man knoweth God, knoweth his ſervice, and knoweth what God requireth at his hands, this doth exceedingly encourage a man upon the performance of his duty. Paul ſaith, 2 Tim. 1.12. I am not aſhamed of my ſufferings for the preaching of the Goſpel; and giveth this reaſon; for I know whom I have believed, and he is able to keep that which I have committed unto him againſt that day. When a man knoweth the will of God, and walketh according to the light he hath received, when a man knoweth the promiſes, and his own intereſt in them, this doth mightily encourage a man under ſufferings; when once we have gotten underſtanding of Chriſt and the Promiſes, and Priviledges by him, the heart is full of courage; he knoweth then, let God caſt him into what ſtate or condition he will, that it ſhall go well with him; this will make a man couragious in death it ſelf: What though I die? yet ſaith he with Job, Job 19.25 I know that my Redeemer liveth, and in that he liveth, he liveth for my good: he is my life, Col. 3.4. who is the life; My life is bound up in him, who is the Fountain of Life, Joh. 14.19 and becauſe he liveth, I ſhall live alſo.

4. Knowledge is ſweet, and comfortable: Eccleſ. 11.7. light is ſweet, and it is a comfortable thing for a man with his eyes to behold the light of the Sun: So when an ignorant ſoul is enlightened with the true knowledge of God and his wayes; this is very comfortable: What a comfort is it to come out of the dark dungeon of ignorance, into Gods marvelous light? the light of knowledge raiſeth a drooping ſpirit; Ignorance of God, and of his Word: ignorance of our ſelves alſo, is the cauſe of much trouble of ſpirit, when we are ignorant of our own eſtate, and of our grounds of comfort; It is the great deſign of the Devil, to blind our eyes in ſoultroubles, that we may not ſee the Well of Comfort, that runneth by us; as poor Hagar, that was ready to periſh for thirſt, had not eyes to ſee the Fountain by her: Now true knowledge leades the ſoul to the Promiſes, to the waters of Comfort, to the breaſts of Conſolation, where he may ſuck and be abundantly ſatisfied: Pſalm. 97.11. Light is ſowen for the righteous, and joy for the upright in heart; when groſſe darkneſſe covereth other people, light is riſen to their ſouls: The light of the righteous rejoyceth, Prov. 13.9 when the lampe of the wicked is put out. The knowledge of God in a ſaving way, bringeth three grounds of comfort to the ſoul that hath it.

1. It comforteth the ſoul to conſider, how many Wiſe and Learned men, are blinded by the god of this World, that, God hath hid 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, Choſhec. 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 doubleminded 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; 2 Pet. 3.17, 18. growing in the knowledge of Chriſt, preſerves a man from being carried away with the errour of the wicked.

6. Knowledge is uſeful to adorn the ſoul: knowledge is the ſoul's greateſt ornament: wiſdom (eſpecially heavenly wiſdom) makes a mans face to ſhine, ſaith the Wiſe man: Eccleſ. 8.1 it putteth ſuch a luſter upon a man, as outſhineth all the Diadems of the greateſt Princes of the World: Prov. 1.9. It is an ornament of grace to the head, and chains about the neck. Perſons of Renown for wiſdom, were wont to wear chains of Gold about their necks, Gen. 41.39, 42. in token of honour done to them for their wiſdom; for that cauſe Pharaoh put a Golden chain about the neck of Joſeph; and the like did King Belſhazzar unto Daniel, Dan, 5.29 who was ſo Renowned for his wiſdom, that in thoſe dayes, none were eſteemed wiſer than he: therefore the Lord upbraideth the Prince of Tyrus, Ezek. 28.3. that was pufft up with the conceit of wiſdom; Behold thou art wiſer than Daniel; that is, thou thinkeſt thy ſelf wiſer than Daniel, there is no ſecret they can hide from thee. How amiable was Solomon for his wiſdom, when the Queen of Sheba came from a far Country to hear it? and when ſhe had ſeen it, ſaid, 1 Kings 10.8. Happy are thy men, happy are theſe thy ſervants, which ſtand continually before thee, and that hear thy wiſdom: now thoſe that are filled with heavenly wiſdom and knowledge, they wear more beautiful and glorious ornaments, than all the golden Chains in the World, As a clear, quick, and piercing eye, is a great beauty and ornament of the face of man, ſo a clear apprehenſion, a ſharpe inſpection and a ſound judgement in the things of God, is the higheſt and moſt becoming ornament of a Chriſtian ſoul.

7. Knowledge fits a man for high and eminent Employments; the beſt and wiſeſt men are to be choſen to the higheſt places: thus upon the Tree that Nebuchadnezzar ſaw, the birds are upon the boughes, the beaſts below at the root; that is, in a kingdom and common-wealth, men of worth and wiſdom are to be placed above in Authority to bear Rule, and others of meaner reach, are to hold meaner places, and to be ruled and kept in obedience and ſubjection: for Solomon tells us where and when it is otherwiſe, there is a great confuſion, Prov. 26.8. As he that bindeth a ſtone in a ſling, ſo is he that gives honour to a fool: the ordinary Tranſlation is, As he that putteth a ſtone, or a precious ſtone, in a heap of ſtones, ſo is he that giveth glory to a fool. The vulgar Latine is, Sicut qui mittit lapidem in Acervum Mercurii, ita qui tribuit honorem inſpienti, As he that putteth a ſtone to an heap of Mercury, &c. Lyra expounds it two wayes, and the firſt methinks very much ſtrained, telling us that it's a metaphor taken from ſuch as caſt accompts, whereof Mercury was the God among the ſuperſtitious Gentiles: now as in caſting of accomps, wherein they anciently uſed little ſtones, the ſame ſtone ſometimes lay for a penny, and ſometime for many pounds, and yet the value was the ſame, his place being altered: So many times a fool by favour, and friendſhip is exalted, and advanced to high place, much beyond his deſert: Another expoſition he gives us, ſaying, that as he that putteth a ſtone to an heap of mercury, that is, to build him a Temple, and ſo ſet up idolatry; ſo is he that conferreth honour upon a fool. He confeſſeth alſo that the words in the Original tongue, may have another ſenſe thus, ut qui mittit lapidem in palmam fundae, as he that patteth a ſtone into the hand of a ſling, ſo is he that gives honour to a fool. And ſo reads Junius and Tremellius; ut qui applicat lapidem Baliſtae, ita qui praebet ſtolido honorem: and the Hebrew word Margemah, coming of Ragam, lapidare, or lapidibus obruere, to ſtrike or kill with ſtones, as Pagnine tells us, will bear both, and ſignifieth either an heap of ſtones, or a ſling to hurle ſtones with; and taking the words in the laſt ſenſe: Solomons meaning may be this; As he that putteth a ſtone in a ſling, and hurleth it, forceth it upward violently, which would and ſhould of it ſelf go downward naturally, ſo he that advanceeth a fool to honour, committeth a ſoloeciſme in nature, ſetting him above in authority to rule others, whoſe proper place is to be beneath in ſubjection to be ruled of others. Knowing and underſtanding men are fitteſt for places of rule and government, therefore Pharaoh advanced Joſeph to high honour, Foraſmuch, ſaith he, as there is none ſo diſcreet and wiſe as thou art, thou ſhalt be over my houſe, and according unto thy word, ſhall all my people be ruled. Geneſ. 41.39, 40.

And now before I give directions to get knowledge, I muſt remove divers objections thrown in my way (or rather in their own way) by ignoraut wretches: for many ſottiſh people are apt to frame many objections againſt their getting of knowledge.

Object. 1. Many poor ſoules are apt to object and ſay, I am ſimple and ignorant, and am not book-learned, I cannot read, and I am blockiſh, dull of apprehenſion, and the like; how then can I underſtand the knowledge of the Lord, or the mind of God revealed in his Word?

Reſp. It is a very bad thing not to be book-learned, as you ſay, &c. but there are three things in anſwer to this objection of ignorant men, that ſay they cannot underſtand.

1. Poor ſoules! they ſay they cannot get this knowlege, but the reaſon is, becauſe they will not: now that they will not get holy knowledge is evident: although they cannot learn the knowledge of God, they can learn other things that are evill and vain faſt enough: My people is fo • liſh, they have not known me, ſaith the Lord: they are ſottiſh children, they have no underſtanding: what altogether voyd of underſtanding? no; Terem. 4.22. they are wiſe to d • e evill, but to do good they have no knowledge: now this proceedeth from the evill frame and corruption of their hearts, the wiſdome of the fleſh aſſiſteth them in doing the works of the fleſh, and in counter-working the working of the Spirit; and our Saviour ſaith, Luke 16.8. 〈 in non-Latin alphabet 〉 pro •• . that the children of this world are wiſer in their generation then the children of light: they are not abſolutely more wiſe and ſagacious then the children of light in every reſpect, but wiſer in their kind of wiſdom; and in ſome reſpect; wiſer for the world, and for worldly advantages: they can order all their outward affaires with much diſcretion; they have ſtrange inventions to hook in a good bargain; they obſerve the fitteſt times of taking in; and putting off commodities to the moſt advantage, they are given to oppreſſion, engroſſings, fraud, and cozenage, and yet ſo cunning they are, that they keep themſelves out of the reach of the Law. Now if men would employ their wiſdom and diligence, in getting ſpiritual knowledge, as they lay out about the world, they might not only be wiſe for the world, but wiſe to ſalvation alſo.

2. What though you are ſimple and unlearned yet God calleth upon ſuch to turn unto him: Prov. 1.20. 22, 23. Wiſdom crieth without, ſhe uttereth her voyce in the ſtreets, &c. ſaying, How long ye ſimple ones will ye love ſimplicity, and the ſcorners delight in their ſcorning, and fooles hate knowledge? turn you at my reproof behold I will poure out 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: Gerunt ſecum noctem ſuam, i.e. non tantum conſuetudinem peccandi, ſed etiam amorem peccati. Auſt. in Pſal. 5. you have continued too long in your folly and ſimplicity, 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's 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, 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, 〈 in non-Latin alphabet 〉 . 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: he told them it was written, Mat. 21.15 1 Sam. 3.7 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 ſpake. 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 Inſtruction 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, when he heareth the words of this curſe, Deut. 29.19.20, 21. 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 it followeth, woe to the wicked, it ſhall be ill with him, for the reward of his hands ſhall be given him.

2. Haſt thou been without the meanes of grace for 30 or 40 years paſt, and lived in ignorance ſo long, and wilt thou refuſe the means of grace now it is offered thee in thy age? thy ſin will be double, and thy condemnation will be the greater; If I had not come and ſpoken to them, they had not had ſin, but now they have no excuſe for their ſin, ſaith our Saviour; if thou hadſt allways been without the means of knowledge, thou mighteſt have pleaded; Joh. 15.22 Lord had I known thy will, I would have done it: but now Chriſt by his meſſengers hath ſpoken to thee, and yet thou art ignorant, and prophane, thou haſt no excuſe for thy ſin: it is the ſadning of many a Miniſters heart, to ſee the blockiſh ignorance that is among their people, and that few or none will come to them to be inſtructed; what thronging is there to the chambers of Lawyers for their advice and counſel touching mens outward eſtates; what running after great men to get offices and places of preferment? what poſting to Phyſitians for advice, if the body be ſick, and a little out of frame? If an indulgent Father have his only ſon lie very ſick by him, how earneſt is he in enquiring of the phyſitian, what he thinks will become of his poor child, and whether there be any hopes of his recovery? but the precious ſoul that is more worth then the whole world (as our Saviour intimateth to us) this is neglected, and never lookt after: when ſhall you ſee a man or woman come to a Miniſter and ſay, O Sir, what ſhall I do to be ſaved? I am a poor ignorant creature, I pray teach me good judgement and knowledge, and cauſe me to underſtand the feare of the Lord, ſhew unto me the way of ſalvation: but (with grief I ſpeak it) we may ſit till we freez before people will come to us on ſuch an errand: Moſt people will never ſend to a Miniſter, till the Phyſitian leaves them, and death ſtands ready to take them, and then a Miniſter is called to come to them to ſpeak ſome words of comfort to their languiſhing ſoules: and what hard cenſures are paſt upon a Miniſter: if he will not pronounce them then to be meet partakers of inheritance among the Saints in light, who have walkt in darkneſſe all their life: we dare not ſpeak peace to thoſe to whom God ſpeaks nothing but wrath and indignation, leſt we bring that curſe upon us: in Deut. Deut. 27.18. 27.18. Curſed be he that maketh the blind to wander out of his way: what a terrible curſe would light upon us, if we ſhould now ſeal you up for Gods Kingdom, when you know not one ſtep of the way that leadeth thither; let me tell you if you die without knowledge, you die in your ſins, and as death takes thee, ſo ſhall judgement find thee: and then they that ſaid unto the Almighty in their life, depart from us, we deſire not the knowledge of thy wayes, they, I ſay, ſhall hear God ſaying to them at their death, depart from me, I know ye not, ye workers of iniquity; or I never knew you to this day: you that have hated the light of knowledg, & the light of grace, ſhall be for ever without the light of life. We read in the Goſpel of one that went not into the Vineyard till the 11th hour of the day, but did he refuſe to go into the Vineyard when he was called? ſurely no: do you think it had been a tolerable excuſe for him to have anſwered Chriſt, when he was called, It is now too late, I am an old man, at the laſt part of my life: the better part of my life is ſpent and gone, I can do thee but little ſervice now, and have but a little time to get the ſaving knoweldge of thy will; I will therefore ſhift as well as I can for that little time that remaineth, as I have done to this day; therefore trouble me not now: you ſee he maketh no ſuch excuſe, but as ſoon as ever he is called upon to know and turn to the Lord, he goes into the Vineyard: And now if God open thine eyes in thine old age, thou wilt bitterly lament, that thou waſt no ſooner acquainted with God and his ways, Auguſt. Meditat. as Auſtin did, who meditating on the knowledg of God, brake forth into ſuch words as theſe: Alas O Lord that I knew thee no ſooner, I have begun very late to love thee, a beauty very ancient, a beauty very new: Too late have I begun; thou • aſt within, and I ſought for thee without, and have caſt my ſelf with ſuch violence upon theſe • reated beauties, without knowledge of my Creatour, to defile thy ſelf daily more and more.

3. Doſt not thou think thy condition to be dangerous, becauſe thou art not ſenſible of thy danger? perſons oftentimes in the greateſt danger, are leaſt ſenſible of their danger, as men that are ſick of a phrenſie, will ſometimes laugh and ſing, and thoſe that are ſtung with an aſp, they lye laughing, the poiſon being of that nature, as it killeth them without putting them to any preſent pain; theſe men are inſenſible of the dangerous eſtate they are in, and their friends knowing in what condition they are, do weep to ſee them laugh: ſo it fareth with them that are ſick of the phrenſie of ſin and ignorance, and poiſoned with the venome of the old Serpent, they are many times at the brink of the pit of deſtruction, they are at hell-mouth, and do drop into hell it ſelf before they fear any danger, and like the Syrian ſouldiers that were ſmitten with blindneſſe, in the midſt of Samaria, 2 Kings 6.20. before they knew where they were: he that ſhould by night travel over a narrow bridge, Sapientis eſt, non quae ante pedes ſunt modo videre, ſed etiam quae futura ſunt proſpice • e. Seneca. under which were a deep river, or go upon the edge of a very ſteep hill, from which if he ſhould have fallen, he muſt needs be drowned in the one, and break his neck from the other; he goes on without fear, but let him be brought back in the morning, and ſhewed what danger he eſcaped, and it will make him even to tremble to think of the greatneſſe thereof, and then he will ſtand (like a man amazed) and wonder he ſhould eſcape ſo iminent a danger: ſo all the while thou walkeſt in darkneſſe, thou knoweſt not where thou goeſt, nor whither thou art going. An ignorant ſinner is every moment ready to drop into the infernal pit, Judg 20.34. and when he is near to deſtruction, yet (like the Benjamites) he knoweth not that evil is near him: But if ever the Lord open his eyes by the light of his word and ſpirit, then he will ſtand amazed and wonder at the goodneſſe of God towards him, he will then tremble to think of the danger he hath eſcaped: therefore the Apoſtle calleth the light of grace marvellous • ight; becauſe when God brings a man out of the dungeon of darkneſſe into the true light, 1 Pet. 2.9. every thing is then to the poor ſoul very marvellous, and full of admiration.

4. thou ſayeſt thou art not ſenſible of any danger in an ignorant eſtate; no mar • el! for thou art dead: and dead men are ſenſeleſſe men, the dead know nothing. Paul tells us, Epheſ. 4.18. that thoſe that have their underſtanding, darkened, are alienated from the life of God, through the ignorance that is in them; there is no life in the ſoul without knowledge; ſpiritual knowledge is as it were, the ſeed of true life in the ſoul, and it maintaineth the life thereof; and as the body is dead without the ſoul, ſo the ſoul is dead without ſaving knowledge: therefore being ſpiritually dead, thou muſt needs be inſenſible of thy danger; and ſo thou thinkeſt thou art in a good eſtate: but hear, O thou dead and ſottiſh ſoul, what the Lord ſaith unto thee this day, Epheſ. 9.14. out of his word; Awake thou that ſleepeſt, and ſtand up from the dead, and Chriſt ſhall give thee light: he doth not ſay, Chriſt ſhall give thee life; but Chriſt ſhall give thee light; i. e. the light of knowledge, if thou wilt awake from thy pleaſing ſleep and ſlumber. Let me beſeech you then, if you love your ſouls, labour to know God betimes, even in your youth: that is a commendable youth, that is old in grace, and ſavoureth of the wiſdom of the Ancient of dayes; happy is he whom Gods effectual grace ſaluteth at his Cradle, whoſe ſpirit is Gods candle to diſcern youthful luſts and vanities, ſo as to avoid them. If we know God when we are young, we ſhall not be ſtrangers to him when we are old: ſee thou that thy lampe be ready whenſoever the Bridegroom paſſeth by thee; make not that the task of thy Age, which ſhould be the practiſe of thy whole life: you know by experience, that a ſhip, the longer it leakes, the harder it is to be emptied; an houſe, the longer it goes to decay, the worſe it is to repair; a nail, the further it is driven in, the harder it is to draw out again: and can we perſwade our ſelves, that the trembling joynts, the dazeled eyes, the fainting heart, and failing legs, of a decrepit and indiſciplinable old age, is able to repair the many ruines which ſo many years ignorance have brought upon us? Are there not twelve hours in the day, ſaith our Saviour? If any man walk in the day, he ſtumbleth not, John 11.9, 10. becauſe he ſeeth, the light of this World: but if a man walk in the night, he ſtumbleth, becauſe there is no light in him. It is no wiſdom to defer to get the knowledge of God, Non ſemper manet in foro pater-familias. Auguſt. Greg. ſerm. 1. de ſanctis. till old age cometh, which uſually brings with it a bedroll of follies to repent of: no wiſdom to poſt off this knowledge to the laſt hour: the Lord of the Vineyard is not alwayes in the Market to ſet thee a work, ſaith Auſtin; and no marvel, ſaith another Father, if that man at the laſt gaſpe forget himſelf, who in all his life neglected to remember God.

Object. 3 Others are ready further to object, We have neither time nor leiſure to get knowledge: one ſaith I am in great trading, and have a great many ſervants, and much buſineſſe in my hands to look after. And another ſaith, I have a great charge of children at home to look to, and provide for, and I cannot go abroad, nor ſpare any time • o get knowledge, I live altogether by my abour, I can ſpare no time for ſuch occaſions.

Reſp. 1 It is not multiplicity of buſineſſe, nor weightineſſe of affairs, that can excuſe any mans ignorance; and therefore, thoſe that are in the higheſt places, and have the management of the greateſt affairs, are charged to know the Lord, and to ſtudy his Word. Who hath greater affairs than a King? yet even Kings are commanded to know the Lord: thus David chargeth Solomon his ſon, now entering upon the Regal Dignity; And thou Solomon my ſon, 1 Chron. 28.9. know thou the God of thy Father, and ſerve him with a perfect heart, and with a willing mind: Kings and great Perſonages, are to take care of Religion, and Gods Service, which they cannot do, without the knowledge of the Lord: therefore God charged Moſes, that the King that ſhould rule his people after him, ſhould take a copy of his Law, Deut. 17.18, 191 and write it in a Book, and keep it by him, and read therein, all the dayes of his life, that he might learn to fear the Lord his God, and to keep all the words of that Law, and his Statutes to do them: So God commandeth Joſhua, the Captain and General of the Armies of Iſrael: The Book of the Law ſhall not depart out of thy mouth, but thou ſhalt meditate therein day and night, that thou mayeſt obſerve to do according to all that is written therein; Joſh. 1.8. for then thou ſhalt make thy way proſperous, and then thou ſhalt have good ſucceſſe. And according to the direction of God to Moſes, Samuel, upon the election of Saul their firſt King, 1 Sam. 10.25. having declared to the people the manner of the Kingdom, wrote it in a book, and laid it up before the Lord, where no doubt the King might repair to it, or have a copy taken out of it, for his private inſtruction. Herein doubtleſſe, Jehojada the Prieſt, 2 Kings. 12.2. inſtructed King Jehoaſh: this Book ſurely had lien neglected by the ſpace of 57 years, viz. the time of Manaſſes and Amnon, the Father and Grandfather of King Joſiah; for in his time we read that Helkias the High-Prieſt told Saphan the Scribe, That he had found the Book of the Law, which he took and read, firſt by himſelf, and afterwards before the King, whoſe heart melted at the hearing of it, 2 Reg. 22.8, 9.10, 11 becauſe his Predeceſſours had neglected the Law, and not hearkened to the words of that Book to do it. Thus you ſee it is not weighty affairs that muſt hinder men from the knowledge of the Lord. Therefore Chriſt upbraides Nicodemus for his ignorance; Joh. 3.10. Art thou a Maſter of Iſrael, and knoweſt not theſe things? Ignorance of God, and of the things of God, in them that are Rulers, is a very great ſin: thoſe that rule over others, are to defend the true Religion, and the truths of Chriſt, and thoſe that are profeſſors thereof; now this they be not able to do, unleſſe they have knowledge to diſcern between truth and falſhood. Now, as weighty affairs, ſo neither muſt mltiplicity of buſineſſe, hinder us from attending on the means of knowledge: to this purpoſe our Saviour gives Martha a check, that ſhe was cumbred with too much worldly buſineſſe, Martha, Martha, Luke 10.41, 42. thou art careful, and troubled about many things: but one thing is needful, Mary hath choſen that good part, which ſhall not be taken away from her. 1 Pet. 4.9. Math. 25.34. In which ſpeech of his, he doth not ſimply condemn Martha, for giveing him entertainment, and a friendly welcome (for hoſpitality is a commendable quality, as appeareth in Abraham, Gen. 18. and Lot, Gen. 19. and the Widow of Sarepta, 1 King. 17. and the Shunamite, 2 Kings 4.) but onely lets us ſee, that he had rather be entertained into our hearts, than our houſes; Et attentè audiri, potiùs quam lautè tractari: He had rather have his Doctrine hearkened to diligently, than his perſon feaſted daintily: and therefore he tells Martha, one thing is neceſſary, Tempus audiendi & tempus agendi. Calvin. viz. to hearken to his word, whereby ſhe might be made wiſe to ſalvation; there is a time of getting knowledge, as well as a time of getting riches; wherefore elſe do we hear the word? but that we may learn to know what to do, and to do what we know; now as Martha and Mary be Siſters, ſo they muſt not juſtle, but help one another, ſaith Macarius; Seek firſt the Kingdom of heaven, and labour after that knowledge that leads to true happineſs, let every thing have its right place. Government and ordering houſhold-affairs, I condemn not, and making proviſion for temporal things; but every thing muſt be moderated, and reduced to the right order.

2. Thou complaineſt thou wanteſt time to get knowledge: is not this a vain plea in many men? they can find time enough to be Idle, time enough to go to the Alehouſe, and be drunk, time enough to keep vain and wicked company, and to break the Sabbath, time enough to hunt after ſenſuall pleaſures, and vain recreations, and when carnal and prophane perſons meet together, how much time will they ſpend in idle, vain, frothy, and rotten Communication, and yet can find no time for, but think it a diſgrace, to talk and confer of, the word of God? the Lord commands us to keep his words in our hearts, to teach them diligently to our children, Deut. 6.6, 7. to talk of them in our houſes, when we ſit down, when we walk by the way, when we lye down, and when we riſe up.

What! have we time enough to eat and drink, and to riſe up to play, and follow our ſports and recreations? have we time enough to provide for our bodies and for our families? have we time enough to pamper our fleſh, and indulge our luſts? and cannot we ſpare a little time to get ſaving knowledge for the good of our immortal ſoules? do you not know that Chriſt hath ſaid, if you firſt ſeek the Kingdom of God and the righteouſneſſe thereof, and take care for the good of your ſoules, that God will take care for all other things for you, Matth. 6.32, 33. which you ſtand in need of; your heavenly Father knoweth that you need theſe things; and he hath promiſed if you ſeek Gods Kingdom firſt, theſe things ſhall be added to you.

Object. 4 Others are ready to object and ſay, you tell us of getting knowledge, we have had a poor and mean education, and been but little inſtructed in the way to get knowledge, and we find it a very hard and difficult thing; for we read, he that will get knowledge, muſt ſeek for it as ſilver, and dig for it, as for hidden treaſure: he muſt take abundance of pains to obtain it.

Reſp. Men do frame more difficulties to themſelves about the attaining of knowledg then they have cauſe: men might as eaſily learn the plain principles of Religion, as they might learn to play at Cards and Cheſſe, if they were as willing to learn the one, as they are to learn the other: but the plain truth is; as Peter ſpeaks, of theſe things men are willingly ignorant, they are ſlothfull and ſluggiſh, and not willing to take any pains to get the knowledge of God: Prov. 22.13. the ſluggard cries out, there is a Lyon in the way, I ſhall be ſlain in the ſtreets, and therefore he will take no pains to get knowledge: mark what the wiſe man ſaith, Knowledge is eaſie to him that underſtandeth, Prov. 14.6. or to him that hath a mind to know the Lord; it is very eaſie, the yoke of Chriſt is eaſie, and his burden is light: So that it is a groundleſſe fear in many men to think, that the knowledge of God, and of the myſteries of ſalvation, is a thing ſo difficult to attain: let me tell you, that you muſt take ſome pains to get knowledge, but if you be willing to put your hands and hearts to the work, Nil tam difficile eſt, quod non ſolertia vincat. it will the more eaſie, if you watch daily at wiſdomes gates, and wait at the poſts of her dores, then ſhall you find it more eaſie to you, then you can imagine; what ſhall men ſpend much time and pains to get gold and ſilver out of the earth, ſhall covetous wretches toil and moile to get a little worldly riches, and ſhall we not take a little pains to get that which is better then all riches, for the merchandiſe of it is better then the merchandiſe of ſilver, and the gain thereof then fine gold. Prov. 3.14. the ſweet pleaſure and ineſtimable profit that you will reap by it, will farre exceed all your pains and labour: let me adde by way of encouragement to you to take ſome pains to get knowledge, that if the ſalvation of your ſoules be neceſſary, then the knowledge of God is neceſſary, without which you cannot be ſaved. If therefore a man will take heed to what he reads and hears; Encline his heart unto wiſdom and underſtanding, and hide the knowledge of God in his heart, and pouder upon what he readeth and heareth, that were the way to get knowledge. It is incredible to thoſe that never made triall, to what abundance of ſpirituall knowledge, a poor plain man, a common and ordinary perſon may attain unto, Epheſ. 3.4. and what underſtanding he ſhall have in the myſtery of Chriſt; if he be diligent in the uſe of the means to acquire heavenly knowledg.

Object. 5 But ignorant perſons are apt further to object and ſay, What needs all this running after Sermons, and reading and ſtudying of the Scriptures, if we can but ſay our Belief, and the Lords Prayer, and the ten Commandements; we know as much as we need to know, and as much as all the preachers of the world can tell us, and we know, and are told, that if we can but love God with all our hearts, and our neighbours as our ſelves, it is enough; and this we are inſtructed in, and what need we to know any more:

Reſp. If a man ſhould ſpeak of any Art or Science in the world, and ſhould diſcourſe of the great skill, and long experience, that is requiſite to make a man a proficient in this or that Science, and another man that ſtandeth by ſhould ſay, tuſh, it is nothing but to go and do ſuch a thing: would not ſuch a perſon be an object of deriſion to thoſe that ſhould hear him? for it is not unknown, though this or that be the ſumme of every Art and Trade, yet in every Science there are ſome particular myſteries, which are not ſo quickly learnt, and put in practice, which a man muſt underſtand before he can be an ingenious Artiſt; if he have not skill in ſuch a myſtery, his labour will be without ſucceſſe, as his undertaking was raſh and inconſiderate: ſo in the buſineſſe of Religion, we muſt be acquainted with the myſteries of godlineſſe; there are profunda Dei, & Spiritus, the deep things of God and of the Spirit, and though to love God with all our heart, and to love our neighbour as our ſelves, be the ſumme of the moral precepts, yet it is neceſſary, that we have a more particular knowledge then the knowledge of theſe generals, that we know the particular branches of the myſtery of godlineſſe, without which we ſhall neither love God with all the heart, nor our neighbour as we ought: if thou wilt learn a trade, thou muſt firſt underſtand the rules and principles of it, and every particular branch belonging to every myſtery, ſo if thou wilt have any underſtanding in the myſtery of Chriſt, thou muſt be acquainted with the rules and grounds of ſpiritual underſtanding, 2 Pet. 1.8. ſo thou ſhalt neither be barren nor unfruitfull in the knowledge of Chriſt.

Object. 6 Some are ready further to object, that God is not eaſily known, the Scripture tells us, that no man hath ſeen God at any time,John 1.18. and no man hath ſeen him, nor can ſee him; and God is often ſaid in Scripture to hide his face, how then can he be known by ſuch poor creatures as we are?

Reſp. We cannot know Gods Eſſence here, in reſpect of the manner of his being, thus no man hath ſeen him at any time, or can ſee him; for when Moſes deſired God to ſhew him the fulneſſe of his glorious Majeſty, God tels him, the granting his requeſt, would be very hurtful to him,Exod. 33.10. for (ſaith he) there ſhall no man ſee me and live: the weakneſſe of mans fraile nature, cannot bear the infinite glory of the divine preſence, but is ſwallowed up with the tranſcendent luſtre of the heavenly Majeſty: even as we ſee the ſight of the eye to be dazzeled with the brightneſſe of the Sunne ſhining in his ſtrength: or a Chryſtall glaſſe, to be broken in pieces with the ſtrong operation of the fire; but yet there is much of God that may be ſeen and known, as the Lord tels Moſes. Exod. 33.22. I will put thee, ſaith he, in the cleft of a rock, and I will cover thee with my hand when I paſſe by: after, I will take away my hand, and thou ſhalt ſee my back-parts, but my face ſhall not be ſeen: where God ſpeaks to us of himſelf, as of a man having face and back, ſhewing us hereby, that it is impoſſible for any man in this mortality to know the nature and being of the moſt high. We know God here but in part, like the ſight of a man in tranſitu, as he paſſeth along by us, whoſe face we diſcern not, whoſe back-parts onely we do behold: the more exact knowledge of him is reſerved for that time, 1 Joh 3.2. when being changed into his likeneſſe, we ſhall ſee him as he is, even face to face: but yet much of God may be ſeen and known in this life, which he calleth his back parts, his wiſdom, goodneſſe, mercy, grace, his long-ſuffering, his faithfulneſſe and truth, his ſlowneſſe to anger, being provoked daily by the ſins of men, his readineſſe to pardon iniquity, tranſgreſſion and ſin: theſe back-parts of Jehovah are clearly revealed in the word, And when God is ſaid in Scripture to hide his face from his people, it is not that we ſhould not ſee him, but that we ſhould the more earneſtly ſeek after him: the Lord is willing to be known unto any, that have a mind to know him: God takes no delight in hiding himſelf from us, but is willing to open and manifeſt himſelf to us; God ſtands not upon State, as ſome great Princes do, that ſeldom ſhew themſelves, but think their preſence and converſe leſſeneth their reſpect: the more we know man; the more we ſhall underſtand his errours and imperfections, as well as his excellencies; but the more we know God, the more we ſhall • dmire him: none admire him ſo much as the holy Angels that ſee moſt of him, Matth. 18.10. that alwayes behold the face of our Father which is • n heaven: therefore the Lord hides not himſelf, as though he were unwilling to be known, but he deſireth to be known by us, • e bids us ſeek his face; therefore if we do • ot know the Lord, the cauſe is not in God, but in our ſelves, that we are not willing to know him, nor deſirous of his acquaintance.

Object. 7 Ignorant perſons are ready further to object and ſay, What though we be ignorant? yet God is a mercifull God, and his mercie is over all his works, and therefore we hope to find mercy from God: notwithſtanding, he that made us, will ſurely ſave us.

Reſp. Let ſuch poor ſouls ſee what the Prophet Iſaias ſaith to them,Iſai. 27.11. It is a people of no underſtanding: therefore he that made them will not have mercy on them, and he that formed them, will ſhew them no favour: if thou art ignorant under the means of knowledge; thou art wilfully ignorant, therefore he that made thee, will not ſave thee, &c. God will not be mercifull to men becauſe they are ignorant, what then will he do to them? Prov. 30.31. you may read it at large. Prov. 1. For that they hated knowledge, and did not chuſe the feare of the Lord, they would none of my counſell, they deſpiſed all my reproof, therefore ſhall they eat the fruit of their own way, and be filled with their own devices.

But they are ready farther to ſay, Chriſt dyed, and we hope to have ſome benefit by the death of Jeſus Chriſt, for he came into the world to ſave ſinners.

I anſwer, No. You are like to have no benefit by his death, if you abide in ignorance; this is the condemnation, That light came into the world, and men love darkneſſe rather then light: men that are in love with darkneſſe and ignorance ſhall be condemned.

If you ſhall yet ſay further, that the Apoſtle ſaith, that God would have all men to be ſaved, 1 Tim. 2.4. then take in the next word following, And come to the knowledge of the truth; ſo that all thoſe that will not come to the knowledge of the truth; there is no hope of their ſalvation: I may ſay, that God wills not their ſalvation, that never come to the knowledge of the truth. But yet they hope Chriſt will not condemne them for their ignorance; To that purpoſe conſider what the Apoſtle ſaith, 2 Theſ. 1.7, 8. That the Lord Jeſus ſhall be revealed from heaven in flaming fire, taking vengeance on them that know not God; let every man then take heed of this ſin of ignorance, for it is a moſt dangerous ſin.

Object. 8 Many there are that if you tell them of the danger of ignorance will be ready to object and ſay, yet further, What became of all our fore-fathers? they lived and dyed in igrance, and yet we hope they are ſaved, and it were a great breach of charity; yea, great inhumanity, for us to think the contrary.

Reſp. We are not to trouble our heads, What became of our forefathers, but we are to look what God now requires at our hand; let us leave them to the Lord to whom they ſtand or fall, and let us (to whom God hath vouchfafed greater light, and more meanes of knowledge) look to it that we walk as children of the light: Cypr. lib. 2. Epiſt. 3. Cyprian ſpeaks well to this purpoſe, If my Predeceſſors (ſaith he) either by ignorance, or by ſimplicitie, have not kept and holden that which our Lord hath taught them by his example and authority, Doctor Sanders Serm in Gen. 20.6. the mercy of the Lord might pardon them, but (ſaith he) we cannot hope for the like, having better meanes of inſtruction then they had.

And a learned Divine of ours hath well obſerved a vaſt difference, between their eſtate and thine, between thine ignorance, and theirs: they had but a ſmall enjoyment of the light of Gods word, hid from them under two buſhells, under the buſhell of a Tyrannous Popiſh Clergy, that if any man ſhould be able to underſtand the books he ſhould not have them, and under the buſhel of an unknown tongue, that if any one ſhould chance to get the books he might not underſtand them: whereas to thee, the light is holden forth, it is ſet on a table, and on a candleſtick, the books are open, the language is plaine, eaſie and familiar, they had eyes but ſaw not, becauſe the light was kept from them; and the land was dark, about them, as the darkneſſe of Egypt: but thou liveſt as in a Goſhen, where the light incompaſſeth thee in on all ſides, where there are burning and ſhining lights in every corner of the Land; therefore thy blindneſſe is greater, and more inexcuſable; for who ſo blind, as he that will not ſee? They wanted the light, thou ſhuneſt the light: they lived in darkneſſe, thou deligheſt in darkeneſſe: their ignorance was ſimple, thine is wilful and affected; therefore though the times of their ignorance God winked at, yet thou haſt no ground to preſume that God will wink at thee, who rejecteſt the counſel of God againſt thine own ſoul: thus he: Many things, ſaith Auſtin, were tollerable amongſt them, which now are not; becauſe, ſaith he, many things are tolerated in the darkneſſe, and dawning, which are not in the day when the Sun is up: Act. 17.30 The time of this ignorance God winked at; but now God calls upon every man, every where, to repent.

Queſt. You will ſay then, What ſhall we do to get knowledge?

Reſp. 1 If you would attain to the true knowledge of God, Harpaste neſcit eſſe caecam: ſubinde paedegogum ſuum rogat, ut migret ait, domum eſſe tenebroſam. Seneca, Epiſt, 51. ad Lucium. labour to diſcover and finde out your ignorance, and be ſenſible of it: when a man is ſick, the Phyſitian laboureth firſt to find out, and to diſcover the Diſeaſe, before he can give any directions for the cure thereof: So in this ſpiritual Diſeaſe, you muſt firſt diſcover and find out your ignorance. The ſtate of one ſpiritually blind, is much worſe than of one naturally blind; for he that is bodily blind, will commonly be led by ſome body, his ſervant, wife, dog, &c. but the ſpiritually blind, is commonly miſled by the world, the fleſh, and the devil.

1. The bodily blind will have a ſeeing guide, but the ſpiritually blind followeth his own luſts, which be blind guides, like Ahab's falſe Prophets, and Rehoboam's young Counſellors, and ſo both fall into the ditch, and danger, as Math. 15.14.

2. The bodily blind, will acknowledge his want of fight, Geneſ. 27.21. and deſire to ſupply it by ſome other ſenſe, as Iſaac did; but the ſpiritually blind, will not be perſwaded, but that they ſee purely and perfectly. Thus the Phariſees, Joh. 9.40, 41. when Chriſt told them, that for judgement he was come into this world, that they which ſee not might ſee, and that they which ſee, might be made blind; they ſaid unto him, Rev. 3 17. What, are we blind alſo? So Chriſt tells Laodicea, Multi ad ſapientiam perveniſſent, niſi ſe put aſſent jam perveniſſe. Seneca. That ſhe was blind, but yet ſhe knew not, that ſhe was ſo.

3. The bodily blind account it a great happineſſe to ſee, but the ſpiritually blind deſpiſe the Seers. Have we not great reaſon then to labour to be ſenſible of this our ſpiritual blindneſſe? Many men, ſaith an Heathen, In ipſis ſanctis Scripturis multo neſciam plura qua •• ſciam. Auguſt. Epiſt. 119. might have attained to much wiſdom, had they not thought themſelves to have had wiſdom enough already: As thoſe men will never come to the Phyſitian to be healed, of any malady, which think not themſelves to be ſick; ſo there are no people more unapt to be taught, and to be eulightned by God unto ſalvation, than thoſe which think they underſtand, and know as much as any can teach them, and that they ſee of themſelves, when they are altogether ignorant, and overwhelmed in darkneſſe. The firſt Leſſon a good Chriſtian, that would attain heavenly wiſdom, ſhould learn, is, 1 Cor. 3.18. Initium ſcientiae eſt. ſcire quod neſcias. Fulgent. lib. Mytholog. To deny his own wiſdom: If any man will be wiſe, ſaith the Apoſtle, let him become a fool, that he may be wiſe; a man muſt become a fool, in reſpect of his own wiſdom, and become a fool for Chriſts ſake; and the more-of the true wiſdom a man hath, the more he is ſenſible of his ignorance: thus Agur cries out; Surely I am more brutiſh than any man, Prov. 30.2 3. Credere ſe ſapientem primus ad ſtultitiam gradus, proximus eſt profiter • . Petrar. de remed. utriuſque fortunae. and have not the underſtanding of a man, I neither learned wiſdom, nor have the knowledg of the holy; or know the knowledge of the holy: according to the Hebrew: have you any ſparke of this knowledge in you? have mean thoughts thereof. The firſt ſtep to folly, is for a man to believe himſelf to be wiſe: the ſecond ſtep is to profeſſe himſelf to be ſo, ſaith a Wiſe man: If thou wert truly wiſe, thou wouldeſt not think or ſay ſo of thy ſelf. Agur was a man full of heavenly wiſdom, and yet he ſaith, Surely I am more brutiſh than any man, &c. It were very well, if there were as many knowing men in the World, as there are profeſſors of wiſdom and knowledge; the wiſer any man is, the more he underſtandeth his want of true wiſdom and knowledge; he doth not boaſt of it, but more and more breaths after it; if thou wilt be wiſe, do not think thy ſelf to be ſo.

Object. 1 Oh! but I am accounted and eſteemed by others to be a wiſe and knowing man.

Reſp. It is not thy tongue, nor the voices of others that have made thee wiſe; but the thing it ſelf: do not reſt upon the vulgar opinion concerning thy ſelf: the common people do uſe to account wiſe men to be mad men, and mad men to be wiſe, taking falſe things for true, and true for falſe; there is nothing more remote from vertue, and from the truth many times, than the opinion of the vulgar; people are very apt to rely upon other mens opinions concerning themſelves. Wilt thou know whether thou art wiſe? turn thine eyes backward, remember how often thou haſt gone aſtray, how often thy feet have ſtumbled; quot dolenda, quot pudenda, quot paenitenda commiſeris, how many things thou haſt committed that are to be lamented, that thou art to be aſhamed of, that thou haſt cauſe to repent of; and then call thy ſelf a wiſe man, if thou dareſt.

Object. 2 But I have gotten much knowledge, and am able to diſcourſe knowingly and wiſely, and therefore I know that I am wiſe.

Reſp. It is one thing to ſpeak wiſely, it is another thing to live wiſely; Aluid eſt ſapienter loqui aliud ſapienter vivere. It is one thing to be accounted, another thing to be a truly wiſe man. The Romans do pronounce Lolius and Cato for wiſe men, and Grecia when it flouriſhed, is ſaid to have had ſeven wiſe men; now theſe men did not aſſume this title to themſelves; but poſſeſſed it, being given to them by the erring people; and there was but one Epicurus that was wiſe in his own judgement, and he was the verieſt fool of all: and thoſe wiſe men before mentioned, 1 Cor. 1.21. notwithſtanding all their wiſdom, were ignorant of God; for ſo ſaith the Apoſtle, the world by wiſdom knew not God.

Direct. 2 Labour to find out the cauſe of thy ignorance: It is not enough to find out a Diſeaſe, but alſo to find out the cauſe thereof is moſt requiſite: examine thy ſelf how thou cameſt to be thus ſpiritually blind: the blind man in the Goſpel could tell that he was borne blind; This I know, ſaith he,Joh. 9. that once I was blind; enquire then (being once ſenſible of thy blindneſſe) why thou doſt continue in thy blindneſſe? Surely the main cauſe is, becauſe thou haſt not all this while gone to the Phyſitian for eye-ſalve, to cure thy blindneſſe, Jeſus Chriſt is the great Phyſitian of Souls, and he would have cured thy blindneſſe, if thou wouldeſt have gone unto him.

Direct. 3 Go to Jeſus Chriſt, and beg of him this eyeſalve; beg of him that he will annoint thine eyes with eye-ſalve,Revel. 3.18. Niſi ſit intus Spiritus qui doceat, nil valet doctoris lingua. Auguſt. Cathedram in Coelis habet, qui corda docet. Hominis eſt monere, ſed ſolius Dei corda movere. Macarius. that thou mayeſt ſee. Phyſitians ſay this eye-ſalve is an ointment to purge away all filth and fluxes, and ophthalmies out of the eyes, that they may clearly ſee; pray to him to make the ſcales of ignorance fall from thine eyes: buy of him this eye-ſalve, as he adviſeth Laodicea; by buying, we can underſtand nothing but begging; for what price can we pay to procure this rich purchaſe? Seeing therefore we are in our ſelves, either ſtone-blind, the light of grace being quite extinguiſhed, or at the leaſt blear-eyed, the light of nature being eclipſed and obſcured, ſo that we cannot know the things that behoove us, and belong to our peace: Have we not then great reaſon to ſue to Jeſus Chriſt the Heavenly Chirurgeon, for the true eye-ſalve, viz. the enlightning of his Spirit? and therefore it is called an Ʋnction from the Holy One, 1 Joh. 2.20. whereby we know all things. If your eyes are annointed with this eye-ſalve, your knowledge will be more clear than other mens, you will ſee moſt clearly into Divine Myſteries, like a man that ſeeth at noon-day: your knowledge of God likewiſe will be more ſure, and more experimental; you will ſee the creatures emptineſſe, Chriſts fulneſſe, ſins miſery, and graces excellency; you will know how Chriſt was formed in you, and how you have conceived him in your heart, you will know the powerful and influential workings of the Spirit upon your ſouls. Gal. 4.19. You will then have ſuch a diſtinct knowledge of Gods Promiſes, Job 32.8. as to be able with comfort to apply them to your own ſowls; The inſpiration of the Almighty giveth underſtanding: then ſhall the eyes of the blind ſee out of darkneſſe, Eſay 29.18. The blind world walkes in the darke ſhadow of death, and is not acquainted with this Heavenly light. Pray to the Lord with David, Lord open mine eyes, Pſal. 119.18. that I may ſee the wonderous things out of thy Law: pray (as Paul doth for the Coloſſians) that your knowledge may abound in all wiſdom: Col. 1.9. pray to God likewiſe, to open the Scriptures to you, as well as your underſtandings; for the Goſpel is a Myſtery which hath been hid from Ages and Generations, but is now made manifeſt to his Saints, ſaith the Apoſtle: It is ſacrum ſecretum, as Lyra, a holy ſecret; or ſublime arcanum, as Calvin, Rom. 16.25. Epheſ. 1.9. Eph. 3 9, Col. 2.2, 3. 1 Tim. 3.16.

1. In which places it is ſaid ſometime to be hidden in God; becauſe it was kept cloſe in his ſecret purpoſe and eternal counſell.

2. Sometimes hidden in Chriſt, becauſe he was the Store-houſe in which was laid up, all the Treaſures of wiſdom and knowledg, all thoſe Treaſures that concerned our eternal happineſſe and ſalvation, Col. 2.3. as alſo, becauſe he was the meritorious cauſe of it.

3. Sometimes hidden in the Word, becauſe that is the Fountain wherein it is contained, whence the knowledge thereof is derived and conveyed to us.

4. Hidden from the Gentiles, for the ſpace of 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, Qai 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. adpop. Antioch. Chryſoſtome thus exhorts the people of Antioch, Get ye Bibles, the Phyſick of your ſoules, read them of ten, 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 dunſticall 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 deſire 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 velvet 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 Metaphyſicks, 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 deſire 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 wiſer then his Teachers, wiſer then the Ancients (old men are preſumed to be the wiſeſt) 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 ſit 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 bſcurè & ambiguè traduntur, in abiis plan è & 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, and be filled with the knowledge of Gods will, Col. 1.9. 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 adayes 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, they know as much as their Miniſter can teach them? Solomon ſaith,Prov. 26.12. 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 Hebrews to wear Ear-rings, giving them thereby to underſtand, that their beauty and grace was in an obedient ear.

Direct. 6 If thou wouldeſt attain to the knowledge of God, take heed of vain curioſity in ſearching after the knowledge of thoſe things that are too high, Non poſſum unum cagitare, quin trium fulgore confundor, nec tria p • ſſum dicere, quin ſubitò ad unum referor. Greg. Nazian. and too wonderfull for thee, in earthly kingdomes, there he, myſteria regis, which it is better many times to be ignorant of, then to know, as he knew well, that being come to the Court of a great King, being asked by the King wat he ſhould do for him, told him that his deſire was to know none of his ſecrets: indeed there are ſome, myſteria Dei, that are, inſcrutabilia, as Job 11.7, 8, 9. Canſt thou by ſearching find out the Almighty to perfection? It is as high as heaven, what canſt thou do? deeper than hell, what canſt thou know? the meaſure thereof is longer than the earth, and broader than the Sea: there be many things in the nature of God, as we cannot find out, as alſo concerning the ſubſiſtence of three Perſons in one entire Eſſence, of which Juſtin Martyr ſaith, he would believe it was ſo, becauſe the Scripture taught and told him ſo; but how it ſhould be ſo, he could neither himſelf find, nor would he have others too curiouſly to ſearch: but though there be ſome myſteria regis, that cannot clearly be known, yet there are myſteria regni, and theſe are neceſſary to be known: To you it is given to know the myſteries of the kingdom of heaven, Luk. 8.10. ſaith Chriſt to his Diſciples: things revealed are for us, and for our children. It pleaſeth God out of his goodneſſe to propound many things touching the knowledge of himſelf to be believed, and not queſtioned, which nowithſtanding might naturally be known.

Queſt. Why are thoſe things that cannot be ſearcht out by reaſon, propounded to be believed by faith.

Reſp. 1 Becauſe man is ordained to higher matters, than he can naturally know, and no man will deſire or ſtudy for what he knows not; therefore it is neceſſary that we believe, what we cannot naturally know of God. Spiritual and eternal things do intellectum noſtrum excedere; to theſe we are ordained, therefore we muſt believe them: and it helpeth to the true knowledge of God; for we never know God truly, till we know him to ſurpaſſe whatſoever we can know or think of him.

2. Becauſe otherwiſe, every man would teach and maintain what ſeemed true to himſelf. This confuteth the errour of Simonides, who ſaid, that it did decere hominem humana tantùm, & mortalem mortalia ſapere, Now the truth of faith and reaſon are not contrary one to another.

1. The verity of Chriſtian Faith, exceedeth that of humane reaſon, but it is not contrary to it, ſaith Aquinas, the reaſon is, becauſe nothing is contrary to truth, but falſhood; therefore whatſoever things are known true naturally, they cannot be contrary to Divine truth.

2. The ſame teacher will not teach contrary Doctrine, eſpecially ſuch a teacher as God is: but God taught thoſe things that are naturally known; therefore they are not contrary to thoſe things that are known by a ſupernatural revelation, and received by Faith.

3. God would not be the Author of contrary knowledges, and theſe would hinder the one the other, whereas they do not hinder, but help rather: therefore the knowledge or verity of faith, cannot be contrary to the verity of reaſon: Illud quidem quod veritas patefacit libris V. ſive N. Teſtamenti, nullo modo poteſt adverſum eſſe. Ergo. Auguſt. Naturalia mutari non poſſunt, & contrariae opiniones eidem ineſſe non poſſunt. Indeed many myſteries of faith do exceed reaſon, but are not contrary to it; and therefore whatſoever is brought out of natural reaſon, againſt the documents of faith, it cannot be of the nature of infallible demonſtrations, but meer cavils and ſophiſtications. Duplex eſt veritas divinorum, There is a double verity of things divine, the one our reaſon may reach, the other it cannot, that it may reach is probable, the other demonſtrative; the one we muſt prove by the other: Sicuti minus nota per notiora, As things leſſe known, by things more known: by the books of holy Scriptures, by the books of old Philoſophers, and by miracles; The firſt book conſidereth God ſimply in himſelf; the ſecond the creatures, as they proceed from him; the third, as they are again referred to him.

Be not then too curious in ſearching after hidden ſecrets concerning God: Curioſity (ſaith a learned man) makes more offendours in priſon, then learned in Schooles, Nich. Cauſſin. holy court. and ever the deſire to know what God would have hidden, is paid with ignorance of ones ſelf: The Statue of Curioſity is on a moving Globe; what more inconſtant? it is full of wings, what lighter? its ſprinkled all over with eyes, what more watchful? its filled with ears, what more induſtrious in the diſcovery of things? it hath a mouth perpetually open, for is is no ſooner filled by the eares, but emptied by the mouth: its lodging is at the ſign of the Vacuum, for what is more vain? its attire is ſpiders webs, what more frivolous? its table and viands is ſmoke, what more ſlender and hungry? her officers are many liars and impoſtours, for ſuch people are its favourits: before it a certain itch of knowledge goes, Melior eſt fidelis ignorantia, quam temeraria ſcientia. Aug. in verb. Apoſt. ſerm. 20. for it is the ordinary meſſenger thereof; at her right hand ſtands opinion, for it is it that deceives her; at the left tattle, 'tis that which inſtructeth her; after her followeth diſturbance of ſpirit, ignorance, and miſery, for it is his inheritance in the end: Thus he. I ſhall conclude this with that of Auguſtine; Faithful ignorance, ſaith he, is better than raſh knowledge.

Direct. 7 Art thou ignorant? do not conceale thy ignorance, but diſcover it. A man that is ignorant,Marcella à Hieronymo ſaepe quaerebat, non ut contenderet. ſed ut quaerendo diſceret earum quaeſtionum ſolutiones quas opponi poſſe intelligebat. Hieron. in prooem. Epiſt. ad Galat. and yet thinks he hath no need of the counſel of others, is no better than a beaſt among men: If thou readeſt the Scriptures, and canſt not underſtand without an interpreter, go to Miniſters, or experienced Chriſtians, to any that are learned in Gods Word, to know the meaning of it, as men do to Lawyers in difficult Law-caſes to be reſolved by them: God gives more knowledge to ſome than to others, that they might as Conduit pipes, pour out to others. It was the practiſe of the Diſciples in many things wherein they were ignorant, to come to Chriſt, and deſire to be inſtructed by him: as Math. 13.36. they ſay unto him, Declare to us the Parable of the tares: and Marke 9.11. Why ſay the Scribes, that Elias muſt firſt come? So likewiſe Nicodemus ſaith, How can theſe things be? Joh. 3.9. So the Eunuch to Philip, Of whom ſpeaks the Prophet this, of himſelf, or of another? Act. 8.34. When you read and hear the word, and ſtudy and meditate upon it, and yet remain ignorant in many points, have recourſe then to your Miniſter, and Gods Meſſenger, whoſe mouth the Prophet tells you, muſt preſerve knowledge; you muſt ſeek the Law at his mouth. This Auſtin tells us, was one cauſe, Ʋt 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. 〈 in non-Latin alphabet 〉 . Heracl. Sick perſons are not aſhamed to tell the Phyſitian what their Diſeaſe is; neither is it good to hide ignorance, but to bring it forth that it may be healed, ſaith Heraclitus: when John Baptiſt's diſciples were infected with envy, and repined at Chriſt, that he ſhould out-ſtrip and excell their Maſter with the people, as is evident by the complaint they make, Joh. 3.26. where they come unto him, ſaying, Rabbi, or Maſter, He that was with thee beyond Jordan, to whom thou bareſt witneſs, and baptizedſt, behold now he baptizeth more than thou, and all men come unto him: Hereby the holy Baptiſt perceiving them to be infected with ignorance and infidelity, he ſends them to ſchool to Chriſt, to correct their ignorance, that they might hear the words of his wiſdom; to correct their incredulity, they might ſee his Works of wonder: therefore two of his diſciples are ſent to Chriſt with this queſtion: Art thou he that ſhould come, Luk. 7.19. or ſhall we waite for another? Some think that John Baptiſt moveth this doubt on the behalf of himſelf; but this could not be: for firſt, John Baptiſt could not be ſo incredulous, but believe what was teſtified by God the Father from Heaven at his Baptiſm: Mat. 3.17. This is my well beloved ſon, in whom I am well pleaſed. Yea he teſtified of him before he baptized him, and had born this teſtimony, That he was not worthy to carry his ſhooes after him. Mat. 3.11. Joh. 1.29. and again; Behold the Lamb of God which taketh away the ſins of the world. Now John Baptiſt could not doubt of Chriſt, and give ſuch large teſtimony of him; nor was John inconſtant and unſetled, like a reed ſhaken with the wind, as our Saviour teſtifieth of him. Thus Eliſha knew, and was aſſured, that his Maſter Elias was taken up into Heaven, and yet for the ſatisfaction of the children of the Prophets in that point, he is at laſt contented, 2 Kings 2.17. that they ſhall ſend fifty men to ſeek him by the ſpace of three dayes in the mountains: So John Baptiſt, knowing his diſciples to be too much infected with the leaven of the Scribes and Phariſees, by reaſon of their too much familiarity and correſpondency that they had one with the other; he ſendeth them therefore to Chriſt, to be better inſtructed, and that they might be ſatisfied, both concerning his perſon, that he was true man, their eyes telling them, that he had the dimenſions and natural properties of a true humane body; and true God too, working ſuch wonders as could not be done, without the finger of God; and alſo for his office, that he was a moſt abſolute Phyſitian, both of body and ſoul, yea the very Meſſiah and Saviour of the World. Thus the Publicans, the Souldiers, and the People, come to John Baptiſt, and ſay to him, Maſter what ſhall we do? Luk. 3.10, 12, 14. being ignorant they come with a deſire to learn of him; and here they ask a profitable queſtion: they ask not what God did before he made the World? what Pharaohs Daughter, or the Queen of Sheba's names were? whether Solomon was ſaved or not? whether Jonas were ever at Nineveh before he went thither to preach? whether ever the Virgin Mary had any more children than Chriſt? but they go plainly to the point, to enquire about a matter needful for them to know: What ſhall we do to avoid the wrath, and enjoy the favour of God?

Thus you ſee it is our duty, not to conceale, Etiamſi ſenes magis decet docere, quam diſcere; magis tamen decet diſcere, quam ignorare. Gregor. but to diſcover our ignorance: To this purpoſe, one of the Ancients hath a good ſaying; Albeit it becometh old men rather to be teachers than learners, yet it is more comely for them to learn, than to be ignorant. If a Miniſter be well ſeen in Phyſick, or in the Law, his houſe ſhall be frequented and made oraculum civitatis; but for Divinity, few will trouble him: which ſheweth, that men have more care of their bodies and goods, than of their ſouls. Let me entreate you to frequent much the company of thoſe that are godly-wiſe, ſuch as have the true knowledge of God and Chriſt in them; Prov. 13.20. he that walketh with wiſe men, ſhall be wiſe, ſaith Solomon, but a companion of fools ſhall be deſtroyed. The Queen of Sheba pronounced Solomons ſervants happy, which continually ſtood before him to hear his wiſdom: though wiſdom be condemned by the fooliſh world for madneſſe, Math. 11 19. yet wiſdom is juſtified, or commended of her children. Aſſociate thy ſelf with the godly-wiſe, and thou alſo ſhalt become more wiſe.

Direct. 8 If thou haſt any ſmall meaſure of knowledge, be thankful for that little: I will bleſſe the Lord who hath given me counſel, Pſal. 16.7. ſaith David; if thou haſt received any glimpſe of the ſaving knowledge of God in Chriſt, then bleſſe the Lord who hath given thee counſell, and made thee to underſtand aright: he that is thankful for a little, ſhall have more. It is juſt with God to ſuffer their underſtandings to be darkened, who are not thankful for the light. It is charged upon the Heathens, that when they knew God, Rom. 1.21 they glorified him not as God, neither were thankful; but became vain in their imaginations, and their fooliſh heart was darkened: Unthankfulneſſe for light received, makes way for darkneſſe, blindneſſe, and ignorance.

Direct. 9 Labour to be humble and poor in ſpirit, he hath promiſed to teach the humble,Pſal. 25.9. Prov. 11.2. Jam. 4.8. Luk. 1.53. with the lowly there is wiſdome, God reſiſteth the proud, and giveth grace to the humble; he fills the hungry with good things: Pride keeps a man farre from God, and makes him unfit to come near him, that which brings a man near is humility, without humility it may be ſaid to us, as Didimus ſaid to proud Alexander, that we want veſſels to receive Gods gifts and graces: Hoc eſt humilitatis miraculam ut elatio deorſum, humilitas ſurſum rendat. Aug. de Civit. 4. Dei. lib. 1. cap. 13. for as full veſſels will hold no more liquor, ſo a ſoul ſtuffed with pride, and vain glory, cannot receive in, nor hold Gods gifts & graces: the proud ſhut their windows, and will not receive in the light of ſaving knowledge: God is not ſo prodigal of his grace, as to caſt it in upon thoſe that are not willing to entertain it; heavenly myſteries are hid from the prudent, but revealed unto babes. This is a wonder of humility, (ſaith Auguſtine) that pride tends downward:, humility upwards: the more true knowledge a man hath, the more he is ſenſible of his want of knowledge; and that which he hath, is nothing to what he wants:

Queſt. Now peradventure ſome may ſtep in and ask me, what ſhall we do with our knowledge, having attained to a competent meaſure thereof?

Reſp. I ſhall ſhew you what is to be done with it.

Direct. 1 As you know what to do, ſo now you muſt do what you know: put in practice what you know. In Paradiſe there was a Tree of Life, as well as a Tree of Knowledge; and as one ſaith well;Rom. 2.20 Aliud eſt habere legem Dei in corde. Aliud habere cor in lege; legem in corde habent, qui veritatem ſciunt, cor in lege habent, qui veritatem diligunt. One apple of the Tree of Life, is worth twenty of the Tree of Knowledge. We read in Scripture that there is a form of Knowledge, as well a form of godlineſſe: A form of knowledge is nothing elſe but an Idaea of truth floating in the brain, that hath no influence on the heart or life; like a Winters Sun which ſhines, but warms not: knowledge is as the eyes to direct us, practice as the hands and feet to perform that direction; knowledge alone is as the eyes without feet and hands: and practice without a ſolid knowledge, is as ſtrong legs and nimble hands in a blind man: light and life are beſt together; if naked knowledge be ſufficient, 〈 in non-Latin alphabet 〉 . 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. • 2. ſo alſo they are ſtiled ſpiritual wickedneſſe) his ſerpentine ſubtilty hath purchaſed him the name of an intelligent ſpirit, but his wickedneſſe, calls him Sathan, an enemy to God. It is ſaid of the Cherubins, that there were hands under their wings. Ezek. 1.8. The word Cherubin ſignifies light, intimating, where there is the light of knowledge▪ there ſhould be hands to put that light into practice. The Egyptians in their Hieroglyphicks painted a tongue, and an hand under it, to ſhew that knowledge and ſpeech is good, when that which is known and ſpoken, John 13.17. is put in practice. If you know theſe things (ſayes our Saviour) happy are you if you do them, It is nothing for one to have the Trumpet at his lips, (as Gideons ſouldiers) who hath not the Torch in his hand, ſaith a Father; Greg. Naae. the voyce of Athanaſius was a thunder-clap, and his life a lightning flaſh, ſaith he; becauſe words never thunder well, if examples enlighten not. True wiſdome is a prudence of works, not of words, ſaith Cyprian. He that knoweth to do good, and doth it not, to him it is ſin. It is a great ſin not to know what thou doeſt, Jam. 4.17. a greater not to do what thou knoweſt, ſaith Ambroſe, Grave eſt peccatum non ſciviſſe quod facias, gravius non feciſſe quod ſcias. Ambr. de offic. lib. 2.20. for as one ſaith at the laſt day, we ſhall not be demanded; Quid legimus ſed quid egimus, nec modo quid diximus, ſed quomodo viximus; what we have read, but what we have done; nor ſo much what we have ſpoken, as how we have lived. Bernard. Knowledge and practice muſt go together; for elſe, as the ſaying is true amongſt the Philoſophers, that power is to none effect which is never produced into act. So it is as true in Divinity, that it is a vain and idle intention, Fruſtrà eſt potentia quae nunquam producitur in actum. Scientia contemplativa & practica, contemplativa quae docet ies ſibi ſubjectas ſcire tantum, & contemplari; cujus finis eſt ipſa cognitio, & haec ſufficit in Mefaphyſicis, Phyſicis, & Mathematicis: altera practica, ſeu activa dicitur, quae non ſ • lùm d • cet ſcire, ſed agere & operari aliquid eorum, quae cagnoſcimus; hujus finis eſt actio, & haec requiritur in diſciplinis, Ethicis Oeconomicis, Politicis. Perter. Phyſic. lib. 1. cap. 5. & Auguſt. 83. Queſt. that is never put in execution. The end of knowing Gods will, is to do it. There is ſay the Philoſophers, contemplative and practical knowledg, contemplative or ſpeculative is that which teacheth a man to underſtand things in their own nature, and only to contemplate, whoſe end is bare knowledge; and this is ſufficient in Metaphyſicks, Phyſicks, and Mathematicks: Practical or active knowledge, is that which not only teacheth a man to know, but to do the things which he knowes: the end of this knowledge is action, and this is required in Diſciplines, Ethicks, Oeconomicks, Politicks, and Religion conſiſteth not in a bare naked profeſſion, but in action and practice; all the bells of Aarons garments ring out a loud peal of practice, and it is the common tenent of all the Fathers, that Religion conſiſteth not ſo much in the fine faire leaves of knowledge, profeſſion, and good words; as in the ſound and ſavoury fruits of practice and good works. Yea, even ſome of the Heathen have taught this truth: for Ariſtotle affirmeth that felicity or happineſſe conſiſteth not in the Theory or Knowledge, but in the practice of vertue: a man that hath knowledge without practice, is like a man that carrieth a Lanthorn behind him, to give light to others, but breaks his own ſhins, or like Noabs Carpenters, Lyragloſ. in Jac. 1.22. that made an Ark to ſave others, but were drowned themſelves. Lyra obſerveth, that as that Phyſick is vain that doth not purge the bad humours, and procure the health of the body, ſo that knowledg is no better that makes no amendment upon the ſoule. Ariſtotle in his Ethicks ſaith, that ſuch as content themſelves with the naked knowledge of moral vertue, and go no farther, caring not to practice it, are not unlike to ſuch, as conſult with, and ask the advice of Phyſicians concerning their bodily diſeaſes, but care not for having them adminiſter or apply any thing to them to cure or recover them; and therefore no marvell though the one retain unſound, unhealthy bodies, notwithſtanding they know their diſeaſes; and the other have the corruptions and maladies of their minds and ſouls remaining, though they have been diſcovered to them: to put in practice what we know of Chriſt, is one great evidence of our love to him. John 14.21. Qui habet: in memoria, qui ſervat in vita; qui Sermonibus, qui Servat in moribus; qui habet audiendo, qui ſervat faciendo. Aug. tract. 75. in Johan. He that hath my Commandements, and keepeth them, he it is that loveth me, ſaith our Saviour; upon which words one of the Ancients hath this meditation, he that hath them in his memory, and keepeth them in his life, which hath them in his ſpeeches, and keepeth them in his manners, which hath them by hearing, which keepeth by doing them; how juſtly then are they here to be cenſured, that think Religion to be nothing elſe but matter of ſpeculation and diſcourſe, and that there is little elſe required of a Chriſtian then an ear and a tongue? of ſuch Pariſienſis complained in his time, when he ſaid that many men were Solis auribus Chriſtiani; let me tell you, as we muſt have ears to hear, heads to underſtand, hearts to believe, and tongues to confeſſe, ſo we muſt have hands to practiſe, elſe we ſhall but deceive the world with a vain ſhow of of profeſſion, and deceive our ſelves without hope of ſalvation; it is not the knowers and the hearers of the Law, but the doers of the Law ſhall be juſtified; Jam. 1.21. It is not every one that ſayes to Chriſt, Lord, Lord, and ſo ſcrape acquaintance with him that ſhall enter into heaven, but he that doth the will of my Father which is in heaven, ſaith our Saviour, &c. Pſal. 7.21.22. And if to know and do the will of God, be the way to true happineſſe, this then confutes the dreams and conceits of the ancient Philoſophers, being much troubled about this mattter, ſcarce two ſects concurring in opinion; it alſo ſets down a ſpeedy courſe, and ſhort cut to find out what we all ſeek, though in a different and diverſe ſort: and of moſt men Seneca ſaith truly, that it fareth with men in this purſuit, as it doth with men going to Phyſick, who oftentimes ſeek, and pay dear for that which doth them but little good; whereas it is at home growing in their gardens, that would cure them, if they knew but the vertue of it, and how to apply it: ſo (ſaith he) many men weary themſelves in ſeeking felicity without themſelves, whereas that that muſt lead them to happineſſe, is within themſelves; ſo I ſay true happineſſe conſiſteth not in any outward thing, but in the knowledge and practice of Gods will, upon which conſideration Auſtine hath this meditation, The Kingdome of heaven (ſaith he) is ſet to ſale, ſtand thou not upon the price of it, it is worth much more then thou ſhalt pay for it, give but thy ſelf for it, and thou ſhalt have it. —But thou wilt ſay, thou art not good enough for it; and being evill, it will not receive thee: he tells thee further how to help that, by giving thy ſelf to it, thou ſhalt become both better to thy ſelf, and fitter for it: if thou demand farther how thou ſhalt give thy ſelfe to it; I anſwer, by putting thy ſelf to School to Jeſus Chriſt, and learning, and taking forth this one Leſſon of knowledge, and doing the will of God.

Object. But it may be objected, that our Saviour Chriſt making none capable of bleſſedneſſe, but ſuch as know and do the will of God revealed, ſeems to ſpeak of a matter only in imagination, & ſuch a thing as indeed never was, nor ever ſhall be, for we cannot attain perfect knowledge, much leſſe perform perfect obedience in this life, for the Apoſtle Paul ſaith,1 Cor. 13.9. Luke 17.10. Here we know but in part, and our Saviour himſelf ſaith to his diſciples, ſay ye when you have done all theſe things which are commanded you, We are unprofitable ſervants.

Reſp. God that made us knowes whereof we are made, and therefore requires of us no more then he will enable us to perform in this frail condition; Praecepta Dei imperfectè tantum implentur in via; perfectè, non niſi in patria. Aquin. Aquinas ſaith truly, Gods precepts are imperfectly fulfilled in this life, perfectly only in heaven; and of this imperfect obedience, God in mercy accepteth, dealing with his children, as Auguſtus Coeſar was wont to do with his young ſouldiers, commending their ſervice not only when they performed what they ſhould, but alſo when they endeavoured what they could: ſo Bernard tells us, God reputes that for being done, Illud pro facto reputat deus, quod homo quidem verè voluit, ſed non valuit adimplere. Bern. which man truly willed to to do, but was not able to perform: and now under the Goſpel, God meaſureth mens actions, not by the thing done, but by the mind of the doer; yea, the Lord is ſo well pleaſed with our willingneſſe of doing his will upon the knowledge of it revealed unto us, that it pleaſeth him ſometimes to accept and account that as done, which indeed never was done: as appeareth, Heb. 11.17. where it is ſaid, that Abraham offered up Iſaac, whereas the plain Text, Gen. 22.12. aſſureth us that he offered him not: obtulit voluntate non re. Gorran. obtulit i. e. offerre voluit; He offered him, that is, he was willing to have offered him; Lyra. niſi divinitus impeditus & prohibitus eſſet; unleſſe he had been hindered and forbidden by God: and therefore the Lord accounted it as done, and the Spirit of God guiding the hand of the Apoſtle, in writing this Epiſtle, bids him ſet it down as done; and where there is but a little done with a willing mind, 2 Cor. 8.11, 12. he accepteth according to what a man hath, and not according to what he hath not; therefore the poor Widow that caſt in but two mites into the Treaſury, is ſaid by our Saviour to caſt in more than the Rich men that caſt in their gifts out of their abundance: they caſt in out of their great plenty, and ſhe out of her penury had caſt in all the living that ſhe had: this little of hers, Luk. 21.1, 2, 3. is not Arithmetically, but Geometrically more, not ſimply in reſpect of the gift, but comparatively in regard of the mind of the giver, and the acceptance of the receiver, who meaſureth the mind, not the matter, the quality of the giver, not the quantity of the gift; the Rich men peradventure, out of their ambition, as well as from their abundance, gave much; but ſhe out of her penury for meer devotion and pity, conſecrated her little All to the ſervice of him from whom ſhe acknowledged her ſelf to have received all that ſhe had, and for whoſe ſake, ſhe ſhewed her ſelf willing to part with all again, doing it from her affection, and not from affectation; Affectus ſaepe numero imponit nomen operi. Ambroſ. Luk. 1.6. The affection many times impoſeth the name on the work: An example in this kind, we have in Zachary and Elizabeth, the Parents of John Baptiſt, of whom it is ſaid, they were both juſt before God, and walked in all the commandments of God without reproof: not but that God could have reproved them in the rigour of his juſtice; Incedentes 1. viventes Beza. verſantes Eraſmus. but becauſe they endeavoured to walk in all the Gommandments of God blameleſſe, the Lord would not, to ſhew the riches of his mercy, and to encourage others to follow their example: they walkt in them all, they deſired no exemption from any, or toleration and diſpenſation for the breach of any; but ſo far forth as God enabled them, they endeavoured to keep them all blameleſſe, or without reproof. And to this purpoſe, Auguſtin ſaith, that peccatores converſi non ſunt amplius peccatores: not that they have not ſin remaining in them; for ſo the beſt ſhall have ſo long as they are in this world, but becauſe ſin raigneth not in them, it ſhall not be imputed to them. Thus the Scripture teſtifieth of Noah, Gen. 6.9. Joh. 1.47. that he was a man perfect in his generation; and of Nathanael, that he was a true Iſraelite in whom was found no guile. Thus you ſee that it is not enough, that we know what we ought to do, but alſo that we do what we know. You know the doome that is paſſed on that Steward, Luk. 12.47. or Servant that knew his Maſters will, and did it not, he ſhould be beaten with many ſtripes.

Having attained Heavenly knowledge, Direct. 2 ſee • hou loſe it not: it is a precious Jewel, and ought carefully to be kept, and not to be • oſt: Keep ſound wiſdom and diſcretion, Prov. 3.21. is • he advice of the Wiſe man; the loſſe of heavenly knowledge is the greateſt loſſe, becauſe thereby you loſe all thoſe excellent • hings, which the knowledge of God pro • ureth for you. Men that have great parts • nd much knowledge, and afterwards loſe • t, may be compared unto thoſe, that are • itty to get money, and ſpend it as faſt as • hey get it, being at the years end, not a • eny the better for all they have gotten: • nowledge cannot be gotten without much • ains; and therefore let it not be eaſily • oſt, it will be your ſhame to loſe that careleſsly, the obtainment whereof, hath coſt you dear; as men that have their eye-ſight are very careful to preſerve it, ſo we ought as carefully to preſerve knowledge, which is the eye of the ſoul. The eye of the body is very tender, therefore God hath guarded it with lids, which cloſe and open moſt ſpeedily at the pleaſure of a man. So it is with the eye of the mind, and therefore we ſhould much eſteem the good that may preſerve it, and carefully ſhun the evil that may hurt it. You that are Parents will often call upon your children to be good husbands, and keep together, and not to waſte and ſquander away what you have given them, or ſhall leave them; and you that are Chriſtians ſhould often call upon your ſouls, to keep good judgement and knowledge, and not to loſe it; And let me tell thee, i • 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: ar • 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 th • goodneſſe of every thing: The eye of th • body can ſee any thing but it ſelf; but it i • the glory of heavenly knowledge (which i • the eye and beauty of the ſoul) that it ſees it ſelf by an admirable reflection upon it ſelf: Thus thou ſhouldeſt be often thinking with thy ſelf, God hath opened the eyes of my underſtanding, he hath ſhined into my heart, giving me the light of the knowledge of the glory of God, in the face of Jeſus Chriſt; he hath given me a more piercing head, a more ſublime ſpeculation, a deeper inſight and penetration into divine Myſteries, than to many others: Oh! what am I the better for it? do I find my heart more lifted upwards, my affections more raiſed from the earth, and ſet on heavenly things? It is a ſpice of Atheiſme, to look at any thing as good in its own nature, and not to extract ſome good out of it, and get ſome good by it. How few men do worſhip God as they know him? they can ſay that God is good, and yet never love nor ſeek him; that he is juſt and powerful, yet fear not to offend him; that he is wiſe, yet ſubmit they not to his wiſdom; that he is omniſcient, and yet they breed, and feed wicked thoughts in their hearts: they believe there is an hell for ſin and ſinners, and yet go on in the way of ſin: and that there is laid up a Crown of glory in Heaven for well-doing, and yet they follow the multitude to do evil: ſuch knowledg as this, is no better than Atheiſm, and Infidelity. That is the beſt knowledge that reduceth all duties, promiſes, and threatnings, to our perſons, joying affection to light, and moving the heart according to things known, and out of all, draweth actions that ſerve to expreſſe that knowledge, doing all as in the preſence of the glorious Sun of Righteouſneſſe: where this care is, ſin findeth a bridle, and grace a ſpur. They who walk in this light, enjoy the unſpeakable fruits thereof, whileſt others are as void of them, as they are ſtrangers to the light it ſelf.

Direct. 4 Labour to grow in knowledge, according to the advice of the Apoſtle, 2 Pet. 3.18. do not ſhew your ſelves children, by thinking you know enough already; for he that thinks he knoweth any thing, he knoweth nothing as he ought to know: Brethren, be not children in underſtanding, but in underſtanding be men, 1 Cor. 14.20. the Apoſtle commendeth the Corinthians for abounding in knowledge;2 Cor. 8.7 Col. 1.9. and gives thanks for the Coloſſians upon the like account. Solon was wont to ſay, I grow old, alwayes learning many things. It is written of David Chytreus a German Divine, when he was even upon the point of death, that he raiſed up himſelf upon his pillow, as well as he was able, to hear the diſcourſes of his godly friends that ſate by him, and ſaid, that he ſhould die the more comfortably, if he might die learning ſomething. There is none ſo cunning in Chriſts School, but • ay learn more: even David a prime Scholler, • of the higheſt form, deſireth to be further • nformed, Lord teach me thy wayes, Pſ. 86.11.

And ſo Solomon his ſon, though he were • he wiſeſt King amongſt men, and the wiſeſt man amongſt Kings, yet he pray • th to God for a wiſe and an underſtanding • eart, 1 Kings 3.9. that he might diſcern between good and • ad. David was no Novice in Chriſts School, or mean Proficient in the ſtudy or • ractiſe of Piety, he was ſurely a man of much knowledge, and had many excellent • atural parts, which doubtleſſe he augment • d by art being added unto them, and im • roved both by many years ſtudy and in • uſtry; nay (which was more) he was • oubtleſſe, endowed with a great meaſure • f grace from above; for he confeſſeth and •• ankfully acknowledgeth that he had more • nderſtanding than his teachers, and out-ſtrip • ed all the Ancients, Pſal. 119.99, 100. yet • ven he, thus excellently qualified by nature • nd art, yea even as it were perfected by • ace, ſtill prayeth for direction and inſtruction •• the wayes of God, Pſal. 119.27, 33, 34, • 5, 36, 64, 66, 73. That we can attain to •• perfection of knowledge here in this life, • any places might eaſily be produced plain •• to prove it to us: 1 Cor. 13.9. We know 〈◊〉 part, and propheſie in part, and verſe 12. Now we ſee through a glaſſe darkly, as old men ſee through ſpectacles: and Bernard ſaith, that here we ſee per anguſta foramina, through narrow auger-holes, & non per aperta oſtia, and not through opened doors. Peter tells us plainly, 2 Pet 3.19 Theologia ſive ſcientia & intelligentia viatorum inchoata tantum & modificata dicitur, queniaem heminibus per modum & menſuram datur. Polan. Synt. that his beloved brother Paul, had written to the Jewes, according to the wiſdom given unto him: Let us get as much knowledge as we can, we may ſay as Job doth, Lo theſe are parts of his wayes, but how little a portion is heard of him, and the thunder of his power, who can underſtand? Job 26.14. Therefore labour to be filled with the knowledge o • God: It is ſaid of our Saviour Chriſt, that he was filled with wiſdom, Luk. 2.40. and th • child grew and waxed ſtrong in ſpirit, and wa • filled with wiſdom, and the grace of God wa • with him: as he grew in age; ſo he increaſed in underſtanding, and the other gifts of th • mind. If any ſhall ſay he was wiſdom it ſelf Joh. 1.14. and Col. 3. and how then could he be ſaid to increaſe in wiſdom and knowledge?

I anſwer, There was in him, a doubl • wiſdom: vid. his uncreated wiſdom, qua • tenus deus, as God, and his infuſed wiſdom quatenus homo, as man: Now to the fir •• there could be no addition, or augmentation, he being even perfect wiſdom it ſelf but in regard of the ſecond, he increaſed, i • ſapientiâ, & naturali, & acquiſitâ, in nat • ral and acquired wiſdom: in natural wiſdom, the organs of his body growing apt to exerciſe it, and expreſſe it, and in acquired wiſdom, getting daily by obſervation, more experience of things, and it is moſt certain, as man he was in his infancy ignorant as other children are, and grew in knowledge, in the ſame manner they do, though in an extraordinary meaſure; the more therefore you encreaſe in knowledge, the more you are like to Chriſt, the ſtore-houſe of wiſdom and knowledg. Dan. 22.4. It was propheſied by Daniel concerning the latter days, that many ſhall run to and fro, and knowledge ſhall be encreaſed.

Direct. 5 See that you communicate your knowledge unto others: The ends of men that deſire knowledge, and uſe means to obtain it are divers, ſaith one. Some deſire knowledge only, that they may know, which is curioſity, ſome deſire knowled, that that they may be known, which is pride and vanity: Some only to make an advantage of their knowledg, which is covetouſneſſe: Some again to edifie themſelves, and to communicate their knowledg, and to do good to others, and this is true wiſdom. Bernard.Luke 11.33. No man when he hath lighted a candle, putteth it in a ſecret place, neither under a buſhel, but on a candleſtick; that they which come in, may ſee the light; the maning is, whomſoever God hath enlightened with knowledge, he muſt not make a Monopoly of it, by concealing and keeping it only to himſelf, but impart it to the uſe and benefit of others: 1 Cor. 12.7. thus Paul tells us, that the manifeſtation of the ſpirit, is given to every one to profit withall. The Sun and Moon, and Starres, as they are the greateſt lights in themſelves, ſo they ſhine not for themſelves, but for the benefit of the whole world; on whom doth not his light ariſe. Job 25. many men do bear the generall knowledge of God lockt up in their breaſts, as ſealed bags of treaſures, that be neither told nor opened, of little or no uſe at all. As a candle is luminis ſui diffuſivum & communcativum omnibus in domo, communicative of its light to all that are in the houſe; ſo we ought to communicate our knowledge to all with whom we have to do: ſome there are whom worldly profits do keep from this duty, theſe do put this light under a buſhell, others are hindred by pleaſure and vanity, Matth. 25.18.24. and theſe put it under a bed, and both are very dangerous: Take heed of ſmoothering your gifts, and burying your talents with the unprofitable ſervant. Plato the Philoſopher tells us, that no man is born for himſelf, and ſurely ſuch as retire themſelves to Monkiſh Eremetical and Anchorites lives, altogether regarding only themſelves, are reproved of the bruit creatures, for Beaſts, Birds, and Bees, labour not for themſelves alone: we find in Scripture, this holy diſpoſition in all true converts, to teach and inſtruct others in the ways of godlineſſe: when Andrew had found Chriſt, he was reſtleſs till he had called Simon, neither could Philip forbear, till he had brought in Nathanael: when the woman of Samaria was inſtructed by Chriſt, ſhe runs into the City, and calleth her neighbours: when Chriſt had called Matthew, he invited Chriſt to his houſe, and made him a great Feaſt; and there were (ſaith the Text) a great company of Publicans and others: Luke 5 29. it is not to be imagined, that they came into his houſe without his leave, or that Matthew invited them with any other intent, then that they might get that good by Chriſt, which his ſoul had already reaped. Some allegorize hereupon, and ſay, that it was a great Feaſt indeed, becauſe the Feaſt-maker himſelf was here ſerved in, and laboured to bring others unto Chriſt: now with the very reverſion of this Feaſt, not only the needy on earth, but the very Angels in heaven were made merry. Luke 15.7. But I dare not ſtrain it thus farre with Stella. It was a great Feaſt ſaith Calvin, not ſo much for the multitude of gueſts, as for the variety of cheer which doubtleſſe he being of ability would provide to manifeſt his love and duty by way of thankfulneſſe to Chriſt, that had entertained him into his ſervice; as the manner is of ſervants inviting their Maſters, & to this Feaſt he inviteth many of his old companions, labouring 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 the mountain 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, labour thou 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. provoke not your children too much by tyrannizing over them, Inutilis eſt animadverſio, ubi ſilent verba, & ſaeviunt verbera. Marlorat. 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, where of we have an example in old Eli towards his ſonnes, 1 Sam. 2.23, 24, 25. 1 Reg. 1.6. and in David, 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 Commonwealth, 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, tanquàm 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 ſacrifice. 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 A braham, 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. 3.15. Timothies Faith was derived from his Grandmother and Mother; and it is ſaid of him, that from a child he 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, Deut. 6.6, 7. ſhall be in thy heart; and thou ſhalt teach them diligently to thy children, and ſhalt talk of them, when thou ſitteſt in thy houſe, and when theu 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, 1 Reg. 2.2. he addeth a reaſon, 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. Chryſoft. 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 Temple, then will he be more offended and diſpleaſed for the neglect of his ſpiritual, as our ſelves and our children be. 1 Cor. 6.19.

How juſtly then are thoſe careleſſe Parents to be reproved, who as if their children conſiſted altogether of body, and had no ſoules, take care onely to ſcratch and ſcrape a little goods together for them, Dum eſſet diſerius, non curabat, licet eſſet Dei cul • urâ deſerius. Aug. lib. 2. confeſſ. cap. 3. Majori follicitudine me parturiebat Spiritu, quàm peperat carne, parturivit carne, ut in hanc temporalem naſcerer, corde, ut in aeternam lucem renaſcerer. Auguſt. but never care for having them taught how to uſe it: Auſtin confeſſeth, that his Father was not much better; for thus he ſaith of him, that he ſpared no coſt that he might be learned, but he cared not much, though he were lewd and wicked.

But for Monica his mother, in whoſe heart he ſaith, the Lord had begun to build his Temple, ſhe ceaſed not to do her uttermoſt endeavours every way, that he might be truly religious, and as well Gods child by grace, as hers by nature: And ſurely where this duty is neglected, children neither know their duty towards God, their Parents, or any body elſe: as appeareth in the Hiſtory of a certain old man of Athens, that came before Solon a Judge at that time, and in that place, where he lived, and complained that his ſon was undutiful and diſobedient, which he knowing to be a foul fault, cauſed the young fellow to be called in, to ſee what he could ſay for himſelf, and my Author ſaith, he was not able to deny it; whereupon he decreed, that becauſe he had ſhewed no duty while he lived, therefore he ſhould enjoy nothing by his Father when he died; and ſo deprived the young man of his inheritance for his diſobedience: ſentence being paſt, the young man anſwered for himſelf, that howbeit, he could not altogether deny the fact, yet it, was not altogether his fault; but partly his Fathers, becauſe he never afforded him any education, inſtruction, or good bringing up, whereby he might learn to do his duty, either to him or others; which being likewiſe affirmed by the Son, and not diſproved by the Father, he puniſhed him alſo, and deprived him of the ſolemnity of his Funeral.

It is not enough for Parents, to excuſe themſelves from this work of inſtructing their children, ſaying they will do it hereafter; but they muſt take the ſooneſt time they have opportunity. We know, it is a practiſe among Husbandmen and Gardeners, Quo ſemel eſt imbuta recens ſervabit odorem Teſta diu— to ſet and ſow, both trees, plants, and ſeeds, in the ſpring of the year; ſo we are to ſow the ſeed of the true knowledge of God and of Religion, in children, in the ſpring of their age. Teach a child in the trade of his way, and when he is old, he will not depart from it. Prov. 22.6. That a child is capable of inſtruction, may appear, in that he is apt to learn rude rhymes, immodeſt ſongs, dances, and the like, as children are capable to mock and ſcoffe; 2 Reg. 2. as the children that mockt Eliſha, ſo alſo to cry Hoſannah, as thoſe did to Chriſt, Math. 21.15. and though children do not ſo readily encline to good, as to evil, yet childhood is not ſo corrupt as a riper age: and for any man to ſay, it is not good to ſet an old mans head upon a young pair of ſhoulders, I ſay that it is never too ſoon to learn good things; they that neglect it, when they be young, are uncertain where they ſhall live to learn being old; Eccleſ. 11.6. therefore it is good to make uſe of the preſent time: In the morning ſow thy ſeed. Remember thy Creator in the dayes of thy youth, Eccleſ. 12.1.

1. It will be eaſie and familiar to them, Lam. 3.27. it is eaſie for a man to bear the yoke from his youth, for thus by uſe and cuſtome (which is another nature) grave jugum, will become ſuave jugum, as our Saviour tells us, Math. 11.29. Tender twigs are eaſily bowed, but old trees, ſooner break than bend. The Lord commandeth a Parent, not to withhold correction from his child; Prov. 23.13. for if thou ſmite him with the rod, he ſhall not die; Now if they are to be corrected betimes for vices, then alſo are they capable of inſtruction, and ought betimes to be inſtructed. So God requireth, that they ſhould be taught concerning the Paſſeover: It ſhall come to paſs, Exod. 12.26, 27. that when your children ſhall ſay unto you, What mean you by this ſervice? that you ſhall ſay, It is the ſacrifice of the Lords Paſſeover, who paſſed over the houſes of the children of Iſrael in Egypt, when he ſmote the Egyptians, and delivered our houſes. And Exod. 13.14. It ſhall be, when thy ſon asketh thee in time to come, ſaying, What is this? that thou ſhalt ſay unto him, By ſtrength of hand, the Lord brought us out from Egypt, from the houſe of bondage.

2. All men are to provide for their Families, and he that provideth not for his family, 1 Tim. 5.8. is worſe than an Infidel. Now good nurture is as neceſſary to children, as nouriſhment; and even as they cannot live without meat, ſo they cannot do well without the knowledge of God, and his Word, which is Cibus mentis, their ſpiritual food, as Gregory calls it; that Common-wealth neither, cannot well ſtand, where the good education of children is neglected,

1. How juſtly are thoſe Parents to be condemned, that let their children grow old in years, but ſtill be young in knowledge, like Rehoboam, and ſeaſon them not at firſt with good things, but cocker them, whereby they have as little comfort of them, as Eli had of his ſons, who were ſons of Belial, and knew not the Lord, and were deſtroyed. Negligent Parents onely deſire to have children, and then no matter whether they be inſtructed in the knowledge of God or no, and ſo good or bad, heirs of heaven or hell: whereas they ſhould deſire to have a holy ſeed, to furniſh the Earth with Saints, and Heaven with Citizens: careleſſe Parents that onely deſire to have children, and no more, are like ill husbands, that caſt their corn into the ground, and then never care what becomes of it, whether the birds or beaſts ſpoil it: Such Parents have commonly as little comfort of their children being grown up, as they had little care in bringing them up, in the knowledge of the Lord.

2. How are thoſe Parents alſo to be reproved, that are ſo far from teaching their children good things, Quorum vita turpū eis objurgandi libertas eripitur. Plutar. Turpe eſt doctri. cum culpa redarguit ipſum. as they teach them evil things, either by giving them evil example, or by acting, or talking of what evil they have done with a kind of delight: for of ſuch it is true, as Plutarch ſaith, They loſe their authority of reproving others, whoſe lives are filthy and vitious.

Clitipho in Terence, ſcorns his Fathers grave counſell, becauſe he was apt now and then to break out, and diſcourſe of his own knaveries: for youths are apt to think, that ſuch men envy that to them, that age deprives themſelves of. Therefore the Romans would not have a Father and his ſon ſeen in a Bath together; and Cato ſharply cenſured a Senatour for kiſſing his wife before his daughter, becauſe onely it might carry a ſhew of levity; though no diſhoneſty, yet, by circumſtance, indecency. What then ſhall we ſay of ſuch Parents, as teach their Children as ſoon as they can ſpeak, to ſweare, and to ſwagger, to dice, dance, and drink, and think theſe good qualities, for them to be like their Fathers; ſurely, without the great mercy of God, they traine up their children to the devil; ſuch children will curſe their Parents at the laſt day, and wiſh that they rather had been the offſpring of a Toade, or a Dragon, than the Children of ſuch Parents; then will they cry out for judgement againſt them.

Let Parents therefore be exhorted to teach their children the principles of Religion, to which no courſe that I can conceive is more fitting, then catechiſing, both by the Miniſter in the congregation publiquely, Praeſtat multum quam multa audire. Seneca. Mark catechiſed at Alexandria, then Clement, and after him Origen. Vide Catechiſme. Cyril. Hieroſol. & Catecheſes myſiago • cas. and themſelves privately, that they may be ſpiritually built in the knowledge of the principles of Religion: having faith the foundation, in the Articles of the Creed; the walls of hope in the Lords Prayer, and the roof of Charity in the ten Commandements; that which Seneca ſaith of reading, is true alſo of hearing: It is better to hear, underſtand, and learn of one thing, then to hear many things; and of them to underſtand, and know little or nothing: therefore was the courſe and cuſtome of catechiſing firſt invented, which hath been an ancient cuſtome in the Church, but little younger then the world, as I have ſhewed before: Vid, Tract. Anguſt. de catechizandis rudibus. Item Tract. de Symb. ad Carechumenos. this was the practice likewiſe of the Ancient Fathers in the Primitive Church, to compile & compoſe Catechiſmes, or Introductions, containing the ſumme and ſubſtance of Chriſtian Religion. That the Apoſtles and their aſſociates, did urge thoſe to give ſome evidence and teſtimony of their faith, and of their purpoſe to walk with God in newneſſe life, whom they drew out of Judaiſme and Gentiliſme is apparent. John Baptiſt began, Matth. 3. and the reſt followed; And ſome learned men think that the order of asking queſtions of the Baptized, doſt thou believe? doſt thou renounce? is very probable to have been in uſe in the Apoſtles time, whereunto that ſaying of Peter gives a good colour; where ſpeaking of Baptiſme, he mentioneth the Anſwer of a good conſcience, 1 Pet. 3.21 the ſtipulation of a good conſcience, the baptized affirming, that thus and thus he believeth, and thus and thus he engageth. And in the Primitive Church there was a certain form or rank called Catechumeni, who were firſt trained up in the knowledge of the grounds of Faith, before they were babtized (they being converted from Gentiliſme) the chief of which grounds the Apoſtle ſets down, Heb. 6.1. terming them, the doctrine of Baptiſmes; becauſe they were the heads, in which they that deſired to be numbred among Chriſtians, were inſtructed before they were baptized. And it is a generall opinion, that the Creed was digeſted into ſuch a form as ſeemeth to be an anſwer to a queſtion. The baptized was demanded, what doſt thou believe? he anſwered, I believe in God the Father, &c. And divers Divines of later times have compiled ſhort Catechiſmes containing the heads of the Chriſtian Faith; that hereby feeding their people at firſt with milk, they might fit and prepare them for ſtronger meat, wherein doubtleſſe, they had been well adviſed, and taken the right courſe: for to preſſe deep myſteries of Divinity to an ignorant people not well catechiſed or inſtructed in ground • and principles of Religion, were but t • build a great frame to an heavie burden upon a weak foundation, which will not bea • it—It cannot be denied, but plain an • ignorant people, coming to hear a learne • and eloquent diſcourſe, may be moved an • well affected therewith, but they cann •• profit half ſo well, as if they underſtood ho • it were gathered from Gods word, or to wh •• point and head of Divinity, or Chriſtian d • ctrine, it belonged; and might be referre • as Maſter Perkins proveth in his Epiſtl • before a little Treatiſe of his called T •• ſix Principles of Chriſtian Religion: an • ſurely the learning of ſhort Catechiſme and eſpecially the ſhorter Catechiſme the late Aſſembly of Divines cannot but concerne us all, whether we be learned or ignorant, ſtrong or weak Chriſtians, if we be weak and ignorant, we ſhould hereby be taught and inſtructed, and hence get knowledge, or otherwiſe, if we have ſome competent meaſure of knowledge already, then hereby we may be occaſionod to rub up our memories, and call to mind what formerly we have learned, or at leaſtwiſe be called upon to practiſe what we know already. And if any one ſhall object the hardneſſe of learning good things, Prov. • .7. let him labour to have the feare of God planted in his heart; The feare of God is the beginning of knowledge: and let not the ſeeming difficulty of obtaining it, hinder thee from uſing any good meanes to get it: It is ſaid of Apelles the painter, that drawing but every day a line, in a ſhort ſpace, he became an exquiſite and exact Painter, and ſurely if wee could every day learn but one line, or but ſome little ſhort Leſſon in Divinity, we ſhould in ſhort time perceive our ſelves to have made ſome proficiencie. Thus you ſee that inſtructions, and good directions, are very neceſſary for youths, and young men, of whoſe Age, a witty man in his time ſaid, that it is incredulous, and and alſo unexpert, unable to direct it ſelf, Javenilis aetas, incredula, ſimul & inexperta eſt, & contemptrix alieni conſilii, inops ſui. Petrarc. de remed. utr. fort. 1 Reg. 12. and deſpiſing the counſels of others; the truth of which aſſertion is corfirmed ſufficiently, by that wofull rent, that happened in Iſrael; when ten of the twelve Tribes revolted from Rehoboam the Sonne of Solomon, becauſe he refuſed the grave, and wiſe Counſell of the Ancient Nobles, that had attended on his Father, and harkned to the raſh advice of the green-headed youths, brought up with himſelf, and of his own ſtanding: when young men therefore doe excedere ex Ephebis, as the Poet ſpeaks, or be adulti, as they ſay at the Univerſities, they ſhould remember what Plutarch ſaith in his book de liberis educandis, of bringing up of children, that they do not abjicere imperium, ſed tantùm mutare imperatorem, i. e. being freed from the Ferula, and diſcharged from ſubjection to a Tutour, that even they be left to the guidance of their own diſcretion, 2 Tim. 2.22. whereby they muſt follow Pauls counſell to his Schollar Timothy, to fly all youthfull luſts, and labour (being well inſtructed in the grounds of true Religion) as they grow in yeares, to grow in wiſdome and knowledge then ſhall no man have cauſe to deſpiſe their youth, as the ſame Apoſtle ſpeaketh. 1 Tim. 4.12. But the wiſdome of their young yeares ſhall be their Crowne and Glory. As Virgil ſaid of Aeneas his Sonne, Sequitur Patrem non paſſibus aequis, he followeth his Father not with even and equall ſteppes, ſo it may be ſaid of moſt of the children of faithfull Parents.

Let me preſſe this upon you that are old; to teach the young; do you not read that the Pſalmiſt ſpeaks often, that the praiſes of the Lord ſhould he declared from generation to generation. Pſal. 22.31. Pſal. 79.13. And ſo the very Heathen underſtood that it was the duty of the old to teach the young.

Jura ſenes norint, Praecipere mitem convenit pueris ſenem. Seneca. & quid liceátque nefaſque, Fáſque ſit inquirant, legémque exanima ſervant. Ovid.

Old men are, or ſhould be very knowing, it belongeth to them to teach, and to youth to learne of them: this is chiefly to be obſerved among Chriſtians! hence it appeareth, how groſſely old men ſinne, if they who ought to informe others, do themſelves know little or nothing of thoſe things that appertain to everlaſting ſalvation, and if they have neglected the meanes of knowledge, and in their old age are ſo rude and ignorant, that they had need to bee taught by children the heads of Catechiſme (which ſometime happeneth:) what will they be able to anſwer to the righteous Judge of all the world, when he ſhall aske them, how they have done their duty upon the earth.

Let every chriſtian now be conſcientious in this duty, to exhort and inſtruct one another, to edify one another and provoke to love and to good works, to ſtirre up one another to the wayes and work of godlineſſe.

And to move you all hereunto, I deſire you to confider.

1. The great benefit that will come to ſuch as truly performe this duty, the Lord hath made a gracious promiſe to it; Jer. 23.22. if we ſtand in his counſell, and cauſe his people to heare his words, i. e. if we faithfully inſtruct them in the knowledge and feare of the Lord, then we ſhall turne them from their evill way, and from the evill of their doings.

Happy is that man that can turne a ſinner from evill wayes, and evill doings, to the wayes of godlineſſe.

This is the Reaſon why the Apoſtle will not have the believing husband, or wife, to ſeparate one from another, becauſe by dwelling together, they may inſtruct and do good one to another: 1 Cor. 7.16. for what knoweſt thou, O wife, whether thou ſhalt ſave thy husband? or how knoweſt thou, O man, whether thou ſhalt ſave thy wife?

2. If thou canſt winne but one ſoule to Chriſt, Iſa. a. 28. thou ſhalt bring much glory to God. Solomon ſaith, that in the multitude of poople is the Kings honour; So herein is the great King of heaven honoured, when many people ſhall go and ſay, Come ye, and let us goe up to the mountaine of the Lord, to the houſe of the God of Jacob, and he will teach us of his wayes, and we will walke in his pathes: he that converteth a ſinner, ſhall ſave a ſoule from death, and cover a multitude of ſins. Jac. 5.20.

3. It will bring in great peace and comfort to your own ſoules: what greater comfort in the world, then to ſee thoſe that ſate in darkneſſe, to have the eyes of their underſtandings opened? to ſee thoſe that were dead, tranſlated from death to liſe; to be new borne, to be converted unto God? Oh what abundance of comfort will this conſideration work upon thy heart. However, let Miniſters do their duty, Parents their duty, Husbands their duty, Chriſtians their duty in their reſpective places, and then let the ſucceſſe be what it will, we ſhall have comfort therein. Ezek. 2.5. Ezek. 2. God commands the Prophet to ſpeak to the people, whether they would hear, or whether they would forbear; and thus ſaith the Prophet Iſaiah: though I have laboured in vain, and ſpent my ſtrength for nought, Iſa. 49 4, 5. yet ſurely my judgement is with the Lord, and my work, or my reward with my God; though Iſrael be not gathered, yet ſhall I be glorious in the eyes of the Lord, and my God ſhall be my ſtrength. Thanks be to God, ſaith Paul, which alwayes cauſeth us to triumph in Chriſt, and maketh manifeſt by us the ſavour of his knowledge in every place: for we are unto God a ſweet ſavour of Chriſt, 2 Cor. 2.14, 15. Heb. 3.13. in them that are ſaved, and in them that periſh. Therefore exhort one another daily, while it is called to day. Do not think it a duty onely belonging to the Miniſter, to inſtruct and ſtir up others in the wayes of Religion; it is his duty principally, Per hoc nal aliud est ſcientia noſtra, quam culp •• . Salvian. but it is thy duty alſo. Do not ſay with wicked Cain; Am I my brothers Keeper? If thou ſeeſt thy neighbour lying in the pit of ignorance, and thou haſt that which might help him out, and doeſt it not, thou art guilty of his periſhing, by this our knowledge is no thing elſe but a fault, ſaith Salvian. Labour with all thy might to help thy Wife, and Children, Servants, and friends, and neighbours, out of this dark dungeon.

Direct. 7 Hath God enlightened you with ſaving knowledge?Eph. 5.8. See that you walk as children of the light: If a man have never ſo much knowledge, if he walk not anſwerable to it, it is but a glow-worm light: if thy head be full of light, and thy workes be full of darkneſſe, it is an evidence that the light that is in thee is no better than darkneſſe. The night is farre ſpent, ſaith the Apoſtle, the day is at hand, let us therefore caſt off the workes of darkneſſe, Rom. 13.12. Pareus in loc. and let us put on the Armour of light. Pareus by night underſtandeth our eſtate of ignorance and blindneſſe, before our effectual calling, and converſion; and by day our eſtate of illumination and grace, after our converſion: Let us therefore, ſaith the Apoſtle, caſt off the workes of darkneſſe.

Sin may be called workes of darkeneſſe.

1. Becauſe (for the moſt part) they proceed from the ignorance of Gods will, not revealed to ſuch as are yet unconverted. Thus Paul ſaith, That the Gentiles walked in the vanities of their minde, having their underſtandings darkened, Eph. 4.18. being alienated from the life of God, through the ignorance that was in them: and did men know the dangers that follow ſinners, they would be more wary of their wayes; yea doubtleſſe we may ſay, when we ſee men run headlong into fin, that either they ſee not what they do, which is pitiful, or elſe that they wilfully winke and will not ſee, which is much more perilous.

2. Sins may be called workes of darkneſſe, becauſe they be (for the moſt part) done in the darke, and the doers of them ſtill delight to be in the dark, and are aſhamed that their doings ſhould be brought to light: for what Job ſaith of one ſinner, Job 24.15. ſaying, The eye of the Adulterer waiteth for the twilight, ſaying, No eye ſhall ſee me, and diſguiſeth his face. Our Saviour affirmeth to be true of all ſin, and every ſinner, ſaying, Joh. 3.20. that every one that doth evil, hateth the light, neither cometh to the light, leaſt his deeds ſhould be reproved: or,

3. Becauſe they are evermore ſuggeſted to us, either by Satan himſelf, the Mint-maſter of all miſchief, the Prince of darkneſſe, or by ſome of his wicked inſtruments, that be Amici Curiae, Proctours, Factours, and ſollicitours of that black Prince, in his Court of darkneſſe.

4. Becauſe they carry thoſe that live and die in them, into Hell, the place of utter darkneſſe: Let us then that are enlightned with the true light, caſt off the workes of darkneſſe, and put on the armour of light; that is, have our converſation ſuitable to our profeſſion. The Goſpel is the day, Chriſt is the light, Luther, in Rom. Faith is the eye which apprehendeth this light; therefore ſeeing the day is come, and the light ſhineth, let us walk as in the day, and in the light; the eye of faith, and the foot of obedience (which two concurring, make an holy life) are called armour of light: they be called armour, becauſe thereby we may defend our ſelves from the fiery darts of the devil: Eph. 6.16. and they be called armour of light, for three cauſes.

1. Becauſe they proceed from the Father of lights, James 1.17.

2. Becauſe they make them that wear this armour, ſhine like lights in the midſt of a crooked and perverſe generation, Phil. 2.15.

3. Becauſe like true bred Eagles, they abide the light, and need neither care nor fear, who looks upon them; as our Saviour telleth us; He that doth the truth, Joh. 3.21. cometh to the light, that his deeds may be made manifeſt, that they are wrought in God: viz. according to his will revealed in his Word.

1. Get in a lightſome principle therefore into your hearts, look that the light that is in you be not darkneſſe; do not act by mens courſes, and by precedents from others; but get a principle of light within to guide thee in all thy actions.

2. Let all thy aimes alſo be full of light, labour in all your actions to approve your ſelves to God; and above all things aim at his glory. To have low, ignoble and baſe endes, is not to act as a childe of light; but to have high, glorious, and ſupernaturall endes and aimes, to confide in his word, to truſt in his mercy, to reſt upon his grace, to ſtay upon his power and faithfulneſſe, to adhere to his promiſes, to ſanctifie the Lord in your hearts, to glorifie his Name, to praiſe him for his goodneſſe, to be zealous for his glory, to walke in the light of his countenance, and to have communion with him in all holy ordinances; theſe are the ends that become the children of light.

3. See that thou walke by a lightſome rule, let the Word of God be your rule, let the Word be a lampe, Pſal. 119.105. or candle to your feet, and a light unto your paths; all our deviations and aberrations from the light of this bright-ſhining candle, are dark ſteps, or ſteps into darkneſſe; when men walke by a lightſome rule, their actions are full of light.

Let us then walke decently, as in the day, abhorring all workes of darkneſſe: you know diſcreet men in the night are careleſſe of their attire, not regarding what colour, or ſtuff, or faſhion it be, ſo it keep them warm, becauſe they know that the darkneſſe covereth both it and them; but in the day time, when they mean to go abroad, or admit any body to ſee or ſpeake with them, they will be aſhamed, unleſſe they be in ſome good faſhion, like men of their place and ranke, and therefore will have their apparel beſeeming men of their qualities and conditions. So let knowing Chriſtians walke as becometh Saints, and avoid whatſoever is of evill report: Let your light ſo ſhine before men, Math. 5.16. that they may ſee your good workes, and glorifie your heavenly Father, ſaith our bleſſed Saviour.

Ʋſe. 4 Let me adde a uſe of caution:

1. Art thou a man enlightned with the knowledge of God? take heed how thou ſinneſt againſt the light of knowledge which God hath ſet up in thee to direct thee. Oh the great wickedneſſe that is in mens hearts in theſe dayes: the light now ſhineth more gloriouſly than it did heretofore, the word is more common, more frequently, and powerfully taught; more and better helpes to the attainment of knowledge, than were in former Ages: may not we demand with the Apoſtle, Have they not heard? Rom. 10.18, 19. Did not Iſrael know? Men are not ignorant, or may not be ignorant, what duty they owe to Gods Sabbaths, what reverence to his Name, what reſpect to his word; and yet men prophane the Lords day, deſpiſe their teachers, contemne the Word, Quo major eſt revetatio, eo magis est cognitio, & quo magis c gnitio peccatum, & quo magis peccaum eo magis judictum. Bernard. and ſinne againſt cleare light, and act as if they were ignorant in the myſtery of Chriſt, and to ſeek in duties appertaining to God and their neighbour: The ſinne of ſuch men ſhall be more heinous, then many others, whom God hath not given to know ſo much as he hath to them. Make conſcience thereof committing ſinnes againſt conſcience, and of thwarting thoſe holy rules which the Spirit of God by the preaching of his Word hath written in thy heart: this makes the wayes of God to be evil ſpoken of, and the ſeeking after knowledge to be condemned as the cauſe of all licentiouſneſſe, when men bring ſcandal upon Religion, by walking contrary to what they know,

2. Art thou a knowing man, take heed of being proud of thy knowledge. 1 Cor. 8.1. Scientia inflat, Knowledge puffeth up, ſaith the Apoſtle: men that know much, are apt to know it, too much, and thoſe that excell in knowledge, are apt to ſwell with pride: the beſt men are apt to be tainted with this infection; Paul himſelf was ſubject to be exalted above meaſure through the abundance of Revelations: 2 Cor. 12.7 take heed of pride of gifts, learning wit, knowledge; for God hath not given us theſe things, to the end that we ſhould ſet them a Sun-ſhining, or to make ſale ware of them, but that we may uſe them to his glory: the fineſt cloth is ſooneſt ſtained, and the fineſt wits are moſt ſubject to pride; for as wormes ſooner ingender in tender wood, then in knotty, and as mothes breed ſooner in fine cloth, than in courſe flocks, ſo pride and vain glory do ſooner aſſault a man of excellent parts, and great knowledge: then one of meaner gifts: therefore pride may be ſaid to be indengred of the aſhes of all vertues. Miniſters, ſhould in a ſpeciall manner take heed of pride; their calling is high, their gifts are or ſhould be great, and they are apt to grow proud of them: and the devill hath great reaſon to beſti • re himſelf, to puffe them up with their knowledge, for he knoweth.

1. If pride overthrow them, they fall not alone, but like blazing ſtarres, draw tailes after them.

2. E • rore • magni ſins mag • io in •••••• 〈…〉 Becauſe it is a meanes to ingende • hereſie and ſchiſtnes, great erreurs doe ••• er ſ •• ing up without great wits; and many men who ſeek not truth, but triumph, will rather then not be ſingular, not be ſound. O • nnes doctrinae impietatis de ſuperbiae radice proveniunt. Auguſt. Man is lighter then vanity, and made of the duſt, therefore a little wind will blow him high enough, and though a man have never ſo much cauſe of abaſement, yet knowledge is apt to puffe and lift a man up more, then the other will caſt him down: A man of great knowledge ſhould not be like the Palm-tree whereof Pliny tells us, Plin. 〈◊〉〈…〉 1. • . cap. • • 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: 〈◊〉 • . • 3, •• . of this the Prophet Jeremy ſpeaks, Let not the wiſe man glory in his wiſdome, let not the •• rong man glory in his ſtrength, let 〈◊〉 the rich man glory in his riches, but let him that gloryeth, glory in this; that he underſtandeth and knoweth me that I am the Lord. When a man knoweth the Lord to be his God and portion, and himſelf to be the Lords, then may he glory in this excellent knowledge, all other glorying is but vain: Auguſtine writing upon the fourth Petition of the Lords Prayer, Auguſt in Orat. Dominic. tells us that the greateſt Emperour in the world is, a very begger in regard of God; and we know that beggers muſt be no braggers, wee are but Stewards, and Stewards muſt not be ſtately, we muſt not ſay of knowledge, and the reſt of our talents, as the Atheiſts of their tongues, Pſal. 12.4. that they be our own, and that wee will uſe them, or rather abuſe them, as we liſt, what ever any body ſaith to the contrary: this is a falſe plea, and a flat Non-ſequitur, for we are but entruſted with them, and muſt one day bee accountable for them: wee muſt not therefore uſe them at our owne pleaſure, but according to our Maſters appointment.

3. Is thy ſpirit the candle of the Lord, doſt thou know God and his wayes? then take heed of apoſtaſy and back-ſliding: It is better not to have known the way of righteouſneſſe: then after they have knowne to depart from the holy Commandement given unto them. 2 Pet. 2.21 See that thy goodneſſe be not as a morning cloud, or early dew, that ſoon paſſeth away. It is not enough for a ſouldier to have skill to uſe his weapons, and to make a faire flouriſh, and gallant bravado, and then runne away; but he muſt double and treble his activity, till he hath foiled his foe, and poſſeſſed himſelfe of the field: It is not enough for a Saylour to be expert in the Art of Navigation, to weigh his Anchors, hoyſe up his Sayles, and go gallantly out, but his skill appeares moſt in coming ſafe home againe. So it is not enough to have ſome knowledge of Chriſt, and to come to him. Matth. 4.28. But we muſt abide in him, John 8.31. and his word muſt abide in us, then we ſhall be his diſciples indeed: In a word, we muſt work till night in Gods Vineyard, if we will have our penny; for that's not paid in the Morning, but at Even. Matth. 20.8. He that endureth to the end, ſhall be ſaved. Matth. 24.13. we muſt be faithfull to the death, if we will have the Crowne of life. Revel. 2.10. Some enlightened perſons are very forward profeſſours at firſt, Pſal. 70.57 but tire at laſt like the Aſſes of Armenia, that go apace in the morning, but grow dull before noon; recoyling like a bad piece, or deceitfull bow, or like the fooliſh Galathians, Ga • . 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, H • b. 1.5, 6. of they once fall away, it is impoſſible, or very difficult, for them to be renewed againe by •• pe • tance.

FINIS.