Lectures Upon Psalm 51, Part 7 · Lecture 99
Lecture XCIX. On Psalme 51.6. October 7. 1628.
NOw we proceed unto the Motives that may perswade us to seeke for this knowledge. And the Motives (besides those that were delivered in the reason and ground of the Doctrine) may be referred to these two considerations principally. Consider 1 the things themselves that we are exhorted to know, and to have understanding in; 2 the necessity and benefit of knowledge, compared with the danger of ignorance in these things; and we cannot choose but be ashamed of our ignorance, in the matters of our religion, and desire knowledge unfeignedly.
Motive 1For the first, There be many other things the knowledge whereof though it be profitable and usefull unto men, yet doth it not concerne all men, to bee skilfull in them. There is great use of knowledge in law and physick, and in many other liberall arts and sciences, yea even in husbandry and in sundry handy-crafts. And this skill many have even in handy-crafts, is said to be a singular gift of God, Exod. 31.3, 4. And so is that skill that men have in husbandry also, Esa. 28.24—26. Yet it is no shame at all to many a man, to want knowledge in these things. But the matters of religion concerne all alike, men and women, old and young, poore and rich; they belong to all, all are equally interested in them, and therefore it behoveth all to have knowledge in these things. See the truth of this in two points.
First, All men claime a common interest in God; and therefore it concerneth one as well as another (the Tradesman as well as the Preacher, the Plowman as well as the Gentleman, the poorest beggar as well as the greatest Prince) to know him, to know how we may best serve and please him. There is no man amongst us (no not the meanest of us all) but would thinke himselfe greatly wronged if any should say unto him, as the two tribes feared the posterity of the other ten tribes would say unto their posterity, Iosh. 22.24, 25. What have ye to doe with the Lord God of Israel? Ye children of Ruben and of God, ye hauehave no part in the Lord. And indeed that which the Apostle saith of Iewes and Gentiles, Rom. 3.…9. may fitly be applyed to all the severall sorts and conditions of men. Is he the God of preachers, of rich men of great men onelyonly? Is he not also the God of husbandmen and tradesmen and poore men? Yes of these as well as of the other. VponUpon whom doth not his light arise? saith Bildad, Iob 25.3. He that is Lord over all, (saith the Apostle, Rom. 10.12.) is rich unto all that call upon him. He giveth to all life and breath and all things saith the Apostle, Acts 17.25. And to what end is the Lord so good and bountifull unto all men? That the Apostle telleth us, verse 27. That they might seeke the Lord; that is to say, seeke to know, to serve and please him. Seeing then that every man challengeth a part and interest in God, as much as any other, and dependeth upon him for all present comforts and for his happinesse hereafter, why should any man thinke it concerneth not him, to know God and his will as much as any other man? See how the Lord upbraideth Israel with this, Esa. 1.3. The Oxe knoweth his owner, and the asse his masters crib, but Israel doth not know. Not to know him, to have no desire to know him, that made us and preserveth us, and without whom wee cannot live or subsist one moment, is certainely more then brutish stupidity, in any man. See how this consideration prevailed with David, Psal. 119.73. Thy hands have made mee, and fashioned me, give me understanding that I may learne thy commandements. As if he should have said, Even because I have my being of thee, therefore I desire to know thy will; and verse 68. Thou art good, and dost good; teach mee thy statutes. Every man that can say God is good and doth good to him, should count it a shame for him not to know him, to bee ignorant of his will.
Secondly, All Gods people men and women rich and poore have equall right and interest in the holy Scriptures, one as well as another. They were written for the use not of schollers onelyonly and learned men, but even of the simplest and poorest of Gods people; and therefore it concerneth all to bee well acquainted with them to be skilfull in them. Those things which are revealed (saith Moses speaking in the name of all Gods people, Deut. 29.29) belong unto us and to our children. As though he had said, The whole will of God revealed in his Word, concerneth us all. Whatsoever things were written afore-time (even in the Old Testament as well as in the New, saith the Apostle speaking to all Gods people, Rom. 15.4.) were written for our learning. As if he had said, There is nothing in the holy Scripture but it concerneth us to know it, and learne it, to be instructed in it. I have written to him (saith the Lord, Hos. 8.12. speaking of Ephraim the whole Church of Israel, as of one man) the great things of my law, but they were counted as a strange thing. As if he had said, The whole Scripture is as a letter or Epistle sent from God to every man and woman that is a member of his Church; and it is an high contempt done to God, by any man that refuseth to receive it or counteth it as a strange thing, that thinketh there is any thing in it that concerneth not him. Nay there is nothing that a Christian man is more interested in, which a man may say it belongeth to him and is his owne, wherein he may challenge a propriety to himselfe, then the holy Scriptures. It is therefore called his inheritance. Moses commanded us a law (say Gods people, Deut. 33.4.) even the inheritance of the congregation of Iacob. And so David speaketh of it, Psal. 119.111. Thy testimonies have I taken as an heritage for ever. And what may be said more properly to be a mans owne then his inheritance is? Or who would not be desirous to know his owne inheritance, yea and every parcell, every foot of land, that doth belong unto it?
The second sort of Motives to perswade us to seeke knowledge is taken from the consideration of the necessity and benefit of knowledge compared with the danger and mischiefe of ignorance.Motive 2 This wee shall see in foure points.
First, Knowledge is a duty commanded us of God, and that in the first and greatest commandement of his law. Every man is bound to know God and his will revealed in his Word, as well as he is bound to feare God, or to love him, or to beleeve in him, or to performe any other duty, of service or worship unto him. And thou Solomon my sonne (saith David, not as a father onelyonly, but as a Prophet too, 1 Chron. 28.9.) know thou the God of thy father. Be ye not unwise (saith the Apostle, Ephes. 5.17.) but understanding what the will of the Lord is. Yea you are all bound to increase in knowledge (as God giveth you meanes) and to seeke to abound in it. The words of the Apostle, 1 Cor. 14.20. Brethren be not children in understanding but in understanding be perfect men, and Col. 3.6. Let the word of Christ dwell in you richly, are plaine and direct commandements of God given unto every man. On the other side, Ignorance in these matters is a sin that grieveth God much, and highly provoketh him. See how God complaineth of this, Ier. 4.22. My people are foolish they have not knowne me, they are sortish children, and have no understanding. Yea see how angry Christ was for this even with elect Disciples, Are ye also yet without understanding? saith he to them, Matth. 15.16. when they understood not the meaning of that he had said, touching that which defileth a man. And at another time, Mar. 8.17. Perceive yee not yet, neither understand? Have ye your hearts yet hardned? And how doth the Apostle, Heb. 5.11.12. rebuke them for being such dullards under the meanes of knowledge, that they had so long enjoyed? Yea he threatneth them, Heb. 6.1—4. that if they did not stirre up themselves and endeavour to grow to greater ripenesse and perfection in knowledge, they would bee in danger to fall quite away from God even into the unpardonable sin. Certainely God will be angry even with you that are his owne people, if you profit not in knowledge, according to the meanes he giveth you. What will hee then bee with them that have no spirituall knowledge in them at all, nor any desire of knowledge? Let no man thinke it an advantage to him to be ignorant of the will of God when he may have the meanes of knowledge, or that such ignorance will be any excuse to his sin. To such the Lord will say as Abiah the King of Iuda said to Israel, 2 Chron. 13 5. Ought ye not to know; whether thou knowest my will or no, that is nether here nor there, but oughtest thou not to have knowne, is it not thy sin that thou art so ignorant of it? Say not thou before the Angel (before Christ the Angell of the covenant saith Solomon, Eccle. 5.6.) it was an errour (it was out of mine ignorance that I made such a vow) wherefore should God be angry at thy voice, and destroy the worke of thine hands? As if he had said, That will not excuse thy rash vow but rather such an excuse will anger the Lord and provoke him to accurse thee in whatsoever thou takest in hand. Be not deceived (beloved) certainely God will be highly offended with you, even for your ignorance. The wrath of God is revealed from heaven against men for their ignorance many waies. 1. In corporall judgements. My people are gone into captivity (saith the Lord, Esa. 5.13.) because they have no knowledge. This is the cause of many judgements of God that have fallen upon the state, and upon many of your owne families and persons, that there is so much ignorance so little desire of knowledge among men. 2. In spirituall judgements. The people that doth not understand shall fall, Hos. 4.14. Certainely God punisheth the wilfull ignorance of many men, and their contempt of knowledge, by giving them up unto many foule sins. As they regarded not to know God (saith the Apostle, Rom. 1.28.) even so God delivered them up unto a reprobate mind, to doe those things which are not convenient. 3. With eternall judgements. It is a people that doe err in their heart: (saith the Lord, Psal. 95.10, 11.) and they have not knowne my waies; unto whom I sware in my wrath that they should not enter into my rest. As if he had said, Even for this cause they shall never come to heaven (for that is meant by Gods rest there, and not the land of Canaan onelyonly as is plaine by that application the Apostle maketh of this place, Heb. 3. & 4.) because they have not knowne my waies, saith the Lord. Certainely men shall be damned not onelyonly though they sinned ignorantly (their ignorance shall be no excuse unto them) but even because of their ignorance. When Christ shall come at the last day inflaming fire (as the Apostle speaketh, 2 Thess. 1.8.) he will take vengeance on them that know not God. It is a people of no understanding (saith the Lord, Esa. 27.11.) therefore he that made them will not have mercy upon them, and he that formed them, will shew them no favour. Let no man plead for his ignorance, that yet his punishment in hell shall not bee so great as theirs that have had much knowledge, and yet have done as bad as hee. His ignorance will bee some priviledge unto him; For so saith our Saviour, Luke 12.…8. Hee that knew not his masters will, and did commit things worthy of stripes, shall bee beaten with few stripes. For 1. No heart can conceive how great and intolerable his misery shall bee, that shall have the fewest stripes, that shall have the least portion in those torments, where the worme shall never dye, and the fire shall bee never quenched, as our Saviour speaketh oft. Marke 9.44.46.48. 2. Though the ignorance of that man that wanted either meanes, or capacity, may find some mitigation of torments in hell▪ yet is there no hope that thy ignorance that is willfull should doe so.
Secondly. Knowledge (I meane sanctified knowledge, such as you heard described unto you the last day) is a certaine signe a man is the elect child of God, and in the state of grace. To speake distinctly of this point. 1. It is a signe of a mans election. So Ananias speaketh of it, as of an high favour of God unto Paul, and signe of his election. Actes 22.14. The God of our fathers hath chosen thee, that thou shouldst know his will. And so doth our blessed Saviour also unto his disciples, Matthew 13.11. To you it is given to know the mysteries of the Kingdome of heaven, but to them it is not given. As if hee had said, It is a speciall favour and gift of God. And verse 16. Blessed are your eyes, for they see, and your …ares, for they heare. Surely it is a great blessing of God, or else Christ would not have said so. Yea, hee rejoyceth in his spirit (on their behalfe for this, and said, Luke 10.21.) I thanke thee ô father Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast reveiled them unto babes; even so ô father, for so it seemed good in thy sight. Certainely it is a singular favour and blessing of God, that our blessed Saviour made such high reckoning and account of. 2. It is a signe, a man is in covenant with God, reconciled to him in Christ. So wee shall find it promised as a favour peculiar to them that are in covenant with God. Ieremy 24.7. I will give them an heart to know mee, that I am the Lord, and they shall bee my people, and I will bee their God. And 31.34. They shall teach no more every man his neighbour, and every man his brother, saying, know the Lord. (As if hee had sayd. They shall not bee taught of men onelyonly, nor rest upon this outward and ordinary meanes of knowledge, I will bee their teacher my selfe) for they shall all know mee from the least of them, to the greatest of them, saith the Lord, for I will forgive their iniquity, and will remember their sinnes no more. It is a signe that God hath received thee into covenant, that he hath forgiven thee thy sinnes, and is reconciled to thee in Christ, when hee hath given thee an heart to know him, to understand what thou hearest and readest in the matters that concerne God, and their owne salvation. 3. It is a speciall signe of an honest and good heart; a false and naughty heart cannot attaine to this. What man is hee that feareth the Lord? (saith David, Psalme 25 1…) him shall hee teach in the way that hee shall choose. So speaketh the wisedome of God likewise, Proverbs 28.5. Evill men understand not judgement (they have no judgement in the things that belong to God and their owne salvation) but they that seeke the Lord (desire nothing so much as his favour, and to know how they may best please him) understand all things. So that if God have given thee an heart to understand his word, to carry away what thou hearest, to profit in knowledge, and to have a cleare and setled judgement in religion, it may bee a comfortable testimony to thy conscience, that thy heart is upright, and that thou dost indeed seeke the Lord, and feare him in truth. On the other side, 1. It is a great judgement of God, and signe of his reprobation, when having the meanes of knowledge, hee can learne nothing, nor profit by them. This our Saviour giveth for the reason why many of the Iewes profited not, either by his miracles or ministery. Iohn 12.40. God hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and bee converted, and I should heale them. A signe it is, God never decreed to save them, whom hee so blindeth, that they cannot understand and learne nothing. 2. This is a signe of a man that remaineth still under Satans government, and is in his power to bee led which way pleaseth him. For hee is the ruler of the darkenesse of the world, as the Apostle calleth him, Ephes. 6.12. Therefore the Lord telleth Paul, he sent him to open the eyes of the blind, and to turne them from darkenesse to light, and from the power of Satan unto God, Acts 26.…8. Therefore also you shall find in the parable of the sower, Mat. 13.19. that of all the three sort of bad hearers, hee that understandeth and learneth nothing, is the worst, and most under the power of Satan, The wicked one commeth, and catcheth away that that was sowen in his heart. 3. Lastly. This is a signe of an ungracious and wicked heart, when a man under good meanes, can learne nothing, nor get any knowledge. None of the wicked shall understand, saith the Prophet, Daniel 12.10. hee meaneth feelingly, and savingly. And the Apostle speaking of certaine women, 2. Timothy 3.7. that were ever learning, and never able to come to the knowledge of the truth, giveth this for the reason of it, verse 6. that th…y were laden with sinnes, and led away with divers lusts. A wicked and naughty heart is certainely the chiefe cause, why many enjoying excellent meanes, and frequenting them also diligently, yet can never attaine to any cleare, and certaine, and savoury knowledge of the truth.
Thirdly. He that hath knowledge, and a well grounded and setled judgement, will bee constant in religion, and not wavering, hee will hold fast the truth, and not hearken unto, or bee seduced by new opinions, and doctrines of men. The Apostle having prayed for the Collossians, Col. 2.2. that God would give them all riches of the full assurance of understanding, giveth this for the reason of it, verse 4. This I say (thus I pray for you) lest any man should beguile you with entising words. As if hee had said. The onelyonly meanes to preserve you from being beguiled by false teachers, that will seeke to draw you from the sincerity of Gods religion, and worship, is to get knowledge, and to ground your selves well that way. On the other side. They are children (in understanding) are apt to bee tossed too and fro (as the Apostle speaketh, Ephesians 4.14.) and carried about with every wind of Doctrine. And what kind of persons have the seducers in all ages beene wont most to prevaile withall, and to lead captive? That the Apostle will tell you, 2 Tim. 3.6, 7. silly women that were never able to come to the knowledge of the truth. Such as are ignorant, and have not grounds in themselves, for that which they hold and professe in religion, will bee apt to pinne their conscience upon other mens sleeves, and to bee carried away, even as they are led (as the Apostle speaketh, 1 Corinthians 12.2.) and according to the opinion they have of their teachers gifts. Certainely, this Motive should bee of great force with us in these dayes, wherein wee are in such danger to bee seduced, and drawne into errour. For our land swarmeth, not onelyonly with Papists, those grievous Wolves that the Apostle speaketh, Acts. 20.29. that spare not the flocke, but even of our owne selves (as hee speaketh in the next words, verse 30.) doe men arise, speaking perverse things, to draw away disciples after them. They want disciples poore men, they are not followed so much as they thinke themselves worthy to bee. I doe not perswade you all to seeke for that measure of knowledge, that you may bee able to reason with every Papist, or with every seducer. I could wish with Moses, Numb. 11.29. would to God, that all the Lords people were Prophets, that they were able to doe this. But that measure of knowledge is not to bee looked for in all Christians. Nay, God requireth it not of every Christian, to dispute, and reason with seducers. Hee forbiddeth it rather. Avoid them (saith the Apostle, Rom. 16.17. Turne away from such, 2 Tim. 3.5. As if hee had sayd, reason not with them, read not their bookes. But even this you will never bee able to doe, you will never with that detestation as yee ought, avoid, and turne away from such as seeke to pervert you, unlesse you have knowledge, unlesse you bee upon good grounds assured, that it is indeed the truth of God, which yee have learned, and received, and professed all this while. And this is that which Solomon teacheth us, Proverbs 19.27. Cease my sonne, to heare the instruction which causeth to erre from the words of knowledge. As if hee should say, Reason not with him, heare not that man, read not that booke that would draw thee from the truth of God, from that which thou knowest thou hast learned out of his word.
Fourthly and lastly. Hee that hath knowledge, walketh boldly, confidently, and comfortably; whereas, hee that wanteth knowledge (unlesse he bee also senslesse) must needs bee full of doubts and feares continually. When thou goest (saith Solomon, Proverbs 4.12. speaking of this benefit of knowledge) thy steps shall not bee straitned, and when thou runnest, thou shalt not stumble. As if hee had said, When a man knoweth himselfe to be in the right way, and that he hath good warrant in Gods word for that which he holdeth or practiseth, hee may bee bold to runne in that way, hee need not feare being too forward, or zealous in it. And hee giveth a good reason for this, Proverbs 22.12. The eyes of the Lord preserve knowledge. As if hee had said, The Lord will have a speciall eye to him that doth that which he doth upon knowledge, to preserve and protect him from whatsoever danger hee may incurre for doing of it. On the other side. Hee that is ignorant, walketh at all adventures, and must needes bee in doubt, and uncertaine whether that hee doth please God or no. Hee that walketh in darkenesse (saith our Saviour, Iohn 12.35) knoweth not whither hee goeth. And consequently hee must needes bee full of feare. If a man walke in the night, (saith our Saviour, Iohn 11.10.) hee stumbleth, because there is no light in him.