Mans Active Obedience, Chapter 11
CHAP. XI.
Of the ſpeciall differences in the principall graces appertaining to faith; and firſt, of the firſt grace, which is knowledge, with the vſe that is to be made of the difference herein.
Queſtion.
SEeing you hauehave thus made mention, that there muſt be a concurrence of ſome principall and particular graces in true beleeuers, to the making vp of true faith in them; as namely, the mind to be inlightned with knowledge, the heart ſtrengthened by grace, to apprehend for their owne comfort that which it ſo knoweth, with perſwaſion thereupon of Gods fauor for it ſelfe, which cauſeth great ioy to be felt: with all which muſt be ioyned a ſound and thorow reformation of life in like manner to be wrought: and hauehave likewiſe ſhewed, that temporary beleeuers, who are no better then plaine reprobates, may hauehave the counterfeit and a neare reſemblance of all theſe: I deſire to heare further declared, what ſpeciall differences in theſe particulars on both parts may be obſerued, that if there be no agreement in the parts nor like proportion held in any of the particulars, the difference may be knowne to be the ſtronger in the whole, and the odds perceiued to bee the greater in the generall, when they are compared together. Firſt therefore (if it pleaſe you) ſhew what differences may be diſcerned betweene the knowledge of him that is vnſanctified and vnſound, and the knowledge of a true beleeuer, inwhom may be found the faith of Gods elect?
A. The knowledge of theſe two may be found to differDifference of knowledge. in that which is common betweene them both, and in that which is priuat and peculiar but to one alone, which the other can neuer at all hauehave any part in: euen very reprobates may obtaine from God very large allowance toIn Reprobates. be made vntounto them in common gifts, and of thoſe of the beſt kind, as not onelyonly to ſpeake with tongues, but likewiſe1. Cor. 12. 10. to propheſie and preach learnedly, and like great Clerkes: they may be indued with moſt rare and excellent gifts this way, and graces of Gods Spirit; they may excell in them, and peraduenture go beyond ſome of the elect, to whom Chriſt yet wili ſay, he neuer knew them. The ſecre…s of NatureMatth. 7. 23. we know hauehave been moſt found out by them, that hauehave had nothing but Nature in them, and they hauehave in a manner excelled this way. God hath giuen them the excellency of skill in their owne element: but the ſecrets of grace hee hath more abundantly reuealed to ſuch as doe feare him, vponupon whom he hath beſtowed the riches of his grace, making them to excell therein. Though vnregenerate men may know much, yet they are euer defectiue in the chiefe, they hauehave more of ſuch knowledge as is leſſe neceſſarie, then hauehave many true beleeuers: but in that which is moſt neceſſarie, that maketh men not onelyonly learneder, but better, therein they come farre behind; though they may hauehave great illumination, yet ſomething in all their knowledge is euer wanting, and kept from them, which is as the quinteſſence of all knowledge, The ſanctification of grace is the quinteſſence of grace.namely, to hauehave their knowledge ſanctified, and to hauehave true ſauing knowledge giuen vntounto them; this the Lord doth neuer beſtow vponupon them. Hee that hath not ſanctifying grace in him, as ſheweth the Apoſtle Peter, let him bee neuer ſo learned, and ſo great2. Pet. 1. 9. a Clerke otherwiſe; yet he is blind, and cannot ſee a farre off; he cannot ſee the happineſſe to come, the glorie that ſhal be reuealed, the honour that ſhal be to the Saints, the end of Gods ſeruants how happy it will be, nor the vengeance prepared for the wicked, to bee warned in time to ſhunne and auoide it; nay, they many times doe not ſee things that are preſent, though ſo cleare and palpable, as might be groped and felt by blind men, and not onelyonly diſcernedIſai. 26. 13. & cap. 5. 12. by ſuch as hauehave eyes to looke vponupon them; ſuch as are iudgements that are preſent, & benefits that are preſent,& cap. 42. 25. that they might profit by them. They hauehave therefore but an obſcure knowledge, and there is darkeneſſe in their greateſt light; the Sunne going downe vponupon them euen at Iob 5. 14. Micha. 3. 6. Iſai. 28. 7.noone, and the day it ſelfe being darke ouer them. No maruel then though they erre in viſion, & ſtumble in iudgement; as the Prophet ſpeaketh.
Here then ſtandeth the greateſt preferment that men vnregenerate, can euer looke to be brought vntounto, and largeſt allowance of gifts, that they may euer hope to receiue at the hands of God, that they may peraduenture be equalled with the moſt of Gods faithfull ſeruants, and often preferred too before many of them in the common gifts and graces of Gods Spirit: as in the gift of knowledge, to hauehave much humane learning giuen them, yea, and a deepe inſigh… too into much of that knowledge that is diuine; yet all theſe gifts and knowledge not being ſanctified, it may be truly ſaid of them, they are but as offals caſt to dogg…; the other being childrens bread, and as Manchet made of the fineſt of the Wheate.
As for true beleeuers, and ſuch as are ſound in the faithKnowledge of true beleeuers. indeed, beſides that they are Commoners with the reſt, and Commoners with the beſt, in the beſt gifts that they hauehave (though in the very things which the godly hauehave in common with the wicked, they hauehave them in a farre better kind, and farre more ſanctifiedly, then any of the wicked hauehave, there being euer a tincture of holineſſe put vponupon them, when they are giuen to them), they hauehave ſome things peculiarly beſtowed vponupon them, whereunto the vnregenerate ſhall neuer attaine, nor hauehave the like: for as they are the Lords peculiar ones, ſo will hee grace themTit. 2. 14. Pſal. 135. 4. with peculiar fauours and gifts giuen vntounto them, whereby they ſhall doe ſome ſingular thing (which our SauiourMat. 5 47. would hauehave his true diſciples alwaies to endeauour themſelues to doe) the like whereunto no reprobate ſhall euer be able to doe, doe what he can. He may goe about to colour and counterfeit, and ſample it as neare as may be; but there will euer bee as great a difference betweene them, as betweene that which is coloured and counterfaited, and that which is moſt kindly and naturall of it ſelfe. They hauehave the grace of true ſanctification giuen vntountoIoh. 17. 17. 19. them, ſanctifiedly to doe that which they doe, which the other want: a grace that graceth all the graces they hauehave. Beſide, their knowledge they hauehave is ſanctified, and ſo it becommeth ſauing, the like wherevnto can neuer hauehave any wicked man.
But more then this, the Lord reuealeth ſome things toSome things reuealed to Gods children, not to the wicked. them, which the other ſort ſhall neuer know on (like as he dealt with his Diſciples whom he told eueryevery thing apart vntounto), euen the hid wiſedome of God; the vnregenerateMark. 4. 34. Luk. 10. 23. 1. Cor. 7. 8. man is not ſo farre truſted of God, as to hauehave his ſecrets made knowne vntounto him: the Lord dealeth with them, as we deale with ſome whom wee doe not greatly truſt: we communicate not all that is in our hearts vntounto them, but onelyonly ſuch things as we care not who heare vsus, and whether they tell it or tell it not. Men will know them well whom they impart their ſecrets vntounto. Kings will not make eueryevery ſubject to be of their priuie Councell, they are priuiledged men that are preferred to ſuch a fauour. The Lord maketh not all of his Counſell; hee will know them well, whom he will tell all his mind vntounto; hee telleth it to his beloued ones, hee telleth all things to them apart; yea, he knoweth how to tell them apart, when others are in preſence, giuing an vnderſtanding heart to one to vnderſtand the teaching, when another that heareth is neuer the wiſer for that he heareth; but all is kept ſecret ſtill and hidden from him. The ſecret of the Lord is ſaid to be reuealed to ſuch as doe feare him: and they areIob 17. 4. Iſa. 29. 14. Pſal. 25. 14. Ephoſ. 1. 9. Luk. 24. 45. Epheſ. 1. 4. Mat. 13. 43. Mat. 25. 34. promiſed that he will ſhew them his Couenant. He opened the mindes of his Diſciples that they might vnderſtand the Scriptures. The Lord will ſhew to ſuch, great ſecrets, what he did for them before the beginning of the world in their Election; what he will doe for them after the world hath an end, in their glorification: and what hee will doe for them in the day of iudgement, for their clearing. AndIoh. 5. 29. Ioh. 16. 13. this is according to that Chriſt promiſed his Diſciples, that the Spirit ſhould ſhew them things to come.
The true beleeuers thē hauehave ſuch a peculiar kind of know ledge of God, and from him, as they know of his fatherly, yea husbandly kindneſſe vntounto them: they hauehave ſuch an inward acquaintance with him, as the wife hath with herHoſ. 2. 16. 19. 20 husband that lieth in his boſome, which knoweth all his ſecrets, from whom her louing husband will conceale nothing: if his call vntounto him, hee promiſeth to ſhew to them great and mighty things, which they know not; theIer. 33. 3. Amos 3. 7. Lord will doe nothing but he will reueale it to his ſeruants the Prophets. As for the wicked they ſhall be nothing ſo, it is not ſo betweene God and them: but as they arePſal. 1. 4. Pſal. 58. 3. ſtrangers from the wombe, ſo ſhall they bee kept ſtrangers from knowing of ſuch things to their dying day. That heauie iudgement is ſentenced out againſt them, which Iſaiah ſpeaketh of, and was ſent to pronounce againſtIſa. 6. 9. 10. them: Their hearts are made fat, their eares are made heauie, and their eyes are ſhut vp; leſt they ſhould ſee with their eyes, and heare with their eares, and vnderſtand with their hearts, and conuert and be healed. Such things as the Lord in ſpeciall fauour to his elect reuealeth to babes, and thoſe that are of little regard and account in the world, he yet hideth from the wiſe and prudent in the Iſa. 29. 14. Mat. 11. 25. and 13. 11. 13. 14. 16.world, euen becauſe it is the good pleaſure of his will, ſo to priuiledge and preferre ſuch as once he hath receiued into his fauour, ſhewing mercy to whom he will ſhew mercy, and whom he will he contrarily doth harden.Rom. 9. 18.
Now the vſe of the knowledge of ſuch a difference to be betweene the gifts and graces giuen to the reprobate, and to the elect, ſhould moue Gods true faithfull ſeruants not to content themſelues with hauing ſuch graces and gifts of Gods ſpirit as cannot ſaue them that hauehave them, but though they be had, yet the hauers of them may bee loſt themſelues: not to content themſelues with ſuch a kind of knowledge of God and of Chriſt, as though they ſay in words, and thinke in theirt hearts, that they hauehave the knowledge of God; yet Chriſt in the laſt day ſhall ſay vntounto them, Depart from me ye workers of iniquitie, I neuer knew you: But to labour to get ſuch a ſpirituall, effectuall; particular, and diſtinct, experimentall, practicall, liuely and ſauing knowledge of God and of Chriſt, as may be ſure to bring them to life: euer coucting after the beſt gifts, if there bee any better then others, and deſiring to heare of that more perfect way which the Apoſtle ſpeaketh of, and promiſeth to ſhew; which is, not to bee content to propheſie and ſpeake with tongues, but to follow louelove 1. Cor. 12. 31.which is the chiefe, and to practice holineſſe: they muſt labour to ioyne with all gifts and graces that they hauehave,In eueryevery part of Gods ſeruice there is ſome hidden thing, which if it be wanting, the whole action is nothing worth. and adde to the performance of all religious duties they doe; a ſingularity of holineſſe, and of pureneſſe, of ſincerity, and intireneſſe; that they may bee ſound and ſincere in them; doing that they doe with all integritie and vprightneſſe, in a ſanctified manner, in all the powers, and with all the parts of ſoule and body, that ſo they may doe ſome ſingular thing, ſo exceeding the righteouſneſſe of all reprobates and hypocrites.
But to giuegive you yet further and more fuller ſatisfaction, in ſhewing more particularly ſome differences which may be obſerued to bee betweene the knowledge of a true beleeuer, and of one that is but hollow and vnſound in his faith. I thinke they may in theſe particulars be well differenced one from another. Firſt, in the originall, whence their knowledge is fetched. Secondly, in the end, to which it tendeth. Thirdly, in the obiect, about which it is occupied. Fourthly, in the ſubiect, in which it abideth and is ſeated. Fifthly, in the kindes, wherein they are much ſeuered. Sixthly and laſtly, in the vſes to which they are put.
For the firſt, the one ſort fetch their learning no higher, then that the reach of humane vnderſtanding may wellOriginall of knowledge. be extended vntounto, and is found able to comprehend by the power and ſtrength that it hath giuen thereunto;Wiſd. 9. 15. 16. and therefore in ſome reſpect may be ſtill ſaid to be but naturall and humane, though the things that are knowne are aboue the courſe of nature, and truth in themſelues may be ſaid to be diuine.
The other ſort fetch their knowledge farre higher, and therefore their wiſedome is ſaid to be wiſedome deſcending from aboue, which is ſupernaturall and ſpirituall,Iam. 3. 17. tranſcending all that nature can reach vntounto, being the hid wiſedome of God, which is wiſedome among them that 1. Cor. 2. 6. 7.are perfect; of whom (as being the true and onelyonly childrenLuk. 7. 35. of wiſedome, it alone is iuſtified, the Lord reuealing to ſuch by his ſpirit thoſe things which neither the eye of 1. Cor. 2. 9. 10.man can ſee, nor their eares heare, neither can it enter into their hearts in ſuch manner to conceiue of them; and therefore of all others is the true, ſolide, eternall, and eueryevery way moſt diuine wiſedome, as being eſpecially giuenIob. 32. 8. and 38. 36. by diuine inſpiration.
They in comming by their knowledge, are either theirforeign. owne teachers (as they are their owne ſchollers, who louelove to heare themſelues ſpeake, and their owne admirers, who like of nothing but what is done by themſelues, as being wiſe in their owne eyes) or elſe their learningIſa. 5. 21. Galath. 1. 11. is of man, and after man (as the Apoſtle ſpeaketh) they being taught it by man, becauſe they are of the 1. Ioh. 4. 5.world, they hauehave them for their maſters that are of the world, if any come in his owne name they are ready to heare Ioh. 5. 43.him, as our Sauiour told the Iewes.
Theſe are all taught of God, becauſe they are of God, foreign.they heare his word; becauſe they are of Chriſt his ſtocke, Iſa. 54. 13. Ioh. 6. 45. Ioh. 8. 47. and 10. 5. 27. Ioh. 6. 45. Pſal. 119. 102.they heare his voice, but a ſtranger, they will not heare, they heare and learne of the father, and ſo their knowledge brings them to Chriſt. They are taught of God, and therefore they liue well, and decline not from his iudgements.
2. And as the beginnings are diuers from whenceDiuers ends of knowledge. both theſe deriue their knowledge, ſo are not the ends the ſame for which they labour to come by knowledge. They, that is, the vnſanctified and vnſound in the faith, ſeeke to know either but that they may know; which (as is ſaid by one) is but mecre curioſity: or that they mayBernard. thereby come to preferment, dignities, and greater liuings, which ſauoureth of ambition, worldly-mindednes, and filthy auarice.
Theſe ſeeke to get knowledge to farre better ends; as not alone to know, but to doe as they know: they deſire knowledge as for it owne ſake, and for the excellency which they ſee to be therein, ſo for the good of others, and of themſelues alſo; that thereby they may teach others, which is charity; and alſo teach themſelues, whichPhil. 3. 8. to doe is piety. But aboue all, they labour to get the trueVtque alios alij de religione docerent. Contiguas pietas iuſſit habere domos. knowledge of God, that they may know how to honour him, to feare God and keepe his Commandements, which is the whole dutie of eueryevery man.
3. The third difference is in reſpect of the obiect of their knowledge.Eccleſ. 12. 13.
The vnſanctified Chriſtian, and the men that are vnregenerate,In matters to be knowne. they care and ſtudy more to know all other things that may be knowne in the world beſide, then either truly to know God or themſelues as they ought: they beſtow more precious time about hearkening for all manner of tidings that may bee knowne throughout all countries abroad; to know the ſtate of all other people of kingdomes and common-wealthes, though neuer ſo farre remote, to ſearch what things are done a farre off, though nothing at all appertaining vntounto them: then to know how things goe with themſelues at home in their owne boſome, or to take intelligence, and grow acquainted with the ſtate and common-wealth of their owne ſoules, or once to thinke of thoſe things that are done in their owne breaſts, which appertaine to none but themſelues alone. They delight to tell and to talke of the trouble and buſineſſe of this or that countrey, when in the meane time they care not to take any knowledge what trouble is made in their owne breaſts, by wrath, enuie, bodily luſt, ambition, and the like; in ſo much as they may be ſaid to be more ſtrangers to their owne nature, to their owne ſoules, and to the things that doe concerne themſelues moſt neerely and peculiarly, then they be to the deſerts of India, or to the ſeas that are furtheſt off, worſt to be ſailed vponupon, and hardlieſt to be knowne. Of whom in reſpect of ſuch kind of knowledges, that may bee ſpoken and well applied vntounto them, which a learned man ſpake of ſome, of whom hee ſaid, that in Melancthon.omnibus ſciunt aliquid & in toto nihil: In all things they will ſeeme to know ſomething, and yet in the whole they know nothing; and ſo they know nothing to any purpoſe.
The godly on the other ſide and true beleeuers eſteeme with the Apoſtle to know nothing, ſauing Chriſt and him crucified, and ſo to know themſelues, as they may the better know how to bee ſaued by him: and this is their chiefeſt and profoundeſt learning that they looke after.
Beſides, the carnall men deſire to bee well read in any booke, rather then in the booke of their owne conſcience, preferring pamphlets, and bookes of idle diſcourſe written by men of corrupt and vaine mindes, who hauehave more wit, then wiſedome how well to vſe it; (of whom it may truly bee ſaid, that ſpider-like they draw out their bowels for the ctching but of flies), before the wholeſome and ſauourie writings of men, both godly and learned, which affoord much good helpe to them that are well exerciſed in them, for their better profiting and furtherance of their godly edification. Yea, before the moſt ſacred and holy word of God it ſelfe, and the diuine Scriptu…es, which are the onelyonly religious, and moſt royall ſanctuaries of the truth, there being the wiſedome of God reuealed vntounto vsus in them, and that Vrim and Thummim, wherby we are anſwered as by Oracle from God in al our controuerſies: yea, God himſelfe in them is made knowne vntounto vsus, who drawing as it were the curtaines of heauen, doth out of them reueale his owne maieſtie vntounto vsus as with open2. Cor. 3. 18. face. If they can light vponupon any thing that is extant, publiſhed and brought foorth, dreſſed and (as I may ſay) diſhed out and ſet before them, which being once taſted of, both in regard of the agreeablenes of the matter, which they finde therein to be handled, and pleaſantnes of the manner and ſtile of writing in which it is deliuered, the ſame be found to be meate (as we vſe to ſay) for their owne teeth, and as well pleaſing the appetite of the old man that is vainly and carnally minded, as euer did old Iſaac (who deſired to eate of the fleſh of veniſon) take delight to eate of his ſonnes veniſon, being prepared after the manner of Rebeckahs fine dreſſing: then, as among the Iewes, if any would prophecie to them of wine and Mich. 2. 11.ſtrong drinke, he ſhould be a Prophet alone for that people. Such bookes are the only bookes in theſe times for ſuch ſort of readers, ſuch writing they thinke moſt worthie their reading, and are neuer wearie in ſo doing. The man famiſhed with hunger, doth not more eagerly flie vponupon, or more greedily deuoure the meate that is before him, then theſe doe the things that are ſo written, till hauing eaten thereof to the full, and ſatiated themſelues with that windie ſtuffe, they may blow it out againe into the eares of the next companie they come into, and be able to diſcourſe and hold talke and babble with all ſorts of men of all manner of buſineſſes, ſaue of thoſe onelyonly which of all others it were moſt fit for them to buſie themſelues about. But that which Seneca complainedSeneca ep. 88. of in his time touching things that were vnprofitable, written and taught then, may well be the complaint of theſe times, that many things are written and ſet foorth which were worthie to be vnlearned, if at all they were knowne, and to be chopt off with hatchets, rather then not to hauehave them gone.
Theſe contrarily neglect not to looke to their conſcience, and daily to turne ouer the leaues of that booke to ſee what is written there, as well as to reade other writings for the getting of other knowledges; yea they aboue all things labour to keepe faith, and the knowledge they hauehave in a good conſcience both towards God and men alwaies: and as for their choice of reading bookes, and things that are written for their getting of ſound knowledge and better profiting in good learning, they preferre the reading of one line of the ſacred Bible and holy Scriptures, and one leafe of other good bookes found conſonant to the Scriptures, ſanctifiedly and ſauourly written by ſuch as are Orthodox, containing in them wholeſome doctrine and profitable inſtruction that doe tend to ſpirituall edification, before whole legends and vaſt volumes of idle and vnprofitable diſcourſes contained in bookes, though iudged neuer ſo wittie, and found neuer ſo pleaſing and plauſible to the palate and liking of vnſanctified men.
The misbeleeuing profeſſors know the Scriptures andActs 13. 10. 2. Pet. 3. 16. abuſe them, and ſo are the worſe for their knowledge, peruerting the Scriptures to their owne deſtruction: and2. Pet. 2. 20. 21. though they know the truth and the way of righteouſnes, yet they turne away from the holy commandement, and therefore they had been better neuer to hauehave knowne the ſame; their knowledge ſeruing but to encreaſe their ſinnes, and to further the more their iuſt condemnation: and as is ſaid by the Prophet, their wiſedom and knowledge Iſai. 47. 10.doth peruert them, and cauſe them to erre.
The true beleeuers know the Scriptures, and are guidedPſal. 119. 133. 2. Tim. 3. 25. by them, ordering their ſteps in the word of God, and ſo are made wiſe by them to ſaluation, they know Gods Iam. 1. 25.word and doe it, and ſo become bleſſed in their deed.
They know Chriſt, and ſo doe theſe: but in a differing manner. They know Chriſt, and periſh with their knowledge of him, they knowing him but as the Diuels know him, who knew him to confeſſe him, ſaying, We know who Mark. 1. 24.thou art, euen the holy one of God: but they doe not willingly obey him, nor ſoundly beleeue in him: and therefore ſhall neuer be ſaued by him.
Theſe hauehave the ſauing knowledge of Chriſt, they know him to acknowledge him, as did Peter when hee did confeſſeIohn 6. 69. him, We beleeue and know thou art Chriſt the Sonne of the liuing God: ſo forſaking all to follow him, and truly and ſtedfaſtly beleeuing in him, their faith is ſo ſtrengthened, as the gates of hell ſhall neuer preuaile againſt the Mat. 16. 18.ſame.
Their knowledge of Chriſt hath guile and deceit in it, making them more bold in ſinning, becauſe they know Chriſt hath done all away by his ſuffering, abuſing the knowledge they hauehave of him to a more libertie of licentious liuing.
Theſe know Chriſt as the truth is in Ieſus to become new creatures in him, caſting off the old man, and putting on Eph. 4. 21. 22▪ 24the new.
4 In reſpect of the ſubiect, in which the knowledge of theſe two abideth and is ſeated, this difference may be obſerued.
Their knowledge is ſwimming in the braine, in an idle and bare ſpeculation only.
Theſe hauehave their knowledge deſcending and ſinking lower downe into their hearts, to worke vponupon the affections, to breed the hatred of ſinne there, and the louelove of goodneſſe.
They keepe the word of God in their eares to heare it, and in their tongues to talke of it: they get knowledge out of the word of God to tip their tongues with fine and eloquent ſpeech, and to diſpute learnedly about points that are intricate.
Theſe lay vp the word of God in their hearts, that it may dwell plentifully there in all wiſedome; they hide vpColoſſ. 3. 16. the word of God in their hearts with Dauid, that it mayPſal. 119. 11. keepe them from ſinning: they get knowledge not ſo much to tip their tongues with ſpeech, as to ſeaſon their hearts with grace, and to liquour their whole liues with holineſſe, that all their actions may reliſh and ſauour of ſome goodneſſe.
5 There is great difference betweene the knowledge of theſe two, in reſpect of the kinds of their knowledge: which are very diuers.
All the knowledge and wiſedome of men vnregenerate, that is to ſay of naturall men, it doth moſt lighten the vnderſtanding downward: and let it be of things neuer ſo high and heauenly, yet being once in them, it becommeth droſſie and polluted with their corruption.
But the knowledge which is inſpired and infuſed into the hearts of men regenerate by the ſpirit of ſanctification, is both moſt holy and pure in it ſelfe, and in like manner ſanctifieth them into whoſe hearts it is put; andIohn 17. 17. 1. Pet. 1. 22. being farre more diuine, ſetteth before their mindes a heauenly great and lightſome Torch ſhining vpwards, to make their mindes more heauenly, and their affections to Coloſſ. 3. 2.be ſet vponupon things aboue.
Of the greateſt excellencie of their vnſanctified knowledge (in regard of themſelues, and of the hurt alſo thereby done to others) that may be ſaid of it that was ſaid of the knowledge of Nouatus, that it was but venenata facundia, but a poyſoned and venomous fineſſe and elegancie of their skill and ſpeech.
Theſe hauehave the wholeſome knowledge of the truth, forTit. 2. 8. the ſafety of their owne ſoules, and they ſpeak the words of truth and ſoberneſſe vntounto others alſo, whom they do inſtruct.Acts 26. 25.
Their knowledge many times, is an affecting to know aboue that which is meet, and ſo are found exerciſing themſeluesRom. 12. 3. 16. Pſal. 131. 1. in things that are too high.
Theſe vnderſtand according to ſobriety, keeping themſelues within due compaſſe, not ſtretching themſelues beyond their line.2. Cor. 10. 13. 14.
They hauehave much obſcure, confuſed, generall, and theoricall knowledge, wherein many of them doe excell: they hauehave plentie of illumination without change of affection, and ſo remaine but carnall ſtill; their heart and life being left wholly vnreformed.
Theſe hauehave a much more cleare, diſtinct, ſpeciall, effectuall, and experimentall knowledge, their minds being ſo inlightned by the Spirit of God, with the knowledge of God out of his Word, as thereupon they are transformed 2. Cor. 3. 18.into the image of God from glory to glory.
They hauehave much verball and litterall knowledge inTit. 1. 16. word, to ſay they know God, but in their deedes to denie him, ſo being in the meane time (as one iuſtly calleth them) but beleeuing Atheiſts.
Theſe hauehave powerfull and ſpirituall knowledge, knowing Phil. 3. 10.Chriſt with the power of his reſurrection, which cauſeth the power of godlineſſe to be ſeene in their liues.
6 And laſtly, in reſpect of the vſe that theſe put their knowledge vntounto, much is the difference betweene the knowledge that is had on both ſides.
The vnregenerate and vnſanctified men hauehave knowledge,Ier. 10. 14. Amos 3. 10. Ier. 4. 22 but (as the Prophet ſpeaketh) they are brutiſh in their knowledge, they know not how to doe right: they hauehave knowledge and they are wiſe for the doing of euill, but to doe well they hauehave no knowledge at all.
The true beleeuer and ſanctified Chriſtian hath knowledge and his vnderſtanding is vntounto him as a well-ſpringProu. 16. 22. and fountaine of life, to cauſe him to depart from the ſnares of death. The wiſedome of the prudent (ſaith Salomon) Prou. 14. 8. Pſal. 101. 2. Prou. 11. 9. Pſal. 47. 10.is to vnderſtand his way, that with Dauid, hee may know how to behaue himſelfe wiſely in a perfect way. The iuſt by his knowledge is deliuered from the errour and deceit of the hypocrite, who with his mouth deſtroyeth his neighbour.
They hauing knowledge, many times their wiſedome and knowledge doth peruert them, that being wiſe in their owne eyes, they fal into hereſie, maintaine errors, and they hauing knowledge and vtterance of ſpeech, as they are of the world themſelues; ſo (ſaith the Apoſtle) they 1. Iohn 4. 5.ſpeake of the world, and the world through them.
Theſe hauing light of knowledge, doe ponder the path of their feete, to order their waies aright, and thereby areProu. 4. 26. better ſtabliſhed in the truth. Theſe put their knowledge to a better vſe, they hauing the tongue of the learned,Iſai. 50. 4. know how to ſpeake a word in ſeaſon to him that is wearie: when they ſpeake, their lipps doe ſpread abroad knowledge, and their tongue talketh of wiſedome; for the Law ofProu. 15. 7. Pſal. 37. 30. 31. God is in their heart. The tongue of the wiſe (ſaith Salomon) Prou. 15. 2.vſeth knowledge aright, where the mouth of fooles doth nothing but poure out fooliſhneſſe.
They hauing knowledge of things that are in their nature2. Cor. 2. 17. diuine, doe yet handle diuine things in a diueliſh manner, and handle the word of God deceitfully.2. Cor. 4. 2.
Theſe handle the Word of God purely, as with waſhed hands; they doe with David, waſh their hands in innocencie, Pſal. 26. 6.and ſo compaſſe the Altar: they ſpeaking Gods Word, ſpeake it as the word of God; yea, their ſpeech is1. Pet. 4. 11. Colo…. 4. 6. ordinarily gracious, and powdred with ſalt.
They by their knowledge may preach: but either they preach themſelues, and not Chriſt; or preaching Chriſt,Phil. 1. 15. 16. preach him of contention, and not ſincerely, but of ſtrife and enuie.
Theſe hauing knowledge to preach, preach not themſelues, but Chriſt Ieſus the Lord, and themſelues ſeruants2. Cor. 4. 5. to the people for Chriſt his ſake: they preach Chriſt, not as the other doe of enuie, but of good will.
Their knowledge puffeth them vp, and maketh their1. Cor. 8. 2. minds to ſwell, they being wiſe in their owne eyes, thinkeIob 12. 2. themſelues the onelyonly, and that wiſedome muſt needes die with them.
The knowledge of theſe pulleth them downe, and makethProu. 30. 23. Gen. 18. 27. Iob 9. 20 30. 31 1. Cor. 8. 2. Iob 89. 1. Cor. 3. 18. men more vile in their owne eyes, as they hauehave more knowledge of themſelues: their knowledge teacheth them to know, that they know nothing as they ought to know; and to ſay with Bildad, We are but of yeſterday, and Nihilignotum in coelo nihil no tum in terrâ.know nothing? learning from the Apoſtle to become fooles in their owne eyes, that they may be wiſe.
Their knowledge is idle knowledge, they know and doe not with the Phariſies, and as euill and naughty ſeruants,Matth. 23. 3. knowing their maſters wil refuſe to doe it, and therforeLuke 12. 47. are like to be beaten with many ſtripes.
The knowledge of theſe is fruitfull, cauſing them to ioyne with their knowledge, temperance, patience, godlines, 2. Pet. 1. 6. 7. 8.&c. and ſo they are neither idle nor vnfruitfull: it teacheth them to denie vngodlineſſe and worldly lusts, and to liue ſoberly, Tit. 2. 11. 12.righteouſly, and godlily in this preſent world, that they may walke worthy of the Lord vntounto all pleaſing, being fruitfull in eueryevery good worke, as they doe increaſe in theColoſſ. 1. 10. knowledge of God. And this doth the Apoſtle Iohn make to be the triall of the knowledge of Chriſt to be good, and that we may know, we doe know him aright, if wee 1. Iohn 2. 3.keepe his commandements.
Their knowledge ſerueth but to make them wiſer and learneder, teaching them how to diſcourſe well, and how to diſpute well.
The knowledge of theſe ſerueth not onelyonly to make them learneder, but to make them better, teaching them how to liue well.
Their knowledge is often abuſed to wrong the truth,Nihil inimicum magis veritati acumine nimio. they by learning being as enemies that are armed; many that hauehave had great learning, and great wits, often proouing great enemies vntounto goodneſſe.
Theſe can doe nothing againſt the truth at all, but all the2. Cor. 13. 8. learning and knowledge they hauehave, is imployed and ſet aworke to defend the truth: but they hauehave no knowledge to doe any thing againſt the truth.
Theſe and the like are found to be the ſundrie and diuers vſes, whereunto both the one and the other do make their knowledge to ſerue, by which it may euidently enough be diſcerned how greatly, as in other reſpects; ſo in reſpect of the vſe of knowledge, the knowledge of either doth differ from the knowledge of the other. And ſo to conclude this point, concerning the differing knowledge in them that are vnſound and vnſanctified, and in them that ſhall be ſaued, by that which hath been ſaid (I think) it may plainely enough appeare, that in Gods matters the greateſt Clerkes (according to that which is ſaid in the prouerbe) are not alwaies found to be the wiſeſt men: neitherNil proſunt lecta niſi teipſum legas. will much learning alone be ſufficient to bring men to eternall ſaluation, vnleſſe their learning be good learning, that may make them not onelyonly wiſer, but better men, and their knowledge be ſanctified and ſauing, cauſing them as to know Chriſt with his ſufferings that he died for their ſinnes, ſo to know by their owne experience, and feeling in themſelues, what is the power of his reſurrection, for the quickning and reuiuing of them to all righteouſneſſe and holineſſe of liuing. If men had all other knowledges, if they had skill in all Arts and Sciences that could be attained vntounto; and were ſo great Doctors, and deepe Diuines, as they could diſcuſſe the hardeſt points in Diuinitie, and anſwere all queſtions, and reſolue clearely all doubts that might be moued; if they were neuer ſo cunning diſputers, yet if they hauehave not learned to know Christ, 1. Cor. 1. 20.as the truth is in Ieſus; which is, that all that ſay they are in him muſt be new creatures, that is, be renewed in mind,2. Cor. 5. 17. thoughts, purpoſes, deſires, affections, ſpeeches, actions and whole behauiour, and this be ſo knowne, as it reſt not alone in idle ſpeculation, but in like manner be brought into action, and knowne by practice in life and conuerſation; for want of the knowledge of this one truth al ſuch knowledges (be they neuer ſo abſolute and exact (of all manner of truths that are to be knowne beſide, which by their earneſt ſtudies, their vnceſſant paines of their daies labours, their nights watchings, their vnknowne trauells all their life-time taken, they hauehave now at the length ſo hardly come by, ſhall yet profit them nothing. In ſo muchIſai 29. 14. as (which were a ſtrange ſaying, euen a maruellous worke and a wonder to ſee it done, and who will beleeue the report of it, if it ſhould bee ſpoken), yet I dare bee bold to ſay, let men bee failing but in that one point alone, and though they were the greateſt learned men that were in the whole world beſide, whom all did admire for their moſt abſolute and moſt excellent skill and knowledge in all good literature, wherein beſide they were ſeene neuer ſo to excell; yet ſhould they vndoubtedly with all their knowledge periſh, for the want of knowledge: the wiſedome of ſuch wiſe men ſhould periſh, and the vnderſtandingHoſea 4. 6. Iſai. 29. 14. 1. Cor. 1. 14. Verſ. 27. 28. of ſuch prudent men be hid; and the pooreſt ideot, being a ſound Chriſtian, wanting other knowledges, but knowing this may worthily be ſaid, to go beyond the profoundeſt Clerke of them all, that is not ſanctified. It were good therefore, that learned men vponupon this conſideration would doe, as it is ſaid Auguſtine did, hearing of Anthonie the Heremite his holy life, who ſpeaking to his companion Alipius, cried out to him, ſaying, Quid hoc eſt? quid patimur? Lib. confeſſ. 8. cap. 1.ſurgunt indocti & coelum rapiunt & nos cum doctrinis noſtris ſine corde ecce vbi volutamur in carne & in ſanguine? What meaneth all this? what is it that we ſuffer? thus tyrannized ouer by our luſts, the vnlearned getting vp, are before vsus in getting of heauen, while we with all our learning, as without hart, lye ſtil groueling and wallowing in fleſh & blood. It were good that they would think of ioyning with their2. Pet. 1. 6. 7. 10. knowledge, vertue, tēperance, patience, brotherly kindnes, & the like, as Peter counſelleth; that ſo as they might neither be idle nor vnfruitful, ſo theſe things being in thē, and abounding, they may become ſure they ſhall neuer fall. Their danger of periſhing for want of knowledge, is not for want of literall, theoricall, and ſpeculatiue knowledge, but for want of liuely, effectuall & practicall knowledge; theirRom. 6. 23. Pſal. 125. 5. Pſal. 9. 17. Heb. 12. 14. minds are inlightned ſufficiently in generall to know, that the reward of all ſin is death; that all workers of iniquity muſt periſh, that the wicked ſhal be turned into hel, and all the people that forget God; and that without holineſſe no man ſhall ſee God: but I feare many are …eceiued in this point (who know much otherwiſe) to thinke that there may be virtutis ni…ium, men may be too preciſe, and too ſtrict in their holines; and in that they dreame of a greater libertie, and make larger grants & licenſes to themſelues to continue in their ſinnes, then they can find warrant for out of Gods Word, and yet hope for all that to come well enough to heauen. And others, when they ſee them that are learned ſo to take liberty, and ſo to liue, they follow after without either feare or wit (as we vſe to ſpeake), holding it for a principle, that tutum eſt errare authoribus illis: theſe men (ſay they) know as much as the beſt; if they knew they might not doe it, they would not doe as they doe; if ſuch men erre, we dare at a venture erre with them for company. If there bee any thing hidden & kept ſecret from men in theſe knowing and vnderſtanding times, wherein the world and age we liue in, may be ſaid after a ſort to bee as full of knowledge, as the ſea is of water; it is in things not ſo much appertaining to the information of mens minds, as to the reformation 2. Cor. 4. 4.of mens manners, the god of the world ſo blinding the eyes of the moſt, euen among them that are profeſſors of the faith, that the light of the glorious Goſpell (though it ſhine clearely enough to make known this whole matter) yet it ſhould not ſhine vntounto them, to let them ſee how abſolutely neceſſary it is to the attainement of ſaluatiō, for al that nameth the name of Chriſt, to depart from al maner of 2. Tim. 2 19.iniquity, and ſo to be changed and throughout ſanctified, as not to reſt with Agrippa, in being almoſt or halfe perſwadedActs 26. 28. 29. to leaue their ſinnes, and reforme their liues, but wholly to be like Paul, and altogether of his practice, who beſtowed labour vponupon himſelfe, for the taming of his body, 1. Cor. 9. 27.and bringing it vnderunder, leſt by any meanes when he had preached to others, he himſelfe ſhould be a caſt-away. That which was a ſecret in Dauids time, or whoſoeuer elſe it was that made the Pſalme for the Sabbath, is ſtill a ſecret to this day vntounto men of the like faſhion, that is, an vnwiſe or brutiſhPſal. 92. 6. 7. man knoweth not, neither doth a foole vnderſtand this, that all the workers of iniquitie, euen when they flouriſh moſt, ſhall be deſtroyed for euer; and that many who know Chriſt to profeſſe him, and know Chriſt to preach him, yet ſhall not be knowne of Chriſt in that day of his appearing, Matth. 7. 22.but be ſent away with this anſwere giuen them, Depart from me I know you not, and all becauſe they hauehave been workers of iniquitie: and then they ſhall (though too late) ſee their owne folly in the end, and how much (for all their good knowledge that in other things they hauehave had), they yet hauehave been deceiued in this; when they ſhal hauehave cauſe (too iuſtly) to complaine, that deſtruction and Rom. 3. 16. 17.vnhappineſſe hauehave been in their wayes, and the wayes of truth they hauehave not knowne. Let men hauehave what knowledge they may, if they faile in obedience to Gods commandements, there is not a dramme of ſound wiſdome, and ſauing knowledge in them at all, as the Lord ſpeaketh by his Prophet, How doe you ſay, we are wiſe, and the Law of the I…r. 8. 8. 9.Lord is with vsus; they hauehave reiected the word of God, and then what wiſedome is there in them? That was good learningSeneca ep. 95. which a Heathē Philoſopher could ſay, was the learning and wiſdome of old time, which taught nothing more Iob 28. 28.then what was fit to be done, and what to be left vndone. Now we are taught more how to diſpute well, how men were much better, though not ſo learned: now men, ſince they are growne more learned, hauehave left of to be ſo good. Of all learning it is the beſt learning, truly to know God, and feare him, the feare of the Lord being true wiſedome, and the departing from euill being the beſt vnderſtanding: according to that which the Pſalmiſt ſpeaketh, that a good vnderſtanding Pſal. 111. 10.hauehave they that doe there-after, and the praiſe thereof will endure for euer. If any deſire to know, how with all their other knowledges they might come to know this laſt, and of all the reſt, the beſt, and moſt needefull point of knowledge, namely, ſo to know Chriſt, as there withall to know alſo, that all that are in Chriſt, and looke to bee ſaued by him, of neceſſitie muſt bee new creatures, and purge themſelues as he is pure, let them with prayer andPſal. 25. 9. holy meditation, learne in humility the way of liuing wel: in learning it, let them obey it; and in obeying, they ſhall ſtill learne it better, as our Sauiour himſelfe hath promiſed to them, that will doe the will of his Father. And ſo muchIohn 7. 17. & 8. 31. 32. let be ſaid concerning this point of the difference of the knowledges that may be diſcerned, and found to bee among men.