A Chain of Graces Drawn Out for Reformation of Manners, Tract · Chapter 4
CHAP. IIII. Of Knowledge.
ANd to Ʋirtue Knowledge. There is a twofold knowledg; viae, & patriae; a knowledg of this preſent life, wherein he that knowes moſt, knowes but in part: And a knowledge of our country heauen, wherin we ſhal know euen as we are knowne n1 Cor. 13.12..
That of this life (for of the other we are not here to treat) in reſpect of the obiect may be diſtinguiſhed into 1. Naturall, which is exerciſed in the inquiſition of naturall & worldly things. 2. Spirituall, which is conuerſant about the things belonging to eternall life.
This ſpirituall knowledge in reſpect of the meanes by which it is attained may againe be diſtinguiſhed into 1. Naturall knowledge of God. Such is that which may be gotten by contē plating the creatures oRom. 1.19.20.21.. 2. Supernatural, or reuealed knowledg: and this is that which is gotten by Gods Word and Spirit.
This reuealed knowledge is for the manner of it, either 1. Extraordinary, by reuelations, viſions, dreames, or extaſies, of which the old Teſtament makes often mention. Or 2. Ordinary, by the ordinary inſtruction of the Word of God, and illumination of the Spirit. And this againe in reſpect of the time, and diſpenſation of Gods word, may be termed either, 1. Legall, and this is ſuch as may bee gotten by peruſing the Law, and the Prophets. Which knowledge is compared by S. Peter to a candle, or light that ſhineth in a darke roome p2. Pet. 1.19.
2. Euangelicall. And this is that we get by ſearching of the Goſpell, which is farre more cleare then that of the Law, and therefore is it compared by S. Paul to the glorious ſhining of the Sunne ſhining in our hearts to giuegive light of the knowledge of the glory of God, in the face of Ieſus Chriſt q2. Cor. 4.6.
This ordinary-reuealed-Euangelicall knowledge, is either, 1. Simple, 2. Compound.
1. Simple knowledge is an euident apprehenſion of any thing that is true or good. I know well that the Schoolemen take the tearmes of this diſtinction in another ſenſe: but withall I know mine owne liberty to vſe them as I doe, ſo long as I giuegive reaſon for what I do, of which let the equall Reader iudgeAnd this is ſo called, becauſe it is a ſimple and pureact of the vnderſtanding, firſt, beholding, and then inquiring into, iudging and prouing of it obiect by the rules of truth and goodneſſe. And this is properly foreign, notitia, a word frequently vſed by the Pen-men of the New Teſtament: and alwaies in this ſenſe.
2. Compound knowledge is not only an euident apprehenſion of a thing, by an act of the vnderſtanding, but alſo an approbation, and acknowledgement of the thing apprehended by an act of the Will, and therefore I call it compound knowledge, becauſe to this act of knowledge, the Vnderſtanding and the Will doe both concurre. And this is diſtinctly termed foreign, agnitio.
The word in this preſent Text is Gnoſis importing Simple knowledge; for ſo this word is alwaies vſed in the Scripture without exception. Of this therfore we are now to treat. This Simple knowledge is threefold, viz. 1. Speculatiue, 2. Practicall, 3. Experimentall.
Speculatiue knowledge, à ſpeculando, is a bare ſearch into, and apprehenſion of the nature, truth, or goodneſſe of a thing, only to know it, and diſcourſe of it.r1 Cor. 8.1.
Practicall knowledge is a ſearch into ſuch things as are to be done and practiſed, as well as knowne, and for this cauſe inquired after. This Dauid was wont to call vnderſtanding ſPſ. 119.34.. This knowledge hath a double act. 1. Scrutari, to ſearch out the nature of a thing, & meanes conducing, to the practiſe of it, if it be a dutie; or to the atchieuing of it, if it be a benefit, we thus inquire into: and this is diſtinctly called knowledge, in the ſtricteſt ſenſe. 2. The other act is diſponere, to diſpoſe and order by iudgement, and diſcretion, the meanes found out by the firſt act of knowledge.
And this is called Prudence or Diſcretion, Prudence.whereby a man is able to guide himſelfe in vſe of thoſe meanes only, which are moſt conuenient, and leaue the reſt. This is the quinteſſence of knowledge, and is, or ſhould be propior actioni, quàm ſcientia tAquin. 2.2. q. 47. ar. 6., the immediate producer of eueryevery action that wee may hope for any comfort in.
Experimentall knowledge is that which ariſeth from the taſte, and ſweetneſſe a man findes by triall of the meanes, to which hee was directed by practicall knowledge uIoh. 7.17. Phil. 3.10.. Practicall knowledge is as the knowledge of the Phyſitian, who by reading, & iudgement, knowes ſuch and ſuch receits to be good, againſt ſuch, or ſuch diſeaſes. Experimentall, is as the knowledge of his Patient, who taking his direction, findes by experience, the goodneſſe of what his Phyſitian did preſcribe vntounto him.
This knowledge is by ſome called Sapience, Sapientia.or Wiſdome, à ſapore *Bern. ſuper Cant. ſer. 85. Alex. de Hal. par. 1. quaeſt. 1. Durand. in 3. ſen. diſt. 35. Bonauent. in proaem. in ſent. quaeſt. 3. nec non in 3. ſent. diſt. 35. art. 1. quaeſt. 1. in reſp., becauſe of the ſenſe and ſweetneſſe that experience brings vsus by ſuch or ſuch a courſe of virtue: ſo that Sapience, is quaſi ſapida ſcientia, as much as ſauourie knowledge; as ſubtle Scotus call'd it xScot. in prolog. ſent. Aquin. 2.2. q. 45. ar. 2.. And this, I thinke, to be no abſurditie. For though I know that ſome diſtinguiſh Wiſdome from Prudence, thus: Wiſdome is conuerſant about the ſubſtance, Prudence about the circumſtances of all our actions. Some ſay, that Wiſdome is properly exerciſed about the higheſt cauſes, and chiefeſt higheſt ends: but Prudence about the meanes conducing thereunto. This is not very acute; becauſe Wiſdome includes Prudence in it, as a ſpecies of it. Againe, although ſome Schoolemen, as Lombard yPet. Lomb. ſen. lib. 3. diſt. 35. a., and Aquinas doe ground on Auſtin zAuguſt. l. 14. de Trin. c. 1., that Wiſdome is conuerſant about diuine things, and knowledge about things humane: Yet this is further vrged then S. Auſtin meant it, who durſt not controule that definition of the Orator, that defined Wiſdome to be a knowledge of things not only diuine, but humane alſo aCicero in Tuſcul. lib. 4.. Nor is there any reaſon why he ſhould: becauſe the Scripture takes wiſdome, and knowledge promiſcuouſly for experiment all knowledge, and ſpirituall vnderſtanding.
After theſe many diſtinctions of knowledge here laid downe, How knowledge is taken in this place. foreign.I muſt now declare what knowledge is required in this preſent text. We ſhewed before that the originall word imports a ſimple knowledge: but it cannot be meant of that part or ſort of ſimple knowledge, which is termed Speculatiue; but of the other two, Practicall, and Experimentall knowledge. And this is plaine, becauſe the Apoſtle preſſeth them to ſuch a knowledge, as may direct them circa agibilia, or things requiring action, as all Interpreters confeſſe. But concerning the ſpeciall obiect of this knowledge, there is ſome difference. Some vnderſtand it of knowledge in diuine myſteries, to build our faith vponupon: ſome, of knowledge to build vp others in grace: ſome, of knowledge of the whole word of God. But vnderunder correction, I take it, that the Apoſtle doth chiefly in this text exhort Chriſtians to ſuch Knowledge, Wiſdome, and Prudence as may direct them in the due performance of eueryevery virtuous action: becauſe he wills them to adde vntounto virtue, knowledge: that is, knowledge, to guide their virtue. For Cognata virtus ſapientiae est: quod ſapientia ordinat, deliberat, moderatur, virtus exequitur: Virtue and Wiſdome be very neere of kinne; what Wiſdome ordaineth, deliberateth, and moderates, Virtue executes.
Hauing thus diſcouered the diſtinct kinde of knowledge here exhorted to, the obſeruation hence ariſing may be this: A diſtinct knowledge of the word of God, Obſeru. for an exact and compleat direction in eueryevery virtuous action, is abſolutely neceſſarie to eueryevery Chriſtian. EueryEvery good action muſt be guided by the rule of goodnes: which rule muſt be knowne, or elſe it cannot be a rule to vsus. Therefore the Scriptures doe eueryevery where preſſe knowledge bProu. 4.5. & 70. Pro. 19.2., and ſhew the want of it, to be the cauſe of all errors cMat. 22.29, and deſtruction by them dHoſ. 4.6..
Hence Paul exhorteth, to let the word of Chriſt dwell in vsus, foreign, richly in all wiſdome eCol. 3.16., that is, in all abundance, as all expound that place. So Hierome: Hinc perſpicimus non tantum ſufficienter, ſed etiam abundanter debere laicos Scripturarum cognitionem habere, & ſe inuicem docere fHierom. in Col. 3.. By this, ſaith he, we ſee, that Lay-men ought to hauehave the knowledge of the Scriptures, not only ſufficiently, but abundantly, and to inſtruct one another. To the ſame purpoſe Chryſoſtome vponupon this place, is very large, and ſaith, that here is required the knowledge of the word, foreign, gChryſoſt. ibid., not after a raw manner, and only in ſome particulars, but in great abundance; and therefore he calls out to ſecular, hforeign.or priuate perſons that are husbands, and gouernours of families, and tels them that this commandement is for them eſpecially, that they ſhould ſearch the Scriptures, not ſleightly, foreign, with all diligence. So Oecumenius: The Apoſtle requires the doctrine of Chriſt our Sauiour to dwell in vsus foreign, in great plenty; and that foreign iOecumen. in hunc loc., by ſearching of the Scriptures. Yea Aquinas himſelfe doth ſay as much: Quibuſdam ſufficit modicum quid de verbo Dei, ſed Apoſtolus vult quod habeamus multum kAquin. ib. in Comment.. To ſome a little pittance of the word of God ſufficeth; but the Apoſtle wills that we ſhould hauehave much.
Nor need we giuegive a better reaſon hereof, Reaſon. then this Author in another place ſupplies vsus with: Ad hoc quod aliquis bene operatur, non ſolum requiritur, quid faciat, ſed etiam quo modo faciat, vt ſcilicet ſecundum electionem rectam operetur lAquin. 1.2. q. 57. ar. 5. in corp.: That a man may doe well, it is not only required that he know what he ſhould ſet about, but alſo how, and in what manner he ſhould doe it; that ſo he may worke according to right choice. Virtue diſpoſeth vsus to a right end, but Prudence muſt direct vsus in the meanes conducing to it: and therefore he laies downe this peremptorie concluſion, Prudentia cùm ſit virtus dirigens hominem in finem, praeſtans illi debita & conuenientis media, quam maximè est neceſſaria homini ad bene viuendum mIbidem in concluſ.: Since Prudence is a virtue directing man to his right end, furniſhing him with fit and conuenient meanes vntounto it, it is abſolutely neceſſarie to him, that will liue well. Bernard alſo recites it as an error of ſome in his time, that held mans reparation by grace conſiſted either cognitione veritatis, aut amore virtutis: in the knowledge of the truth, or elſe in louelove of virtue. As if the knowledge of the truth were neceſſarie, not to all, but only to a few; and for the reſt it was enough to beare good will to Virtue. Whereas in truth, ſaith he, Perfecta virtus non eſt ſine cognitione veritatis, aut veritas ſine amore virtutis nBern. ſuper Salu. Regin. ſerus. 2.: Perfect virtue cannot be without knowledge of the truth, nor truth ſubſiſt without the louelove of virtue.
We hauehave now ſeene proofe enough, both by diuine precept, expounded by Antiquitie, and reaſon to explaine it. Now might I adde a cloud of witneſſes for the practiſe of it: The ancient Romane Church oRo. 15.14., Timothie from his infancie p2 Tim. 3.15, and all to whom S. Peter wrote q2 Pet. 1.12., doe all declare the diligence we ought to vſe herein. Nor did they more then need, or dutie called them vntounto: For theſe, to whom this Epiſtle was directed, knew all things, that in reſpect of dutie could be preſſed on them, and were already eſtabliſhed in the preſent truth: and yet we ſee the Apoſtle ſtill calling on them to adde knowledge, and continually to grow in the grace and knowledge of our Lord Ieſus Chriſt r2 Pet. 3.18.
How miſerable then is the condition of all thoſe wretches who are cloſe ſhut vp in the Popes darke dungeon of brutiſh ignorance, Vſe 1 remaining all their dayes like heathen Niniuites, not knowing the right hand from the left ſIon. 4.11.! How fearefull is their blaſphemie who dare maintaine, It is not needfull for the common ſort to know more then the Articles of the Creed! Yet ſo Aquinas, Bellarmine, and all the rour auouch, when they come to ſpeake ex profeſſo of this point in hand.
Although in handling of other points, they vnawares, yeeld a neceſſitie of further knowledge, as we but now hauehave ſeene it dropping from Aquinas pen. Yea Bellarmine himſelfe (the great Goliah of this latter age) when he thinks himſelfe farre enough off from the point in hand, and that we take no notice of his contradictions, would then be thought no friend to ignorance, but ſpeciouſly alledgeth a place of Auſtin, to proue, that ignorance is the well-head of all miſchiefe iBell. de amiſſ. gra. l. 6. c. 8.: And a little after, he thus declaimes, Quid autem miſerius fingi poteſt quàm ignoratio proprij finis, id eſt, veri & ſummi boni kIbid. c. 9.? What can be imagined more miſerable then ignorance of our proper end, that is, of the true and chiefeſt good which all ſhould tend vntounto? Nor doth hee content himſelfe to reckon ignorance of the end, but alſo mediorum ad finem, id eſt, earum rerum per quas ad bonam beatamque vitam perueniri poteſt: Ignorance of the meanes vntounto that end, to be a deadly wound. But how ſhall this be cured? Is it not by knowledge in the word? Will theſe tyrants ſee their men thus wounded, and yet powre in no oyle? All their Lay-people (as they terme them) are in this very caſe, and yet they cry out againſt any good Samaritan that would take pittie on them.
The Papiſts keepe adoe with that of Auſtin: Scientia non pollent fideles plurimi, quamuis polleant fide plurimum lAuguſt. de Trin. lib. 14. cap. 1.: Many beleeuers excell not in knowledge, although they much excell in faith. Which yet is but a fig leafe in two reſpects: 1. Becauſe Auſtin ſpeakes not of that knowledge now in queſtion. 2. Becauſe that if he did, this cloake would proue too ſhort, to couer their brutiſh doctrine of ſupine ignorance.
1. It is apparent to all that will examine Auſtin, that he ſpeakes not of knowledge needfull to direct vsus in doing well; but of a ſpeciall meaſure of knowledge to vindicate the doctrines of truth from all falſifications of cunning Heretiques. For ſo his words that follow, plainely ſhew, as Durand, a Popiſh Doctor, hath long agone obſerued mDurand in Prolog. lib. ſent. quaeſt. 1. num. 7.. Aliud eſt enim ſcire tantummodo quid homo credere debeat propter adipiſcendam vitam beatā, aliud eſt ſcire quo modo hoc ipſum & pijs opituletur, & contra impios defendatur, quae proprio vocabulo, appellatur ſcientia: It is one thing to know what a man ought to beleeue neceſſarie for attaining of bleſſednes: another thing to know further how to apply comfort to the godly, and how the truth may be defended againſt heretiques; which abilitie is properly termed Science n1 Cor. 13., by S. Paul. This latter, ſcarce one of a thouſand oIob 33.23attaines vntounto; it being required only in Miniſters, and not exacted of the common people pMal. 2.7.. This tongue of the learned to know how to ſpeake a word in ſeaſon to him that is weary qIſai. 50.4., is not giuen to all. A man may hauehave knowledge enough to vnderſtand all poſitiue truths faithfully explained, and yet want ſufficiencie to diſcouer the ſubtleties of heretiques corrupting truth. Of which latter only Auſtin ſpeaketh. So that here is no commendation of ignorance in the Laitie, but only a deniall of ſo much knowledge in them, as ſhould be in the Clergie, to preſerue the ſacred doctrine of the Trinitie inuiolable. Therefore Durand goes on to vrge a neceſſitie of knowledge in all that would doe well, as farre as we; how euer others like not that their Catholiques ſhould taſte of this Catholicum. For thus he ſaith: Neceſſe eſt ad hoc, quod per fidem credamus explicite, & in particulari omnia credibilia, quod ipſa proponantur nobis & explicentur. Et quia ipſa continentur in ſacra Scriptura, quae non eſt nobis naturaliter nota: ideo oportet habere notitiameius per acquiſitionem ſtudij, vel doctrinae rDurand. ib. num. 16.: It is neceſſarie that to the end we may by faith beleeue all things to be beleeued, explicitely and particularly, that they ſhould be propounded and expounded to vsus. And becauſe they are contained in the holy Scripture, which is not naturally knowne vntounto vsus; therefore it is behouefull to get the knowledge of the Scripture by ſtudie, or inſtruction.
It is then an impious thing for any to denie Gods people any meanes of knowledge, eſpecially the Scriptures, the key of knowledge. And little leſſe then blaſphemie for any man to terme diligence in preaching to teach the people knowledge, Senſualitie of preaching. In the dayes of Auſtin it was vſuall to preach eueryevery day, as he that reads his Sermons ſAuguſt. tō. 9. in 1. Epiſt. Iohan. tract. 4, 5, 6. & 10. Memiuis ſermonis diei heſterni., may diſcerne. And afterwards it came to be enacted in a Generall Councell, foreign, tConcil. 6. gener. Conſtantinopol. 3. can. 19. extat Graecè apud Binium. tom. 3. Cō cil. Latinè apud Surium tom. 2. Concil. neenon apud Iouerium in ſanct. Eccleſ. claſ. 1. fol. 89.&c. That it behoues thoſe that are ſet ouer Churches, eueryevery day, but eſpecially eueryevery Lords day, to teach the people the doctrine of pietie and true religion. By which appeares, that no Preaching, no knowledge was held too much for any in thoſe elder times.
2. What if their Ideots could beleeue without knowledge? Were this enough to proue they hauehave no need of knowledge for other things? I hope they are not turned Lutherans, or Caluiniſts, & thinke to go to heauen by faith alone without workes (as they falſly affirme we teach men to doe) Doe not they preſſe a neceſſitie of works, on all their people? And doe not their owne Rules euince, that they who will doe a good worke muſt hauehave an exact knowledge not only of the ſubſtance, but of eueryevery circumſtance of that good worke? Doth not the Scripture ioyne holineſſe and knowledge together u2 Pet. 3.18? And doth not Paul pray, that men may abound in all knowledge, and in all iudgement, to be able to diſcerne of things that differ, that ſo they may be filled with the fruits of righteouſneſſe *Phil. 1.9, 10, 11.? Now, if knowledge, and ſo much knowledge be neceſſarie; are not the Scriptures neceſſarie to be knowne of all that are bound to doe good workes? Can any man meaſure, or ſquare his worke without a rule, or line? Is not ignorance of Scripture malorū omnium cauſa, the cauſe of all euill, as Chryſoſtome ſpeakes xChryſoſt. in Col. 3. hom. 9.? Doth not our Lord himſelfe call the Scriptures, The key of knowledge? And doth he not tell the Sadduces in plaine termes, they erred not knowing the Scriptures yMatth. 22.29.? And is not this the ſtore-houſe that muſt make the man of God perfect, throughly furniſhed vntounto eueryevery good worke z2 Tim. 3.17.? Did euer any of our Diuines preſſe the knowledge of the Scriptures ſo farre, as Antiquitie hath done? Which of vsus hauehave ſaid ſo much, as old Chryſoſtome; Oportet quidem Scripturarum & hiſtoriarum adeo exactè habere cognitionem, vt non egeremus longiori oratione ad earum doctrinam aChryſoſt. hom. in Pſal. 7. tom. 1.. Truly it behoues vsus to hauehave the knowledge of the Scriptures, yea of the very hiſtories of it, ſo exactly, that we ſhould not need any longer preaching to inſtruct vsus in them. The clamorous Papiſts would hauehave enough to ſay, if we durſt ſay ſo much.
Wherefore let this make vsus more to abhorre, Vſe 2 and loath to hauehave any thing to doe with that curſed beaſt of Rome *Reu. 20.4., who takes a pleaſure in putting out the eyes of all his Vaſſals, and vſeth them as the Philiſtines did the Iſraelites, ſuffering no Smith among them, and locking vp the key of knowledge from them. Let vsus obey no man againſt the expreſſe charge of our Lord, who commands vsus to ſearch the Scriptures; which howeuer it were ſpoken at firſt, only to the Iewes, yet it is extended as a charge to all Chriſtians vntill the end of the world, ſaith S. Auſtin bAuguſt. de verb. Dom. ſer. 45.. If any ſeruant require the contrary; ſuffer the penaltie, but obey not the precept. Si ſeruus iubet, & Dominus non iubet, caueamus ne audiamus cAuguſt. ibid..
Let it be our care ſtill to grow in knowledge, Vſe 3 and to get wiſdome, and with all our getting to get vnderſtanding dPro. 4.7., for it is the wiſdome of a man to vnderſtand his way ePro. 14.8.. But when we learne to know, let vsus know, to doe; or elſe it had beene better neuer to hauehave knowne f2 Pet. 2.21.: although, not to know, be no leſſe then damnation, and flaming fire g2 Theſſ. 1.7, 8.. Some there be that know, only that they might know; and this is curioſitie. Some, only to be knowne; and this is vanitie. Some, to make a baſe gaine of knowledge; and this is Symonie. Some, to edifie others; and this is charitie. And ſome, to be edified themſelues; and this is humble pietie. The three former ſorts gather Mannah, but it comes out againe at their noſtrills: only the two other, are the better for what they gather hBern. ſer. 36 in Caut. Hugo de S. Vict. miſcell. 2. lib. 4. tit. 88.. The former are no better then the old hatefull Gnoſticks; the latter only deſerue the name of Chriſtians, and ſhall be bleſſed iIoh. 13.17.. A good vnderſtanding hauehave all they that doe thereafter kPſal. 111.10. Directions to get knowledge..
Now the meanes to get knowledge are many. I will name only three.
1. Prayer, which is the Merchants ſhip to fetch in all commodities: and this is that the Saints hauehave euer vſed to come by knowledge for themſelues lPſal. 119.34, &c., and others mEpheſ. 1.18, 19. Col. 1.9..
2. HaueHave the key of knowledge euer in thy hand. Meditate therein day and night nPſal. 1.2.. Nothing made thoſe famous Bereans more Noble, and better Gentlemen then all their neighbours, but daily ſearching of the word of God oAct. 17.11. Ioh. 5.39..
3. Get thine eare throughly bored and prepared when thou com'ſt to heare pPſal. 40.6.: and be neere to heare qEccl. 5.1.. Though all knowledge be ſeated in the Intellect, yet it comes in thither by the Senſes. Knowledge is firſt in the Senſes; then, in the imagination; then, in the reaſon; then in the vnderſtanding facultie; and ſo it becomes vnderſtanding in vsus rHugo Miſcell. lib. 1. tit 15.. The meanes of knowledge are not only the opening of things to bee knowne, but our applying of our ſelues vntounto them. Knowledge entreth by two of the Senſes, the eares, and eyes: by the eares when we are taught by voice; by the eyes, when we learne by reading, which alſo are of ſpeciall vſe in hearing. When knowledge is entred the outward Court of the Senſes, if they affect it not, it cannot get into the Caſtle of the Vnderſtanding. Therefore, aboue all, people ought to watch their Senſes, but eſpecially their eyes, and eares. An open eare and a wandring eye in hearing, will doe no good: a fixed eye, and a dull eare will proue as bad. Hence our Sauiour ſo often calleth out to thoſe that came to heare, for a hearing eare: becauſe if theſe porters ſtand not ready to let in the word when it knocketh, we cannot get the knowledge of Gods will. Faith comes by hearing ſRo. 10.17.. He that comes to Church, and at firſt comming in, will force himſelfe to pray a little; but after a little while, ſuffer his eyes to wander, ſhall ſoone finde that theſe will ſteale away his eares after them: and ſo for turning away his eare from hearing, his former prayer becomes abominable tPro. 29.8.. Pray therefore earneſtly for a prepared eare, and fixed eye, to attend vntounto the word. The hearing eare, and the ſeeing eye, the Lord hath made euen both of them.