The Arraignment of Ignorance, Treatise (3 of 3)

The Arraignment of Ignorance · Treatise (3 of 3)

p. 1311. 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.Gen 4to 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, p. 132Geneſ. 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 p. 133is 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, Qui 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. ad pop. Antioch.Chryſoſtome thus exhorts the people of Antioch, Get ye Bibles, the Phyſick of your ſoules, read them often, 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. p. 134The 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 dunſtieall Writers, whereby they have loſt even p. 135the 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 defire 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 velver Jacket; and doſt eſteem more thy mind then thy body, and therefore thou haſt ſet up thy reſt to be a Philoſopher, then p. 136do 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 Metaphy ſicks, 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 defire 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 wifer then his Teachers, wiſer then the Ancients (old men are preſumed to be the wifeſt) 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 p. 137very difficult, and hard to be underſtood; Which men that are unlearned, and unſtable, 2 Pet. 3.382 Pet 3:38are 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.Matt 11:25our 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.Ps 19:9enlightening 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 fit in darkneſſe, and in in the ſhadow of death, yet it will give us both ſpiritual light, and life, Greg. in Ezek. 47.Ezek 47guiding 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 p. 138ſubtill might loath it; Quae aliis lociso bſcuré & ambiguè traduntur, in aliis planè & 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 8.47John 8:47or 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, Col. 1.9.Col 1:9and be filled with the knowledge of Gods will, 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. 15.4Rom 15:4which were written for our learning, as Paul ſaith.

p. 139Object. 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.Prov 1:5the Queen of Sheba came a great way to hear the wiſdome of Solomon; and yet many now a dayes 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, Prov. 26.12.Prov 26:12they know as much as their Miniſter can teach them? Solomon ſaith, there is more hope of a fool, of a ſimple fool, then of ſuch proud fooles: p. 140let 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.Ps 48:8As 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 cogitare, quin trium fulgore confundor, nec tria poſſum 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 p. 141do? 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.Luke 8:10ſaith 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 p. 142noſtrum 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 falfhood; 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 p. 143to the verity of reaſon: Illud quidem quod veritas patefacit lihris 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 p. 144lodging 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, p. 145Declare 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. foreign. 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, p. 146ſaying, Rabbi, or Maſter, He that was with thee beyond Jordan, to whom thou bareſt witneſs, and baptizedſt, behold now he baptizeth more than thou, and all men come unto him: Hereby the holy Baptiſt perceiving them to be infected with ignorance and infidelity, he ſends them to ſchool to Chriſt, to correct their ignorance, that they might hear the words of his wiſdom; to correct their incredulity, they might ſee his Works of wonder: therefore two of his diſciples are ſent to Chriſt with this queſtion: Luk. 7.19.Luke 7:19Art thou he that ſhould come, or ſhall we waite for another? Some think that John Baptiſt moveth this doubt on the behalf of himſelf; but this could not be: for firſt, John Baptiſt could not be ſo incredulous, but believe what was teſtified by God the Father from Heaven at his Baptiſm: Mat. 3.17.Matt 3:17This 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.Matt 3:11John 1:29and 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 p. 147laſt contented, 2 Kings 2.17.2 Kgs 2:17that 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.Luke 3:10Luke 3:12Luke 3:14being 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: p. 148What ſhall we do to avoid the wrath, and enjoy the favour of God?

Thus you ſee it is our duty, not to conceale, Etiamſi ſenes magis decet docere, quam diſcere; magis tamen decet diſcere, quam ignorare. Gregor.but to diſcover our ignorance: To this purpoſe, one of the Ancients hath a good ſaying; Albeit it becometh old men rather to be teachers than learners, yet it is more comely for them to learn, than to be ignorant. If a Miniſter be well ſeen in Phyſick, or in the Law, his houſe ſhall be frequented and made oraculum civitatis; but for Divinity, few will trouble him: which ſheweth, that men have more care of their bodies and goods, than of their ſouls. Let me entreate you to frequent much the company of thoſe that are godly-wiſe, Prov. 13.20.Prov 13:20ſuch as have the true knowledge of God and Chriſt in them; he that walketh with wiſe men, ſhall be wiſe, ſaith Solomon, but a companion of fools ſhall be deſtroyed. The Queen of Sheba pronounced Solomons ſervants happy, which continually ſtood before him to hear his wiſdom: though wiſdom be condemned by the fooliſh world for madneſſe, Math. 11.19.Matt 11:19yet 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.Ps 16:7ſaith David; if thou haſt received any glimpſe of the ſaving knowledge of God in Chriſt, then p. 149bleſſe 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. 1.21Rom 1:21they 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.Ps 25:9Prov 11:2Jas 4:8Luke 1:53with the lowly there is wiſdome, God reſiſteth the proud, and giveth grace to the humble; he fills the hungry with good things: Pride keeps a man farre from God, and makes him unfit to come near him, that which brings a man near is humility, without humility it may be ſaid to us, as Didimus ſaid to proud Alexander, that we want veſſels to receive Gods gifts and graces: Hoc eſt humilitatis miraculam ut elatio deorſum, humilitas ſurſum tendat. Aug. de Civit. 4. Dei. lib. 1. cap. 13.for as full veſſels will hold no more liquor, ſo a ſoul ſtuffed with pride, and vain glory, cannot receive in, nor hold Gods gifts & graces: the proud ſhut their windows, and will not receive in the light of ſaving knowledge: God is not ſo prodigal of his grace, as to caſt it in upon thoſe that are not willing to entertain it; heavenly myſteries are hid from the prudent, but revealed unto babes. This is a wonder of humility, p. 150(ſaith Auguſtine) that pride tends downward:, humility upwards: the more true knowledge a man hath, the more he is ſenſible of his want of knowledge; and that which he hath, is nothing to what he wants:

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

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

Direct. 1 As you know what to do, ſo now you muſt do what you know: put in practice what you know. In Paradiſe there was a Tree of Life, Rom. 2.20 Aliud eſt habere legem Dei in corde. Aliud habere cor in lege; legem in corde habent, qui veritatem ſciunt, cor in lege habent, qui veritatem diligunt.Rom 2:20as well as a Tree of Knowledge; and as one ſaith well; One apple of the Tree of Life, is worth twenty of the Tree of Knowledge. We read in Scripture that there is a form of Knowledge, as well a form of godlineſſe: A form of knowledge is nothing elſe but an Idaea of truth floating in the brain, that hath no influence on the heart or life; like a Winters Sun which ſhines, but warms not: knowledge is as the eyes to direct us, practice as the hands and feet to perform that direction; knowledge alone is as the eyes without feet and hands: and practice without a ſolid knowledge, is as ſtrong legs and nimble hands in a blind man: light and life p. 151are beſt together; if naked knowledge be ſufficient, foreign.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.Eph 6:2ſo 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.Ezek 1:8The word Cherubin ſignifies light, intimating, where there is the light of knowledge; there ſhould be hands to put that light into practice. The Egyptians in their Hieroglyphicks painted a tongus, and an hand under it, to ſhew that knowledge and ſpeech is good, when that which is known and ſpoken, John 13.17.John 13:17is put in practice. If you know theſe things (ſayes our Saviour) happy are you if you do them, It is nothing for one to have the Trumpet at his lips, (as Gideons ſouldiers) who hath not the Torch in his hand, ſaith a Father; Greg. Nax.the voyce of Athanaſius was a thunder-clap, and his life a lightning flaſh, ſaith he; becauſe words never thunder well, if examples enlighten not. True wiſdome is a prudence of works, not of p. 152words, 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.Jas 4:17a greater not to do what thou knoweſt, Grave eſt peccatum non ſciviſſe quod facias, gravius non feciſſe quod ſcias. Ambr. de offic. lib. 2.20.ſaith Ambroſe, for as one ſaith at the laſt day, we ſhall not be demanded; Quid legimus ſed quid egimus, nec modo quid diximus, ſed quomodo viximus; what we have read, but what we have done; nor ſo much what we have ſpoken, as how we have lived. Bernard. Knowledge and practice muſt go together; for elſe, as the ſaying is true amongſt the Philoſophers, that power is to none effect which is never produced into act. So it is as true in Divinity, that it is a vain and idle antention, Fruſtrà eſt potentia quae nunquam preducitur in actum. Scientia contemplativa & practica, contemplativa quae docet res ſibi ſubjectas ſcire tantum, & contemplari; enjus finis eſt ipſa cognitio, & hac ſufficit in Metaphyſicis, Phyſicis, & Mathematicis: altera practica, ſeu activa dicitur, quae non ſolùm dicet ſcire, ſed agere & operari aliquid corum, quae cagnoſcimus; hujus finis eſt actio, & haec requiritur in diſciplinis, Ethicis Oeconomicis, Politicis. Porter. Phyſic. lib. 1. cap. 5. & Auguſt 83. Quaeſt.that is never put in execution. The end of knowing Gods will, is to do it. There is ſay the Philoſophers, contemplative and practical knowledg, contemplative or ſpeculative is that which teacheth a man to underſtand things in their own nature, and only to contemplate, whoſe end is bare knowledge; and this is ſufficient in Metaphyſicks, Phyſicks, and Mathematicks: Practical or active knowledge, is that which not only teacheth a man to know, but to do the things which he knowes: the end of p. 153this 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.Jas 1:22that 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 mak… no amendment upon the ſoule. Ariſtotle in his Ethicks ſaith, that ſuch as content themſelves with the naked knowledge of moral vertue, and go no farther, caring not to practice it, are not unlike to ſuch, as conſult with, and ask the advice of Phyficians concerning their bodily diſeaſes, but care not for having them adminiſter or apply any thing to them to cure or recover them; p. 154and 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.John 14:21He 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.Jas 1:21It is not every one that ſayes to Chriſt, Lord, Lord, and ſo p. 155ſcrape 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.Ps 7:21Ps 7:22And 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 p. 156thy 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 17.10.1 Cor 13:9Luke 17:10Here 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 p. 157that for being done, Illud pro facto reputat deus, quod homo quidem verè voluit, ſed non vaeluit 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; Lyrae.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, 12.2 Cor 8:112 Cor 8:12he 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, Lu…. 21.1, 2, 3.is not Arithmetically, but Geometrically more, p. 158not 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.Luke 1:6The 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 p. 159ſaith, 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, fin raigneth not in them, it ſhall not be imputed to them. Thus the Scripture teſtifieth of Noah, Gen. 6.9. Joh. 1.47.Gen 6:9John 1:47that 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. 12.47Luke 12:47or Servant that knew his Maſters will, and did it not, he ſhould be beaten with many ſtripes.

Direct. 2 Having attained Heavenly knowledge, ſee thou loſe it not: it is a precious Jewel, and ought carefully to be kept, and not to be loſt: Keep ſound wiſdom and diſcretion, Prov. 3.21.Prov 3:21is the advice of the Wiſe man; the loſſe of heavenly knowledge is the greateſt loſſe, becauſe thereby you loſe all thoſe excellent things, which the knowledge of God procureth for you. Men that have great parts and much knowledge, and afterwards loſe it, may be compared unto thoſe, that are witty to get money, and ſpend it as faſt as they get it, being at the years end, not a peny the better for all they have gotten: knowledge cannot be gotten without much pains; and therefore let it not be eaſily loſt, it will be your ſhame to loſe that careleſſely, p. 160the 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, if 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: art 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 the goodneſſe of every thing: The eye of the body can ſee any thing but it ſelf; but it is the glory of heavenly knowledge (which is p. 161the 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 My ſteries, 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 p. 162that 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. 1.9.2 Cor 8:7Col 1:9and 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 p. 163is none ſo cunning in Chriſts School, but may learn more: even David a prime Scholler, & of the higheſt form, deſireth to be further informed, Lord teach me thy wayes, Pſ. 86.11.

And ſo Solomon his ſon, though he were the wiſeſt King amongſt men, and the wiſeſt man amongſt Kings, yet he prayeth to God for a wiſe and an underſtanding heart, 1 Kings 3.9.1 Kgs 3:9that he might diſcern between good and bad. David was no Novice in Chriſts School, or mean Proficient in the ſtudy or practiſe of Piety, he was ſurely a man of much knowledge, and had many excellent natural parts, which doubtleſſe he augmented by art being added unto them, and improved both by many years ſtudy and induſtry; nay (which was more) he was doubtleſſe, endowed with a great meaſure of grace from above; for he confeſſeth and thankfully acknowledgeth that he had more underſtanding than his teachers, and out-ſtripped all the Ancients, Pſal. 119.99, 100. yet even he, thus excellently qualified by nature and art, yea even as it were perfected by grace, ſtill prayeth for direction and inſtruction in the wayes of God, Pſal. 119.27, 33, 34, 35, 36, 64, 66, 73. That we can attain to no perfection of knowledge here in this life, many places might eaſily be produced plainly to prove it to us: 1 Cor. 13.9. We know in part, and propheſie in part, and verſe 12. p. 164Now 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, quoniam hominibus per modum & menſuram datur. Polan, Synt.2 Pet 3:19that 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 of God: It is ſaid of our Saviour Chriſt, that he was filled with wiſdom, Luk. 2.40. and the child grew and waxed ſtrong in ſpirit, and was filled with wiſdom, and the grace of God was with him: as he grew in age; ſo he increaſed in underſtanding, and the other gifts of the 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 double wiſdom: vid. his uncreated wiſdom, quatenus deus, as God, and his infuſed wiſdom, quatenus homo, as man: Now to the firſt there could be no addition, or augmentation, he being even perfect wiſdom it ſelf: but in regard of the ſecond, he increaſed, in ſapientiâ, & naturali, & acquiſitâ, in natural p. 165and 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.Luke 11:33No 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 p. 166not 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. 12.7.1 Cor 12:7thus 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.Matt 25:18Matt 25:24and 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 p. 167not 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.Luke 5:29it 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.Luke 15:7But 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 p. 168ſervice; 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.Ps 34:1Ps 34:3Song 1:3and 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 themountain of the Lord: Iſa: 2.3. Zech. 8.21Zech 8:21and 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.John 7:38Theſe are the rivers of water, that flow out from the belly of a true believer. Pſal. 66.16Ps 66:16Come 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, labourthou 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 p. 169the 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, 21 Pet 5:11 Pet 5:2taking 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.Eph 6:4Inutilis eſt animadverſio, ubi ſilent verba, & ſaeviunt verbera. Marlotat.provoke not your children too much by tyrannizing over them, 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, p. 170and 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, whereof we have an example in old Eli towards his ſonnes, and in David, 1 Sam. 2.23, 24, 25. 1 Reg. 1.6.1 Sam 2:231 Sam 2:241 Sam 2:251 Kgs 1:6who 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 p. 171worſhip of God, elſe what ſhould move them to offer facrifice. Geneſ: 4. Thus did Abraham, God himſelf giving this teſtimony of him: I know Abraham, Gen. 18.19Gen 18:19that 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 Abraham, 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.…5.2 Tim 1:52 Tim 3:5Timothies Faith was derived from his Grandmother and Mother; and it is ſaid of him, that from a child be 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, ſhall be in thy heart; Deut. 6.6, 7.Deut 6:6Deut 6:7and thou ſhalt teach them diligently to thy children, and ſhalt talk of them, when thou ſitteſt in thy houſe, and when then walkeſt by the way, when thou lieſt down, and when thou riſeſt up: thus doth King David charge his ſonne Solomon, telling p. 172him, 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, he addeth a reaſon, 1 Reg. 2.2.1 Kgs 2:2that 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. Chryſoſt. 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 onelyonly to ſcratch and p. 173ſcrape a little goods together for them, Dum eſſet diſertus, non curabat, licet eſſet Dei culturâ deſertus. Aug. lib. 2. conteſſ. cap. 3. Majori ſollicitudine me parturiebat Spiritu, quàm peperat carne, parturivit carne, ut in hane 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 us 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 p. 174not 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 imbut a 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; as the children that mockt Eliſha, 2 Reg. 2.2 Kgs 2ſo 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 p. 175riper 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; therefore it is good to make uſe of the preſent time: In the morning ſow thy ſeed. Eccleſ. 11.6.Eccl 11:6Remember thy Creator in the dayes of thy youth, Eccleſ. 12.1.

1. It will be eaſie and familiar to them, Lam. 3.27.Lam 3:27it 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.Prov 23:13for 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.Exod 12:26Exod 12:27that 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. p. 176It 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. 5.8.1 Tim 5:8is 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 onelyonly 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 p. 177that onelyonly 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 turpis 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 ſa…th, 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 onelyonly it might carry a ſhew of levity; though no diſhoneſty, yet, by circumſtance, indecency. What then ſhall we ſay of ſuch Parents, as teach p. 178their 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 aſter him Origen. Vide Catechiſme. Cyril. Hieroſol. & Catecheſes myſtagogicas.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 Prayeer, 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 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 p. 179world, as I have ſhewed before: Vid. Tract. Anguſt. de catechizandis rudibus. Item Tract. de Symb. ad Catechumenos.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. 3.211 Pet 3:21the 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 thief 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, p. 180were 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 my ſteries of Divinity to an ignorant people not well catechiſed or inſtructed in grounds and principles of Religion, were but to build a great frame to an heavie burden, upon a weak foundation, which will not bear it — It cannot be denied, but plain and ignorant people, coming to hear a learned and eloquent diſcourſe, may be moved and well affected therewith, but they cannot profit half ſo well, as if they underſtood how it were gathered from Gods word, or to what point and head of Divinity, or Chriſtian doctrine, it belonged; and might be referred, as Maſter Perkins proveth in his Epiſtle, before a little Treatiſe of his called The ſix Principles of Chriſtian Religion: and ſurely the learning of ſhort Catechiſmes, and eſpecially the ſhorter Catechiſme of p. 181the 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. 1.7.Prov 1:7let 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, p. 182unable to direct it ſelf, Javenilis atas, incredula, ſimul & inexperta eſt, & contemptrix alieni conſilii, inops ſni. Petrare. de remed. utr. fort. 1 Reg. 12.1 Kgs 12and deſpiſing the counſels of others; the truth of which aſſertion is confirmed 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. 2.22.2 Tim 2:22whereby 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 p. 183be 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.

Praecipere mitem convenit pueru ſenem. Seneca.Jura ſenes norint, & 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, p. 184that 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 conſider.

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.Jer 23:22if 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, p. 185becauſe by dwelling together, they may inſtruct and do good one to another: 1 Cor. 7.16.1 Cor 7:16for 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. 2.28.Isa 2:28thou 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 life; 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 p. 186duty, 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 2:5Ezek. 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.Isa 49:4Isa 49:5yet ſurely my judgement is with the Lord, and my work, or my reward with my God; though Iſrael be no 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: 2 Cor. 2. 14, 15. Heb. 3.13.2 Cor 2:142 Cor 2:15Heb 3:13for we are unto God a ſweet ſavour of Chriſt, 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 onelyonly belonging to the Miniſter, to inſtruct and ſtir up others in the wayes of Religion; Per hoe nil aliud est ſcientia noſtra, quam culpa. Salvian.it is his duty principally, 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 p. 187guily 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.

Hath God enlightened you with ſaving knowledge? Direct. 7 Eph. 5.8.Eph 5:8See 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.Rom 13:12and 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 p. 188will, 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.Eph 4:18being 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 ſin, that either they ſee not what they do, which is pitiful, or elſe that they wilfully winke and will not ſee, which is much more perilous.

2. Sins may be called workes of darkneſſe, becauſe they be (for the moſt part) done in the darke, and the doers of them ſtill delight to be in the dark, and are aſhamed that their doings ſhould be brought to light: for what Job ſaith of one ſinner, Job 24.15.Job 24:15ſaying, 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.John 3:20that every one that doth evil, hateth the light, neither cometh to the light, leaſt his deeds ſhould be reproved: or,

p. 1893. Becauſe they are evermore ſuggeſted to us, either by Satan himſelf, the Mint-maſter of all miſchief, the Prince of darkneſſe, or by ſome of his wicked inſtruments, that be Amici Curiae, Prectours, Factours, and ſollicitours of that black Prince, in his Court of darkneſſe.

4. Becauſe they carry thoſe that live and die in them, into Hell, the place of utter darkneſſe: Let us then that are enlightned with the true light, caſt off the workes of darkneſſe, and put on the armour of light; that is, have our converſation ſuitable to our profeſſion. The Goſpel is the day, Chriſt is the light, Luther, in Rom.Faith is the eye which apprehendeth this light; therefore ſeeing the day is come, and the light ſhineth, let us walk as in the day, and in the light; the eye of faith, and the foot of obedience (which two concurring, make an holy life) are called armour of light: they be called armour, becauſe thereby we may defend our ſelves from the fiery darts of the devil: Eph. 6.16.Eph 6:16and they be called armour of light, for three cauſes.

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

p. 1902. 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.John 3:21cometh 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 p. 191grace, to ſtay upon his power and faithfulneſſe, to adhere to his promiſes, to ſanctifie the Lord in your hearts, to glorifie his Name, to praiſe him for his goodneſſe, to be zealous for his glory, to walke in the light of his countenance, and to have communion with him in all holy ordinances; theſe are the ends that become the children of light.

3. See that thou walke by a lightſome rule, let the Word of God be your rule, let the Word be a lampe, or candle to your feet, Pſal. 119.105.Ps 119:105and 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 p. 192they 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.Matt 5:16that they may ſee your good workes, and glorifie your heavently Father, ſaith our bleſſed Saviour.

Vſe. 4 Let me adde a uſe of caution:

1. Art thou a man enlightned with the knowledge of God? take heed how thou ſinneſt againſt the light of knowledge which God hath ſet up in thee to direct thee. Oh the great wickedneſſe that is in mens hearts in theſe dayes: the light now ſhineth more gloriouſly than it did heretofore, the word is more common, more frequently, and powerfully taught; more and better helpes to the attainment of knowledge, than were in former Ages: may not we demand with the Apoſtle, Have they not heard? Rom. 10.18, 19.Rom 10:18Rom 10:19Did 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 p. 193teachers, contemne the Word, Quo major eſt revelatio, eo magis est cognitio, & quo magis cognitio pecatum, & quo magis peccaum eo magis judicium. Bernard.]and ſinne againſt cleare light, and act as if they were ignorant in the myſtery of Chriſt, and to ſeek in duties appertaining to God and their neighbour: The ſinne of ſuch men ſhall be more heinous, then many others, whom God hath not given to know ſo much as he hath to them. Make conſcience thereof committing ſinnes againſt conſcience, and of thwarting thoſe holy rules which the Spirit of God by the preaching of his Word hath written in thy heart: this makes the wayes of God to be evil ſpoken of, and the ſeeking after knowledge to be condemned as the cauſe of all licentiouſneſſe, when men bring ſcandal upon Religion, by walking contrary to what they know,

2. Art thou a knowing man, take heed of being proud of thy knowledge. Scientia inflat, Knowledge puffeth up, 1 Cor. 8.1.1 Cor 8:1ſaith 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. 12.72 Cor 12:7take heed of pride of gifts, learning p. 194wit, knowledge; for God hath not given us theſe things, to the end that we ſhould ſet them a Sun-ſhining, or to make ſale were of them, but that we may uſe them to his glory: the fineſt cloth is ſooneſt ſtained, and the fineſt wits are moſt ſubject to pride; for as wormes ſooner ingender in tender wood, then in knotty, and as mothes breed ſooner in fine cloth, than in courſe flocks, ſo pride and vain glory do ſooner aſſault a man of excellent parts, and great knowledge: then one of meaner gifts: therefore pride may be ſaid to be indengred of the aſhes of all vertues. Miniſters, ſhould in a ſpeciall manner take heed of pride; their calling is high, their gifts are or ſhould be great, and they are apt to grow proud of them: and the devill hath great reaſon to beſtirre himſelf, to puffe them up with their knowledge, for he knoweth;

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

2. Errores magni ſine magnis ingeniis non naſcantur.Becauſe it is a meanes to ingender hereſie and ſchiſmes, great errours doe never ſpring up without great wits; and many men who ſeek not truth, p. 195but triumph, will rather then not be ſingular, not be ſound. Omnes doctrinae impietatis de ſuperbiae radice proveniunt. Auguſt. Man is lighter then vanity, and made of the duſt, therefore a little wind will blow him high enough, and though a man have never ſo much cauſe of abaſement, yet knowledge is apt to puffe and lift a man up more, then the other will caſt him down: A man of great knowledge ſhould not be like the Palm-tree whereof Pliny tells us, Plin. nat. hiſt. lib. 16. cap: 42.that the more weight is laid upon it, the higher it riſeth; but like to the Canes that are full of Sugar, the fuller they are, the lower they ſtoop; much grace and knowledge ſhould not make a man more high, but more humble: yet notwithſtanding there is a ſpirituall glorying in the knowledge of God, that is lawfull; a ſpirituall heart hath a ſpirituall glorying in the knowledge of the Lord, bred in him by the Spirit of God: Jerem. 9.23, 24.Jer 9:23Jer 9:24of this the Prophet Jeremy ſpeaks, Let not the wiſe man glory in his wiſdome, let not the ſtrong man glory in his ſtrength, let not the rich man glory in his riches, but let him that gloryeth, glory in this; that he underſtandeth and knoweth me that I am the Lord. When a man knoweth the Lord to be p. 196his 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. 2.212 Pet 2:21See p. 197that 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.John 8:31and 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. 70.57Ps 70:57but tire at laſt like the Aſſes of Armenia, that go apace in the morning, but grow dull before noon; recoyling like a bad piece, p. 198or deceitfull bow, or like the fooliſh Galathians, Gal. 3.3.Gal 3:3beginning in the ſpirit, and ending in the fleſh.

It muſt not be with knowing Chriſtians in the profeſſion and practice of Religion, as it was wont to be in the Jewes banquets, to ſet forth their beſt wine firſt, as our Saviour tells us, John 2.10. whoſoever are thus, are no better then hypocrites, and their motion forced and violent, for that is ſtill ſwift at firſt, and ſlow at laſt. A good Chriſtian is beſt at laſt, like the Church of Thyatira, to whoſe commendation our Saviour Chriſt ſaith, that he knew her works, that they were moe at the laſt then at the firſt: whoſoever is not ever good, and beſt at laſt, was never truly good. They that have been once enlightened, and have taſted of the gifts of Gods Spirit, Heb. 6.5, 6.Heb 6:5Heb 6:6if they once fall away, it is impoſſible, or very difficult, for them to be renewed againe by repentance.

FINIS.

End of the text · William Gearing, The Arraignment of Ignorance (1659)