The Mischiefs and Danger of the Sin of Ignorance, Text (1 of 3)

The Mischiefs and Danger of the Sin of Ignorance · Text (1 of 3)

p. 1THE ARRAIGNMENT OF IGNORANCE.

From Hoſ. 4.6.

My people are deſtroyed for lack of Knowledge.

IN the three foregoing Chapters were typical Propheſies; in this fourth, and in the following Chapters are plain Oracles and predictions, not covered with Types. This Chapter is a ſharp Sermon to the ten Tribes, the beginning whereof conſiſteth:

p. 21 In a citation of them to Gods tribunal: Hear ye the Word of the Lord, ye children of Iſrael: for the Lord hath a controverſie with the inhabitants of the Land, v. 1. as if he ſhould ſay, Seeing ye ſet at nought, and lightly eſteem all the admonitions of the Prophets, I cite you by Gods appointment to his tribunal, to hear the controverſie which he hath with you, and moſt of the inhabitants of the land.

2. In an accuſation of them for their ſins, he accuſeth them for their ſins againſt their Neighbour, and againſt God.

1. He chargeth them with their ſins againſt their Neighbour, which he ſets down in two things; want of Truth, want of Mercy, There is no truth nor mercy in the land, ver. 1. Righteouſneſſe is there underſtood for truth by a Synecdoche, There is no truth, (that is, there is no righteouſneſſe and juſtice) in the land: and by mercy is underſtood bountifulneſſe and liberality to thoſe that are in miſery; this alſo was not to be found in the land, though there were many objects of mercy, yet there were none that would put on bowels of mercy.

2. He chargeth them with their ſins againſt God, and the firſt and leading ſin, is, their Ignorance of God, there is no knowledge of God in the Land: in this ſixth verſe, the Prophet aggravateth this ſin of theirs, ſhewing that ignorance is the cauſe of their deſtruction, My people are deſtroyed for lack of knowledge;

p. 3In the words there are three things to be obſerved.

1. The perſons of whom the Lord ſpeaks, his own people, not ſtrangers, but his people, that were in covenant with him, not of his elect people neither, but of thoſe that were his people in outward profeſſion.

My people] whether it be referred to God or to the Prophet, ſome make a queſtion; but whether that affix [meus] be referred to God or to the Prophet, an oppoſition is here and elſwhere made to other people that were not Gods people, and had not the Prophets for their Monitors. This word (my) ſignifies propriety, they are called Gods people.

1. Becauſe God had called them to be his peculiar people from all people of the earth, Amos 3.2.Amos 3:2and the Lord had entred into covenant with them, to become their God, &c.

2. They had the Word and Sacraments. and ſacrifices among them, and to them were committed the Oracles of God; they (and they only) had the knowledge of the true God among them.Rom. 3.2.Rom 3:2

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

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

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

p. 46. The Meſſiah was promiſed to deſcend of that Nation, and in particular of the Tribe of Judah. Theſe were the priviledges of the people of God, which the Gentiles were deſtitute of, or elſe he ſaith, [My people] to put them in mind, what they had bin, or ſhould be.

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

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

3. Here is expreſſed the cauſe of their deſtruction, and that is ignorance, for want of the knowledge of God. This people were not deſtitute of knowledge, as the Gentiles, who had not the Law of God: but therefore were they without knowledge, becauſe when they had the Law, they neglected the uſe of it, and when they were admoniſhed by the Prophets, they contemned their admonitions, p. 5and therefore periſhed, becauſe they would be deſtroyed. Mebeli hadaat, ſignifies, abſque ſcientia illa, without that knowledge. Vatablus referreth that knowledge to the knowledge of God, which the Land is ſaid to be deſtitute of, v. 1.

This ſpeech of the Prophet, in the name of the Lord, is an aſtoniſhing ſpeech, My people are deſtroyed for lack of knowledge: as if he ſhould ſay, it were no wonder if other people ſhould want the knowledge of God, and ſo be deſtroyed, but that my people ſhould be deſtroyed for lack of knowledge, this is matter of aſtoniſhment: the Lord had ſhewen his word unto Jacob, Pſal. 247.19 20. Deut. 4.6.Deut 4:6his Statutes and his judgments unto Iſrael, he had not dealt ſo with any Nation, nor had they the knowledge of his judgments: This people were eſteemed in the ſight of the Nations to be a wife and an underſtanding people, therefore Iſrael, Gods people could have no plea for their ignorance, having the Law of God, which the Gentiles had not: they were deſtitute of knowledge, becauſe they wilfully ſhut their eyes againſt the light that ſhined upon them, therefore their puniſhment was moſt juſt, in that they were cut off, that they ſhould not be further accounted for the people of God. I proceed to the point of Inſtruction.

Doctrine That ignorance is the main and principal cauſe of a peoples deſtruction: I do not ſay, p. 6it is the onelyonly cauſe, but it is a principal cauſe of a peoples ruine: the Apoſtle Paul ſaith, that deſtruction and miſery are in the wayes of wicked men, and then addeth this as the reaſon thereof, Rom. 3.16, 17.Rom 3:16Rom 3:17and the way of peace they have not known; the Lord accounts them poor and fooliſh that know not the way of the Lord, Jer. 5.4.Jer 5:4and the judgment of their God; and the mouth of the fooliſh is neer to deſtruction, Prov. 10.14.

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

2 It brings everlaſting ruine upon a people that live and die in it, God will pour out his wrath upon them that know him not, and Chriſt ſhall be revealed in flaming fire againſt them that know not God, &c. 2 Theſſ. 1.7, 8, 9. who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power.

In the handling of this Doctrine, let us inquire,

Queſt. 1 What is Ignorance?

Anſwer. Ignorance is a great blot upon mans nature or a want of that cleer and perfect light that was in man at his firſt creation, being made p. 7after the image of God, which principally conſiſted in knowledge: Tric… tem … lo… … ſcilians, re… … … ſe factarum & Creat… ris, & ſui, I …. Seneca…. lib 2. Diſtinct. 23.this light being much darkned, Gods image in man is much defaced: God, at the firſt, gave man perfect knowledge of all things, ſo farre forth as he was capable of (for no infinite thing can be fully comprehended of a finite, ſaith the Philoſopher) his knowledge was very great in natural and ſuper-natural things: Adam was both a perfect Philoſopher and a perfect Divine. Conſider him firſt as a Philoſopher, he knew himſelf, he knew his own condition, he knew what manner of perſon he was made, he underſtood how he ought to walk, what to have done, what to have avoided; he had a ſingular knowledge of the nature of all creatures, giving them names ſuitable to their very natures. Adam could not chuſe but know himſelf, when as he knew the nature of ſtones and plants, and beaſts, and all other creatures, but now the eye of mans underſtanding being obſcured by ſin, we ſee natural things no better then the man in the Goſpel that was blinde, who had but a little glimering of light, that could not diſcern between men and trees. Scholars in their ſtudies are like Sailers in a troubleſome Sea, M…ima pars … quaeſtimum, minima pars eorum quaneſ … … Plato.that fail along where they cannot ſee their way: Socrates that was judged wifeſt by Apollo, ſaid, he knew this one thing, viz. that he knew nothing. And Ariſtotle that knew as much of natural things, as man could p. 8know by the height of reaſon, ſaith of all things, Videntur eſſe, they only ſeem to be: and the Platoniſts do hold this Paradox, That nothing can be known as it is; ſo that all mans natural knowledge now is but as a ſpiders web.

Having conſidered man as a Philoſopher, let us ſee what a Divine he is. In the ſtate of innocency man knew God, ſo far forth as a terreſtrial creature could know his Creatour, he perfectly knew ſo much of the will and mind of God, as it concerned him to know, and was neceſſary for him; he had an inbred knowledge of God; but now if our eyes be ſo blind in natural things, what are they in ſuper-natural? Epheſ. 4.18. Epheſ. 5.8Eph 4:18Eph 5:8the underſtanding of man is darkned through ignorance and blindneſſe of the heart, ſaith the Apoſtle; natural men are ſaid to be darkneſſe, and to ſit in darkneſſe, not as if the natural faculty of light or ſeeing were quite extinct by the fall of Adam: no, there is ſome inward light ſtill in the underſtanding of natural men; therefore when the Scripture taxeth all people for being a groſſe and dull people, it is not for that they are altogether void of underſtanding, for they are wiſe to do evil, ſaith the Prophet Jeremy, Jer. 4.22. Luc. 16.8.Jer 4:22Luke 16:8and our Saviour ſaith, that the children of this world are wiſer in their generation then the children of light, they are eagle-eyed in the things of the world, and in ſinful matters ſtill, but to do good they have p. 9no knowlodge. Man hath by a natural light, ſtill the knowledge of God; ſo the Gentiles by the book of the creatures knew God: Rom. 1.21.Rom 1:21and they had a moral knowledge of God, having ſome moral principles within, engraven upon their hearts, by which they underſtand both good and evill: but they are deprived of an higher light, a ſpiritual knowledge, a divine light, lumen fidei, the light of faith, 1 Joh. 2.8.1 John 2:8a ſupernatural light, this is called the true light by the Apoſtle: ſo that natural or moral light, is but a falſe, or dimme light, in compariſon of that which directeth a man the way to true happineſſe, and this true light is called in Scripture, the light of Chriſt. Epheſ. 5.14. and the light of life. John 8.12.

Queſt. 2 What are the cauſes of ignorance?

Anſw. The firſt cauſe is the corruption of mans nature, the underſtanding of man is corrupted, and turned away from this light, unto blindneſſe, darkneſſe, errour, ignorance, unbelief, and misbelief; Eph. 4.18Eph 4:18the underſtanding of man is darkened, being eſtranged from the life of God, through the ignorance that is in him, becauſe of the blindneſſe or hardneſſe of his heart: corruption and pravity hath blinded the eyes of his underſtanding, ſo that he cannot (by reaſon thereof) ſavingly ſee the things of God, 1 Cor. 2.14.1 Cor 2:14the natural man receiveth not the things of the ſpirit, nor can he know them, becauſe that corruption on the faculty, hath blinded the eye of his underſtanding, turning p. 10it away from the chiefeſt good; Acts 17.Acts 17man doth now but grope and feel after God, man is ſo ſtupified, that though he hear never ſo often, yet underſtandeth not in a ſaving way, like the people that live near the river Nilus, that are made deaf by the fall of the waters of that river, for videndo non vident; (in ſeeing, men do not ſee,) Rom. 1.23Rom 1:23& intelligendo non intelligunt, in underſtanding, they do not underſtand; as evill ſtomachs turn good nouriſhment into bad humours, ſo evill men turn the truth of God into a lie.

The corruption of our natures hath deprived us of all thoſe principles of ſaving truth, that ſhould be in the underſtanding. The Lord looked down from heaven, Pſal. 14.2.Ps 14:2to ſee whether there were any that did underſtand and ſeeke God, ſaith David. There is no principle of light in a natural man, that gives him a ſupernatural knowledge of God. God who commanded light to ſhine out of darkneſſe, 2 Cor. 46hath ſhined in our hearts, to give the light of the knowledge of the glory of God, &c. So that till the glorious Son of righteouſneſſe ſhine into our hearts, the heart hath not one principle of of heavenly light there, and is no better then a lump of darkneſſe. Rom. 8.7.Rom 8:7The wiſdom of the fleſh is enmity againſt God, it is as it were at deadly feud with the wiſdom of the Spirit, for it will yeeld to, or grant no more, then it can ſee ground for in natural reaſon, therefore muſt needs be ſtarke blind in matters of p. 11faith: An inſtance of this, we have in Nicodenus a Ruler of the Jewes, and (no doubt) a great Rabbi, and well skilled in all humane …earning, yet cannot he underſtand the doctrine of regeneration, and though our Saviour had told him of the neceſſity of it, and …lluſtrated it by an excellent ſimilitude of the wind blowing where it liſteth, Joh. 3.John 3and yet ſaith he, how can theſe things be? the reaſon was, becauſe he looked upon it, through the thick ſpectacles of reaſon, and wanted the pure and clear eye of faith. Chriſt ſpake ſpiritually, and he underſtood him carnally. Another inſtance you have in the learned Athenians, who in Pauls time were as great Scholars, as any in the world, yet when he preacheth to them the reſurrection from the dead (a doctrine croſſing the principles of natural Philoſophy, which maintaineth for an Axiome and Maxime, that à privatione ad habitum nullus eſt regreſſus, a natural body reſolved into it's firſt elements and matter whereof it was made, Acts 17.32.Acts 17:32cannot poſſibly reſume the ſame, and live again after death) they therefore mock at him, thinking him to teach impoſſibilities, and to ſet abroach ſome ſtrange Paradox. Now as it was with Nicodemus and the Athenians in theſe two points; ſo it is with all natural men (be they never ſo learned) in the myſteries of Religion, that are above the reach of carnal reaſon the light ſhineth in darkneſſe, and the darkneſſe comprehendeth p. 12it not. John 1.5.

2A ſecond cauſe of ignorance is the Devill, helping forward the corruption of man, plunging him every day further and further into ſin, and caſting thick fogs and miſts before his eyes. If our Goſpel be hid, it is hid to them that are loſt, 2 Cor. 4.3, 4.2 Cor 4:32 Cor 4:4in whom the God of this world hath blinded the minds of them which believe not, leſt the light of the glorious Goſpel of Chriſt who is the image of God, ſhould ſhine unto them. Two wayes is the corporal ſight offended, either by injection of exterior duſt into it, or by interiour humours, ſtopping the optick nerves within: So Satan either blindeth the eyes of natural men with the duſt of worldly things, which he caſteth into them, or by their own groſſe and carnal affections; he ſtoppeth the Conduits of their ſight, that they ſhall not have any true knowledge of God: likewiſe Satan beſtirreth himſelf, and ſpareth no pains to blind the eyes of men, by endeavouring to keep them from the means of knowledge, or to increaſe in them the darkneſſe of ignorance; and from thence he laboureth to lead them to the darkneſſe of ſin, from one ſin and errour to another, as from one dungeon to another, till at laſt he bring them into his own den, the dungeon of utter darkneſſe.

3The third cauſe is God himſelf: and that in divers reſpects.

p. 131. When denieth men the means of knowledge, as

1. The Word and outward Miniſtery: Pſal. 19.8.Ps 19:8thus they are ſaid to ſit in darkneſſe, that are without the word, Pſal. 119.105.Ps 119:105and the means of knowledge: the Commandment of the Lord is pure, enlightening the eyes; the word is a lamp or …andle to my feet, and a light to my paths, ſaith David: and the Miniſters of the word are called the light of the world: Matth. 5.14.Matt 5:14therefore where God denieth a people theſe outward lights the means of knowledge, that people muſt needs ſit in the dark dungeon of ignorance.

2. By denying or not giving in the inward light of the Spirit: Job 32.8.Job 32:8it is the inſpiration … the Almighty that giveth underſtanding, not only the opening of the Scriptures, but alſo the opening of the heart, Luke 24.32.45.Luke 24:32Luke 24:45and of the underſtanding is the work of the Spirit; till there be an inward operation of the Spirit, the outward means is uneffectual. It is true; Lumen innatum & illatum.the word of God is like a light, and like a candle, as was ſaid before, but what benefit reap blind men thereby? and ſuch are all men till God be pleaſed to open their eyes by the key of the ſpirit, and anoint them with eye-ſalve, Rev. 3.18.

2. By holding in the eyes of mens underſtandings: as it is ſaid of thoſe diſciples to whom Chriſt appeared after his reſurrection, their eyes were holden that they ſhould p. 14not know him. Luke 24.26. and afterwards it is ſaid, their eyes were opened, and they knew him: thus when God holds the eyes of mens underſtanding, they cannot diſcern the mind of God, but remain ignorant of his will and counſell, Job 17.Job 17and ſo he hides underſtanding from men: ſo Moſes ſaith of the Iſraelites, the Lord hath not given them eyes to ſee: Deut. 29.4.Deut 29:4they had ſenſitive eyes to ſee, and rational eyes to underſtand, but they wanced ſpiritual eyes to apprehend and improve what they ſaw: it is God that giveth ability to each part and member, power and faculty of the ſoule and body, to execute and exerciſe their ſeverall actions and operations, which if he withdraw, the Organs be no more then dead inſtruments, for we can no more ſee nor underſtand ſavingly of our ſelves, then an inſtrument lying upon a table, or hanging by the wall, can ſound till it be blown and plaid upon

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

Anſw. The firſt and neareſt cauſe is mans corruption; the inſtigator unto ſpiritual blindneſſe is the devill; and God as a juſt judge blindeth mens eyes, Iſa. 6.10. and hardeneth mens hearts, Exod. 9.12. God blindeth the eyes of many men judicially, that ſhut their eyes wilfully againſt the light they p. 15have received: Job 24.13.Job 24:13wicked men are ſaid to re…ell againſt the light; of theſe things they are willingly ignorant. 2 Pet. 4.3. when men have the means of knowledge and will not know; God ſaith in judgement they ſhall not know. Wicked men are blind and brui…iſh, this blindneſſe is from God as a Judge: …lindneſſe and ignorance is in wicked men a …in, but ſo is it not from God, but from the devill and their own naughtineſſe, yet is it the puniſhment of former ſins by which they have brought and increaſed this blindneſſe upon themſelves: for they were ſecure deſpiſers of God and his word; Rom. 1.28. Quia cum loquebutur perſpicuè, noluerunt intelligere jam loquitur obſcurè. Muſcul. in Mat. 13. Malum ingenium impiorum nunquàm clariùs deprehenditur, quam ubi lux veritatis ſplendero incipit. 15.Rom 1:28Matt 13therefore God moſt juſtly puniſheth ſin with ſin, giving them up to a Spirit of ſlumber, to a mind void of judgement, that perceiveth, and underſtandeth not the things of God. Muſculus ſaith: It was a juſt judgement on the Scribes and Phariſes, becauſe they would not underſtand when Chriſt ſpake clearly, therefore to their puniſhment he ſpeaketh in Parables, ſpeaketh obſcurely: when did the Jewes bewray greater blindneſſe, then in the times of the Prophets, of Chriſt, and his Apoſtles: the evill diſpoſition of wicked men is never more clearly diſcerned, then where the light of the truth begins to ſhine.

When Jeſus Chriſt that great light came into the world, when he profeſſed himſelfe the Meſſias, and would have inſtructed them in the higheſt myſteries of the kingdome p. 16of heaven, then doth their rage and malice the more break out againſt him, the more light they had, the more their blindneſſe doth appeare. It is a great judgement, when men have eyes and cannot ſee with them: the wicked Jewes had eyes to ſee, Corticem legis, the bark and outſide of the Law, ſed non penetrabant oculi eorum ad medullam, but their eyes pierced not to the marrow thereof: when God gives men eyes to ſee, and they abuſe their light, God in judgement blindeth their eyes, Qui privati ſunt oculis non poſſunt videndo ſeduci.or caſteth ſuch a miſt upon their underſtandings, that now they cannot ſee though they would, their eyes are ſo diſtempered, that the ſight they have (like the fight of a pur-blind man) not only faileth them, but deceiveth them, making them think they ſee rightly what they ſee not; their eyes being thus darkned, they cannot underſtand with their hearts. The Goſpel is the beſt means to bring us to the true knowledge of God, but if Goſpel-light be abuſed, God then ſaith to his Miniſters, Go, Iſai. 6.10.Isa 6:10make the hearts of this people fat, ſhut their eyes that they may not ſee.

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

Ignorance is a deſtroying ſin, and the chief cauſe of ruine to a people, becauſe it is a mother-ſin, and the root of many other ſins, ignorance is a leading ſin: there is no knowledge of God in the land, ſaith our Prophet, p. 17in the firſt verſe of this Chapter, and ſee what a troop of ſins do follow this blind leader, verſ. 2. ſwearing, lying, killing, ſtealing, committing adultery, and blood toucheth blood: therefore he that ſins through ignorance, ſins moſt perniciouſly. Under the Law the ſacrifices offered for the ignorances of the people, ſhewed it to be a great ſin: the Author to the Hebrews putteth it for all manner of ſins whatſoever; for having ſpoken of the ordinary ſervices and ſacrifices performed by the ordinary Prieſts in the firſt Tabernacle, Heb. 9.6. he tells us, verſ. 7. that into the ſecond Tabernacle went only the Highprieſt once every year, and that not without blood, which he offered for himſelf, and for the ignorances of the people; Shegioth à Shaga; per ignorantiam peccare. Pagnin.where by the conſent of Expoſitors, ignorance is put for all ſorts of ſin, and Beza ſaith, that Shegioth which is equivalent with foreign, ſignifies as much coming of Shaga, which ſignifies to ſin through ignorance, as the Learned note.

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

1. It is the root of pride, De ignorantia venit ſuperbia. Bern. in Cantic.Ignorance of God, and of a mans ſelf puffeth up the heart with pride; he that is wiſe in conceit, is a fool in proof, the more we know God, the more humble ſhall we be in his preſence, and the more we know our ſelves, the more vile p. 18ſhall we be in our own eyes; when men are proud, it is either becauſe they know nothing of God at all, or know nothing of him in a ſaving way, not knowing him as they ought to know: the more ignorant a man is of God, the more doth pride prevail upon him; now Ignorance being the root of pride, it muſt be the chief cauſe of deſtruction to a people, for pride goes before deſtruction, ſaith the wiſe man, Proverbs 16.18.

2 Ignorance is the cauſe of Rebellion againſt God, to this purpoſe the Lord complains of his people, I have nouriſht and brought up children, and they have rebelled againſt me, and the reaſon of their rebellion againſt God, is their ignorance of him, the Oxe, Iſai. 1.2, 3.Isa 1:2Isa 1:3ſaith he, knoweth his owner, and the aſſe his Maſters crib, but Iſrael doth not know, my people doth not conſider. Thus when Moſes cometh with a meſſage from God to Pharaoh, thus ſaith the Lord, Let my people go, that they may ſerve me. Pharaoh ſaid, Who is the Lord, Exod. 5.2.Exod 5:2that I ſhould obey his voice? &c. I know not the Lord, neither will I let Iſrael go: Ignorance is the root of diſobedience: this ſin was that which brought ſwift deſtruction upon Pharaoh and his people, 1 Pet. 1.14, 15.1 Pet 1:141 Pet 1:15when Peter would have men like obedient children, he bids them not faſhion themſelves according to the former luſts of their Ignorance.

3. Ignorance is the root of perſecution:

1. It makes men perſecute Chriſt himſelf, p. 19when Chriſt called to Saul from heaven, as he was perſecuting, and making havock of the Church, Saul, Saul, why perſecuteſt thou me? like one wholly ignorant of Chriſt, he ſaid, Who art thou, Lord? Acts 9.5.Acts 9:5the Lord anſwered, I am Jeſus, whom thou perſecuteſt. It is ſaid by the Apoſtles, Act. 2.17. 1 Cor. 2.8.Acts 2:171 Cor 2:8that none of the Princes of this world knew Chriſt, for had they known, they would not have crucified the Lord of Glory.

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

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

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

p. 20Secondly, in regard they may have a particular knowledge, and yet be ignorant in regard of an effectual knowledge, and this kinde of ignorance is a deſtroying ſin, a man may know what is to be done, and in particular, that ſuch a thing is to be done, and yet this knowledge is uneffectual, if it change not the will and affections to yield obedience, and ſo it is no better then ignorance; 1 Joh. 2.4. 1 Sam. 2.12.1 John 2:41 Sam 2:12He that ſaith, he knoweth God, and keepeth not his commandements, is a lyar; the ſons of Eli were ſons of Belial, and it is ſaid of them, They knew not the Lord, though they were the Prieſts of the Lord, whoſe lips ſhould preſerve knowledge, Malachi 2.7.

And as ignorance makes men perſecute Chriſt himſelf; ſo it makes them perſecutors of the faithful meſſengers and members of Chriſt. Ignorant men love not their teachers, that be eyes to guide them, ſeers to go before, though they ſtand in danger of their own lives to ſave theirs; and if the ſeers were once out of the way, into what errour would not the blinde multitude ſuddenly fall? were there no faithfull Miniſters to lead them, or ſpeak to the people from God, they could not chuſe but fall to every ſinne againſt God: our Saviour tells his Diſciples a little before his departure out of this world: If they have perſecuted me, they will alſo perſecute p. 21you, Joh. 15.21John 15:21but all theſe things they will do unto you for my names ſake, the reaſon followeth, becauſe they know not him that ſent me: and he tells them further, that they ſhould put them out of the Synagogues, yea the time cometh, that whoſoever killeth you, will think that he doth God ſervice: and gives the reaſon of it: Theſe things will they do unto you, becauſe they have not known the Father nor me. John 16.2, 3. Pſal. 14.4.Ps 14:4Have all the workers of iniquity no knowledge, who eat up my people as bread; the Prophet Hoſea ſheweth, Pſal, 74.20.where there is no knowledge of God in the land, there is no truth nor mercy in the land: the dark places of the earth are full of the habitations of cruelty; that is, of cruell men; men that have no true knowledge of God among them, are ready to act ay manner of cruelty againſt the people of God.

4. Ignorance is the cauſe of Idolatry, the Prophet Iſaiah ſhewing the dotage of idolaters, he ſets it down thus; Iſai 44.17.18.Isa 44:17Isa 44:18he falleth down to his graven image, and worſhippeth it, and prayeth unto it, and ſaith; deliver me, for thou art my God: then he ſheweth the root of it to be their blockiſh ignorance, they have not known nor underſtood; Ignorance of the true God, makes men adore any fantaſticall deity. Ignorant men (like bruit beaſts) are ready to run into any ſin and danger.

Reaſ. 2 Becauſe ignorance is the breach of Gods Commandments, and eſpecially the firſt Commandment, p. 22mandment, he that is ignorant of God, is ſo farre from worſhipping God as he ought to be worſhipped, that he is an enemy to God; an ignorant man walkes in darkneſſe, and he that goes in the dark is apt to ſtumble at every ſtone, and fall into every ditch, he that knowes not the way to life, muſt needs walk in the way that goes down to the chambers of death; he that is ignorant of him who is the Way, will ſoon wander in a wilderneſſe where there is no way, where there is no plain and beaten path; an ignorant man runs out of Gods way, viz. the way of his Commandment, and walks in his own wayes, and runs into extreme danger every moment; Prov. 4.19.Prov 4:19an ignorant man is blind, he knoweth not what he doth; his way is darkneſſe, he knoweth not at what he ſtumbleth, and having often ſtumbled, at laſt he falleth into the pit of deſtruction, from whence he ſhall never ſee his way out; if a man be ignorant, he knoweth not where he goes, John 11.35.John 11:35and he that walks in darkneſſe, kno…eth not whither he goes, as our Saviour ſaith.

Reaſ. 3 Ignorance doth ſtupifie and harden mens hearts, they are in a miſerable and damnable condition, and are not ſenſible that they are ſo, they ſee not their miſery, therefore ſeek they not out for a remedy. The Church of Laodicea was in a blind and wretched eſtate, but being ignorant, ſhe knew not that ſhe was wretched and miſerable, Rev, 3.17.poor, blind, and naked. p. 23The five fooliſh Virgins in the Parable ſlumbered and ſlept as well as the wiſe, that is, Mat. 25.5.Matt 25:5(as I conceive) they thought their condition as good as that of the wiſe: none are ſo confident as thoſe that are moſt ignorant; and this confidence of theirs undoeth them: ignorance of God, makes a man an oppoſer of the word, Prov. 13.13.Prov 13:13which is the means of knowledge, and who ſo deſpiſeth the word ſhall be deſtroyed.

Object. But it may be ſaid, that our Saviour Chriſt praying for the Jewes that perſecuted him unto death, putteth an ignoramus in the plea to make it more plauſible: Luke 23.34.Luke 23:34for thus it runneth. Father forgive them, for they know not what they do: and Paul making confeſſion of his miſ-demeanors, ſaith, that he had been a blaſphemer, a perſecutor, and injurious; 1 Tim. 1.13.1 Tim 1:13but ſaith he, I obtained mercy, becauſe I did it ignorantly; &c. and under the Law, we read, that if ought were committed by ignorance, without the knowledge of the congregation, Num. 15.25 28.Num 15:25&c. that the Prieſt ſhould make an atonement for all the congregation of the children of Iſrael, and it ſhould be forgiven them, for it is ignorance, &c. and the Prieſt was to make an atonement for the ſoule that ſinneth ignorantly, when he ſinned by ignorance before the Lord to make an atonement for him, and it ſhould be forgiven him.

Reſp. 1 That ignorance here in theſe alledged p. 24places, cannot be ſaid to be medium impetrationis miſericordiae, the meanes or cauſe of obtaining mercy and forgiveneſſe, but onelyonly ſheweth the extent of mercy: ſo we find that ſin is ſaid to be forgiven upon our confeſſion of ſin; Prov. 28.13. 1 Joh. 1.9.Prov 28:131 John 1:9not that repentance or confeſſion are apt or innate in themſelves to procure pardoning mercy, but onelyonly that the Lord hath been pleaſed to preſcribe this as a way how to diſpence his mercy to us; ſo when it is ſaid that Paul, and the Iſraelites obtained mercy, becauſe they ſinned through ignorance, it ſetteth out but only the order, and not the cauſe of mercy.

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

The School men make three ſorts of ignorant men, either ſuch as know not their Lords will, 2 Pet. 4.3, 4.becauſe they will not know it, their ignorance is ignorantia affectata, an affected ignorance; when men are wilfully ignorant, p. 25wilfully refuſing to know ſuch things as might hinder them from ſin, or further them in godlineſſe; this is ignorantia voluntaria, men being willingly ignorant, that they may walk the more freely after their own luſts, and our Saviour tells us it is the nature of wicked men to love darkneſſe rather then light, becauſe their deeds are evill, Joh. 3.19: 20. Ʋt liberiùs pec…ent, libenter ignorant, vel ſciendi incuria, vel diſcendi deſidia, vel inquirendi verecundia, vel non credendi veritati. Bern,John 3:19John 3:20and to hate the light, and not to come to the light, leſt their evill deeds ſhould be reproved, i. e. manifeſted thereby to their conſciences, as the thief and the adulterer love the twylight, and the darkeſt night, becauſe it hideth their wickedneſſes; So prophane ſinners, and cloſe hypocrites do not deſire the knowledge of Gods wayes, and would willingly be ignorant of their duty towards God, becauſe the dark dungeon of ignorance hideth many a beloved luſt from them, which they are not willing to forſake, and could not ſo quietly commit, were it clearly made known unto them; ſuch men as theſe do bring ſwift deſtruction upon themſelves.

2. Ignoranti… craſſa, & ſupna.There is a ſecond ſort which know not their Lords will, becauſe they care not to know it, their ignorance, is a groſſe, idle, and negligent ignorance: it is not imputed to negligence, if a man know not thoſe things which he cannot know, but that is negligence, when a man careth not to know that which he might know, & ought to know, nor uſeth any care to know thoſe things which appertain p. 26to ſalvation, Auguſt. ad Valent. Negligentia eſt, qua homo deſiderat non ſcire quae deberet ſcire, nec adhibet ſollicitudinem ad ſciendum ea quae pertinent ad ſalutem. Ignorantia Craſſa provenit ex ſuperbia, quae eſt primum vinculum diaboli, cum quo ligatur impius, qui non ſolum, non ſcire deſiderat, ſed etiam ſcire contemni; requiſita ad ſalutem noluit intelligere, …t bene ageret.and ſuch an ignorance is a great ſin. Thence one of the Ancients ſaith; Although it be a more grievous thing to ſin knowingly, then to ſin ignorantly, yet muſt we not therefore fly to the darkneſſe of ignorance, as therein to ſeek after an excuſe, for it is one thing not to know, another thing to neglect the means of knowledge: for a man not to know thoſe things which exceed the ſtrength of his underſtanding, having a deſire to know, this ignorance hath ſome excuſe, but when men neglect to know things knowable, which are neceſſary to Salvation. This proceedeth from pride, which is the chiefeſt and firſt bond of the devill, with which a wicked man is bound, who not only deſireth not to know, but alſo contemneth the knowing of thoſe things that are requiſite to ſalvation, and this is an unnaturall kind of malice, ſeeing every man naturally deſireth knowledge, and ſuch n…ughtineſſe doth make a man indiſpoſe himſelf to know, and to give himſelf to vain pleaſures, and carnall delights, which do ind…ſpoſe him for the knowledge of thoſe things which he might know. A wicked mind hateth knowledge, and feareth to underſtand his duty, leſt conſcience compell him to do what he underſtandeth: of ſuch a one David ſpeaks. He bath left off to be wiſe, or to underſtand and do good. Pſalm 36.3. Such men as theſe ſhall be beaten with many ſtripes.

p. 273. There are ſuch as know not their Lords will becauſe they cannot know it, and this ignorance the School-men call an invincible ignorance, not becauſe it is ſimply ſo, but becauſe it remaineth after a man hath taken much pains, uſed much means, and done all that he can to remove it. The School-men ſay (moſt of them) that this ignorance doth ſimply excuſe a man from ſin, non ſolùm in tanto, ſed in toto: but this is their errour: and ſtandeth convicted by that ſpeech of Chriſt already produced, Perkins Treatiſe of Conſcience. Neſcire malum eſt Horat.the ſervant that doth not his Maſters will, by reaſon he knoweth it not, ſhall be beaten with ſtripes, though fewer; now this ignorance ſhall not wholly excuſe a man, becauſe every man is bound to know God by a poſitive command, and whether we know Gods lawes, or know them not, they ſtill bind us, as Maſter Perkins doth obſerve. Adam had the perfect knowledge of God, and loſt the ſame for himſelf and his poſterity: no man therefore for this is to complain againſt the juſtice of God, ſince that our firſt ſin hath merited a greater puniſhment; I ſay then that this ſin may excuſe for the degree and meaſure of the ſin, but not from the ſin it ſelf.

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

Is Ignorance the principal cauſe of a peoples deſtruction?

p. 28The firſt uſe ſhall be for lamentation: what cauſe have we exceedingly to lament the great ignorance that is among us, though God hath delivered us from that blindneſſe and darkneſſe, with which our forefathers were overwhelmed: Time was, men were wholly ignorant of the true God, and of his worſhip, even in this our land; where in divers places thereof were Temples and Altars, erected to heatheniſh Idols. viz. In Bath the Temple of Apollo, Stow: C…den.in Leiceſter the Temple of Janus, in York where Peter's now is, the Temple of Bellona, and in London the chief and head City of our Land, where Paul's is now, the Temple of Diana: and if there were ſuch groſſe idolatry in theſe principal places, what hope can there be of better things in countrey villages? all our Prieſts were Painims, our Religion was ſuperſtition, our worſhip idolatry; our Gods were dumb Idols, or Dii ſtercorarii, dung-hill deities; we were all as Paul ſaith to the Epheſians, Eph. 5.8:Eph 5:8ſometime darkneſſe; the night of that heatheniſh ignorance is paſt, and the clouds of that errour ſcattered by the Sun-beames of the Goſpel preached among us: and therefore it is much more ſad and lamentable, now to ſee men blind and ignorant under the light of the glorious Goſpel of Chriſt: what ſwarms of ignorant people are there every where? ignorant congregations, ignorant families, ignorant parents, ignorant children, ignorant p. 29Maſters, ignorant ſervants, there … no faithfull Miniſter that laboureth to know the ſtate of his flock, but may ſadly witneſſe with me the truth of this thing, how …ew of our people and Congregations, if you …ome to them, that can render a ſound rea…n of the hope that is in them: Beloved, let …e tell you, that this is a woful ſin in this …ear light of the Goſpel, and it is one of the …ns for which God hath a controverſie with he land this day: and it is a ſin ſo much the …ore dangerous, and the more to be lamen…ed by all that fear the Lord, becauſe it is carcely apprehended to be a fin: for a man … be a ſwearer, a lier, a drunkard, a whore…onger, an oppreſſour; theſe fins partly by he light of nature, and partly by reaſon of …he odiouſneſſe of them are granted by the …oſt, to be ſins, but ignorance of God and of is word, and of thoſe points, which are as it …ere the very life and marrow of Religion, his is hardly taken to be a fin: no man …inks himſelf the leſſe wicked, becauſe he … ignorant: this I ſay is the more dangerous, …ecauſe it paſſeth away unregarded and un…bſerved by us: yet this is the fin that is the …rincipal cauſe of a peoples deſtruction, a fin …gainſt which the Lord will proceed, when …e cometh to judgement; Hoſ. 4.14.Hos 4:14the people that do …t underſtand ſhall fall: This was Je…uſa…m's fin, which drew tears out of the eyes four bleſſed Saviour, when he drew near, he p. 30beheld the City; Luke 29.41.and wept over it, ſaying; if thou hadſt known, even thou at leaſt in this thy day, &c. where you have

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

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

3. The ground of this their hardneſſe of heart is their ignorance of Jeſus Chriſt, if thou hadſt known, even thou in this thy day: there can be no greater grief to true faithful and painful Paſtours, Iſai. 49.4.Isa 49:4then to beſtow pains to no purpoſe, loſe their labours, and not proſit their people; how doth he bewail their ignorance of himſelf: Pſal. 43.1, 2: Pſal. 87.3. Pſal. 132.13, 14. Act. 13.27.Ps 43:1Ps 43:2Ps 87:3Ps 132:13Ps 132:14Acts 13:27if thou hadſt known [thou] who art the City of God, the ſeate of the great King, the joy of the whole earth: [yea thou] whoſe gates the Lord hath loved, and concerning whom moſt glorious things have been ſpoken, [thou] whom God hath choſen for his habitation and his reſt; [thou] who haſt often heard theſe things out of the Prophets, and therefore thy ignorance is groſſe and palpable, not to be excuſed or extenuated, not being ſimple, but affected, and therefore thy ſin and miſery is the greater.

If thou hadſt known the things that belong to thy peace] i. e. if thou hadſt known, and wouldeſt acknowledge me, my benefits and bleſſings, that I now offer unto thee, and would beſtow upon thee; for by peace here, p. 31…fter the manner of the Hebrews, we muſt …nderſtand affluentiam omnium bonorum, abun…ance of all good things; it is like enough that …his unhappy city, and her inhabitants knew, …nd were cunning in many quirks of the law, …ut they were not well catechiſed in this one …eedful and neceſſary point of the Goſpel, …hat Jeſus Chriſt was their peace, as S. Eph. 2.14. Acts 4.12.Eph 2:14Acts 4:12Paul told …he Epheſians: nor that there was Salvation …o be had or hoped for by no other means; & hinc …llae lachrimae, this was their ſin, and this occa…oned his ſorrow, Dolor cor conſtringit, it a ut dolentes non p…ſſunt eloqui, quae concipiunt, & lingua moerentis, & excandeſcentis. ſoepe faucibus haeret.which he expreſſeth moſt …vely, emphatically, and pathetically; by this Apoſiopeſis, this abrupt ſpeech, and imperfect …entence, if thou hadſt known in this thy day: for …s joy doth dilatare cor, enlarge the heart, and …ake men eloquent and fluent in ſpeech: ſo, …n the contrary, ſorrow and grief binds up the …eart, ſo that ſorrowful perſons cannot ſpeak …ut the things which they do conceive; and …oth the tongue of a ſad perſon, and of an …ngry perſon, doth often cleave to their jaws; …or anger, ſee an example of the young man …n the Comedy; ſee how abruptly he ſpeaks. Egone illam? quae illum? quae non? and for grief; … have read of an old man that grievouſly la…enting the untimely death of his hopefull …onne, and being demanded the cauſe of …is mourning, was not able to expreſſe him…elf, but ſo well as he could utter his mind, …e thus by an abrupt and imperfect ſpeech …nfolded it: Filius, unicus, habilis adoleſcens, p. 32ingenio pollens, &c. leaving out the verb which ſhould have made all known: and this is uſuall, as the Philoſopher long ſince hath obſerved.

Light cares do ſpeak, Curae leves lequuntur, ingentes ſtupent.but great ones do… ſtupify and aſtoniſh. So here, when our Saviour ſaith, if thou, even thou hadſt known, &c. ſomewhat muſt be ſupplyed. O daughter, Sion, and Jeruſalem, if thou kneweſt as well as I do, what a wofull caſe thou ſtandeſt in, thou wouldeſt weep as well as I, or if thou kneweſt who I were, and what I offer thee, thou wouldeſt willingly receive me, and not wilfully and obſtinately reject me; yea, tho… wouldeſt obey my doctrine, and ſo prevent thine own deſtruction.

And have not we as much cauſe to lament the great ignorance that is among our people at this day, notwithſtanding all the plentiful meanes that God hath vouchſafed unto us; how many of our people are in the dark dungeon of ignorance, and yet perceive it not. True it is! there is much weakneſſe of underſtanding, and dulneſſe of apprehenſion in the beſt, but multitudes o… our people have not a mind to know the Lord, Heb. 6.1.Heb 6:1as it is. 1 John 5.20. they do not follow on to know the Lord, many know not the grounds of Religion, and are ignorant of the doctrine of the beginning of Chriſt: many o… people mind nothing, but the honours, riches, and pleaſures of the world, and theſe they p. 33follow after with all their might, but they have no ſaving knowledge of God, and living and dying without underſtanding, become like the bruit beaſts that periſh. Pſal. 49.20, Tit. 1.16.Ps 49:20Titus 1:16— And further, many there are, that do profeſſe they know God, when in their works they do deny him, this is a practical ignorance; of ſuch Jude ſpeaks, in what they know naturally: Jude 10.Jude 1:10as bruit beaſts, in thoſe things they corrupt themſelves: their knowledge ſeemeth to be according to a natural light, therefore they are ſaid to know naturally, but they act more like bruit beaſts, then like rational men, and ſo in their actions do croſſe their knowledge. Though man hath more ſublime rules of inſtruction, then the light of nature to walk by, and in this regard attaineth to higher, and more tranſcendent knowledge, then bruit breaſts do, that are led by a natural inſtinct; Jer. 10.14. In ſcripturâ ſacrâ illa ignorari cenſemur, quae cognita nullum nobis uſum attulerunt, quomodo dicimus illa non audire quibus non obedimus. Sanctius.Jer 10:14yet he may be ſaid to know even as a beaſt, or to have but a beſtial kind of knowledge; as the Prophet ſpeaks of ſuch in his dayes, man is bruitiſh in his knowledge: when a mans knowledge ariſeth ex principiis ſcientificis, from certain principles, and his actions are according to ignorance, this is to be bruitiſh in knowledge: I ſhall conclude this uſe with the words of the Apoſtle to the Corinthians, awake to righteouſneſſe and ſin not, or awake righteouſly, as the Greek hath it; with all your might labour after righteouſneſſe, 1 Cor. 15.34. for ſome have not the knowledge of p. 34God, I ſpeak this to your ſhame: and may not this be ſpoken to the ſhame of moſt people and congregations, that after ſuch clear revelation of the mind of God in Scripture, and ſuch plentifull preaching of the word among them, yet men ſhould be ſo groſſely ignorant of God and his truth; many that for time and means they have had, might have been teachers of others, and yet themſelves have need to be taught the firſt rudiments of Religion.

Ʋſe 2 The ſecond uſe is a uſe of confutation:

1. It ſerves to confute and reprove the doctrine and practiſe of the Church of Rome, Ignoratio Myſteriorum Ethnicorum eſt illorum venerati…. Propterea, Nocti creduntur myſteria. Syneſius. Sed non ita in coeleſtibus myſteriis.bearing the poor people in hand, that ignorance is the mother of devotion, and therefore perſwade them that it is enough to have fidem implicitam, an implicite faith, and to believe as the Church believeth; therefore they barre them from the uſe of the Scriptures, either not ſuffering them to read them at all, or at leaſt with the Popes ſpectacles, ſo that they may find nothing there, but what he will have there, in which dealing they tread up and down the ſteps of Herod, who being an Idumean by birth, yet having uſurped upon the Kingdom of Jury, and intruded himſelf into that place, by colloguing with Auguſtus the Roman Emperour; ſcraped together all the Genealogies of the Jewes from Abrahum, and burnt them, leſt any thing might there be found, that might p. 35convince him of ſtrange blood, foreign. Vid. Cauſab. exercit: ib: cap. 43. p. 550.and ſo in time prejudice himſelf or his poſterity, in the ſucceſſion of that Crown and Kingdom; ſo the Papiſts, whereſoever their furies have prevailed, have either burnt the holy Bibles in whole, or mangled them in part, putting in, and puting out at their pleaſures, as hath beſt fitted their purpoſes, not ſuffering the people to have them in their Mother-tongue, leſt by them, as by a candle, they might diſcover their bad dealings, whereby they betray their cauſe, and bewray the badneſſe thereof to the world, Non inter nos audiantur haec verba: ego dico, aut tu dicis; ſed ſic dicit Dominus in Scripturis. Auguſt. John 5.39.John 5:39becauſe they will not abide the light, and ſuffer the Scriptures to decide their doubts contrary to the practiſe of the ancient Fathers in the Primitive Church. Auguſtine being to diſpute with Petilian the Donatiſt, ſaith thus; let there not be heard among us theſe words, I ſay this, or thou ſayeſt this, but thus ſaith the Lord in the Scriptures. Much ſtir do the Papiſts make, to prove the people ought not to have the Scriptures in a known tongue, and ſo not knowledge. When we object to them that command of our Saviour, Search the Scriptures, and juſtly complain of their ſpirit contrary to Chriſts; Dureus denies this to be ſpoken to all Chriſtians, for, ſaith he, How ſhould the ignorant and unlearned ſearch them? we anſwer, if Chriſt only had then ſpoken to the learned, his exception had been juſt, but Chriſt then preached to the whole people of p. 36the Jewes, and if to all the Jewes, then the ſame exhortation doth concern all Chriſtians; and both Jewes and Gentiles by the Scriptures muſt have the knowledge of Chriſt, and of Eternal life; therefore all muſt ſearch the Scriptures. Acts 17.11Acts 17:11When we urge that the Bereans ſearched the Scriptures, whether thoſe things were ſo. Bellarmine anſwereth, that was becauſe they doubted whether he was an Apoſtle, or no. But I anſwer, the matter is not why they ſearched the Scriptures, but that they did ſearch them, and are commended for it by the Holy Ghoſt, that they compared his doctrine with the doctrine of the Prophets. 1 John 4.11 John 4:1Then ought all Chriſtians thus to do, to try the ſpirits; for now more doubt may be made, then at that time, and no ſearch can be but by the Scriptures, and the knowledge of them: thus do the Papiſts keep the people from the knowledg of God, John 7.49.John 7:49and ſo bring the curſe of God upon them: this people who know not the law are accurſed: therefore they muſt partake in the woe denounced by Chriſt againſt the Lawyers; Luke 11.52.Luke 11:52Wo be to you Lawyers, for ye have taken away the key of knowledge; Mat. 22.13.Matt 22:13ye entered not in your ſelves, and them that were entring in, you hindered. Matthew ſaith, You ſhut the gates of heaven to thoſe that were entring in.

Object. It may be ſaid, that as Chriſt is the dore, John 10. ſo he only hath the key of David. Revel. Iſai 22.22.Isa 22:223.7. he hath the key of knowledge.

p. 37Reſp. Chriſt indeed hath it originally, and by his own power, and authority, Luke 24.45.Luke 24:45and he is ſaid to open the Scriptures, and to open the underſtandings of the diſciples; and his Miniſters have the key of knowledge by deputation, Mat. 16.19.Matt 16:19as a Noble-man commended his treaſury to his Steward: 1 Cor. 4.1. now this key they hid away.

1. Privatively, by hiding their talent in a napkin, and and not opening and expounding the Scriptures, and teaching men the way of ſalvation, as their duty was; Mal. 2.7.Mal 2:7The Prieſts lips ſhould keep knowledge, and the people ſhould ſeek the Law of God at his mouth: but

2. Which was worſe; they hindred others from entring, as Joh. 9.22. they agreed, that if any man did confeſſe Chriſt, he ſhould be put out of the Synagogue: and thus do the Papiſts, their true ſucceſſours, who regard more their earthly preferments, then look after an inheritance in heaven, and they keep out thoſe that would enter in, by vexing all thoſe that will not with themſelves receive the mark of the beaſt upon them. The Lord complaineth that the leaders of his people do cauſe them to erre, Iſa. 9.16.Isa 9:16and they that are led of them, are deſtroyed. i.e. they are …ed into errour and vanity, and deſtroyed for lack of knowledge.

p. 38This may ſerve to reprove all ſuch as are ignorant, 2. Repr.and care not for true knowledge, ſuch as hate the light, and love darkneſſe, it is the property of fooles to hate knowledge, and love ſimplicity.Prov. 1.22Prov 1:22

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

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

1. All thoſe that reject the word of knowledge, they that reject the reading and ſearching of the Scriptures, do reject knowledge, or if they read them ſometime, will not meditate upon them, Col. 3.16.Col 3:16that will not let the word of God dwell in their hearts richly, and in all wiſdome: as Owles and Bats fly not in the day time, but come abroad onelyonly in the night, becauſe all the Birds of the ayre will come about them, and chatter at them by reaſon of their deformed ſhape, ſo becauſe wicked men know, that if they ſhould frequently look into the glaſſe of the word they ſhould ſee the ugly deformity of thei… own ſhapes, and be brought to abhorr themſelves as the moſt ſtupendious monſters i… the world; therefore it is, that they kee… themſelves in the dark dungeon of ignorance and hate the light: but this their way i… their folly; they have rejected the word of th… Lord, and what wiſdom is in them? ſaith th… Prophet Jeremy.Jerem. 8.9.Jer 8:9

p. 392. All thoſe that do reject & deſpiſe the faithful Miniſtery of the word, theſe do reject knowledge, when men like the deaf adder ſtop their ears againſt the voyce of the charmer, forfear leſt they ſhould be charmed by the power of that voyce, out of their works of darkneſſe: the Prieſts lips ſhould keep knowledge, and they (i. e. the people) ſhould ſeek, the law at his mouth, for he is the meſſenger of the Lord of Hoſts: he muſt ſo keep knowledge, as like the wiſe and faithfull Steward in the Goſpel, Mal. 2.7. Nomine legis continetur omnium ad benè vivendum neceſſariorum cognitio. Cyril.Mal 2:7he may give to his fellow ſervants, every one their portion in due ſeaſon. Now the people are bound to ſeek the law at his mouth: In the name of the Law, ſaith one of the Ancients is contained the knowledge of all things neceſſary to well living: the reaſon followeth, becauſe he is the meſſenger of the Lord of Hoſts. Therefore all thoſe that live under a powerfull miniſtery, and reſort not to the publick congregations, or judge it unneceſſary to frequent thoſe places, where the word is to be had from the mouthes of Gods faithfull Miniſters; they are deſpiſers of knowledge, becauſe they deſpiſe the meſſengers of the Lord of Hoſts, whoſe lips muſt preſerve knowledge, and our Saviour ſaith, he that heareth you (ſpeaking to thoſe whom he ſent out to preach the Goſpell) heareth me, and he that deſpiſeth you, deſpiſeth me: therefore Chriſt denounced a woe againſt Chorazin and Bethſaida, verſe 13. They were Cities near the p. 40lake of Geneſareth, or Tiberias, where Chriſt had preacht many Sermons, Mat. 4.Matt 4done many miracles, whence he had choſen certain of his Apoſtles, ſaying, if the mighty works had been done in Tyre and Sydon, which have been done in you, they had long agoe repented, &c. and that it ſhould be more tollerable for Tyre and Sydon in the day of judgemevt, then for them; he denounceth a woe likewiſe againſt Capernaum, and thou Capernaum, which art exalted to heaven, ſhalt be thruſt down to hell, and then he addeth, he that heareth you, heareth me, and he that deſpiſeth you, deſpiſeth me: whereby it ſeemeth that thoſe places were notorious for deſpiſing Chriſt and his meſſengers ſent unto them. Capernaum was a City of Galilee, lying at the mouth of Jordan, a commodious Haven, and Harbour of ſhips, a place where our Saviour had often preacht, by reaſon of the great concourſe of people that reſorted thither, yea its thought that he dwelt there, and ſo one of the Auncients ſaith, that he graced Bethlem by his birth, Nazareth by his education, and Capernaum by his habitation: and ſo it is called his own City. Matth. 9.1. By the phraſe of lifting up to heaven, he meaneth, that it was much in requeſt in the eyes of the world, not only by reaſon of her great wealth and riches, but alſo becauſe ſhe had the means of knowledge, and of ſalvation, having Chriſt daily converſing with them, and preaching to p. 41them: and by her caſting down to hell, he meaneth, that ſhe ſhould be abaſed, and have her pride pluckt down in regard of her temporal eſtate: which came to paſſe not long after, when it was ruined by the Romans, and all ſuch her inhabitants, as did reject the preaching of Chriſt, and his meſſengers ſent unto them, were condemned, and went to Hell eternally. Many there are that dream of Anabaptiſtical revelations, and I know not what kind of ſtrange and immediate inſpirings, deſpiſing the publick teaching and miniſtry of man: I know God can teach otherwiſe, but I have no ground to think that he will: he that deſireth to Iodge among the wiſe, Prov. 5.31Prov 5:31let him prepare his eare to hearken to the inſtruction of life, ſaith Solomon: thou maiſt never expect a bleſſing from him, who is a teacher of the heart; if thou deſpiſeſt him whom God hath appointed to be a teacher of the Eare: as the holy Scripture is the book of wiſdome, out of which God giveth ſubtilty to the ſimple, ſo teaching by his Miniſters, is the Pipe by which this heavenly wiſdom is conveyed to us from the Fountain; and no man is aſſured by the word of God to attain this knowledge, but by this courſe.

3. All thoſe that reject prayer, which is a ſeeking of God for a bleſſing upon the means, whereby knowledge might be acquired. The Pſalmiſt ſaith, that the Lord looked down from heaven upon the children of men, to p. 42ſee if there were any that did underſtand and ſeek God; Pſal. 14.3.Ps 14:3If thou crieſt after knowledge, and lifteſt up thy voyce for underſtanding, Prov. 2, 3.Prov 2:3&c. there are many that pray not for knowledge, nor for a bleſſing on the means of knowledg, and thoſe are ſuch as deſpiſe knowledge. Paul ſpeaks of ſuch as deſpiſe the Word, the Miniſtery, Prayer; and the means of knowledge, as if their caſe were deſperate, and ſaith, 1 Cor. 14.38.1 Cor 14:38if any man be ignorant, let him be ignorant, as if he ſhould ſay, if any man will deſpiſe the means of knowledge, and chuſe to be ſtill ignorant, let him be ignorant, to his own perill be it; he will run through inner darkneſſe, to utter darkneſſe. I fear brethren, that the commonneſſe of the word, and of preaching, hath bred the contempt thereof: I read, that when Elephants were firſt brought into Aſia, and two of them brought and preſented to King Antiochus, he made great account of them, and held them in high eſteem, calling the one Ajax, and the other Achilles, but in proceſſe of time growing common in the countrey, by reaſon of their traffick into thoſe places, whence they came; notwithſtanding, they were of no leſſe uſe then they were before; Nay, in all likelihood of more, becauſe they were better acquainted with the uſe of them, and knew better how to mannage them, yet becauſe they were common, they contemned them, and called them Lucanian oxen: So doubtleſſe the word of God in the dayes of p. 43our fore-fathers in this nation, when the light of Gods truth firſt brake out of that groſſe darkneſſe of Popery: it was highly eſteemed, and the godly Miniſtery and Preachers of the word were valued as precious jewels, but now it is juſt an hundred years, that we have had the Goſpel among us, this very year. 1658. therefore it is as odious and loathſome, as it is common, but did men know the worth of it, they would not deſpiſe the means of knowledge.

Repr. 3 This may reprove ſuch as go about to hinder and diſcourage others from getting knowledge, ſuch as will not enter into the Kingdom of heaven themſelves, nor ſuffer others: how many ſottiſh and wicked Parents will diſcourage their children from reading the Scriptures, and frequenting Sermons, they will not get knowledge themſelves, nor ſuffer their children? how many Maſters will not allow their ſervants one hour in a week to hear a Lecture, but cry to them as Pharaoh to the Iſraelites, when they ſpake of going out to ſerve the Lord; ye are idle, ye are idle, and ſo encreaſe their tasks: many ignorant Maſters are well contented with ignorant ſervants, with an ignorant family like themſelves: wicked wretches that are wholly led by the Prince of darkneſſe, do labour to hinder others from attaining the light of ſaving knowledge: Thus when Sergius Paulus, a prudent man, called p. 44for Paul and Barnabas, defiring to be inſtructed by them in the knowledge of Chriſt; Elymas the ſorcerer withſtood them, ſeeking to turn away the Deputy from the faith: Acts 13.8. and for this, the hand of God was upon him: the Lord ſmote him with corporal, who laboured to keep others in ſpiritual blindneſſe, verſe 11. and after the ſtubborn Jews had rejected the word, the Apoſtles turne from them to the Gentiles; yet then the Jews ſtirred up devout and honourable women, and the chief men of the City, and raiſed perſecution againſt Paul and Barnabas, and expelled them out of their coaſts. verſe 50. and for this very cauſe the Apoſtle ſaith, 1 Theſſ. 2.16.1 Thess 2:16they filled up their ſins, and the wrath of God comes upon them to the uttermoſt.

Ʋſe 3 If ignorance be the chief cauſe of a peoples deſtruction, then ſuffer the word of exbortation, Let us all labour after knowledge, that we may be men of knowledge: Prov. 10, 14.Prov 10:14wiſe men will lay up knowledge ſaith Solomon, or ſtore it up, as the covetous man layes, or ſtoreth up his bags of ſilver and gold. Wiſdom is the principal thing, Prov. 4.7.Prov 4:7therefore get wiſdom, and with all thy getting, get underſtanding: many men ſpend ſo much of their time about getting of the world, that they can find little or no time to get wiſdom and knowledge; they ſee the want of riches, as they think, but they ſee not the want of ſpiritual knowledge. Diogenes had a pretty anſwer to ſome p. 45that askt him, why Philoſophers rather followed rich men, then rich men Philoſophers, why! that is no marvaile at all ſaid he, for Philoſophers know that they want rich mens wealth, but rich men will not acknowledge that they want Philoſophers wiſdome. Job 11, 11Job 11:11Moſt men hate the imputation of ignorance, vain man would be wiſe; ſo pleaſing a thing is knowledge to reaſonable creatures, not too much degenerated; and though men run a courſe tending to ignorance and errour, yet they hate the imputation of ignorance, as a thing very reproachfull: and yet ſome ſuch monſters there are, that care not to acquire any more knowledge, then is neceſſary to the keeping up of a poor ſottiſh and halfe-brutiſh kind of life: and for God they know him not, nor do they care to know him, and if you ſpeak of God to them, they preſently cry out, like Pharaoh, who is the Lord?

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

1. But eſpecially the Miniſters of the Goſpel ſhould be knowing men. A Miniſter muſt not be like young Samuel, 1 Sam. 3.4.1 Sam 3:4who knew not the voyce of the Lord from Elies, when the Lord called him, nor like Ahimaaz, that would needs run to carry the King newes from the Camp, but when he came, knew nothing: every Scribe that is inſtructed unto the Kingdom of God, is like an houſeholder, p. 46that bringeth forth of his treaſury things both new and old. Matth. 13.52.Matt 13:52Miniſters muſt be knowing men.

2. Becauſe they are to be lights to others, therefore are they called the light of the world they are to give the knowledg of ſalvation to Gods people, Mat. 5.14. Luke 1.77Matt 5:14Luke 1:77as Zachary propheſied of John Baptiſt: by giving of knowledge is not meant infuſing of knowledge, for this is proper to God alone, but to give notice, or make to underſtand; ſo they are ſaid to give knowledge, inſtrumentalitèr & organicè, as they are ſaid to give faith, 1 Cor. 1.5. and to confirm men in the faith. Acts 14.22. he that will draw diſciples to Chriſt, and prepare their hearts for him, he muſt be acquainted with the Scriptures, and able out of them to inſtruct his people in the knowledge of ſalvation: Job 33.23Job 33:23Miniſters are Gods Embaſſadours, and therefore muſt be able to treat of the affaires of the holy ſtate; they muſt be able to publiſh the ſecrets of the Goſpel. Iſa 50.4.Isa 50:4Eph. 6.19. they muſt have the tongue of the learned, to know how to miniſter a word in ſeaſon to a wearied ſoule: his lip… muſt preſerve, or be a ſtore-houſe of knowledge; and Elihu ſaith, ſuch a meſſenger or interpreter, is but one of a thouſand; and Paul ſaith, quis ad haec idoneus? who is ſufficient for theſe things? not quiſquis, but quis.

Therefore the Holy Ghoſt at the Feaſt p. 47of Pentecoſt, fell upon the Apoſtles in fiery cloven tongues, Acts 2.3. In linguis & in omni genere linguarum faecundi eſſent.Acts 2:3to furniſh them with zeale and knowledge, to inſtruct all Nations in tongues, that they might be eloquent in all manner of tongues; and in fiery tongues, that they might be inflamed with zeal: if Chriſt had only given his Apoſtles cloven tongues, and not fiery tongues alſo, then ſhould they have been full of knowledge, but voyd of zeale; if fiery tongues only, and not cloven, they ſhould have abounded with zeale, but not according to knowledge: Ʋt fervor diſcretionem erigat, & diſcretio fervorem regat. Bern. ſerm. 23. in Cant. Pecoris ignorantia eſt paſtoris ignominia. Hieron.but Chriſt who knew what was beſt in every reſpect, ſent down the ſpirit both in fiery and cloven tongues, that they might have the tongue of the learned, and ſhew themſelves men of God perfectly inſtructed to every good work, that their zeal might raiſe their diſcretion, and diſcretion govern their zeal. One ſaith, that Luthers zeal and courage, with Melancton's diſcretion, joyned with Calvin's eloquence, would make an excellent preacher; Every Miniſter muſt be willing and able to teach, for the ignorance of the flock is the reproach of the Paſtor, if it be his fault eſpecially.

A Miniſter is to teach like a man of knowledge, his mouth muſt ſpeak of wiſdom, Pſal. 49.3. foreign.Ps 49:3he muſt warn and teach in all wiſdom. Col. 1.28. knowledge, and much wiſdom is requiſite to a Miniſter.

p. 481. In the choyce of a fit matter, a Miniſter muſt teach, non inepta & futilia, not with philoſophical ſpeculations, Jerem. 23.28.Jer 23:28lying legends, and frierly fables; for what is Chaſſe to the wheat ſaith the Lord? his doctrine muſt be like fire, full of light, to diſpell the darkneſſe of ignorance, by enlightening the minds of his hearers with the ſaving knowledge of Gods truth, and full of heat to enflame their affections with the zeal of Gods glory: the word of God muſt onelyonly be taught by him, nec aliud, 1 Tim. 3.1 Tim 3nec aliter: he muſt teach no other doctrine. If we were to deal with the Heathen, we might uſe humane teſtimony to convince them, as Paul doth. Acts 17, 28. Titus 1.12. but yet ſparingly.

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

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

1. A Miniſter is not raſhly to run upon the handling of holy things without deliberation, and due premeditation, and preparation; his heart muſt be firſt enditing of … good matter, before his tongue can be th… p. 49Pen of a ready writer; whether in Sermons, Pſal. 45.Ps 45diſputations, or the like. A grave Divine ſaid, Deering. Lect. 27. in Hebr.it were better men had neither tongues in their heads, nor parts in their bodies, then ſo boldly and buſily, many times to employ them in raſh reaſoning, about Election, Predeſtination, and the ſin againſt the Holy Ghoſt, without ſerious conſideration, and mature deliberation: and the ſecond part of Arch-Biſhop Cranmer's Preface before the Church-Bible, is for the moſt part ſpent in reproving ſuch perſons: ſo alſo the 37. injunction apointed to be publiquely read, in Queen Elizabeths time: for want of this wiſdom and diſcretion, men many times wrangle about what they underſtand not, like two men meeting together, the one would be of Doctor Martins, and the other of Doctor Luthers opinion, who were both one and the ſame.

2. As the ſcope of the miniſtery is to preach the word purely, Caeci Caecorum duces: Matth. 14.Matt 14ſo to apply it powerfully to the conſciences of men, therefore he muſt not be like Pope Bonifaces Prieſts, no Clerks, nor, as our Saviour ſpeaks of ſome, that are blind leaders of the blind: a Miniſter muſt ſometimes be a Boanerges, a ſon of thunder, in denouncing the dreadful threatnings of the law againſt obſtinate ſinners, and ſometimes a Barnabas, a ſon of conſolation, in pronouncing the ſweet and comfortable promiſes of the Goſpel, to the broken hearted p. 50penitent; he muſt be able likewiſe by ſound doctrine both to exhort, and convince gainſayers: Tit. 1 9. Mark 12.34.Titus 1:9Mark 12:34he muſt be able to reſolve doubts, and to anſwer queſtions, therefore our Saviour commended the Scribe for anſwering wiſely or diſcreetly: he muſt likewiſe deliver the word with authority and gravity: now to all theſe purpoſes, wiſdom and much knowledge is requiſite in a Miniſter of the word.

3. Miniſters are to teach manifeſtly, and evidently: God gave Paſtors and Teachers to the edifying of the Church, and to further it in the knowledge of God: now how ſhall the hearer get knowledg, when the Preacher teacheth obſcurely? he that propheſieth, ſpeaketh unto men: 1 Cor. 14. the main work of the Teacher muſt be the profit of the hearer. Jer. 3.15.Jer 3:15I will give you Paſtors after my own heart, which ſhall feed you with knowledge and underſtanding: what knowledge can a people reap, if they are taught obſcurely; we read, that when the Levites read in the book of the Law, they cauſed the people to underſtand the Law, Nehem. 8.7, 8.Neh 8:7Neh 8:8and the people ſtood in their place, ſo they read in the book of the Law of God diſtinctly, and gave the ſenſe, and cauſed them to underſtand the eading: but what underſtanding can the hearer have, if the Miniſter teach obſcurely? let them call this learned obſcurity that will: I take it rather to be unlearned obſcurity; for let learning appear, when p. 51it ſhould appear. Let any man ſhew that either the Greek or Roman Oratours, have been commended for dealing obſcurely; therefore let Miniſters deal apertè & perſpicuè, in their Sermons, that the hearers may be made to underſtand what they teach them. Solomon ſpeaks thus of himſelf, the more wiſe the Preacher was, he ſtil taught the people knowledg, Eccleſ. 12.9.Eccl 12:9yea he gave good heed, and ſought out, and ſet in order many Proverbs: now to preach ſo, as to make the people to underſtand what they hear, much wiſdom and knowledge is requiſite. And here let me ſhew, that humane learning righly uſed, is very uſeful and neceſſary to a Miniſter of the Goſpel.

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

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

Item, in the deſcription of Countries, and regions, with their ſeveral Climates and Temperatures, and the natures and inclinations of their inhabitants, there is uſe of Coſmography, p. 52Geography, Topography, and naturall Philoſophy too.

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

3. Learning is neceſſary to confute and confound pagans, Acts 17.28.Acts 17:28that are not acquainted with the Scriptures; therefore Paul made uſe of this kind of learning at Athens, out of their own Poets, to confute them.

If one that had been born, bred, and brought up a long time under the earth, ſhould upon the ſudden be brought into the clear light of the Sun, it would ſo dazle his eyes, as it would almoſt make him ſtarke blind; ſo if one that hath been nuzzeled up all his time in ignorance, ſhould at firſt be brought to the bright ſhining light of the Goſpel, it would ſo amaze him, as he would not know, what to make of it: ſuch therefore muſt be ſet in the Moon-ſhine or ſtar-light of nature, before they be brought to the clear Sun-ſhine of the Scriptures, that ſo being overcome by common principles, whereto both p. 53ſides agree, and give conſent, they may be forced to yield, being foyled at their own weapons, as Goliah was ſlain with his own ſword.

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

2. Let people alſo look to it, that they be men of knowledge: Every one of you profeſſe your ſelves to be Gods ſervants, and the Lord to be your Maſter; now it behoves every ſervant to know his Maſter's will: Luke 12.47.Luke 12:47Every ſervant of God muſt labour to know his will revealed in his word. A loving and dutiful wife that ſhould have a p. 54letter ſent to her from her husband out of a far Countrey, would not throw it into a hole, and there let it lie and rot, but have it in her boſome, neer her heart and hand, that ſhe may often peruſe it, and inform her ſelf by it; how ſhe may the better order her buſineſſe, according to her husbands directions contained therein; O do not reſt your ſelves in an ignorant condition, nor content your ſelves with any natural wiſdome and underſtanding, ſuch as was in the old Philoſophers, who had not the knowledge of God in Chriſt, but only a confuſed, a general knowledge, which could not lead them to happineſſe. Nor muſt you reſt content that you have worldly wit and wiſdome, to get and gather together things for this life, of which Chriſt ſpeaks, Matth. 16.26. Labour not for that wiſdome that is from beneath, which is earthly, Jac 3.15. Exod. 1.10.Jas 3:15Exod 1:10ſenſual, and devilliſh, ſuch was the wiſdome of Pharaoh, plotting to oppreſſe the Iſraelites, Come on, ſaith he, let us deal wiſely with them, but labour for that wiſdome that is from above, which as it cometh from heaven, ſo … …ieth the ſoul that hath it to heaven again, …tting the heart and affections on things that are above, and let me tell you further, that it is not enough for you to have other graces, but you muſt alſo have ſpiritual knowledge and underſtanding.

p. 55And here I ſhall lay down and propound two great motives to labour after ſaving knowledge.

1 Conſider the great danger and miſchief of ignorance.

2. The great benefit and excellency of knowledge.

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

1. Without knowledge a man cannot be good: An ignorant man cannot be a good man; an ignorant man is apt to ſay, I have a good heart, and my heart is as good as the beſt: thou art deceived, if thou art ignorant, thou canſt not be good, I do not mean of natural goodneſſe one towards another, but of being good towards God. Prov, 19.2.The Soul without knowledge is not good; ſaith Salomon, it hath not a dram of goodneſſe in it, i. e. of true goodneſſe; and if a mans ſoul be not good, his heart is naught; Prov. 10.20.Prov 10:20an ignorant man is a wicked man, and the heart of the wicked is little worth, ſaith the wiſe man; many ignorant people are ready to ſay, what though we be ignorant, yet we mean well, our heart is as good as the beſt, and we hope that God will accept of our good meanings and intentious: But how can men mean well, when they know not how to do well? Pſal. 51.6.Ps 51:6then is the heart good, when a man can ſay as David, Lord, thou haſt taught, or made me to know p. 56wiſdom in the hidden part, Prov. 2.10.Prov 2:10or in the ſecret of my heart: when this wiſdome entreth into thy heart, and knowledge is pleaſant to thy ſoul, as Salomon ſpeaketh, when thy heart is taught of God, then it is good. A man may have a good nature, a good diſpoſition, good natural wiſdome and knowledge, but this is hateful to God, if ſpiritual knowledge be wanting; Rom. 8.7.Rom 8:7the wiſdome of the fleſh is enmity to God; and it is that which keeps a man off from yielding ſubjection to the Law of God.

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

Peter exhorts husbands to dwell with their wives, 1 Pet 3.7.1 Pet 3:7according to knowledge.

Knowledge is required of all husbands, and of all men before they be husbands, becauſe as ſoon as they have wives, they are charged to ſhew their knowledge. Huſbands muſt ſet up the worſhip of God, and the exerciſes of piety in their dwellings, Joſh. 24.15. Deut. 6.7.Josh 24:15Deut 6:7by inſtructing their wives and children in the things of God, and by talking and diſcourſing of Gods Word upon all occaſions, as alſo by praying together, Jer. 10.25. Eph. 6, 4.Jer 10:25Eph 6:4that ſo they may keep off the curſe of God from them, which ſhall fall upon them that know him not, and the families that call not upon his Name. A man cannot be a good Parent without knowledg. Parents are required to bring up their children in the nurture and admonition of the p. 57Lord: how canſt thou inſtruct thy children, while thou thy ſelf art ignorant of God and his word? a man cannot be a good Maſter, nor a good Chriſtian without knowledge; God who commanded light to ſhine out of darkneſſe, hath ſhined in our hearts, 2 Cor. 4.6.2 Cor 4:6to give the light of the knowledge of the glory of God, &c. ſaith the Apoſtle: the firſt thing that God created in the world was light, and the firſt thing he creates in the ſoul of the new creature is ſpiritual light and knowledge; ſo then unleſſe we have the light of heavenly knowledge in our hearts, we cannot be good.

2. Without knowledge we cannot do good. Pſal. 36.3. Deſinit adhibere intelligentiam, ad benè faciendum. Junius. Cadallehaskil lehetib. Hebr. Noluit intelligere ut benè ageret. Hieron.Ps 36:3David makes it an indelible Character of a wicked man, to refuſe knowledge; he hath left off to underſtand, and to do good. Geneva, he ceaſeth to uſe his underſtanding to do well. Junius, he would not underſtand, that he might do well, ſaith Hierom, upon Pſal. 36.3. under the Law God rejected the blind ſacrifices, ſhewing how he contemneth blindneſſe and ignorance in all thoſe that will ſerve him, Malach. 1.8. A good intention cannot make a good action; if knowledge be wanting, it is but a blind offering, though done in obedience to Gods command. As it is willworſhip, when things are done, which are not commanded, and men think by them to do God good ſervice, ſo likewiſe when men do Gods commands for ſiniſter reſpects, not p. 58knowing the force and ground of the command.

1. Without knowledge a man cannot repent, how can a man turn from ſin, unleſſe he know the nature and danger of ſin, how can he turn to the Lord, unleſſe he know him: When Iſrael turneth to the Lord, Hoſ. 8.3.Hos 8:3he ſhall cry to the Lord, My God we know thee, ſaith the Prophet Hoſea. If you urge an ignorant man to turn from his ſin, and turn to the Lord, he will anſwer as Pharaoh, Who is the Lord, I know not the Lord, neither will I let my beloved luſts go: how can a man repent, till his conſcience be touched, and how can conſcience accuſe him without knowledge? Knowledge is the effect of a good conſcience, and a good conſcience (like an haughty ſpirit) ſcorneth to lie in the hovel of ignorance.

2. A man cannot pray to the Lord without knowledge: Ignoti nulla cupido Rom. 3.10 Joh. 4.10. 3 Cor. 14.15. Alſted. Theolog. Catechet.Rom 3:10John 4:10John 4:3there is none that underſtandeth, that ſeeketh after God, ſaith the Apoſtle. If thou kneweſt, ſaith Chriſt, to the woman of Samaria, thou wouldſt have asked, &c. A man may ſay a prayer, or read a prayer, without true knowledge, and the Lord regard them not; but he cannot pray with the heart, nor pray ſpiritually without true knowledge; that prayer is right which is done in the ſpirit, and with underſtanding. Scientèr or at, qui novit quem orat, quid, & pro quo.

p. 593. VVithout knowledge a man cannot …raiſe God for any mercy; Pſal. 17.7.Ps 17:7Sing ye praiſes with underſtanding, ſaith the Pſalmiſt, therefore the Saints do honour God moſt with their praiſes and confeſſions, becauſe they know more of God and his goodneſſe then others, and can report higher things of him. VVicked and ignorant men ſpeak of God onelyonly by hear-ſay, but they that know him, by intimate acquaintance and experience, as the Queen of Sheba knew more of Salomons wiſdome by his mouth, then by his fame; he that hath the moſt inward communion with God, is able to render the more abundant praiſes to him.

4. VVithout knowledge, a man cannot be zealous for God and his glory; there is a blind zeal like that of Popiſh votaries, Phil. 3.6.Phil 3:6there may be a zeal of God, where there is no knowledge of God, as the Apoſtle Paul ſpeaks of himſelf, before his converſion, that he perſecuted the Church out of zeal; the like he ſpeaks of his Countrey-men the Jews that they have a zeal of God, Rom. 10.2. Zelus abſque ſcientia, quà vehement…ùs irruit, eò graviùs corruit. Bernard.Rom 10:2but not according to knowledge. It is good, ſaith the Apoſtle, alwayes to be zealouſly affected in a good matter, Gal. 4.18. Now wiſdome and knowledge are good guides to zeal, to keep it within compaſſe, that it run not out into fury, in all pious actions let zeal be your ſpur, but let knowledge and wiſdome be your guide.

p. 605. A man cannot truly worſhip God without knowledge, we muſt know him before we can worſhip him; how can we reverence him whom we do not know; we know what we worſhip, Acts 17.23.Acts 17:23ſaith our Saviour; but as for all ignorant perſons (like the Samaritans) they worſhip they know not what, and if they do him any outward ſervice, they ignorantly worſhip the true God, like the Athenians that ſet up an Altar to the unknown God; this makes many perſons to come into Gods preſence, and carry themſelves ſo irreverently as they do, becauſe they do not know him: Such as our knowledge is, ſuch is our worſhip of God.

3. Without knowledge a man cannot receive good.

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

2. Without knowledge a man cannot receive the Spirit of God: John 14.17.John 14:17our Saviour ſaith, That the world cannot receive the Spirit of truth, becauſe it ſeeth him not, neither knoweth p. 61him: many men make a mock and ſcorn of the Spirit of God, becauſe they do not know him; the natural man receiveth not the things of the Spirit of God, for they are fooliſhneſſe to him, neither can he know them, 1 Cor. 2.141 Cor 2:14becauſe they are ſpiritually diſcerned.

A natural man may hear of ſpiritual things, but cannot be in a capacity of receiving them, till he come to underſtand …nd to know them. They are riddles to a natural man, as the Apoſtle ſaith, 1 Cor. 2.9.1 Cor 2:9Eye hath …ot ſeen, nor ear heard, nor hath it entred into …he heart of man to conceive the things that God hath prepared for them that love him; he ſpeaks there of the things of the Goſpel: …ut, ſaith he, God hath revealed them to us …y his ſpirit, and we have the mind of Chriſt, verſ. ult. A natural and ignorant man is …ike a corrupt ſtomach, where no meat will digeſt or nouriſh, it doth him no good, it turneth to no good nutriment; ſo it is with an ignorant ſoul, the ſpiritual things of God do him no good, they digeſt not in his ſoul, they nouriſh him not, becauſe he is full of darkneſſe, corruption, and ignorance.

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

God is light, and the ignorant man is darkneſſe, 2 Cor. 6.14.2 Cor 6:14and what communion hath light with darkneſſe? God is light, and in him there is no darkneſſe, and while thou art in the dark dungeon of ignorance, thou canſt not converſe p. 62with the Father of Lights. A natural man is a blind man, he cannot ſee nor diſcern ſpiritual things: God takes no delight in ſuch blind fools. If you delight your ſelves in ignorance, and are unwilling to be taught, as many children and ſervants are, how can you have any communion with God that know him not? It is true, as a judicious Divine obſerveth, Mr. Cotton on John.there are many that deſire knowledge, and cannot attain it, and of ſuch, ſaith he, God will either accept their deſires, or give them knowledge, but ſuch as pleaſe themſelves with their ignorance, they have no communion with God, but are ſealed up unto damnation. If a man walketh in darkneſs, and ſaith he hath fellowſhip with God, he is a liar. A man can have no communion with God in the ſpirit, nor in his ordinances, no… in any thing as his, without the knowledge of God; for while he liveth in the darkneſſe of ignorance, he is without God in the world.

5. Col. 1.13.Col 1:13Without the knowledge of God men are ſtill under the power of Satan, the Prince o… darkneſſe.

They are ſaid to be under the power o… darkneſſe, i. e. of ignorance, and they tha… are under the power of darkneſſe, are under the power of this Black Prince: the Devil himſelf is bound in everlaſting chains under darkneſſe, and he bindeth ſinners with the chains of darkneſſe, the darkneſſe o… p. 63ignorance, and holds them under his power: Acts 26.18Acts 26:18therefore when a ſinner is converted unto God, he is delivered from the power of Satan, being turned from darkneſſe to light, and being made a meet partaker of the inheritance of of the Saints in light, he is delivered from the power of darkneſſe. Moſt men, while they are under Satans power, they are held with this chain: where ever an ignorant man goes, he goes like a fettered priſoner with his Keeper at his back: let him go to the Congregation to hear the word, there Satan either ſtops his ears, or blinds his eys, or elſe choaks and ſteals away the good ſeed of the word out of his heart. Thoſe that are without the acknowledgment of the truth, they are taken captive, 2 Tim. 2.26. Eph. 6.12.2 Tim 2:26Eph 6:12or taken alive by him in his ſnare, and wicked ſpirits are ſaid to be the Rulers of the darkneſſe of this world: Oh tremble then, thou ignorant wretch, to think to whom thou art in bondage.

6. While thou art ignorant, wanting the knowledge of God, thou art in ſubjection to every baſe luſt.

Paul ſpeaking of the unregenerate State, Tit. 3.3. 1 Pet. 1.14.Titus 3:31 Pet 1:14deſcribeth it thus: At that time we were fooliſh and diſobedient, ſerving divers luſts and pleaſures: Faſhion not your ſelves, ſaith Peter, according to the former luſts in your ignorance. An ignorant man knoweth not what is good, and what is evil, and often putteth good for p. 64evil, Iſai 5.20. Prov. 14.12.Isa 5:20Prov 14:12and evil for good, putteth darkneſſe for light, and light for darkneſſe; now the will and affections do for the moſt part follow the underſtanding in things that are good, I ſay for the moſt part, becauſe the will and affections are ſometimes more depraved then the underſtanding: and in evill things, the will and affections do altogether follow the underſtanding; now the underſtanding being darkned, and putting evill for good, and good for evill, how can it be, but a cauſe of divers luſts, making the ſoule to ſerve divers luſts and pleaſures? Ambition, Pride, Paſſion, Drunkenneſſe, Revenge. Every ſin and luſt will command them, ſo long as they are without the true knowledge of God: this is a miſerable ſlavery, to be led by their luſts, if they had eyes to ſee it; one luſt hurries them one way, and another hurries them another way; where there is the knowledge of him that hath called us to glory and vertue, 2 Pet. 1.3, 4.2 Pet 1:32 Pet 1:4ſuch have eſcaped the corruption that is in the world through luſt: there is no eſcaping the pollutions and defilements of ſin and luſt, but by the knowledge of our Lord and Saviour, Jeſus Chriſt.

7. Ignorance makes a man like a beaſt; A man without knowledge is like Nebuchadnezzar, who had the heart of a beaſt in the ſhape of a man: an ignorant man hath the head and heart of a beaſt, an ignorant man is a very beaſt. For what difference p. 65between a man and a beaſt? A beaſt hath eyes, ears, legs, as well as a man; ſeeth, heareth, goeth, ſmelleth, taſteth, Keckerm. Phyſick. 1.as well as a man can do: nay, many beaſts can doe theſe things better then a man can doe: a man then differeth only from a beaſt in underſtanding and diſcourſe. Therefore ſaith God to his people, Be not as the horſe or mule, Pſal. 32.9. Mule nihil ſentis, Epigram. 14.1Ps 32:9that hath no underſtanding; as the Poet calleth an ignorant man, a ſottiſh man, yea, a ſottiſh mule. Ask an ignorant man what God is, what Jeſus Chriſt is, what his natures, what his offices are? ask him what the Spirit of God is, what God requireth at his hands, how he ſhould ſerve him? ask him how he will get faith? examine him about the doctrines of Juſtification, Adoption, Sanctification, what evidences he can ſhew for everlaſting life and ſalvation, what marks of Chriſtianity he can ſhew, foreign. Diogenes opulentum quendam indoctum ovem aureo vellere dixit. Fortuna Craeſum facit. Minerva Platonem. Pſal. 49.20Ps 49:20what tokens of found converſion and ſincerity in himſelf, what ſtrange anſwers ſhall you receive from an ignorant man? ſo that the bleating of a ſheep, the neighing of an horſe, or the lowing of an Oxe, is as much to the purpoſe, as his anſwers are. Is he rich? he is a rich beaſt; as Diogenes Cynicus called a rich man that was unlearned, a ſheep with a golden fleece. Is he honourable? he is an honourable beaſt, if ignorant; as one ſaid of an ignorant and unlearned King, that he was but a crowned Aſſe. Fortune makes a man rich, ſaid an Heathen, but it is wiſdom makes a man; and p. 66let me adde, it is the knowledge of God, that makes a man indeed, that makes a true Chriſtian: Man that is in honour, and underſtandeth not, is like the beaſts that periſh: ſaith the Pſalmiſt; when man was in his higheſt honour, he did affect to become like God in knowledge, and therefore God made him like a beaſt that underſtandeth not; God made him like the beaſt: and a godly Divine of ours well obſerveth; it is better to be a beaſt, then to be like a beaſt: for a beaſt in his own condition followeth the inſtinct of nature, but to be like a beaſt, is for a man to unman himſelf, to degenerate to a baſer condition, then that wherein he was created: therefore be not in that ſottiſh eſtate, as to be like the horſe or mule that hath no underſtanding.