The Mischiefs and Danger of the Sin of Ignorance, Text (2 of 3)

The Mischiefs and Danger of the Sin of Ignorance · Text (2 of 3)

p. 668. An ignorant ſtate, is an eſtate hardly to be cured.

That is the reaſon why there are ſo many old men that are ſottiſh and ignorant, men that have lived ſixty, ſeventy, or eighty years, and yet are but children in underſtanding: Jerem. 4.22.Jer 4:22therefore the Holy Ghoſt calleth an ignorant people, ſottiſh children: ſo the Lord complaineth, my people is fooliſh, they have not known me, they are ſottiſh children, they have no underſtanding. If a man be ignorant, the elder he is, the more ſottiſh and ignorant he growes. Ignorance in youth is ſottiſhneſſe in old age; therefore people commonly call an old ignorant man an old fool, p. 67and the Apoſtle Peter calleth ſuch ignorance, 1 Pet. 2.15.1 Pet 2:15the ignorance of fooliſh men.

1. An old man thinks it a great diſgrace and diſparagement for him to be taught, or to learn: what ſaith he, have I lived to this age, and muſt I now be catechiſed?

2. Ignorant old men are very unteachable: if a fool be brayed in a morter, Prov. 23.9.Prov 23:9yet his folly will not depart from him, ſaith Solomon: and if any man ſpeak in the ears of a fool, he will deſpiſe the wiſdome of his words. Words and perſwaſions are but ſpent in vain upon an old ſottiſh man, who is wiſer in his own conceit, Prov. 14.23.Prov 14:23then ſeven men that can render a reaſon. A reproof will enter more into a wiſe man, then an hundred ſtripes into a foole: it is natural for old ignorant perſons to frame many excuſes; they are ready to ſay, they know enough, and as much as any body can tell them, and they need know no more, and they think themſelves well where they are; they are in love with darkneſſe, and hate the light, Luke 7 30Luke 7:30and therefore like the blind Phariſees, they deſpiſe the counſell of God againſt themſelves.

3. Old men do uſually hang upon ſome old cuſtome or tradition of their fore-fathers, and from that they will not be beaten, though they can give no reaſon for it.

4. The older they grow, the weaker are their brains, and ſo the more unapt to learn ſenex bis puer, an old man is twice a child. Covetouſneſſe p. 68for the moſt part ſo poſſeſſeth old men, Pluto the God of riches is feigned blind by the Poets.and this ſin never waxing old, but growing green in withered and decrepit old men, their hearts being ſo ſet upon the things of the world, that they have neither heart, nor will to get knowledge.

6. Being old, and now ready to drop into the grave, they have but a little time to be inſtructed, and ſo at length as they lived all their dayes without knowledge, ſo they dye without wiſdome, as Eliphaz ſpeaketh, Job 4.21.

You ſee then that an ignorant eſtate is very dangerous, Eccleſ. 4.13.Eccl 4:13becauſe hard to be cured. Better is poverty with wiſdome, then folly with riches and honour. Better is a poor and wiſe child, then a fooliſh King, who will no more be admoniſhed; let me cloſe up this with that of the Apoſtle. 1 Cor. 14.20.1 Cor 14:20Brethren, be not children in underſtanding: howbeit in malice be ye children, but in underſtanding be men; or as the Greek hath it, in underſtanding be ye of a ripe (or perfect) age.

9. Ignorance makes a man to ſlight and deſpiſe all Gods works.

David meditating on the works of God, cries out: O Lord how great are thy works! and thy thoughts are very deep: but then he addeth: A brutiſh man knoweth not: neither doth a fool underſtand this. Pſal. 92.5, 6. who ſo is wiſe, will obſerve theſe things. Pſal. 107.43. As Pearles caſt before p. 69dogs or ſwine, ſo are the works of God among ignorant perſons: ſwine, or dogs, will trample pretious pearls under their feet in the dirt, but skilful Lapidaries will uſe them carefully, and ſet them in gold, and rich attire. So ignorant people that know not the works of God, and conſider not the operation of his hands, will contemn and deſpiſe, or at leaſt neglect the excellent documents, and fruitfull inſtructions of Gods glory therein exhibited, whereby the Name of God is much prophaned. A man that knows and conſidereth the works of God, uſeth them aright, and glorifieth God in them. The Dung-hill-Cock as the Fable morali…eth, doth more eſteem of a barley corn, then of a pretious pearl, knowing the profit of the one, & not the rich value of the other. So blind and ignorant people, do lightly eſteem of Gods glorious and wonderful works, preferring the dirty commodities of this dung-hill world, before the footſteps of Gods Majeſty imprinted in his works, thereby exceedingly diſhonouring the Lord himſelf.

And let me adde hereunto, that ignorance makes a man lightly to eſteem of God himſelf, and of his word. An ignorant man is ready to paſſe by a King without any reverence done unto him, and the Country Peaſant (we know) doth trample many a wholeſome herb under his feet, (which the p. 70skilfull Apothecary doth gather up, and make good account of) becauſe he is ignorant of the vertues, and medicinable uſes thereof, which the Apothecary knoweth: knowledge is a neceſſary precedent to a reverent and high eſtimation of God and his word, for to know the excellency of any thing, is a good preparative to a due eſteem thereof.

10. Ignorance is an inlet into all errours.

It is a fruitfull mother of errour: Praeteritae veniam dabit ignorautia culpae. Ovid. Epiſt. 19.An ignorant man is apt to be carried away, foreign with vain and empty words. The Papiſts who would perſwade the people they may be ignorant, and a little or no knowledge is required of them; give great occaſion to us to ſuſpect, as if they meant to make a prey of them, by ſeducing them with groſſe errours: for then ſaith Chryſoſtome, thieves go to ſtealing, when they have firſt pu… out the candle, and in dark ſhops, men uſe to utter their baſe and refuſe wares. It was ignorance of the doctrine of regeneration, and of the Scriptures, that made Nicodemus conceive that carnally, that our Saviour ſpake ſpiritually. Joh. 3.3, 4.John 3:3John 3:4It was ignorance of the Scriptures that made the Sadduces make a mock and ſcoffe at the reſurrection, and afterwards to propound their queſtion about a woman that had many Husbands, Whoſe wif… ſhe ſhould be in the reſurrection? Matth. 22.23. our Saviour tells them that ignoranc… p. 71was the cauſe of this their errour, ye erre, not knowing the Scriptures nor the power of God. verſe 29. An ignorant man is a prey for every impoſtour and deceiver, as Sampſon was for the Philiſtines, when his eyes were out. Pſal. 95.10.Ps 95:10If the blind lead the blind, both fall into the ditch together: It is a people, ſaith God, that do erre in their hearts, and the reaſon is given, they have not known my wayes: An ignorant man is the very map of change, and like children toſſed to and fro with every wind of doctrine, being not well grounded; an ignorant man like a child is apt to be taken with every new fangle, ſoon growing weary of every thing. The moſt learned are ſubject to errour; for at the beſt, they know but in part, and do frequently erre, becauſe not wholly ſanctified: knowledg then is moſt neceſſary, that we may be able to try doctrines that are brought to us, Prov. 28.11.Prov 28:11and to diſcern the ſpirits, whether they be of God or no: the rich man is wiſe in his own conceit: but the poor that hath underſtanding can try him, ſaith Solomon.

Laſtly. An ignorant man is every moment liable to Gods wrath and vengeance. They have not known my wayes ſaith the Lord, therefore I ſware in my wrath; that they ſhould not enter into my reſt. Pſal. 95. ult. Powre out thy wrath upon the Heathen, Jer. 10.25.Jer 10:25that have not known thee, &c. ſaith the Prophet Jeremy: the p. 72like hath David. Pſalm 79.6. Put all thoſe together, and you may clearly ſee the danger of the ſin of ignorance, that we may be ſtirred up to labour after the true knowledg of God in Jeſus Chriſt. The caſe of ignorant men then is much to be pitied & lamented; for if their caſe be to be lamented, who through corporall blindneſſe run into innumerable miſchiefs, and at laſt fall into a deep gulf without hope of recovery; much more are they to be pitied, who through ſpirituall blindneſſe plunge themſelves into far greater evills for the preſent, and at laſt fall into the pit of everlaſting deſtruction, without recovery. Do you not pitty blind men, when you ſee them go out of the way, or ſtumble at every block, or fall into every pit or ditch, or be miſled by every falſe guide, or expoſed to the injury of every vile and malicious perſon: how much more then ſhould we ſadly lament the caſe of thoſe who are ignorant, lying under the puniſhment of ſpiritual blindneſſe, which is greater then bodily blindneſſe, beyond all compariſon, and much more deſperate.

2, The ſecond thing by way of motive to this duty of getting knowledge, is the great worth, Prov. 4.7. Phil. 3.8.Prov 4:7Phil 3:8benefit, and excellency of knowledge: Get wiſdom, ſaith Solomon; for wiſdom is the principal thing: we read of the excellency of the knowledge of Jeſus Chriſt our Lord. And here conſider

p. 731. Knowledg is the principal thing wherein the image of God conſiſteth: Col. 3.10.Col 3:10the new man is ſaid to be renewed in knowledge, after the image of him that created him; it is not our ſubſtance, that is Gods image, but true knowledge; knowledge makes a man like unto God: this the Devill knew well enough, when he tempted our firſt Parents, to eat of the tree of knowledge of good and evill, Gen. 3.5.Gen 3:5telling them, that God knew, that in the day they eat thereof, their eyes ſhould be opened, and they ſhould be as Gods, knowing good and evill: Ignorance makes a man like the bruit beaſts that periſh, but knowledge is the renewing of the image of God upon the ſoule. Pythagoras engraved in a ſtone with his own hand theſe words, ſetting it before his Academy: He that knoweth not in his meaſure what he ought to know, ſcil. in divine things, is but a beaſt among men; he that knoweth what is ſimply needfull, and no more, is a man among men, but he that knoweth according to the helps vouchſafed him of God, what may well be known; and ſo far as to direct himſelf and others aright in the way to true happineſſe, Exod. 4.Exod 4is a God among men: Thus the Lord tells Moſes, he ſhould be to his brother Aaron inſtead of God.

2. Knowledge is a moſt enriching thing; Col. 2.2, 3. Ʋnicum bonum ſcientia, unicum malum ignorantia.Col 2:2Col 2:3we read of the riches of the full aſſurance of underſtanding, and of the treaſures of wiſdom and knowledge; this makes a man rich to God: there is one that is dives ſibi, rich to p. 74himſelf; there is another that is dives Deo, rich unto God: he that hath onelyonly outward treaſures, is rich to himſelf, but he that hath the treaſures of wiſdom and knowledge, is rich in God. God never chargeth us to be rich in worldly things, but to be rich in knowledg, Col. 1.6.Col 1:6to be filled with the knowledg of his will, in all wiſdom and ſpiritual underſtanding: where this treaſure is wanting, the ſoule is beggerly and bankrupt, baſe in Gods ſight, as he ſaith of the Church of Laodicea. Rev. 3.17.Rev 3:17Thou ſayeſt, thou art rich, and encreaſed with goods, and haſt need of nothing, and knoweſt not that thou art wretched and miſerable, and poor, and blind, and naked: A blind and ignorant ſoul, Auguſt. Serm. 16. in Matth.is a poor, miſerable, and beggerly ſoul. When thou buyeſt a Farm, thou buyeſt a good one, ſaith a Father, when thou marrieſt a wife, thou chuſeſt a good one; when thou deſirect children, thou deſireſt good ones: and when thou haſt all theſe riches, thou art but poor, inter tot dona, amongſt ſo many gifts; aud, malus inter tot bona, evill among ſo many good things; if thou wanteſt the riches of true knowledge: men may welter upon their Gold like Heliogabalus, as Lampridius, and Herodian report of him, and yet for ſpiritual knowledge, have hearts like ſtones, and heads like beetles, and be beggers in the midſt of their abundance, deſtitute of all heavenly riches, Prov. 3.14Prov 3:14of riches towards God. The merchandiſe of wiſdom is better then the p. 75merchandiſe of ſilver, and the gain thereof then fine Gold: Merchants that trade for ſilver and gold, bring in much profit, but the merchandiſe of wiſdom is better, and more profitable: My fruit is better then Gold, yea then much fine gold; ſaith wiſdome: It brings in peace of conſcience, it filleth the heart with unſpeakable joy, Prov. 8.16Prov 8:16it comforts the ſoul in the greateſt diſtreſſe; this is the fruit that groweth upon the tree of Knowledge.

3. 1 Tim. 6.20. Haec ſcientiarum nobiliſſima, & ſcientia nobiliſſimorum.1 Tim 6:20It far tranſcendeth all other kind of knowledge, other knowledge compared with this knowledge, is but, as the Apoſtle ſaith, Science falſely ſo called; what will it avail a man with the Grammarian to be able to ſpeak & write purely, and uſe elegant phraſes in his words, if he want the knowledge of God to direct him to live purely and holily; for want whereof, he committeth many ſolaeciſmes and abſurdities in his works and actions? what comfort can it afford a man to have been a fine Rhetorician, and eloquent Oratour, and having uſed many pleaſing words to men, if in the mean time, he want a light within him, to ſhew him how to do thoſe things that are pleaſing to God? what will it help the Muſitian to have had a tunable tongue with an untunable heart? what will it pofit the Logician, to be able to diſpute ſubtilly, if he be gravelled, and ſet Non-plus in the Devills ſophiſtry? what will it help the Lawyer, to be able to preſcribe to others the rules p. 76of equity, and himſelf to live in the practice of all iniquity? what good will it do to the Geometrician to know the meaſure and compaſſe of the whole earth, and not to know and conſider that himſelf muſt ſhortly return to the earth? what will it advantage the Aſtronomer to have his eyes lifted up to heaven, if he be ignorant of the God of heaven, and his heart be groveling upon the earth? what will it help the Arithmetician, to be cunning and skilfull in numeration, addition, ſubſtraction, multiplication, diviſion, and all the ſeverall branches of that Science; Pſal. 90.12.Ps 90:12if in the mean time he forget Moſes numeration, and never pray unto God to teach him to number his dayes, and to apply his heart unto wiſdom; or Zacheus diviſion in reſtoring what he had ill gotten to the right owners, and diſpoſing of what he had to ſpare, of what he had well gotten, to the poor and needy members of Chriſt? what is a man profited with the Phyſician, to know the ſtate and conſtitution of other mens bodies, and yet be ignorant how it fares with, and what ſhall become of, his own poor ſoul! In a word, if we were ſo well read in hiſtories, and had ſuch firm and ſure memories, as that we could diſcourſe of the affaires of all forreign and farre Countries; as Turkie, Perſia, the Eaſt and Weſt Indies, &c. and in the meane time be ſtrangers at home, not knowing how things go in that Microcoſme, or little world p. 77of our ſelves, it would but little profit us? what if we could deſcribe as in a Map or Table, the warres of the Trojans, Grecians, Romans, Turks, and Perſians, and in the mean time be ignorant, that we have a politick, powerful, mighty, and malicious Adverſary, to encounter with our ſelves, as Peter tells us. 1 Pet. 5.8. yea, that he uſeth treachery and treaſon againſt us, being in league with our owne fleſh, which he ſtirreth up to rebell againſt the good motions of the ſpirit, and make us yeeld our ſelves to be his Slaves and Vaſſals? Beloved, all theſe knowledges in their kind, are good and commendable; and good ornaments to thoſe that have attained them, and may be means to fit, and furniſh men to be more ſerviceable to Church and common-wealth, but they muſt all be ſubordinate, and ſtoop to this moſt excellent knowledge, the knowledge of God in Chriſt. Compare this excellent knowledge, with other knowledges contained in the writings of Philoſophers, and other humane authours, Chryſoſt. Homil. 4. in 1 Cor. … Vitrea argumenta quae ſubtilitate lucen… vanitate franguntur. Auguſt.and you will find it ſo far to excell and exceed them all, as heaven doth the earth: for their diſcourſes and diſputations be but like ſpiders webs, many times ſo ſubtill, as we ſcarce conceive the reaſon of them; yet withall ſo light, as they yield no comfort or content, when we do conceive it; and as Auſtin ſaith, their arguments are glaſſy, which ſhine with ſubtilty, and are broken with vanity: p. 78They diſcourſe of knowledge, and diſpute thereof, and yet ſtill remain blind and ignorant as Bats, or Beetles, in reſpect of the main and chief knowledge, the knowledge of God and Chriſt? 1 Cor. 2.2.1 Cor 2:2Paul determined to know nothing elſe ſave Jeſus Chriſt, and him crucified. Theſe men diſcourſe and diſpute of happineſs, and yet remain themſelves moſt miſerable, being ſo far from enjoying it, as few or none of them ever truly knew what it was, they talk of the truth, but many of them are liars, they talk of vertue, and yet remain moſt vitious: briefly, we may ſay of all their ſpeculations, and curious Arts and Sciences, without the ſaving knowledge of God in Chriſt, (which none of them ever attained unto by the Moon-light of nature) that it was but docta quaedam ignorantia, Scientia optima, non ſolùm quae doctiores, ſed quae meliores homines efficit. Bernard.a kind of learned ignorance, or ignorant kind of knowledge, as Auſtin calleth it, at leaſt nothing worth in compariſon of this heavenly knowledge; for, as Bernard hath noted, that is the beſt knowledge, not onelyonly which makes men more learned, but better and more holy. All riches in compariſon of this, is but droſſe and rubbiſh, all wiſdom (in compariſon of this) is but fooliſhneſſe.

4. Knowledge is the Mother-grace.

1. It is the Mother of faith; If a man know God, he will believe and truſt in him: They that know thy name will truſt in thee, Pſal. 9.10.Ps 9:10we have known and believed, ſaith the Apoſtle. p. 791 John 4.16. Bellarmine ſaith, Whoſoever ſees the Son, and believes in him, ſhall have everlaſting life. Joh. 6.40.John 6:40that Faith …ariſeth from ignorance rather then from knowledge, becauſe, ſaith he, Faith is the evidence of things not ſeen: but I ſay, we firſt know a thing, before we can believe; now whereas the Apoſtle, Heb. 11.1. ſaith, Faith is the evidence of things not ſeen, you are to underſtand that the Apoſtle doth not there define faith, but onelyonly deſcribe it by one of the effects of it, becauſe it makes things clear and evident which it never ſaw: as by faith we do believe the creation of the world, though we never ſaw it: ſight and knowledge is no hinderance of, but a help to, faith; 1 Joh. 4.8. Viſus eſt prima amoris linea. Quiſquis te cognoſcit, amat te, plus quam ſe, & venit ad te, ut gaudeat de te. Hinc eſt, Domine, ut non tantum diligo, quantum debeo, quia non ptenè cognoſco te: quia parum cognoſco, parum diligo.1 John 4:8as Stephens faith was not any whit leſſened, but rather helped by his fight of Chriſt, ſitting at the right hand of God.

2. Knowledge is the root of love: he that loveth not, knoweth not God, ſaith the Apoſtle; he that knoweth God moſt, loveth him beſt, therefore many men do not love him, becauſe they do not know him; there he two feet on which we muſt walk to heaven, ſaith one, if ever we mean to come there, viz. Faith and Love; he that wants faith, is lame on the right foot, and he that wanteth love, is lame on the left foot, and both theſe follow after knowledge. A man that knoweth God in Covenant, and as an all-ſufficient God, cannot chuſe but love him: till a man knoweth Chriſt in the fulneſſe of his perfections as Mediatour, he cannot truly p. 80love him. For as men naturally love the children of their own body, ſo men are apt to dote upon the brats of their own brain, and to be in love with their own imaginations, till they come to know the Lord: naturally man hath an operating fancy to ſet up ſomewhat in his underſtanding, and in his heart, above and beſides God, till he comes to a diſtinct knowledg of God in Chriſt. It is true! it is not knowledge that makes a man a good man, but love and ſanctified affections; 1 Cor. 13.1, 2. Auguſt. Soliloqu. cap. 1.1 Cor 13:11 Cor 13:2for though I ſpeak with the tongues of men and Angels, and though I have the gift of Propheſie, and underſtand all myſteries, and all knowledge, &c. and have not love, I am become as ſounding braſſe, or a tinckling cimball, and all this profiteth me nothing; the devill and wicked ſpirits know much, and yet have no love to God: yet there can be no love to God, where the knowledge of God is not.

3. Knowledge is the root of obedience: as ſoon as Abraham knew the Lord, Gen. 12.1. Sit. 3.3.Gen 12:1he obeyed the voyce of the Lord, when God called him to get out of his countrey, from his kindred, and from his Fathers houſe: the fooliſh and diſobedient are put together by the Apoſtle; diſobedience ſprings from folly, as obedience ſpringeth from wiſdom; what is the reaſon? 1 Cor. 2.14.1 Cor 2:14the naturall man ſcorneth at the things of the ſpirit, and they are fooliſhneſſe to him; it is becauſe he cannot perceive the excellency p. 81of them. Behold the fear of the Lord, that is wiſdom, and to depart from evill, Job. 28.28. Haec irae impetum cohibet ſisperbiae tumorem ſedat.Job 28:28that is underſtanding. After true knowledge, followeth obedience of the heart and life: the end of learning. The Commandement of God is obedience, for if the end of all practicall knowledge be obedience, then much more the end of the commands of God: The knowledge of Chriſt is the only means to ſuppreſſe ſin and vice.

5. Knowledge is the only way to true happineſſe: 1. Tim. 2.4, 5.1 Tim 2:41 Tim 2:5it is the will of God that all men ſhould be ſaved, ſaith the Apoſtle, but how, may ſome ſay? he addeth in the next words, and to come unto the knowledge of the truth: and it is not only the way to true happineſſe, but it is true happineſſe inchoate; John 17.3.John 17:3this is life eternall to kno… thee, the only true God, and whom thou haſt ſent, Jeſus Chriſt, ſaith our Saviour. Moſes firſt prayes to God, Lord tell me thy name; he beggeth acquaintance with God, and then ſaith he afterwards, Lord ſhew me thy glory, they that be wiſe, Dan. 12.3.Dan 12:3ſhall ſhine as the brightneſſe of the F…rmament, ſaith Daniel: Revel. 4.8.Rev 4:8there are no ignorant fools in Emmanuels land. Glorified creatures are ſaid to be full of eyes within, ſeeing eternal happineſſe conſiſteth in viſion, they muſt be full of heavenly light and knowledge: Now we know but in part, but then ſhall we know as we are knowne. 1 Cor. 13.12.

p. 826. Knowledge is very uſefull and neceſſary to the ſoule.

1. To direct and guide a man: as God hath put the Sun and Moon in the Firmament to rule the day and the night, ſo he hath put knowledge into the ſoul, to guide and govern men in their practiſes, and to dictate to them what is to be done, what is to be avoyded. A man without knowledge, is like a blind man wanting a guide to direct him, if the underſtanding be clear and good, the man is ſafe, but if the underſtanding be darkened, then he falls into the pits of ſin and errour; Matth. 6.22.Matt 6:22The light of the body is the eye, ſaith our Saviour, if therefore thine eye be ſingle, the whole body ſhall be full of light; but if thine eye be evill, thy whole body ſhall be full of darkneſſe: The meaning is, that as the eye is the light and guide of the body, ſo is the underſtanding the guide of the ſoule: and as the body followeth the fortune of the eye, if the eye be ſingle, (that is, clear and good) the whole body is full of light, and every member will be able to do its proper work, as if it had an eye in it: but if the eye be evill or blinded, then the whole body is full of darkneſſe, that is, every member miſtaketh in its operations, as the eye in the body guideth the feet …w to walk, and the hand how to work, and every member how to do his part and duty, and the whole body to decline and avoyd danger: ſo rectified p. 83reaſon, and a ſingle eye will guide our wills and affections, teaching them what to chuſe, and what to refuſe; and if the judgement be cleared from corrupt principles, then the whole ſoule will be full of light, and the whole life of man will be good: for as where the eye is clear, and quick-ſighted, the body is well guided, ſo where the underſtanding, and reaſon, and judgement is rightly informed, there the ſoule is well ordered, otherwiſe there is nothing but diſorder and confuſion. True knowledg will direct thy choyce to forſake the bad, and follow the good; to leave earthly things, Eccleſ. 9.15. Eccleſ. 10.6.Eccl 9:15Eccl 10:6and cleave to heavenly; Wiſdome is profitable to direct, ſaith Solomon; even as light directeth him in his way: the knowledge of God in a ſaving way, will make thee not to place happineſſe in pleaſing thy humour with the ancient Philoſophers, but it will make thee content with Paul, to give over all to gain Chriſt; Prov. 19.22.Prov 19:22true knowledge guideth the tongue, underſtanding is a well-ſpring of life to him that hath it: the heart of the wiſe teacheth his mouth, and addeth learning to his lips; that is, as if he had ſaid, whereas a fooles heart is upon the tip of his tongue, to vent and utter whatever he knoweth at all adventures, a wiſe mans tongue is ordered and guided by his heart, to keep and obſerve a decorum both in ſpeech and ſilence: And concerning actions, Solomon bringeth in p. 84wiſdom, ſpeaking thus in her own perſon, ſaying; Prov. 8.19, 20.Prov 8:19Prov 8:20My fruit is better then Gold, yea then fine Gold, and my revenue then choyce Silver; and then addeth a reaſon ſaying: I lead in the way of righteouſneſſe, and in the midſt of the paths of judgement. Now on the other ſide, if thine eye be evill, thy whole body is full of darkneſſe; as a man that hath an ill ſight, a pearl in his eye, or is pur-blind, is oftentimes, nay evermore deceived in his choyce, and miſſeth his mark: So he that hath his underſtanding darkned and dazzeled, wanteth a right judgement to guide him in the worſhip and ſervice of God: the corruption of his own heart and proud fleſh, the ſleights and ſuggeſtions of Satan, and the evill examples of others with whom he liveth, being (as Gregory Nazianzen ſaith) interpoſed between the eye of his mind, and the light of the Goſpel; as a thick cloud, or the ſhadow of the body of the earth, between our eyes and the light of the Sun. Now where this evill eye is, there is nothing but darkneſſe, and the fruits of it, amazedneſſe, horrour, and confuſion: where underſtanding is wanting, the whole life muſt be nothing but diſorder: knowledge in the ſoule, is as a King in his Realm, the head to the body, the eye in the head, a Pilot in a ſhip; yea in a word, as the Sun to the world: now what truer mirrour of miſery, then a Realme without a King or Governour, or whoſe p. 85King is a child, not ſo much in years as in diſcretion, as Rehoboam was? and what can that body do that hath an head blind without eyes, or that is ſtill diſtempered, fit for nothing but ſleep? what can be expected to become of a ſhip, whoſe Pilot and guide is ſtill ſtark drunk, neither knowing nor caring how to guide her at Sea, nor bring her to ſhore? and what greater darkneſſe is there in the greater world, then when the Sun (the eye thereof) hath run his race, and is gone to reſt, untill his riſing again? as great diſorder, diſcomfort and confuſion is there in a man without knowledge, and ſpitituall underſtanding; nay farre greater, unleſſe Jeſus Chriſt, the Sonne of Righteouſneſſe, ariſe in it, and ſhine upon it, by the beames of his grace and favour.

2. Knowledge is uſefull to ſtrengthen a man, a knowing man is a ſtrong man; Eccleſ. 7.19.Eccl 7:19a fool is a weak man: wiſdome ſtrengthneth the wiſe, more then ten mighty men that are in the City, ſaith Solomon: it will more ſupport and ſtrengthen a man, then many great friends in Court or City, it will ſtrengthen a man in great ſtraits; Friends may faile a man, and oftentimes do faile him: but true wiſdome doth not faile a man in the greateſt ſtraits, it leadeth a man through the greateſt difficulties, and ſupports him under them: to p. 86this purpoſe the Apoſtle prayeth, that the Coloſſians might be filled with the knowledge of Gods will, Coloſ. 1.9, 10, 11.Col 1:9Col 1:10Col 1:11in all wiſdome and ſpirituall underſtanding, and increaſe in the knowledge of God, that they might be ſtrengthned with all might according to his glorious power, unto all patience and long-ſuffering, with joyfulneſſe.

Wiſdome ſtrengthens us rightly to uſe our ſpiritual armour, both defenſive, and offenſive, as it is beſt for us, and appointed to us.

When a great King beſieged a little City, and built great bulwarks againſt it, there was found in it, a poore wiſe man, and he by his wiſdome delivered the City: then ſaid I, wiſdom is better then ſtrength: Eccleſ. 9.14, 15, 16. and verſe 18. he addeth, Wiſdome is better then weapons of warre: the Devill is like this great King, that cometh againſt, and beſiegeth the little City of the ſoule, buildeth great bulwarks againſt it; but a poor Chriſtian by wiſdom delivereth his ſoule: a man that knoweth his own weakneſſe, and wants, that knoweth the neceſſity of grace, that knoweth Jeſus Chriſt to be the Fountain of wiſdome and ſtrength, he goeth out of himſelfe to Jeſus Chriſt, making uſe of the vertue of his death and reſurrection, to overcome all temptations unto ſin.

p. 873. Knowledge doth exceedingly encourage a man, and hearten him againſt all diſcouragements: when a man knoweth God, knoweth his ſervice, and knoweth what God requireth at his hands, this doth exceedingly encourage a man upon the performance of his duty. Paul ſaith, 2 Tim. 1.12.2 Tim 1:12I am not aſhamed of my ſufferings for the preaching of the Goſpel; and giveth this reaſon; for I know whom I have believed, and he is able to keep that which I have committed unto him againſt that day. When a man knoweth the will of God, and walketh according to the light he hath received, when a man knoweth the promiſes, and his own intereſt in them, this doth mightily encourage a man under ſufferings; when once we have gotten underſtanding of Chriſt and the Promiſes, and Priviledges by him, the heart is full of courage; he knoweth then, let God caſt him into what ſtate or condition he will, that it ſhall go well with him; this will make a man couragious in death it ſelf: What though I die? yet ſaith he with Job, Job 19.25Job 19:25I know that my Redeemer liveth, and in that he liveth, he liveth for my good: he is my life, Col. 3.4.Col 3:4who is the life; My life is bound up in him, who is the Fountain of Life, Joh. 14.19John 14:19and becauſe he liveth, I ſhall live alſo.

4. Knowledge is ſweet, and comfortable: Eccleſ. 11.7.Eccl 11:7light is ſweet, and it is a comfortable thing for a man with his eyes to behold the light of p. 88the Sun: So when an ignorant ſoul is enlightened with the true knowledge of God and his wayes; this is very comfortable: What a comfort is it to come out of the dark dungeon of ignorance, into Gods marvelous light? the light of knowledge raiſeth a drooping ſpirit; Ignorance of God, and of his Word: ignorance of our ſelves alſo, is the cauſe of much trouble of ſpirit, when we are ignorant of our own eſtate, and of our grounds of comfort; It is the great deſign of the Devil, to blind our eyes in ſoultroubles, that we may not ſee the Well of Comfort, that runneth by us; as poor Hagar, that was ready to periſh for thirſt, had not eyes to ſee the Fountain by her: Now true knowledge leades the ſoul to the Promiſes, to the waters of Comfort, to the breaſts of Conſolation, where he may ſuck and be abundantly ſatisfied: Pſalm. 97.11.Ps 97:11Light is ſowen for the righteous, and joy for the upright in heart; when groſſe darkneſſe covereth other people, light is riſen to their ſouls: The light of the righteous rejoyceth, Prov. 13.9Prov 13:9when the lampe of the wicked is put out. The knowledge of God in a ſaving way, bringeth three grounds of comfort to the ſoul that hath it.

1. It comforteth the ſoul to conſider, how many Wiſe and Learned men, are blinded by the god of this World, that, God hath hid Heavenly Myſteries from the wiſe and p. 89prudent of the World, and hath revealed them to poor babes: and to ſuch a poor ignorant creature as he was.

2. It comforteth it to conſider, what darkneſſe it hath ſometime lived in, and that now the Lord hath called it out of darkneſſe, into his marvellous light. Oh! ſaith ſuch a ſoul, God hath done as great a work upon my heart, as he did when he commanded light to ſhine out of darkneſſe, Choſhec. panai Tehom.in the beginning of the World: my heart was like the earth at that time, when there was nothing but Tohu, and Bohu, upon it, Gen. 1.2.Gen 1:2and darkneſſe was upon the face of the Deep, and then did the Lord make light of it: It is with Gods people before he openeth their eyes, as it was with Abraham; the Lord ſent on him a moſt fearful darkneſſe, even then, Gen. 15.12.Gen 15:12when he was ready to communicate a moſt comfortable light unto him. The Lord ſtrook Paul with blindneſſe, even then, when he came to open his eyes.

3. This further comforteth ſuch a ſoul, in that God ſhining into it hath given it the light of the knowledge of the glory of God, Act. 9. 2 Cor. 4.6Acts 92 Cor 4:6in Jeſus Chriſt; glorious things are now revealed to the ſoul, the ſoul ſeeth that now, which it never ſaw before, and they clearly ſee, that which others cannot know, nor diſcern: It is light in Goſhen, where the Iſraelites are, when there is no light in Egypt: men in the ſame City, in the ſame p. 90Congregation, in the ſame Seat, in the ſame Family, ſit in darkneſſe, and cannot ſee; when others in the ſame places, do clearly behold the light of the glorious Goſpel of Chriſt. Now if this light of the godly be ſo glorious and comfortable in this World, what ſhall it be in the World to come? when God and the Lambe ſhall be their immediate light? here God enlightens us by candle-light, but there the glorious Sun of Righteouſneſſe himſelf, will be our everlaſting light: here our light may be darkened and eclipſed, but there ſhall be an eternal light without all darkneſſe, there ſhall be no night there.

5. Knowledge is uſeful to reſolve all doubts, and difficulties, which ariſe in our ſouls; this makes a man of a full and firm reſolution; a man is happy when he can ſay, This I know to be the mind of God, and in this will I live and die; this is the truth of God, and from this I will not be moved. Ignorantiae duae peſſimae filiae, falſitas & dubietas.Ignorance is the mother of two filthy daughters; the firſt daughter of Ignorance is called dubiety, or doubtfulneſſe, which is a continual wavering in opinion; a knowing man hath a fixt ſpirit, and ſettled judgement, but an ignorant man is a doubleminded man, though he be never ſo reſolute and wilful in his opinions. The other daughter of Ignorance is falſity, or errour, which ſetleth a man upon an unſound baſis: p. 91he that is void of reaſon, will not be convinced by truth or reaſon: when there were divers opinions in the World concerning Chriſt, who he ſhould be, ſome ſaid he was John Baptiſt, ſome Elias, Math. 16.14.Matt 16:14others Jeremias, or one of the Prophets; this variety of opinions ſprang from ignorance: Some ſaid he was Elias, propter zelum & amorem veritatis, for his zeal and love of the truth; for as Elias could not endure to have Gods worſhip mingled with idolatry; no more could Chriſt, as appears Joh. 2. by his puniſhing and caſting out of thoſe that bought and ſold in the Temple: others ſaid, he was Jeremias, propter patientiam in adverſis, being like a lambe before the ſhearer, not opening his mouth, however he was abuſed: and others ſaid, he was John Baptiſt, for his boldneſſe in reproving ſin, and this opinion for the moſt part went current; and the reaſon why it was more favoured and followed than the reſt, Divines obſerve to be, becauſe a great man was Author of it; as you may ſee Math. 14 2. for when Herod the Tetrarch heard of the fame of Jeſus, he ſaid unto his ſervant, this is John the Baptiſt, he is riſen from the dead, and therefore mighty works do ſhew forth themſelves in him: and then no matter, whether it be true or falſe, if Herod be the Author of it; for if Abimelech cut boughes from trees, Jud. 9.49.Judg 9:49to ſet the Tower in Sichem on fire, all the people will do ſo by his p. 92example. Here you may ſee the dangerouſneſſe of ignorance, cauſing ſuch various and erroneous opinions concerning Chriſt; their ignorance of Chriſt, made way to the entertainment of the Pythagorean opinion of the tranſmigration of ſouls into other mens bodies, which occaſioned all theſe errours; ſo groſſely ignorant were even the better ſort of people in Chriſts time, in a main fundamental point of Religion, as viz. Whether he were the Meſſiah or no: Now on the other ſide, knowledge reſolves all doubts: though others doubted who Chriſt was, yet Peter freely and clearly confeſſeth him, he doth not ſtay till a Council might be called, and the queſtion determined among the Jews; but knowing who Chriſt was, like the fore-man of a Jury, he brings in the verdict of himſelf and his followers, ſaying, (as Matthew tells us) to our Saviour, Math. 16.16.Matt 16:16Thou art Chriſt, the Son of the Living God. A man that hath clear eyes in his head, can diſcern the light if it be ſhewed him, but blindneſſe makes a man uncapable of ſeeing light offered to him: knowledge reſolves a man, and ſetleth his judgement; without knowledge a man cannot in divers caſes, diſcern truth from errour: as in the body of man, eyes are given to diſtinguiſh of colours, ears to diſtinguiſh of ſounds, pallats to diſtinguiſh of taſtes; ſo is knowledge very uſeful to diſtinguiſh of Doctrines, that are tendered to p. 93us; that with David, we may chuſe the way of truth, and avoid the rocks of errour; 2 Pet. 3.17, 18.2 Pet 3:172 Pet 3:18growing in the knowledge of Chriſt, preſerves a man from being carried away with the errour of the wicked.

6. Knowledge is uſeful to adorn the ſoul: knowledge is the ſoul's greateſt ornament: wiſdom (eſpecially heavenly wiſdom) makes a mans face to ſhine, ſaith the Wiſe man: Eccleſ. 8.1Eccl 8:1it putteth ſuch a luſter upon a man, as outſhineth all the Diadems of the greateſt Princes of the World: Prov. 1.9.Prov 1:9It is an ornament of grace to the head, and chains about the neck. Perſons of Renown for wiſdom, were wont to wear chains of Gold about their necks, Gen. 41.39, 42.Gen 41:39Gen 41:42in token of honour done to them for their wiſdom; for that cauſe Pharaoh put a Golden chain about the neck of Joſeph; and the like did King Belſhazzar unto Daniel, Dan, 5.29who was ſo Renowned for his wiſdom, that in thoſe dayes, none were eſteemed wiſer than he: therefore the Lord upbraideth the Prince of Tyrus, Ezek. 28.3.Ezek 28:3that was pufft up with the conceit of wiſdom; Behold thou art wiſer than Daniel; that is, thou thinkeſt thy ſelf wiſer than Daniel, there is no ſecret they can hide from thee. How amiable was Solomon for his wiſdom, when the Queen of Sheba came from a far Country to hear it? and when ſhe had ſeen it, ſaid, 1 Kings 10.8.1 Kgs 10:8Happy are thy men, happy are theſe thy ſervants, which ſtand continually before thee, and that hear p. 94thy wiſdom: now thoſe that are filled with heavenly wiſdom and knowledge, they wear more beautiful and glorious ornaments, than all the golden Chains in the World, As a clear, quick, and piercing eye, is a great beauty and ornament of the face of man, ſo a clear apprehenſion, a ſharpe inſpection and a ſound judgement in the things of God, is the higheſt and moſt becoming ornament of a Chriſtian ſoul.

7. Knowledge fits a man for high and eminent Employments; the beſt and wiſeſt men are to be choſen to the higheſt places: thus upon the Tree that Nebuchadnezzar ſaw, the birds are upon the boughes, the beaſts below at the root; that is, in a kingdom and common-wealth, men of worth and wiſdom are to be placed above in Authority to bear Rule, and others of meaner reach, are to hold meaner places, and to be ruled and kept in obedience and ſubjection: for Solomon tells us where and when it is otherwiſe, there is a great confuſion, Prov. 26.8. As he that bindeth a ſtone in a ſling, ſo is he that gives honour to a fool: the ordinary Tranſlation is, As he that putteth a ſtone, or a precious ſtone, in a heap of ſtones, ſo is he that giveth glory to a fool. The vulgar Latine is, Sicut qui mittit lapidem in Acervum Mercurii, ita qui tribuit honorem inſpienti, As he that putteth a ſtone to an heap of Mercury, &c. Lyra expounds it two wayes, and the firſt p. 95methinks very much ſtrained, telling us that it's a metaphor taken from ſuch as caſt accompts, whereof Mercury was the God among the ſuperſtitious Gentiles: now as in caſting of accomps, wherein they anciently uſed little ſtones, the ſame ſtone ſometimes lay for a penny, and ſometime for many pounds, and yet the value was the ſame, his place being altered: So many times a fool by favour, and friendſhip is exalted, and advanced to high place, much beyond his deſert: Another expoſition he gives us, ſaying, that as he that putteth a ſtone to an heap of mercury, that is, to build him a Temple, and ſo ſet up idolatry; ſo is he that conferreth honour upon a fool. He confeſſeth alſo that the words in the Original tongue, may have another ſenſe thus, ut qui mittit lapidem in palmam fundae, as he that patteth a ſtone into the hand of a ſling, ſo is he that gives honour to a fool. And ſo reads Junius and Tremellius; ut qui applicat lapidem Baliſtae, ita qui praebet ſtolido honorem: and the Hebrew word Margemah, coming of Ragam, lapidare, or lapidibus obruere, to ſtrike or kill with ſtones, as Pagnine tells us, will bear both, and ſignifieth either an heap of ſtones, or a ſling to hurle ſtones with; and taking the words in the laſt ſenſe: Solomons meaning may be this; As he that putteth a ſtone in a ſling, and hurleth it, forceth it upward violently, which would and ſhould of it ſelf p. 96go downward naturally, ſo he that advanceeth a fool to honour, committeth a ſoloeciſme in nature, ſetting him above in authority to rule others, whoſe proper place is to be beneath in ſubjection to be ruled of others. Knowing and underſtanding men are fitteſt for places of rule and government, therefore Pharaoh advanced Joſeph to high honour, Foraſmuch, ſaith he, as there is none ſo diſcreet and wiſe as thou art, thou ſhalt be over my houſe, and according unto thy word, ſhall all my people be ruled. Geneſ. 41.39, 40.

And now before I give directions to get knowledge, I muſt remove divers objections thrown in my way (or rather in their own way) by ignoraut wretches: for many ſottiſh people are apt to frame many objections againſt their getting of knowledge.

Object. 1. Many poor ſoules are apt to object and ſay, I am ſimple and ignorant, and am not book-learned, I cannot read, and I am blockiſh, dull of apprehenſion, and the like; how then can I underſtand the knowledge of the Lord, or the mind of God revealed in his Word?

Reſp. It is a very bad thing not to be book-learned, as you ſay, &c. but there are three things in anſwer to this objection of ignorant men, that ſay they cannot underſtand.

p. 971. Poor ſoules! they ſay they cannot get this knowlege, but the reaſon is, becauſe they will not: now that they will not get holy knowledge is evident: although they cannot learn the knowledge of God, they can learn other things that are evill and vain faſt enough: My people is fo…liſh, they have not known me, ſaith the Lord: they are ſottiſh children, they have no underſtanding: what altogether voyd of underſtanding? no; Terem. 4.22.they are wiſe to d…e evill, but to do good they have no knowledge: now this proceedeth from the evill frame and corruption of their hearts, the wiſdome of the fleſh aſſiſteth them in doing the works of the fleſh, and in counter-working the working of the Spirit; and our Saviour ſaith, Luke 16.8. foreign pro ….Luke 16:8that the children of this world are wiſer in their generation then the children of light: they are not abſolutely more wiſe and ſagacious then the children of light in every reſpect, but wiſer in their kind of wiſdom; and in ſome reſpect; wiſer for the world, and for worldly advantages: they can order all their outward affaires with much diſcretion; they have ſtrange inventions to hook in a good bargain; they obſerve the fitteſt times of taking in; and putting off commodities to the moſt advantage, they are given to oppreſſion, engroſſings, fraud, and cozenage, and yet ſo cunning they are, that they keep themſelves out of the reach of the Law. Now if men would employ p. 98their wiſdom and diligence, in getting ſpiritual knowledge, as they lay out about the world, they might not only be wiſe for the world, but wiſe to ſalvation alſo.

2. What though you are ſimple and unlearned yet God calleth upon ſuch to turn unto him: Prov. 1.20. 22, 23.Prov 1:20Prov 1:22Prov 1:23Wiſdom crieth without, ſhe uttereth her voyce in the ſtreets, &c. ſaying, How long ye ſimple ones will ye love ſimplicity, and the ſcorners delight in their ſcorning, and fooles hate knowledge? turn you at my reproof behold I will poure out my ſpirit upon you, I will make known my words unto you: wiſdom calleth upon ſimple ones to leave their ſimplicity, with great affection he ſeemeth to bewaile mens ſimplicity, and kindly invites them to repentance: Gerunt ſecum noctem ſuam, i.e. non tantum conſuetudinem peccandi, ſed etiam amorem peccati. Auſt. in Pſal. 5.Ps 5you have continued too long in your folly and ſimplicity, it is high time now to think of returning to the wayes of wiſdome; it is a great weakneſſe for a man to be ſimple, but to be in love with ſimplcity is egregious madneſſe; it is the worſt of evills to be in love with folly: hearken therefore to wiſdomes call, give eare to his reproof, and turn in to the Lord Jeſus Chriſt, who is this wiſdome here meant, and he hath promiſed to poure his ſpirit upon you, and to make known his words unto you, and then you ſhall be filled with all true wiſdome, and ſpiritual underſtanding; here then's Gods promiſe to the ſimple and unlearned: mark what David ſaith, the teſtimony p. 99of the Lord is ſure, making wiſe the ſimple; Pſal. 19 7.Ps 19:7the Lord not only gives wiſdome, but ſubtilty to the ſimple, to the young man knowledge, and diſcretion; yong men, of all other, are moſt raſh and heady, and very unteachable, yet the Lord gives ſubtilty to the ſimple, and to the young man knowledge and diſcretion. It was written over Pythagoras School-dore, foreign. Let no man ignorant of Geometry enter: but the Lord calleth upon ignorant perſons, upon babes and little children to come to his Schoole, and be inſtructed in the doctrine of the beginning of Chriſt: the ſimpleſt that cometh to the Schoole of Chriſt, learneth wiſdom at his very firſt entrance there: the entrance of thy words ſaith David, giveth light, Pſal. 119.140.Ps 119:140it giveth underſtanding to the ſimple.

3. Conſider, that many ſimple ones have attained to a great meaſure of knowledge; who more ſimple then babes and little children, yet to ſuch John writeth, 1 John 2.13. Baſil Epiſt. 75. ad Neocaeſan.1 John 2:13I write unto you babes, becauſe you have known the Father. It did not a little move our Saviour, when they forbad little children to be brought unto him: and when the chief Prieſts and Scribes took it ill, that the children cryed out after Chriſt, Hoſannah, thou Son of Dvid: he told them it was written, Mat. 21.15 1 Sam. 3.7Matt 21:151 Sam 3:7Out of the mouths of babes and ſucklings, haſt thou perfected praiſe: though young Samuel knew not God, when he firſt called him, yet from that time forwards p. 100he knew him: 2 Chron. 34.3.2 Chr 34:3Joſiah began to ſeek after the God of his Father, when he was but young: and Paul commendeth Timothy, that from a child he had known the holy Scriptures, which were able to make him wiſe unto ſalvation: 2 Tim. 3.15.2 Tim 3:15It is the good will and pleaſure of our heavenly Father to hide heavenly myſteries, from worldly wiſe men, and thoſe that are wiſe in their own eyes, Matth. 11.25. Juſt. Mart. Apol. 2.Matt 11:25and to reveal them unto babes: and many that have been but children in underſtanding, when they have applyed their hearts to wiſdome, and enclined their ears, their thoughts, their deſires, their affections to wiſdome, they have attained to a great meaſure of heavenly knowledge: Ruffin Eccleſ. Hiſt. lib. 1. cap. 3.when a Philoſopher ſubtilly diſputed againſt Chriſt in a great Councell; a plain ſimple man (to look to) ſtands up and makes confeſſion of his Faith: We believe that Jeſus Chriſt was incarnate, &c. O Philoſopher ſaith he, believeſt thou this? The Philoſopher was preſently ſtricken with aſtoniſhment, and ſaid; I could anſwer the Philoſophers with reaſon, but this man ſpeaks ſo powerfully, that I am not able to reſiſt what he ſaith; as it is ſaid of the Libertines that diſputed with Stephen, Acts 6.10.Acts 6:10they were not able to reſiſt the wiſdom and the ſpirit by which he ſpake. So even babes and ſimple ones ſhall riſe up in judgement againſt many men at the laſt day (when they ſhall appear before the tribunell of Chriſt) even againſt thoſe p. 101that deſpiſed inſtruction, and hated knowledge, and ſet at nought holy counſells, when as poor ſimple and ignorant men have attained to abundance of knowledge: therefore let not your ſimplicity keep you off from ſeeking after knowledge: the Lord now calleth loud in your ears, O ye ſimple ones: Pſal. 94.8.Ps 94:8underſtand O ye brutiſh among the people, and ye fools, when will ye be wiſe? Wiſdom cries, O ye ſimple ones underſtand wiſdom, Prov. 8.10, 11.Prov 8:10Prov 8:11and ye fools, be ye of an underſtanding heart, receive my Inſtruction and not ſilver, and knowledg rather then choyce Gold, for wiſdom is better then rubies, and all deſirable things are not to be compared to it.

Object. 2 Object. Some will be ready further to object, and ſaye, We have lived many yeares, ſome 30, ſome 40, ſome 50, ſome 60 yeares without preaching, and without the meanes of knowledge, and we find we are well enough, and that there is no ſuch great danger in ignorance, as you would bear us in hand, and we hope we ſhall do well enough, for time to come, without troubling our ſelves to get knowledge.

Reſp. 1 Reſp. Doſt thou think that becauſe thou haſt as yet found no trouble in an ignorant and ſinful way for many years paſt, that thou ſhalt therefore never meet with any trouble at the laſt, alas! thou art much miſtaken: read one place of Scripture, and p. 102think ſeriouſly of it, and the Lord ſet it home on thy heart, and then come and tell me what thou thinkeſt of ſuch flattering, and vain deluſions of thy poor ſoul. It ſhall come to paſſe that that man, when he heareth the words of this curſe, Deut. 29.19.20, 21.Deut 29:19Deut 29:20Deut 29:21that he bleſſeth himſelf in his heart, ſaying I ſhall have peace, though I walk in the imagination of my heart; to adde drunkenneſſe to thirſt, the Lord will not ſpare him, but then the anger of the Lord, and his jealouſie ſhall ſmoake againſt that man, and all the curſes that are written in this book ſhall lie upon him, and the Lord ſhall blot out his name from under heaven, Deut. 29.19, 20, 21. and the Lord ſhall ſeparate him unto evill, out of all the Tribes of Iſrael, according to all the curſes of the Covenant, that are written in this book of the Law. Let ignorant and prophane wretches tremble at this Scripture, who have lived in ignorance and prophaneneſſe for many years, and let them take heed of bleſſing themſelves in wayes of ſin and ignorance, for the Lord will make his anger and his jealouſie to ſmoak againſt ſuch perſons at laſt: Doſt thou think thou ſhalt do well enough in the end; thou art miſtaken, while thou art ignorant of God and his ways, thou art a wicked wretch: and God hath commanded his Prophets to denounce a woe againſt thee; Iſai. 10.11Isa 10:11Say to the righteous, it ſhall be well with him; then it followeth, woe to the wicked, it ſhall be ill with him, for the p. 103reward of his hands ſhall be given him.

2. Haſt thou been without the meanes of grace for 30 or 40 years paſt, and lived in ignorance ſo long, and wilt thou refuſe the means of grace now it is offered thee in thy age? thy ſin will be double, and thy condemnation will be the greater; If I had not come and ſpoken to them, they had not had ſin, but now they have no excuſe for their ſin, ſaith our Saviour; if thou hadſt allways been without the means of knowledge, thou mighteſt have pleaded; Joh. 15.22John 15:22Lord had I known thy will, I would have done it: but now Chriſt by his meſſengers hath ſpoken to thee, and yet thou art ignorant, and prophane, thou haſt no excuſe for thy ſin: it is the ſadning of many a Miniſters heart, to ſee the blockiſh ignorance that is among their people, and that few or none will come to them to be inſtructed; what thronging is there to the chambers of Lawyers for their advice and counſel touching mens outward eſtates; what running after great men to get offices and places of preferment? what poſting to Phyſitians for advice, if the body be ſick, and a little out of frame? If an indulgent Father have his only ſon lie very ſick by him, how earneſt is he in enquiring of the phyſitian, what he thinks will become of his poor child, and whether there be any hopes of his recovery? but the precious ſoul that is more worth then the whole world (as our Saviour intimateth to p. 104us) this is neglected, and never lookt after: when ſhall you ſee a man or woman come to a Miniſter and ſay, O Sir, what ſhall I do to be ſaved? I am a poor ignorant creature, I pray teach me good judgement and knowledge, and cauſe me to underſtand the feare of the Lord, ſhew unto me the way of ſalvation: but (with grief I ſpeak it) we may ſit till we freez before people will come to us on ſuch an errand: Moſt people will never ſend to a Miniſter, till the Phyſitian leaves them, and death ſtands ready to take them, and then a Miniſter is called to come to them to ſpeak ſome words of comfort to their languiſhing ſoules: and what hard cenſures are paſt upon a Miniſter: if he will not pronounce them then to be meet partakers of inheritance among the Saints in light, who have walkt in darkneſſe all their life: we dare not ſpeak peace to thoſe to whom God ſpeaks nothing but wrath and indignation, leſt we bring that curſe upon us: in Deut. Deut. 27.18.Deut 27:1827.18. Curſed be he that maketh the blind to wander out of his way: what a terrible curſe would light upon us, if we ſhould now ſeal you up for Gods Kingdom, when you know not one ſtep of the way that leadeth thither; let me tell you if you die without knowledge, you die in your ſins, and as death takes thee, ſo ſhall judgement find thee: and then they that ſaid unto the Almighty in their life, depart from us, we deſire not the knowledge of thy wayes, they, I ſay, ſhall p. 105hear God ſaying to them at their death, depart from me, I know ye not, ye workers of iniquity; or I never knew you to this day: you that have hated the light of knowledg, & the light of grace, ſhall be for ever without the light of life. We read in the Goſpel of one that went not into the Vineyard till the 11th hour of the day, but did he refuſe to go into the Vineyard when he was called? ſurely no: do you think it had been a tolerable excuſe for him to have anſwered Chriſt, when he was called, It is now too late, I am an old man, at the laſt part of my life: the better part of my life is ſpent and gone, I can do thee but little ſervice now, and have but a little time to get the ſaving knoweldge of thy will; I will therefore ſhift as well as I can for that little time that remaineth, as I have done to this day; therefore trouble me not now: you ſee he maketh no ſuch excuſe, but as ſoon as ever he is called upon to know and turn to the Lord, he goes into the Vineyard: And now if God open thine eyes in thine old age, thou wilt bitterly lament, that thou waſt no ſooner acquainted with God and his ways, Auguſt. Meditat.as Auſtin did, who meditating on the knowledg of God, brake forth into ſuch words as theſe: Alas O Lord that I knew thee no ſooner, I have begun very late to love thee, a beauty very ancient, a beauty very new: Too late have I begun; thou …aſt within, and I ſought for thee without, and have caſt my ſelf with ſuch violence upon theſe …reated beauties, without knowledge of my Creatour, p. 106to defile thy ſelf daily more and more.

3. Doſt not thou think thy condition to be dangerous, becauſe thou art not ſenſible of thy danger? perſons oftentimes in the greateſt danger, are leaſt ſenſible of their danger, as men that are ſick of a phrenſie, will ſometimes laugh and ſing, and thoſe that are ſtung with an aſp, they lye laughing, the poiſon being of that nature, as it killeth them without putting them to any preſent pain; theſe men are inſenſible of the dangerous eſtate they are in, and their friends knowing in what condition they are, do weep to ſee them laugh: ſo it fareth with them that are ſick of the phrenſie of ſin and ignorance, and poiſoned with the venome of the old Serpent, they are many times at the brink of the pit of deſtruction, they are at hell-mouth, and do drop into hell it ſelf before they fear any danger, and like the Syrian ſouldiers that were ſmitten with blindneſſe, in the midſt of Samaria, 2 Kings 6.20.2 Kgs 6:20before they knew where they were: he that ſhould by night travel over a narrow bridge, Sapientis eſt, non quae ante pedes ſunt modo videre, ſed etiam quae futura ſunt proſpice…e. Seneca.under which were a deep river, or go upon the edge of a very ſteep hill, from which if he ſhould have fallen, he muſt needs be drowned in the one, and break his neck from the other; he goes on without fear, but let him be brought back in the morning, and ſhewed what danger he eſcaped, and it will make him even to tremble to think of the greatneſſe thereof, p. 107and then he will ſtand (like a man amazed) and wonder he ſhould eſcape ſo iminent a danger: ſo all the while thou walkeſt in darkneſſe, thou knoweſt not where thou goeſt, nor whither thou art going. An ignorant ſinner is every moment ready to drop into the infernal pit, Judg 20.34.Judg 20:34and when he is near to deſtruction, yet (like the Benjamites) he knoweth not that evil is near him: But if ever the Lord open his eyes by the light of his word and ſpirit, then he will ſtand amazed and wonder at the goodneſſe of God towards him, he will then tremble to think of the danger he hath eſcaped: therefore the Apoſtle calleth the light of grace marvellous …ight; becauſe when God brings a man out of the dungeon of darkneſſe into the true light, 1 Pet. 2.9.1 Pet 2:9every thing is then to the poor ſoul very marvellous, and full of admiration.

4. thou ſayeſt thou art not ſenſible of any danger in an ignorant eſtate; no mar…el! for thou art dead: and dead men are ſenſeleſſe men, the dead know nothing. Paul tells us, Epheſ. 4.18.Eph 4:18that thoſe that have their underſtanding, darkened, are alienated from the life of God, through the ignorance that is in them; there is no life in the ſoul without knowledge; ſpiritual knowledge is as it were, the ſeed of true life in the ſoul, and it maintaineth the life thereof; and as the body is dead without the ſoul, ſo the ſoul is dead without ſaving knowledge: therefore being p. 108ſpiritually dead, thou muſt needs be inſenſible of thy danger; and ſo thou thinkeſt thou art in a good eſtate: but hear, O thou dead and ſottiſh ſoul, what the Lord ſaith unto thee this day, Epheſ. 9.14.out of his word; Awake thou that ſleepeſt, and ſtand up from the dead, and Chriſt ſhall give thee light: he doth not ſay, Chriſt ſhall give thee life; but Chriſt ſhall give thee light; i. e. the light of knowledge, if thou wilt awake from thy pleaſing ſleep and ſlumber. Let me beſeech you then, if you love your ſouls, labour to know God betimes, even in your youth: that is a commendable youth, that is old in grace, and ſavoureth of the wiſdom of the Ancient of dayes; happy is he whom Gods effectual grace ſaluteth at his Cradle, whoſe ſpirit is Gods candle to diſcern youthful luſts and vanities, ſo as to avoid them. If we know God when we are young, we ſhall not be ſtrangers to him when we are old: ſee thou that thy lampe be ready whenſoever the Bridegroom paſſeth by thee; make not that the task of thy Age, which ſhould be the practiſe of thy whole life: you know by experience, that a ſhip, the longer it leakes, the harder it is to be emptied; an houſe, the longer it goes to decay, the worſe it is to repair; a nail, the further it is driven in, the harder it is to draw out again: and can we perſwade our ſelves, that the trembling joynts, the dazeled eyes, the fainting p. 109heart, and failing legs, of a decrepit and indiſciplinable old age, is able to repair the many ruines which ſo many years ignorance have brought upon us? Are there not twelve hours in the day, ſaith our Saviour? If any man walk in the day, he ſtumbleth not, John 11.9, 10.John 11:9John 11:10becauſe he ſeeth, the light of this World: but if a man walk in the night, he ſtumbleth, becauſe there is no light in him. It is no wiſdom to defer to get the knowledge of God, Non ſemper manet in foro pater-familias. Auguſt. Greg. ſerm. 1. de ſanctis.till old age cometh, which uſually brings with it a bedroll of follies to repent of: no wiſdom to poſt off this knowledge to the laſt hour: the Lord of the Vineyard is not alwayes in the Market to ſet thee a work, ſaith Auſtin; and no marvel, ſaith another Father, if that man at the laſt gaſpe forget himſelf, who in all his life neglected to remember God.

Object. 3 Others are ready further to object, We have neither time nor leiſure to get knowledge: one ſaith I am in great trading, and have a great many ſervants, and much buſineſſe in my hands to look after. And another ſaith, I have a great charge of children at home to look to, and provide for, and I cannot go abroad, nor ſpare any time …o get knowledge, I live altogether by my abour, I can ſpare no time for ſuch occaſions.

Reſp. 1 It is not multiplicity of buſineſſe, nor weightineſſe of affairs, that can excuſe any mans ignorance; and therefore, thoſe that p. 110are in the higheſt places, and have the management of the greateſt affairs, are charged to know the Lord, and to ſtudy his Word. Who hath greater affairs than a King? yet even Kings are commanded to know the Lord: thus David chargeth Solomon his ſon, now entering upon the Regal Dignity; And thou Solomon my ſon, 1 Chron. 28.9.1 Chr 28:9know thou the God of thy Father, and ſerve him with a perfect heart, and with a willing mind: Kings and great Perſonages, are to take care of Religion, and Gods Service, which they cannot do, without the knowledge of the Lord: therefore God charged Moſes, that the King that ſhould rule his people after him, ſhould take a copy of his Law, Deut. 17.18, 191Deut 17:18and write it in a Book, and keep it by him, and read therein, all the dayes of his life, that he might learn to fear the Lord his God, and to keep all the words of that Law, and his Statutes to do them: So God commandeth Joſhua, the Captain and General of the Armies of Iſrael: The Book of the Law ſhall not depart out of thy mouth, but thou ſhalt meditate therein day and night, that thou mayeſt obſerve to do according to all that is written therein; Joſh. 1.8.Josh 1:8for then thou ſhalt make thy way proſperous, and then thou ſhalt have good ſucceſſe. And according to the direction of God to Moſes, Samuel, upon the election of Saul their firſt King, 1 Sam. 10.25.1 Sam 10:25having declared to the people the manner of the Kingdom, wrote it in a book, and laid it up before the Lord, where no doubt p. 111the King might repair to it, or have a copy taken out of it, for his private inſtruction. Herein doubtleſſe, Jehojada the Prieſt, 2 Kings. 12.2.2 Kgs 12:2inſtructed King Jehoaſh: this Book ſurely had lien neglected by the ſpace of 57 years, viz. the time of Manaſſes and Amnon, the Father and Grandfather of King Joſiah; for in his time we read that Helkias the High-Prieſt told Saphan the Scribe, That he had found the Book of the Law, which he took and read, firſt by himſelf, and afterwards before the King, whoſe heart melted at the hearing of it, 2 Reg. 22.8, 9.10, 112 Kgs 22:82 Kgs 22:92 Kgs 22:102 Kgs 22:11becauſe his Predeceſſours had neglected the Law, and not hearkened to the words of that Book to do it. Thus you ſee it is not weighty affairs that muſt hinder men from the knowledge of the Lord. Therefore Chriſt upbraides Nicodemus for his ignorance; Joh. 3.10.John 3:10Art thou a Maſter of Iſrael, and knoweſt not theſe things? Ignorance of God, and of the things of God, in them that are Rulers, is a very great ſin: thoſe that rule over others, are to defend the true Religion, and the truths of Chriſt, and thoſe that are profeſſors thereof; now this they be not able to do, unleſſe they have knowledge to diſcern between truth and falſhood. Now, as weighty affairs, ſo neither muſt mltiplicity of buſineſſe, hinder us from attending on the means of knowledge: to this purpoſe our Saviour gives Martha a check, that ſhe was cumbred with too much worldly buſineſſe, Martha, p. 112Martha, Luke 10.41, 42.Luke 10:41Luke 10:42thou art careful, and troubled about many things: but one thing is needful, Mary hath choſen that good part, which ſhall not be taken away from her. 1 Pet. 4.9. Math. 25.34.1 Pet 4:9Matt 25:34In which ſpeech of his, he doth not ſimply condemn Martha, for giveing him entertainment, and a friendly welcome (for hoſpitality is a commendable quality, as appeareth in Abraham, Gen. 18. and Lot, Gen. 19. and the Widow of Sarepta, 1 King. 17. and the Shunamite, 2 Kings 4.) but onelyonly lets us ſee, that he had rather be entertained into our hearts, than our houſes; Et attentè audiri, potiùs quam lautè tractari: He had rather have his Doctrine hearkened to diligently, than his perſon feaſted daintily: and therefore he tells Martha, one thing is neceſſary, Tempus audiendi & tempus agendi. Calvin.viz. to hearken to his word, whereby ſhe might be made wiſe to ſalvation; there is a time of getting knowledge, as well as a time of getting riches; wherefore elſe do we hear the word? but that we may learn to know what to do, and to do what we know; now as Martha and Mary be Siſters, ſo they muſt not juſtle, but help one another, ſaith Macarius; Seek firſt the Kingdom of heaven, and labour after that knowledge that leads to true happineſs, let every thing have its right place. Government and ordering houſhold-affairs, I condemn not, and making proviſion for temporal things; but every thing muſt be moderated, and reduced to the right order.

p. 1132. Thou complaineſt thou wanteſt time to get knowledge: is not this a vain plea in many men? they can find time enough to be Idle, time enough to go to the Alehouſe, and be drunk, time enough to keep vain and wicked company, and to break the Sabbath, time enough to hunt after ſenſuall pleaſures, and vain recreations, and when carnal and prophane perſons meet together, how much time will they ſpend in idle, vain, frothy, and rotten Communication, and yet can find no time for, but think it a diſgrace, to talk and confer of, the word of God? the Lord commands us to keep his words in our hearts, to teach them diligently to our children, Deut. 6.6, 7.Deut 6:6Deut 6:7to talk of them in our houſes, when we ſit down, when we walk by the way, when we lye down, and when we riſe up.

What! have we time enough to eat and drink, and to riſe up to play, and follow our ſports and recreations? have we time enough to provide for our bodies and for our families? have we time enough to pamper our fleſh, and indulge our luſts? and cannot we ſpare a little time to get ſaving knowledge for the good of our immortal ſoules? do you not know that Chriſt hath ſaid, if you firſt ſeek the Kingdom of God and the righteouſneſſe thereof, and take care for the good of your ſoules, that God will take care for all other things for you, Matth. 6.32, 33.Matt 6:32Matt 6:33which you ſtand in need of; your heavenly Father knoweth p. 114that you need theſe things; and he hath promiſed if you ſeek Gods Kingdom firſt, theſe things ſhall be added to you.

Object. 4 Others are ready to object and ſay, you tell us of getting knowledge, we have had a poor and mean education, and been but little inſtructed in the way to get knowledge, and we find it a very hard and difficult thing; for we read, he that will get knowledge, muſt ſeek for it as ſilver, and dig for it, as for hidden treaſure: he muſt take abundance of pains to obtain it.

Reſp. Men do frame more difficulties to themſelves about the attaining of knowledg then they have cauſe: men might as eaſily learn the plain principles of Religion, as they might learn to play at Cards and Cheſſe, if they were as willing to learn the one, as they are to learn the other: but the plain truth is; as Peter ſpeaks, of theſe things men are willingly ignorant, they are ſlothfull and ſluggiſh, and not willing to take any pains to get the knowledge of God: Prov. 22.13.Prov 22:13the ſluggard cries out, there is a Lyon in the way, I ſhall be ſlain in the ſtreets, and therefore he will take no pains to get knowledge: mark what the wiſe man ſaith, Knowledge is eaſie to him that underſtandeth, Prov. 14.6. or to him that hath a mind to know the Lord; it is very eaſie, the yoke of Chriſt is eaſie, and his burden is light: So that it is a groundleſſe fear p. 115in many men to think, that the knowledge of God, and of the myſteries of ſalvation, is a thing ſo difficult to attain: let me tell you, that you muſt take ſome pains to get knowledge, but if you be willing to put your hands and hearts to the work, Nil tam difficile eſt, quod non ſolertia vincat.it will the more eaſie, if you watch daily at wiſdomes gates, and wait at the poſts of her dores, then ſhall you find it more eaſie to you, then you can imagine; what ſhall men ſpend much time and pains to get gold and ſilver out of the earth, ſhall covetous wretches toil and moile to get a little worldly riches, and ſhall we not take a little pains to get that which is better then all riches, for the merchandiſe of it is better then the merchandiſe of ſilver, and the gain thereof then fine gold. Prov. 3.14. the ſweet pleaſure and ineſtimable profit that you will reap by it, will farre exceed all your pains and labour: let me adde by way of encouragement to you to take ſome pains to get knowledge, that if the ſalvation of your ſoules be neceſſary, then the knowledge of God is neceſſary, without which you cannot be ſaved. If therefore a man will take heed to what he reads and hears; Encline his heart unto wiſdom and underſtanding, and hide the knowledge of God in his heart, and pouder upon what he readeth and heareth, that were the way to get knowledge. It is incredible to thoſe that never made triall, to what abundance of ſpirituall p. 116knowledge, a poor plain man, a common and ordinary perſon may attain unto, Epheſ. 3.4.Eph 3:4and what underſtanding he ſhall have in the myſtery of Chriſt; if he be diligent in the uſe of the means to acquire heavenly knowledg.

Object. 5 But ignorant perſons are apt further to object and ſay, What needs all this running after Sermons, and reading and ſtudying of the Scriptures, if we can but ſay our Belief, and the Lords Prayer, and the ten Commandements; we know as much as we need to know, and as much as all the preachers of the world can tell us, and we know, and are told, that if we can but love God with all our hearts, and our neighbours as our ſelves, it is enough; and this we are inſtructed in, and what need we to know any more:

Reſp. If a man ſhould ſpeak of any Art or Science in the world, and ſhould diſcourſe of the great skill, and long experience, that is requiſite to make a man a proficient in this or that Science, and another man that ſtandeth by ſhould ſay, tuſh, it is nothing but to go and do ſuch a thing: would not ſuch a perſon be an object of deriſion to thoſe that ſhould hear him? for it is not unknown, though this or that be the ſumme of every Art and Trade, yet in every Science there are ſome particular myſteries, which are not ſo quickly learnt, and put in practice, which a man muſt underſtand before he can be an ingenious p. 117Artiſt; if he have not skill in ſuch a myſtery, his labour will be without ſucceſſe, as his undertaking was raſh and inconſiderate: ſo in the buſineſſe of Religion, we muſt be acquainted with the myſteries of godlineſſe; there are profunda Dei, & Spiritus, the deep things of God and of the Spirit, and though to love God with all our heart, and to love our neighbour as our ſelves, be the ſumme of the moral precepts, yet it is neceſſary, that we have a more particular knowledge then the knowledge of theſe generals, that we know the particular branches of the myſtery of godlineſſe, without which we ſhall neither love God with all the heart, nor our neighbour as we ought: if thou wilt learn a trade, thou muſt firſt underſtand the rules and principles of it, and every particular branch belonging to every myſtery, ſo if thou wilt have any underſtanding in the myſtery of Chriſt, thou muſt be acquainted with the rules and grounds of ſpiritual underſtanding, 2 Pet. 1.8.2 Pet 1:8ſo thou ſhalt neither be barren nor unfruitfull in the knowledge of Chriſt.

Object. 6 Some are ready further to object, that God is not eaſily known, the Scripture tells us, that no man hath ſeen God at any time,John 1.18.John 1:18 and no man hath ſeen him, nor can ſee him; and God is often ſaid in Scripture to hide his face, how then can he be known by ſuch poor creatures as we are?

p. 118Reſp. We cannot know Gods Eſſence here, in reſpect of the manner of his being, thus no man hath ſeen him at any time, or can ſee him; for when Moſes deſired God to ſhew him the fulneſſe of his glorious Majeſty, God tels him, the granting his requeſt, would be very hurtful to him,Exod. 33.10.Exod 33:10 for (ſaith he) there ſhall no man ſee me and live: the weakneſſe of mans fraile nature, cannot bear the infinite glory of the divine preſence, but is ſwallowed up with the tranſcendent luſtre of the heavenly Majeſty: even as we ſee the ſight of the eye to be dazzeled with the brightneſſe of the Sunne ſhining in his ſtrength: or a Chryſtall glaſſe, to be broken in pieces with the ſtrong operation of the fire; but yet there is much of God that may be ſeen and known, as the Lord tels Moſes. Exod. 33.22. I will put thee, ſaith he, in the cleft of a rock, and I will cover thee with my hand when I paſſe by: after, I will take away my hand, and thou ſhalt ſee my back-parts, but my face ſhall not be ſeen: where God ſpeaks to us of himſelf, as of a man having face and back, ſhewing us hereby, that it is impoſſible for any man in this mortality to know the nature and being of the moſt high. We know God here but in part, like the ſight of a man in tranſitu, as he paſſeth along by us, whoſe face we diſcern not, whoſe back-parts onelyonly we do behold: the more exact knowledge of him is reſerved for that time, 1 Joh 3.2.1 John 3:2when being changed into his p. 119likeneſſe, we ſhall ſee him as he is, even face to face: but yet much of God may be ſeen and known in this life, which he calleth his back parts, his wiſdom, goodneſſe, mercy, grace, his long-ſuffering, his faithfulneſſe and truth, his ſlowneſſe to anger, being provoked daily by the ſins of men, his readineſſe to pardon iniquity, tranſgreſſion and ſin: theſe back-parts of Jehovah are clearly revealed in the word, And when God is ſaid in Scripture to hide his face from his people, it is not that we ſhould not ſee him, but that we ſhould the more earneſtly ſeek after him: the Lord is willing to be known unto any, that have a mind to know him: God takes no delight in hiding himſelf from us, but is willing to open and manifeſt himſelf to us; God ſtands not upon State, as ſome great Princes do, that ſeldom ſhew themſelves, but think their preſence and converſe leſſeneth their reſpect: the more we know man; the more we ſhall underſtand his errours and imperfections, as well as his excellencies; but the more we know God, the more we ſhall …dmire him: none admire him ſo much as the holy Angels that ſee moſt of him, Matth. 18.10.Matt 18:10that alwayes behold the face of our Father which is …n heaven: therefore the Lord hides not himſelf, as though he were unwilling to be known, but he deſireth to be known by us, …e bids us ſeek his face; therefore if we do …ot know the Lord, the cauſe is not in p. 120God, but in our ſelves, that we are not willing to know him, nor deſirous of his acquaintance.

Object. 7 Ignorant perſons are ready further to object and ſay, What though we be ignorant? yet God is a mercifull God, and his merciemercy is over all his works, and therefore we hope to find mercy from God: notwithſtanding, he that made us, will ſurely ſave us.

Reſp. Let ſuch poor ſouls ſee what the Prophet Iſaias ſaith to them,Iſai. 27.11.Isa 27:11 It is a people of no underſtanding: therefore he that made them will not have mercy on them, and he that formed them, will ſhew them no favour: if thou art ignorant under the means of knowledge; thou art wilfully ignorant, therefore he that made thee, will not ſave thee, &c. God will not be mercifull to men becauſe they are ignorant, what then will he do to them? Prov. 30.31.Prov 30:31you may read it at large. Prov. 1. For that they hated knowledge, and did not chuſe the feare of the Lord, they would none of my counſell, they deſpiſed all my reproof, therefore ſhall they eat the fruit of their own way, and be filled with their own devices.

But they are ready farther to ſay, Chriſt dyed, and we hope to have ſome benefit by the death of Jeſus Chriſt, for he came into the world to ſave ſinners.

I anſwer, No. You are like to have no benefit by his death, if you abide in ignorance; p. 121this is the condemnation, That light came into the world, and men love darkneſſe rather then light: men that are in love with darkneſſe and ignorance ſhall be condemned.

If you ſhall yet ſay further, that the Apoſtle ſaith, that God would have all men to be ſaved, 1 Tim. 2.4. then take in the next word following, And come to the knowledge of the truth; ſo that all thoſe that will not come to the knowledge of the truth; there is no hope of their ſalvation: I may ſay, that God wills not their ſalvation, that never come to the knowledge of the truth. But yet they hope Chriſt will not condemne them for their ignorance; To that purpoſe conſider what the Apoſtle ſaith, 2 Theſ. 1.7, 8. That the Lord Jeſus ſhall be revealed from heaven in flaming fire, taking vengeance on them that know not God; let every man then take heed of this ſin of ignorance, for it is a moſt dangerous ſin.

Object. 8 Many there are that if you tell them of the danger of ignorance will be ready to object and ſay, yet further, What became of all our fore-fathers? they lived and dyed in igrance, and yet we hope they are ſaved, and it were a great breach of charity; yea, great inhumanity, for us to think the contrary.

Reſp. We are not to trouble our heads, What became of our forefathers, but we are to look p. 122what God now requires at our hand; let us leave them to the Lord to whom they ſtand or fall, and let us (to whom God hath vouchfafed greater light, and more meanes of knowledge) look to it that we walk as children of the light: Cypr. lib. 2. Epiſt. 3.Cyprian ſpeaks well to this purpoſe, If my Predeceſſors (ſaith he) either by ignorance, or by ſimplicitie, have not kept and holden that which our Lord hath taught them by his example and authority, Doctor Sanders Serm in Gen. 20.6.Gen 20:6the mercy of the Lord might pardon them, but (ſaith he) we cannot hope for the like, having better meanes of inſtruction then they had.

And a learned Divine of ours hath well obſerved a vaſt difference, between their eſtate and thine, between thine ignorance, and theirs: they had but a ſmall enjoyment of the light of Gods word, hid from them under two buſhells, under the buſhell of a Tyrannous Popiſh Clergy, that if any man ſhould be able to underſtand the books he ſhould not have them, and under the buſhel of an unknown tongue, that if any one ſhould chance to get the books he might not underſtand them: whereas to thee, the light is holden forth, it is ſet on a table, and on a candleſtick, the books are open, the language is plaine, eaſie and familiar, they had eyes but ſaw not, becauſe the light was kept from them; p. 123and the land was dark, about them, as the darkneſſe of Egypt: but thou liveſt as in a Goſhen, where the light incompaſſeth thee in on all ſides, where there are burning and ſhining lights in every corner of the Land; therefore thy blindneſſe is greater, and more inexcuſable; for who ſo blind, as he that will not ſee? They wanted the light, thou ſhuneſt the light: they lived in darkneſſe, thou deligheſt in darkeneſſe: their ignorance was ſimple, thine is wilful and affected; therefore though the times of their ignorance God winked at, yet thou haſt no ground to preſume that God will wink at thee, who rejecteſt the counſel of God againſt thine own ſoul: thus he: Many things, ſaith Auſtin, were tollerable amongſt them, which now are not; becauſe, ſaith he, many things are tolerated in the darkneſſe, and dawning, which are not in the day when the Sun is up: Act. 17.30Acts 17:30The time of this ignorance God winked at; but now God calls upon every man, every where, to repent.

Queſt. You will ſay then, What ſhall we do to get knowledge?

Reſp. 1 If you would attain to the true knowledge of God,Harpaste neſcit eſſe caecam: ſubinde paedegogum ſuum rogat, ut migret ait, domum eſſe tenebroſam. Seneca, Epiſt, 51. ad Lucium. labour to diſcover and finde out your ignorance, and be ſenſible of it: when a man is ſick, the Phyſitian laboureth firſt to find out, and to diſcover the Diſeaſe, before he can give any directions for the cure p. 124thereof: So in this ſpiritual Diſeaſe, you muſt firſt diſcover and find out your ignorance. The ſtate of one ſpiritually blind, is much worſe than of one naturally blind; for he that is bodily blind, will commonly be led by ſome body, his ſervant, wife, dog, &c. but the ſpiritually blind, is commonly miſled by the world, the fleſh, and the devil.

1. The bodily blind will have a ſeeing guide, but the ſpiritually blind followeth his own luſts, which be blind guides, like Ahab's falſe Prophets, and Rehoboam's young Counſellors, and ſo both fall into the ditch, and danger, as Math. 15.14.

2. The bodily blind, will acknowledge his want of fight, Geneſ. 27.21.Gen 27:21and deſire to ſupply it by ſome other ſenſe, as Iſaac did; but the ſpiritually blind, will not be perſwaded, but that they ſee purely and perfectly. Thus the Phariſees, Joh. 9.40, 41.John 9:40John 9:41when Chriſt told them, that for judgement he was come into this world, that they which ſee not might ſee, and that they which ſee, might be made blind; they ſaid unto him, Rev. 3 17.Rev 3:17What, are we blind alſo? So Chriſt tells Laodicea, Multi ad ſapientiam perveniſſent, niſi ſe put aſſent jam perveniſſe. Seneca.That ſhe was blind, but yet ſhe knew not, that ſhe was ſo.

3. The bodily blind account it a great happineſſe to ſee, but the ſpiritually blind deſpiſe the Seers. Have we not great reaſon then to labour to be ſenſible of this our ſpiritual blindneſſe? Many men, ſaith p. 125an Heathen, In ipſis ſanctis Scripturis multo neſciam plura qua… ſciam. Auguſt. Epiſt. 119.might have attained to much wiſdom, had they not thought themſelves to have had wiſdom enough already: As thoſe men will never come to the Phyſitian to be healed, of any malady, which think not themſelves to be ſick; ſo there are no people more unapt to be taught, and to be eulightned by God unto ſalvation, than thoſe which think they underſtand, and know as much as any can teach them, and that they ſee of themſelves, when they are altogether ignorant, and overwhelmed in darkneſſe. The firſt Leſſon a good Chriſtian, that would attain heavenly wiſdom, ſhould learn, is, 1 Cor. 3.18. Initium ſcientiae eſt. ſcire quod neſcias. Fulgent. lib. Mytholog.1 Cor 3:18To deny his own wiſdom: If any man will be wiſe, ſaith the Apoſtle, let him become a fool, that he may be wiſe; a man muſt become a fool, in reſpect of his own wiſdom, and become a fool for Chriſts ſake; and the more-of the true wiſdom a man hath, the more he is ſenſible of his ignorance: thus Agur cries out; Surely I am more brutiſh than any man, Prov. 30.2 3. Credere ſe ſapientem primus ad ſtultitiam gradus, proximus eſt profiter…. Petrar. de remed. utriuſque fortunae.Prov 30:2and have not the underſtanding of a man, I neither learned wiſdom, nor have the knowledg of the holy; or know the knowledge of the holy: according to the Hebrew: have you any ſparke of this knowledge in you? have mean thoughts thereof. The firſt ſtep to folly, is for a man to believe himſelf to be wiſe: the ſecond ſtep is to profeſſe himſelf to be ſo, ſaith a Wiſe man: If thou wert truly wiſe, thou wouldeſt not think or ſay ſo of thy ſelf. Agur was a man p. 126full of heavenly wiſdom, and yet he ſaith, Surely I am more brutiſh than any man, &c. It were very well, if there were as many knowing men in the World, as there are profeſſors of wiſdom and knowledge; the wiſer any man is, the more he underſtandeth his want of true wiſdom and knowledge; he doth not boaſt of it, but more and more breaths after it; if thou wilt be wiſe, do not think thy ſelf to be ſo.

Object. 1 Oh! but I am accounted and eſteemed by others to be a wiſe and knowing man.

Reſp. It is not thy tongue, nor the voices of others that have made thee wiſe; but the thing it ſelf: do not reſt upon the vulgar opinion concerning thy ſelf: the common people do uſe to account wiſe men to be mad men, and mad men to be wiſe, taking falſe things for true, and true for falſe; there is nothing more remote from vertue, and from the truth many times, than the opinion of the vulgar; people are very apt to rely upon other mens opinions concerning themſelves. Wilt thou know whether thou art wiſe? turn thine eyes backward, remember how often thou haſt gone aſtray, how often thy feet have ſtumbled; quot dolenda, quot pudenda, quot paenitenda commiſeris, how many things thou haſt committed that are to be lamented, that thou art to be aſhamed of, that p. 127thou haſt cauſe to repent of; and then call thy ſelf a wiſe man, if thou dareſt.

Object. 2 But I have gotten much knowledge, and am able to diſcourſe knowingly and wiſely, and therefore I know that I am wiſe.

Reſp. It is one thing to ſpeak wiſely, it is another thing to live wiſely; Aluid eſt ſapienter loqui aliud ſapienter vivere.It is one thing to be accounted, another thing to be a truly wiſe man. The Romans do pronounce Lolius and Cato for wiſe men, and Grecia when it flouriſhed, is ſaid to have had ſeven wiſe men; now theſe men did not aſſume this title to themſelves; but poſſeſſed it, being given to them by the erring people; and there was but one Epicurus that was wiſe in his own judgement, and he was the verieſt fool of all: and thoſe wiſe men before mentioned, 1 Cor. 1.21.1 Cor 1:21notwithſtanding all their wiſdom, were ignorant of God; for ſo ſaith the Apoſtle, the world by wiſdom knew not God.

Direct. 2 Labour to find out the cauſe of thy ignorance: It is not enough to find out a Diſeaſe, but alſo to find out the cauſe thereof is moſt requiſite: examine thy ſelf how thou cameſt to be thus ſpiritually blind: the blind man in the Goſpel could tell that he was borne blind; This I know, ſaith he,Joh. 9.John 9 that once I was blind; enquire then (being once ſenſible of thy blindneſſe) why thou doſt continue in thy blindneſſe? Surely the main cauſe is, becauſe thou haſt not all this while gone to p. 128the Phyſitian for eye-ſalve, to cure thy blindneſſe, Jeſus Chriſt is the great Phyſitian of Souls, and he would have cured thy blindneſſe, if thou wouldeſt have gone unto him.

Direct. 3 Go to Jeſus Chriſt, and beg of him this eyeſalve; beg of him that he will annoint thine eyes with eye-ſalve,Revel. 3.18. Niſi ſit intus Spiritus qui doceat, nil valet doctoris lingua. Auguſt. Cathedram in Coelis habet, qui corda docet. Hominis eſt monere, ſed ſolius Dei corda movere. Macarius.Rev 3:18 that thou mayeſt ſee. Phyſitians ſay this eye-ſalve is an ointment to purge away all filth and fluxes, and ophthalmies out of the eyes, that they may clearly ſee; pray to him to make the ſcales of ignorance fall from thine eyes: buy of him this eye-ſalve, as he adviſeth Laodicea; by buying, we can underſtand nothing but begging; for what price can we pay to procure this rich purchaſe? Seeing therefore we are in our ſelves, either ſtone-blind, the light of grace being quite extinguiſhed, or at the leaſt blear-eyed, the light of nature being eclipſed and obſcured, ſo that we cannot know the things that behoove us, and belong to our peace: Have we not then great reaſon to ſue to Jeſus Chriſt the Heavenly Chirurgeon, for the true eye-ſalve, viz. the enlightning of his Spirit? and therefore it is called an Ʋnction from the Holy One, 1 Joh. 2.20.1 John 2:20whereby we know all things. If your eyes are annointed with this eye-ſalve, your knowledge will be more clear than other mens, you will ſee moſt clearly into Divine Myſteries, like a man that ſeeth at noon-day: your knowledge p. 129of God likewiſe will be more ſure, and more experimental; you will ſee the creatures emptineſſe, Chriſts fulneſſe, ſins miſery, and graces excellency; you will know how Chriſt was formed in you, and how you have conceived him in your heart, you will know the powerful and influential workings of the Spirit upon your ſouls. Gal. 4.19.Gal 4:19You will then have ſuch a diſtinct knowledge of Gods Promiſes, Job 32.8.Job 32:8as to be able with comfort to apply them to your own ſowls; The inſpiration of the Almighty giveth underſtanding: then ſhall the eyes of the blind ſee out of darkneſſe, Eſay 29.18. The blind world walkes in the darke ſhadow of death, and is not acquainted with this Heavenly light. Pray to the Lord with David, Lord open mine eyes, Pſal. 119.18.Ps 119:18that I may ſee the wonderous things out of thy Law: pray (as Paul doth for the Coloſſians) that your knowledge may abound in all wiſdom: Col. 1.9.Col 1:9pray to God likewiſe, to open the Scriptures to you, as well as your underſtandings; for the Goſpel is a Myſtery which hath been hid from Ages and Generations, but is now made manifeſt to his Saints, ſaith the Apoſtle: It is ſacrum ſecretum, as Lyra, a holy ſecret; or ſublime arcanum, as Calvin, Rom. 16.25. Epheſ. 1.9. Eph. 3 9, Col. 2.2, 3. 1 Tim. 3.16.

1. In which places it is ſaid ſometime to be hidden in God; becauſe it was kept cloſe in his ſecret purpoſe and eternal counſell.

p. 1302. Sometimes hidden in Chriſt, becauſe he was the Store-houſe in which was laid up, all the Treaſures of wiſdom and knowledg, all thoſe Treaſures that concerned our eternal happineſſe and ſalvation, Col. 2.3. as alſo, becauſe he was the meritorious cauſe of it.

3. Sometimes hidden in the Word, becauſe that is the Fountain wherein it is contained, whence the knowledge thereof is derived and conveyed to us.

4. Hidden from the Gentiles, for the ſpace of many hundreds of years, and before their illumination, by the light of the Goſpel, and all the while they ſerved dumb Idols, Eph. 4.17, 18.Eph 4:17Eph 4:18and had not the glorious Sun of Righteouſneſſe ſhining to them.

5. Myſterium hoc duplex. 1. de mittendo Chriſto in genere. 2. de vocatone gentium in ſpecie, & quid his praeclarius. Zanch.Hidden from the Jews themſelves comparatively, and reſpectively, becauſe it was revealed to them, but under ſhadows, types, and figures, darkly, and dimly: the Promiſes and Propheſies were not ſo eaſie to be underſtood, as now they be. Pray then to the Lord to open your underſtandings, that hath the key of David, that in ſome meaſure you may be able to comprehend Divine Myſteries, that they may not be as a ſealed book unto you, Eſay 29.9, 10, 11. Pray further with David, Pſal. 8611Teach me O Lord thy way, and I will walk in thy truth. As God hath ſet a courſe to the Heavens with all their Hoſts, the Sun, Moon, and all the Stars, and as he p. 131hath ſet the Sea his bounds, which he muſt not paſſe, without his permiſſion, yea ſpecial injunction; So he hath not left man at liberty to do what he liſteth, but hath appointed him a way to walk in, inſtructing him in the knowledge of himſelf: this appeareth, in that preſently after he had made our firſt Parents, Adam and Eve, he gave them divers directions, how to order and carry themſelves