cern others rather than themselves.-When men are learned in other men's duties, but ignorant of their own; can spy "motes" in other men's eyes, and not see "beams" in their own; (Matt. vii. 3;) can criticize upon little faults in their neighbours, and yet overlook much greater in themselves.

دو

4. Men are curious, when they study things rather difficult and nice, than useful and edifying; such as are more fine than substantial, new or rare, instead of great and weighty.-Such seem to have been xɛvo&wviai, those "vain babblings,"* against which the apostle cautions Timothy, (1 Tim. vi. 20,) great words of little signification, a noise of something worth just nothing: and such those "questions and strifes of words about which some doted. (Verse 4.) The vainest, emptiest persons amongst us are not more fantastical in their garb or diet, than some others are in their studies and inquiries. They are for that knowledge which is most fashionable. Their very minds must be in the mode. Their notions must be the neatest and newest. They disdain what is common, though never so profitable. What they like must have newness and variety, or else abstruseness and difficulty, to commend it; something, be sure, beside usefulness. They have sick, queasy stomachs, distempered palates; cannot eat their spiritual food unless it be minced, nor relish the most wholesome truths unless set off with a philosophical gust. In a word: they are rather for odd things than good; such as may gratify their wanton fancies, rather than bring any saving benefit to their souls. CAUTION II. Take heed of pride, which, we may say, is a worm very apt to breed out of the tree of knowledge.—“ Knowledge puffeth up.' (1 Cor. viii. 1.) It is a hard thing for men to know much, and not know that they do so. Many that have great knowledge of other things, yet know too little of themselves, of their own infirmities, of their own follies, and those things in themselves which might keep them humble. brings me to the second part of the case propounded; namely,

This

II. What means we should use for the obtaining such knowledge as is needful for us.

1. Here the first thing we should direct to is humility.—He that would be truly wise must labour to be humble. He that would ever arrive at any height of knowledge, let him get low thoughts of himself.† Pride, and a conceit of a man's own knowledge, is one of the greatest hinderances of his knowing: "If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know." (1 Cor. viii. 2.) "There

is more hope of a fool than a man that is "wise in his own conceit." (Prov. xxvi. 12.) Humility makes men teachable; sense of ignorance makes them willing to learn; ‡ and God promiseth to teach them. "The meek will he guide in judgment: and the meek will he teach his way." (Psalm xxv. 9.),

2. We must deny ourselves in our carnal reasonings, subject our under• Mataιoλoyiai apud Theophylactum. "Theophylact renders the word frivolous verbiage, silly talk."-EDIT. Homo sapiens est quamdiu quærit sapientiam; ubi autem se putat ad ejus culmen pervenisse, desipit. Sap. Arab. apud DRUSIUM. Drusius gives this as an Arabian proverb: "A man is wise so long as he searches after wisdom; but when once he vainly imagines himself to have gained its summit, he is actually running down the declivity of folly."-EDIT. Η Αρχή γνωσεως της άγνοιας ή γνωσις. -THEODORETUS De curandis Græcorum Affectionibus. "True wisdom has its commencement in the consciousness which a man feels of his own ignorance."-EDIT.

standings to the authority of God, leave something for faith to do,* and not think to be such absolute masters of all divine mysteries, as to receive no more of them than our own reason can comprehend, when it is the highest reason in the world to believe whatever God speaks, though our reason cannot reach it.—Our wisdom in spiritual things must begin in our being fools in the world's account. "If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise." (1 Cor. iii. 18.) Though we must use our reason in the search of spiritual truths, yet not reason only: many things purely are the objects of our faith, and of them reason is no competent judge.†

3. We must be diligent in the reading and studying of the scriptures, as the repository, the fountain of spiritual knowledge." Search the scriptures," saith our Saviour Christ. (John v. 39.) "O how I love thy law! it is my meditation all the day," saith David. (Psalm cxix. 97.) "Give attendance to reading," saith Paul. (1 Tim. iv. 13.) I have heard of a cardinal, that either acknowledged or boasted, that he never read the Bible but once in his life. Reading other books, sententiaries, and canonists, might make him wise enough to be a cardinal, but not wise enough to be a Christian. Where should we seek for knowledge but in the fountain of knowledge? How should we better understand

God's law, than by receiving it at his mouth? (Job xxii. 22.)

4. Yet we are not so confined to the scripture alone, as that we may not make use of other good books, the labours of such faithful servants of God as have best studied his word, and best understood his mind.— How doth this age and place abound with good and sound and profitable books! And well it were, that it abounded with none else: however, we have our choice, and that too in our own tongue. Private Christians need not the learned languages to make them learned in the scriptures. Expositors we have, to help us to understand the meaning of the word; practical writers and casuists, to quicken our affections, and apply truths to our consciences; controversial ones, to discover errors, and arm us against them; and systematical and catechetical ones, to methodize our knowledge, and order what we know, and show the connexion of spiritual truths among themselves, and their dependence upon each other, that so we may have a map of the way to heaven before us, a full prospect of our whole religion at one view. And were it not well if some would spare a little time from their shop-books for such books as these? if when they cannot be getting money, they would get knowledge? when they cannot be dealing with good customers, they would deal with good authors, such as might make them more wise, when not more rich?

5. We should be diligent and regular in attending on the word preached. As it is the duty of ministers to "be instant, and preach the word in season, out of season;" (2 Tim. iv. 2 ;) so it is the duty of people

Ἡγείσθω ἡ πίστις, και έψεται ἡ γνωσις. Idem. "Let faith but precede as the commander, and knowledge will submissively follow in its train."-EDIT. † Όταν δε και σου τα τοιαυτα ζητουντι απορια τις επείη, πρόφερε τοις ζητουμενοις έτοιμην λυσιν, πιστιν. JUSTINUS MARTYR in Exposit. Fidei. "But, when you are likewise engaged in such inquiries as these, should any doubt arise within your breast, bring forth and allege this faith, as an expeditious and effectual solution of those things which are called in question." -EDIT. Tu disputa, ego credo. "You may dispute, while I believe." --EDIT.

to hear it. Reading the scriptures and good books is not sufficient for those that are in a capacity to hear. The preaching of the word is the great ordinance appointed by God, for the instruction, edification, and conversion of those that are to be saved; and it is that which God doth

usually accompany with most life and power. As it is in other cases, so it is for the most part here: you are commonly more affected with what you hear men speak, than with what they write. Ministers may write or print their sermons, but not their affections; not that power and spirit of the word which themselves feel, and you perceive in them. You are most likely to be warmed by the word, when you hear it coming out of a hot heart. When you see your teachers affected with the truths they deliver, and speaking like those that feel what they speak, you are most likely to be affected too. Though, indeed, the great reason of hearing is, because it is God's ordinance; and He hath not only taken care that the word should be written, that so all may read it, but hath appointed officers, too, purposely to preach it, that so all may hear it.

Settle your

But, withal, be sure to be regular in your hearing. "Take heed how you hear;" (Luke viii. 18;) and "take heed what you hear; (Mark iv. 24;) and from both will follow, that you must take heed whom you hear too. Hear those that are most knowing, and best able to instruct you; those that are most sound, and least likely to mislead you. 'Do not choose to put your souls under the conduct of blind guides. Seek for the law at their mouths whose lips do best preserve knowledge. (Mal. ii. 7.) And when you have found such, keep close to them. selves under the guidance of some faithful pastor, upon whose ministry you may ordinarily attend. That running to and from, which is usual among us, is quite another than what Daniel speaks of, and, I am sure, is not the way to increase knowledge. (Dan. xii. 4.) Rolling stones gather no moss. Such rovers seldom hit upon the right way. Such wandering stars may be soonest bemisted. They that thus run from one minister to another, may soon run from one opinion to another, and from one error to another. I dare safely say, you may get more sound knowledge of the things of God by constant attendance upon the ministry of one of less abilities, than by rambling up and down to hear many, though of the greatest gifts. It is a great advantage to your gaining knowledge to hear a minister's whole discourse, and be able to take up the full design of his work, and not merely to hear in transitu, ["in passing,"] by snatches, to pick up here a notion and there a notion, or hear one man's doctrine in the morning, and another's application in the afternoon. It is no wonder if men that run to and fro, be "tossed to and fro." They that are so light of hearing may easily be "carried about with every wind of doctrine;". (Eph. iv. 14;) the word of Christ seldom dwells in such vagabond hearers.

6. Pray earnestly for knowledge. We are to cry after wisdom, and "lift up our voice for understanding." (Prov. ii. 3.) "Ask it of God." (James i. 5.) Especially address we ourselves to the Lord Jesus Christ as "the Apostle and High Priest of our profession;" (Heb. iii. 1;) the great Prophet and Doctor of the church; "in whom are hid all the treasures of wisdom and knowledge; " (Col. ii. 3;) "who of God is made unto us wisdom;" (1 Cor. i. 30 ;) who liveth "in the bosom of

:

the Father," and declares him to us. (John i. 18.) He that was his Father's Counsellor in making his laws, and his Messenger in publishing them, is best able to make us understand them. As it is our duty to hear him, so it is his business to instruct us: only, beside the use of all other means, we must look to him for his teaching. He only can make all means effectual; and none learn as they should, but they that learn of him. There is no learning like that we get upon our knees that is the only saving knowledge which we fetch from heaven. If you put your children to a trade, you will have them learn it of such as are most skilful in it. If you would yourselves understand any art well, you seek for the best artist you can to instruct you. Who can teach you all things like Him that knows all things? Who can enlighten you like Him who is "the true Light?" (John i. 9.) Men, when they teach their scholars, oftentimes complain of their dulness; they can but propound their notions to them, not beget an understanding in them.* And ministers complain of their hearers, as the apostle did of the Hebrews, that they are "dull of hearing." (Heb. v. 11.) They spend their strength upon them; but cannot work the truth into them. But the Lord Jesus Christ is such a Teacher as is beyond all teachers. can give "the Spirit of wisdom and revelation," as it is called, (Eph. i. 17,) and promiseth to do it. (John xiv. 26.) He can give inward light as well as outward, eyes as well as objects, understandings to receive the truth, as well as truths to employ your understandings.

He

7. Take fit time for the getting knowledge.-You have a great deal to learn; you had need be early up, that you may have the most time and the best time. Begin young, before your minds be corrupted with errors, or possessed with prejudices; before you have learned too much of those things which must be unlearned, if ever you would learn the things of God. It is a great advantage in this case, when men are instructed in the scriptures from their childhood; when the first thing they learn is, to know God and Christ and themselves, their own condition, their duty, their hopes. (2 Tim. iii. 15.) The time of youth is the best time for getting knowledge: as of other things, so of spiritual things. There is then least within to keep knowledge out; and what is then received usually enters most deeply, and proves to be most durable. The more pliable the wax is, the deeper the impression; and the deeper the impression is, the more likely it is to last. "Train up a child in the way he should go and when he is old, he will not depart from it." (Prov. xxii. 6.) It is, I am sure, a preposterous

• Culpa docentis

Scilicet arguitur, quod lævá in parte mamillæ

Nil salit Arcadico juveni.-JUVENALIS Sat. vii. 158–160.

"The

pay, indeed! what learnt he since he came?

The boy's an ass! the master bears the blame!

The hapless master has not done his part,

Because the blockhead wants a pulse at heart!"-OWEN'S Translation.

+ Qui legem discit in pueritia similis est ei qui scribit in chartá nová ; qui in senectute, similis est ei qui scribit in charta vetere.-R. ELEAZ. apud DRUSIUM. Drusius, in his Hebrew Proverbs, gives this as the saying of Rabbi Eleazer: "He who learns the law in his youth, resembles him that writes easily on new and pliable parchment; but he who begins to learn it in his old age, is like a man that tries to write on old and shrivelled parchment."EDIT.

course, to learn other things before you learn what is most necessary; to get a trade before you have a religion; to learn to know the world before you know God.

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8. If you say, this concerns your children, rather than yourselves, I add, Be much in teaching others the things of God.-That is the way to learn them more fully yourselves. The communicating your knowledge is the way to increase it. You will get more than you give; and while you impart it, you will best retain it. While you instruct others, God will instruct you; and you may come to see more in his truths when you teach them [to] others, than ever you did when you learned them first yourselves not that every professor of the gospel is to be a public preacher of the gospel; private persons are not to invade an office to which God never called them. But yet private Christians may be a kind of private teachers; they may read the scriptures in their houses, who yet may not take upon them to explain it in the public; they may catechise, and, as Abraham, teach their "children and their households" to know "the way of the Lord," (Gen. xviii. 19,) who are not to instruct congregations; they may exhort one another, and admonish one another, and teach one another, in godly discourse and conference, communicating each other's experiences, and solving each other's doubts, who yet are not to usurp a work into their hands, for which Christ hath appointed a particular office in his church.

9. Be sure to practise what you know, and live up to what you have learned. Doing duty is the way to gain knowledge. Ordinarily, the more holy you are, the more really wise you are, or are likely to be. The better your hearts are, the clearer your heads will be, as to the knowledge of those spiritual things you are most concerned to know. You will most easily learn to know what you love most to do. Though the receiving [of] the truths of God be the immediate office of the understanding, yet the affections, where they are right, will help the understanding in its work. The purifying of the heart will rid it of those lusts which are wont to steam and vapour up into the head, and darken the eyes of the mind, and hinder it from a right receiving of spiritual truths.* Where sanctification is promoted in heart and life, knowledge will certainly be increased too. They that exercise themselves unto godliness, and thereby show their love to God's law, shall not want for the knowledge of it. They that love his ways shall not want for a guide. "The secret of the Lord is with them that fear him; and he will show them his covenant." (Psalm xxv. 14.) "If any man will do his will, he shall know of the doctrine, whether it be of God," &c. (John vii. 17.)

USES.

USE 1. This doctrine INFORMS us, 1. How miserable they are that are without knowledge.-Poor, ignorant, blind sinners, that know nothing of God and Christ, and the mysteries of the gospel, and the way of duty! but especially they that enjoy the means of knowledge, and are in a capacity of obtaining it! Woe be to them that are ignorant in an age of knowledge, blind in a land of light, see so little even in "a valley of

• Cupiditas hostis intelligentiæ. "Lust and cupidity are enemies to the understanding."