These were neither children nor fools, who had to do with Job, they were the wisest of that age, Oracles of wisdom, yet we know nothing, saith Bildad. The best of our knowledge here, is to know our imperfections; it is as much knowledge as we can reach, to ⟨p. 65⟩know wherein our knowledge cometh short. The Apostle (1 Cor. 8.2.) is direct, He that thinketh he knoweth any thing, knoweth nothing as he ought to know: He would not have us think that we know any thing: Though he had said in the former verse, We know that we all have knowledge; the Apostle knew it, but he would not have them think it. His meaning is, I grant there is knowledge abroad in the world, I have some, and you have some. We know that we all have knowledge: which yet some understand, as if he spake in a secret irony, against those who bragged so much of their knowledge, Yea, We know you have knowledge, 1but let me tell you thus much, you who stand so much upon your knowledge, He that thinketh he knoweth any thing, knoweth nothing yet as he ought to know. How can that be? Is not a man to think that he knows what he knows? Must a man think himself ignorant, or otherwise, he must be accounted ignorant? Surely no. There are very many that know much, and they may think that they may know something, yea, that they know many things.2 But observe the word there, He that thinketh: the word doth not signify a simple apprehension of a thing, or a bare and naked knowledge, for so a man may reflect upon his own knowledge, and know that he knows as well as what he knows: but it imports thinking, with a kind of insolency and pride of spirit, with affectation, boasting and vain-glory in that knowledge. He that thinketh he knows any thing, that is, he that vaunts and stands upon his knowledge, who conceits he hath so much knowledge, such a head-piece that he can carry all before him by the strength of his wit and parts, such a knowing man knows nothing, That mans wisdom is but conceit, who is wise in his own conceit. In this sense we have the word (Mat. 3.9.) where the Baptist bespeaks the Pharisees, Think not to say within your selves, We have Abraham to our father; Think not, it was not a sin for them to think that Abraham was their father, and that they were descended from him, but, think not, that is, do not think of this, and so be proud of it.
These were neither children nor fools, who had to do with Iob, they were the wisest of that age, Oracles of wisdom, yet we know nothing, saith Bildad. The best of our knowledge here, is to know our imperfections; it is as much knowledge as we can reach, to ⟨p. 65⟩know wherein our knowledge commeth short. The Apostle (1 Cor. 8.2.) is direct, He that thinketh he knoweth any thing, knoweth nothing as he ought to know: He would not have us thinke that we know any thing: Though he had said in the former verse, We know that we all have knowledge; the Apostle knew it, but he would not have them thinke it. His meaning is, I grant there is knowledge abroad in the world, I have some, and you have some. We know that we all have knowledge: which yet some understand, as if he spake in a secret irony, against those who brag'd so much of their knowledge, Yea, We know you have knowledge, 1but let me tell you thus much, you who stand so much upon your knowledge, He that thinketh he knoweth any thing, knoweth nothing yet as he ought to know. How can that be? Is not a man to thinke that he knows what he knows? Must a man thinke himself ignorant, or otherwise, he must be accounted ignorant? Surely no. There are very many that know much, and they may thinke that they may know something, yea, that they know many things.2 But observe the word there, He that thinketh: the word doth not signifie a simple apprehension of a thing, or a bare and naked knowledge, for so a man may reflect upon his own knowledge, and know that he knows as well as what he knows: but it imports thinking, with a kinde of insolency and pride of spirit, with affectation, boasting and vain-glory in that knowledge. He that thinketh he knows any thing, that is, he that vaunts and stands upon his knowledge, who conceits he hath so much knowledge, such a head-peece that he can carry all before him by the strength of his wit and parts, such a knowing man knows nothing, That mans wisdome is but conceit, who is wise in his own conceit. In this sense we have the word (Mat. 3.9.) where the Baptist bespeaks the Pharisees, Thinke not to say within your selves, We have Abraham to our father; Thinke not, it was not a sinne for them to thinke that Abraham was their father, and that they were descended from him, but, thinke not, that is, doe not thinke of this, and so be proud of it.
- 1[Greek or Hebrew] geminatio negantis particu ae vehementius negat. Bez.〈non-Latin alphabet〉 geminatio negantis particu ae vehementius negat. Bez.
- 2[Greek or Hebrew] non signifi•at simpli•em aliquam persuasionem, sed quae cum superbia & insolentia conjuncta est, alioquin nihil magis repugnat fidei, quam Academica dubitatio. Bez.〈non-Latin alphabet〉 non signifi•at simpli•em aliquam persuasionem, sed quae cum superbia & insolentia conjuncta est, alioquin nihil magis repugnat fidei, quam Academica dubitatio. Bez.
