blessed Knowledge euen when that men haue the feare of God before their eyes to liue and behaue themselues As in his sight Heere then wee are taught in the first place what Doct. 1 is the ground and foundation of the true knowledge of God which as our Sauiour sayth Humiliation for sin must goe before the sanctified knowledge of God Io. 17.3 will bring a man to eternall life and without which wee cannot be saued Namely this the sight of a mans sins and of his wandring from God by error of life When a man sees the most wofull and miserable estate in which he is by reason of sinne and hath in him a godly purpose of heart to cleaue vnto the Lord and for the time to come so to liue and to walke as euer in the sight of God Surely this is the foundation that must be layde by euery Soule to get this Knowledge of God Pro. 1.7 Agreeable to this is that of Salomon The feare of the Lord is the beginning of Wisdom It is the chiefest part of true wisdome indeed Deut. 4.6 This is your wisdome and vnderstanding that you keepe these ordinances and do them If we looke into the Scripture we shal see good proofe for this point namely that the true sight of our own wandring from God by our by-past error of life with a godly care and christian resolution that for the time to come we will Liue as in his sight that is in his blessed presence is the ground-worke or foundation of this Knowledge of God which will bring a man to life eternall Wherefore did almighty God so expostulate the matter with our Grandfather Adam after he had sinned Gen. 3. by his variety of demaunds Adam where art thou Who tolde thee that thou wast naked Hast thou eaten of the tree But all to this end to bring Adam to the sight of his sin and thereby to make way for a further worke of grace Ier. 8.6 And Ieremie lamenting the backwardnesse of people that there was no true conuersion to be found amongst them Psal 14.3 Rom. 3.10 Esay 53.6 Esay 1.3 assigneth this as the cause of all I hearkned sayth he but none spake aright no man repented him of his wickednesst saying Alas what haue I done q. d. There was not a man to be found amongst them that had so much as a conceit of his owne wandring from God but euery man was highly conceited of himselfe and of his owne worthinesse that their present courses were right and vnblameable and that is the cause why so few conuert turne to the Lord. So then by this that hath been spoken it appeareth clearely that true humiliation for sinne and reuerent awe of the presence of God must be the ground-work and foundation of this sanctified Knowledge of God which as our Sauiour sayth will bring a man to life eternall And now wee come to the vses Vse 1 First seeing wee are taught heere that the sight of a mans sinne with this godly purpose and resolution of heart to leaue and forsake them and a reuerent awe of Gods presence is the beginning and foundation of that true sanctified Knowledge which will bring a man to life eternall If then wee doe thinke that there is a God in heauen which is true of his word and that this Doctrine now deliuered is part of that holy truth by the which wee shall all be iudged at the last day if wee bee not able to deny but the renouncing of our old and accustomed sins which haue been so neare and so deare vnto vs Io. 17.3 must euer goe before this Knowledge of God which will giue vs one day an admittance into eternall life How should it bee then that wee should so much deceyue our owne soules as to thinke that wee can be saued seeing yet wee haue not forsaken the deeds of the flesh nor yet neuer set one foot forward in the way that leadeth vnto life for our owne hearts doe know and besides the world is priuy to it that what sinfull courses heretofore wee liued and delighted in in the same we continue at this day Alas alas it is the iust complaint that may bee taken vp of those times that Euery man turnes to his race as the horse rusheth into the battell Where is the man amongst vs that entreth into a strict examination of his owne estate and to say Alas what haue I done How is it with mee how shall I be able to answere for this course of life in the which I haue liued when the Lord shall call mee to a stricct account for the same Alas I finde that I haue gone astray as a sheepe that is lost I haue wandred a long time in the by-pathes of sin and wickednesse and I will now at last Arise and goe to my Father and say to him Father I haue sinned against heauen and against thee Luke 15. and am no more worthy to bee called thy sonne O where is the man that thus communeth with himselfe and with his owne heart in his secret Chamber betwixt God and his owne soule but rather on the contrary euery man holds on in his wonted fashion vaine pleasures and violent catching after the things of this world as if wee were born to no other end but to adde sin vnto sin and to adde vnto the measure of Gods wrath to bee heaped vp against vs against the day of his wrath and manifestations of his most righteous iudgement And that this is so I appeale vnto the conscience of euery one amongst vs What sinne is there whereunto we haue formerly beene addicted that by the Ministery of the Word now more plentifully reuealed vnto vs then in former times wee haue for conscience sake reformed and in stead thereof haue brought foorth the fruits of the Gospell Oh how can wee looke at the last day to stand with ioy and comfort before God his Angels when hee shall come to iudge the secrets of all hearts when as that witnesse in our owne bosomes I meane our owne consciences cannot testifie for vs that wee haue reformed any one corruption Well to end this vse commend mee to thy conscience and tell it thus from me whatsoeuer thou bee that if thou abidest still in thy olde sins thy ignorance blindnesse prophanenes adulterie vncleannesse drunkennesse swearing couetousnesse malice c. 2. Cor. 5.17 This Pearle heere spoken of this sanctified Knowledge of God which will giue a man one day an admittance into eternall life can neuer bee thine hee must become a new Creature that will come into that new Ierusalem Deceiue wee not our owne selues therefore any longer eyther wee must beginne heere at the sight of our old errors or else wee can neuer tread the path that leadeth vnto life Secondly seeing that the true sight and feeling Vse 2 of a mans sinnes his reuerent feare and awe of God is the fountaine of this knowledge which brings vs
thou haddest faith it would apply Iesus Christ vnto thy owne soule in particular though not at all times with the like assurance this Paul begged for the Colossians That they might bee filled with all wisedome and spirituall vnderstanding that they might bee able to comprehend what is the breadth and length and depth and height Col. 1.9 Eph. 5.18 and to know the loue of Christ So that wee see that the true knowledge of God and of Christ it is such a iewell that God will not trust all men with but onely the Elect. Now let vs see what vses this Doctrine may affoord vs for our further instruction Vse 1 This may serue in the first place to reproue those that rest vpon a confused and superstitious knowledge of God such knowledge as may bee had by the light of nature or such as may bee gathered by the sight of creatures but will some say are there any such amongst Christians vndoubtedly there be who hauing liued in the bosome of the Church and in the cleare light of the Gospell ten twenty yea thirty or more yeares together and yet to their shame be it spoken haue no more true sauing knowledge of God then the very heathen that neuer heard of Christ so that Heb. 5.12 whereas in regard of their continuance in the Church and the meanes that haue beene offered vnto them They might haue beene teachers of others yet haue they need to bee taught the beginning of faith and are such as haue need of milke and not of strong meat who can consider without griefe of heart in what state the greatest number of our people stand at this day how many haue wee amongst vs I will not say as God said of the Infants of Nineueh that know not their right hand from their left but men growne and of riper yeares which in regard of their time might haue beene teachers of other yet themselues are ignorant in the maine principles of Religion these are like to the Potters clay ready to take any form What false religion and idolatrous worship if it were authorized would they not subscribe vnto a lamentable case that wee should be still as babes and children ready to bee drawne away with euery blast of vaine Doctrine not being able to decerne the darkenesse of error from the light of truth seeing as our Apostle saith 2. Cor. 4.3.4 2. Thes 2.11.12 If our Gospell bee hid it is hid to them which perish in whom the God of this world hath blinded their minds Thus doth God send them strong delusions that they should beleeue lyes That all they might bee damned which beleeue not the truth but had pleasure in vnrighteousnes Io. 5.39 Let vs then seeke for knowledge as for treasures and let vs Search the Scriptures that in them wee may haue eternall life Let vs haue the word of God dwell plentifully in vs which is able to make vs wise to saluation Let vs vse all good meanes to beget knowledge in vs euen this sanctified knowledge which will bring a man to eternall life Let vs often call our own wayes to an account and labour to bee humbled for our sins beg hard for mercy and pardon of them at Gods hands then vse all good meanes as hearing the Word reading praying c. For if by these things we make not way to our knowledge whereupon it may be built as vpon a sure foundation Alas our knowledge it will be but vaine idle swimming in the braine and farre from leading a man to the Kingdome of grace or of glory Oh then thinke of this betimes whilest the day of grace lasteth Oh man thou art laboured with from Sabbath to Sabbath that thy heart may be seasoned with the knowledge of saluation and that now thou mayest bee prepared for Christ if now therefore thou reiect this kindnesse of his it shall at last bee iust with God to turne this thy great ingratitude as dung into thy face and because thou hast hated knowledge Mat. 1.23 Pro. 7.22 therefore the Lord may iustly say Depart from mee yee cursed I know you not And that wee may bee able to try our selues whether we haue this knowledge in our hearts which puts vs into the reall possession of eternall life it hath certaine notes and properties whereby it may bee decerned The properties of this sauing knowledge 1. Io. 3.3 Act. 15.9 The first effect and property of this sauing knowledge is this that being put into the heart of a Christian it will purge a mans soule mind will and affection Euery one that hath this hope speaking of this knowledge of God hee will purge himselfe as hee is pure And againe Faith purifieth the heart so then hereby thou mayest trie and proue thy knowledge whether it bee this sauing knowledge of God 1 It purgeth the heart or not if thou finde that it purifies thy heart purgeth thy mind will and affection from sinne this is an infallible marke and token that it is this blessed and sanctified knowledge that is begunne in thee whereas on the contrary part carnall knowledge puffes vp the mind but this knowledge expels pride and casts a man downe for his sins and therefore if thou finde thy heart filthy and thy will rebellious thy knowledge then is but fleshly and carnall and it is not this sauing knowledge that is within thee Secondly this knowledge is not a dead knowledge but it is a liuing knowledge 2 It will quicken those that haue it it is a quickning knowledge and therefore called Eternall life because it is liuing and will quicken those that haue it in their breasts it will not suffer a man to lye dead in sin and rotting in sin but it will rayse him vp and quicken him in all holy duties to doe the Will of God The third property of this Knowludge is 3 It is euer working to destroy sinne it is not an idle knowledge onely swimming in the braine but it is an operatiue and working knowledge it will worke in them that haue it the mortification of sinne and it will abolish naturall corruption by little and little it will be powerful to worke many graces in them which haue it as Faith Repentance Mortification and newnesse of life loue of God zeale of his glory sincere obedience to his Will in all things The fourth property of this sauing knowledge is this 4 It is permanent it lasts for euer that being put into the mind of any Christian man or woman it is durable and permanent and therefore our Sauiour cals it Eternall Life because this Knowledge lasteth not for a day or two or for a yeare or two but being begunne in this life it lasteth for euer Wee know in part onely in this life but our knowledge shall bee perfect in the life to come Now seeing what this Knowledge is and what properties Vse 2 and effects it hath namely that this Knowledge is such a blessed gift
Oh let my soule bee free from this for To whom will I haue respect vnto sayth the Lord but to him that is of a contrite heart and trembles at my Word Esa 66.2.5 This Word is to the godly heart that is humbled for sinne the sweet sauor of life vnto life but to the seared heart the woful sauor of death vnto death and in this respect the Word is like to the thunderbolt the thunderbolt is of that nature that if it light vpon any soft matter it hurteth it not wounds it not nor breaks it not But if it fall vpon any hard matter as vpon a tree a stone wall it breakes it in peeces and rents it in sunder it will breake the bones and hurt not a mans flesh Euen so the Word of God it is of that nature that if it fall vpon a soft heart and tender heart it will doe it good it will comfort it and instruct it it will burne vp the drosse and filth of sin in that soft heart But if this thunderbolt of the Word of God light vpon a hard and stony heart it will wound it rend it yea kill it euen to eternall death vnlesse they repent This is the state of a wicked mans heart and therefore of al men he is most miserable Vse 2 Secondly doth the Word of God wound and kill to death eternall such rebellious and stubborne sinners doth it hurt none but such stony hearts doth the Lords thunderbolt kill none but stony hearts Oh then let vs intreat the Lord to free vs from this great and heauy iudgement of hardnesse of heart which makes the Word of God and all other meanes vnprofitable vnto vs and let vs labour to haue soft hearts broken hearts and brused hearts Oh let the Word of the Lord enter giue it passage that it may cut down sinne in thee that thy sinnes cut not thee down at the last Note this well for this bee thou sure of O man whatsoeuer thou bee that if thou find not out thy sinnes now they will bee sure to find out thee hereafter When the Lord speaketh of a great mercy that he would shew vnto a people hee sayth thus I will take away their stony hearts Ezech. 36.26 and I wil giue them hearts of flesh Oh that the Lord would take away our stony hearts and giue vs fleshy and tender hearts that his Word might not kill vs and slay vs to death eternall But alas though this hard heart bee the most grieuous iudgement of God that can befall a man in this life yet who thinks so of it who feeles it who complaines of it No no men and women haue no feeling of it yea though this hard heart and heauy iudgement of God raigne in most places and most men bee possessed with hardnes of heart and carnall security and so dead a sleepe in sinne that the Lord may thunder from heauen and his iudgements rattle about our eares yet by reason of this deadnesse and hardnesse of heart men are like the Smithes dogge sleepe still snort still though the flame and sparckles flie about his eares and sindge his haire and though men can complaine and rore at the paine of the stone in the Kidney and seeke send farre and neare for ease and say they are neuer able to endure it yet of this fearefull and most heauy iudgement The stone of the heart men feele no paine neuer cry for helpe to be eased of it Wee know Oh wee know euery man in his owne bosome the sinnes the which wee most secretly foster and will not let goe But as Saint Paul exhorteth the Iewes euen so will I you To conclude this Doctrine Take heed Heb. 3.13 Ezech. 36.26 Oh take heed lest in any of you there bee found a false and an euill heart to depart from the liuing God for of all the iudgements that Almighty God can lay vpon the sons of men this is the greatest from this estate the Lord of his endlesse mercy deliuer vs. Amen Amen Thirdly let vs marke heere how the Lord iudgeth Vse 3 of such as bee wounded and killed by his Word and cut downe by his iudgements published out of his Word the Lord accounts of this iudgement as that that is the most fearefull and terrible for the Lord heere inflicts it as the greatest punishment of all for their euill wayes their stubbornnesse and rebellion against the Lord and against all those gracious meanes that hee had vsed for their good for their hypocrisie and hardnesse of heart and the like horrible sinnes that were to bee found amongst them for the punishment of them all the Lord sayth I haue cut them downe and saine them but not with the sword not with the plague which are fearefull and terrible but with my Word q. d. I haue not onely taught and instructed you by my Word and shewed you what I would haue you to doe and what to leaue vndone but I haue by this plaine teaching of you and by my doctrine propounded vnto you euen pearced your very soules and consciences so as in spite of your teeth you must needs acknowledge though yee bee neuer so obstinate and rebellious that you haue been wounded and haue felt the force of my Word to kill you to conuince your consciences of your sinnes and rebellions and that my iudgements are most iustly brought vpon you Hence wee see what a fearefull iudgement of God it is for those which liue in sinne and delight in sinne when as they heare their sinnes condemned out of the Word of God they know that they doe euill they must needs confesse that the Word of the Lord hath conuicted their consciences of their sinnes and euill wayes so as they know it and haue felt their soules beaten and wounded and euen slaine by the power of the Word of God This is a grieuous sinne indeed to sinne against conscience to sinne against knowledge to sinne presumptuously with a high hand it is a high step to the sin against the Holy Ghost when men hearing and acknowledging the Word of God to bee true feele their consciences to checke them for their vile and wicked wayes and yet they will walke on still against knowledge and against conscience and so draw downe Gods iudgements vpon themselues Oh then if wee heare the Word of God and perceiue the Lord to touch our hard hearts so as we must needs acknowledge this Doctrine that the Lord smites thy hard and benummed heart as that thou canst say I am guilty of this sinne I heare God will punish it seuerely and cut me downe by his Word and slay mee I say Oh then especially take heed how thou liuest in thy sinne still against knowledge and against conscience It is the high way to the sinne against the Holy Ghost which cannot be pardoned but let vs rather leaue our sinnes and forsake them and take heed of going on in the same for certaine it is it is but
was one of the sixe Cities of refuge whither if a man had slaine a man at vnawares Iosu 20.8.9 and as wee say by chance medley then he was to flie thither and there the Priests and Leuites making inquiry of the fact if they found that the murder was of ignorance and that hee hated not his brother in times past but slew him against his will then the murderer was to stay there til the death of the high Priest and then he was at liberty againe Now this City What City Gilead was it was the place where the Priests and Leuites did dwell which were set apart to teach the people to instruct them to offer sacrifice for them to pray for them for they were to bee the light of the world they must carry the Vrim and Thummim light and perfection And Gilead should haue beene as a speciall Sanctuary for holinesse piety and true religion a Nurse and Mother City to direct others and as a fountaine from whence pure religion the knowledge of God should haue beene deriued into all the land But alas the Prophet complaines of Gilead that it was so farre from being a Nurse to Religion that it was rather a cruell steppedame to banish Religion and piety so farre from a holy City and Sanctuary of the Lord that it was euen a denne of theeues a harbour for all villany impiety and prophanesse Now this was a wonderful thing that the Priests and Leuits in whom there ought to haue shined great holinesse that should haue bin an example to the common people that all men seeing their good example their holines and piety might the rather haue followed them that they should bee euen Captaines and ringleaders to all impiety cruelty and miserable abhominations Then wee see why the Prophet is so sharpe to inueigh against Gilead and to cry out against this City namely because it should haue heen a Sanctuary of the Lord full of knowledge piety and godlinesse but the same was rather a denne of deuils and an harbour for all manner of sinne and impiety Thus hauing seene the meaning of the wordes now let vs see what Doctrines doe arise from them This is a grieuous accusation of the Lord that that City of whom the Lord might expect most care most holinesse and duties of religion who should haue been most instructed in the wayes of God hauing bestowed so many meanes vpon them that they should thus degenerate and grow more vile then any other to be the harbour of all sin and impiety Doct. 1 Then hence wee learne that those places which haue great meanes of knowledge of instruction and therfore should abound in all holy duties Those that haue the greatest meanes of knowledge should abound most in holy duties If they grow more wicked and abound more with sin their iudgement is fearefull and very grieuous Wee see this in Gilead here how the Lord complaines of it here that those that should haue beene euen a Nurse to religion yea a Mother City from whence religion should haue flowed into the Country was notwithstanding a wicked Citty full of bloud and full of all manner of iniquity Euen so whensoeuer the Lord comes to iudgement against a land or against a kingdom those Cities Townes or Parishes vpon whom the Lord hath bestowed most meanes if they profite not by them but bee like vnto Gilead here full of bloudie sinnes pride swearing lying drunkennes whoredome couetousnesse vsury oppression the like then the Lord doth shew his anger and displeasure most against them as Gilead here that should haue gone before others in piety and religion hauing so many meanes seeing they become so vile as that they went before others in sinne they went before others in punishment And this wee shall find to bee most true by the course of the whole Scriptures that those which haue had most meanes of knowledge and instruction and so should goe before others in knowledge and Christian piety if they haue not made a sanctified vse of the same they haue euer receyued a greater measure of iudgement then others The Lord in the punishing of Ierusalem Ezech. 9.7 bids them begin at his Sanctuary because they should haue heen most holy and were found to bee most wicked So againe in another place The enemy hath stretched out his hand vpon all her pleasant things Lam. 1.10 for shee hath seene the heathen enter into her Sanctuary Ierusalem that was called the beauty of perfection and the wonder of the World when shee became full of sinne and vncleannesse then the Lord made her a spectacle of his iudgments aboue others This Doctrine is further cleared by the grieuous threatnings denounced by our Sauior Christ against those Cities where his Word had been preached and professed most and the greatest part of his miracles had beene wrought and shewed Mat. 11.21.22 Woe bee to thee Corazin woe be to thee Bethsaida for if the great works which haue beene done in you had beene done in Tyrus and Sydon they had repented long agoe in sackcloth and ashes Mat. 23.38 but I say vnto you it shall bee easier for them in the day of iudgement then for you And thou Capernaum which art lifted vp to heauen shalt bee throwne downe to Hell for if the great works which haue beene done in thee had beene done amongst them of Sodom they had remayned vnto this day But I say vnto you it shall hee easier for them in the land of Sodom in the day of iudgement then for thee These Cities of Corazin Bethsaida and Capernaum they were such places as Christ had honoured aboue Tyrus Sydon and Sodom both in respect of the preaching of the Word as also in respect of the myracles that were wrought amongst them yet because they made no sanctified vse of them but abounded in all manner of sinne and iniquity therefore our Sauiour tels them that their iudgement shall bee heauier then those places that neuer heard the sound of the Word And Gilead which before other Cities was honoured to bee a City of refuge a Nursery of the Priests and Leuites by which meanes the Lord might haue reaped much honour by it Gilead being found a Citie of iniquity must bee made a spectacle of Gods iudgement aboue other Cities Againe let vs behold and marke where the Doct. 2 iudgements of God are in most grieuous manner executed and wee shall see that in those places especially which haue had more excellent meanes then others Those places that haue had most meanes shall bee most seuerely punished for the neglect thereof where the Prophet of God and the Ministers of the Word haue a long time taken pains to instruct them in the wayes of God there I say wee may behold the greatest calamity and distresses because the Lord cannot abide that Gilead that is any place where hee bestowes much meanes should so degenerate and grow worse then others and that such places
Doct. 1. HVmiliation for sinne must goe before the sanctified knowledge of God Fol. 109 Doct. 2. The true knowledge of God in Christ is giuen onely to the Elect after their conuersion Fol. 114 Doct. 3. It is God himselfe that is the obiect of a sanctified knowledge Fol. 122 Doct. 4. Ignorance of God and his Word in matters of Religion is dangerous Fol. 128 Doct. 5. Labour and paines required in all that will get sauing knowledge Fol. 739 Doct. 6. Perseuerance and constancy is required in seeking for sauing knowledge Fol. 141 Doct. 7. A godly man seekes after knowledge willingly and chearefully Fol. 144 Doct. 8. Gods children labour for an encrease of knowledge dayly in them Fol. 146 Doct. 9. Howsoeuer God doth humble his children for a time hee forsaketh them not for euer Fol. 150 VER 4. Doct. 1. GOd doth not proceed in iudgement before hee hath offered all meanes of mercy Fol. 160 Doct. 2. Wicked men continue still in sinne notwithstanding all meanes to the contrary Fol. 167 Doct. 3. The Lord takes it hardly that the meanes of our good should bee contemned Fol. 170 Doct. 4. No outward priuiledge will free a man from punishment when reformation of heart and life is wanting Fol. 174 Doct. 5. Though God doth offer the meanes of saluation vnto all yet few receiue them Fol. 180 Doct. 6. It is the property of hypocrites to minde more the outward part of Gods worshippe then the inward Fol. 184 Doct. 7. The wicked haue sometimes good motions in them but not lasting Fol. 187 Doct. 8. Sincerity of heart and perseuerance in godlinesse a true note of the child of God Fol. 194 VER 5. Doct. 1. TO contemne the meanes of saluation is a grieuous sinne and neuer goes vnpunished Fol. 199 Doct. 2. The Lord is the author of all punishments for sinne Fol. 204 Doct. 3. Hard heart the greatest iudgement that can bee layd vpon man Fol. 208 Doct. 4. The Word of God is able to pearce the hardest heart Fol. 215 Doct. 5. The Word of God in the mouthes of his Ministers shall be accomplished Fol. 219 Doct. 6. God neuer strikes with his iudgements before he giue warning Fol. 227 VER 6. Doct. 1. GOd esteemes not of our outward seruice when it it is not performed in faith and obedience Fol. 233 Doct. 2. Lawfull things must bee done lawfully Fol. 238 Doct. 3. Property of an hypocrite to content himselfe with the outward parts of Gods worshippe Fol. 247 Doct. 4. Wicked men make Religion a cloake for sinne Fol. 253 Doct. 5. God doth preferre the duties of loue and mercy to men before his owne worship Fol. 256 VER 7. Doct. 1. THe breaking of our couenant with God the cause of all iudgements Fol. 258 Doct. 2. Man by nature vnconstant in any holy dutie Fol. 271 Doct. 3. That which is most excellent in the sight of an hypocrite is most abhominable in the sight of God Fol. 272 VER 8. Doct. 1. THose that haue the greatest meanes of knowledge should abound most in holy duties Fol. 278 Doct. 2. Those places that haue had most meanes shall be most seuerely punished for the neglect thereof Fol. 280 Doct. 3. For no worldly respect must men be drawn to peruert iustice Fol. 285 VER 9 Doct. 1. MInisters that teach not at all or else teach erronious doctrine no better then theeues and murderers Fol. 289 Doct. 2. Nature of the wicked to deuise all the mischiefe they can against the godly Fol. 292 Doct. 3. Councels may erre and Magistrates and Ministers in matters of Faith and Manners Fol. 294 VER 10. Doct. 1. AS the Minister is so is the people Fol. 299 Doct. 2 Ignorance will excuse none if they liue in sinne Fol. 304 Doct. 3. It is a heauie iudgement of God vpon a people when the chiefe gouernors bee Idolaters Fol. 308 VER 11. Doct. 1. MEn by nature are apt to sucke in Popery and superstition Fol. 312 Doct. 2. Sinne is very fruitfull Fol. 316 The End of the Table The Contents COme let vs returne to the Lord for hee hath spoyled and he will heale vs he hath wounded vs and he will bind vs vp 2 After two dayes he will reuiue vs and the third day he will rayfe vs vp and we shall liue in his sight 3 Then shall wee haue knowledge and endeauour our selues to know the Lord his going forth is prepared as the morning and he shall come vnto vs as the raine and as the latter raine vnto the earth 4 O Ephraim what shall I doe vnto thee O Iuda how shall I intreat thee for your goodnes is as the morning cloud and as the Morning Dew it goeth away 5 Therefore haue I cut down by the Prophets I haue slain them by the words of my mouth and thy iudgements were as the light that goeth forth 6 For I desire mercy and not sacrifice and the knowledge of God more then burnt offerings 7 But they like men haue transgressed the Couenant there haue they trespassed against mee 8 Gilead is a City of them that worke iniquitie and is polluted with bloud 9 And as theeues wayte for a man so the company of Priests murder in the way by consent for they worke mischiefe 10 I haue seene villany in the house of Israel there is the whoredome of Ephraim Israel is defiled 11 Yea Iudah hath set a plant for thee whiles I would returne the Captiuity of my people AN EXPOSITION vpon the sixt Chapter of the Prophesie of HOSEA HOSEA 6. VER 1. 1. Come let vs returne to the Lord for hee hath spoyled and he will heale vs he hath wounded vs and he will binde vs vp THe Lord our God Exod. 34.6 Ier. 31.20 as he is gracious and mercifull flow to anger and aboundant in goodnesse and truth and therefore not easily drawne to punish and to take vengeance vpon hard hearted and impenitent sinners So when hee punisheth and afflicteth any man or woman as a most gracious God and louing Father he aimes at their good and seekes the saluation of their soules that being tamed and truely humbled for their sinnes they might turne vnto him by true and vnfained repentance that so he might haue mercy vpon them in pardoning their sinnes and sauing their soules And as this is manifest in the whole booke of God so it is very apparent out of this place when as the Lord had threatned the people of the Iewes with present destruction by and by he beginnes to exhort them to true repentance shewing this to be the onely way both to auoid the anger of God and to saue their owne soules This 6. Chapter contains two generall and principall parts Parts of the Chapter In the first is set downe the godly practises of true repentance and the fruits thereof in the person of the beleeuing Iewes from the first verse to the end of the third the which we must carefully imbrace and follow In the second is set down the
counterfeit repentance of Hypocrites from the fourth verse to the end of the Chapter which was neither sound nor sincere nor yet durable and lasting whereof wee must take heed and labour to auoyde all hypocrisie in the seruice of God who as hee is a spirite so he loues truth in the inward affections And will bee serued in spirit and truth Psal 51.6 The three first verses containe a most holy and christian perswasion of the beleeuing Iewes Text diuided to turne vnto the Lord from all their sinnes especially from that vile and horrible sinne of Idolatry And in the same we are to consider three things First the motion and godly perswasion which the children of God make one to another Come let vs returne c. Secondly the reasons and arguments which they vse to enforce their godly exhortation to perswade each other to turne vnto the Lord and they bee two especially The first drawn from the iustice of God in these two words Hee hath spoyled hee hath wounded The other drawne from the mercy of God in these words Hee will heale vs hee will bind vs vp And because this argument taken from the mercy of God is a reason of all reasons and such an argument as Paul makes choyse of aboue all others saying I beseech you brethren by the mercies of God that yee giue vp your bodies Rom. 12.5 c. As if he should say If the manifold mercies of God both for soule and body if the bloudshed of Iesus Christ will not moue a man to turne vnto God he is in a wofull case I say because this argument is of speciall force to moue hard-hearted sinners to turne vnto God The people of God in this place vrge it further and amplifie this argument by two other circumstances First The shortnes of the time After two dayes hee will reuiue vs and the third day hee will rayse vs vp If wee draw neere vnto him by true and vnfained repentance The other circumstance is taken from the greatnesse of Gods mercy Hee will reuiue vs Hee will rayse vs vp answerable to the two former words He hath spoyled vs he hath wounded vs So here the mercy of God exceedes his iustice for it is not sayde that hee had kilde vs or cast vs away but onely spoyled vs and wounded vs with a blow or stripe or twaine But his mercy is aboue all his workes for though he had vtterly killed vs yet he will reuiue vs Nay hee will rayse vs vp though wee had layne not foure dayes but foure hundred dayes in the graue of sinne yet his mercifull right hand can and will rayse vs vp againe The third speciall thing in these verses is the fruits of repentance and of true conuersion If we doe truly repent and draw neere vnto God by Conuersion The first fruit of our Repentance is this That as wee draw neere vnto God by true and vnfained Repentance so he will draw neere vnto vs and Wee shall liue in his sight that is in his fauour and in the light of his countenance Nay wee that are truely conuerted shall liue and behaue our selues as euer in Gods presence and before his blessed face The second fruit of our true Conuersion and sincere Repentance is Ioh. 17.3 That wee shall haue knowledge The Lord will in mercy poure into our hearts the true sauing knowledge of himselfe euen the knowledge of the whole Trinity Father Sonne and holy Ghost Nay wee shall not onely haue this heauenly knowledge poured into our hearts by the Spirite of Iesus Christ but as a man in a dropsie the more hee drinkes the more he thirsts and desires drinke so Wee shall indeuour our selues to know the Lord That is wee shall hunger and thirst after this heauenly knowledge as the food of our soules and neuer to be glutted with it but labour to abound more and more in it The third fruit of our Conuersion is in the third verse That as wee doe by true and vnfained repentance draw neare vnto our God So will he be most ready to helpe and to comfort vs. The Lords comming foorth is prepared as the morning True it is that the sense and feeling of Gods mercy is oftentimes extinguished in the hearts of his children as the comfortable light and beames of the Sunne vnder a thicke cloud or when it is gone vnder the earth So as oftentimes wee thinke that God forgets vs and hides himselfe from vs But his comming to helpe vs is Prepared and therefore most certaine and he shall come as the Morning most comfortably vnto vs. Euen as the bright beames and cleare countenance and face of the Sunne after a windy tempestuous stormy and boysterous night is very comfortable So the bright beames of Gods mercies breaking foorth and shining vpon our hearts after a darke and cloudy night of affliction it is most comfortable to glad and reioyce the distressed Soule of a poore sinner Nay in the second similitude hee shewes that the comming of the Lord shall bee not onely ioyfull and very comfortable but most effectuall to a wounded Soule that lyes languishing vnder the heate of Gods wrath that as helpe long looked for and in time of greatest danger is of al other most welcome so when the Lord shall come with helpe and deliuerance after great danger and long expected this is most set by and most esteemed And therefore the Prophet sayeth The Lord will come as the raine euen as the latter raine vnto the earth Now as moderate raine is welcome at all times so especially in the heate of summer after a great and a long drought when the earth is scorched with the heate of the Sunne and begins to capper and gape for want of moisture so then a gracious raine a sweet shower is most welcome then it doth most good not onely to cherish the thirstie and scorched earth but also to ripen the fruites of the field and to bring them to perfection Euen so when a poore Soule doth pant and breath vnder the burthen of his sinnes and is scorched with the burning heate of affliction then if the Lord in mercie send a gracious storme and comfortable raine into our thirsty soules and send a heauenly shower of his blessed mercy Nay if he distill but one little droppe of his mercy in the burning heate of affliction this is most welcome this is most comfortable to asswage and to comfort the heate of a sinner scorched and tormented for feare of the burning anger and wrath of God against sinne Thus much briefly for the vnfoulding of the words and the meaning of them in generall IN the former Chapter the Lord told them Coher that hee would bring great and grieuous Iudgements vpon them vntill such time as they would turne and seeke him confessing their sinnes and amending their euill liues And in the last verse of the former Chapter the Lord saith In their afflictions they will seeke me diligently Shewing
point let no conceit in the world nor perswasion whatsoeuer hinder vs from a present conuersion vnto God but out of hand while it is called To day let vs turne vnto him Thus much for the Exhortation The Reasons follow For hee hath spoyled and hee will heale vs he hath wounded vs and hee will bind vs vp WE haue heard already the godly perswasion of the beleeuing Iewes one to another Reasons to inforce the former exhortation to turn to the Lord from whom they had departed by their sins Now followes the reasons of their exhortation and they are twofold The first is drawn from the iustice of God in these words He hath spoyled vs hee hath wounded vs. q. d. We haue beene plagued and smitten Well it is the Lord that hath layd these heauy iudgements vpon vs it is the correcting hand of God that hath brought these grieuous afflictions vpon vs therfore let vs now Returne vnto him The second is drawn from the mercy of God in these words Hee will heale vs hee will binde vs vp q. d. Though the Lord hath smitten vs yet hee will helpe vs and heale vs if we will seeke to him for succour And surely these two reasons ought to be of force to moue euery one of vs to turne vnto God if his iudgements cannot compel vs yet his louing mercies ought to draw vs and allure vs to turne vnto him Doct. 1 Whereas the people of God in this place do not onely perswade one another simply to Returne vnto God Mans nature so corrupt that it stands in need of many reasons to perswade to holy duties but vse reason vpon reason to induce and to perswade them thereunto Hence wee may obserue the frowatdnesse and the vntowardnesse and great backwardnesse that is in all men by natuae to perform any holy duty That wee thus stand in need of so many arguments and so many reasons to perswadr vs thereunto In the whole Scriptures it is the vsuall manner of the Prophets and Apostles and holy men of God when they exhort to any vertue or dehort from any vice to adde sundry reasons that by the force thereof they might draw men to obedience This is practised of the Prophet Dauid when hee perswaded his sonne Salomon to haue a care to learne and practise the will of God 1. Chro. 28.8 And thou Salomon my sonne know thou the God of thy Fathers and serue him with a perfect heart and with a willing mind And hee addes reasons to perswade him thereunto For the Lord searcheth all hearts and vnderstandeth all the imaginations of thoughts if thou seeke him hee will bee found of thee but if thou forsake him hee will cast thee off for euer Again when Moses doth exhort the people of Israel to obserue to keepe the commandements of the Lord how many forcible arguments and reasons doth hee alledge to moue the people and to perswade them thereunto some taken from the mercies of God If thou shalt obey the voyce of the Lord thy God Deut. 28.1.2.3 v. 15.16 c. Leuit. 26.14 Mal. 2.2 and obserue all his commandements which I command thee this day all these blessings shall come on thee and ouertake thee Blessed shalt thou bee in the City and blessed in the field c. Others taken from the iustice of God But if thou wilt not obey the voyce of the Lord thy God to keepe and to doe all his commandements and ordinances which I command thee this day Deu. 6.5 cursed shalt thou bee in the towne and cursed in the field c. And in all Pauls Epistles it is his vsuall manner Rom. 12.1 where he exhorts to any vertue or dehorts from any vice to adde sundry reasons that by the force thereof he might the better preuaile 2. Cor. 9.7 I beseech you brethren by the mercies of God that yee giue vp your bodies a liuing sacrifice holy and acceptable vnto God And againe As euery man wisheth in his heart so let him giue not grudgingly or of necessity for God loueth a cheerefull giuer And in the Ephesians Eph. 5.22.23 exhorting diuers estates and degrees of men as husbands and wiues Parents and children masters and seruants to the performance of the duties of their seuerall callings he doth still second the same exhortations with diuers arguments and reasons Eph. 6.5 Col. 3.22 1. Pet. 2.11 Wiues submit your selues to your husbands as to the Lord and he ads a forcible reason thereto For the husband is the wiues head as Christ is the head of his Church and so likewise of husbands seruants c. This course is likewise practised of the Apostle Peter when he sayth I beseech you as Strangers and Pilgrimes abstaine from fleshly lusts which fight against the Soule These and the like examples whereof the Scriptures are plentifull serue to manifest vnto vs the corruption that is in our nature that are so backward in the performance of any holy duety that we stand thus in need of reasons to perswade vs to the same Now this comes to passe by reason that the Theoricke part of man his will Reason vnderstanding and knowledge since the fall of man is so blinded and corrupted that it vnderstands not the things that are of God but the will and vnderstanding are so depraued of grace that now they are direct opposite to Gods will And this is the cursed nature of all men vnregenerate as the Apostle sayth The wisdome of the flesh is enmitie against God Rom. 8.7 for it is not subiect to the law of God neither can be Where the Apostle shewes plainely that the wil of a natural man 2. Cor. 3.5 that liues in sinne vnregenerate Phil. 2.13 Gen. 6. Rom. 3.7 is flat contrary nay Enmity it selfe against God and neyther will nor can be subiect to Gods will So that whatsoeuer God wils man wils not Wee are not able of our selues to thinke a good thought It is God alone that must touch our hearts and worke in vs power either to will well or worke well Nay the Lord sayth more Pro. 14.12 That the whole frame of mans heart is altogether euill continually The whole frame of mans heart the mind will vnderstanding conscience reason affection yea the whole frame of mans heart is euill onely and that continually so that it is cleare our wils are contrary to Gods will by nature and wee can no more set our selues to the performance of any good duty then a dead man can of himselfe rise out of his graue and performe any action but our wils are so infected and poysoned with sinne that we now onely seeke and desire that which is euill and against the will of God and the good of our owne soules Vse 1 Oh how should this humble vr when we shall consider what wee are by nature Euen vnto euery good worke Reprobate that we are not able not so much as to moue one finger to
the Kingdome of Heauen where we be free Denizens And as Pilgrimes behaue themselues in an Inne they stay not seuen or eight yeares but a night or two and so are gone So must not wee settle our dwelling heere where we are but Pilgrimes but in heauen our dwelling place must our conuersation bee as if now we were in Heauen and in the presence of God And as a stranger being farre from home desires to come to his owne house thinks euer of his Wife and Children and of his own land liuing So must we heere being in a strange country thinke of our home desire still to see the face of God and of Christ our most blessed Redeemer that so wee may liue in his blessed presence Seeing this is a speciall note of a man truely regenerate and that hath truely repented to behaue Vse 1 himselfe as in the presence of God as in his sight so as hee dares doe nothing that may offend the eyes of God This shewes most plainely that most men and women are farre from true repentance and were neuer borne a new Seeing many will make conscience of sin in the sight of men which yet make no bones to commit it in the sight of God What man is so shamelesse to commit Adultery in the sight of men yet there bee many that feare not nor blush not to commit it in the sight of God Saint Paul saith They steale commit Adulterie and do all euill in the night Alas Phil. 4.5 night and day bee all alike to God the Lord is at our elbowes and therefore let vs remember this and as wee would not dare to commit any vnseemely thing in the presence of the King so let vs not dare to commit sin in the presence of God Men will looke carefully to their behauiour while they are in the presence of the Prince or temporal Magistrate though otherwise wicked and godlesse men yet in the presence of the Prince they will abstaine from euill Oh that wee were as carefull to behaue our selues in the most glorious presence of the great King of heauen and earth who is King of Kings and Lord of Lords Hee sees all wee doe heares our words pierces into the secrets of our hearts neyther can the least though of ours escape the piercing eye of the Almighty and therefore we should labour to watch ouer al our works words yea ouer the very thoughts of our hearts that they may be sincere and such as we need not be ashamed of for bee wee wel assured that wee shall giue account of the very thoughts of our hearts yea of euery idle word how much more of blasphemous oathes and most monstrous sinnes The theefe steales in the night the drunkard is drunke in the night and the filthy person commits his vncleannesse in the night and they thinke they bee sure who sees them who can accuse them Oh thy God sees thee thou standest in his presence hee heares sees all thou doest and though thou mayest keepe it close from the eyes of men yet thou canst not hide it from the eyes of the Almighty who wil one day call thee to an account for the same VERSE 3. Then shall wee haue knowledge and indeuour our selues to know the Lord his going forth is prepared as the morning and he shall come vnto vs as the raine and as the latter raine vnto the earth IN this third verse wee haue heere described vnto vs two other most heauenly and blessed effects of sound repentance Two other effects of true repentance set downe and true conuersion vnto the Lord. First that all those which doe vnfainedly mourne for their sinnes and the pardon of them at the hands of God as for life and death the Lord will not onely comfort their wounded soules but enable them by the gracious worke of his holy and sanctifying Spirit to liue holily in his sight but hee will with all poure into their soules this heauenly and blessed Knowledge which shall direct them to the true seruice and worship of God And secondly if wee doe draw neare vnto God by true repentance the Lord likewise though he defer his helpe for a time yet in the end will come assuredly with most pleasant and effectuall comfort which is described vnto vs by two most excellent similitudes First of the chearefull breaking foorth of the Sun after a tempestuous storme Secondly by the latter raine distilling vpon the scorched earth by both of which the Lord will shew that he is ready in due time to comfort the distressed soule and conscience of a poore sinner Then shall wee haue knowledge and endeuour our selues to know the Lord. Text diuided IN these words being the first part of the Verse wee are to obserue three speciall points First the roote from the which this true sauing and heauenly knowledge is deriued and the fountaine from the which it doth spring in this word Then Secondly wee are to search and to trie what maner of knowledge this is heere spoken of by the Holy Ghost It is not carnall knowledge it is not any worldly knowledge it is no Philosophicall Knowledge or the knowledge of humane Arts and Sciences But this knowledge heere spoken of is a spirituall knowledge a diuine knowledge an heauenlie knowledge a sauing knowledge which is of that nature and quality that it puts all those which haue it into a reall possession of eternall life It is the way to eternall life it is the Key to open the gate of heauen vnto vs and it is as it were the finger of God that puts vs into reall possession of eternall life Thirdly wee haue to consider another special fruit or quality of this sauing Knowledge that it will neuer suffer those men and women which haue this Knowledge put into their hearts by rhe finger of God to be content with a little or a scant measure of this knowledge but it is of that diuine nature that it wil whet them on and inflame their hearts to hunger and thirst after a great measure and portion of this heauenly and blessed Knowledge so as it will make men to labour and to endeauour to come to a greater measure of it To grow in grace and in the knowledge of Iesus Christ And first of all for the root from whence this true sauing and heauenly Knowledge is deriued Point and the fountaine from which it doth spring it is layde downe in this word Then shall wee haue Knowledge that is Repentance goes before sanctified knowledge when men are truly humbled for their sins do mourn for them and when that men haue the feare of God before their eyes so as they liue as in the presence of God and looke carefully to themselues not only outwardly in regard of their words and works but euen inwardly to the thoughts of their hearts and therein labour to bee approued of the Lord then will the Lord poure into their hearts this heauenly and
to eternall life let vs then pray vnto God that he would put his feare into our hearts that wee may not sinne against him for till such time as wee haue this feare of God till wee bee truely humbled for our sinnes and mourne for them and liue and behaue our selues as in the presence of God we shall neuer attaine to this Knowledge which is the right way to bring vs to eternall life for though men haue neuer so great knowledge in the word of God can speake of it neuer so well though they can dispute of it and discourse of the Scriptures yet if our knowledge be not ioyned with the feare of God to liue according to our knowledge Alas it is but a braine knowledge it is farre from that sauing knowledge which wee ought to haue and therfore if we would be assured that our knowledge is sound and such as one day will giue vs an admittance into the kingdome of heauen and yeeld true comfort and reioycing vnto our owne soules Let vs then labour to finde our hearts humbled for sinne past and a watchfull eye ouer our owne wayes for the time to come thtt we so carry and behaue our selues as alwayes in the presence of God for otherwise though men think neuer so highly of their knowledge if these things bee wanting in vs wee can neuer attaine to this true sanctified knowledge heere spoken of Now I come to the next point that is to consider diligently of what nature and condition this knowledge is which is heere a most blessed fruit of Repentance Point and of the feare of God And surely What knowledge it is hee heere speakes of Io. 17.3 wee shall finde that this knowledge it is no carnall knowledge it is no worldly knowledge it is not the knowledge of Philosophy or of humane arts and sciences vhich in themselues are good too but this Knowledge heere spoken of it is a heauenly Knowledge whereof our Sauiour Christs speakes hauing powred foorth vnto his Father that his heauenly prayer that he would giue vnto his children eternall life in the third verse he shews wherein this eternall life consists namely This is life eternall to know thee to be the true God and Iesus Christ whom thou hast sent Of this knowledge speaketh the Prophet Esay saying By this knowledge shal my righteous seruant iustifie many Esay 53.11 Io. 6.68 for hee shall beare their iniquities And of this Knowledge wee shall read of when our Sauiour Christ taught that all they which must liue for euer must eate the flesh of the sonne of man It is said that many of his Disciples departed from him Christ sayth to the twelue Will yee also goe away from mee Peter answereth in the name of the rest Master whither shall wee goe from thee Thou hast the Word of eternall life and wee beleeue and know that thou art Christ the sonne of the liuing God Where marke how the Apostle ioines faith and knowledge together noting indeed that this knowledge is a fruit of faith for till men beleeue in God the Father as our Father and in Iesus Christ his sonne as our redeemer and in the holy Ghost as our sanctifier wee cannot know God as wee ought to know him Now then in that this Knowledge is promised from Doct. 2 the Lord as a fruit of true repentance which shall follow immediately vpon our conuersion vnto God and without which conuersion wee can neuer attaine vnto this sanctified knowledge of the Lord Iesus which will one day giue vs an admittance into the eternall inheritance The true knowledge of God in Christ is giuen only to the Elect after their conuersion We are taught that the true knowledge of God and of Iesus Christ is giuen onely vnto the Elect and doth follow their repentance and conuersion vnto God for so is it taught vs heere after that these beleeuing Iewes had exhorted stirred vp one another to returne vnto the Lord they promise this knowledge vnto themselues as a fruit of their repentance conuersion vnto God Then shall wee haue knowledge that is howsoeuer wee haue heretofore deceyued our own soules resting vpon our owne selues our own knowledge and righteousnesse which indeede is but generall and confused and such as the wicked themselues may partake of yet now if wee will repent of our sins and Returne againe wnto the Lord from whom wee haue departed by our manifold impieties we shal haue giuen vnto vs a sanctified knowledge of the Lord Iesus yea such a liuely knowledge that will neuer leaue vs till it set vs into the full possession of life eternall according to that of our Sauiour This is life eternall Io. 17.3 to know thee to bee the true God and Iesus Christ whom thou hast sent And againe our Sauiour witnesseth the same in another place where hee sayth Io. 6.45 All the Elect are taught of God And the Prophet Ieremy maketh it the glory of all the Elect Thus sayth the Lord Ier. 9.24 Let not the Wiseman glory in his wisdom nor the strong man glory in his strength neyther let the rich man glory in his riches but let him that glorieth glory in this that hee vnderstandeth and knoweth mee sayth the Lord. It is the singular gift of Gods grace not giuen as I said before vnto al men indifferently but onely to the Elect as our Sauiour testifieth of his Disciples Mar. 4.11 To you it is giuen to know the mistery of the Kingdom of God but vnto them which are without all things are done in Parables Phil. 3.9 that they seeing may not see c. Rom. 10.2 And the Apostle Paul esteemed al things but dung incomparison of this knowledge without it zeale is little worth and sacrifice is in vaine Hos 6.6 And this knowledge is brought and conuayed vnto vs by the ministery of the Gospell of Christ Rom. 1.20 It is not the knowledge of God reueiled in the Booke of his Creatures that he heere speakes of 2 Cor. 4.6 nor a knowledge of God reuealed in the morall law of God where God requireth absolute and perfect obedience but it is that knowledge which is made known vnto vs through the couenant of grace in the glorious Gospell of Christ And hence it is that the Apostle sayth Rom. 10.3 that the Iewes knowing the righteousnesse which is by the Law and went about to stablish it and to seeke to bee iustified by it being altogether ignorant of this Euangelicall righteousnesse which is by faith without the works of the Law and no maruell for as the Apostle sayth that they whose cogitations are darkned are strangers from the life of God Well then knowest thou not Christ what hee is and what hee hath done and how his death sufferings may bee auaileable for thee to the saluation of thy Soule Let mee tell thee that thou art not yet in the way to eternall life for if
of God wrought in the hearts of his children alone as being powred into the breast of any man or woman it will purge from sinne and dead works it will quicken our dead benummed soules it will worke the mortification of the flesh and enable vs dayly more and more to obey the will of God in holinesse and righteousnesse and lastly that this Knowledge is durable and permanent not onely for this life but also for the life to come Oh let vs then euery one of vs in the feare of God try examine our selues whether wee haue in vs the knowledge of God yea or nay If wee find the same to be in vs by the notes and properties of it as abouesaid wee bee then blessed and happy wee bee in the right way to eternall life nay this blessed Knowledge will put vs into reall possession of eternal life and the saluation of our poore soules But diddest thou neuer find this blessed knowledge as yet in thy heart but in stead therof thy mind full of ignorance Thy will froward and rebellious thy affections louing and delighting in sinne and vncleannesse Alas thou art then in a most cursed and miserable estate thou abidest in death in danger of eternall damnation And yet if wee trie our selues it will appeare that most men and women haue not this sauing Knowledge in them but liue in a most palpable ignorance notwithstanding these clear sun-shine dayes of the Gospell Vse 3 Againe is this knowledge such an excellent gift grace of God that it puts men into a reall possession of eternall life Oh how should men therefore labour and study for this knowledge all the dayes of our life If a man haue all the knowledge in the world and yet want this knowledge namely that hee hath not this knowledge to know God the Father to be his Father God the Son to bee his Redremer and the Spirit of God to bee his Sanctifier all other knowledge is but carnall and shall not profite him to saluation Wee see men can bee content to take great paines to study for worldly knowledge the knowledge of the tongus of Arts and Sciences the knowledge of Philosophy of Trades and Occupations and that to maintaine a temporall life And shall wee which bee Christians take no paines to study the word and to heare it preached and taught vnto vs thereby to attaine to this blessed knowledge which shall last for euer and euer and neuer leaue vs till it bring vs to eternall life And yet alas wee see that most men and women are so bewitched with the loue of the world and earthly things which are but momentany and last but for a time that they eyther contemn or at least they neglect this blessed Knowledge of God and of Christ which will make them happy and blessed for euermore this they neuer seeke for nor will not put their heads out of their dores to come to heare the Word whereby they might attaine to this knowledge but let such carnall men and women know that they contemning this knowledge of Christ heere hee will likewise contemne them hereafter and say vnto them Depart from mee yee cursed I know you not Seeing this knowledge thus to know God the Father Vse 4 to bee our Father Christ his Son our Sauiour Redeemer the Spirit of God our Comforter Sanctifier is the right way to eternall life and puts our Soules in reall possession of the Kingdome of heauen then all they which want this knowledge must needs abide in death they liuing in blindnesse and ignorance of God and his Word the Deuill must needs carry them blindfold to perdition for the want of this knowledge is it that brings men to eternall confusion Alas poore miserable soules when wisdome comes and cries at our dores and yet men shall most vngratefully contemne this Knowledge and refuse instruction and trample this precious pearle vnder foot Surely these men and women bee they what they will bee they doe voluntarily strippe themselues of eternall life nay like blind Bayards they run their poore soules into the pitte of Hell before they be aware and therefore in the feare of God if wee neuer had this Knowledge of God as yet Now let vs labour for it if wee haue it then let vs labour that it may become effectuall vnto vs to purge vs to quicken vs to change vs that it bee not idle and naked Hitherro haue I shewed the nature and propertie of this knowledge Now because this knowledge is so excellent so heauenly and diuine therefore it must Doct. 3 needs haue an excellent obiect What then is the obiect or the thing that wee must know Surely this knowledge is not of Arts and Sciences It is God himselfe that is the obiect of a sanctified knowledge it is not the knowledge of tongues it is not the knowledge of Philosophy and of the nature of things all which are commendable in themselues but the thing which wee must know and which is the obiect of this heauenly and blessed knowledge it is God himselfe This is taught by our blessed Sauiour Io. 17.3 2. Cor. 13. â— This is life eternall that they know thee the onely true God and whom thou hast sent Iesus Christ And this knowledge is so needfull so necessary that our hearts can neuer be ridde of the occasion of feare of our reprobation till wee doe know God the Father God the Sonne and God the Holy Ghost with their distinct offices Obiect Obiect But alas how can we which liue in darknes attaine to the knowledge of God who inhabiteth in that light which none can attaine vnto Answer Certaine it is that this knowledge of the true God is not attained vnto by nature Answere it is not in any man as hee is a natural man to attain to this heauenly knowledge Rom. 8.7 let naturall education bee neuer so good and men neuer so excellent in witte or vnderstanding or any other gift of nature no no flesh and bloud can neuer attaine to this heauenly knowledge of the true God But this knowledge thus to know the true God is the proper gift of Iesus Christ alone put into our hearts by the finger of his owne spirit according to that of the Prophet Esay Esay 53 11. By his knowledge shall my righteous seruant iustifie many And againe No man knoweth the Father but the Sonne Mat. 11.27 and he to whom the Sonne will reueale him Obiect Obiect But how doth Iesus Christ the Sonne of God reueale his Father vnto vs makes him known to sinful men Ans Answere Iesus Christ reueales this Knowledge vnto vs which is eternal life by the finger of his owne blessed Spirit Paul may plant Apollo may water 1. Cor. 3.6 but God alone giues the encrease The Preaching of the Word it is the ordinary means to beget this sauing Knowledge But men can onely preach to the outward eares it is the spirit of God
4.23 thus particularly to know and beleeue that Iesus Christ is their Iesus and Sauiour who hath died for them to saue their soules And indeed this is the sweetnesse of the Gospell and the marrow of all Religion not simply to know that Iesus Christ is a Sauiour but to know that hee is my Sauiour not simply to know that he died for sinners but for mee the chiefe of al sinners not simply to know that there is an eternall life but to know that there is eternall life layde vp for me So that wee see that it is not inough for a Christian to know the history of the Bible that Iesus Christ is the Sauiour of the world and dyed for those which beleeue in him for this knowledge the Deuill himselfe hath hee knoweth and doth acknowledge Iesus Christ to bee the Sauiour of the world but wee must labour for this particular knowledge this certaine and experimentall knowledge so as wee can say in truth of heart Note I beleeue and know that Iesus Christ is not onely the Sauiour of the world but my Sauiour not onely that he dyed for them which beleeue in him but that hee dyed for me and shedde his bloud to saue my soule And though this were true that though but one man or woman in the whole world should bee saued yet we ought to haue this certaine knowledge to beleeue I am the man I am the woman and they which haue this certaine and vnfalilble knowledge they are in the right way to eternal life but they which haue only a general and confused knowledge swimming in the braine alas they abide in death The third speciall thing which wee must know is the Spirite of God How God the holy Ghost is to be knowne of vs. when as we can find and feele the worke of Gods Spirit within vs when wee acknowledge him to bee the author and sole worker of this knowledge when wee can know by experience in our owne selues in our soules and consciences that the Spirit of Christ is in vs Gal. 2 20. 2. Cor. 13.5 that wee can say with the Apostle Christ liueth in mee and that hee doth make vs with boldnesse to call vpon God and to cry vnto him Abba father Rom. 8.15 when wee doe feele the blessed worke of the Spirit to mortifie our corrupt nature by little and little weakening the strength of sinne and naturall corruption within vs and dayly raysing vs vp to newnesse of life and repayring in vs more more the blessed image of God in holinesse and righteousnesse which hath greatly defaced in vs by reason of sinne and Sathan This is that Knowledge which whosoeuer finds put and powred into their soules by the Spirit of Christ Iesus they are happy and blessed they are in reall possession of eternall life but as for those which want this knowledge seeme they neuer so excellent nor thinke they neuer so well of themselues they bee but miserable and cursed and abide in eternall death and damnation Doct. Hauing thus at large shewed what is that knowledge heere spoken of Ignorance of God and his word in matters of Religion is dangerous and also the excellent fruits effects that come from it and what it is that wee must know as also what great profite this knowledge brings to all those which haue it namely eternall life It shall not now bee amisse to consider in a word how dangerous a thing it is to want this sauing knowledge what great misery come to men and women by ignorance and want of knowledge The blessed Sonne of God himselfe who being most true nay the very truth and life it selfe when he would shew the root and very spawne of sinne and iniquity hee tels the Scribes Pharisees Mat. 22.29 Yee erre because yee know not the Scriptures and the power of God And to what should we impute this in these dayes that men runne into errors and teach false heretical nay damnable doctrine surely to this because men know not the Scripture and haue no knowledge in the word What is the cause that men liue in sinne in drunkennesse whoredome adultery swearing couetousnesse c Alas the cause of all is this because they haue no knowledge There is an excellent place to this purpose in the Prophet Hosea Hos 1.2 where the Lord by his Prophet takes vp a great and grieuous complaint against the inhabitants of the land because there was no Mercy nor Truth to bee found but that men liued in Swearing lying killing whoring theeuing c. And the reason of all these is there layde down in these words There is no knowledge of God in the land Read the fourth Chapter of Leuiticus Leuit. 4. and there it wil appeare how highly Almighty God condemned this sin of Ignorance by those Sacrifices that were to bee offered vp euen for the same Heb. 2.1 Now Ignorance is threefold 1. It is a simple and meere ignorance 2. Is a carelesse ignorance 3. Is a wilfull and an affected ignorance All these kinds of ignorance are heere forbidden and condemned as the greatest enemies to this knowledge The first of these is simply for want of meanes 1 Of simple ignorance which few men in these dayes and times wherein wee liue are able to obiect for the voyce of Gods Ministers haue sounded the Lords Trumpet of warning in most places of this land so that if men now should bee ignorant it must needs bee a wilfull and an affected ignorance for by the mercy of our God wee liue now in such times as knowledge is euen thrust vpon men both by publike authority and the restlesse labours of Gods faithfull Ministers 2. Cor. 4. so that we may conclude with the Apostle If the Gospell bee hid it is hid to them that perish whom the Prince of this World hath blinded their minds yet notwithstanding that men should want these means of knowledge yet wil not their ignorance excuse them in the day of the Lord It may excuse à tanto but not à toto as Diuines affirme their punishment may be something the lesse but it shal not free them from hauing any at all The second kind of ignorance that is heere condemned as an vtter engine to this knowledge 2 Of carelesse ignorance is carelesse ignorance which is indeed the onely sinne of these times when hauing the means of knowledge we care not for it but neglect and contemne it this is farre worse then the former and if the former sort of ignorance will not excuse a man much lesse will this Oh it is the sinne of thousands in the world at this day that out of negligence and carelesnesse neglect the meanes of knowledge offered vnto them 2. Cor. 4. Oh what a fearefull sinne is this considering that if the Gospell bee hidde it is hid to them that perish and that Christ Iesus will come at the last to render Vengeance
what profite should wee haue if wee should pray vnto him And againe It is in vaine to serue the Lord and what profit is it that we haue kept his commandement Poore Soules they thinke themselues to bee in good estate that they haue knowledge inough so long as they can say the Lords Prayer the ten commandements and the Creed and so it comes to passe that they despising knowledge and contemning the meanes especially the Ministery of the Word they remaine so blinde and so ignorant as they bee The third maine cause of ignorance is mans naturall corruption 3 Naturall corruption of man Ier. 10.14 Euery man by Nature is a beast by his owne knowledge Man by Nature hath no more knowledge of God then a beast When Adam fell hee lost that excellent knowledge of God and now by Nature wee are blind ignorant without the true knowledge of God in Iesus Christ till the Lord doe enlighten vs and open our eyes and reueale his Sonne Iesus Christ vnto vs in the Ministerie of his Word the glorious Gospell of Iesus Christ Now let vs come to the remedies Ignorance of Gods word is a great sinne Remedies of Ignorance and a fearefull iudgement of God vpon any people for they can neuer come to faith repentance obedience and etetnall life so long as they liue in it no they must needs liue in all sin against God and man Well 1 To see our ignorance and to repent of the same would you know how to get out of your ignorance and so from vnder this fearefull and heauy iudgement of God that lies so heauy vpon you would you come to knowledge to know God the Father and his Sonne Iesus Christ which is the onely way to eternall life You must then repent of your ignorance Io. 17.3 Act. 17.20 you must carefully see it and acknowledge it that you bee extreame ignorant in Gods matters blind in Gods word without the true Knowledge of God in Iesus Christ you must see it and confesse it and withall bee sorry for it and bewayle your estate that you haue liued so long in ignorance and withall you must desire the pardon of the same at Gods hands and labour to come to knowledge in time to come Secondly if you would get out of your wofull ignorance and come to true knowledge 2 Attend vpon the ministery of the Word preached 1. Pet. 2.2 Rom. 1.21 10.14 1. Cor. 1.21 Act. 2.37 you must then carefully vse all holy meanes to come thereto First aboue all the rest you must hunger and thirst after the Word of God the preaching of the Word Frequent Sermons and tread in Gods house where wisdome cryes vnto you and vtters her voyce The preaching of the Word of God is the most excellent meanes to bring men out of the gulfe of their ignorance to sauing knowledge true faith and eternall life A third meanes to get out of ignorance and to attaine vnto this sauing Knowledge 3 To reade the Scriptures is the diligent carefull reading of the holy Scriptures the olde and new Testament according to that of our Sauiour Search the Scriptures Io. 5.39 Psal 119. Psal 1.2 So that serious reading of the Word with meditating vpon the same it is a most excellent meanes to get out of ignorance and to come to knowledge 4 The reading hearing of godly Catechismes A fourth meanes to get out of ignorance and to attaine to this sauing Knowledge is the reading learning of Catechismes which containe the summe of Christian Religion It is a speciall means to bring men to knowledge and howsoeuer men thinke base of this kind of teaching yet it is exceeding profitable and necessary and a speciall means to bring men to knowledge and as for those that vnderstand not the Principles of Religion certainely their case is dangerous for Faith is not without the knowledge of these Principles in some measure of the Law the Gospell Faith Sacraments Prayer the Trinity of persons c. The last speciall means to get out of ignorance and to attaine to true and sauing Knowledge 5. Care to practise that wee know is for a man to frame his life according to the Word of God to leade a holy a Christian and a godly life that howsoeuer his knowledge is not great yet his care and desire to walke with God Luk. 12.47 to lead a holy and sanctified life to liue according to his knowledge this pleaseth the Lord well Hos 6.6 for I doubt not but little knowledge when the same is found in Christian obedience is farre better 1 Sam. 15. more acceptable with God then much knowledge when obedience is wanting Well to conclude this point the vse of this Doctrine concernes both Minister and people Vse 1 First the Ministers who take vpon them the charge of mens soules The Ministers duty Io. 21. and stand bound vnto God by a solemne vow and obligation To feed the Flocke of God that depends vpon them and ouer which they bee made Ouerseers and Shepheards and therefore woe vnto such Ministers as bee themselues ignorant 1. Pet. 5. Hos 4.6 Ezec. 3. and cannot teach or prophane and vnconscionable and therefore will not take the paines to teach the people of God but suffer them to lye and rotte in their ignorance and so suffer them to perish for want of knowledge How will such answere it in the day of the Lords wrath when God will lay the bloud of mens soules to their charge And surely Soule-murder it is the highest degree of murder Christ was mooued with pitty when he saw the people scattered abroad as sheepe hauing no shepheard Mat. 14.14 But these Dumbe-dogs that cannot barke so they may haue the Flesh and the Fleece they care for no more Christ sayth that his Ministers that loue him will Feed his Lambes and hee giues this commandement three times to Peters Io. 21. as the tryal of his loue to Christ but if wee may try the loue of Ministers to Christ Iesus by this marke namely their careful conscionable and continuall feeding of Christs Sheepe Wee may then say the loue of many to Christ is like that of Iudas he kissed him killed him al at once betraying him into the hands of his enemies to bee crucified These contrary the members of Christ by them betrayed into the hands of the Deuil to destroy both soule and body in Hell fire and therefore all such vnconscionable Ministers as eyther preach not at all or else but coldly carelesly though they should sweare that they loue Christ Iesus yet the loue of Christ is not in them Oh then let this admonish all Ministers of Gods Word that as they loue their owne soules yea as they desire Gods glory and loue the Lord Iesus Christ and haue any pitty of the poore Soules of his members that they may not perish for euer in hel so they would
the Word preached and taught read receiue or what duty else wee are to perform in Gods seruice chearefulnesse is required And indeed this is that which puts the difference betwixt the godly and the wicked in all Christian dueties whatsoeuer The wicked man with Cain comes with his Sacrifice as well as Abel And so for hearing reading prayer receyuing and the like the Hipocrite comes so maskt vnto these duties that the child of God at all times is not able to decerne betwixt them both the godly and the wicked yet if they would sit as Iudge ouer their owne hearts they might euen by the rule of this Doctrine Note perceiue a great difference for the one doth performe these duties for fashion sake for feare of the Law shame punishment or the like whereas the child of God doth performe them willingly and chearefully notwithstanding no temporall Law did require the same but onely in obedience vnto Gods most righteous lawes and holie commandements And surely there can be no greater ioy to any Christian soule then to know how God the Father is affected vnto him and loues him as his child to know that Iesus Christ hath been content to shed his owne heart bloud to saue his soule and to know the power of Gods Spirit weakning our corruption and making vs to cry Abba Father this knowledge passeth all knowledge in the world Rom. 8.15 this wil bring peace of conscience and ioy in the Holy Ghost Seeing that wee must seeke after Knowledge so willingly and so chearefully Vse as the Huntsman after his game And so that all duties in Gods worshippe and seruice are to be performed of vs willingly and chearefully we learn how God doth esteeme of our actions and that not according to the worke it selfe but according to the affection of the doer This is cleare by the Lords own words when he sayth This people come neare mee with their mouth Esa 29.13 and honour mee with their lips but their hearts are farre from mee Alas what the better to draw neare to the Lord with our lippes when our hearts are from the Lord It is the seruice of the heart that tht Lord looks after and this was Ezechias comfort and cheare when he was to goe the way of all flesh that hee could say in truth of heart Esa 28.3 Remember Lord that I haue walked before thee in truth and with an vpright heart And what is the cause why carnall men and women neuer seeke for this knowledge but come alwayes to the Ministery of the Word for custome and for fashion sake Alas they could neuer find the excellency of this Knowledge they neuer felt the power of this Knowledge they neuer yet tasted of the sweetnesse of this Knowledge then no maruell they prize it not nor heare it with any chearefulnesse at all Oh then let vs all labour to feele our spirituall want of it that so wee may hunger and thirst after it as the spirituall foode of our Soules Then shall wee endeuour our selues to know the Lord. One thing more may be noted from these words that seeing the child of God vpon his Repentance true conuersion vnto God Doct. hath not onely true sanctified Knowledge Gods children labour for an encrease of knowledge dayly in thē Then shall wee haue Knowledge but more then that Wee shall endeuour our selues to know the Lord that is not rest content with a small measure of the Knowledge of Gods will but to attaine euerie day to a greater measure of the same Hence wee are taught this point of Doctrine that the children of God are not content with a little knowledge but they still desire for more and labour to grow and to encrease in Knowledge The couetous man the more hee hath the more hee couets Euen so the Christian man and woman is right couetous of heauenly matters hee couets dayly for more knowledge in the Word to haue a greater part in this blessed Knowledge of God and of our saluation by Iesus Christ and in this regard the child of God is like vnto a man in a dropsie the more he drinks the more he is a thirst Euen so the more knowledge the child of God hath the more he hungers and thirsts after this Knowledge that he may grow in the same And this is a speciall point to bee noted that there is no standing at a stay in Religion for eyther wee must goe forward or backward eyther wee must grow dayly in Knowledge 1. Thes 4.4 or else we must needs decay in Knowledge And for this cause Saint Paul doth often pray for those Churches to whom hee writes that they may grow in Knowledge and spirituall vnderstanding and Saint Peter hee exhorts vs 1. Pet. 2.2 As new borne Babes to desire the sincere milke of the Word that wee may grow thereby Where hee layes down three most excellent points First that here wee be but as babes in Knowledge and children in vnderstanding of the Word Wee know heere but in part Secondly hee shewes the means whereby we must encrease in knowledge namely the sincere Milke of the Word of God the Preaching of the Gospell of Christ it is the foode of our soules whereby wee must bee nourished to eternall Life And thirdly the end of the preaching the Gospell namely that wee may grow in knowledge grow in faith grow in obedienc so that though men heare the Word yet if they grow not and are not bettered by it they are no good hearers the Word hath no good fruit in them This duty of growing and increasing in Knowledge and all spirituall graces is often vrged in the Scripture 1. Cor. 13.9 1. Thes 4.4 2. Pet. 3.18 Heb. 6.1 Pro. 4.18 We beseech you brethren exhort you in the Lord Iesus that yee encrease more and more grow in grace And againe Let vs bee ledde forward to perfection And the Prophet compares the graces of God in the Elect to the waters flowing from the Sanctuary Ezec. 47.3 which were at the first to the Ancles then to the Knees next to the Loynes and last to a Riuer that could not bee passed ouer So are the graces of God in the Elect though their beginning be but small yet they encrease dayly till they come to that full measure the which the Lord hath allotted to euery Christian The Doctrine being thus cleared wee will now come to the vses of the same Vse This Doctrine doth concerne vs all very neerely wee professe our selues Schollers in the Schoole of Christ now then let vs not proue Trewants after long teaching and preaching to proue ignorant of the Principles of Religion as the a.b.c. If our children goe to Schoole and learne nothing it must needs be that they play the Truants or else they haue a bad Master Euen so we being long taught in the word what shame is it that wee should still proue ignorant of the Word of God We are trees
abound with all maner of sinne and impiety And if it went so hard with those that were Virgins Mat. 25. and went with their lampes to meete the Bridegroome wanting the oyle of grace in their hearts then what will at last be the doome of all those that are not Virgins but Adulterers and Adulteresses euen those that haue committed spirituall fornication Iam. 4.4 with sinne and Sathan which yet neuer went out to meete the Bridegroome of their soules Certainely these mens iudgements doth not sleepe and when it ouertakes them woe vnto them Oh then seeing that hypocrites seeme to draw in the same yoake with the children of God in respect of the outward Ceremonies of Gods worship but want sincerity of heart life Let vs looke to our selues that those things may bee repayred in vs that is wanting in them that so the Lord may accept of vs and our sacrifices Againe in that the Lord sayth here I desire mercy Doct. 2 and not sacrifice condemning the outward sacrifices of his worship when they proceeded not of faith towards God and loue towards man Wee learne hence that lawfull things must bee done lawfully Lawfull things must bee done lawfully for the Lord looks not so much vpon the outward face of his worship as hee doth vpon the intent of the worshipper This appeares clearely in this people they seemed to bee humbled for sinne aswell as those beleeuing Iewes spoken of in the three first verses of this chapter they came into the Temple they made great shewes of humiliation for sinne yea they were very forward to bring in their Peace offerings vnto God thinking indeed that they had now done inough to satisfie Gods anger and to appease his wrath but because it was but as the Morning Dew neyther durable nor lasting nor sound and sincere the Lord doth reiect both it and them Gen. 4.5 This is further cleared by the example of Cain who offered sacrifice aswell as Abel but because hee performed not the same in a holy manner in faith repentance and true obedience the Lord esteemed not of it but the same sacrifice of Cain added vnto the number of Cains sins This may bee seene in that inditement which Christ brings against the old world Mat. 24.38 They did eate and drinke marry and gaue in marriage All which were lawfull in themselues yet because they were not done in faith and repentance they added vnto the measure of their sinnes for they minded onely their pleasures their heartes were onely set vppon carnall delightes they eate and dranke without feare without prayer and thanksgiuing Iude. 12. 1. Tim. 4.4.5 as if they were not beholden to the Lord for the same besides they abused the good creatures of the Lord to surfetting drunkennesse these and the like corruptions in vs do turne eating drinking into sinne And the like may bee sayd concerning Marriage Heb. 13. it is in it selfe a holy ordinance of God vnto those that are holy and vse the same holily but for the sons of God to ioyne themselues to the daughters of men for beauties sake riches honour Gen. 6.2 or any such carnal respects Luk 17.28 when the same is not found in the way of vertue this becomes an horrible sinne vnto vs. And the like is alleadged by our Sauiour against the Sodomites They bought they sold they builded things lawfull in themselues but when they bought and sold with couetous desires and oppressing their brethren and builded not for necessity sake but to shew their pride and vanity These made the same become sins vnto them These and the like examples whereof the Scriptures are full all serue to confirm the euerlasting truth of this point of Doctrine vnto vs that lawfull things must be done by vs lawfully otherwise the same become sinnes vnto vs. Now let vs come to the vses This serues for the exceeding terror of all wicked Vse 1 and vngodly sinners If these people in this place sinned so highly euen in offering of sacrifices which were duties required at their hands when they proceeded not in faith and repentance not done in an holy maner then how shall they bee able to stand hefore God in the day of his searching account that haue heaped sinne vpon sinne and one iniquity vpon another that haue not onely done good things in an euill manner but euill things in a worse manner Againe how many bee there that content themselues with an outward ciuill life that come to Church heare the Word and receyue the Sacrament thinking that all this while they haue done God good seruice neuer looking into the manner of doing them nor neuer disquiet themselues for their hidden corruptions alas what of all this when faith and loue is wanting Faith towards God and loue and mercy towardes our brethren when these thinges are wanting in vs Vse 2 This serues in the second place to teach vs aboue all things to take heed vnto the manner of our actions that wee content not ourselues with the outward matter of Gods worship and seruice but especially to looke into our heartes that wee come vnto them in true faith sound repentance and holy obedience for this is that that will cause the Lord to approue of all wee doe in his seruice as the Mite of the poore Widdow was accounted a maruellous great gift with our Sauiour and why not in it selfe for what is a brazen token in Gods account but because the same proceeded in faith the Lord doth therefore account most highly of the same the like may bee sayde of a cuppe of cold water that shall bee giuen to a Disciple of Christ which Christ doth promise shall not goe vnrewarded The manner not the matter of Gods seruice is that which hee especiallie lookes after I will haue mercy and not sacrifice THe Lord doth not heere complaine of them for Doct. 3 that they offered no sacrifice vnto him no for herein they were as forward as any Property of an hypocrite to content himselfe with the outward parts of Gods worship but for want of faith towardes him and loue towardes their brethren Hence wee may see a liuely picture of an hypocrite and a counterfeit Christian namely such a one that contents himselfe with the outward parts of Gods worship as this people did who thought themselues religious inough forward inough so lōg as they offred their sacrifices brought their beasts to the altar praied in the temple kept their holy daies times of prayers as our Papists doe at this day and performed the outward ceremonies of the Law but as for the knowledge of God as for faith repentance obedience reformation of their liues and iust and vpright dealing with men they made no bones of it Esay 1.12.13 had no regard of those things and yet thought all was well When yee come to appeare before mee sayth the Lord Who hath required this at your hands Bring no more oblations in
vaine incense is abhomination vnto mee I cannot suffer your new Moones nor Sabbathes nor solemne dayes it is iniquiry not solemne assemblies My soule hateth your New Moones and your appointed Feasts they are a burden to me I am weary to beare them Thus they came not short in any Ceremony of the law they were very strict in the obseruing of them but they looked after no other thing to examine themselues in what manner they came vnto them Againe Will yee steale murder Ier. 7 9. and commit adultery sweare falsly burne Incence vnto Baal walke after other gods whom yee know not and yet come stand before mee in my house Though they continued in most horrible and grieuous sinnes Mich. 6.6 yet so long as they came into Gods house and performed there the outward duties of his worship they thought all was well And again the Lord sayth of them thus This people draw neare vnto mee with their lips Esay 29.13 but their hearts are far from mee They did onely professe outwardly in hypocrisie and the Lord declares plainely that he regarded them not Againe in the Prophet Ieremies time the people there debate the matter with the Prophet and say Oh wee come to the Temple we pray wee offer sacrifice what would yee more Oh sayth the Prophet when yee liue in sinne this is but to make the Lords house a denne of theeues And by the Prophet Esay the Lord threatneth destruction to them that come vnto the seruice of God in hypocrisie and our Sauior Christ in diuers places doth threaten a woe to the Scribes and Pharisies because they did all in hypocrisie to bee seene of men and not of conscience towards God Well then wee see the Doctrine sufficiently cleared that it is the property of an hypocrite to content himselfe with the outward part of Gods worshippe Two sorts of hypocrites and neuer lookes after sincerity of heart within Now there are two sorts of Hypocrites the grosse Hypocrite and the close Hypocrite The first is hee that outwardly in words professeth the name of Christ and yet in heart and life vtterly denies him and these men are such as come to church heare the Word receiue the Sacrament and perform all outward actions of Gods worship and seruice as if they were true Christians but if you looke into their liues they are most vile and prophane The holy Apostle Saint Paul describes them thus They professe they know God Tit. 1.16 and yet by their works they deny him being disobedient and to euery good worke reprobate For they wil so professe Christ and the Gospell as still they wil liue in sinne in lying stealing drunkennesse whordome Three sorts of grosse hypocrites swearing couetousnesse pride or ignorance these be grosse hypocrites which will cry Lord Lord and yet their liues are vile and wicked And of these there are three sorts First the Atheist who professeth Christ in Word Atheists and yet in heart contemnes him these are they which for feare of the Law come to Church heare the Word and receiue the Sacrament of this sort are the greatest sort of our Church-Papists all contemners of the Word and the like professing Christ in shew but yet in heart they deny him contemne him make no account of God nor his Word but tread it vnder foot Secondly those which for feare and fashion sake professe Christ come to Church heare the Word Temporists receiue the Sacrament yet all for fashion and custome nothing for conscience sake and of these wee haue thousands amongst vs who performe all these duties for custome and fashion sake Oh let vs take heed that we doe not professe onely in outward shew but looke to our hearts that wee may doe all of conscience to please God in obedience to his commandements let vs not make it a matter of custome to come to heare the Word to receiue the Sacrament or for feare of the Law but of conscience towards God otherwise these things will turne one day to our greater condemnation And the third sort are the Epicures which make their pleasures sports and pastimes their God Epicures and will spend more houres in eating drinking sports and pleasures then in the seruice of God then hearing reading praying singing of Psalmes and holy meditaon all their profession of Christ is but in hypocrisie from the teeth outward the heart is not sound these mē may ptofesse Christ long inough come to church heare the Word and receiue the Sacrament yet so long as their heart is set so eagerly on the World on their profites and pleasures they doe but deceiue their owne soules Our Sauiour teacheth vs that men may come with open mouth Mat 7.21 and cry Lord Lord if they lead not holy liues and haue godlinesse and true obedience in their hearts they shall perish 2. Thes 1.7 It is not Lord Lord that will serue the turne but men must labour to know the Word and will of God and ioyne to their knowledge christian obedience Oh then in what a lamentable estate and condition Vse 1 bee most men and women seeing this is the common bane of our time that men and women content themselues with the outward naked profession of Christ onely to performe the outward parts of his worshippe and seruice though in heart they care not for him if they come to Church and here spend an houre for fashion sake or for feare of the Law they looke after no more though all the weeke after they contemne Christ and serue the Deuil the World and their own vncleane lusts and desires Oh let such men and women bee heere admonished that it will not serue their turne or goe for pay before God Oh let vs learne then to goe farther and in heart to beleeue in Christ and in our liues to obey him the people in Moses his time say Oh wee will doe all but what sayth the Lord Oh Deu. 5.27 that there were such an heart in them shewing indeed that they were but hypocrites they had Gods word Wee will doe all Wee will come to the Church we will heare the Word receyue the Sacrament and what yee will Here were goodly words golden speeches glorious promises but their hearts were naught Oh is not this our case wee haue goodly words wee can cry Lord Lord with open mouth What will yee more wee come to Church wee heare the Sermon wee receiue the Sacrament c. But tell me is thy heart sound is thy heart set vpon God doest thou hunger after Iesus Christ doest thou loue the Word of God aboue gold and siluer if thou find not this affection in thee thy heart is naught neyther canst thou bee saued vnlesse thou repent The second sort of hypocrites are the close ones Close hypocrites which make a goodly shew and a fayre outward profession of Christ yea haue sundry good gifts and common graces yet are but
c. Behold here what a straight charge the Lord hath giuen vnto the people of Israel and so vnto vs all to this end that no man should bee a Stranger vnto the Word And it is the commandement of our Sauiour Io. 5.39 Search the Scriptures for they are they that testifie of mee Act. 17. It was the great commendations of the men of Bereah that they searched the Scriptures to see whether those thinges were so as Paul deliuered they would not presentlie entertaine that Doctrine of theirs vpon the first view but brought the same to the Touchstone of Gods Word neyther would they reiect it though they had not before heard of the like 2. Cor. 4.3 What meanes that place of the Apostle Trie the Spirits whether they bee of God And againe If the Gospell bee hidde it is hid to those that perish in whom the God of this world hath blinded their minds So that it is most cleare that Ignorance of the Word and glorious Gospel of Christ in such as ought to know it is a most fearefull sinne and a most certaine fore runner of destruction for if this bee life eternall Ioh. 17.3 To know thee to bee the true God and Iesus Christ whom thou hast sent Then on the other part it must needs bee the beginning of eternall death in those especially in these dayes that are ignorant of the true God and Iesus Christ whom hee hath sent So that wee see clearely that it is not our good intents and meanings that will goe for payment at Gods handes in that the Lord doth require that all men should take notice of his Will reuealed in his Word This condemnes the horrible practise of the Vse 1 Papists that maintaine all Idolatry and superstition their Masse Inuocation of Saints Prayer for the dead Worshipping of Images c. And they thinke that so long as they meane well and haue good intents and purposes all is well God cannot but bee pleased with them But wee are taught heere another Lesson namely that that is not good which we thinke good but that the Lord allowes and aproues of for good And therefore seeing the Lord abhors all Idolatry and superstition as most abhominable in his sight and that therein the whole seruice and worshippe of God amongst the Papists doth consist It shall little auaile them one day that they stand vpon their good intents and meanings All these shall not bee worth a button if the Lord can say of them as hree of this people I see villany amongst them Idolatry worshipping stockes and stones praying to Saints c. This is villany in Gods account and then what will their good meaning stand them in stead Had not Vzza a good intent to stay the Arke from falling but the Lord doth not so take it at his handes for it cost him his life And therfore sayth Samuel vnto Saul To obey 1. Sam. 15. is better then Sacrifices and to hearken is better then the fatee of Rams Oh then remember that thy ignorance will not excuse thee nor thy good meanings will not goe for payment at Gods hand to say though I doe this and this I meane well as the best of them all but if the Lord like not of it nor approue of it bee thy intent what it will bee all is in vaine the same is an abhomination to the Lord. Vse 2 Secondly this may serue to condemne a great many amongst vs that notwithstanding wee liue in such an age and time that both knowledge and grace is euen thrust vpon vs yet alas doe not the very body of our Congregations remayne ignorant still This is the condemnation that Light is come into the world and men loued darknesse rather then light Ioh 3.19 because their deedes were euill It must needes bee a strange darknesse that cannot bee driuen away by the bright heames of the glorious Gospell of Christ And surely God doth euen now sitte in iudgement vpon such persons and by this their ignorance especially in these dayes makes knowne their reprobation and finall perdition The excuses of men are but vayne I am not booke learned and I hope God will beare with me Thus I am taught and instructed by my Teachers I. but what if thy Teacher bee a blinde Guide wilt not thou trie the Spirits whether they be of God Surely such persons conclude their owne iudgement and giue sentence against themselues that they want grace and are in a most fearefull condition for now to bee ignorant in the cleare light of the Gospel it argues that Gods wrath and vengeance hath taken hold on such persons as the Apostle sayth 2. Cor. 4.3 If our Gospell bee hid it is hid to those that are lost in whome the God of this world hath blinded their minds that is of the Infidels that the light of the glorious Gospell of Christ which is the Image of God should not shine vnto them Oh then seeing it is so fearefull a iudgement of God to be ignorant of his Word and Will and that it will not excuse when God shall enter into iudgement with vs Let vs I say seeke for knowledge as for treasures Let vs search the Scriptures that in them wee may finde eternall Life Let vs labour to haue the Word of God dwell plentifully in vs which is able to make vs wise vnto saluation Let vs vse all holy meanes both to begette as also to increase this Knowledge in vs that so wee may not bee ledde aside by blinde guides to commit Idolatry with this people here but that God may bee still our God and wee his People I haue seene the villany of the house of Israel and the Whoredome of Ephraim Idolatry the sinne of this people THe sinne that Almighty God doth heere accuse them of it is Idolatry and that in most vile manner ouerspred generally the whole body of this people euen all the Ten tribes which sinne to shew the vilenesse of it the Lord cals Villany whoredome things abhominable to the Lord and such as hee loathes And hee cals it Whoredome because as an Harlot or an Whore doth forsake her owne husband and commits filthinesse with another man euen so Idolaters forsake God and marry themselues to Idols It is called the Whoredome af Ephraim because Ieroboam which came of the Tribe of Ephraim had set it vp amongst them 1. Reg. 12.28 to worship the Calues in Dan and Bethel Doct. 3 Now the Doctrine wee gather hence is this that it is a wofull and an heauy iudgement of God vpon a Country or Kingdome It is a heauy iudgement of God vpon a people when the chiefe gouernors bee Idolaters 2. Sam. 6.1 when the chiefe Gouernours be men voyd of religion and giuen to superstition Idolatry We see this in this present Text for here the Lord complaines of Ephraim and the ten Tribes because they were poluted with miserable Idolatry which was set vp