Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	jesus_n	light_n	shine_v	5,880	5	9.7269	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13547	The parable of the sovver and of the seed Declaring in foure seuerall grounds, among other things: 1. How farre an hypocrite may goe in the way towards heauen, and wherein the sound Christian goeth beyond him. And 2. In the last and best ground, largely discourseth of a good heart, describing it by very many signes of it, digested into a familiar method: which of it selfe is an entire treatise. And also, 3. From the constant fruit of the good ground, iustifieth the doctrine of the perseuerance of saints: oppugneth the fifth article of the late Arminians; and shortly and plainly answereth their most colourable arguments and euasions. By Thomas Taylor, late fellow of Christs Colledge in Cambridge, and preacher of the Word of God, at Reding in Bark-shire.	Taylor, Thomas, 1576-1632.	1621 (1621)	STC 23840; ESTC S118185	284,009	494

it not hard senslesse proud as Pharaoh Who is the Lord 1. It suffereth not it selfe to be scratched or pricked much lesse beaten to pieces for it hates the meanes to be pulled out of sinne as he did Moses and Aaron Prou. 1.21 They hate knowledge they chuse not the feare of the Lord. Yea they resist the holy Ghost in the Ministery as the Iewes Act. 7.51 2. It cannot abide to looke into his debts because it knowes his estate not good or will not be at the trouble to hunt out all sinne nor at leasure to seeke out small sinnes what God will not be so strict nor wee need so to be 3. It counts sorrow and mourning for sinne a womanly and impotent passion not fit for men of courage 4. It is so farre from sorrow for fayling in good duties that it is vnmoouable as a pillar and can scorne iudgements denounced against his open and monstrous sinnes And therefore an euill heart is noted that being smitten it seekes not after God Ierem. 5.2 The second spirituall grace is illumination by sauing and fruitfull knowledge attained in the means It knoweth 1. That there is a dungeon of darkenesse within further than the beames of heauenly light dart in thorow the narrow chinkes of it and that without knowledge the minde is not good Pro. 19.2 and that the day is not more necessary for worke than knowledge is for saluation Rom. 13.12 2. That it cannot offer to an vnknowne God but knowledge must direct holy worship and further holy life 3. That onely true knowledge is able to discerne things that differ and enables a Christian to hold the grounds of faith and holy life against all deceiuers and carnall counsellers 4. That the knowledge of the good things giuen vs of God ministreth the comfort of them for there is no comfort of grace that we know not whether we haue or no. 5. That by it is attained a store and riches of grace whence it is called a rich knowledge Col. 2.2 Yea and of glory euen for the present whence our Sauiour calls it a part of eternall life Ioh. 17.3 Now a good heart knowing all this doth search for knowledge as men doe for siluer and gold and prizeth the knowledge of holy things most highly But because it discerneth that an vnholy heart may attaine a great measure of knowledge in holy things and be not onely it selfe enlightened but be able to instruct others in deepe poynts of Religion therefore it is most diligent for sauing and sanctifying knowledge without which all is but darknesse 1. It contents not it selfe to know ●he Rule but will be ruled by it it searcheth to vnd●●stand and vnderstandeth to be guided Psalm 119.33 34. according to that of our Sauiour If ye 〈…〉 blessed are ye if ye doe them 2. It esteemes 〈…〉 wisedome neither from humane writings 〈◊〉 from Gods Booke till Christ bee made 〈…〉 1. Cor. 1.30 that is first the Author of wisedome teaching vs inwardly by piercing the eare and vnlocking the heart which he onely by his Spirit 〈◊〉 doe Luk. 24. Secondly the matter of our wisedome wherby we vnderstand him not onely in generall as he is in himselfe for so the diuels know him but in special as he is to vs by faith appropriating Christ and his benefits to our selues By this knowledge the righteous seruant of God iustifies many Esa. 53 1● And thus to know Christ and God in Christ is ●ternall life Ioh. 17.1 Now this good heart esteemes it hath true knowledge when it knowes a certaine and safe way to saue his owne soule 3. It is not content that the light of the knowledge of the glory of God in the face of Iesus Christ shine into it vnlesse himselfe grow like him and be changed into that he know 2. Cor. 3.18 iust as a Pearle by the beames of the Sunne and celestiall bodies continually beating on it is made light and shining as they This knowledge will make thee resemble the light and holinesse of Christ and grow both in the knowledge and in the image of Christ. 4. This good heart not onely knowes the things of the Spirit but sauours them not onely feeles his motions within it but cherisheth and obeyeth them not onely heares his stil voyce within but is led by him Therefore in his course you shall see him ioyne with knowledge and iudgement in matter of faith wisedome and discretion in practice of life in which not a forme onely but the power of godlinesse appeares 2. Pet. 1.10 5. It busieth it selfe in getting distinct knowledge of his owne particular happinesse being reuealed by God without which all other knowledge is folly And as in a Furnace the metall or Glasse when it most glistereth is nighest melting so all other knowledge in ciuill and Diuine things let it be neuer so shining or glistering without this shall melt away and come to nothing 6. It contents not it selfe to haue the light within it vnlesse it giue witnesse to the light so did Christ Ioh. 8.18 It will witnesse it by word by countenance by practice by suffering as a cleere lanthorne will shine out at all sides from the light within All the children of wisedome will iustifie their mother and testifie vnto her This cleere light will not be thrust vnder a Bushell or any way hid but will euer shine out being both sauing to a mans selfe and fruitfull to others Now as Salomon saith this knowledge resteth not in the heart of fooles it is too high a knowledge for them An euill heart cannot prize true knowledge it soone knowes enough without searching Gods Booke or viewing his workes it is too wise to heare reade meditate or pray for knowledge and saith What needs all this knowledge and preaching It neuer saw the riches of wisedome and knowledge and saith that running to Sermons and studying the Scriptures will make men beggers It runnes at randome and walkes by any rule but the Word that is an intolerable yoke It heares many spiritual things but sauours none It least busies it selfe in the knowledge of his owne happinesse as most vnseasonable vnprofitable impossible It saith it knowes God but keepes not his Commandements 1. Ioh. 2.4 or heares not his Ministers chap. 4.6 or walkes not in the light or professeth not yea professeth against it and persecuteth the bringers of it Ioh. 16.3 The third spirituall grace is iustification or the grace of iustifying faith which a good heart cannot want Because it knowes 1. That only faith espouseth vnto Christ and the assurance of marriage is in the contract Hos. 2.19 2. That it is the condition of the new Couenant and God is no further bound to a man than he is a Beleeuer Ioh. 3.16 Eternall life is intailed vnto faith Nay God is disabled from doing vs good without it Christ could doe nothing in Capernaum because of their vnbeliefe 3. Faith is the soule of obedience as

and righteousnesse and sanctification and redemption He may know him by hearing and reading as the Samaritans did Christ by the womans relation but not by his comfortable presence in his heart Hypocrites may know him as he is in himselfe the Sonne of God the Sauiour of the world and as hee is an head to others but not to themselues an head or Sauiour See thy knowledge be not knowing onely and contemplatiue but a knowledge passing knowledge and proceeding to feeling as that of the Samaritans when themselues had seene and heard Christ. 2. Examine thy knowledge in the end of it both in respect of thy selfe and God and thy brethren 1. An hypocrite may attaine a great measure of knowledge to informe his iudgement not to reforme his minde to swim in his braine not to season his heart See thy knowledge bee a renewing of Gods image in knowledge 2. An hypocrite may know much of God and Christ but little for God and Christ and aime not at Gods glory or the honour of Christ but to puffe vp himselfe and swell against others so as though it bee a true knowledge of the true God in respect of the obiect yet it is false and vnsound in respect of the vse and end onely knowing to bee knowne to know 3. Hypocrites may know much in themselues but a little for others as many content themselues to bee counted great learned men but no man the better for all their profoundnesse it is so farre to the bottome that it cannot be come by Sound illumination edifies and is communicatiue The light of grace is like the light of the Sunne conspicuous and comfortable to all eyes as Elihu speakes of himselfe Wine in vessels will haue vent so sound knowledge will vent to the family friends neighbours and strangers 3. Examine thy knowledge in the companions of it 1. Humility God teacheth onely the humble and swelling knowledge is carnall knowledge None knowes God aright but he that first knowes himselfe and he that knowes himselfe aright cannot but bee humble 2. Loue of the brethren 1. Ioh. 4.7 Hee that loueth not knoweth not God that is powerfully and effectually for from loue of God flowes loue to his Image 3. Constant hearing 1. Ioh. 4.6 Hee that knoweth God heareth vs. And the Spouse saith It is the voice of my Beloued Cant. 2.8 Sheepe will heare the voice of the shepheard 4. Practice 1. Ioh. 2.3 4. Hereby we are sure that we know him if we keepe his Commandements He that saith I know him and keepeth not his Commandements is a liar and the truth is not in him An hypocrite may know idly and vnfruitfully but neuer produceth his knowledge into sound practice which is vniuersall Tit. 1.16 They professe they know God but in their deeds deny him Whereas all sound knowledge is practicall If ye know these things saith our Sauiour blessed are ye if ye doe them And to such as know abundantly so as they be able to preach powerfully but ioyne not practice to their knowledge though they professe they know Christ yet shall hee professe hee neuer knew them Math. 7.23 Depart from me ye workers of iniquity Therefore I say vnto thee as Dauid said to his son Salomon 1. Chron. 28.9 Know the God of thy father and serue him Bee not a follower of Christ except thou be a friend Ioh. 15.14 Ye are my friends if ye doe what I command you And consider these two things 1. Knowers and not doers shall be beaten with the more stripes Luk. 12.47 2. Onely doers shall enter into heauen Math. 7.21 4. Examine thy knowledge in the growth and continuance of it First see it grow Grow in grace and knowledge 2. Pet. 3.18 But this growing is not in the vnderstanding onely but in feeling And here an hypocrite failes Secondly see thy knowledge continue An hypocrite may know much but it is as a lightning a flash that soone vanisheth His knowledge may light him a little way but lasts not to set him thorow to the Bride-chamber For hypocrites being children of darknesse as their light for the present is mingled with much confusion and darknesse so it ends in darknesse If thy knowledge bee sound it is like the light of the Sunne that shines more and more till perfect day Looke that thy knowledge be thus qualified for the matter apprehending not the story but the vertue of Christ not in generall but with speciall application not as Christ is in himselfe but as hee is to thee And for the end that it be as well for God as of God that it renew the minde as well as the vnderstanding that it be for others as well as thy selfe And for the companions that it bee attended with humility loue hearing and practice And lastly that it grow and continue Now it is beyond all knowledge of hypocrites and now thou mayest comfort thy selfe in thy illumination III. Heare we from the Text that a man who shall neuer come to heauen may receiue the Word with ioy taste of the heauenly gift haue some apprehension of the excellency of Christ some sight of Gods fauour some sence of grace in his heart some worthy gifts of the holy Ghost and an hope of enioying euerlasting glory all which makes vp his ioy Now let vs not deceiue our selues or trust in vaine hopes perswasions as if we were good Christians because wee haue either been stricken sometimes in hearing with sorrow and amazednesse for our sinnes as Felix trembled and Ahab was troubled at the word of Eliah or because we haue had sometimes in our selues great ioy in hearing Thou maiest weepe at a Sermon or reioyce at a Sermon yet be bad and barren ground though we denie not these to be good motions But let vs examine both our ioy and the ground of it which is our taste and apprehension of Christ and see if we can finde that in them which is not nor euer was in the ioy and taste of the hypocrite 1. Examine thy ioy in the ground of it namely a taste and apprehension of Christ. An hypocrites apprehension is but a vaine presumption which makes him reioyce when he hath no iust cause He mistakes himselfe and ouerweenes his estate Hee thinks his faith vnfained his regeneration sound his repentance true when all is otherwise And as a begger dreames he is rich and full of gold when all is a delusion Besides his apprehension is for measure a taste not a feeding as a Cooke not as a guest And what hee doth apprehend hee bestowes not in the bottome of his heart where some stone or other lies and allowes it not rooting 2. Examine thy ioy in the matter of it 1. It must be heauenly things as 1. The fauour of God Psal. 4.6 2. Our name written in the Booke of life Luk. 10.20 3. A sweet taste of the Word 1. Pet. 2.3 4. Firme hope of a blessed resurrection Psalm

would be a Fountaine in the belly still springing vp to eternall life The latter namely the moisture of compunction is sound sorrow for sin and the sound exercise of mortification The Saints vsed to water their couch with these waters of teares and repentance Now these Hearers want not all sorrow for sinne nor want not something like it but they neuer carried this water nor admitted this moistnesse deepe enough the hardnesse of the rocke hindred the descent of these waters to the bottome it was too much paines to afflict themselues seriously their teares were soone dried vp their sorrow slight and themselues neuer truly humbled And therefore faile and come to nothing Vse It is no certaine marke of a childe of God willingly to heare Sermons nor to delight in the hearing nor to receiue the doctrine with ioy no nor in many things commendably to practise for a time All this is common to the Reprobate with the Elect. If Dauid count the testimonies of God the ioy of his heart Psal. 119.111 so Herod heares Iohn gladly and this bad ground receiueth the seede with ioy If they that are new borne againe taste the graciousnesse of the Lord 1. Pet. 2.3 so also they that after enlightning sinne beyond possibility of repentance taste the good Word of God and the powers of the world to come Heb. 6.4 5. And therefore we may not rest in hearing or reioycing or commending or obeying the Word vnlesse wee finde in our selues that which shall make vs able to hold out in all these that wee start not away or wither as this bad ground when triall comes Quest. What is it that wee must bring with our hearing to make vs hold out by which we may haue testimonie that we are the Lords and shall be found fruitfull in the haruest Answ. This Text warneth vs to prouide and make sure of three things 1. Sauing and distinct knowledge to walke by 2. Sound and stable rooting in faith and grace to stand by 3. Sufficient measure of grace still to grow by Quest. What is this knowledge Answ. It is not onely to know Christ a Sauiour but to know thy owne saluation by him And consequently thou knowest 1. The vilenesse of thy sinnes and thy neede of a Sauiour 2. The pardon of thy sinnes and the comfort of saluation 3. Thy owne change and conuersion and thereby the beginning of saluation 4. The voyce of Christ calling thee and the inhabitation of his Spirit guiding thee in all needfull duties to the end of the way which is saluation Q. How may I know I haue this sauing knowledge Answ. By these notes 1. If thou giuest thy selfe to be taught by the Spirit of God and leanest not to thine owne counsels For flesh and blood cannot reueale this wisedome but the Spirit of God Mat. 16.17 If thou wilt not beleeue or receiue any doctrine or opinion but what the Spirit out of the Word teacheth now thou hast sauing knowledge Carnall and deceitfull knowledge is alway measured by the scantling of reason of humane lawes and wisedome of praise and profit 2. If thy knowledge be not onely speculatiue but directiue leading not onely to vnderstand but to vndertake thine owne way when it is not onely a light in it selfe but a Lanthorne to thy feete and as a Sunne constantly shining for thy direction Now know the soundnesse of it if thou suffer it to leade thee against sense reason custome and allow it for thy guide in the smallest things as well as in great in secret as well as open 3. If thy knowledge lye deepe as hauing depth of earth not only lying in the head or on the tongue but in the heart And therefore Ierem. 31.34 it is said to be written in the heart and bowels Pro. 4.5 Let thy heart hold fast my words And easily may a man know if his heart hold this knowledge by the change it will worke there And that is the fourth note thus 4. Know sound and sauing knowledge by the effects especially three First whereas generall and confused knowledge puffeth vp and makes a man proud this makes him more humble by leading into the further sight of God and of himselfe Secondly whereas an hypocrites knowledge leaues him as earthly as it found him this changeth the man into it selfe and makes him heauenly-minded and to sauour the things of God as it selfe is from heauen and from God Hee is transformed into the same image 2. Cor. 3.18 as meate is turned into the substance of him that eateth Thirdly whereas an hypocrites knowledge may worke some ioy it seldome workes loue of God feare of God or trust in him But this changeth all affections It loues the Word as well as ioy The feare of God is the beginning of this wisedome And this knowledge carries the heart beyond all hypocrites in the affection of ioy in it as the chiefest and most desireable good Now get this knowledge thou hast gotten depth of earth This is constant settled against all contrary blasts This knowledge shall grow vp and haue much assurance when the frothy superficiall knowledge of hypocrites shal vanish as dew in the Sun or smoke in the winde Get this light it shall be as the Star to the Wise men to bring thee to Christ as the cloudie and fiery Pillar to the Israelites to bring thee to Canaan as the lightsome Lamps to the wise Virgins to bring thee into the Bridegroomes chamber The second thing required is to looke thou beest strongly rooted and grounded in the faith in loue and all the graces Ephes. 3.17 Col. 1.23 If ye continue grounded and stablished in the faith not mooued away from the hope of the Gospell where the Apostle shewes that true iustifying faith is the root of all vertues and that it onely keepes the heart vnmoouable in time of triall More specially looke to thy ground and rooting 1. In the doctrine of faith 2. In the grace of faith 3. In the exercise and profession of faith Beleeue God Beleeue in God Auouch both First settle thy selfe in the doctrine of Faith as one that must be built on the foundation of the Prophets and Apostles Ephes. 2.20 Else thou laiest all the frame on a sandy foundation and laiest thy selfe open to be a prey to seducers Papists and Atheists And what other is the end of many common Protestants and Professors who were neuer busie in the true vnderstanding of their Principles of Religion If they see alterations of State and change of times or if deceiuers as Priests or Iesuites or Libertine teachers assaile them by subtilty of wit and cunning perswasions or if they see men of great note fall to errours in iudgement or profanenesse in life if many fall from loue of the truth How can they now withstand the blasts of these windes being at best but shaking reeds vnstable in their grounds how can they but fall as an house set on the

their fathers table c. but he applies all to some speciall vse of edification in grace Vse 1. Wee must not content our selues with the naturall vse of the creatures without the spirituall for then the beasts enioy as much of them as we But by them all behold the Creators wisedome power goodnesse and mercy 2. Let vs take occasion to further our saluation by them and not hinder it nor hasten our perdition as many doe by drunkennesse riot or couetous holding them in our hearts and hands 3. No man can excuse his ignorance of God seeing no man wanteth teachers The rudest husband-man hath his seed his earth his seasons as bookes to teach him Euen these bookes of the creatures leaue not God without witnesse euen these bookes leaue men without excuse Euery creature should leade vs and further vs in the honouring of God And therefore the Gentiles that honoured not God according to that naturall knowledge gotten by the booke of the creatures were giuen vp to vile sinnes and grieuous punishments How excuselesse then must ignorant Christians be to whom Gods wisedome power and goodnesse shineth seuen-fold brighter in the worke of Redemption than of Creation to whom God is more cleerly reuealed in the Booke of the Scriptures than of the creatures seeing the more excellent meanes of knowledge we haue of him the greater is our sinne and punishment to be carelesly ignorant of him Now in the Parable are two things considerable in generall 1. The sowing 2. The successe according to the seuerall grounds on which the seed fell These grounds according to their condition were either fruitlesse or fruitfull The bad and fruitlesse grounds were of three kinds 1. Callosa padled and high-way ground 2. Lapidosa stony and rocky ground 3. Spinosa thorny and choaky ground The good ground was the fertile and fruitfull ground The sowing is in the first words A Sower went out to sowe his seed And here be three things to be considered 1. The Agent A Sower 2. His Action he went forth 3. His Intention or end to sowe his seed I. The Sower is Christ himselfe vers 37. He that sowes the good seed is the Sonne of man He is that good Husband-man without whose labour the field of the whole world had layne in perpetuall barrennes The labour of this second Adam was notably typified in the first Adam dressing the garden resembling the Church of God dressed and brought to fruitfulnes by the infinite labour of Iesus Christ. This husbandry of Christ was alse resembled in Noah the builder of the Arke who was an Husband-man Quest. Are not Ministers Sowers Answ. Christ is the principall Sower and properly the Sower Ministers are rather the sowers basket than the Sower but yet they are taken in as co-workers with Christ and for their honour and encouragement called Sowers as 1. Cor. 9.11 If wee haue sowne vnto you spirituall things c. But with these differences 1. Christ sowes his owne field which he hath dearely purchased with his precious blood they sowe not their owne fields but his not being Lords of the heritage of God 1. Pet. 5.3 2. Hee sowes his owne seed so in the Text the Sower sowed his seed they haue no seede of their owne but fetched out of his Garner Pastors and Teachers of the Church sowe not their owne seed but his Nay the Apostles themselues haue it in their Apostolike Commission to teach men to obserue no other things but whatsoeuer Christ himselfe commanded them Mat. 28.20 Hence Christ vsed to say Verily verily I say vnto you but all other whether Prophets or Apostles or Pastors Thus saith the Lord. 3. They differ in the manner of sowing Hee was the most skilfull Sower that euer was he knew exactly what graine euery ground was fitted for with him were treasures of wisedome Wee that haue but drops from his fulnesse are vnskilfull in comparison Hee could speake to mens priuate and personall sinnes as the woman at the Wel. He could answere to mens thoughts and reasonings We not so 4. Wee differ in efficacy We may sowe and plant this is all suppose it be Paul or Apollos himselfe we can giue no increase nor make any thing to grow But hee can sowe and giue increase at his pleasure This Sower can giue the first and latter raine on his field Ioel. 2.23 Hee can warme it with the beames of grace streaming from his owne brightnesse Mal. 4.2 He is the Sunne of righteousnesse He can blow vpon his field with the prosperous winds of his gracious and quickening Spirit Esa. 3.8 Cant. 4.16 He can fatten and fill it with all abundance of blessing Psal. 65.10 Thou blessest the bud of the earth thou crownest the yeere with goodnesse and thy steps drop fatnesse II. The Action This Sower goeth forth Christ goeth forth to sowe three wayes in Spirit Person Ministery 1. In Spirit by inward inspirations and heauenly motions And thus he sowed in the heart of Adam Noah Abraham and the Prophets who were with other holy men immediately inspired and acted by the holy Ghost 1. Pet. 1.21 So with the Pen-men of Scriptures and the Apostles 2. In Person according to his Humanity hee commeth out from the bosome of his Father and comes into the field of the World by his happy Incarnation by which he was neerer vnto vs than before and in our owne flesh reuealed vnto vs the counsell of his Father vnweariably preaching in Ierusalem Nazareth Iudea Galile in Cities fields sea and euery where 3. In the Ministery of his seruants he goeth forth both the Prophets and Teachers before him 1. Pet. 3.19 by which Spirit hee preached in Noahs time namely in Noah himselfe to the spirits now in prison He saith to Prophets as vnto Ieremy chap. 1.10 Behold this day haue I set thee ouer the Nations to plucke vp and root out to destroy and throw downe to build and to plant And Ezek. 3.17 Sonne of man I haue made thee a watchman to the house of Israel therefore heare the Word at my mouth and warne them from me And since his owne Ascension hee went forth in the Ministery of his Apostles and still goeth forth in the Ministery of Pastors and Teachers to the end of the world Math. 28. vlt. Behold I am with you to the end of the world and He that heareth you heareth me Luk. 10.16 But this Parable seemeth to haue speciall eye and reference to his owne appearance and labour in the dayes of his flesh in the publishing of his holy Doctrine through Iudea and Ierusalem Yet so as looke what successe his own sowing found the same might his seruants expect euen to the end For the seruant is not greater then his Master and if the Word in the mouth of his Ministers proue fruitlesse it is no maruell seeing the same befell our Lord himselfe III. The Intention is to sow his seed To sow that is to preach for preaching resembleth

hee immediatly prepared to goe into Macedonia being assured the Lord had called vs vnto them 2. Examine thy desires in the matter of them which is twofold 1. In respect of God the chiefe Good 2. In respect of the Word the meanes to it For the first An hypocrite may desire happinesse as Balaam for selfe-loue but properly desires not the loue of God for it selfe See therefore that thy desire be rather of reconciliation then saluation rather to glorifie God then be glorified of him esteeming the light of his countenance better then life it selfe This is a pure and holy desire after grace and fauour aboue all things For the second 1. Thou must desire not the Word so much as God in his Word seeke after the liuing God in his Ordinances loue him in the Word who there shewes he loued thee first Many professe loue to the Word who loue not God 2. Desire the Word of the Kingdome for the Kingdomes sake For an hypocrite may desire the Word of the Kingdome for feare of hell 3. Desire the whole Word An hypocrite may desire some part of it the promises affect and rauish him but the conditions are distastfull Gods indulgences and recompenses please him wonderfully but restraints and impositions are burdensome and tedious Therefore see thou desire the conditions as well as the promises and loue the worke of the Word as well as the wages yea if there were no wages So cannot he 3. Examine thy desires in the end of them thus 1. An hypocrite may desire the Word for science sake not for conscience to puffe himselfe vp not to humble himselfe for discourse not for direction If thou desirest the Word to learne selfe-deniall to yeeld conscionable obedience in all things and to take the constant direction of it as Israel by the pillars in all their iournies thou art beyond any hypocrite 2. Hypocrites may desire the Word to bee like the children of God in happinesse but not in sincere obedience to meet them at the end and be saued but not to ioyne with them in the meanes or if they doe ioyne in the meanes it is by starts and fits for most part and vnconstantly See thy desire be to keepe the way as well as the end of it though it be all strawed with crosses and be as desirous of the means as of the end Especially desire the Word as a constant light direction comfort and strength For such are the grones and desires of the Spirit An hypocrite likes Heauen well but not the way to Heauen 4. Examine thy desires in the companions and qualities of them One is sence of want They proceed from a bruised heart as in the Conuerts Acts 2.37 and the Iaylor chap. 16.30 True desires are the breathings of a broken heart Another vndiuided companion of them is the Word they alwaies set a man forward to the Word of the Apostles to be instructed by them as in the former examples whereas an hypocrite will comfort himselfe and rest satisfied without the Word in blinde vngrounded hopes A third is vehemencie and feruencie they must not bee light or slight desires but a vehement thirst as Samsons almost ready to die as the Hart chased pants for water an hunger that would breake stone walls and contemne fire and water euen the vtmost perils more eager then any worldling can desire siluer and gold Hypocrites haue desires but faint not so earnest within as they seeme to be A fourth is the good affections that attend it as an earnest desire to repent to reforme both the heart and life to abstaine from lusts to keepe a good conscience before God and man in all things A fifth is constancy as a thirsty man desires drink till his thirst be quenched as Hannahs for a child till she had one so is the Christians till Christ bee formed in him and then to be still knit neerer vnto him An hypocrite may desire by starts and moods as Pilate desires to know what is truth Ioh. 18. but stayed not to know it He desires the good things of the Kingdome but they are held at such a rate as deads his desires as the young man They are cooled and quenched before he attaines the thing he seemed so earnestly to desire Doe thou see that thy desire bee not satisfied before thou get the thing desired euen Christ and his merits The more true taste thou gettest the more earnestly thou wilt desire him no rate will be too deare all things will be drosse and dung in comparison of him The sixth or last is growth in desires and endeuours Spirituall life stayes not in beginnings but riseth to a great measure of liuelinesse as a graine of mustard-seed 2. Pet. 3.18 Grow in grace and in the knowledge of our Lord Iesus Christ. 2. Cor. 13.11 Be perfect desire perfection But an hypocrite faints in his desires the labour of vsing meanes is soone if not quite giuen ouer yet lessened and abated Get these desires of the Word thus qualified for the ground matter end and companions of them and then know to thy comfort that no Reprobate euer came so farre no bad ground attaines such desires II. Doe we heare that hypocrites who shall neuer be saued attaine a great measure of illumination and the knowledge of the mystery of Christ whereby they discerne and approue of the truth in Iesus Christ refuse and reprooue errours both in iudgement and practice and hauing escaped such as were wrapped in errours yet are entangled againe and ouercome whose latter end is worse than the beginning Then be carefull to try thy knowledge and illumination whether it be got beyond the illumination of hypocrites or no In foure particulars 1. In the matter of it thus 1. An hypocrite may know the story of Christs death and resurrection and the merits of them but neuer did any hypocrite know the vertue and power of his death and resurrection as the Apostle Paul desired Philip. 3.10 Obiect Why did he not know it and preach it before that time Answ. Yes he knew well the death and resurrection of Christ as also the vertue and power of them but he would feele in himselfe that power more and more standing in the death of sin and the life of righteousnesse This experimentall knowledge farre passeth the theorie and is the knowledge but of a few 2. An hypocrite may know in generall that Christ is a Redeemer and discourse excellently of the manner meanes and end and this swimmes in the braine But there is a particular knowledge with application to say with Iob I know my Redeemer liueth and Paul who gaue himselfe for me To this neuer Reprobate came If hee could speake it he knew not what he spoke he knowes and speakes onely in grosse Therefore see thy knowledge be distinct 3. An hypocrite may know Christ as God hath described him in the Scripture but not as he is made of God vnto vs wisedome