Exposition of Hosea 6 — Samuel Smith

Exposition of Hosea 6 · Samuel Smith

VERSE. 3.

Then ſhall wee hauehave knowledge, and indeuour our ſelues to know the Lord: his going forth is prepared as the morning, and he ſhall come vntounto vsus as the raine, and as the latter raine vntounto the earth.

IN this third verſe, wee hauehave heere deſcribed vntounto vsus two other moſt heauenly and bleſſed effects of ſound repentance,Two other effects of true repentance ſet downe. and true conuerſion vntounto 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 onelyonly 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 vntounto 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 vntounto vsus by two moſt excellent ſimilitudes: Firſt, of the chearefull breaking foorth of the Sun after a tempeſtuous ſtorme: Secondly, by the latter raine, diſtilling vponupon 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 hauehave 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 hauehave 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 vntounto vsus, and it is (as it were) the finger of God that puts vsus into reall poſſeſſion of eternall life.

Thirdly, wee hauehave to conſider another ſpecial fruit or quality of this ſauing Knowledge, that it will neuer ſuffer thoſe men and women which hauehave 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 hauehave Knowledge; that is,Repentance goes before ſanctified knowledge. when men are truly humbled for their ſins, do mourn for them, and when that men hauehave 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 bleſſed Knowledge, euen when that men hauehave 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 vntounto 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 eueryevery 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 hauehave 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 eueryevery 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.

Ʋſe. 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 hauehave been ſo neare and ſo deare vntounto vsus,Io. 17.3. muſt euer goe before this Knowledge of God, which will giuegive vsus 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 hauehave not forſaken the deeds of the fleſh; nor yet neuer ſet one foot forward in the way that leadeth vntounto 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 EueryEvery man turnes to his race, as the horſe ruſheth into the battell. Where is the man amongſt vsus that entreth into a ſtrict examination of his owne eſtate, and to ſay, Alas, what hauehave I done? How is it with mee? how ſhall I be able to anſwere for this courſe of life, in the which I hauehave liued, when the Lord ſhall call mee to a ſtricct account for the ſame? Alas, I finde that I hauehave gone aſtray as a ſheepe that is loſt, I hauehave 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 hauehave 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, eueryevery 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 vntounto ſin, and to adde vntounto the meaſure of Gods wrath, to bee heaped vp againſt vsus, againſt the day of his wrath, and manifeſtations of his moſt righteous iudgement. And that this is ſo, I appeale vntounto the conſcience of eueryevery one amongſt vsus: What ſinne is there whereunto we hauehave formerly beene addicted that (by the Miniſtery of the Word, now more plentifully reuealed vntounto vsus then in former times) wee hauehave for conſcience ſake reformed, and in ſtead thereof hauehave 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 vsus, that wee hauehave 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 giuegive 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 vntounto life.

Secondly, ſeeing that the true ſight and feeling Ʋſe. 2 of a mans ſinnes, his reuerent feare and awe of God, is the fountaine of this knowledge, which brings vsus to eternall life; let vsus then pray vntounto God that he would put his feare into our hearts, that wee may not ſinne againſt him, for till ſuch time as wee hauehave 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 vsus to eternall life: for though men hauehave 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 hauehave; and therfore if we would be aſſured that our knowledge is ſound, and ſuch as one day will giuegive vsus an admittance into the kingdome of heauen, and yeeld true comfort and reioycing vntounto our owne ſoules: Let vsus 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 vsus, 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 vntounto his Father that his heauenly prayer, that he would giuegive vntounto 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 vponupon our conuerſion vntounto God, and without which conuerſion wee can neuer attaine vntounto this ſanctified knowledge of the Lord Ieſus, which will one day giuegive vsus 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 onelyonly vntounto the Elect, and doth follow their repentance and conuerſion vntounto God: for ſo is it taught vsus heere, after that theſe beleeuing Iewes had exhorted & ſtirred vp one another to returne vntounto the Lord; they promiſe this knowledge vntounto themſelues as a fruit of their repentance & conuerſion vntounto God, Then ſhall wee hauehave knowledge; that is, howſoeuer wee hauehave heretofore deceyued our own ſoules, reſting vponupon 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 hauehave departed by our manifold impieties, we ſhal hauehave giuen vntounto vsus a ſanctified knowledge of the Lord Ieſus; yea, ſuch a liuely knowledge that will neuer leaue vsus, till it ſet vsus 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) vntounto al men indifferently, but onelyonly 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 vntounto 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 vntounto vsus 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 vntounto vsus 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 thou haddeſt faith, it would apply Ieſus Chriſt vntounto 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 louelove 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 onelyonly the Elect. Now let vsus ſee what vſes this Doctrine may affoord vsus, for our further inſtruction.

Ʋſe. 1 This may ſerue in the firſt place to reproue thoſe that reſt vponupon 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,) hauehave 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 hauehave beene offered vntounto them, They might hauehave beene teachers of others, yet hauehave they need to bee taught the beginning of faith; and are ſuch as hauehave 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 hauehave wee amongſt vsus, 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 hauehave 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 vntounto? a lamentable caſe that wee ſhould be ſtill as babes and children, ready to bee drawne away with eueryevery 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 vsus then ſeeke for knowledge as for treaſures, and let vsus Search the Scriptures, that in them wee may hauehave eternall life: Let vsus hauehave the word of God dwell plentifully in vsus, which is able to make vsus wiſe to ſaluation: Let vsus vſe all good meanes to beget knowledge in vsus, euen this ſanctified knowledge which will bring a man to eternall life; Let vsus 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 vponupon 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 hauehave this knowledge in our hearts, which puts vsus 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: EueryEvery 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 hauehave it. it is a quickning knowledge, and therefore called Eternall life, becauſe it is liuing, and will quicken thoſe that hauehave 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, onelyonly ſwimming in the braine; but it is an operatiue and working knowledge; it will worke in them that hauehave 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 hauehave it, as Faith, Repentance, Mortification, and newneſſe of life, louelove 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 onelyonly in this life, but our knowledge ſhall bee perfect in the life to come.

Now ſeeing what this Knowledge is, and what properties Ʋſe. 2 and effects it hath, namely, that this Knowledge is ſuch a bleſſed gift 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 vsus dayly more and more to obey the will of God in holineſſe and righteouſneſſe: and laſtly, that this Knowledge is durable and permanent, not onelyonly for this life, but alſo for the life to come. Oh let vsus then eueryevery one of vsus in the feare of God try & examine our ſelues, whether wee hauehave in vsus the knowledge of God, yea, or nay: If wee find the ſame to be in vsus 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 vsus 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 hauehave 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 hauehave 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 vntounto vsus, thereby to attaine to this bleſſed knowledge which ſhall laſt for euer and euer, and neuer leaue vsus till it bring vsus to eternall life. And yet alas, wee ſee that moſt men and women are ſo bewitched with the louelove 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 vntounto 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 vnderunder 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 vsus labour for it, if wee hauehave it, then let vsus labour that it may become effectuall vntounto vsus, to purge vsus, to quicken vsus, to change vsus, that it bee not idle and naked.

Hitherro hauehave 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 hauehave 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.… This is life eternall, that they know thee the onelyonly 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 vntounto.

Anſwer. Certaine it is, that this knowledge of the true God is not attained vntounto 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 vntounto vsus, & makes him known to ſinful men.

Anſ. Anſwere. Ieſus Chriſt reueales this Knowledge vntounto vsus 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 onelyonly preach to the outward eares; it is the ſpirit of God alone that muſt open our hearts as hee did the heart of Lydea, and annoint our blind eyes,Act. 16 Reu 3.18. elſe wee ſhall neuer ſee. And therefore the Spirit of God is ſayd to reueale ſuch things vntounto men, as neuer came into the heart of any carnal man once to thinke,1. Cor. 2.10. Euen the ſecret things of God: And what bee thoſe, ſurely, ſuch things as the moſt learned in the world maybe ignorant of: And the poore vnlearned and vnlettered man may hauehave greater knowledge in theſe then the greateſt Doctor of all; namely,Note. the Spirit of God makes knowne to his children the louelove of God in Ieſus Chriſt: the pardon of ſin; hee ſees in his Soule and conſcience,Rom. 8.15. what a bleſſed thing it to hauehave the pardon of ſin, to feele the comfortable power of Gods Spirit, teaching vsus to cry to him, Abba Father, duplicate page duplicate page duplicate page duplicate page and none elſe can hauehave this ſame ſauing knowledge of God, ſo as the ſame may be powerfull and effectuall vntounto their ſoules and conſciences, ſaue the children of God.

How God the Father is to be known of vsus. Deu. 6.6. Math. 22.37. Luk. 10.17.Now, concerning God the Father, wee muſt know and acknowledge, and that truely, ſoundly and beleeuing, that hee is the onelyonly true God, and that there is none other God in heauen or earth, but him alone, & therefore he alone muſt bee adored, worſhipped, beleeued, and prayed vntounto, as the onelyonly true God.

Secondly, wee muſt know and acknowledge, that God the Father is not onelyonly the true God, but our God, not onelyonly the Father of Chriſt, but alſo our Father, and hath adopted vsus to be his children in Ieſus Chriſt; and hath put his Spirit into our hearts, whereby we cry Abba, father; & he that doth thus know God is in the right way to eternal life: But he that cannot thus beleeue God ſauingly,2. Tim. 1.12. ſoundly, and particularly, that the onelyonly true God is his God, and that the Father of Ieſus Chriſt is his Father, that he loues him as his child, and will beſtow the Kingdom of Heauen vponupon him as his inheritance; alas, hee abides in death, and hath not this ſanctified knowledge of God within him.

Then wee muſt not reſt vponupon this bare knowledge, to know that God the Father is the onelyonly true God, & the Father of Chriſt; for this is a bare knowledge, & a naked knowledge, and ſuch a knowledge as may befal a wicked man,Iam. 2. Mar. 1.23. yea, the Deuill himſelfe: for he beleeues and trembles, he acknowledgeth Chriſt to be the Sonne of God. And yet alas, how many thouſand ſoules amongſt vsus come ſhort of this knowledge of God which the Deuill hath? how many feare & tremble to thinke of God, and of the day of iudgement; but let vsus eueryevery one, eueryevery man and eueryevery woman, and eueryevery mothers child amongſt vsus (if we would not bee in worſe caſe then the Deuill himſelfe) labour to goe beyond the Deuill and all wicked men watſoeuer, to know, and that ſoundly and particularly, that the onelyonly true God is our God, and that the Father of Chriſt is our Father, that wee labour to get aſſurance of his louelove towards vsus, that he loues vsus as his children, and wil beſtow the kingdome of heauen vponupon vsus at the laſt. And if wee thus know God to be our God, and our bleſſed Father; wee muſt labour to performe all ſuch duties as belong vntounto him, as our God and louing Father.

Firſt, that man that beleeues God to be the true God, and vntounto him a louing Father;Duties that are to be performed vntounto God. this man muſt imitate him, and follow him, for it is the will of God that his Children ſhould be like vntounto himſelfe.

Secondly, eueryevery one that knoweth and beleeueth God to be the true God, and in Chriſt his Father, this man muſt as a good child bee obedient to his fathers will in all things, for of them doth God the Father approue of to bee his children: And hence it is that God ſayth; If I be a Maſter, where is my feare? Mal. 1.6. Mat. 12.50.If I bee a Father, where is my honour? And againe, Whoſoeuer ſhall doe my Fathers will which is in Heauen, the ſame is my Brother, my Siſter, and Mother: M. Perkins on the CreedWhere wee ſee plainely taught vsus this ſecond duty, that if God be our Father, then as good children wee ſhould ſhew obedience vntounto him; but if we diſobey him, then we muſt know, that that ſaying of Chriſt wil be verefied vponupon vsus; Yee are of your Father the Deuill, Io. 8.44.for the works of the Deuill yee will do: And indeed, no man can be ſo like to his Father that begot him, as are the diſobedient and rebellious ſinners like to their Sire, the Deuill.

Thirdly, eueryevery one that knoweth and beleeueth God to be the true God, and in Chriſt his Father, hee muſt learne to beare all croſſes and outward afflictions patiently, knowing that they come from God, & to wayte for deliuerance from him; For, whom God loueth hee chaſtiſeth. If two children ſhould be fighting, and a man comming by ſhould part them, and giuegive correction to one of them, eueryevery man would conceiue that hee were his child whom he corrected: and ſurely, when the Lord doth lay his rod heauieſt vponupon his children, yet euen then doth hee ſhew himſelfe a louing Father vntounto vsus: Now, if our earthly Fathers corrected vsus, and wee gaue them reuerence, taking it patiently; ſhould wee not much rather bee in ſubiection to the Father of Spirits, that we may liue. In a word, if wee thus know God to bee our God, and our bleſſed Father, we muſt louelove him as our God and Father, feare him as our God, obey him, beleeue in him, & reſt vponupon him both in proſperity and aduerſity, as vponupon our mercifull God.

The ſecond thing to bee knowne to eternall life, is Ieſus Chriſt the Sonne of God:How God the Sonne is to be known of vsus. And therefore ſeeing no man can know the Father vnleſſe he know the Sonne; therefore this knowledge is as neceſſary as the former, and concerning this, Saint Iohn ſayth: We muſt not onelyonly know the Father, but him alſo whom the Father hath ſent, Ieſus Chriſt. Now to that end wee may know him aright, wee muſt know and beleeue particularly, that hee is our Ieſus our bleſſed Sauiour and Redeemer, who by his perfect obedience, and his bitter death and paſſion,Reu. 1.7. hath ſaued vsus from all our ſinnes, and from the curſe of God and eternall damnation due to the ſame.

And in this one point is contained the height & depth of all knowledge, thus aſſuredly and beleeuingly to know in particular, that Ieſus Chriſt was ſent of his Father, that in our Nature he might die for our ſinnes, and riſe againe for our iuſtification. Oh bleſſed and thrice happy is that man and woman which hath this bleſſed knowledge put into their hearts by the ſpirit of God,Rom. 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 onelyonly the Sauiour of the world, but my Sauiour, not onelyonly 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 hauehave this certaine knowledge, to beleeue I am the man, I am the woman: and they which hauehave this certaine and vnfalilble knowledge, they are in the right way to eternal life, but they which hauehave 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 vsus. when as we can find and feele the worke of Gods Spirit within vsus, 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 vsus,Gal. 2 20. 2. Cor. 13.5. that wee can ſay with the Apoſtle, Chriſt liueth in mee, and that hee doth make vsus with boldneſſe to call vponupon God, and to cry vntounto 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 vsus, and dayly rayſing vsus vp to newneſſe of life, and repayring in vsus more & more the bleſſed image of God in holineſſe and righteouſneſſe, which hath greatly defaced in vsus 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 hauehave 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 hauehave 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 hauehave 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 hauehave 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 vponupon 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 onelyonly 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 vntounto 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 Ʋengeance to them which know him not, 2. Theſſ. 1.8.and obey not the Goſpell of Chriſt.

The laſt, is the wilfull and affected kind of ignorance,3 A wilfull and affected ignorance. when men ſhall pleaſe themſelues in their owne wayes, and will not know their error, but labour and ſtriue againſt it: when a man is addicted to ſome particular ſinne, and will not ſee the ſame to bee a ſin; this is the higheſt degree of ignorance, according to that common Prouerbe, None ſo blind, as he that wil not ſee. Theſe are like thoſe rebellious Iewes the Prophet Ieremie ſpeaketh of, which ſayd,Ier. 44.16. The word that thou haſt ſpoken vntounto vsus in the name of the Lord, wee will not heare it of thee, but wee will do whatſoeuer thing goeth out of our owne mouth. Alas, how many are there of this ſort in theſe dayes and times wherein wee liue that are wilfully blind and ignorant,Pſal. 58.5. That will not heare the charmer, charme he neuer ſo wiſely. Oh let vsus take heed, as of all ignorance, ſo eſpecially of this laſt, for to ſin in this degree, is to ſin with a high hand againſt God, and it is a ſteppe to that ſin againſt the holy Ghoſt, which ſhall neuer be forgiuen.

This may ſerue to condemne that curſed & damnable Ʋſe. 1 doctrine of the Church of Rome, who teach, that ignorance is the Mother of Deuotion, and the more ignorant, the more deuout and religious: Yea, one of their fellowes in this land, in a ſeditious booke is not aſhamed to ſay,Radford in his directatory to the truth. pag. 419 Mat. 22.18. that the poor Plow-man that ſayth his PATER NOSTER, not vnderſtanding the words, may pray with more deuotion, and pleaſe God better, then the greateſt Doctor that can make a Sermon of eueryevery Petition of the ſame. But our Sauiour Chriſt the chiefe Doctor of the Church, hee teacheth, that ignorance is the mother of error, ſin, rebellion and damnation: And in euerie place the word of God ſhewes the danger of this ſin; that thoſe that liue in ignorance, & without the knowledge of God in his world, liue in a moſt feareful eſtate and condition, abounding in all maner of ſin and iniquity, both againſt God and man. And ſurely this Doctrine of ignorance is one of the maine pillars of Popiſh Religion, to keepe men in blindneſſe and ignorance, that they may not ſee their filthy abominations: for, if men were not extreame ignorant in the matters of God and his Word, how could they bee ſo abuſed and deceiued, to worſhip ſtockes and ſtones, to fall down to dumbe Images, &c.

Ʋſe. 2 Secondly, this ſhewes the fearefull eſtate of al thoſe that liue in ignorance without the knowledge of God and his word: theſe men muſt needs liue in ſinne and wickedneſſe; for ignorance is the mother of all ſin: And ſurely,Hoſ 4.1. it is a fearefull iudgement of God vponupon this people: for, as the Prophet ſayth, There is no knowledge of God in the land: ſo wee may ſay generally, There is no knowledge of God amongſt many;Act. 17.30. but al kind of ſin and wickednes abounds, becauſe men liue in ignorance without the knowledge of God and his Word, as Popery, Idolatry, carnall ſecurity, preſumption, ſwearing, blaſphemy, contempt of the Word, prophanation of the Sabbath, neglect of all religion and good duties, all ſpring from this roote; want of knowledge. Luk. 23.Paul perſecuted the Church of God, but it was through ignorance: And our Sauiour prayed to his Father for his perſecutors,Mat. 11.20. becauſe they knew not what they did. Oh, if men knew what a fearefull thing it is to liue in ignorance, and to want, neglect, or contemne the meanes of knowledge: how durſt they diſhonour God as they doe? but ſo long as men liue in ignorance, ſo long they will run into al ſin, be prophane and wicked.

But of all ignorance there is none more dangerous and pernicious, and ſo a fearefull ſigne of Reprobation, as wilfull ignorance, when men ſhal ſhut their eyes at the light of the Goſpel ſtoppe their eares, harden their hearts, and deſpiſe knowledge: Wiſdom cryeth with…ut, Pro. 1.20.O yee fooles, how long will yee louelove fooliſhnes, and the ſcornefull delight in ſcorning, and Fooles hate knowledge? becauſe I hauehave called and yee refuſed, I hauehave ſtretched out my hand, and none regarded: but yee despiſe all my counſell, and would none of my Nurture, I will alſo laugh at your deſtruction.

Well, you heare that ignorance is a great ſinne, eſpecially, wilfull ignorance. You heare again that it abounds in moſt places, generally, the body of our people bee exceeding ignorant, as though they had neuer heard of God: Now, where ignorance abounds, there ſin abounds, and where ſin abounds, the curſe of God muſt needs hang ouer their heads, as in that place of Hoſea, the Lord threatneth,Hoſ. 4.2.3. that becauſe of ſinne, hee will make the whole Land to mourne.

Thus hauing ſhewed the ſin it ſelfe, Ignorance, the Nature of the ſame, that it is oppoſite to knowledge, wee will proceed a little further, and ſhew the cauſes, why this fearefull iudgement of God raignes in moſt places, and why people are ſo ignorant. And ſecondly, the remedy of this ſinne, how people may get out of it, and ſo come to the knowledge of God, and Eternall life.

The mayne cauſe why people bee ſo ignorant as they bee,Cauſes of ignorance. is the want of teaching in moſt Congregations, howſoeuer it hath pleaſed God that this complaint cannot bee taken vp of this Country, & parts:1 Want of Preaching yet I am not ignorant, that in ſome Townes and Pariſhes they hauehave the Word very ſeldome preached vntounto them, perhaps monthly, or leſſe: Now,Pro. 29.18. Where the Word is not preached, there the people periſh; or where viſion failes, the people are naked, void of knowledge,Rom. 10.14. grace, or the feare of God: How ſhall they beleeue without a Preacher? ſo, how ſhould they know God,Mat. 15.14. Hoſ. 4 9. vnleſſe they bee taught? for, if the Blind lead the blind, both fall into the ditch: And againe, There ſhall bee like Prieſt, like people: Like Shepheard, like ſheepe; an ignorant, careleſſe and vnconſcionable Miniſter, an ignorant, blind, and prophane people. And how can it bee otherwiſe: And therefore in the three firſt Chapters of the Revelation, where the Holy Ghoſt commends or diſcommends the Miniſter; he doth likewiſe commend or diſcommend the people, for the good eſtate of the people, depends (for the moſt part) on the good paines of the Miniſter.

2 Careleſnes of the people.Another cauſe why ignorance abounds, is the wonderfull ſecurity and careleſneſſe of the people, they hauehave no deſire to know God, nor louelove, nor deſire to the ſincere Milke of the Word: yea, they are well content to liue ſtill in their damnable ignorance and blindneſſe:2. Pet 2. Iob. 21.15. Mal. 3 14. Who is the Almighty that wee ſhould ſerue him, and what profite ſhould wee hauehave if wee ſhould pray vntounto him? And againe, It is in vaine to ſerue the Lord, and what profit is it that we hauehave kept his commandement? Poore Soules, they thinke themſelues to bee in good eſtate, that they hauehave 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. EueryEvery 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 vsus, and open our eyes, and reueale his Sonne Ieſus Chriſt vntounto vsus in the Miniſterie of his Word, the glorious Goſpell of Ieſus Chriſt.

Now let vsus come to the remedies: Ignorance of Gods word is a great ſinne,Remedies of Ignorance. and a fearefull iudgement of God vponupon 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 vnderunder this fearefull and heauy iudgement of God that lies ſo heauy vponupon you? would you come to knowledge to know God the Father, and his Sonne Ieſus Chriſt, which is the onelyonly 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 hauehave 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 vponupon 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 vntounto 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 vntounto 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 vponupon 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 vponupon them the charge of mens ſoules,The Miniſters duty. Io. 21. and ſtand bound vntounto God by a ſolemne vow and obligation, To feed the Flocke of God that depends vponupon them, and ouer which they bee made Ouerſeers and Shepheards: and therefore woe vntounto 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 hauehave the Fleſh and the Fleece, they care for no more. Chriſt ſayth, that his Miniſters that louelove him, will Feed his Lambes; and hee giues this commandement three times to Peters, Io. 21.as the tryal of his louelove to Chriſt: but if wee may try the louelove of Miniſters to Chriſt Ieſus by this marke, namely; their careful, conſcionable, and continuall feeding of Chriſts Sheepe: Wee may then ſay, the louelove 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 louelove Chriſt Ieſus, yet the louelove of Chriſt is not in them. Oh then, let this admoniſh all Miniſters of Gods Word, that as they louelove their owne ſoules; yea, as they deſire Gods glory, and louelove the Lord Ieſus Chriſt, and hauehave any pitty of the poore Soules of his members, that they may not periſh for euer in hel; ſo they would vſe all careful diligence in Preaching the Word in ſeaſon, and out of ſeaſon, in labouring and vſing al careful diligence to ſaue mens Soules; to teach them, to Catechize them, and to inſtruct them, that ſo they may be ſaued.

Vſe. 2 Secondly, for the people, they are to know, and to bee aſſured, that Ignorance of Gods Word is a great and feareful ſin,The Hearers duety. and a heauy iudgement of God vponupon this Land, it abounds wonderfully with ignorance; and ſo long as men be ignorant, they wil bee prophane. I would to God I had no iuſt cauſe to complaine of this our people: but the truth is, that though wee bee the Lords Vineyard, and hee hath hedged vsus about, and planted a Vine-preſſe, euen the Preaching of the Goſpel, to water the Land, yet as Paul ſayth;Mat. 22.29. 1. Cor. 15. I ſpeake to your ſhame, ſome hauehave not the knowledge of God. Now, if Paul might ſay ſo to the Church of Corinth; ſurely, this may as well bee verefied of many in our Church; I speake to your ſhame, ſome hauehave not the knowledge of God: Nay, that complaint of the Holy Ghoſt in another place may iuſtly bee taken vp againſt vsus; Whereas, concerning the time, yee ought to bee Teachers: yet had yee need to bee taught the Principles of Religion. Euen ſo, whereas the moſt of vsus, if we reſpect the long time God hath taken in teaching vsus, we might hauehave been teachers; yet the truth is, the moſt had need to be taught the a. b. c. euen the principles of Chriſtian Religion. Oh then, I beſeech you in the feare of the Lord, that you would now at laſt looke into your eſtates; It is not the leaſt of Gods fauours towards vsus, that hee hath ſpared vsus ſo long, that he hath not cut off the thred of our life in the dayes of our ignorance and blindnes, as many hauehave been before vsus: Let vsus now make haſt to Returne vntounto the Lord, & repent of this ſin, That wee may liue in his ſight.

Thus much for the ſecond fruit of our conuerſion and ſincere Repentance, Wee ſhall hauehave knowledge. Now it is further added, And endeuour our ſelues to know the Lord.

AS a true, liuely,Meaning of the words. and ſauing Knowledge is a fruit of true Repentance and Conuerſion vntounto God: ſo in theſe words, Wee ſhall endeuour our ſelues to know the Lord; is heere layde downe the fruit of ſauing knowledge: namely, to hunger after more knowledge, as the Man of God had no ſooner caſt his Mantle vponupon Elizeus but hee ran after him: ſo, if the Lord do but caſt one dramme, and put one ſparke of this ſauing knowledge into the heart of any man or woman, it wil make them to run after the Lord, with an earneſt deſire and endeuour to get more knowledge.

The Word heere tranſlated Endeuour, it ſignifyeth to proſecute earneſtly,Three things required, to get this ſauing knowledge. and to hunt after the knowledge of the Lord, euen with no leſſe paines, nor leſſe perſeuerance, nor with no leſſe pleaſure then the Huntſman doth follow his game. So then this word commends three moſt excellent vertues vntounto vsus, in ſeeking after the Knowledge of God: for, as thoſe which follow the game, take great pains, run through thicke and thin. And ſecondly, they perſeuere, and continue from morning till night, and wil not leaue til they kil; and thirdly, take great delight in their paines. Euen ſo ſhould wee, in ſeeking this bleſſed knowledge of God, vſe theſe three: Firſt, vſe all pains & diligence. Secondly, perſiſt and continue in ſeeking. And thirdly, take pleaſure in it.

Hence then out of the firſt of theſe, Doct. Labour and pains required in all that will get ſauing knowledge.we are taught this Doctrine, that a Chriſtian man or woman muſt not bee ſecure, idle, or ſlothfull: but vſe all poſſible paines, diligence and labour for the attaining of this ſauing knowledg. We ſhall endeuour our ſelues to know the Lord, ſayth the Text; that is, wee ſhall vſe al poſſible meanes to attaine to this ſauing knowledge of the Lord Ieſus. For, it fares with this heauenly knowledge as with a man in a dropſie, the more hee drinks, the more he thirſts and deſires drinke: ſo, Wee ſhall endeuour ourſelues, that is, wee ſhall hunger and thirſt after this heauenly knowledge, as the foode of our Soules, and neuer bee glutted with it, but labour to abound more and more in it. And for the further confirmation of this point of doctrine, the Scriptures afford vsus diuers examples of Gods children, who hauehave been content to take great paines to ſeeke this knowledge of God.2. Reg. 4.23. When the Sunamite would goe to the Prophet Elizeus, her husband anſwered, Why wilt thou goe, ſeeing it is neythor New Moone, nor Sabboth day? Out of which words it appeares, that vponupon ſuch dayes they vſed to goe, yea farre iourneys to be inſtructed in the Word:L…k. 8.1.2. Act. 8.27. Luk. 13.24. So, in the Goſpell wee ſhall read, that the people tooke long iourneyes and great paines to heare our Sauiour Chriſt: It was not the tediouſnes of the weather, the diſtance of place, nor the weakeneſſe of their Sexe, being many of them women, that could any whit diſcourage them from ſeeking after Ieſus Chriſt the Sauiour of their ſoules. And we read of the Eunuch, who went a long, troubleſome and coſtly iourney to Ieruſalem to get this knowledge of the true God: And it is the Precept of our bleſſed Sauiour himſelfe, That wee ſtriue to enter in at the ſtraight gate: Theſe examples, and the like, whereof the Scripture is full, al ſerue to confirme the truth of this point vntounto vsus; that diligence, labour and paines are reqvired in all thoſe that would attaine to this bleſſed knowledge. It is not for a Chriſtian man while he is heere to caſt himſelfe vponupon a bed of eaſe, as Iezabel vponupon her bed of fornication, and to promiſe a reſt vntounto himſelfe heere: but there muſt bee a continuall growth and proceeding of knowledge, faith, repentance and the like graces: And if a man to gain worldly riches or honour, or knowledge, or the like, will goe farre and neare, by ſea, and by land; how much more ought a Chriſtian man to take paines to obtain that knowledge which will bring vsus to eternall life, and puts vsus into a reall poſſeſſion of Gods Kingdome?

This doth moſt iuſtly condemne many amongſt vsus of great contempt and damnable negligence; Vſe. who wil not take any paines to get this Knowledge? nay, though it be brought vntounto them, yet many vngratefully trample this bleſſed Knowledge vnderunder their feet: Alas, if wee could ſee the want of this Knowledge, what a dangerous thing it is, euen that which brings endleſſe confuſion,Io. 17.3. and alſo the good and gain which comes by it, namely, eternall life and ſaluation; then ſurely wee would ſeeke far & neare for it, as the people of God doe and hauehave done. But of this before.

Secondly, Doct. this word Endeuour doth import vntounto vsus the perſeuerance that is required in all thoſe that ſeeke for this Knowledge.Perſeuerance and conſtancy is required in ſeeking for ſauing knowledge. Act. 17.12. Wee ſee the Huntſman for his pleaſure in his game, hee can bee content to ſeeke in eueryevery buſh, and to plod eueryevery furrow till he find his game, and then hee neuer leaues from morning till night! Oh, how much more ſhould we ſeeke and neuer lin ſeeking for this heauenly and ſauing Knowledge till wee find it. The men of B…rea are commended for ſeeking & turning their books, to confirme and to encreaſe this Knowledge in them: So ſhould wee not onelyonly heare, but alſo Search the Scriptures, examine eueryevery Chapter, leafe by leafe and line by line till wee find this Knowledge: It is not inough to begin to ſeeke, bot wee muſt continue ſeeking for this Knowledge:Luk. 11.62. Hee that puts his hand to the Lords Plough, and looketh backe, is not meet for the Kingdom of God: Mat. 24.4.but hee which endures to the end, ſhall be ſaued. Againe,1. Cor. 16.13. Stand faſt in the faith, quite you like men, and bee ſtrong. This is further cleared by that ſpeech of our Sauiour to the Church of Smyrmye: Reu. 2.10.Bee thou faithfull vntounto death, Gal 33.and I will giuegive thee a Crowne of life. And Paul blamed the Galathians, and called them Fooliſh, for beginning in the ſpirit, and ending in the Fleſh: for not holding on as they had begun: and ſurely, the eſtate of ſuch men is moſt fearefull, it had beene better for them that they had neuer known the truth: Nay, it had been better for them that they had neuer beene borne,2. Pet. 2.20. as Chriſt ſpeaketh of Iudas, & as the Apoſtle obſerues: If they after they hauehave eſcaped from the filthineſſe of the World, through the acknowledging of the Lord and of the Sauiour Ieſus Chriſt, are yet tangled againe therein, the latter end with them is worſe then the beginning. And the reaſon of this Doctrine is cleare; Reaſon. for of all graces & vertues, it is onelyonly conſtancy and perſeuerance that ſhall bee crowned. As no ſinne condemns a man, but this final impenitency or continuance in the ſame ſinne: ſo no grace or vertue ſhall bee crowned, but that which continues to the end. It is only continuance and perſeuerance in any grace whatſoeuer that ſhall bee crowned with glory: for, If a righteous man turne from his righteouſneſſe; Ezec. 18.24.and do the thing that is euill, all the righteouſneſſe that hee hath done, ſhall bee remembred no more, hut in the wickedneſſe that hee hath committed, in the ſame hee ſhall die. And therefore wee may ſafely conclude, that continuance & perſeuerance in ſeeking after more knowledge, & eueryevery ſpiritual grace is that which doth crowne all our vertues whatſoeuer.

If then thou haſt entered into the profeſſion of Religion, Vſe. if thou haſt begunne to ſhew thy ſelfe ſound in knowledge, and that thou haſt taſted of the power of Gods Word: Oh, bee conſtant in that ſoundneſſe and in that ſincerity: Goe on in the ſame, grow dayly more and more towards perfection; let thy works be more at laſt then at firſt: And ſurely, this exhortation is very needfull, and cannot ſufficiently bee vrged in this back-ſliding age, wherein, many with Demas fall into louelove with the world,Reu. 2.4. and with the Church of Epheſus looſe their firſt louelove, and grow ſecure and careleſſe: nay, neyther hote nor cold in Religion; but the Lord one day will ſpue ſuch back ſliders out of his mouth: Alas, wee are hardly brought on to make a beginning in matters of Religion; for, it fareth with vsus as it did with Zacheus, Luk. 19.when hee had a purpoſe to ſee Chriſt, the multitude ſtood in his way, that hee was conſtrayned to goe vp into a Fig-tree: ſo fareth it with eueryevery Chriſtian man and woman, when wee hauehave entertained any good purpoſe of heart to ſeeke the Lord, to labour to get knowledge into our Soules, and to grow and encreaſe in the ſame: Oh how many lets and ſtumbling blocks will Sathan now beginne to lay in our way, inward and outward, and all to keepe vsus from enioying of Chriſt! But when a man ſhall ouer ſtride them all, and giuegive vp his name to Chriſt, and then fall away, this were a moſt wofull eſtate and condition,Note. they are no better then dogges and ſwine; and it had beene better for ſuch that they had neuer knowne the truth, then after they hauehave knowne it to fall away: for, how doth this man or woman cauſe the Lord by degrees a little & little to take away from them his Spirit, that whereas, in times paſt they had a louelove to the truth, & were carefull to heare, and to ſanctifie the Lords Sabbath; hee might now vponupon their contempt of grace giuegive them ouer as priſoners to Sathan, who ſhal ſo manicle their hands, feet, yea, heart and all, that by degrees they ſhall grow to hate and contemn both grace itſelfe, & the meanes to obtaine the ſame.

Thirdly, wee muſt not onelyonly vſe paines, and perſeuer in ſeeking for this knowledge; Doct. but wee muſt alſo take delight in the ſame:A godly man ſeekes after knowledge willingly and chearefully. Wee ſee thoſe that follow their ſport, take great delight in it; & this pleaſure of theirs ſwallowes vp all their pain, and makes it ſeem nothing vntounto them: So ſhould wee in ſeeking for this bleſſed knowledge, find our hearts rauiſhed with a louelove and a liking; and a godly pleaſure in the ſame: You ſhal ſee, that this hath beene the affection of the children of God in all ages. Thus did Iob, I eſteemed thy word more then my appointed food: Iob. 23.12.And this affection was in the Prophet Dauid, when hee ſayth, Lord, what louelove hauehave I vntounto thy Law, Pſal. 119.all the day long is my ſtudy in them. And in the deſcription of a godly man, the Prophet Dauid obſerues this to bee one property in him,Pſa. 1.2. Hee meditates in the Law of God day and night: which ſhew vntounto vsus that hee takes delight in it: for otherwiſe hee would neuer, by night eſpecially meditate vponupon the ſame. And Ieremie, after hee had found the Word of God,Ier. 15.16. hee did eate it, and it was ſweet vntounto him; nay, it was his ioy, and the reioycing of his Soule.Pſal. 16.10. And the Prophet Dauid ſpeaking in another place of this knowledge, ſayth; That it is more to bee deſired then gold, yea, then much fine gold; ſweeter alſo then the honey and the honey combe. And that which the Apoſtle ſetteth down concerning Almes,Mat. 22.37. Rom 12.8. Deu. 6.5. 2. Cor. 9.7. Ezec. 3.3. As eueryevery man wiſheth in his heart, ſo let him giuegive, not grudgingly, or of neceſſity, but willingly, for God loueth a chearefull giuer; may truly bee vnderſtood of eueryevery Chriſtian duety. When wee pray, wee muſt pray vntounto God chearefully, when wee are to heare 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 vntounto 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 onelyonly in obedience vntounto 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 vntounto 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 vsus 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, Ʋſe. as the Huntſman after his game. And ſo that all duties in Gods worſhippe and ſeruice, are to be performed of vsus 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 hauehave 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 vsus 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 vponupon his Repentance & true conuerſion vntounto God, Doct. hath not onelyonly true ſanctified Knowledge,Gods children labour for an encreaſe of knowledge dayly in thē. Then ſhall wee hauehave 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 hauehave 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 vntounto 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 vsus,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 vsus 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 eueryevery Chriſtian. The Doctrine being thus cleared, wee will now come to the vſes of the ſame.

Vſe. This Doctrine doth concerne vsus all very neerely, wee profeſſe our ſelues Schollers in the Schoole of Chriſt, now then let vsus 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 hauehave 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 in the Lords Orchard, hee prunes vsus, hee dreſſeth vsus, he watereth vsus by the conntinuall preaching of the Goſpell; & therefore let vsus not bee as dead ſtocks and barren trees, for ſuch are good for nothing, but for the fire. Wee are carefull to ſee our children to bee nouriſhed, to grow to bee men; wee are careful and ioyfull to ſee our cattell thriue, to ſee our corne grow: And ſhall we hauehave no care for our owne poore ſoules? ſhall they bee of leſſe eſteem with vsus, then our very beaſts? ſhall wee vſe no meanes to hauehave our poore ſoules fed and nouriſhed, that wee grow in the Knowledge of God? it is the farewell Peter makes to the Iewes, to whom he wrote, exhorting them to Grow in grace, and in the knowledge of Ieſus Chriſt.

We ſee, that men do try themſelues whether they grow in wealth, they will caſt vp their bookes, take account to ſee how they hauehave gained at the yeares end. Oh let this bee our practiſe, I beſeech you, to try our knowledge, whethet wee grow in knowledge, whether wee hauehave more knowledge this yeare, then we had the laſt, If wee hauehave not, alas, wee are vprofitable Schollers in the Schoole of Chriſt: Now, what a ſhame is this, that after long teaching and preaching, there ſhould bee no profiting, no more knowledge in men and women now, then three, foure, or ten years agoe; but that they ſhould remaine as blinde and as ignorant as many yeares agoe: Oh, it is a dangerous thing, for if wee grow not forward, then wee go backward. If a man ſhould put his child to Nurſe, and after two or three yeares ſhould find his child nothing grown, hee would ſurely bee grieued. Alas, if we ſhall after many yeares preaching grow nothing in knowledge, it is a manifeſt ſigne that wee are indeed but ſtaruelings: and therefore let vsus eueryevery one in the feare of God, labour to Grow in grace, and in the knowledge of Ieſus Chriſt. And ſeeing the food of our ſoules, and the meanes whereby wee muſt grow, is the preaching of the Word; Let vsus hunger and thirſt after it, let vsus ſeeke for it, for if that be wanting, it is impoſſible we ſhould grow in knowledge, or in any grace of God to eternal life.

And thus much for the third fruit or effect of true Repentance; namely, a hungring after more knowledge, and a dayly growth and proceeding in the ſame. It followeth.

His going forth is prepared as the Morning.

IN theſe words is heere layde downe the fourth fruit and effect of true repentance; namely, that when as ſinners doe truely Turne vntounto God, and draw neare vntounto him by true repentance, then will hee draw neare vntounto vsus to helpe vsus, and to deliuer vsus out of all our miſery.

The meaning of the words.His going forth is prepared as the Morning, that is, as though the people of God ſhould hauehave ſaid, Although the Lord hath let vsus lye a long time in miſery, ſo as he ſeemed to hauehave cleane forgotten vsus; although hee hath hidden his face from vsus for a little time, yet now hee is comming to ſuccour vsus: for by this comming forth of the Lord, is ſignified his helpe and comfort, which he is ready to ſhew to his people in time of great extremity and need.

As the Morning, The meaning is, that euen as the bright beames and cleare countenance of the Sunne, after a windy, tempeſtuous, ſtormy and boyſterous night is very comfortable: euen ſo, the bright beams of Gods mercy breaking forth, and ſhining vponupon our hearts after a ſad and ſolemne, nay, a darke and cloudy night of affliction, it is moſt comfortable to glad and reioyce the diſtreſſed Soule of a poore Sinner.

Doct. From whence wee obſerue this Doctrine, that howſoeuer God doth humble his children for a time,Howſoeuer God doth humble his children for a time, hee forſaketh them not for euer. yet hee forſaketh them not for euer; the Lord putteth vnderunder his owne hand, hee is priuy to the ſighes and grones of his ſeruants, and in his due time he wil deliuer them; howſoeuer their afflictions may continue vponupon them, perhaps a long time together, and that they hauehave no breathing time, No, not to ſwallow their spittle, as Iob complaineth;Pſal. 37.24. Iob. 7.19. yet Hee that keepeth Iſrael doth neyther ſlumber nor ſleepe, and when he hath ſufficiently humbled vsus, He will then ariſe, and hauehave mercy vponupon Sion. Eſa. 54.7.8.This the Lord expreſſeth by the Prophet Eſay, For a little time hauehave I forſaken thee, but with great compaſſion will I gather thee: In a moment in my anger I hid my face from thee, for a little ſeaſon, b…t with euerlaſting mercy hauehave I had compaſſion on thee: Pſa. 34.15.18This is acknowledged by the Prophet Dauid, where he ſayth, The eyes of the Lord are vponupon the righteous, and his eares are open vntounto their cry: The Lord is neare vntounto thoſe that are of a contrite heart, and will ſaue ſuch as are afflicted in ſpirit. What larger promiſe can bee made vntounto the afflicted then this, that his eares are open to their cry, and that hee will ſaue ſuch as are afflicted in spirite. And this is it which our Sauiour himſelfe often alledgeth for the comfort of his Diſciples;Ioh. 14.18. Mat. 18.20. Mat 28.20. Gen. 41.14. Iam. 5.11. Exod. 12.41. Pſal. 18.1. Dan. 6.23. Micha. 7.8.10 I will not leaue you comfortleſſe, but I will come vntounto you, loe, I am with you to the end of the world: This appeareth by the hiſtories of Ioſeph, of Iob, of the Church in Egypt, of Dauid, of Daniel, whom the Lord did humble for a time vnderunder the heauy burden of fore affliction; but it was but for a time; for comfort was euen then prepared: and when the time of refreſhing came, it brake out as the riſing of the Sunne, and tne bright beames of the Morning after a tempeſtuous night, which of all things is then moſt ioyfull and comfortable. And ſo ſhall it bee with all the godly; let their afflictions be what they may bee, inward or outvard, of body, or of mind, or of both; the Lord may ſeeme for a time to hauehave forgotten his; but hee that ſhould come will come, and will not tarry, and when deliuerance is moſt welcome, and that wee vtterly deſpaire of any comfort of our ſelues, then will the Lords Mercy & deliuerance breake foorth as the Morning. And to this purpoſe are the words of Salomon, where hee ſayth, The hope that is deferred, Pro. 13.12.is the fainting of the heart: But when the deſire commeth, it is a tree of life. All theſe Teſtimonies are ſo many witneſſes of this truth, that howſoeuer Gods children goe drouping for a time, through the ſenſe and feeling of their ſins, and cannot any way, or by any meanes receiue any comfort, or howſoeuer outwardly they may bee afflicted, yet God hath determined their deliuerance: His comming foorth (to comfort and deliuer them) is prepared as the morning, &c.

Now, this deliuerance which the Lord hath promiſed to his children, to comfort their wounded conſciences,Gods deliuerance compared to the morning in three reſpects and thoſe that are in miſery, hee compares it to the riſing of the Sunne, and the bright and comfortable beames of the morning for theſe three cauſes.

Firſt, becauſe that though the Lord doe ſeeme to forget his people for a time, and deferre his helpe; yet in his good time hee will come with abundance of comfort, and cauſe the bright beams of his fauour and the cleare Sunne-ſhine of his mercy,A Similie. to ſhine into our diſtreſſed ſoules. If a man were in a waſte wilderneſſe in a darke and ſolemne night, and ſee neyther Sunne, Moone nor Starre, but heare the fearefull and terrible roaring and velling of wilde beaſts: Oh how glad would this man be, after a dangerous, tempeſtuous, ſtormy and ſolemne night, to ſee the face of the Sunne, and the comfortable dawning of the day: Euen ſo, what can bee more comfortable to a poore diſtreſſed Soule, and a wounded conſcience, after many blacke and ſtormy nights of affliction, when the conſcience of a poore ſinner is vponupon the Racke, and when a poore Soule ſhall ſee the anger of God againſt ſinne, ſee the torment of Hell, and his owne conſcience accuſing him for ſinne? What can bee more comfortable or more longed for of ſuch a man, then to behold the bright beames of Gods mercy in Ieſus Chriſt; to ſee the comfortable face of God to ſhine vponupon him, and to hauehave a ſenſe and feeling of his mercy?Act. 27. When Paul and his company had not ſeene the Sunne nor Moone for a long ſeaſon, at length they were glad to ſee the light appeare, Euen ſo, when a poore ſoule hath beene plunged, euen to the bottome of the ſea of deſperation, and ſees no one glaunce or glimmering of Gods mercy, but rather hath a long time wreſtled againſt the waues of deſperation, then to ſee but one ſparke or glimmering of Gods mercy, it is that which makes the hearts of Gods children to leape for ioy.

Secondly, it pleaſeth the Lord to compare his helpe to the riſing of the Sunne, becauſe as nothing can hinder that from riſing, but it keepeth continually that courſe which God hath ſet it: Euen ſo the Lord he hath prepared the helpe of his people, and the Deuill, nay all the Deuils in Hell cannot hinder him, no more then wee can by all our skill and might, hinder the riſing of the Sunne. And ſurely, this is greatly for the comfort of Gods children, that when the Lord is once: Prepared, and comming to helpe them, no Creature in heauen or earth can ſtay or ſtop him.

Thirdly, as the morning doth not diffuſe and ſpread his light ouer the earth all at once, but by degrees, by little and little, as the Sunne growes higher and higher: Euen ſo, the Lord for the moſt part makes his louelove and his mercy known vntounto men, not all at once, but by degrees, by little and little, as it ſeemes beſt to his Maieſty, and for the comfort of his children.

Seeing the Lord is Prepared to helpe vsus, and that with abundance of comfort, and ſo as no Creature, no, not the gates of Hell cannot hinder him, but he will make his louelove knowne vntounto vsus: Wee muſt all learne to poſſeſſe our ſoules with patience, to awayte the Lords leaſure for our deliuerance; not to preſcribe vntounto him the manner or the time when wee would be deliuered. It is ſufficient for vsus to know that comfort is prepared: Wee are ready in our troubles when we find not preſent helpe at hand, to ſuppoſe the Lord to bee farre off, and ſo grow impatient of delay, & cannot abide to wayte the Lords leyſure; ſo ſoon as Gods hand is layde vponupon vsus, wee looke to hauehave it taken off, and ſo ſoone as wee feele the heat of affliction, we look that God ſhould quench it: This made the Prophet Dauid in the heat of his affliction to cry out;Pſal. 10.1. Why ſtandeſt thou ſo farre off O Lord, and hideſt thee in due time, euen in affliction? And in another place hee ſayth, Hath God forgotten to bee gracious, and hath hee ſhut vp his louing kindneſſe in diſpleaſure. Thus the children of God hauehave wonderfully beene aſſaulted, and the fleſh ſomtime wreſtling againſt the Spirit preuaileth, and for a time getteth the vpper hand. But ſeeing our doctrine hath taught vsus (as wee hauehave heard) that howſoeuer God doth humble his children for a time, yet he forſaketh them not for euer: but in the middeſt of all their afflictions and tryals, mercy and deliuerance is prepared for them. Let vsus learne heere (how great ſo euer our conflicts bee) not to deſpayre of Gods mercy, but to Tarry the Lords leyſure: for it will ſurely and certainly come, euen as the Sun is ſure to riſe though it bee ſet for a time, or hidden by a thicke cloud, yet it will breake out and appeare moſt comfortably.

Ʋſe. 2 Seeing the Lords comming vntounto the godly is prepared, and therefore moſt certaine to come: So the ſame ſhall come as the Sunne in the morning, moſt comfortable: Wee are taught heere that our deliuerance from God ſhall bee ſure to come, when wee can moſt of all prize it, and when the ſame ſhall bee moſt welcome vntounto vsus. A Marchant takes his voyage into a farre Country,A Similie. and makes his reckoning within ſo many monethes to returne, his louing wife at home, about that time appointed, with gladſome heart looketh dayly for his returne: but by diſtreſſe of weather, or ſome other accident, ſhe heares not of him; or if ſhee doe, the newes is moſt vncomfortable: thus ſhee hath her heart poſſeſſed with ſorrow, hauing more cauſe of feare, then hope: At laſt, when ſtee thinketh leaſt, her deareſt husband returneth ſafe with great ſtore of wealth; who is able to expreſſe her ioy, and is not her ioy the greater, and her husband ſo much the more welcome for that he ſtayed ſo long? Yes doubtleſſe. So it fareth with our God: his delaying of comfort and deliuerance, makes vsus to prize the ſame the better when it doth come: When wee hauehave layne a long time vnderunder the heat of Gods wrath, and ſuffered a ſore night of affliction, when our ſinnes hauehave muſtered themſelues before vsus, and gone ouer our heads, as afore burthen too heauie for vsus to beare; and when wee ſhall ſeeme altogether loſt in our ſelues, then to be found of the Lord is moſt ſweete and comfortable: Oh it is the caſe of many of Gods deare children that hauehave vndergone a ſore night of affliction and ſorrow for ſinne,A principall comfort for the afflicted ſoule. and hauehave been ready to ſay, I am caſt out of thy fauour: yet hath the Lord at laſt anſwered their long expectation with a ioyful Morning of Sunne-ſhine of his mercy and fauour, & the bones that ſeemed to be broken hauehave reioyced: Oh then let vsus ſtay our ſoules vponupon this, that howſoeuer, No chaſticement for the preſent ſeemeth to be ioyous, Heb. 12.11.but grieuous: yet there is a time when it ſhall bring the quiet fruit of righteouſneſſe vntounto them that are exerciſed therby: Deu. 8.16.In regard hereof, Moſes the man of God ſayth, That the Lord humbled his choſen people, and proued them, that hee might doe them good at their latter end. And in my poore iudgement, a man may gather farre more vndoubted aſſurance of Gods euerlaſting fauour towards his ſoule by theſe inward afflictions, then by any outward proſperity in the world whatſoeuer: the Lord grant vntounto his poore afflicted ſeruants, that their troubled ſoules, which with ſorrow for ſinne, are caſt downe ſo low, that they may reape this gracious bleſſing. It followeth.

And hee ſhall come vntounto vsus as the raine, euen as the latter raine vntounto the earth.

IN theſe words the Prophet doth yet more fully expreſſe the mercy of God towards poore diſtreſſed ſoules, by the later rain that fals vponupon the earth: that euen as raine is moſt welcome to the ſcorched & parched earth in the time of ſummer, after a long drought to coole the heat, and to quench the thirſt thereof (as our owne experience this laſt ſummer hath taught vsus) as alſo to ripe the fruits of the earth, and to bring them to perfection: Euen ſo, when poore ſoules be wounded and ſpoyled of all ſenſe and feeling of the mercy of God in Ieſus Chriſt, and lye bleeding in their miſeries, ſcorched & tormented with the heat of Gods anger for ſin euen when men ſeem to be paſt hope: then if the Lord ſend a gracious raine, and a bleſſed ſhower to quench the heat of their poore afflicted ſoules for ſin, it ſhal be moſt welcome, for then is mercy moſt welcom when men hauehave felt the bitter ſmart of ſinne. But of this more largely the doctrine before.

Now,The ends wherefore the Lord doth defer his helpe. if any aske wherefore the Lord lets his owne people lye oftentimes ſo long ſoking in miſery before hee helpe them, and then helps them when as there is leaſt hope of helpe. I anſwere, he doth this.

Firſt, for the tryall of their faith, whether they will depend and hang vponupon him, alſo, for the exerciſe of their faith and patience.

Secondly, to make them ſee and know, that they bee nothing in themſelues, but that the ſtrength they hauehave is in Chriſt.

Thirdly, to ſtir them vp to ſeeke and pray vntounto him more earneſtly for helpe and ſuccour.

And laſtly, to make them highly to eſteeme of his mercy, for ſuch things as bee eaſily come by, are lightly eſteemed; but things which be long in getting, coſt much trouble and paines, and likewiſe ſuch things as come in time of great trouble and need, they muſt bee moſt ſet by; and therefore the Lord defers his mercy often to the laſt gaſpe, that ſo it might bee the more eſteemed.

This may teach vsus to continue our patience, and to wayte ſtill his leyſure: though hee deferre long, and ſeeme to forget vsus; yet Wee muſt liue by faith, We muſt hope for life in the midſt of death, and ſay with Iob, Though thou kill mee, yet I will truſt in thee. So, though the Lord defer his helpe and comfort many yeares, yet wee muſt neuer let goe our hold, but ſtill hang vponupon his mercy with the hands of faith.

And thus much for the firſt generall part of this Chapter, the godly practiſe of true repentance, and the ſeuerall fruit and effects thereof. The ſecond followeth.

Exposition of Hosea 6, Exposition · Verse 3