Twenty Sermons, Sermon 18
JOHN VII. 17.
If any man will do his will, he ſhall know of the Doctrine, whether it be of God, or whether I ſpeak of my ſelf.
I Come now to the ſecond Propoſition, which is this: He that doth the will of God, ſhall be more aſſured of what he knows.
This is that which our Saviour implies, when he ſaith, He ſhall know of the Doctrine, whether it be of God, or whether I ſpeak of my ſelf; that is, he ſhall know it more certainly, know it more aſſuredly. To this agrees that ſpeech of our Saviour, John 8.23, 32, If you continue in my Word, then are you my Diſciples indeed, and you ſhall know the truth, and the truth ſhall make you free. Such an aſſured Knowledg had the Diſciples, John 6.69, And we believe, and are ſure, that thou art that Chriſt the Son of the living God. It was not a conjectural knowledg, but a certain knowledg; ſay they, We believe and are ſure. And ſuch a knowledg had Saint Paul, 2 Tim. 1.12, I know whom I have believed, and I am perſwaded that he is able to keep that which I have committed unto him againſt that day; He is able to keep my Soul, my Salvation, which he calls his Depoſitum, which he had depoſited with God. For the better Explication of this Truth, That he that doth the will of God, ſhall be more aſſured of what he knows; it may be demanded, What is this certainty, or aſſurance of knowledg?
Firſt, There are ſome things to be premiſed, or Cautions to be obſerved, for the finding out the Nature of this ſure and certain Knowledg.
Secondly, I will give you ſome diſtinctions of Knowledg, whereby you may ſee what it is I am ſpeaking of.
Thirdly, I will then give you the Deſcription of this ſure and certain Knowledg.
1. That you may know what this certainty of Knowledg is: there are ſome things to be premiſed, ſome Cautions for the finding out of this ſure and certain Knowledg, and the Cautions are theſe five:
Firſt, When I ſpeak of ſure and certain Knowledg, I do not mean an aſſurance of Salvation, neither do I ſpeak of the reflect act of Knowledg, whereby we know that which we know, 1 John 2.3, Hereby we know that we know; but I ſpeak of that the Apoſtle calls the full aſſurance of underſtanding, Col. 2.2. When a man is ſo rooted, ſetled, and eſtabliſhed in the preſent truth, (Epheſ. 4.14. 2 Pet. 1.12.) that he is not always doubting, imagining, haeſitating, and carried about with every wind of Doctrine.
The ſecond Caution is this, When I ſpeak of full aſſurance of underſtanding: you muſt remember, that there cannot be ſuch a full aſſurance attained, that will be abſolute and perfect: certainly, an abſolute, perfect certainty of Knowledg, cannot be attained in this life, that is, free from all doubting; for our knowledg in this life at the beſt is but imperfect; We know but in part, ſaith the Apoſtle, 1 Cor. 13.9. Although it be not abſolutely perfect, yet it is ſo ſtrong that it will not be overſwayed by the opinion of others, though they be very learned men; and this is that which the Apoſtle means in that Scripture, 1 Cor. 2.15, The ſpiritual man judgeth all things, but he himſelf is judged of no man: That is, he is able to judg, and diſcern between Truth and Error, between Copper and Gold, between Food and Poiſon; he is able to diſcern Error from Truth; He himſelf is judged of no man; that is, he is ſo certainly aſſured of the truth that he holds, that the contrary judgment of others, though men of greater parts, and greater Scholars, ſhall not overſway him, or make him to ſtagger. It is true indeed, Thomas ſtaggered a while at the Doctrine of the Reſurrection, yet he recovered himſelf, and afterwards came to that certainty, that he cryed out, My Lord, and my God, John 22.20. A man (for Example) may meet with ſome knots in Religion, fome knotty Diſputations, he may meet with ſome Objections that he doth not know how to anſwer: as Saint Auſtin ſaid, That original ſin was propagated to the Soul, I know it certainly: but how it is propagated, I cannot tell. A man may meet with ſome Objections that he cannot anſwer: however, he will not be overſwayed ſo as to forſake the Truth, becauſe he cannot anſwer ſome Objections.
Thirdly, When I ſpeak of this full aſſurance of underſtanding or knowledg in the myſteries of our Salvation; this Caution likewiſe muſt be remembred, That though it is true, that God doth beſtow it upon thoſe that do his will, yet it is not gained only by doing the will of God, but it is gained eſpecially by the gift of the Spirit of God. When Saint Peter made that excellent confeſſion of Chriſt, when our Saviour asked his Diſciples, But whom ſay ye that I am? he anſwered, and ſaid, Thou art Chriſt the Son of the living God, (Matth. 16.15, 16, 17:) And Jeſus anſwered and ſaid unto him, Bleſſed art thou Simon Bar Jona, for fleſh and blood hath not revealed it unto thee, but my Father which is in Heaven. It is the Spirit of God that leads us into all Truth.
Fourthly, When I ſpeak of a certainty of Knowledg: you muſt remember, that it is not a common gift of the Spirit of God, but it is a ſaving gift of the Spirit of God: for ſo ſaith our Saviour, Matth. 13.11, 12, 13, To you it is given to know the Myſteries of the Kingdom of Heaven, but to others it is not given; for whoſoever hath, to him ſhall be given, and he ſhall have more abundance: but whoſoever hath not, from him ſhall be taken away, even that he hath; therefore ſpeak I to them in Parables, becauſe they ſeeing, ſee not, and hearing, they heart not, neither do they underſtand. This ſame certainty of Knowledg, therefore, is not attained by any natural qualification: it is not a Knowledg that can be gotten, or learned in Natures School: it is not gotten by Art or Induſtry, or reading of Books, neither is it gotten by Tradition. The Gentiles had a Natural knowledg of God, Rom. 1.21, Becauſe that when they knew God, they glorified him not as God. They knew God by a Natural light; but it is a Knowledg that is revealed by the Spirit of God; and therefore the Spirit of God is called the Spirit of Wiſdom, and Revelation, in the knowledg of him, Epheſ. 1.17.
Fifthly, Take this Caution, this aſſurance of Knowledg is gradual: that is, it hath different degrees: in ſome it is more, and in ſome it is leſs; ſome are but Babes in Chriſt, others there are that are ſtrong men: ſome are weak in the Faith, Rom. 14.1. Others are rooted in Chriſt, and built up in him, and ſtabliſhed in the Faith, Col. 2.7. This certainty of underſtanding at the firſt is but very weak; as the Diſciples of Chriſt in the great Point of the Reſurrection, at the firſt they were not clear in their knowledg of it, Luke 24.21, We truſted that it had been him which ſhould have redeemed Iſrael; beſide all this, to day is the third day ſince theſe things were done; ſo that now our hope is almoſt at an end, in the great buſineſs of our Saviours Reſurrection: they were not cleat at the firſt. A man that hath this certainty of Knowledg, may have but a weak beginning at the firſt, and yet notwithſtanding it will encreaſe more and more: like the morning light, that ſhines more and more to the perfect day, Prov. 4.18. So that a man will at laſt come to be grounded, and ſtabliſhed in the truth; he will be ſtedfaſt, and unmovable, abounding in the work of the Lord, 1 Cor. 15. ult. He will be ſtabliſhed in Chriſt, and grow in grace, and in the knowledg of our Lord and Savour Jeſus Chriſt, 2 Pet. 3. ult.
Secondly, Let me give you ſome Diſtinctions of Knowledg, that you may be the better able to find it out. Knowledg you muſt know is twofold: there is a Natural, and a Supernatural Knowledg. Firſt, Natural Knowledg which is ingraven in the Soul of man by Nature, as the Gentiles by Nature knew God, Rom. 1.21. That is a Natural knowledg that is gotten by Art, and Induſtry, as the knowledg of Aſtronomy is, and the like.
Secondly, Supernatural Knowledg, that is revealed by the Spirit of God. Now the Supernatural Knowledg is twofold: — Firſt, It is either common: — Or ſecondly, It is ſaving. There is a common Supernatural Knowledg, that is common to the Reprobates, as well as to the Elect; for Reprobates who ſin the ſin againſt the Holy Ghoſt, they are enlightned with a Supernatural light. Every thing that is Supernatural, is not Spiritual; the Devils they have a Supernatural light, and yet it is not a ſpiritual, nor ſanctifying light; and therefore they that ſin the ſin againſt the Holy Ghoſt, have common light, which is Supernatural; the Text ſaith, They have received the knowledg of the truth, Heb. 10.26.
Secondly, There is a ſaving Supernatural light, viz. that which is infuſed into the Souls of the Regenerate, by the ſaving work of Gods holy Spirit. Now this ſupernatural ſaving light, that is again twofold.
Firſt, It is either mediate, that is, that which is acquired by means: as Reading, Hearing, and Praying, waiting upon God in the uſe of his Ordinances, according as God told Saint Paul in the preaching of the Word, Mens eyes ſhould be opened, and they ſhould be turned from darkneſs to light, and from the power of Satan to God, Acts 26.18.
Secondly, Or elſe it is immediate: and this is that light which is darted into the Soul without the uſe of means. Saint Paul (for example) he was enlightned miraculouſly by a Revelation from Heaven, Acts 9. And ſo in the Converſion of the Jaylor, how wonderfully was he enlightned on a ſudden! Acts 16. And the Converſion of the Thief on the Croſs, it was done immediately by the Spirit of God. Now when I am ſpeaking of this certainty of Knowledg, I ſpeak not of a Natural, but of a Spiritual Knowledg; neither do I ſpeak of a common Supernatural Knowledg, but of the ſanctifying and ſaving gift of the Spirit of God; neither do I ſpeak of the immediate, without the means; but I ſpeak of the mediate in the uſe of means; therefore to come to the third thing, that is, to give you the Deſcription of this certain and aſſured Knowledg: and the Deſcription is this.
Certainty of Spiritual Knowledg, it is a ſaving work of the Spirit of God, whereby a Believer receives ſatisfying light, and doth give up his underſtanding reſolvedly to thoſe Truths that are revealed to him. There are theſe five things to be noted in this Deſcription.
Firſt, I ſay it is a ſaving work of the Spirit of God. It is not the knowledg of Devils; the Devils have a Supernatural Knowledg; neither is it the knowledg of Hypocrites, ſuch a knowledg as they that ſin the ſin againſt the Holy Ghoſt may have: but it is that Knowledg that is darted into the Soul by the Holy Spirit of God, 1 Cor. 2.9, 10, Eye hath not ſeen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. The Apoſtle ſpeaks it of the Kingdom of Grace, as well as of the Kingdom of Glory; Man doth not know the work of the Spirit of Grace upon the heart: but ſaith he in the words following, God hath revealed them unto us by his Spirit, for the Spirit ſearcheth all things, yea the deep things of God. And it is the Spirit of God, that is ſaid to guide us into all truth, John 16.13. That is the firſt thing in the Deſcription, it is a ſaving work of the Spirit of God.
Secondly, It is a Knowledg whereby a Believer hath received ſatisfying light.
Firſt, A Believer hath received light. The truth is, none doth know the Truth aright, but he that believes it; therefore believing and knowing the Truth, are joyned together: 1 Tim. 4.3, Forbidding to marry, and commanding to abſtain from meats, which God hath created to be received with thanksgiving, of them which believe, and know the Truth.
Thirdly, I note this, whereby a Believer receiving ſatisfying light; But what is that light (may be, ſome of you will ſay) that may be called ſatiſfying light?
I anſwer, and ſhall give you an account of it in theſe five particulars:
Firſt, That is a ſatisfying Light, that is joyned with a powerful Conviction upon the Conſcience, when the Spirit of God doth eonvince us of ſin, and of Righteouſneſs, and Judgment, John 16.8. That is a ſatisfying Light, when the Spirit of God breaks in upon the Soul with ſuch an irreſiſtible Light, that a man cannot gainſay it, or withſtand it; for example, When the Sun is riſen in the morning, a man then knows it is day: and if a thouſand ſhould ſay to the contrary, he would ſay, I know it is day. Such is the light of the Spirit of God; it is an irreſiſtible light, it breaks in upon the heart with that power, that the heart cannot gainſay it.
Secondly, That is a ſatisfying Light, which ſettles and ſtabliſheth a man in the preſent Truth, that he will not be removed from it: When a man is rooted in the Faith, ſetled and ſtabliſhed in Jeſus Chriſt, then he hath received a ſatisfying Light.
Thirdly, That is a fatisfying Light, when a man can act Faith upon that light he hath received, and make bold adventures for the Truth that he hath embraced, when he can act Faith upon it; ſo did thoſe three Worthies in Daniel. 3.17: they had received ſuch ſatisfying Light, that God was the true God, and his Worſhip the true Worſhip, that they ventured a Furnace for it; ſay they, If it be ſo, Our God whom we ſerve is able to deliver us from the burning fiery Furnace, and he will deliver us out of thy hand, O King; but if not, be it known unto thee, O King, that we will not ſerve thy gods, nor worſhip thy Golden Image which thou haſt ſet up.
Fourthly, That is a ſatisfying Light, which will enable a man to diſcern between Truth and falſehood: though Errour be masked with never ſuch fair pretences, yet notwithſtanding a man ſhall be able to diſcover that Errour, and abhor it: and though Truth be eclipſed with never ſo many falſe Gloſſes, and Interpretations, and never ſo much oppoſed: yet a man can diſcern it, and cloſe with it, and cleave to it.
Fifthly, This is a ſatisfying Light, that will enable a man to reconcile ſome ſeeming differences that are in the Scriptures. Let me give you an inſtance in one or two: thoſe two places compared together, Gen. 6.6, And it repented the Lord that he had made man on the Earth, and it grieved him at his heart; but in Numb. 23.19, it is ſaid, God is not as man that he ſhould lye, neither the Son of man that he ſhould repent. Now a man that hath this ſatisfying Light, he knows how to reconcile theſe two places thus: Repentance in God, is not a change of his Will, but of his Work; God is ſaid to repent after the manner of men, becauſe he doth thoſe things that man doth, when he repents. Let me give you another inſtance: Saint Paul tells us, Rom. 3.28, Therefore we conclude, that a man is juſtified by Faith, without the deeds of the Law: But Saint James he tells the quite contrary, James 2.25, Ye ſee then, how by Works a man is juſtified, and not by Faith only. Now a man that hath ſatiſfying Light, he reconciles theſe two thus: Saint Paul he ſpeaks of juſtification before God; and Saint James he ſpeaks of Juſtification before men: We are juſtified before God by Faith only, we are juſtified before men by works. Again, they may be reconciled thus: Faith doth juſtifie our Perſons, but good works doth juſtifie our Faith; Good works are no part of our Juſtification, but only a proof of our Juſtification.
Laſtly, In the Deſcription I ſay this: A Believer having received a ſatisfying Light, gives up his underſtanding reſolvedly to thoſe Truths that are revealed to him. But you will ſay, When doth a man give up his underſtanding reſolvedly to thoſe Truths revealed to him? I will tell you,
Firſt, When he is reſolved to part with every ſin that the Word of God diſallows and condemns, though it be as dear to him as his right hand, or his right eye; and when he can practice every Duty that the Word of God commands, though it be never ſo difficult. As for Example, the duty of Mortification, and Self-denyal, and contempt of the World, when he can purifie his heart by believing, and obeying the Truth, 1 Pet. 1.22, Seeing you have purified your Souls in obeying the truth, through the Spirit. And it is ſaid of many of the Prieſts, that they were obedient to the Faith, Acts 6.7. And St. Paul ſaid, Acts 26.19: that he was not diſobedient to the Heavenly Viſion.
Secondly, A man gives up his underſtanding reſolvedly to the truth, when he can plead for the truth, and not plead againſt it. Saith the Apoſtle, 2 Cor. 13.8, For we can do nothing againſt the truth, but for the truth. Doctor Taylor the Martyr in Queen Maries days, he laid down his life for this truth, That it was lawful for Miniſters to marry; I know (ſaid he) that it is not a fundamental truth; but becauſe I know it is the truth of God, rather than I will part with any truth, I will part with my life. So then, when a man can thus reſolvedly give up his underſtanding to the truth, that he will part with his life rather than part with the truth, then hath he attained to this certainty of Knowledg indeed. And thus you ſee the Deſcription of it, and have the Point opened: now let me make Application of it.
Ʋſe 1. If this be a certain truth, That they that do the Will of God, ſhall not only know more of Gods Will, but they ſhall know it more aſſuredly: they ſhall be ſure of what they know, and ſhall attain to this certainty of Knowledg that I have been ſpeaking of: then it ſerves to let us ſee what is the reaſon of all the Errours that are broached, and ſo greedily drunk in, in theſe days in which we live; what is the reaſon of that uncertainty, and unconſtancy that is in Religion; that men are giddy-headed, turned with every wind of Doctrine and new Opinion; and ſuck in ſuch ſtrange and corrupt Doctrines, and that there is ſo many Sects and Schiſms: the reaſon is, becauſe men never attained to this full aſſurance of Underſtanding, this certainty of Knowledg that the Text ſpeaks of: If any man will do his will, he ſhall know of the Doctrine, whether it be of God, or whether I ſpeak of my ſelf. All the knowledg that they have of the Scripture, it may be it is but an Opinion, or a conjecture, or a gueſs, a notional knowledg, a knowledg that is taken up upon tradition, or truſt, not that they have any aſſurance of it in their own hearts and underſtandings: All the knowledg of Scepticks, thoſe that you call Seekers, Nullifidians, that believe nothing, all whoſe profeſſion is to profeſs nothing, all their knowledg is but a meer Opinion; the truth is, they have no knowledg at all; If they did know the truth, the truth would make them free; If they had known the truth, they would have been rooted, and fetled, and eſtabliſhed in it: they would part with their lives, rather than part with the truth.
A ſecond Leſſon you may learn hence, is this: It lets us ſee what the reaſon is of all that Atheiſm and looſneſs, and libertiniſm that is in the hearts of men, and practiſes of men at this day; the reaſon is, becauſe they never attained to any certainty of knowledg in the Doctrine of Chriſt, and Myſteries of Religion: they never did believe the Precepts and Promiſes, nor Threatnings of God cordially: For Example, Did men but believe the threatnings of the Word; to name two or three: When God ſaith, Ʋpon the wicked he will rain ſnares, fire and brimſtone, and an horrible tempeſt, this ſhall be the portion of their Cup, Pſalm 11.6. Again, when God ſaith, that he will wound the head of his enemies, and the hairy ſcalp of ſuch a one as goeth on ſtill in his treſpaſſes, Pſalm …8.21. And God ſaith expreſsly, that no unrighteous perſon ſhall inherit the Kingdom of God: neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor abuſers of themſelves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, ſhall inherit the Kingdom of God, 1 Cor. 6.9, 10. And that Text ſaith expreſly, That the fearful, and unbelieving, and the abominable, and Murderers, and Sorcerers, and Idolaters, and all lyars, ſhall have their part in the Lake which burneth with fire and brimſtone, Rev. 21.8. Did men but know theſe truths, were they but aſſured of them, durſt they do as they do? durſt they venture their immortal Souls, that muſt ſink or ſwim for ever, that are capable of endleſs bliſs, or endleſs, remidileſs miſery in Hell, more days than there are drops of water in the whole Ocean? Durſt they venture their precious Souls for the ſatisfying of every baſe luſt, as they do? No, they durſt not. Men do not know theſe truths: and becauſe they do not know them, therefore it is that they do not believe them; and becauſe they do not know and believe them, therefore there is in them an evil heart of unbelief, to depart from the living God. The firſt ſtep of the Souls departure from God, is by unbelief: ſo the firſt ſtep of the Souls approach to God, is by Faith; Unbelief is the cauſe of all other ſins. A man that doth not believe the Promiſes of God to embrace them, nor the Threatnings of God to fear them, nor the Precepts of God to obey them: when he departs from God by unbelief, he departs to other ſins, and ſtill departs further and further: ſo that the breach between God and the Soul, is never made up again: but ſuch a man departs from God ſtep by ſtep, until at laſt he comes to hear that Thunder-ſtriking ſentence, Depart ye curſed into everlaſting fire, prepared for the Devil and his Angels.
A ſecond Uſe is by way of Examination: and I beſeech you, my Brethren, to call your ſelves to an account, and examine whether you have this certainty of underſtanding, this aſſured Knowledg that I have diſcourſed of. May be you will ſay to me, But how ſhall we know whether we have it, or no? Anſw. I will tell you how you may know it, theſe three ways:
Firſt, By the names or expreſſions that the Spirit of God gives it.
Secondly, By the Properties of it.
Thirdly, By the Effects of it.
Firſt, You may know it by the names or Expreſſions that the Spirit of God gives it; ſuch Expreſſions as theſe now:
Firſt, It is called a Knowledg of thoſe things which are moſt ſurely believed, Luke 1.1: Not barely believed, but certainly believed.
A ſecond Expreſſion is, a being taught of God, John 6.45, And they ſhall be all taught of God.
Thirdly, It is known by this Expreſſion, by writing the Law of God in our hearts, upon the Tables of our hearts, Jer. 31.33. Heb. 8.10.
Fourthly, By this Expreſſion, by receiving the anointing that teacheth you all things, 1 Joh. 2.27, But the anointing which ye have received of him, abideth in you, and ye need not that any man teach you, but as the ſame anointing teacheth you of all things, and is truth.
Fifthly, It is known by this expreſſion, By having the mind of Chriſt; or knowing the mind of Chriſt, 1 Cor. 2. ult.
Sixthly, It is known by this expreſſion, by bringing high thoughts into the obedience of Chriſt, 2 Cor. 10.5. When there is ſuch a light in a man, that it can anſwer thoſe Objections that are made againſt the truth: when it can likewiſe ſo ſtifle thoſe reaſonings and cavils of his back-ſliding heart, that none of them ſhall be able to beat down the truth, but he ſhall be able to ſtick to the truth notwithſtanding; ſuch a man hath this certainty of Knowledg.
Laſtly, It is known by this expreſſion, the manifeſtation of the Spirit, 1 Cor. 12.2, But the manifeſtation of the Spirit is given to every man to profit withal.
Secondly, This certainty of knowledg may be known by the Properties of it, I ſhall name but theſe four Properties:
Firſt, This aſſuring Knowledg is ever an heart-humbling knowledg. Carnal knowledg, natural knowledg, unſanctifyed knowledg puffs a man up, it makes him like a pair of Bellows, as the word foreign, in the Original ſignifies, 1 Cor. 8.1: but this aſſuring Knowledg, it ever makes a man baſe and humble in his own eyes: the more you know of God, and of the truths of God, and of your own ſelves, the more vile and baſe you will be in your own eyes: I have heard of thee by the hearing of the ear, but now mine eye ſeeth thee: wherefore I abhor my ſelf, and repent in duſt and aſhes, Job 42.5, 6.
Secondly, This Knowledg is a reflective knowledg: it makes a man turn in upon his own heart, it makes a man to be wiſe for himſelf, Prov. 9.12, If thou be wiſe, thou ſhalt be wiſe for thy ſelf. There is many a man that knoweth how to teach others, but yet he cannot teach himſelf, Job 5.27, Lo this, we have ſearched it, ſo it is, hear it, and know thou it for thy good: In the Hebrew it is, Hear and know it for thy ſelf.
Thirdly, This aſſured Knowledg is an experimental knowledg: for it will make a man read ſome Sculpture or ingraving of the Spirit of God upon his own heart, that his heart will be Chriſts Epiſtle, written not with Ink, but with the Spirit of the living God, 2 Cor. 3.3. The truth is, my Brethren (and I would have you to remember it) that all the truths of God to a carnal and unregenerate man, are Myſteries. No man (for example) knows what Repentance is, but the repenting Sinner; no man knows what Faith is, but the true Believer; no man knows what Regeneration is, but he that is regenerate; no man knows what Union with Chriſt is, but he that is united to Chriſt; no man knows what it is to have Communion with Chriſt in his Life, and Death, and Reſurrection, and Graces, and Comforts, but he that hath felt them in his own heart; no man knows it ſavingly, until he knows it experimentally. A ſick man doth better know what his diſeaſe is, than all the Phyſicians in the World, becauſe he feels it. A blind man may talk of Colours, that never ſaw them. A hungry man may talk of a rich Banquet, that he never taſted of: But now this is ſure knowledg, it is an experimental knowledg.
Fourthly, It is a heart-warming knowledg: other knowledg, a notional knowledg, is but like the light of the Moon: it enlightens indeed in a dark night, but it doth not warm. But now this aſſured Knowledg is like the light of the Sun: it doth not only enlighten you, but it heats and warms your hearts, it will make you in love with Jeſus Chriſt, and to long for more Communion with him in Grace here, and in Glory hereafter.
Thirdly, You may know this certainty of Knowledg by the Effects of it, and I ſhall name but theſe two:
Firſt, This aſſured Knowledg will make you to hold faſt the Name of God, notwithſtanding all the oppoſition that you meet with: it will make you ſtick to the Truths of God, Pſalm 119.31, I have ſtuck unto thy Teſtimonies, O Lord, put me not to ſhame. In Rev. 2.13. God ſpeaks to the Church of Pergamus, Thou holdeſt faſt my Name, and haſt not denyed my Faith, even in thoſe days where Antipas was my faithful Martyr, who was ſlain among you, where Satan dwelleth: Thou haſt kept my Name there, in the midſt of oppoſition.
Secondly, It will make a man run any hazard rather than part with the Truth. See the courage of Saint Paul, Acts 20.24, The Holy Ghoſt witneſſeth in every City, ſaying, Bonds and afflictions abide me; but none of theſe things move me, neither count I my life dear unto my ſelf, ſo I may finiſh my courſe with joy. The truth is, a little light, if it be ſpiritual, will make a man to reſiſt temptations, that the allurements of the Fleſh, and the World, and the Devil ſhall not biaſs him, and carry him away. On the contrary, a great light, if it be not ſpiritual, will yield to every temptation: and hence it is, that ſometimes you ſee a man of weak parts ſtand out in an hour of temptation and tryal, when a man of ſtrong and great parts (if he wants this ſpiritual Light) falls fouly and fearfully. A man that hath once got this aſſured knowledg of the Truth, he will ſay, I will lay down my life, rather than I will part with the truth: another man that hath not received this Light, how will he ſhift, and ſhuffle, and temporize, and part with the truth, and ſwim with every ſtream, and ſail with every wind! How will he be a double-minded man in all his ways: and will be carried about with every wind of Doctrine!
Ʋſe 3. Now to ſhut up all with this one word of Exhortation: I beſeech you in the Name of the Lord Jeſus Chriſt, that you would labour for this full aſſurance of Underſtanding: that you would be rooted, and ſetled, and eſtabliſhed in the truth: get a ſetled underſtanding. Now to preſs you to this, let me uſe but theſe two Motives:
The firſt is this; The truth is, there is no proper Knowledg where this certainty is wanting, it is at the beſt elſe, but matter of conjecture. See an inſtance in Saint Paul, before he had this ſpiritual Light, in Acts 26.9, I verily thought with my ſelf, that I ought to do many things againſt Jeſus of Nazareth. It was but his thought and conjecture; whereas when a man hath once gotten this certainty of Knowledg, then he underſtands the Scriptures indeed, Luke 24.45, Then opened he their underſtandings, that they might underſtand the Scriptures. And you may obſerve in the Parable of the Sower, and the four Grounds, three whereof were naught, and one good: of the three firſt it is not ſaid, that they received the Word with underſtanding, but only the fourth Ground heard the Word, and received it with underſtanding, Matth. 13.23.
A ſecond Motive is this, it will be of ſingular uſe to you in erroneous and backſliding times: it will be of ſingular advantage to your poor Souls, when you ſhall have that Knowledg, that you can diſcern Truth from Error; and Gold from Copper, and Food from Poyſon. Our Saviour here in the Text ſpeaks of it as the Priviledg of a Believer, or obedient Chriſtian, that he ſhall be able to diſcern true Doctrine from falſe. Certainly, in ſuch times as we live in, wherein the Name of God is ſo much blaſphemed, and the Truth is eclipſed, and the Sun of the Goſpel is ſo much darkned by thoſe fogs and miſts of Error: it is a ſingular Priviledg for a man to have a ſetled knowledg in the Truth, that he may not be carried about with every wind of Doctrine. But it may be you will ſay, What courſe muſt we take to get this certainty of knowledg? I ſhall tell you that in three words:
Firſt, If ever you deſire to have this full aſſurance of Knowledg, you muſt reſolve to walk humbly with your God, Pſalm 25.9, The meek will be guide in Judgment, and the humble will he teach his way.
Secondly, Strive to be growing Chriſtians. That is an excellent Scripture, Hoſea 6.3, Then ſhall we know, if we follow on to know the Lord.
Thirdly, If you would get this full aſſurance of Underſtanding, I cannot give you a better direction than the Text gives you, which our Saviour here preſcribes you; do but the Will of God, that is, practice what you know, and you ſhall know more: and you ſhall know in a better manner, and know more aſſuredly than you do. I conclude with an excellent Speech of a Reverend Divine that is now with God; Men, in matters of Religion, do therefore become Scepticks, becauſe they are not Practicks: that is, men are ever doubting of Truth; they will be Seekers, Nullifidians, they will believe nothing, becauſe they do not practice what they know. It is the practical Chriſtian that ſhall know much of God: that ſhall have the mind of God made known to him, ſhall have more of the incomes of the Spirit of God; whereas, if you will not be practical Chriſtians, you ſhall be always floating, and wavering, and double-minded, and ready to be ſeduced, and led into by-paths of Error, which will endanger the Salvation of your immortal Souls. The Lord help us to practice thoſe Truths that we know, that he may delight in us, and do us good, and lead our feet in the way of life.
FINIS.