The Saints Dignity and Duty, Text 6 – Title page 7
Culpable Ignorance, OR, The danger of Ignorance under Means.
SERMON VI.
ISAI. 27.11.
For it is a people of no underſtanding, therefore he that made them, will not have merciemercy on them, and he that formed them, will ſhew them no favour.
IF you caſt your eyes, my brethren, upon the beginning of this Chapter, you ſhall obſerve, that when the Prophet had diſcovered the fierce dealing of God with the enemies of his people, verſ. 1. he doth from the ſecond verſe to the words of the Text, and ſo afterwards make known Gods gracious affection towards his own faithfull ſervants, as alſo his dealing with thoſe curſed Hypocrites, that live in the boſome of the Church. In a word (that I may not be long before I come to that which I deſire to deliver to you) in the diſcoverie of the Lords dealing, firſt with his own people, and then with others that live in the boſome of the Church, to whom he communicateth his ordinances, there are three things obſervable.
The firſt is Gods ſpeciall care of, and his tender love and fatherly affection to thoſe that love and fear his Name, that labour to approve their hearts and waies to him, that are called to the profeſſion of his truth and walk anſwerably thereunto; and that continueth to the ſeventh verſe, namely, That the Lord will keep them, and water them every moment, that he will keep them night and day, &c.
Secondly, As the Prophet expreſſeth Gods ſpeciall care of his ſervants, ſo withall he manifeſteth a ſecret kind of diſpleaſure that was in God, even toward thoſe that belong unto him, becauſe of the careleſneſs, and fruitleſneſſe that was among them, therefore he was pleaſed to lay his correcting hand upon them, yet ſtill in meaſure, with abundance of patience, and in much compaſſion towards them; and all for their ſpecial good, not to confound, but to humble and better them. And this we have from the 7th to the end of the 9th verſe, where the Prophet, ſheweth, what is the fruit of affliction to thoſe that belong unto God By this therefore ſhall the iniquity of Jacob be purged, and this is all the fruit, to take away his ſin: As if he ſhould ſay, Howſoever the Lord loveth his vineyard, yet he will prune it, not to deſtroy it, but to make it the more fruitfull: He onelyonly will take away the ſuperfluous branches, thoſe inordinate luſts that appear in the lives of his ſervants. This is the main iſſue and ſpeciall benefit of afflictions to the godly, to ſubdue their corruptions, to purge them, to make them walk more circumſpectly before God.
Thirdly, the Prophet having thus declared Gods care of his own people, and his fatherly chaſtiſement of them, in the laſt place, from the 9th verſe to the end of the 11th, he declareth his proceedings alſo againſt the curſed Hypocrites that live in the boſome of the Church, againſt thoſe that have a form of godlineſſe onelyonly, but deny the power thereof, that preſent themſelves before the Lord, and appear in his Sanctuary, as if they would doe great matters for him, yet their hearts are naught, and the Lord ſeeth them, and threatneth to deal with them accordingly, and in concluſion denounceth an utter overthrow, an univerſall ruine, and confuſion unto them, ſo as that their eſtates ſhall be altogether helpleſſe; for their defenced Cities ſhall be deſolate, and their habitations forſaken, and left like a Wilderneſſe; Yea, ſo helpleſſe ſhall they be, that if a poor ſilly woman come by, ſhee ſhall ſpoil them; The women come, and ſet them on fire. Now if it be asked, Why the Lord doth deal thus fiercely with carnall ſinful men, ſeeing though they have no ſtrength of grace in their hearts, yet they are his creatures; The Reaſon is rendred in the words of the Text, For it is a people of no underſtanding, therefore he that made them will not have merciemercy on them, and he that formed them, will ſhew them no favour. As if he ſhould ſay, Doe yee inquire the reaſon why the Lord is ſo deeply diſpleaſed with Hypocrites that live in thee boſome of the Church, and why he threatneth to proceed ſo ſeverely with them? Alas, it is no wonder, for they are a people of no underſtanding, what ſhew ſoever they make, though they enjoy the Ordinances, yet they are no way fit for Gods ſpirituall building, they are onelyonly fit for the fire of his wrath, though they are in the Church, yet they are not of the Church; therefore he that made them will ſhew them no merciemercy, and he that formed them, wil not vouchſafe to beſtow any favour upon them.
In the words there are two things obſervable: Firſt, the judgement of God denounced againſt this people; Secondly, the cauſe of that judgement: Or thus, Firſt, the ſin of this people; Secondly, The judgement of God becauſe of that ſin. The ſin of the people is, They have no underſtanding: The judgement of God becauſe of that ſin, Therefore he that made them will not have merciemercy on them, and he that formed them will ſhew them no favour. Firſt, you ſee the people offending; they want ſanctifying and ſaving knowledge, they are a people of no underſtanding. You ſee again the Lord obſerving this, and proceeding ſeverely againſt them becauſe of this; Therefore he that made them, will not have merciemercy on them, and he that formed them, will ſhew them no favour.
Firſt of the former, touching the ſin of the people. I will not ſtand long in the opening of the words: OnelyOnly thus much obſerve briefly, It is a people that have no underſtanding: What kind of people was it? Even thoſe that lived under the means of grace, that enjoyed all the helps and incouragements that a people could deſire, that had an outward call, and were counted the people of God, thoſe were a people of no underſtanding. Howſoever the Lord was pleaſed to inlarge himſelf toward them to beſtow many outward Priviledges upon them, to ſuffer them to enjoy many ſingular helps, howſoever they were thoſe to whom were committed the Oracles of God, and means of life and ſalvation, yet they remained unfruitfull and unprofitable, they were a people of no underſtanding, they had no depth of reach in ſpirituall things. The point obſervable from hence is thus much, That,
People may enjoy the means of knowledge, of life and ſalvation, and yet not withſtanding in the mean time not profit by them, but remain void of the knowledge of God.
What this knowledge is, and the nature of it, I will open unto you afterward, onelyonly thus much take along with you for the preſent, That by knowledge here, I mean ſaving knowledge. Knowledge, no doubt, this people had, and happily a great meaſure of underſtanding, they might know many things that belonged to grace and ſalvation; yet for the main, for the ſubſtance and truth of it, it was not the knowledge of God, it was not ſaving knowledge. A people may be in the boſome of the Church, live under the means of grace, and partake of the Ordinances of God, and yet notwitſtanding all this, be void of the ſaving knowledge of God. This is a Point that ariſeth clearly and evidently from the Text: Theſe people of whom the Prophet ſpeaks, were in the Church of God, lived under the Ordinances, and enjoyed all the outward priviledges of the people of God, yet, he ſaith of them, they are a people of no underſtanding; they knew nothing of God and ſalvation in a ſanctifying and ſaving manner. It is eaſie to confirm the truth of this Doctrine, by other places of Scripture. The Scribes and Phariſees ſate in Moſes chair, and were the teachers of others, and therefore (one would thinke) ſhould have underſtanding themſelves, yet our Saviour ſaith, Matth. 13.14. That in them was fulfilled the propheſie of Iſaiah, which ſaith, By hearing yee ſhall hear, and ſhall not underſtand, and ſeeing, yee ſhall ſee, and ſhall not perceive. It was not any want of means, they could alledge, or that they lacked the Ordinances; for they were alwaies hearing and hearing, they had all the light that could be afforded them to guide their feet into the way of peace, and no queſtion but they waited upon thoſe means, and yet they were not informed, yet they were not inlightned; to know the things that concerned the glory of God, and their own peace in a ſaving manner; they heard, but underſtood not; they ſaw, but perceived not. In the like manner Iſai. 42.19. the Lord complaineth of his own ſervants, thoſe that ſhould have been neer to him indeed, Who is blinde, but my ſervant? or deaf, as my meſſenger that I ſent? Who is blind, as he that is perfect, and blind, as the Lords ſervant: Seeing many things, but thou obſerveſt not; opening the eares, but he heareth not: It is generally conceived, that this is ſpoken of thoſe that drew neer to God even in the Miniſtery and Prieſthood, and were brought up eſpecially for this ſervice; yet notwithſtanding, who ſo blind as they were? and who ſo ignorant as the Meſſengers he ſent? It was alſo the Apoſtles complaint of the Hebrews, that whereas for the time they might have been teachers of others, they had need to be taught again which be the firſt principles of the Oracles of God, Heb. 5.12. Having ſo long a while injoyed the means of grace and ſalvation, and under the light of the Goſpel, and had ſo many gracious inſtructions and reproofs, ſurely they might have been in the higheſt Form in the School of Chriſt, they might have been guiders and teachers of others: yet notwithſtanding they had need themſelves to be taught the very firſt Rudiments, the very A, B, C. of Religion, they remained ignorant of the firſt principles of the Oracles of God, and were fitter to be fed with milk, than with ſtrong meat. In the prophecie of Jeremy, the Lord ſendeth the dull and heavie hearted Jews as it were to ſchool to the creatures; The Storke in the heaven knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, obſerve the time of their coming; but my people know not the judgement of the Lord, Jer. 8.7. So Iſai. 1.3. The Oxe knoweth his owner, and the Aſſe his maſters crib, but Iſrael doth not know, my people doth not conſider. The people of the Jews, Gods own people, enjoyed more means then ever any people beſides: They had line upon line, and precept upon precept, Iſa. 28 10.13. From the thirteenth yeer of Joſiah, (ſaith the Prophet Jeremie) even unto this day (that is, the three and twentieth yeer) the word of the Lord hath come unto me, and I have ſpoken unto you, riſing early, and ſpeaking, but ye have not hearkned. And the Lord hath ſent unto you all his ſervants the Prophets, riſing early and ſending them, but yee have not hearkned nor enclined your ear to hear, Jer. 25.3, 4. They had the means of grace you ſee, yet they were unprofitable under the means; they had helps for knowledge, yet grew not in knowledge. The point then is clear, That, The People may enjoy the means, and yet remain void of the knowledge of God. No more therefore for the proof thereof.
For the ground of the point a little. You will ask, Is it it poſſible that there ſhould be ſuch ſenceleſſe ignorance in the hearts of men that live in the boſome of the Church, and that any who partake of the Ordinances, and the means of ſalvation, ſhould yet remain a people of no underſtanding?
Alas, my brethren, the truth is, it is too too evident. We can ſpeak of great matters, and (as the Apoſtle ſaith) we thinke we know ſomething, but this I am ſure of, that though wee have lived long under the means, and have enjoyed abundance of light, yet notwithſtanding if a man ſhould go from houſe to houſe, even in this City where the means of knowledge are more then ordinary, he ſhould find a marvellous poor deal of ſanctifying and ſaving knowledge, yea, I doe aſſure you, of any reaſonable common knowledge in matters of Religion. If you ask, What is the ground of all this? I will anſwer briefly in two or three words.
The firſt cauſe why men get no more knowledge, notwithſtanding they have the means of knowledge, I take to be the blindneſſe of their mindes, the weakneſſe of their judgements, the ignorance that is in their underſtanding. Though they have all the outward helpes that any people have under heaven, yet having a want in themſelves, and a weakneſſe in their own powers and naturall principles, it is impoſſible that ever they ſhould receive any good by thoſe meanes. This is the very cauſe which the Apoſtle Paul alledgeth, Epheſ. 4.18. why the Gentiles were eſtranged from the life of God, namely, becauſe their underſtandings were darkned, and becauſe of the ignorance that was in their mindes, and the blindneſſe of their heart. It skilleth not how bright and clear the Sunne ſhineth, if in the mean time the viſive faculty be wanting; if a man have no eyes to ſee, he is never the better for the greateſt light in the world: So it is here; as long as men are full of blindneſſe and ignorance in their underſtandings, though the light of the Goſpel ſhine in their very faces, it is no mervail they benefit not thereby, for alas they have no eyes. The fault is not in the Goſpel; for that is light: but the fault is in their own ſouls; their underſtanding is darkned, the ſcales of ignorance are grown over the eyes of their mind, they want an inward principle of ſpirituall ſight, and ſo they are not able to reap any benefit by the moſt excellent meanes in the world as they ſhould doe. That is the firſt Reaſon.
Adde hereunto in the ſecond place, that as they have blindneſſe in their mind, and ignorance in their judgement, ſo they are meer naturall men: and no further then God is pleaſed by a ſupernaturall work of the ſpirit to goe along with men in the uſe of the meanes, is it poſſible that they ſhould be effectuall. Naturally men are careleſſe and negligent to attend and wait upon God with faithfull painfulneſſe in the uſe of the meanes, and ſo they will continue, till God put another ſpirit into them, and work that in them which will enable them to doe what nature never can doe: And hence it commeth to paſſe, that ſo long as they continue meet naturall men, they are not able to receive that ſweetneſſe, nor reap that benefit, that otherwiſe they might from the duplicate page duplicate page Word of God: they have no mind to it, they hear, it may be, but they are not whether they hear or no. Job telleth us, that wicked men ſay unto God, Depart from us, for we deſire not the knowledge of thy wayes, Job 21.14. It is a place worthy ſome obſervation; They ſay unto God, Depart from us; How doth a man ſay to the Almighty, Depart from me? I doe not conceive, that a company of men will be ſo deſperate, as openly to out-face God in his Ordinances, and bid him depart from them, or openly to profeſſe it to all the world, that they deſire not the knowledge of God, nor of his wayes: But they ſaid it in their hearts, and profeſſed it in their lives, being careleſſe of God, and regardleſſe of the meanes of life and ſalvation. When the Word came with counſell, with reproofe, with admonition, and the like, alas they flighted it, they made no regard of it, they neglected it; and as they behaved themſelves toward the counſels and admonitions of the Word, ſo they are ſaid to have behaved themſelves towards God. And, my brethren, it is all one, if hearing the Miniſter ſpeak unto you the word of God, and bring home to you the reproofes, and admonitions, and counſels thereof, you kick his Word from you, and happily take up armes againſt him; it is all one (I ſay) as if you take up armes againſt God and deſpiſed him: It is a plain caſe; our Saviour himſelfe hath ſaid it, He that deſpiſeth you, deſpiſeth me; and he that deſpiſeth me, deſpiſeth him that ſent me, Luke 10, 16. And ſo thoſe men Job ſpeaketh of, becauſe they manifeſted a careleſſe eſteem of the ordinances, are ſaid to bid God depart from them, and to profeſſe, they deſired not the knowledge of his wayes: as if they ſhould ſay, it is a tedious thing to us to be convinced out of the Word; we doe not deſire to be perſwaded to doe this or that; we have no heart to heare ſuch things as theſe. This is a generall fault among moſt that live in the boſome of the Church, to manifeſt a want of deſire of the knowledge of the wayes of God. How many ſeverall paſſages are continually extended to men in the preaching of the Word, both counſels and reproofes? ſome whereof it may be they receive: but ſuch as croſſe their diſpoſitions, and thwart them in any pleaſant or profitable courſe of ſinne, oh how tedious are they to their hearts? how unwilling are they to be informed of them? how willingly doe they reject thoſe bleſſed meanes that God, would put into their hands to helpe them to ſalvation? Famous it that place 2 Pet. 3.5. Thoſe mockers there ſpoken of, that ſhould come in the laſt dayes, ſaying, Where is the promiſe of his comming? the Apoſtle ſaith of them, This they are willingly ignorant of, that the Heavens were of old by the Word of God, &c. They are willingly ignorant; as if he ſhould ſay, they are ignorant becauſe they will be ignorant; they doe nto deſire to know that which might convince and reforme them. Look how it is with a truant Scholler; though the Maſter be never ſo carefull in his teaching, and take never ſo great paines with him, yet it is impoſſible that he ſhould thrive in his learning; for happily he comes one day to Schoole, and withdraweth himſelfe a week after, and loſeth more in two dayes then he can get in four: And you that are Tradeſmen know, that a runnagate Apprentiſe cannot poſſibly be informed in his trade, ſo as to behave himſelfe skilfully for his Maſters profit for the preſent, or his own benefit and comfort afterwards: So the truth is, if you ask me the cauſe, why ſo few men are ſavingly inlightned and informed in the wayes of life and ſalvation, notwithſtanding the abundance of meanes that they injoy; Oh it is becauſe we have ſo many truant Schollers in Gods Schoole, ſo many runnagate Apprentiſes from the meanes of ſalvation; this is the cauſe that howſoever there be meanes and teaching enough, yet men are not gainers by theſe good occaſions and opportunities, which God is pleaſed to put into their hands. This, I ſay, is the very reaſon. Let a Miniſter preſſe a man that is ſomewhat looſe in his life, to the performance of good duties, urge him to prayer with his family, to the ſanctifying of the Lords day, to leave his ſwearing, and his vain company, or the like, he will turn the deafe eare to you, and though happily he will not preſently flie in the face of the Miniſter, yet he will ſlight all that he ſaith; he for his part hath other buſineſſe in hand: no wonder, my brethren, this man profiteth not by the Word, ſeeing his heart is not ſet thereunto, ſeeing he intendeth it not, hath no mind nor deſire of the knowledge of the wayes of God.
The laſt and indeed the main reaſon why in this laſt age of the world, wherein the light of the Goſpel ſhineth ſo bright, yet men ſit in darkneſs, and in the ſhadow of death, and remain ſtark blind in heavenly things, and though waters are hard by us, yet we continue like a dry and thirſtie wilderneſſe, is, The corruption of mens hearts, in which they are ſetled, and in which they are reſolved to continue, come what will to the contrary. A ſetled and ſecret reſolution that harboureth in the ſouls of men, to maintain ſome private luſt or other, is I ſay, a ſpeciall reaſon why the mindes of men are no more inlightned, nor themſelves informed in the waies of life and happineſs. Mark it, I beſeech you; It is a thing that we may eaſily find to be true in our own experience: The retaining of any private luſt, alwaies hinders a man from attaining to ſaving knowledge. Look how it is with the bodie of a man, if one have a foul ſtomack, full of very bad and noiſome humors, commonly it breedeth a rheumatick eie, and a ſleepie and drowſie head; Juſt ſo it is alſo with the ſoul; if a mans heart harbour any noyſome luſts, if any ſinfull corruption lodge there, the truth is, it alwaies breeds a blear-eyed judgement, it ſendeth up ſuch ſtreams and miſts into the underſtanding as quite dazeleth it, ſo that it cannot diſcern the truths of God; and hence it cometh to paſſe, that the ſoul being ſetled on its dregs, ſpeak as long as you will, perſwade as much as you can, yet there is no way to prevail, further then God is pleaſed by a mightie hand, to break open the heart of a man, and to enlighten it, whether he will or no, as a man may ſay. 2 Tim. 3 6, 7. this is obſerved to be the main cauſe why men are ever learning, and never able to come to the knowledge of the truth; They are very good Churchmen (as they ſay) often in the Church, alwaies hearing, and yet notwithſtanding remain as poor, ignorant, ſilly ſots in the main things of life and ſalvation, as if they had lived all their dayes in the Weſt-Indies. What is the reaſon and ground of this? The Apoſtle complaineth there of a certain company of widdows, that were ever learning, certainly then you would thinke that they were good Schollars, no, that they were not. What was the cauſe, what? alwaies learning, up early, and down late, and yet never come to the knowledge of the truth? What is the cauſe? The Apoſtle telleth you in the ſixt verſe, They are laden with ſins, and led about with divers luſts; And verſ. 8. They are of corrupt mindes, reprobate concerning the faith, or (as it is in the Margent of your Bibles) of no judgement concerning the faith: Mark, like unto theſe carnall hearted widdows, there is a ſort of men in the Church of God, that carry the cloak of profeſſion upon them, and will run to every Lecture, and take hold of every occaſion to hear a Sermon, and yet alas know nothing, but are as ſilly and ignorant in the main grounds of Religion, as blind in the things of God, as any in the world: Will you know the reaſon why they thrive not? Obſerve it; They are laden with luſts, and led about with divers pleaſures; their hearts cleave cloſe to ſome corruption, they harbour ſome boſome luſt in their ſouls; they have a form of godlineſs, but they take not up the power of Religion, becauſe it would remove and diſ-place thoſe luſts that they love ſo well. I beſeech you obſerve that place, Iſa. 6.9, 10. When the Lord had a purpoſe to overthrow the people, and to bring a deſolation upon them for their obſtinacie, he biddeth the Prophet go and preach to them; but to what purpoſe? Not to doe them any good, for he would not ſave them. Well, what courſe then muſt the Prophet take? Goe (ſaith God) and tell this people, Hear ye indeed, but underſtand not; and ſee yee indeed, but perceive not. Make the heart of this people fat, and make their ears heavie, and ſhut their eyes; leaſt they ſee with their eyes, and hear with their cares, and underſtand with their heart, and convert, and bee healed. I beſeech you obſerve this Text: If they did ſee with their eyes, and hear with their ears, and underſtand … God would heal them: But God in his juſt judgement will not have them ſee, nor hear, nor underſtand, that they might not convert, and be healed, and he will accompliſh this work by the Miniſterie of the Prophet, and therefore he ſendeth him to harden them by his preaching, and how? Make their hearts fat, and then (as it followeth) their ears will be heavie, and their eies will be ſhut. Now (obſerve) what makes an heart fat? Firſt, continuall glutting of ones ſelf with diet, with immoderate eating and drinking; and then ſecondly, continuall ideneſſe; theſe two make men fat: Juſt ſo it is with the ſoul of a ſinner: When as the heart of a man cleaveth to a corruption, when as a mans affections are glued unto it, ſo that he takes delight in it, let it be what luſt ſo ever it will be, you ſhall ever finde him feeding upon it. The proud man continually feeds himſelf upon his pride, his minde is ever taken up with the thoughts of this or that faſhion, with this or that way of attiring, and adorning himſelf; The Adulterer is ſtill feeding on the pleaſures of his luſt, alwaies contemplating on thoſe curſed delights. The covetous man, meet him where you will, aſſoon as he is up in a morning, preſently he is talking of buying and ſelling, of bargaining and match-making; So the drunkard and the reſt of ſinners; the meat is never out of their mouthes, their hearts are continually ſet upon thoſe ſinfull corruptions to which they are addicted. And withall (mark) as there muſt bee feeding, ſo there muſt be reſting; for daily exerciſe and labour ſpendeth a man; and therefore we know thoſe that will feed any creature fat, put it up. So when a man is reſolved to contiune in that courſe wherein he is, is ſetled on his lees, hath ſet up his ſtaffe, he will go no further, but there he will ſtay; ſuch a mans heart is fat, and what followeth? his eyes will be blind: Whatſoever ſhall come from the Miniſter to thwart that ſinfull diſpoſition of his, to croſſe that luſt which lieth in his boſome, any way to diſeaſe him, or ſtir him off his dregs, though it be never ſo clear and plain, and delivered with never ſo much evidence and demonſtration of the Spirit of God it ſelf, yet he cares not for it, he is reſolved to do what he pleaſeth, and to take his own courſe, let them all ſay what they will. Hence it cometh to paſſe, that in theſe daies of light, wherein the means of knowledge run through the greateſt part of the land, and abound as the rivers from the ſea, and yet men remain ſtark blind in the myſteries of ſalvation, and altogether unreformed in their lives. Doe but obſerve a little the temper of mens ſpirits, and you ſhall finde it generally to be this: Thoſe truths out of the word of God which they conceive to croſſe their quiet, and diſturbe their peace, they will not indure: Their heart is reſolved to be at peace, and at libertie, come what come will; and therefore whatſoever truth it be that cauſeth any diſquietneſs or diſturbance in them, away with it; Oh (ſay they) I will have none of that, I have done with that point. Surely it is no marvell that ſuch men are not informed, ſeeing they have ſhut their eies, and will not ſee: Oh (ſay they) I ſee no reaſon for this, I underſtand not why I may not doc ſuch and ſuch a thing: Yea, you will not underſtand it, you will not be informed, becauſe it will trouble and diſquiet your hearts. There is many a man, my brethren, who if he might have his libertie in ſinfull courſes allowed him, and might injoy his credit, and contentment, and eaſe in the world, together with the Goſpel, would take up many truths that are now deſpiſed by him; but the main ground of his contempt lies here, he muſt have his ſin, he will take his libertie, he will enjoy himſelf what ever is ſaid to the contrary. And hence it is that God in his juſt judgement, ſeeing that ſuch men will not entertain the truth in the …ove thereof; that they might be ſaved; they ſhould be given up to ſtrong deluſions that they ſhould beleeve a lie, that they all might be damned, who beleeved not the truth, but had pleaſure in unrighteouſneſſe. Their heart being reſolved which way to walk, it is juſt I ſay with the Lord to give them up to blindneſſe of minde, to dulneſſe of ſpirit, to ignorance and error, that they may be hurried on in the waies of deſtruction for ever; It is Gods own word, 2 Theſ. 2.10. Becauſe men received not the truth (the whole truth of God) in the love thereof; M…y are loth to have ſome points to be true, as that a man …hould exactly obſerve the Sabbath; it is juſt with God to give ſuch up to a profane ſpirit, to deny the Sabbath; Others are loth to have this true, that they muſt pray duly every morning and evening in their family; it is juſt with God to give ſuch up to a ſottiſh and ſtupified courſe, that they can be contended to goe to bed like beaſts. The like I may ſay of many other duties: The Lord calleth for faſting and prayer, and would have his people humble themſelves and ſeek his face: now becauſe the duty is tedious, and happily the world croſſeth it, therefore many will fall out with the Ordinance, reject it, have nothing to doe with it; they will have their eaſe and their quiet; their hearts are grown fat, and if any thing croſſe their corruptions, they will not hear with that eare. It is fearfull what the Lord ſpeaks againſt theſe, Rom. 1. 28. and my heart trembleth to think of the hideous cur…e of God againſt ſuch courſes, and his ſevere indignation againſt ſuch perſons: It is ſaid there, that becauſe the Heathen delighted not to retain God in their knowledge God gave them over to a reprobate mind, to doe thoſe things which are not convenient. Mark; As they did not like to retain God in their knowledge; as who ſhould ſay, Muſt my mind be inlightned? muſt I be convinced and perſwaded, that I muſt lay aſide my ſelf, and be content in uprightneſſe of heart to imbrace every truth of God, though it be with the loſſe of eaſe, and credit, and eſtate, yea, and of life it ſelf? muſt I doe this? well, I doe not like it, I will not beleeve it, all the world ſhall never perſwade me to it. And why? Becauſe you have taken a ſleepy pillow before-hand, you have been reſolved to keep thoſe things that theſe truths croſſe. It is juſt with God, when men doe not love and like to retain the truth he affordeth them, to give them up to a reprobate mind, that is, to a mind void of judgement, not knowing the truth, not approving the Word. And you ſhall ſee theſe men in all their courſes and opinions vaniſhy; Why? Becauſe the Lord hath given them up to a reprobate mind, a mind not able to obſerve what he revealeth, and a heart not willing to entertain what he diſcovereth to be good.
Gather up theſe things. This is the laſt and moſt ſpeciall argument, why the hearts of moſt men are eſtranged from God and his truth, becauſe they harbour many luſts in their ſoules; and cleave cloſe to ſome or other corruptions. It is a paſſage worthy obſervation, that is recorded Jer 43. The people that were left behind in the land, when the King of Babylon had carried the reſt away captive, were reſolved to goe down into Aegypt; but they would firſt goe to the Prophet, and take his adviſe, and he muſt goe to the Lord, and whatſoever the Lord ſhould declare to them by the Prophet, that they would doe, be it good, or be it evill: Here was a very fair pretence. But their hearts were fully reſolved betore to goe down into Aegypt; and therefore when the Prophet brought them the anſwer of God, that they ſhould not goe, but that they ſhould remain in the Land; Thou ſpeakeſt fatſly, ſay they unto him, the Lord our God hath not ſent thee to ſay, Goe not into Aegypt to ſojourn there; but Baruch the ſonne of Neriah ſetteth thee on againſt us. So they obeyed not the voyce of the Lord, to dwell in the ſand of Judah. As if they ſhould have ſaid, we had thought thou wouldeſt have perſwaded us, that it was lawfull for us to goe down into Aegypt, and if thou hadſt done ſo, we would have hearkened to thee; but becauſe what thou ſayeſt is not as we would have it, becauſe it doth not fit us, nor ſtand with that courſe we are reſolved to take, we will not yeeld to it, whether it be truth that thou ſpeakeſt or no. I wiſh this were not ſo amongſt many of us, I doe not ſay, carnall and profane ones; the world is full of thoſe, and their ſpirits are too too manifeſt: but I ſay, I wiſh it were not a fault even amongſt many, that in ſome meaſure love and fear the Lord. We are grown ſick of our peace, and we muſt have our quiet, and eaſe, and contentment, therefore though we ſhould appear to be ſincere before God in all things, and zealous for the cauſe of the Lord of Hoſts, we will ſhuffle in divers practiſes, rather then be diſturbed and troubled in that courſe that we have ſet to our ſelves. Now, I ſay, gather up theſe, and I think the point is clear: If it be ſo that men are blind in their mindes, and cannot know the Word, if ſo be they are careleſſe and doe not attend to the Word, nay, if ſo be they be ſetled in their ſinnes and corruptions from which they will not part, it is no wonder, that though they have means, yet they are not ſavingly informed in the truth of God, anſwerably to thoſe meanes which are beſtowed upon them.
Let me adde now but one thing for the full clearing of the Doctrine. You will ſay, we ſee the quite contrary: For it is cleare and evident, that there are many that live in the boſome of the Church, that have a great meaſure of underſtanding, yet are not ſuch as God hath wrought upon effectually; yea, the Devill himſelfe hath knowledge enough, and many a man that is nought and carnall, hath an abundant meaſure of underſtanding, happily much more then ſome godly and holy men can attain to.
To anſwer this in two or three words. It is true I confeſſe, there is many a curſed hypocrite that hath a great meaſure of knowledge; and yet in very deed hath no true underſtanding at all. For the knowledge whereby ſuch men are inlightned, differs much from that information and underſtanding which the Saints of God have. For look as there is wild thime and garden thime, both of the ſame name, and both growing after the ſame manner, yet very different in their nature and qualities: ſo it is with knowledge; there is a gracious and a ſanctifying knowledge, garden knowledge, as I may ſay; and there is a wild and a common knowledge. I will open it a little, in two or three words. If you goe no further, but conſider the underſtanding of both barely, you ſhall cleerly perceive a main difference, between a Saint of God and an Hypocrite.
1. An Hypocrite, and a carnall man, like Judas, may thus farre have his underſtanding inlightned, concerning all the truths of life and ſalvation, that are either diſcovered or made known out of the Book of God, as to perceive the ſenſe of the words that are ſet down, and underſtandingly to diſcourſe of the meaning of the Scripture, and reaſon of the points therein contained, and that more freely and abundantly in outward appearance, then many of the deare Saints and Servants of God are able to doe: and yet all this is but that which the Apoſtle Paul cals a form of knowledge, Rom. 2.20. Such an one hath onelyonly got religion by rote, as we uſe to ſay; like a child, that happily may be taught a ſillogiſme, or ſome forme of an argument, he may ſay it without book, but underſtands it not: ſo hypocrites may have a form, and as it were, an outſide of knowledge, but there is ſomething in the bottome concerning the ſavingneſſe and holineſſe of knowledge, which they can never attain unto. For certain it is, there is never a carnall perſon under heaven, howſoever he can talk of God, and of Chriſt, and of Faith, that either knoweth God in the works of his wayes toward him, or hmſelfe in the works of his duty toward God. That is a ſtrange paſſage concerning Hazael, 2 Kings 8, When the Prophet Eliſha ſetled his countenance upon him, and wept, Hazael ſaid, Why weepeth my Lord? And he anſwered, Becauſe I know the evill that thou wilt doe unto the children of Iſrael: their ſtrong holds wilt thou ſet on fire, and their young men wilt thou ſtay with the ſword, and wilt daſh their children, and rip up their women with childe: And Hazael ſaid, But what, is thy ſervant a dog that he ſhould doe this great thing? He thought that there was no ſuch matter in himſelfe, he perceived not the corruption of his nature. And truth it is, that as it was with Hazael, ſo it is with every wicked man under heaven, further then God is pleaſed to awaken him, he neither knowes what he is himſelfe, nor what God is; talk of it he may, but cannot apprehend it in truth; in the the generall he may ſpeak of it, but in his own particular he cannot.
2. For the further proof of this point, That there is a main difference between a child of God and an hypocrite, in their very knowledge: though I know it is the judgement of many, and thoſe holy and godly too, that wicked men, in matters of knowledge, may go as far as any Saint under heaven, yet I take it they are deceived: for no ſanctifying work of the holy ſpirit of God is common to thoſe that are wicked and reprobates; but the work of ſaving underſtanding and illumination, is a work of ſanctification: and to prove that, goe no further but to the naked conſideration of a mans bare underſtanding. When the Lord is pleaſed to work effectually upon the ſoule, there is a ſanctifying work on the underſtanding as well as on the will. Now that work which is upon the underſtanding of a ſervant of God, as truly differs from the inlightning of a carnall hypocrite, as the heart of a Saint from the heart of a man not ſanctified: As the Spirit of God, I ſay, hath a proper and peculiar work of ſanctification upon the will of Gods children, ſo alſo hath he upon their mind and underſtanding; therefore of neceſſity, wicked men having no work of ſanctification, the children of God muſt needs differ from them in this particular of knowledge. Again, the Apoſtle is clear enough, 1 Cor. 2.14. The naturall man receiveth not the things of the Spirit of God, neither can he know them, becauſe they are ſpiritually diſcerned. Before a man can diſcern ſpirituall objects, he muſt have ſpirituall light; therefore wicked men being (as all hypocrites are) but bare nature, and wanting ſpirituall light, are not able to perceive and diſcern the things of God. So you ſee there is a plain and broad difference between the Saints of God, and carnall hypocrites in the point of knowledge and underſtanding.
Now then for the point it ſelfe, That there is ſuch a knowledge as is peculiar to the Saints; take it, my brethren, thus: The godly doe not onelyonly apprehend the meaning of the words in the Scripture, and are able to diſcourſe of the reaſons therein contained, but they diſcern alſo the ſpiritualneſſe of the work of grace, that is diſcovered in the ſame. Obſerve it: There being, firſt, the Word of God ſet down in his book, and then reaſons that goe along with it, and laſtly, a ſpirituall work of grace, that God hath made known in thoſe reaſons; the Saints of God alone ſee the ſpiritualneſſe of the work that is manifeſted and communicated in that reaſon there ſet down. The ſecret of the Lord is with them that fear him, Pſal. 25.14. wicked men may know repentance, but there is a ſecret of repentance which the godly onelyonly have: Wicked men may pray, but there is an inward ſpiritualneſſe and cloſing with the Lord, a ſecret humbling of the ſoule before the Lord, which the godly onelyonly have: wicked men, I ſay, can pray, and hear, and diſcourſe of repentance, and of faith, and the like, but there is a ſecret in all theſe, and a ſpirituall work derived into the ſoule, thorough the knowledge of all theſe, which the Saints onelyonly apprehend and underſtand. Take but an Apple, there is never a man under heaven can tell what taſt it is of, whether ſweet or ſoure, untill he have taſted of it; he ſeeth the colour and the quantity of it, but knoweth not the taſt: ſo there is no man under heaven diſcerneth more of grace then he findeth in himſelfe. A carnall man may talk of repentance, and faith, and obedience, yet notwithſtanding, there is a ſappineſſe, which I call the ſpiritualneſſe in theſe bleſſed works, that no man can tell and underſtand, but onelyonly thoſe that indeed have found by experience the work in themſelves. We uſe to ſay, and we ſay truly, that no woman knoweth the nature of a mother, before ſhe hath been a mother: So it is here; firſt, a man muſt have the work of grace in himſelfe, before he can rightly underſtand the nature of it. No man knoweth what it is to be the child of God, or what it is to have a child-like affection toward God, but ſo farre forth as he findeth and feeleth this in ſome meaſure wrought in himſelfe by the operation of the Spirit. I will not diſpute that text, Rev. 2.17. I will give him a white ſtone, and in the ſtone a new name written, which no man knoweth, ſaving he that receiveth it: but I take this to be the main thing intended there, which makes for my preſent purpoſe: Name there ſignifies Adoption; and the white ſtone, Abſolution: the Lord will abſolve and acquit him of all thoſe ſinnes that he is guilty of, and withall, he will give him the name of a ſonne. The Lord ſealeth to the ſoule of a Chriſtian man, that he is God reconciled to him: Now when the ſoul findeth this, and the like, and withall hath an inward work, which, though happily he cannot diſcover the manner and order thereof, nor expreſſe it to others, yet he knows more thereof then any man under heaven. Ask a child, How doe you know ſuch a man is your father? Alas, he cannot tell you, yet he hath a ſtrong affection toward him above all others, and feels in himſelf ſuch a leaning in his affection towards him, as another feels not. So the mother of the child that was brought before Solomon, had no Argument in the world to prove the child to be hers, but the yerning of her bowels, and relenting of her ſpirit toward the child, proved it ſufficiently. So there is in a Saint of God an inward tenderneſs of affection, a leaning of his ſoul towards God, which no man knowes but he that hath it.
If a curious workman after he hath made a clock or a watch, ſhew the frame thereof to a man ignorant of that Art, and declare to him the manner of making it, happily he will conceive his words, and his reaſons, and perceive that he ſaith truth, but he cannot make ſuch another, becauſe he hath not the Art it ſelf of clock-making: My brethren, ſo it is here, There is a curious frame in the ſoule of a Chriſtian, of grace, of faith, of repentance, of holineſſe, of love, patience, and the like; a bleſſed diſpoſition of heart, whereby the ſoul runneth right toward God and every holy dutie, and ſtrikes right (as I may ſay) in all holy obedience to God; this is a frame reared up by the hand of the Spirit of God alone, in the heart of a Chriſtian. Now the Apoſtle Paul, who had ſuch a work as this wrought in him, can tell the nature of hope, and of faith, and of repentance; but I that read what he hath written of theſe things, being a naturall man, though happily I underſtand the ſence, and apprehend the meaning of the words, yet the true knowledge of the nature of repentance, or faith, or hope, I cannot poſſibly attain to, ſo long as I remain a meer naturall man: Even as an ignorant man cannot conceive the Art of Watch-making, in that manner as the Artiſt himſelf underſtands it; ſo cannot I diſcern the nature of this ſpiritual frame in the heart, further then God is pleaſed to teach me this skill by the work of his Spirit within my ſelf. When I finde my own heart wrought upon, then I can beſt diſcover it to another, then doe I know that which before I never underſtood; though happily I could diſcourſe ſomething concerning ſuch things, and underſtand the outſide as it were, yet that was all, I never knew the bottom, as I doe now. You ſee then the difference between the knowledge of Hypocrites that live in the boſome of the Church, and the knowledge of Gods Elect, or ſaving knowledge. Now for the Uſe of all in a word or two.
If this be ſo, that men may live in the Church of God, and enjoy the means of grace, and yet be a people of no underſtanding, have no ſaving knowledge, then my brethren, here is a word of reproof to check all thoſe conceits, and pull down all thoſe ſilly imaginations of poor, ignorant, carnall creatures, that live here among us in the boſome of the Church, who becauſe the Lord hath been pleaſed to put them into a place where the truth is plainly taught and preached, preſently perſwade their own ſouls, that they have wiſe dome and knowledge enough to bring them to life and ſalvation. If happily you come to any of theſe men and tell them, that they ought to be inlarged in thoſe duties God requireth of his children, that they ſhould be able to catechiſe their families, to pray with them, to inſtruct them, that they ſhould be skilfull in the art of humbling their ſouls before God, in private converſing, and ſpirituall communion with him; Alas, they will anſwer you, that for the preſent, they are too weak and unable for ſuch things as theſe: Well, but prove them again afterwards when they have continued a longer time under the means, and demand of them how they have bettered themſelves, what ſtrength of grace they have attained unto; By no means you muſt meddle with them: What, they have not lived ſo long in a good Pariſh under a panfull Miniſter, and gone ſo often to Church, but ſurely they have ſufficient to bring them to heaven; and although they cannot doe ſo, and ſo, though they cannot give you a reaſon of the hope that is in them, yet they make no queſtion but to ſpeed as well as the beſt. Men think it enough to be good Churchmen, to have and injoy the helpes God vouchſafeth and beſtoweth upon his people, to be often hearers of the Word read and preached; and ſo reſt themſelves contented, and there ſet up their ſtaffe, though in the mean time they remain as blind, and ignorant, and as carnall as ever. My brethren, be not deceived, the Lord will not be mocked. It is not ſufficient to ſalvation, for a man to be an often hearer, to have his heart now and then inlarged, to give aſſent to the truths delivered, to conceive the grounds of them, or to be able happily to diſcourſe of ſome points of religion. Oh look further, he that hath ſaving knowledge indeed, goes farre beyond all this. You that are tradeſmen, or you that have children, will any man ſay, my child is a good Schollar, for he hath gone ſo long to ſchoole; or, my Apprentiſe hath good skill in his trade, becauſe he hath ſerved me ſo many yeares? It is true, he ought to be ſo: but it doth not follow, that becauſe he hath had ſuch and ſuch helps, and lived ſo long under them, that therefore he is ſo. So it is here: there is no reaſon for any man to ground his aſſurance of ſalvation on his injoyment of the meanes, or to imagine that God hath wrought mercifully for him in the matter of knowledge, which accompanieth life and happineſs, becauſe of his long living under a good miniſtry: no, it is not enough to have the preaching of the word among us, and to have the meanes and helps of ſaving knowledge; you may have all theſe, and yet remain ignorant and blind, and be a people of no underſtanding.
Secondly, this is a word of inſtruction to us. We are hence given to underſtand the ſinfulneſſe of our nature, and the blindneſſe of our mindes, ſeeing a man may have all the means under heaven, and yet all prove unprofitable to him; may injoy all the helpes that God hath ſet up in his Church for the good of peoples ſoules, and yet receive no good by them. What a ſtrange heart is ours? Yet ſo it is even amongſt many of us in this place, and I wiſh it were not ſo with moſt that live in the Church at this day. I fear me, that if a man ſhould goe from heart to heart, and obſerve every ones particular temper, he ſhould find this that I ſay, to bee too too true. What is the reaſon elſe you will not ſuffer a good Miniſter to follow you home, to ſearch your ſoules, but take pet at ſuch a man preſently? what is the cauſe of this? Surely your wayes are naught, your mindes are blinded, your hearts are hardned under the means. Men are loth to let others ſee what they are, becauſe they are not as they ſhould be; they are like dull-headed Schollars, to whom it is death to be poſed. But I ſay, obſerve therefore the mervailous deadneſſe and weakneſſe, the ſtrange beſotted dulneſſe of our natures to good, that when we have all the incouragements and meanes that may be, yet we get no benefit, we reap no profit by them. If a man ſhould have a tree in his garden, that all the dunging, and pruning, and dreſſing that he can uſe, will doe no good of, nor make it bring forth any fruit, certainly he would think that tree to be of a ſtrange temper: ſo here, let us ſee, and wonder when we ſee, that the Lord hath beſtowed ſo much coſt upon us, made his judgements come home even to our very doores, powred his mercies on us in abundance, yet we are not provoked, nor quickned, nor inlarged in the wayes of life; that though wind and tide be both with us, yet we make no progreſs in goodneſs, but he that was ignorant is ignorant ſtill, and he that was filthy is filthy ſtill. That we may therefore ſhame our ſelves, humble our ſoules, and bemoan our eſtates before the Lord, conſider, I pray you, but theſe two things; The variety of helps that God vouchſafeth us, and the ſucceſs thoſe helps find in our hearts. When all the fire in the town cannot warm a man, how cold is he? When all the perſwaſions under heaven cannot work upon a man, oh how flinty is he! How graciouſly, my brethren, hath the Lord dealt with you that live in this place? How many helps hath he put into your hands? you have prayers, and ſermons, and exhortations, and inſtructions, and admonitions, and comforts, forts, and all things that are available to bring a man to life and happineſs: Now he that groweth not under this means, he that thriveth not with this food, he that is not heated by this fire, he that is not quickned by this dew of heaven, let him take notice of the ſtrange diſtemper of his own heart, and the deadneſſe of his ſpirit. I know not what to ſay to you: Certainly, had the Devill himſelfe but any hope of receiving mercy, the ſermons that are made in this City, were able even to melt his heart, (as it were) and to bring him to conſider, and repent of the ſinnes he hath committed againſt Almighty God: but becauſe he hath no hope of mercy, he remaineth in a forlorne and deſperate condition. Yet the Apoſtle ſaith, Jam. 2.19. The Devils alſo beleeve and tremble; that is, they know all things contained in Gods Word are true, they beleeve them, and aſſent to them, and are perſwaded, that God will one day make all his threatnings good upon them, and upon the hearts of all the damned for ever, and that they together ſhall be wholly deprived of all thoſe mercies that God hath propounded in his Word, and they tremble at it. Look now into your own hearts, and ſee what kind of temper they are of; when notwithſtanding the many judgements that have been threatned, the many woes that have been denounced, yet, moſt either turn their back upon the Church, or turn a deaf eare to what they hear, and caſt the Commandements of God behind them, and rather fleer in the face of the Miniſter, and contemn what he ſaith, then be any wayes humbled for their ſinnes, or tremble at the Word of God, and the threatnings denounced out of it. My brethren, think of it for the Lords ſake, reaſon a little with your ſelves, and conſider, and ſay, Lord, what a wicked heart, and what a wretched diſpoſition have I? the Sea is troubled, the Mountains quake, and the earth ſinketh, when the Lord ſpeaks and uttereth his voice, nay, the Divels beleeve and tremble: but oh! what terrors and woes have I heard out of the Word, againſt my pride, my covetouſneſs, my ſwearing, my drunkenneſs, my profaning of the Sabbath, yet none of them ſtirre me one jot. I have had the fire full in my face, yet remain as ycie, and cold, and frozen as ever: I have had many a heavenly dew upon me, many a ſilver drop, yet continue a dry and barren Wilderneſs. Oh what a heart have I! Surely, my brethren, ſuch a caſe as this is very deſperate and deplorable; think of it betime; in vain it will be for you to put it off. You dream, and have conceits of knowledge, and imagine that you have faith and repentance, whereas, alas! you have little or none of theſe graces; I pray therefore conſider it now, and now hear and tremble, leaſt you tremble afterwards, when you are ſunk down in the pit for ever: When you are in hell, you ſhall feel another manner of trembling then now is expected from you; for it ſhall be farre greater, and altogether without hope of remedy. Where now are all thoſe profeſſed enemies and rebels againſt God? where is Nimrod? where is Pharaoh? where is Sennacherib? are they not in hell, and there left to periſh for ever? Reaſon the caſe therefore ſeriouſly with your ſelves, to the end that now you may be humbled, and brought to tremble at the Word of God, leaſt hereafter you tremble when all hope is paſt. To move you the more, conſider how graciouſly the Lord hath been pleaſed to work upon others: They have heard the Word, and have lived under the light of the Goſpel, and they have received benefit by it, they have attained to good meaſures of ſaving knowledge. Are there not ſome that live neer thee, of whom thou mayeſt ſay, ſuch a man I know, and I thought my ſelfe once to have had as much underſtanding in religion as he, I made account I had as much ability to doe God ſervice as ever he had. But now the caſe is altered; he is able to diſcourſe ſavourly and feelingly of the things of God, to pray ſenſibly and ſpiritually, to reaſon of the matters of ſalvation profitably, farre beyond that which I can doe, and yet I have had as many helpes, I have heard as much, and underſtood as much as he. O Lord, what a caſe is my ſoule in? what a ſinfull creature am I? Here is a drunkard converted, there is a profane ſwearer and a Sabbath-breaker wrought upon; my next neighbour, that happily was as bad as I, hath his ſoule humbled; many a gain-ſayer of the Goſpel, the Lord hath made him come crying to him for the forgiveneſſe of his ſinnes, begging pardon for ſuch and ſuch rebellions, eſpecially for his refuſing of the offers of mercy made in Jeſus Chriſt: and all this while I ſtand it out! What a ſtrange heart have I? That drunkard, that profane perſon, that ſwearer, that covetous wretch is brought home by the Word, and yet my ſoul is not inlightned to know God, and to underſtand the things of his kingdome! Now the Lord of heaven open your eyes, and have mercy upon your poor ſoules, and give you the knowledge of his truth, that you may be ſaved.
FINIS.
VVILFUL HARDNESSE: OR THE MEANS OF Grace Abuſed.
By that Reverend Divine, THOMAS HOOKER, Late Preacher in New England.
HEBR. 3.15.
While it is ſaid to day, if yee will hear his voice, harden not your hearts.
LONDON, Printed by G. D. for Francis Eglesfield, and are to be ſold at the Sign of the Marigold in Pauls Church-yard, 1651.