CXLV expository sermons upon the whole 17th chapter of the Gospel according to St.…

¹Now there are outward effects which will necessarily follow true and saving knowledge, even as the beams of the Sun do the Sun, though they are not called external as opposite to internal, no, they both go together; for they that know God, know him to be a Spirit, and that he must be worshipped in Spirit and truth, that all outward duties done without the heart, are but a mere hypocrisy; so that these outward effects are to be taken as streams coming from a full and precious fountain within, and they are such as these.

¹Now there are outward effects which will necessarily follow true and saving knowledge, even as the beams of the Sunne do the Sunne, though they are not called externall as opposite to internall, no, they both go together; for they that know God, know him to be a Spirit, and that he must be worshipped in Spirit and truth, that all outward duties done without the heart, are but a meer hypocrisie; so that these outward effects are to be taken as streams coming from a full and precious fountain within, and they are such as these.

1. 1II. External.II. Externall.

1. The true knowledge of God doth make a man effectually purge himself from all filthy and noisome lusts. To say we know God and yet give our selves to sin, is a lye, and it argueth no truth in us, 1· John 3.6. He that commits sin hath not known or seen God, which is the reason why the Prophets attribute all the ungodliness in a Land to the not knowing of God: So our Saviour tells the Pharisees, that all their wickedness was because they did not know him and his Father; and in this Chapter Christ saith, The world hath not known thee, but these have known thee. Ephes. 4. If ye have been taught as the truth is in Jesus; ⟨p. 87⟩and ye have not so learned Christ. What is this? when we have so learned Christ, as to put off the old man with the lusts thereof. Never then boast of thy knowledge and thy parts, what mortification of sin, what cleansing from thy filth doth it cause in thee; if thy Christian knowledge doth not work a Christian life, but thou art brutish and dissolute in thy life, tremble at thy estate, for thou art out of the way to heaven, 1 Pet. 2.20. some are said to have escaped the pollutions of the world through the knowledge of God, yet these did it externally only. They were swine though washed, not sheep, but thou dost not come thus far; though thou hast the knowledge of God, yet thou wallowest in thy mire, and lickest up thy vomit: Thy condemnation will be the greater, because thou knowest thy Masters will and dost it not. What sentence then shall we pass upon all the carnal and wicked ways of most men, they know well enough, they understand well enough, but because this knowledge hath no efficacy upon their lives, therefore they go in the broad way to hell.

1. The true knowledge of God doth make a man effectually purge himself from all filthy and noisome lusts. To say we know God and yet give our selves to sin, is a lye, and it argueth no truth in us, 1· John 3.6. He that commits sin hath not known or seen God, which is the reason why the Prophets attribute all the ungodlinesse in a Land to the not knowing of God: So our Saviour tels the Pharisees, that all their wickednesse was because they did not know him and his Father; and in this Chapter Christ saith, The world hath not known thee, but these have known thee. Ephes. 4. If ye have been taught as the truth is in Jesus; ⟨p. 87⟩and ye have not so learned Christ. What is this? when we have so learned Christ, as to put off the old man with the lusts thereof. Never then boast of thy knowledge and thy parts, what mortification of sinne, what cleansing from thy filth doth it cause in thee; if thy Christian knowledge doth not work a Christian life, but thou art bruitish and dissolute in thy life, tremble at thy estate, for thou art out of the way to heaven, 1 Pet. 2.20. some are said to have escaped the pollutions of the world through the knowledge of God, yet these did it externally only. They were swine though washed, not sheep, but thou dost not come thus farre; though thou hast the knowledge of God, yet thou wallowest in thy mire, and lickest up thy vomit: Thy condemnation will be the greater, because thou knowest thy Masters will and dost it not. What sentence then shall we passe upon all the carnall and wicked waies of most men, they know well enough, they understand well enough, but because this knowledge hath no efficacy upon their lives, therefore they go in the broad way to hell.

2. Saving knowledge, as it causeth an avoiding of sin, so a ready and willing obedience unto the commands of God. And for this sake all disobedient and rebellious sinners, are said in the Scripture not to know God: They are excellently put together, 1 Thess. 1.8. in flaming fire taking vengeance on them that know not God, nor obey the Gospel of Jesus Christ. What obedience then and conformity to Gods Law doth thy knowledge work in thee? this God looketh at, he careth not for thy head or thy tongue, if he have not thy heart, thy hands, and thy whole life. If so be the Apostle say, that he which doubteth whether such a thing be sin, he is damned if he do it, Rom. 14. how damnable is that mans condition, who knoweth and is assured that he sinneth, and yet wilfully persists in it! So that our knowledge is not to be carried only to truths, to what is to be believed, and there to sit down, No, but Rom. 12.2. we are to be transformed in our mind, that we may prove what is that good and acceptable and perfect will of God: We are to consider what is that which is acceptable and well-pleasing to God, and when we know it we must readily fulfil it: Oh that men of knowledge and parts would think of these things; Dost thou that which is well-pleasing to God? Doth God accept of such a life as thine? Is there not a plain contrariety and opposition between Gods will and thy lusts? A man of great knowledge, and also great impiety, were he not puffed up with self-flattery, would easily see the opposition between his life and Gods Word, the one is strict, his life is dissolute; the one calleth to avoid not only sin but the appearance of it, but thy life plungeth thee both into sin, and the occasions of it: Oh consider all thy knowledge and understanding helps thee no more then the devils knowledge doth them, they are not able to love or delight in God and his will.

2. Saving knowledge, as it causeth an avoiding of sinne, so a ready and willing obedience unto the commands of God. And for this sake all disobedient and rebellious sinners, are said in the Scripture not to know God: They are excellently put together, 1 Thess. 1.8. in flaming fire taking vengeance on them that know not God, nor obey the Gospel of Jesus Christ. What obedience then and conformity to Gods Law doth thy knowledge work in thee? this God looketh at, he careth not for thy head or thy tongue, if he have not thy heart, thy hands, and thy whole life. If so be the Apostle say, that he which doubteth whether such a thing be sinne, he is damned if he do it, Rom. 14. how damnable is that mans condition, who knoweth and is assured that he sinneth, and yet wilfully persists in it! So that our knowledge is not to be carried only to truths, to what is to be beleeved, and there to sit down, No, but Rom. 12.2. we are to be transformed in our minde, that we may prove what is that good and acceptable and perfect will of God: We are to consider what is that which is acceptable and well-pleasing to God, and when we know it we must readily fullfill it: Oh that men of knowledge and parts would think of these things; Dost thou that which is well-pleasing to God? Doth God accept of such a life as thine? Is there not a plain contrariety and opposition between Gods will and thy lusts? A man of great knowledge, and also great impiety, were he not puffed up with self-flattery, would easily see the opposition between his life and Gods Word, the one is strict, his life is dissolute; the one calleth to avoid not only sinne but the appearance of it, but thy life plungeth thee both into sinne, and the occasions of it: Oh consider all thy knowledge and understanding helps thee no more then the devils knowledge doth them, they are not able to love or delight in God and his will.

4. Where there is a saving knowledge of God there is a good and holy use made of all afflictions and miseries that fall upon them. They know they are strokes from God, and they come because of sin, that their end is to humble •s and debase us under the hand of God; and thus all the godly have done: They have looked up to God and considered not so much the blow, as the hand that gave it: so Job, The Lord gave, and the Lord hath taken away, Job 1.21. not the Sabeans, not the devil, but the Lord: but men that are ignorant of God, they discover it in nothing more then in their afflictions; they look only at second causes, they mind only the help of inferior instruments, they fret, they rage, they are discontented, and thus they think not of God nor their sins that have procured these. Consider thy self therefore under any exercises and afflictions, Is thy heart presently thinking of God? dost thou search and enquire into the cause, what sins of mine have thus offended God? have deprived me of my good things I enjoyed? this is in a saving way to know him. Woe be to that man who like Ezekiel's pot hath boiled in the fire of affliction, but his scum hath not gone off.

4. Where there is a saving knowledge of God there is a good and holy use made of all afflictions and miseries that fall upon them. They know they are strokes from God, and they come because of sinne, that their end is to humble •s and debase us under the hand of God; and thus all the godly have done: They have looked up to God and considered not so much the blow, as the hand that gave it: so Job, The Lord gave, and the Lord hath taken away, Job 1.21. not the Sabeans, not the devil, but the Lord: but men that are ignorant of God, they discover it in nothing more then in their afflictions; they look only at second causes, they minde only the help of inferiour instruments, they fret, they rage, they are discontented, and thus they think not of God nor their sinnes that have procured these. Consider thy self therefore under any exercises and afflictions, Is thy heart presently thinking of God? dost thou search and enquire into the cause, what sinnes of mine have thus offended God? have deprived me of my good things I enjoyed? this is in a saving way to know him. Wo be to that man who like Ezechiel's pot hath boiled in the fire of affliction, but his scum hath not gone off.

5. A true knowledge of God and Christ will make a man readily suffer and lose all when it's required; and if at any time we are unwilling, we love our wealth our life better, it's because we know not the excellency of Gods glory, and what an unspeakable reward is laid up for those that deny themselves for him: 2 Cor. 4. This made the Apostle say, We account these light afflictions not comparable to the eternal weight of glory: What made Moses choose the afflictions and reproaches of Christ, Heb. 11. rather then the treasures of Egypt, it was because by faith he saw him that was invisible. The Martyrs were no fools, though their enemies judged them so, for they knew how great that God was whom they feared, how able to reward them infinitely above their sufferings, and therefore their greatest wisdom was to lose their lives, that so they might save them. It's ignorance of God and Christ that makes us unwilling to bear the cross he requireth of us.

5. A true knowledge of God and Christ will make a man readily suffer and lose all when it's required; and if at any time we are unwilling, we love our wealth our life better, it's because we know not the excellency of Gods glory, and what an unspeakable reward is laid up for those that deny themselves for him: 2 Cor. 4. This made the Apostle say, We account these light afflictions not comparable to the eternall weight of glory: What made Moses choose the afflictions and reproaches of Christ, Heb. 11. rather then the treasures of Egypt, it was because by faith he saw him that was invisible. The Martyrs were no fools, though their enemies judged them so, for they knew how great that God was whom they feared, how able to reward them infinitely above their sufferings, and therefore their greatest wisdom was to lose their lives, that so they might save them. It's ignorance of God and Christ that makes us unwilling to bear the crosse he requireth of us.

¹In the next place let's consider the ground why knowledge if not thus accompanied is ineffectual.

¹In the next place let's consider the ground why knowledge if not thus accompanied is ineffectuall.

1. 1Why knowledge that is not thus accompanied is ineffectual.Why knowledge that is not thus accompanied is ineffectuall.

And first, Because knowledge in it self is only a perfection in the understanding, and seeing that the whole heart is fully corrupted, it must be universally healed, else there cannot be any salvation. I pray God ye be sanctified throughout in spirit, soul and body, 1 Thess. 5.23. Yea this knowledge is but a moral perfection, not a gracious: As we see in the devils, who have great abilities in their understanding: And hence it is that a man may be very knowing and yet very vicious, because this doth only dispel ignorance from the mind, it doth not sanctify the heart and affections to love and delight in what is good: Knowledge is requisite to bring in grace, yet knowledge merely is not grace: So that howsoever it be a necessary duty to get knowledge, yet when that is obtained there is a greater work behind in the cleansing and purifying of the heart. Praevolat intellectus, sed tardus sequitur affectus, with the eye we may discern many miles off in a moment, but our feet cannot so quickly go thither.

And first, Because knowledge in it self is only a perfection in the understanding, and seeing that the whole heart is fully corrupted, it must be universally healed, else there cannot be any salvation. I pray God ye be sanctified throughout in spirit, soul and body, 1 Thess. 5.23. Yea this knowledge is but a morall perfection, not a gracious: As we see in the devils, who have great abilities in their understanding: And hence it is that a man may be very knowing and yet very vicious, because this doth only dispell ignorance from the minde, it doth not sanctifie the heart and affections to love and delight in what is good: Knowledge is requisite to bring in grace, yet knowledge meerly is not grace: So that howsoever it be a necessary duty to get knowledge, yet when that is obtained there is a greater work behinde in the cleansing and purifying of the heart. Praevolat intellectus, sed tardus sequitur affectus, with the eye we may discern many miles off in a moment, but our feet cannot so quickly go thither.

2. Knowledge must have practise following, because doing is the end and accomplishment of knowing. It's not knowing the rules of Hippocrates will bring health, unless there be a practical use of them. Hence believing is called eating and ⟨p. 89⟩drinking of Christ, John 6. A man that is hungry, though he know never so much of excellent meats, yet that will not satisfy him, unless he eat. It's a rule Scire malum, non est malum, so God he knoweth evil, yet this knowledge is not evil; so Scire be••um, non est bonum: Philosophers make this distinction between the understanding and the will; the understanding draweth the object to it self, but the will is drawn by the object to it, so if I understand any thing, I am not in a moral sense that I understand, but if I will any thing, or love any thing, I am what I love, Anima ubi ama•, not ubi anima.

2. Knowledge must have practise following, because doing is the end and accomplishment of knowing. It's not knowing the rules of Hippocrates will bring health, unlesse there be a practicall use of them. Hence beleeving is called eating and ⟨p. 89⟩drinking of Christ, John 6. A man that is hungry, though he know never so much of excellent meats, yet that will not satisfie him, unlesse he eat. It's a rule Scire malum, non est malum, so God he knoweth evil, yet this knowledge is not evil; so Scire be••um, non est bonum: Philosophers make this distinction between the understanding and the will; the understanding draweth the object to it self, but the will is drawn by the object to it, so if I understand any thing, I am not in a morall sense that I understand, but if I will any thing, or love any thing, I am what I love, Anima ubi ama•, not ubi anima.

3. Knowledge merely speculative will not save, because Religion lieth most in the affective part: Knowledge is desired as a prerequisite, but the power and sweetness of it lieth in the hearty embracing of what we know. Hence Divines say, our eternal happiness in heaven is initially and radically in the understanding, but formally and completely in the will: Oh then know that all the while Religion is but in thy head, and thou hast it out of books, and by hearsay, thou hast but the shadow of it, the substance and sweetness of it lieth in the cordial embracements and enjoying what we know.

3. Knowledge meerly speculative will not save, because Religion lieth most in the affective part: Knowledge is desired as a prerequisite, but the power and sweetnesse of it lieth in the hearty imbracing of what we know. Hence Divines say, our eternall happinesse in heaven is initially and radically in the understanding, but formally and compleatly in the will: Oh then know that all the while Religion is but in thy head, and thou hast it out of books, and by hearsay, thou hast but the shadow of it, the substance and sweetnesse of it lieth in the cordiall imbracements and enjoying what we know.

4. Knowledge without the effects of it is so far from saving, that it condemneth the more. He that knew his masters will and did it not, was beaten with more stripes, Luk. 12.48. What makes the condemnation of those Christ preached to greater then of the Sodomites the worst of men, but because they sinned against more knowledge?

4. Knowledge without the effects of it is so farre from saving, that it condemneth the more. He that knew his masters will and did it not, was beaten with more stripes, Luk. 12.48. What makes the condemnation of those Christ preached to greater then of the Sodomites the worst of men, but because they sinned against more knowledge?

Use of Instruction,¹ How vain a thing it is to boast of knowledge and learning, if an holy life doth not follow it: As Absalom was hung by the hair of his head he gloried in, so will the knowledge of thy head damn thee. Austin said, such knowing men go quick to hell; oh there are too many such, that have much knowledge, but no grace, that know the Scripture speaking against gross sins, yet they wallow in them. The hottest flames in hell are for a knowing wicked man.

Ʋse of Instruction,¹ How vain a thing it is to boast of knowledge and learning, if an holy life doth not follow it: As Absalom was hung by the hair of his head he gloried in, so will the knowledge of thy head damn thee. Austin said, such knowing men go quick to hell; oh there are too many such, that have much knowledge, but no grace, that know the Scripture speaking against grosse sins, yet they wallow in them. The hottest flames in hell are for a knowing wicked man.

1. 1Use.Ʋse.

Use of Exhortation, to put all thy knowledge into practise: If I know what faith is, let me exercise faith: If I know what Christ is, let me obey him; All knowledge that makes thee not more godly, that brings thee not into nearer communion with God, is to be suspected; if it puff thee up, if it make thee conceited, then 1 Cor. 8. Paul saith, Thou knowest nothing as thou oughtest to know. Be not a Gnostic; oh that it might be said, Ye know God, or rather are known of God, Gal. 4.9.

Ʋse of Exhortation, to put all thy knowledge into practise: If I know what faith is, let me exercise faith: If I know what Christ is, let me obey him; All knowledge that makes thee not more godly, that brings thee not into nearer communion with God, is to be suspected; if it puff thee up, if it make thee conceited, then 1 Cor. 8. Paul saith, Thou knowest nothing as thou oughtest to know. Be not a Gnostick; oh that it might be said, Ye know God, or rather are known of God, Gal. 4.9.

SERMON XVII. Of the Knowledge and Worship of the One true God: And the contrary thereto, viz. Idolatry.

JOH. 17.3. To Know thee the Only true God, and Jesus Christ, whom thou hast sent.

JOH. 17.3. To Know thee the Onely true God, and Jesus Christ, whom thou hast sent.

WE have finished that duty which is said to be the Means to Eternal Life; We come to the Object, which is twofold:

WE have finished that duty which is said to be the Means to Eternall Life; We come to the Object, which is twofold: