the great springs of heresie and errour the minde of man is novitatis avida and hence new errour pleaseth many more then old truth and every new-fangled opinion though he that runs may read it contrary to Scripture and reason creates in mens minds at least a suspition of the truth which all ages of the Church hath professed I am sure Christ makes it the badge of his sheep that they will onely hear his voice and not strangers Joh. 10. 5. his voice in his word and by his Ministers While men keep not to the wholesome word of God but affect this variety of phansy opinion they surfet not thrive Gellius Gell. lib. 3. cap. 13. tells us of Demosthenes that he being young and Plato's scholar by chance going to hear Plato resolved experiri an ad digna auditu tanto properatum studio foret upon which he deserted Plato and became Callistratus his disciple thus many affecting novelty though formerly in profession disciples are now turned to fables and in stead of being nourished by the word are poysoned with errour The seventeenth ground is Neglect of a carefull practise of what we hear if men came with a resolution to practise they would go away with much more profit for this would bring them with a great appetite and liking of the word of God as they in Acts 10. 33. They professed themselves to be as in the presence of God to hear all that is to hear so as to practise This is your wisdome Brethren to come with a resolution to practise for which you have our Saviour Mat. 7. 24. He is a wiseman that heareth and doth my sayings and S. James would have us not to be hearers onely but doers of the word Jam. 1. 22. for such onely are blessed in our Saviours account Luk. 11. 28. I pray consider that prophesie of Gospel-times with what resolution they invite one another to hear viz. with a resolution to practise Esay 2. 3. Come let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us his wayes and what more ordinary then to call on one another in these dayes Come we will go hear such a man to day but observe what followes we will walk in his ways and do you invite one another Brethren for this end nay rather when you go to hear the word is there not oft a secret reserve in your heart to go on in your sins They who come with such a resolution and not to practise are not like to profit by the word It is by this that Christ will have his disciples known Joh. 8. 31. If ye continue in my word then are ye my disciples indeed and to those God tells us that he will continue his mercy and goodness Psal 103. 17 18. To such as keep his covenant and that remember his commandements to do them The eighteenth ground is Anger malice either against the word or the Minister of it Many when the word of God searches and findes them out rage against it or the Minister of it As you may see they dealt with Stephen Acts 7. 54. they gnashed upon him with their teeth and at vers 57. they ran upon him with one accord and cast him out of the city Therefore the Apostle exhorts those who would so receive the word as to save their souls to receive it with meekness Jam. 1. 21. that is with a milde humble tractable spirit that as the Preacher is to instruct you in meekness 2 Tim. 2. 25. that is with gentleness and tenderness to your persons with anger and zeal against sin so you are to hear with submissive and tractable spirits as they did Acts 10. 33. laying aside all enmity against the word and the preacher of it And when by the word he convinceth you look upon him as a Chirurgion that comes to search your sores in order to a cure and when he presseth duty be facile and tractable The wisdome that is from above saith S. James is gentle Jam. 3. 1◠and easie to be intreated and where shall we finde this wisdome in men you shall sooner enrage then perswade As concerning the generality of men those the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd men 2 Thess 3. 2. that will quarrel with the Chyrurgion when he comes to binde up their wounds You must learn Brethren to submit to the word of God in humility if ever you will profit by it say as did Samuel Speak Lord for thy servant heareth The nineteenth ground is Neglect of a special application of the word preached Each hearer almost is ready to put off the word of God to another Such a reproof concern'd not me there the Preacher hit such an one such a threatning is nothing to me and many such like If ever you will profit by the word you must do as the disciples did when Christ had told them one of them should betray him each of them applied it to himself saying Lord Is it I so you must make a particular application of promises threatnings and precepts The best food will not nourish unless it be received you cannot live by feeding another man no more will the word of God except it be particularly applyed to our selves It should at least put us upon a serious examination Doth this threatning appertain to me Have I interest in this promise The childe may starve though the mother hath a full breast if it sucks not at it so we at the breasts of the promises unless by the Application of a particular faith we make them our own We must not onely hear of the promises slightly but we must search them out and that so as we may know them for our good Job 5. 27. In a Princes proclamation every one will look to that which concerns himself so should we in the proclamation of the Gospel look to that which in particular concerns us and in particular apply it to us And therefore you may observe that when God makes the word to be effectual he does it by a particular application of it to the soul as in that of Nathan to David Thou art the man for it is true that Job hath observed Job 33. 14. God speaketh once yea twice yet men perceive it not but then in vers 6. He openeth their ears and sealeth their instruction that is by a particular application of the word I know there are and may be miscarriages here the presumptuous sinner is too ready to catch at and run away with a promise the humbled dejected sinner to despair under threatnings A great piece of wisdome it is to apply the word suitably to our conditions if fainting the promises if secure the threatnings and this is so to be wise as to be wise for ones self Prov. 9. 12. and so to profit by the word And this is the second ground of unprofitable hearing in regard of Hearers the third ground is in respect
oft in divers successions one contrarie to another in the guidances and direction of our Pastors and Teachers Nor can we certainly or safely resolve our belief into them for we are bid to trie these Spirits whether they be of God They may either out of ignorance 1 John 4. 1. or malice mislead you Scripture Canon is the onely infallible guide and God may as soon deceive you as Scripture can 3. The excellent ends fruits of this revelation and the knowledge of it that is not onely for discourse though I could heartily wish it were made more use of this way not onely to exercise a subtile wit though there be Scripture-mysteries will do this too not onely to ripen a lascivient fancie which are the greatest ends of all other knowledge but the ends of Scripture-knowledge are more heavenly and spiritual The Apostle hath enumerated them to our hands it is profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 2 Tim. 3. 16. doctrine if thou beest ignorant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for reproof if thou beest erring and misled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for correction if thou beest sinning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction in righteousness to lead the to and direct thee in thy dutie Consider the excellencie of it in these respects above all other knowledge 1. It is a confirming knowledge the foundation and principle of constancie and settledness in Religion The chief cause of the light Scepticisme and wavering unsettledness of our times is the want of a sound Scripture-knowledge of the Truth with which if mens spirits were well ballassed they would not so soon be tossed about and carried away with every wind of doctrine The Apostle speaking of such gives this account of it that they were children Ephes 4. 14. in understanding Observe who they are the Apostle speaks of who are led captive by those seducers who creep into houses they are sillie women And why they the reason is given because they verse 7. are ever learning and can never come to the knowledge of the truth No man can simply desire to be deceived Error as error hath no sutableness or adequation to mans understanding but many are deluded by error under the vizard of truth Jacob was deceived with blear-eyed Leah instead of fair Rachel While men are in the dark not enlightned by a clear Scripture-knowledge they oft court error for truth This never more easie then in these daies when that which will most secure us from Apostatizing from acknowledged and received truth is a sound Scripture-knowledge which therefore the Apostle prays God for the Colossians and others that they might have the full assurance Coloss 2. 2. of understanding to the acknowledgement of the mysterie of Christ and he gives the reason This speak I lest any man should beguile you with Verse 4. eâ—tising words 2. It is a comforting supporting knowledge So David found it Psal 19. 8. The statutes of the Lord are pure rejoycing the heart and verse 10 sweeter they are then the honey and the honey-comb The Wise-man and he spake it experimentally as having more wisdome then all that were before him in Jerusalem found the upshot of all his knowledge to be nothing but vexation of spirit Eccles 1. 16. passing this deliberate judgement and sentence upon it verse 18. that in much wisdome is much grief and he that increaseth knowledge increaseth sorrow But the comfort of Christians was one end of Scripture which was written That we through patience and comfort of the Scripture might have hope Here an observant Rom. 15. 4. Reader may discover many glorious promises which are rich treasures of comfort full breasts of consolation from which the pious Christian may suck much supporting and chearing sweetness Here we may suck and be satisfied with the breasts of consolation as the Prophet expresseth it Isaiah 66. 11. The promise is as full of comfort as a dugge is full of milk as crying children are quietted with the dugge so perplexed consciences are quieted and eased by the promises this all other knowledge in the world cannot help you too What refuges hath Seneca the wisest of Stoicks found for doubting and troubled mindes and yet all ended in mere disquietness Not Athens must teach this lesson but Jerusalem not Reason but Revelation not Nature but Scripture I have read of a woman who was much disquieted in conscience even to despair and endeavouring to prove her own executioner was comforted by that promise Isaiah 57. 15. Thus saith the high and the loftie one which inhabiteth eternitie whose name is Holy I dwell in the high and holy place with him also that is of an humble and contrite spirit to revive the hearts of the contrite ones and of another who being readie to die Lord saith he I challenge thy promise by which thou art engaged to give rest to those who are weary and heavy laden and so was comforted 3. It is a Transforming knowledge which no other knowledge is We read Rom. 1. 21. of the Heathen who when they knew God glorified him not as God and the Psalmist having spoken of the knowledge of God in his creatures subjoyns this as the perfection of the word of God Psal 19. 7. that it converteth the soul The law of the Lord is perfect converting the soul In a word natural knowledge is onely sufficient to make men without excuse but Scripture-knowledge to make us wise unto salvation 2 Tim. 3. 15. Secondly The usefulness and necessitie of it as to an Apollos is still in Scripture justly accounted the cognizance and commendation of of an able Minister It was Ezras commendation that he was a readie Scribe in the Law of Moses and Timothies that 2 Tim. 3. 15. from a child he had known the holy Scriptures which Paul notes as the badge of a good Minister Thou saith he to Timothy shalt be a good Minister nourished up in the words of faith and of good 1 Tim. 4. 6. doctrine This knowledge is necessarie 1. That he may truely and savingly make known and discover Jesus Christ This is the great dutie of Ministers which was the end for which S. Paul desired the door of utterance Colos 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak the mysterie of Christ and therefore he desired to know nothing among the Corinthians but Jesus Christ 1 Cor. 2. 2. and him crucified Christ he is the summe of Law and Gospel the substance and as it were Epitome of the written Word Every thing in Scripture relates some way or other to Christ the Types shadowed him the Prophets foretold him the Sacraments signifie him and seal him The Law is a School-master to lead us unto Christ Gal. 3. 24. the Gospel offers him and conveys him our faith receives him our love imbraces him our hope expects him our obedience imitates and honours him the promises are grounded upon him by the Gospel-priviledges purchased by him Thus Christ is the
vineyard because it would not stand with his interest thus doctrines do oft ebbe and flow upon politick considerations and and the truth is lost in the world 3. All is done by the Spirit the Word is but a dead letter may we not therefore better expect the whispers of it then to be tyed to a constant attendance upon the word preached As if the impotent people John 5. should have argued we cannot be healed unless we be put in therefore we will not lie at the pool nay they knew but one of them could be healed at a time and yet all lay expecting Is it in vain to sow your seed because you can have no crop without the influence of heaven so no sowing the seed of the word because no thriving without the Spirit It is said James 1. 18. Of his own will begat he us of the word of truth The word is Gods yet we are begotten by the word So S. Paul tells his Corinthians In Christ Jesus I have begotten you through the Gospel 1 Cor. 4. 15. Because the hand writes is the pen therefore needless The Corinthians were S. Pauls epistle written by the finger of the Spirit and Saint Pauls preaching too 2 Corinth 3. 3. The Sun enlightens but by a medium the Spirit begets and regenerates but by the word as in 1 Pet. 1. 23 24. 4. I have alreadie profited by the word and therefore I have no further need of it The Apostle commands indeed that we should attend upon the preaching of the word but no longer then till the day star arise in our hearts 2 Pet. 1. 19. and I finde that alreadie in those appearances of Christ to my soul and these spiritual illuminations I have communicated unto me therefore I am disobliged from any further attendance upon the word In the removing of this scruple I desire these particulars may be considered I. Thy former experience of the efficiencie and power of the word will if they have been true sweeten the word more to thee raise up thy esteem of it revive thy delight in it and engage thee in a further and more chearfull attendance upon it I beseech you consider that pregnant place of the Apostle 1 Pet. 2. 2 3. As new born babes desire the sincere milk of the word that you may grow thereby If so be ye have tasted that the Lord is gracious A true taste will sharpen our appetites as a childe that hath tasted the breast is still longing and crying after it and can hardly be weaned from it so it will be with every true childe of God who hath rellished this sincere milk of the word he gets a stomach by eating Indeed a man may have a light superficial taste of the word and apostatize as in Heb. 6. 6. and that is sad but a real experience of the power and sweetness of it most effectually quickens desires after it So it did in David Psal 63. 1 2. He had seen and therefore desires to see As it fared with Jonathan 1 Sam. 14. 27. Mine eyes have been enlightned because I tasted a little of this honey so it is with Christians who have tasted the sweetness of the word they are enlightned to see the excellencie and desirableness of it which quickens their desires after it as in Psal 34. 8. taste that you may see It is the want of taste and experience which hinders men from the sight of the excellencie and desirableness of it I should suspect that man never to have profited by the word who himself pretends so to have profited by the word as to be justly exempted from any further attendance upon it II. We will charitably suppose it to be true that thou hast been converted by the word preached but art thou so perfect all on a suddain that thou needest no furtherances and additions of further degrees What because thou art born again is therefore the sincere milk needless by which thou shouldest grow Thou professest the truth well but doest thou not need to be confirmed by the word preached It was the Apostles work to confirm the souls of the disciples Acts 14. 22. and surely most needfull in these unsteadie unsettled wavering and apostatizing times when many who have professed highly have apostatized fouly Be your knowledge true it is but imperfect for we know but in part and therefore you still need the word to be a light and a lamp to you your affections sanctified but perhaps are dull and heavie they need the word to quicken and enflame them as Christ did his disciples Luke 24. 32. Thou art at the highest pitch of thy attainments why Christ hath given Pastours for the perfecting of the Saints Ephes 4. 12. or if thy graces thrive and grow still thy comforts may be but weak and languishing therefore thou still needest the word quicken and strengthen them for God creates the fruit of the lips peace They are not sensible of their imperfection sure who feel not the want of a constant supply of the word of God The meat of one day will not serve you for a week and surely you do not pray onely for bodily but spiritual food when you say Lord give us this day our daily bread The Israelites gathered their Manna in the wilderness daily and not once for all if laid up it putrified while we are in our pilgrimage we must daily gather the Manna of the word of God to nourish us till we come to our heavenly Canaan and then we shall not need it Naaman washed seven times in Jordan before his leprosie was cleansed some of the old leprosie of sin cleaves to the best and we must be continually washing in the waters of the sanctuarie and Blessed is the man that heareth me watching daily at my gates c. Prov. 8. 34. III. As to the Scripture pleaded in Peter it is necessary to observe 2 Pet. 1. 19. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill doth not denote the term of time but as Beza notes on Matth. 1. 25. tempus interjectum simpliciter denotat it asserts the present but denies not the future time as Scripture affords us many instances as Matth. 28. 20. I am with you unto the end of the world What no longer Yes it will be their happiness to enjoy him to eternity So Matth. 22. 44. Sit thou on my right hand till I make thine enemies thy footstool But shall Christ sit there no longer Yes surely So here untill notes the end of the word not the term of time for our attendance We must attend so long but it doth not say then no longer use of it The Enthusiasts use this place to favour their neglect of the word for by the day-star they would understand extraordinary immediate revelations so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is evident the Apostle meant the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 20. as opposed to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 16. such are these
built up in the holy faith strenghned in the truth quickned in holiness and in a word through faith be brought unto salvation as is intimated in that of our Saviour John 20. 31. These things are written that you might believe and that believing you might have life But a little more particularly these are concerned in the search of Scripture 1. Those that are ignorant to be informed and inlightned This is one use of Scripture to be profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction 2. Tim. 3. 16. and the Apostle elsewhere tells us that whatsoever was written afore was written for our learning Rom. 15. 4. and this is it for which David so much extols the Law and word of God both in Psal 19. and 119. so frequently confessing that by these commandments he was made wiser then his enemies verse 98. that he had more understanding then his teachers verse 99. and so in many other particulars 2. The more learned and knowing Christians to be quickned and established None are so learned but may be scholars in the school of Christ none but may be further informed or by oft searching the Scripture be more strengthned and confirmed Desire the sincere milk of the word that ye may grow thereby saith the Apostle 1 Pet. 2. 2. Grow in grace and grow in knowledge 2 Pet. 3. 18. The word of God is not only seed to beget Christians but milk to strengthen and nourish them The want of the word is compared to a famine Amos 8. 11. In a famine when men have not a daily and constant supply of bread the strength and activity of their bodies decay and languish so will it be in the soul without a daily supply of this Manna this bread which comes down from heaven the Scriptures or word of God there will be a decay in knowledge and a languishing in our graces The most knowing Christian must search the Scripture to have his affections to Gospel-mysteries quickned and enflamed his faith established and his memorie quickned what the Apostle saith of his writing to the Philippians Phil. 3. 1. To write the same things for you it is safe and no less safe for the most knowing Christian still to be reading the same things again and again 3. Those that are distressed Christians to be comforted It was one end of writing the Scripture that we through patience of the Scripture might have hope Rom. 15. 4. and therefore must be one end of our searching them and David by experience found this true in Psal 19. 8. where he saies The statutes of the Lord are right rejoycing the heart and very frequently in Psal 119. as that the word was his comfort in his affliction verse 50. that Gods statutes were his songs in the house of his pilgrimage verse 54. that the law was his delight verse 92. and so in many other places much to the same effect And indeed here may we meet with supporting comforts suitable to every condition Here are examples of the patience and comforts of the Saints in the like cases Art thou in want and povertie Consider Daniel preferring his course fare of bread and water before the kings portion Dan. 1. Art thou under reproach and affliction for Christ Consider the Apostles rejoycing that they were counted worthy to suffer for Christ Acts 5. 4. Art thou called to the fiery trial Consider the three children untouched in the midst of the furnace Art thou despoiled of goods and children Consider Job upon the dunghil S. Chrysostom writing to Cyriacus the Bishop then in banishment tells him how he was comforted in the like case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If the Empress saith he will banish me let her Châ—ys ep 125. my comfort is the earth is the Lords and the fulness thereof If she will saw me asunder she may I fare no worse then the Prophet Isaiah If she will cast me into the sea I have the the example of Jonah If she will cast me into the fierie furnace so were the three children cast If she will cast me to wilde beasts so was Daniel cast into the den of lions c. Besides all these encouraging examples how many gracious promises are there upon record which are full breasts of consolation as it is in Isai 66. 11. a metaphor saith A Lapide upon that place taken from crying children who are quieted by the breast so are perplexed Consciences by the promises I have read of a woman that was much disquieted in conscience even to despair endeavouring to be her own executioner but was comforted with that place Isai 57. 15. For thus saith the high and loftie one that inhabiteth eternitie whose name is holy I dwell in the high and holy place with him also that is of an humble and contrite spirit to revive the spirit of the humble and to revive the heart of the contrite ones And of another man who being ready to dye Lord saith he I challenge thee by that promise Matth. 11. 28. Come unto me all ye that labour and are heavie laden and I will give you rest and so was comforted Here is a word of season to him that is weary as in Isai 50. 4. 4. The tempted Christian for strength against the onsets of Satan Here a Christian may meet with that armour by which he may quench the fierie darts of Satan Ephes 6. 17 David overcame Goliah with a stone out of the brook and Christ Satan not by his omnipotencie as he might but by a Scriptum est It is written If Satan assault thee this spiritual Goliah take one stone out of this brook a plain text of Scripture thou mayst conquer and triumph over him He enters the lists disarmed that is ignorant of the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom Doth Satan Chrysost Hom. â—n Coloss set upon thee by force Here is the spiritual panoply the whole armour of God especially the sword of the Spirit of which we may say as he of the sword of Goliah There is none like it Or doth he more cunningly endeavour to circumvent thee by his wiles and subtleties here thou mayst be so instructed that thou shalt not as the Apostle saith be ignorant of his devices 2 Cor. 2. 11. that so you may easily countermine his plots As he tempts to sin perhaps upon that suggestion that It is a little one but Scripture will tell thee Rom. 6. 23. The wages of sin that is of every sin and the least is death He bids thee Do what others do but the Scripture saith Thou shalt not follow a multitude to do evil Exod. 23. 2. He bids Put of thy repentance thou mayst repent afterward but the Scripture saith Esau found no place for repentance afterward although he sought it with tears He tells you You shall gain by sin but the Scripture tells you that this seeming gain will prove a real loss Matth. 16. 26. Or that these sins are full of pleasure but the Scripture