1. qu. 23. art 5. p. 94. c. 3. merita sua illis applicasse qui praedestinati electi fuerunt consonant to this is Ioh. 17. 24. I will that they may behold my glory which thou hast given me c. they determinately not others 4. In respect of peculiar communications from Christ which proceed from that special relation which they have unto and peculiar union with Christ as members to the head for though there be a laying out of grace for some in divine purposes yet there is no effectual partaking of it till actual believing for communion is founded in union the bond of which is faith Eph. 3. 17. by means of this union a Christian partakes of grace of sense motion growth life from Christ as the head onely communicates to the united members Christ is the Saviour onely of his body Eph. 5. 23. III. This peculiarity appears in the peculiar workings of the spirit and here is a four-fold peculiarity 1. In respect of peculiar illumination The Apostle speaking of the shortness of natural light as to saving discoveries 1 Cor. 2. 9 14. yet addes ver 10. but God hath revealed them to us by his spirit c. so in that most excellent Scripture 2 Cor. 4. having said ver 3 4. that the Gospel is hid to those that are lost he addes ver 6. an intimation of a special illumination indulged to Saints For however he dealt with others God who commanded light to shine out of darkness hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ David makes this an argument in begging illumination of God I am thy servant saith he Psal 119. 125. give me understanding A wicked man may have much common illumination but such as vastly differs from the illumination of the Saints those puff them up with pride these humble them though I confess this leaven is apt to infect the best as Paul 2 Cor. 12. 7. Notwithstanding those the soul stands at a distance and enmitie from Christ nay oft apostatizeth from the profession of him but Heb. 6. 4. these bring the soul effectually to close with Christ Every man saith Christ Ioh. 6. 45. that hath learned of the Father cometh unto me That 's a head-floating illumination this an heart-affecting illumination that like the light of a glow-worm which hath no heat in it this like the light of the sun warmeth and quickneth where it comes it is called the light of life Joh. 8. 12. it provokes Saints to love God and to trust in God Psal 9. 10. they which know thy name will put their trust in thee Common illumination in a wicked man is like the sun shining upon a dung-hill calls out its stench and corruption whereas this illumination is a heart-changing and a life-reforming knowledge See Ephes 4. 20 21 22. 2. In respect of a peculiar sanctification so in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might purifie unto himself a peculiar people so Tit. 3. 5. He saved us by the washing of regeneration and renewing of the holy Ghost Sometimes Gods peculiar lie wallowing in the mire Ezek. 36. 25. of sin a long time with the rest of the world in the grossest pollutions till God by his grace and spirit sanctifies them to himself as a peculiar Therefore God promiseth in the Prophet his spirit as clean water to sanctifie the people I am sure so it was with the Corinthians 1 Cor. 6. 10 11. And such were some of you but how come they to be otherwise why ye are washed ye are sanctified by the spirit of our God Christ is made Sanctification as well as Righteousness 1 Co◠1. 30. to his people Righteousness by imputation Sanctification by powerfull and gracious energie and operation 3. In respect of peculiar sealing Seals note propriety we seal what is our own God sets the seal of his spirit upon believers to note that proprietie he hath in them it is peculiar to such Eph. 1. 13. in whom also after you believed you were sealed with that holy spirit of promise So 2 Cor. 1. 21 22. who hath sealed us and given the earnest of the spirit in our hearts It notes that esteem God hath of his people we do not use to seal up trifles but jewels which we most value and his special love to his chosen ones Christ set his spouse as a seal Cant. 8. 6. upon his heart the seat of love thus you finde out of every tribe a peculiar number sealed to God Rev. 7. 5. God seals none with his spirit but whom he hath sealed with the privie seal of election of which the Apostle speaks 2 Tim. 2. 19. The foundation of God standeth sure having this seal The Lord knoweth them that are his 4. In respect of special and peculiar communions with God Eph. 2. 18. For through him we both have an access by one spirit to the father through Christ as Mediatour meriting our access to God by the spirit directing and assisting us in our addresses to him 1 John 1. 3. Our fellowship is with the Father and the Son a thing which wicked men are wholly strangers to men in a natural condition are described to be without Christ and God that is can have no communion Eph. 2. 12. with him for as the Apostle saith 2 Cor. 6. 15 16. What concord hath Christ with Belial what communion hath light with darkness fellowship with sin and communion with Christ are inconsistent all communion with God is grounded in a covenant-interest by the fall man lost all communion with God and cannot be restored to it but through a Mediatour in whom we have interest upon the account onely of the covenant of grace but wicked men are strangers to the covenant Ephes 2. 12. communion flowes from union now the spirit being the bond of union must also be the means of Communion and this is the Saints Peculiar whose communion with God here is mediate in Ordinances in which a wicked man enjoys nothing of Gods which is the Saints priviledge here as immediate Communion is their happiness and glory hereafter sed quorsum haec may some say This I shall endeavour now to shew you by some short and plain Application First It serves to silence those who rob God of his peculiar or at Applicati ∣ on least of his glory in having a peculiar people as those do who assert the death of Christ to have been equally intended for all those who lay all the success of Christs undertakings and of grace offered upon the arbitrary uncertain determination and compliance of mans fallible nay corrupted will By which means it may come to pass nay were it so it would come to pass certainly that God should have no peculiar people for the corrupt will cannot encline to close with grace till grace subdue the perversness of it or to speak the best should God have a peculiar upon
pompous then that at Jerusalem yet being not suitable to the word of God our Saviour rejects it John 4. 22. Ye worship ye know not what But salvation is of the Jews Why because they had the true worship according to the word of God which natural light cannot discover Nay nothing hath more prejudiced Spiritual Gospel-worship then measuring it by mans reason which hath alwaies begat pompous superstitious outsides in worship the easiness and splendour of which hath made them gratefull to corrupt nature Fourthly From the necessitie of divine supernatural revelation in order to saving discoveries of God the Apostle speaks expresly 1 Cor. 2. 14. that the natural man perceives not the things of God neither indeed can he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man elevated by the highest improvements of reason and understanding if destitute of the Spirit cannot reach the things of God That this is the proper importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears from the Apostle Jude verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any man solis naturae facultatibus praeditus saith Calvin qui humanae tantùm rationis luce In locum In locum ducitur saith Grotius who hath no other guidance then the light of nature is he to whom S. Paul denies a possibilitie of any saving discoveries of the things of God The outward shinings of the Gospel can bring us to no saving knowledge unless the Spirit withall shine into the heart to give the knowledge of God in the face of 2 Cor. 4. 6. Jesus Christ much less can the dim light of nature if thousands remain blinde under the full beamings and sun-shine of the Gospel no wonder they should be in the dark who have onely the candle-light of reason These enlightnings of the Spirit will appear necessarie if we consider 1. Mans corrupted condition in which he wants not onely light but eyes and these the Spirit must communicate the outward discoveries of the Gospel are ineffectual to it without the Spirit though Christ himself the Sun of righteousness displayed many beams of glorious light in his miracles and doctrine speaking as never man spake still the Pharisees remained in the dark our Saviour gives you one account of it Matt. 13. 11. Unto you is given to know the mysteries of the kingdome but to them it is not given much less can the most vigorous ray of natural light effect this Could it discover the object it cannot renew and change the faculty nor open the blinde eyes which alone is the work of the Spirit which therefore S. Paul prays for on the behalf of his Ephesians Ephes 1. 17. that God would give them the spirit of revelation to the knowledge of himself that the eyes of their understanding being enlightned they might know what was the hope of his calling and so on No man hath John 1. 18. seen the Father at any time but the Son and he to whom the Son will reveal him 2 The manner of these discoveries which is spiritual which the Apostle gives as the reason why the natural man perceives them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every object is discovered by a suitable light therefore the light of reason can no more reach the mysteries of the Gospel then the light of sence can the objects of reason The Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my opinion strengthens this argument while he endeavours to elude it for he would have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the babe in Christ for certainly if he who hath some measure of spiritual discerning by divine illumination as the least Saint hath cannot reach such discoveries they who are wholly destitute of the illumination of the Spirit cannot attain to them Fifthly From the Scripture-description of those who had onely the guidance of natural light described to be without Christ without hope without God Ephes 2. 12. Alienated from the life of God through the ignorance and blindness of their minds Ephes 4. 18. Not to know God 1 Thes 4. 5. to be darkness in the abstract Ephes 5. 8. And but to grope after God Acts 17. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Egyptians under their thick darkness or the Sodomites when struck with blindness farther characterized as those who had a disrelish of the Gospel which was to them but foolishness Nay the most improved 1 Cor. 1. 23. of them were the greatest opposers of the Gospel you have here not onely the lesser voluptuous Epicurean but more strict refined Verse 18. elevated and severe Stoicks one of whose principles was to love virtue for virtues sake opposing S. Paul and esteeming him but a babler and a setter forth of strange gods while he preached Christ Chrysostome thinks their bringing him to Areopagus was to punish Verse 19. him as they had done Socrates to death by two hundred elghtie one suffrages for innovating in religion such an undream't of thing was a Jesus amongst the wisest Philosophers even at Athens who set up their Philosophical principles in opposition to the Gospel upon which account the Apostle warns his Colossians to beware lest they be spoiled by Philosophy Colos 2. 8. Not that the Apostle decries all use of Philosophy as some in our daies it is hard to say whether with more ignorance or impudence do but only so far as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and surely all is not such unless it be in vain to be rational that is to say to be men for Philosophy is nothing but the genuine birth of right reason and res Dei ratio saith Tertullian the candle of the Lord saith Solomon who yet decries Philosophers as Haeresiarcharum Patriarchas so far as corrupted but the errours of Philosophy do no more argue the uselessness of Philosophy then the errours of Divines evacuate the studie of Divinitie These belong to Philosophy no otherwise then wens or boyls to the bodie which being cut off or cured the bodie remains useful and necessarie Philosophy is not opposite but assistant to Divinitie and while Hagar will wait upon Sarah no reason why she should be thrown out of doors though Philosophers have oft been the greatest enemies and opposers of it To summe up all if those who had onely the light of nature be thus in the dark if neither Christ nor the means of salvation nor the true worship of God were discoverable by it it 's sufficiencie to any saving discoveries may I hope from the premises be rationally concluded But the Remonstrants have one salve for all this which is that the facienti quod in se est improvements of the light of nature though they be not immediatly sufficient to salvation yet do dispose to the receptions of farther communications of grace and saving discoveries of God so the Dort-Remonstrants determine Truth Pag. 327. is they have so many subterfuges in making out a sufficiencie of means to those
are or at least resolve to be holy 3. Every ungodly and wicked man is really prejudiced against Scripture-light and knowledge Joh. 3. 19. Light is come into the world and men love darkness So many corruptions and lusts have all wicked men reigning in their hearts so many real bolts and bars they have against the true scripture-Scripture-knowledge it is irkesome and troublesome to them to entertain that truth which will discover their sins and so break and disturb the security they have been in a long time and therefore they rather with those in Job desire God to depart from them As the Philosopher observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Mâ—taâ—â— lib. 1. men desire a doctrine suitable to their corruptions and this is the reason of that variety of doctrines and religions now in the world which the doctrine of the Scripture will not in the least comply with and that is the true cause of mens averseness from an effectual entertainment of the Gospel and of their shutting eyes against Scripture-light and convictions The Philosopher gives this as the reason why young men are not fit scholars in morality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are guided by lust and passion and the Apostle gives the same reason why some are learning and never come to the knowledge of the truth because they are such as are led about by diverse lusts in 2 Tim. 3. 16 17. That soul which is resolved to give up it self unto obedience of the Scripture is that which will readily embrace the doctrine of Scripture because inwardly complyant with and conforming to the will of God Whereas a wicked man when he searches Scripture he hath something within him that rises up against the truths of God a carnal minde within him that is enmity to God which disputes the commands and quarrels with the truths of God â— A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Heathen that is What we learn that we may do while we do it we further learn it As knowledge must regulate our practise so our practise will promote and increase our knowledge of the Scripture VII The praying searcher that interchangeably reads and prays This the Wise-man directs unto Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord c. This is an excellent way sure for as the Scriptures will afford us matter for our prayer so prayer will lead us into the knowledge of the Scriptures Searching scripture will enflame our zeal in prayer and prayer will promote and facilitate our study of Scripture Moses when the Ark set forward and when it rested again prayed devoutly as we may read Numb 10. 35 36. so when you set upon reading of the Scripture and when you rest from it do it with prayer S. Austin August prafat ad lib. de Doct. Christ hath two remarkable stories to this purpose One of Antonius the Hermite who was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he could though he knew not one letter fully understand and by heart repeat the whole Bible the other of a certain servant converted from Heathenisme to Christianity Qui triduanis precibus obtinuit ut codicem oblatum stupentibus qui aderant legendo percurreret who by praying three daies obtain'd of God that he read through the Bible when offered him to the amazement of them that were present This was it the Apostle directs unto If any want wisedome let him ask it of God Jam. 1. 5. and David practised Psal 119. 18. Open thou mine eyes that I may behold wondrous thing out of thy law God infuseth not knowledge into us by miracles immediately as into the Apostles but by the use of means compare Prov. 2. 4 6. The freeness of God in giving does not dismiss us from endeavouring for though faith is said to be the gift of God Ephes 2. 8. yet it is said also faith comes by preaching Rom. 10. 17. Prayer is the way to come by the spirit which discovers the depths and treasures of the Scriptures Luke 11. 13. Your heavenly father will give the holy spirit to them that ask him This is the onely key to unlock those rich cabinets wherein are contained those precious jewels of saving truth and knowledge VIII The believing searcher and indeed without the eye of faith we are like to do little good in searching the Gospel is an hidden thing saith the Apostle to them that perish 2 Cor. 4. 3. who those are you may see at vers 4. those who believe not They who come not with faith may search into the letter and historie of Scripture but not into the mystery and spirit of Scripture The Apostle tells us the Jews had a veil upon their hearts and their minds were blinded while Moses was read 2 Cor. 3. 14 15. viz. the veil of unbelief that they could not see through those ceremonies or those clearer prophesies which in the old Testament were made of Christ So there is still a veil of unbelief upon every natural mans heart which veil is done away in Christ ver 14. viz. by faith in him then God reveales himself to such God when he manifested himself to Moses put him into a rock Exod. 33. 22. and this woâ—k resembled Christ God discovers himself and his minde to those who are in Christ by faith We have the minde of Christ saith the Apostle 1 Cor. 2. 16. that is we believers Scriptura peculiaris est filiorum Dei schola saith Calvin They are the onely good scholars who read the Scriptures with faith The Scriptures are able to make perfect the man of God in 2 Tim. 3. 17. The man of God Nihil hic faciet filius hujus seculi saith Musculus A carnal heart will hardly be a proficient here IX The Christian searcher He who searcheth Scripture that thereby he may come to know and enjoy Christ and indeed without this all is in vain The most curious exact learned searcher doth but search them to his own destruction if he doth not hereby come to a saving knowledge of Christ They testifie of me saith Christ and therefore or to this end that you may know me whom they testifie of Search In searching the Scriptures search that you may know me And this brancheth it self into two parts First No knowledge of Christ without the Scriptures The things that are seen may lead us to the invisible things of God that is his eternal God-head and power as it is in Rom. 1. 20. but these lead us not to the knowledge of Christ Secondly The whole Scripture gives us a full testimony and discoverie of Christ more darkly in the Old more expressely in the New Testament That testifies of Christ to come this of Christ as alreadie come this is but the fulfilling of that Our Saviour here sends these to the Old Testament in which they were exactly versed so as Joscphus cont Appion l. 2. Josephus
Acts 2. 47. might as well have attained it out of the Church Certainly Brethren God cannot but be highly provoked by such undervaluing these high Gospel-priviledges 2. It voids the exercise of Christian duties it destroys a Christians gratitude and thankfulness It is in event to tell God that he was at an unnecessary expence when he gave us the Gospel and it must needs dull and take off the edge of our devotions for the Heathen and quench all zeal and cut the sinews of all endeavours for bringing them over to the embracing of the Gospel and tells us we are guilty of a foolish ignorant commiseration when we pity them Nay they might rather were this Doctrine true pity us who go about a circuit for that knowledge which they have a more compendious way to Thirdly Then no reason so highly to admire as some do the moralities and improvements of the Heathens which as glow-worms might have some glimmering lustre in the night of ignorance but now the Sun of Righteousness is arisen they appear to be but of an earthly extraction Put antur esse virtutes in quibus regnat superbia quaedam sibi placendi altitudo ruinosa saith Augustine A vein of Lib. 21. de Civi◠Dei cap. 16. pride and vain-glory run through all their moralities which besides in the best of them were checkquered with some grosser sins Fourthly Let us with thankfulness advance the mercy of God in making known himself to us by Gospel-discoveries he was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the best of the Heathen but in Judah is God known Psal 76. 1. Blessed be his name we can say in England is God known Raritas In 1 Cor. 2. 14. Psal 147. 20. ipsa pretium augeat saith Calvin God hath not dealt thus with every nation The Psalmist might well close up with a Praise ye the Lord c. Let us commiserate and pray for those who sit in darkness let us in Goshen pity Egypt but let 's not advance nature in them to the disparagement of the grace and Gospel of God amongst our selves lest while we would seem charitable we prove unthankfull and by magnifying the light of nature we disparage the light of the Gospel and rob God of his freeness and specialty of his grace Holy Bernard complaining to Pope Innocent of Abelardus Professour at Paris who it seems amongst many other errours had broached this which I have been discoursing of censures him thus Dum multùm sudat quomodo Platonem faciat Christianum se probat Ethaicum While he would make Plato a Christian he proves himself a Heathen And certainly those who so highly advance natural light can have but low mean and very undervaluing thoughts of the Gospel Fifthly Improve Gospel-discoveries of God by walking answerably to such revelation let your conversations be such as become Phil. 1. 27. the Gospel of Jesus Christ Let 's blush that moralities in a Heathen should out-shine Christianitie in us We know more let 's not practise less Let 's not as Salvian speaks of some Gentes agere sub 2 Tim. 2. 19. nomine Christiano but let every one who names the name of Christ depart from iniquity otherwise our knowledge of God will but increase Luke 12. 47. our stripes Though the utmost improvements of nature cannot save the Heathens excuse them they will in part Fabritius shall fare better then Catiline yet the abuse of it condemned them they perish without the law Rom. 2. 12. And if this left them without excuse that they held natural truth in unrighteousness and Rom. 1. 18 21. when they knew God glorified him not as God as the Apostle saith it did how much more inexcusable shall the abuse of Gospel-light and imprisoning it by sin leave Christians Solons Socrates Scipioes Catoes will appear in judgment against many pretended Christians It shall be more tolerable for Tyre and Sidon When God Matth. 10. 15 Rom. 2. 9. comes to administer justice upon the ungodly it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Darkness seems never so dismall as to those who go immediately from the light the darkness of hel will be sadder to none then to those who fall into it from under the light of the Gospel The Pagans plea of ignorance will not excuse him because voluntarily contracted and wilfully lived in but a Christians improved knowledge will much more condemn him Sixthly Then let 's not pride our selves in our natural improvements in our parts and endowments We are here in a place of improvement and let us improve to the height for questionless we must be accountable to God for our talents of natural abilities depth of judgment acuteness of wit strength of memory quickness of apprehension which I wish they did really believe or seriously consider who abuse these to the reproach of Religion and opposing the truths of God but let 's not rest in these as in themselves setting us a whit the nearer to the saving grace of God Nay if not sanctified and joyned with humility they may set us at a greater distance from God and heaven Great parts and gifts are not just matter of pride and vain-glory but arguments of usefulness and engagements to serviceableness for God for to whom much is given of him much shall be required These will heighten our account when God shall examine how we have traded with his talents how honoured him or benefitted our selves or others by the knowledge we have of him Indeed pride is the Scholars sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was a tumour 1 Cor. 8. 1. of pride breeding in the Apostle by reason of his multitude of revelations had not God let it out by the thorn in the flesh That 2 Cor. 12. 7. chain of gold which adorns my neck helps to sink me deeper if I be a drowning Arts and Sciences are your ornaments but if not sanctified may sink you the deeper into perdition Surgunt indocti rapiunt coelum wes a sad complaint of old One dram of grace will save a man when a talent of gifts oft presseth men to hel Seventhly Let us examine whether there be not many amongst those who goe for Christians to whom God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many who know as little of God as if they lived in America I believe you my Brethren who deal with the multitude finde this too sadly true that many worship God upon no other account then the Romanes did their Jupiter or the Ephesians their Diana because he is the God of the nations and country in which they were born and their fore-fathers God and his worship in credit and under the magistrates command who serve God by tradition more then out of conviction of judgement My Brethren our spirits should be stirred in us as Pauls was with an affection mixed of grief and compassion Vers 16. when we observe this But may not we even at our Athens finde some to whom God is an
unknown God I hope not yet Brethren notwithstanding all our high-raised notions and speculations of God he is truely in a Scripture-sence unknown to so many of us as know him not 1. Experimentally The Devils have more notions of God then the greatest Philosophers in the world It is possible for a man to have many conceptions and be able accurately to distinguish and solidly to determine concerning the grace of God and yet in a Scripture-sence know nothing of it unless he taste and see that the Lord is gracious Nicodemus a master in Israel yet ignorant of the work of regeneration in respect of which an ordinary Christian may know more then the greatest Scholar I have read of one Didymus a blinde man whom for his incomparable learning S. Jerome was wont to call his Seer many such there are blind as to the abstruse notions of God but Seers in respect of experience which is the onely true saving knowledge of God 2. Practically and operatively as our knowledge influenceth upon our lives to conform them to what we know otherwise the Gospel and God are but notions to us and Scripture interprets it as a deniall of God They profess they know God but in works they deny Tit. 1. 16. him All our notions of God without this suitable practise can but amount to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of knowledge not to any saving Rom. 2. 20. discovery If ye know these things happy are ye if ye do them not John 13. 17. else If knowledge would do it the Devils might be in heaven The exprobratory sentence will be at last not well read or disputed great Scholar but well done thou good and faithfull servant Seneca speaks of some Philosophers of his days Boni esse desierunt simui ac docti evaserint who ceased to be good when they began to be learned I shall charitably believe no such will be found amongst us for I speak not these things as S. Paul saith to his Corinthians to shame you 1 Cor. 4. 14. but as my beloved Brethren and Friends I warn you and exhort you in the words of S. Peter to adde to your knowledge vertue that you 2 Pet. 1. 5. may be such as Seneca would have every teacher to be Magis miremur visum quà m auditum such as may be admired more for holiness of life then subtilty of learning which God accounts no knowledge if destitute of the study and practise of obedience Hereby know we that we know him if we keep his commandments He that 1 Joh. 2. 3 4 saith he knoweth him and keepeth not his commandments is a lyar and the truth is not in him Eighthly and lastly I beseech you Fathers and Brethren suffer the word of exhortation which quickens you to zeal and diligence in the dispensation of the Gospel committed to your trust that you may effect in your people by the preaching of the word what the highest improvements of nature as you have heard cannot reach to wit a saving knowledge of God God instituted the preaching of his word and Gospel to supply the defect of natural light the Apostle is express that when in the wisdome of God 1 Cor. 1. 21. the world by wisdome knew not God it pleased God by the foolishness of preaching to save those who believe God hath commissionated you on purpose as he did Paul to open mens eyes and turn them from Acts 26. 18. Mal. 2. 7. darkness to light The Priests lips must preserve knowledge that the people may seek the law at his mouth In order to bringing the people to a saving knowledge let me who would willingly lie as Disciple at your feet being by providence in this place take the boldness to give you a three-fold direction First Endeavour to bring those committed to your charge to a Scripture-knowledge of God Preach God not according to the abstruse Metaphysical notions of Plato and Aristotle all which Clemens Alexandrinus saith are but like a rotten nut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath no kernel nothing to feed souls which must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Authour but according to the revelation God hath made of himself in Scripture Thus you shall approve your selves to God in the discharge of your office Empty aiery speculations may perhaps gratifie the humour phansie and curiositie of men but Scripture-truths onely please and honour God S. Pauls advice to Timothy is very remarkable Study to shew thy self 2 Tim. 2. 15. approved unto God a workman that needeth not to be ashamed and the way to that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to divide the word of truth Secondly Preach a God in Christ. The Heathen can arrive at the knowledge of a God abstractly considered but a God in Christ is beyond the reach of natural sagacity but is your Commission to make known God saith the Apostle hath committed 2 Cor. 5. 19. unto us the word of reconciliation but what is that why that God was in Christ reconciling the world unto himself Lay this as the foundation of all your building Christ in his person and Christ in his offices Christ in opposition to nature in contradistinction to merit and your own works and righteousness Thirdly Let all your other knowledge stoop to the discovering God savingly and so far as it is not consistent with a plain and profitable discovery of God to the people lay it aside S. Paul though brought up at the feet of Gamaliel yet layd down his learning at the feet of Christ and professeth that though he spake with tongues more then they all yet in the Church he had rather 1 Cor. 14. 18 19. preach five words that he might teach others then ten thousand words in anunknown tongue At Athens indeed a famous University he quoteth a Poet Acts 17. vers 28 but when he comes to 1 Cor. 2. 2. his Corinthians then he determines to know nothing but Jesus Christ and him crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non magni feci is Grotius gloss I valued no knowledge but disesteemed it that I might bring you to the saving knowledge of Jesus Christ as crucified Our Saviour Coloss 2. 3. who had in him all the treasures of wisdome and knowledge yet condiscended to the capacity of those whom he instructed speaking Mark 4. 33. the word to them as they were able to hear it In this Christ is a fit pattern for our imitation to teach us by a familiar plainness to descend to the understandings of the people Quomodò paratus esset impendi pro animabus eorum si eum pigeret inclinari ad aures eorum saith Augustin in his book De catechizandis rudibus Rev. 2. 4. In a word you are stars in the right hand of Christ which speaks both your security and your duty it is the office of stars to shine in the night with that light which they borrow from the Sun so
the Apostle adjoyns in the Text as the cause of the Jews unprofitableness because it was not mixed with faith and truely this must needs cause unprofitableness both because we cannot draw near to God in his Ordinances without this Unbelief is a departing from God We may present our bodies indeed before God yet without faith can we not digest the word of God into spiritual nourishment as Clemens Alexandrinus saies There is required of us 1. An historical faith whereby we believe the word of God to be the word of God and close with the truth of it in our assent and judgement The understanding is the leading facultie of the soul and the guide of reason I shall never close with that truth in my affections to love it in my will to practise it which I do not first assent unto in my understanding nor can the will embrace that as good which the understanding assents not to as true But this is not enough for there is required further 2. A particular applying faith whereby the soul closeth with the word as proper to it self when it particularly applies the promises and closes with the reproofs and threatnings of the word This makes the word of God to be ineffectual because men shift it off from themselves as such a reproof of sin concern'd not me the Minister reproved such an one c. A man may assent to the truth of a promise and yet it be a dry-breast to him without the application of it by a particular faith so to the truth of a threatning and yet not be humbled Faith is necessarie to the hearing of the word profitably I. As the eye of faith discerns the truth of the word as it pries into the mysteries of the Gospel which the natural man perceives not The Apostle 1 Cor. 2. 14. gives a reason why a natural man cannot perceive these because they are spiritually discerned and so no object suitable to a carnal eye It is said of Christs entertainment John 1. 5. The darkness comprehendeth not the light every unbeliever is no better then mere darkness though improved with the height of acquired knowledge as Nicodemus and Paul are very pregnant proofs of this and I appeal to your selves Are men like to profit by the word they perceive not nor understand II. As it makes the soul to relish and delight in the word of God To an unbeliever the great mysteries of the Gospel are but foolishness 1 Cor. 1. 23 24. The carnal minde is not subject to the law of God saith the Apostle Rom. 8. 7. A carnal minde may approve of the word of God as true and good but never close with it throughly and heartily because it is contrarie to it As a learned man may approve of the light as excellent in it self but will not endure to look long upon it because it may be hurtfull to his weak eyes thus a carnal heart may assent to the truth of Gods word and be convinced of the equitie and goodness of it yet not close with it because contrarie to his carnal interests and corrupt principles and so long no profiting by it As S. Augustine saith Quid haec duo conferunt Aug. lib. 4. c. 13. de doctr Christ homini qui confitetur verum collaudat eloquium nec inclinat assensum who inclines not his assent viz. so as to practise it Ninethly The nineth ground is love of some darling and bosome sin and corruption The Apostle indeed James 1. 21. commands to lay aside all superfluitie of naughtiness but especially any darling sin which else will make the word unprofitable upon a double account I. As it prejudiceth the soul against the most profitable preaching Such an one must have placentia and speak the language of those in Isaiah 30. 10. They say to the seers see not and to the Prophets prophesie not to us right things but speak unto us smooth things c. Wholesome reproofs are too bitter pils for him to take down because they will stirre the humours that are corrupt And therefore you shall observe that some who have seemingly made large progress in the profession of the word have been wholly offended at it when it hath searched and disturb their secret bosome corruption Thus it was with Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did many things and demonstrated a very fair affection to the word of God as in Mark 6. 20. till it came to his Herodias and then he is incensed so far against John as to take off his head nay the young man went further to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these have I kept and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his youth Mark 10. 20. till it came to his covetousness then the commands of Christ prove ineffectual and he goes away sorrowfully While a man retains the love of any darling sin he is apt to come with a settled resolution let the Preacher say what he will shew him the nature danger and guilt of such or such a sin to go on still as it is Jer. 2. 25. II. As it disaffects them to the preacher That did disaffect the Pharisees so much against Christ his reproving their darling sin of Hypocrisie This caused Felix to dismiss Paul his touching upon his darling sin of intemperance and injustice And hence proceeds the ebbings and flowings of mens affections to the same Minister You shall have some who will constantly attend upon a Minister and afford him a very fair aprobation till he come powerfully to search his bosome corruption then he is offended nay and perhaps persecutes the Minister too Thus it fared with Christ himself one while they crie never man spake like him and another while Crucifie him crucifie him See the Galatians inconstancie to S. Paul in Galat. 4. 14 15 16. they afforded him both reverence verse 14. and love verse 15. rari amoris indicium oculos eruere plus est quà m vitam profundere saies Calvin but how soon is this love degenerated into hatred and enmitie verse 16. and that onely because he told them the truth Veritas odium as saith the Comoedian so tell men the truth in laying before them the evil nature and danger of those sins they live in they presently entertain a secret enmitie against them and if once mens spirits come to be embittered against the preacher suavis non erit doctrinae gustus they will finde no sweet relish in the word of God Tenthly The tenth ground is unpreparedness when men rush out of their worldly employments without prayer or meditation into the house of God never considering either into whose presence or service they come God requires a holy preparation to all our services and that not onely habitually but actually prepared and disposed for them Keep thy foot saith the Wiseman Eccles 5. 1. when thou goest to the house of God This holy preparation was shadowed out by the peoples washing their clothes before the deliverie of the Law Exod.