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
it argues the seed lost if it doth not fructifie in some measure III. When mixed with the dew of heaven Though the seed be good and the husbandman skilfull and laborious yet there must be influence and dew of heaven or else no fruitfulness The Word may be good the Minister laborious in season and out of season Paul 1 Cor. 3. 6. may plant but 't is God must give the increase Adjumenta doctrinae tunc prosunt animae adhibita per hominem cùm Deus operatur ut prosint is Austin's Divinity cap. 16. lib. 4. De Doctrina Christiana The manna mhich descended to feed the Israelites came down Exod. 16. with dew so when the dew of Gods grace and blessing descends with the manna of the word Secondly As meat I. When it abides with us Meat profiteth not except it be detain'd in the stomach which is done oft when the stomach is weak by mixing something with it so the Word of God then profits when 't is retain'd in the heart that will be when admiscetur dono fidei saith Camero on the Text. Unbeleif is a throwing up of Spiritual nourishment again faith retains and digests it Let the word of God saith the Apostle dwell in you richly Colossians 3. 16. Thus the word profited David Psal 119. 11. Thy word saies he have I hid in my heart that I might not sin against thee II. When it assimulates So it is in meat Onely with this difference that the meat is assimulated into the likeness of the bodie that receives it and is nourished by it but our souls must be assimulated to that word which they receive and by which they are spiritually nourished When we are delivered into the mould and formed into the image of the Word Rom. 6. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which you were delivered framed as mettal in a mould into the likeness of the Word of God then we profit by the word and when as the Apostle saith we beholding as in a glass the mirrour of the Lord are changed into the same image from glory c. 2 Cor. 3. 18. III. When it nourisheth This is consequent upon the former the Word then profits when it is not onely as an immortal seed to 1 Pet. 1. 23. Ibid. 2. 2. beget us but a spiritual food to nourish us when as new-born babes we grow by the sincere milk of the Word when we grow in knowledge and in grace not onely in high-flown notions and ecstatical raptures but grow inwardly and vitally To grow in the head while the vitals decay is you know the symptome of a disease a Christian then profits when by the Word he grows more active in faith more fervent in charity which are the vitals of Religion Thirdly As Physick I. When it searcheth As when Physick mixeth and meets with the humour it gripes and puts the patient to pains so the Word of God when it meets with our corruption and searcheth it it gripes and pains the soul So did Peters Sermon when it met with the particular corruption of the Jews of crucifying Christ it pricked them at the heart Acts 2. 37. When Pauls discourse meets with a Felix's injustice and intemperance it gripes him Acts 24. 52. so that he trembles That Physick works not kindly which doth not make the patient sick The Word of God then operates kindly when it makes the soul sick of sin But this is not enough therefore II. When it purgeth and heals And to this end it must be mixed too As there must be due ingredients in every potion suitably designed for the Cure of each disease so there must be in the Word of God and this requires much spiritual skill in the Minister the spiritual physician Some are lethargical in security these must have the corrosives of threatnings Others fainting in despondencies fears these must have the cordials of the promises others paralytical weak in their graces these must be brought to the bath of the bloud of Christ to strengthen them There is a healing vertue in the Word of God whence perhaps it is that the Scripture is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of sound Words 2 Tim. 1. 13. efficiently as making sound and this must be added to the former for the Word oft convinceth where it converteth not as the most obstinate sinner sometimes The incision's made but they run away from the Physitian before they are bound up and so are not healed Conviction is no more conversion then lancing a wound is the healing of it then Physick is the cure So you have seen briefly what it is to profit by the Word of God Secondly The grounds of unprofitableness may be drawn from 2. Partic. five heads I. The Preacher II. The Hearer III. The Word it self IIII. God V. Satan From each of these we may take an account why the Word profits not the generality of men I. The Minister For I think he cannot plead not guilty in this particular But as Diogenes when he saw a loose scholar to be beaten charged the Master so when we see so many unprofitable hearers we may in a great measure charge and blame the Preacher and that in these ten respects First Many preach unsent run before they have their errand thrust into the office without a Commission and that I confidently affirm to be one reason why the Word profits so little It might seem a digression from the Text but I am sure not impertinent to the times if I should enter a discourse of the necessity of a lawful call in order to the preaching of the word and to enquire whether to preach without it be not a neglect of a divine ordinance and institution a closing with and gratifying the Papist and Socinian a contradicting the universal practise of the Church a violating the rule of prudence order and right reason a prostrating the authority and exposing the function to contempt and laying it open to the presumption of every pretender to gifts But I shall onely at present in all submission propound these two Queries as to the point in hand and wholly submit them to your judgement 1. Whether he who preacheth without a lawful call and Commission can pray in faith for a blessing on what he preacheth as an ordinance of God in reference to the end of preaching which is Conversion of souls If he can he must have some promise to ground that faith and prayer upon which the Scripture I dare say affords not nay God saith the contrary of those Prophets Jer. 23. 32. I sent them not nor commanded them therefore they shall not profit this people at all and if it be said these were false Prophets who prophesied lies I wish it were not the case of our pretenders who are generally broachers of some gross errour But however it is to be observed that their not profiting is not charged upon the falsity of their Doctrine but their want of sending and
being commissionated to the office An Embassadour is not like to treat effectually on terms of peace if he neglects his Commission no more are those who negotiate upon termes of reconciliation of sinners to God who run without sending 2. Whether for the people to expect profit by such be not to look for Gods blessing out of Gods way That Scripture is express Rom. 10. 14. where if the Apostles gradation were rational it must argues a necessary a dependance of preaching upon sending as of hearing upon preaching as of faith upon hearing viz. all in an ordinary way of Gods dispensation Not to limit God but that he may work by extraordinary means but for us to expect them when we may have ordinary means according to divine institution to patronize encourage disorder in the Church and plainly to tempt God No Manna in Canaan where you may plow and sow No depending on extraordinary workings and such must the profit by unsent preachers be if ever it be where God affords us ordinary means of our spiritual proficiency Till I can satisfie my self in these two doubts I must resolve the unprofitableness of the Word into the preaching unsent And pardon me if any think otherwise here though I with that learned Chemnitius conclude this to be good Divinity Ecclesiae non debent Chemnit in loc pag. 129. nec possunt cum fructu audire eos qui non habent legitimae vocationis testimonia As you then intend to profit by the word practise our Saviours command Matth. 9. 38. Pray ye therefore the Lord of the harvest that he would send labourers into his harvest Secondly The Ministers neglect of private prayer that the word may profit A duty cetainly much imcumbent on the dispensers of the Word of God in reference to the spiritual advantage of the people for this cause Paul bowed his knee to God for his Ephesians The Ephes 3. 14. 1. Cor. 3. 6. hearers profit ought to be the Preachers aim which he cannot effect without God he may plant but 't is God must give the increase It is the Lord which teacheth us to profit and no more effectual applications of our selves to God then by prayer Paul we know was rapt up into the third heaven ut ad Apostolatum suum instructior rediret saith Musculus so should every Minister by holy meditation and devout prayer if he will be a profitable preacher of the Gospel Austin tels us that a Minister may profit more pietate orationis quà m oratorum facultate Lib. 4. de Civ Dei cap. 5. by the piety of his devotion then by an affected laborious studied eloquence and therefore goes and adviseth every Minister by praeying for himself and his people to be orator antequam dictor to be a sollicitor at the throne of grace before an oratour in the pulpit that priusquà m exerat proferentem linguam ad Deum elevet sitientem animam he should first breath the longings of his soul in prayer to God before he vents the meditations of it to the people The foolish virgins lamps went out for want of oyl Matth. 25. David calls the Word of God a lamp Psal 119. 105. Those that carry this lamp to enlighten others must keep it alive by the oyl of devotion The neglect of prayer is the Ministers sin and a prejudice to the efficacy of the word he preacheth as Samuel said 1 Sam. 12. 23. God forbid that I should sin against the Lord in ceasing to pray for you but I will teach you the good and the right way You see praying and teaching must go together Thirdly Many do not preach what for the matter of them can profit whilest neglecting the wholesome word of God they elevate the hearer into a stupid ignorant admiration soaring aloft in the clouds in high Platonical notions and abstruse Metaphysical abstract speculations with which they stretch their own and break their auditories brain to conceive which may gratifie an humour please an itching ear satisfie a nice curiosity feed the phansie but never satisfie and nourish the soul which comes hungring to the ordinance For souls as Clement saith have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper nourishment Clemens pag. 272. you may as well feed bodies with shadows as souls with such lean jejune notions of such stuff in a pulpit for elsewhere I disparage it not I will onely say what the same Authour saith of all the Greek Philosophie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a rotten nut you may break your teeth in cracking it and then meet with no kernel nothing which can satisfie or nourish you The Apostle speaks about striving about words to no profit but subverting the hearers 2 Tim. 2. 14. it is the Word of God which is the proper food for souls to thrive by this is a spiritual paradise the flowers of which have not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gratefull savour but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 1. p. 2. as Chrysostome saith fruit to nourish the soul All other things are but husks and this onely the solid food If Plato and Aristotle's Philosophie and Metaphysicks can build up a soul to heaven we may spare our bibles Fourthly Affectation of popular applause and credit which purs the preacher upon studying more what may please then what may profit A doctore glorioso was one of those things which Luther was wont to pray God to deliver his Church from from vain-glorious preachers such as he elsewhere calls Theologi gloriae and gives this description of them dicant malum bonum bonum malum they can call good evil and evil good and then you may easily judge how little they are like to profit their hearers This affectation makes many both unfaithfull and unfruitfull in this office S. Paul opposes this to the service of Christ as if they were inconsistent Gal. 1. 10. These are like unfaithfull Embassadours who when they are commissionated to promote their Princes interest they carrie on their own or like ill spokes-men who being sent to woo for Christ speak for themselves onely I speak not against approbation as the result of the work for which God is pleased to crown the laborious and encourage his faithfull ministers but as the primarie intention or ultimate end of the preacher This is oftenest the sin of young Divines how oft ha's this put men upon preaching errour it self and so poysoned not profited their hearers Tertullian mentions it as the policie of Hereticks neophytos collocare ut gloriâ eos obligent quia veritate non possunt to promote young upstarts as the broachers of their Heresies that whom truth could not affectation of vain-glorie might engage It is hard what I say not impossible to carrie on the interest of souls and our applause together The Apostle telling the Thessalonians 1 Thes 2. 8. that he was affectionately desirous of them he tells you verse 5 6. we used not flattering words nor of men sought we glory Fifthly
choak these natural principles which God left in corrupted nature for the upholding humane nature for man without these would be equalized to beasts and that by their light and improvement man may seek after and arrive at some knowledge of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle tels us was the end of them that which may be known of God is manifest in them saith the Apostle Rom. 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the first Secondly By the contemplation of the Creatures and Providences of God Natural reason by a climax and gradation of causes and effects may ascend to a discoverie of a first being something of the nature of which is discoverable by Natural light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being one received Maxime of Reason that What ever is in the effect is in the cause either formally or eminently and therefore the light of nature may discover not onely the existence but some of the glorious Attributes and Perfections of God The Apostle mentions his Eternitie and Power as knowable by the creatures of Rom. 1. 20. those who had not the Gospel It is true while the Heathens dazled with the glorie of the creature terminated their contemplation in them the creatures proved occasions of their Idolatrie and Atheisme Pliny that great searcher into Nature denies a Deitie Lib. 2. Hist nâ—t cap. 7. and Galen hath nothing as some observe by which in charitie he can be excused from Atheisme but one single hymn in a good mood composed Creatori Yet the creatures in themselves are as so many mirrors in which is discoverable the glorie of the Creator which the Psalmist tell us Psal 19. 1. the heavens declare namely objectively as giving man just occasion to celebrate the glorie of the Majesty Power Wisdome and Goodness of the Creator From whose creating all things the Apostle argues the Gentiles into an acknowledgement of a worship due to God We preach unto you that ye should turn from your vanities unto the living God who made heaven and earth I finde Augustine in his Confessions thus bespeaking Lib. 10. cap. 6. God Coelum saith he terra omnia quae in iis sunt undique mihi dicunt ut te amem nec cessant dicere omnibus ut sint inexcusabiles Job send us chap. 12. 7 8 9. verses to the creatures to learn God Can a man see a fair exquisite picture and not admire the Artificer ex pede Herculem Natural light may trace God by those foot-steps he hath left of himself in every creature So from the management and ordering of affairs in the world reason discovers the Power and Wisdome of God Tully concludes that nothing Lib. 2 de nâ—t Dâ—or is so manifest when men contemplate the heavenly bodies as that there is aliquod numen praestantissimaementis quo haec regantur some admirable wisdome to manage them and the Apostle tels us Acts 14. 17. God left not himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even amongst the Heathens which he proves by Gods giving them rain and fruitfull seasons the issues of his providence though they had not the Gospel-testimonie of God It is true the belief of a God was sometimes weakned and shaked by observing the seeming inequality of providential dispensations to good and bad Cur bonis mala bona malis was a question which puzzled them which Seneca hath I had almost said divinely resolved and no wonder when Scripture tells us of Job David Jeremiah the Saints of God were at a loss and stand upon the consideration of the providence of God in this particular but these did but retard not overturn their acknowledgements of a God of whom there are such visible discoveries in the least creature for God is maximus in minimis that Augustin professeth he doubted Sâ—liloq cap. 31. more sometimes whether he had a soul the effects of which he daily experienced then utrùm in hac rerum universalitate sit Deus whether there were a God ruling the world It is true what ever may be known by the creature is in more legible characters in Scripture whence the Apostle saith that by faith we believe that the worlds were framed The creation of the Heb. 11. 3. world is a truth discoverable by natural light though the wisest Philosophers erred much in the manner of it which Moses hath exactly described The Platonists as Augustin tells us asserted the bodies Lib. 12. de Civit. Dei cap. 26. of men to be produced by their minor Deities though their souls were created by God The same truth may be the object of science as made out by rational demonstration and of faith as built upon the authority of God in Gospel-revelation whence God falls under the object both of Metaphysicks and Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle speaking of those who were destitute of Gospel-light Rom. 1. 19. God hath manifested something of himselfe to them namely by that common light by which he enlightneth every one who comes Joh. 1. 9. into the world to wit by the light of nature which improved may bring us to many though no saving discoveries of God And that brings me to the second Truth contained in the Text though it bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence ariseth the second assertion That natural light in its most elevated and raised improvements can Doctrine make no full and saving discoveries of God In the handling which point I shall not dare so far to intrude into the Arke of Gods secrets as to enquire or determine what extraordinary way God may take to manifest himself savingly to those who had only the guidance of natural light Secret things belong Deut. 29. 29. to God revealed things belong to us but if God did use such as for my part I will not limit the holy one of Israel I assert First It was not as the issue of natural improvement nor Secondly A fulfilling any promise revealed in the Word nor Thirdly Any retribution by way of distributive justice nor Fourthly Any answering a just claim could be made to farther communications for First Suppose a man to have improved natural light to the utmost height and this is but suppositio per impossibile Secondly Suppose him to have attained all moral virtues in gradu Heroico Thirdly Suppose him most industrious and quick-sighted in the study of the creatures and the providences of God yet I assert that all this cannot reach to any saving discoveries of God upon this five-fold ground 1. Because natural light can reach no discoveries of Christ whom Chrysostome thinks to be here meant by the unknown God In locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Athenians were wont to worship the Gods of all nations whence the Apostle justly chargeth them of overmuch superstition verse 22. and because they knew not Christ whom the Christians worshipped they erected this Altar to him under
not at leisure The devils temptations which rush in upon us with an irresistable violence cannot without repeated and frequent sollicitations get entrance into the soul if it be well employed The fowler bends his bow and spreads his net for birds when they are set not when they are upon the wing so Satan shoots his fierie darts at men when they are idle and remiss it will not pierce the soul when it is upon the wing in devotion or industriously employed in any lawfull calling S. Chrysostome mentions two originals of mens ruine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idleness and remissnes 5. Consider that idleness and misimprovement of our time betraies us to the vvorst of sins and this follovvs upon the former because it disposes the soul to the entertainment of every temptation Otlum diaboli pulvinar Idleness is the devils cushion upon vvhich Satan sits and broods his temptations Hovv vvas Davids soul as tinder to the spark of lust vvhich Satan injected and threvv into it The glance of Bathsheba so fired his heart that it brake into a flame of lust vvhat vvas the reason of this He vvas idlely walking 2 Sam. 11. 2. The Heathens in their Hierogylphicks describe Cupid lifting up a hand and a torch and idleness managing the hand and ordering the stroke to the heart vvhereby the heart is inflamed vvith lust Isiodore calls idleness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Isid lib. 1. ep 9. garrison and sort of the passions vvhich are all unruly and disorderly It is promptuarium scelerum apotheca vitiorum as another no sin comes amiss to him he is plotting himself and as ready to comply with other mens contrivements of sin as being at a loss how to spend his time With how easie a temptation was Peter brought to denie his Master the chief reason questionless was pusillanimous fear of suffering but his idleness might contribute much to it he was sitting idle in the High-Priests palace Matt. 26. 69. God prescribed labour to man not onely as a punishment but as a cure and prevention of sin ut laborando recuperet quod otiosus comedendo perdidit saith Stella He was set to dress the garden and he would Stella in 〈◊〉 10. idlely entertain a discourse with the devil So pride that 's another product of idleness when men have little to do they can finde time to invent foolish and ridiculous fashions onely to cherish pride and vanitie and others spending their time on the Lords-day between the comb and the glass which should be employed in preparatorie acts of devotion to be consecrated unto God as introductions to the publick-service you may finde this was the cause of Sodomes pride Ezek. 16. 49. abundance of idleness was in her Thus you see by Scripture-instancies that Lust Apostacie and Pride are the sad issues of an idle misimprovement of time when men are not faithfully employed the devil will employ them the soul of man is so active that it cannot be idle and if not set on work the devil will be sure to finde work for them and they are in as readie a posture of obedience as the Centurions servants there is no preserving the health of the bodie without exercise and these diseases will grow upon the soul too fast if not prevented by a diligent improvement and redeeming of our time 6. Consider Time is a talent and therefore God expects an improvement of it Our time is not at our own dispose to be lavished out in pursuance of our own lusts and designs but a talent to be improved for our Masters glorie And as he expected suitable improvement according to the number of talents delivered to his servants Matt 25. 15. according as one or more so as God gives us the longer time the more years he expects our improvement of it every day is a talent of time put into our hands and therefore he expects we should every day improve it Nay 7. Consider Time is such a talent upon the faithful improvement of which depends the improvement of all our other talents God intrusts us with whether gifts or graces Action as it begets so it increases strengthens and secures the habits which are lost and weakned not onely by contrarie actions but by remission of their proper act gifts decay and wither grace grows dull and gradually decays if not acted and improved The talent laid up in the napkin you know did not increase no more then if it had been lavishly spent How many by idleness have suffered their parts and gifts to rust and by Gods judicial proceeding have lost them fearfully So unexercised grace is as comfortless so withering decaying The sword that is kept bright by using rusts in the scabbard and waters which keep sweet and clean by motion contract filth and stinch by standing air without motion corrupts and grows pestilential flames not in motion perish so do mens gifts rust and even come to nothing if not exercised The souldiours valour decays and is impaired in the garrison but is increased and quickned in the field and battel Idleness and remissness enervate the vertues of the soul but they are strengthned by improvement As therefore S. Paul exhorts Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stir up the gift of God that was in him to keep it alive as fire and that by constant blowing should we preserve our gifts and graces by redeeming of our time especially 8. Considering that time is such a talent as God will certainly call to account for The Apostle urgeth an holy improvement of time upon this account 1 Pet. 42 5. these two verses compared together one thing God will account for at the great day will be our Time Oh! how sad will it be for many gray-heads to appear at that day as old in sin as years to answer for the expence of three or fourscore years which perhaps they have uselessly spent in vanitie and sin Then God will bespeak men thus Come give me an account of that time which I gave thee to glorifie me and to work out thine own salvation in and thou hast been spending it in pursuance of the lusts of the flesh the lust of the eye and the pride of life What a sad charge will this be at that day to thousands in the world Oh that we had hearts to consider it before it be too late while time lasts before eternitie overtake us what account shall they give of their time who lavish it out in idle sports and pastimes in pride excess and vanitie as that King of Persia of whom Aelian tells us Var. hist lib. 1. who promised a large reward to any who would invent any new sports and recreations See how the Wise-man checks young men who commonly are most profuse and careless of their time in the midst of their jollitie with suggesting this account unto them Rejoyce O young man in thy youth and let thy heart chear thee in the daies of thy youth and walk in the ways
to fight the good fight of faith when thy strength and activity fails thee Tunc vivere incipere cùm desinendum est indè velle vitam inchoare quò pauci produxerunt as the Heathen sayes Then to begin to live when you should die and to date your life from that time to which the life but of a few is lengthned God under the Law would have no blinde or lame for sacrifice as in Deut. 25. 21. The first-born were holy to God and he required not onely the first-fruits but the first of those first-fruits Exod. 23. 19. All which was to signifie unto us that young years offered to God are a sweet-smelling savour in his nostrils 2 Consider This is most for your comfort that you may in time of age affliction and death with peace and comfort reflect upon your youth the mispence whereof does oft cause sad reflections of spirit in riper years and fills the soul with horrour and amazement Job was made to possess the iniquities of his youth his youth had the pleasure of those sins which his age now felt the smart of When guilt shall flie in the face of an awakened conscience and God for them shall exercise the soul with inward terrours as Job describes the condition of a wicked man Job 20. 11. Poenis quas sibi sceleribus adolescentiae acquisivit sayes Beza with those punishments which are the issue of the sins of youth nay though God hath upon your repentance pardoned those sins yet he may in old age chasten thee for them then you may come sadly to speak that language Rom. 6. 21. What fruit have we in those sins whereof we are now ashamed These questionless cost David many a sad tear and mournful prayer as we see in Psalm 25. 7. Remember not the sins of my youth As it is in the body licentious youth contracts those distempers which are the burden and sorrow of old age filling them with pains and aches So it is in the soul those sins which by mispence of time youth rush into may prove the sorrow and vexation of age but well-improved youth makes age comfortable 3. Consider It will be an Antidote and prevention against those sins which youth is most liable and prone to Youth having less wisedome to discover and less strength to resist and withstand temptation to sin more open to solicitation by reason of unruly passions bad examples and councel of others is most liable to sin Wherewith shall a young man cleanse his way saith David Psal 119. 9. these being most subject to defilements David answers the question By taking heed thereto according to thy word and one of the precepts of that word is To redeem our time Flee youthful lusts saies Paul to Timothy 2 Tim. 2. 22. the flames of lust are most apt to enkindle by the heat of youth Cereus in vitium flecti monitoribus asper Horat. de Arte Poet. So Horace Youth is wax to every impression of vice and the Poet gives you the reason of it Quaritur Aegysthus quare sit factus adulter In promptu causa est desidiosus erat It was his idle mispence of time which blew up and fomented the sparkes of lust for Otia si tollas periêre Cupidinis arcus 4. Consider It is your gathering time and an age most capable of improvement as tender twigs most flexible as wax fit for good impressions Whereas if this time be mispent the heart grows hard through custome in sin the devil gets stronger possession the memory grows more unfaithful the understanding weaker God is provoked in a judicial way to take away your gifts and parts which you justly forfeit by a careless wrapping your talents in a napkin The Wiseman sends such sluggards to the Ant to learn wisedome 〈◊〉 provideth her meat in summer Prov. 6. 8. So soon as the sun ariseth the bee flies abroad to gather in her honey in youth our parts are active and vigorous therefore then redeem your time 5. Consider This will both sweeten and facilitate employment to you afterward The sins of youth oft make men unserviceable in riper years or if repented of and forsaken yet they are oft a reproach and discouragement to men in their employments Ephraim was ashamed because she bore the reproach of her youth Jer. 31. 19. S. Paul therefore writing to his young Timothy enformes him how to secure himself from contempt These things command and teach so Let no man despise thy youth 1 Tim. 4. 11 12. Sins of youth lay men open to reproach even then when afterwards they prove eminent serviceable in the work of God Besides mispence of youth must necessarily make our service and employment abroad more difficult for men to have their seed to seek when a harvest is expected from them whereas your laborious improvement of this time makes service easy and familiar when having laid up a treasure and stock of knowledge he is able as the Scribe instructed to the kingdome of Heaven to bring out of his treasure things new and old Matth. 13. 52. 6. Redeem this time in conformity to Christ and the best Saints Christ was at twelve years of age about his Fathers business Luk. 2. 44. Samuel in his childhood was dedicated to the Lord. 1. Sam. 1. 28. Timothy from a child redeemed his time to the study of the Scripture 2 Tim. 3. 15. And it is recorded as a just commendation of that good Prince Josiah that while yet young he began to seek after the God of David his father and at twelve years old zealously appeared against Idolatry 2 Chron. 34. 3. Let us then tread in the footsteps of these Saints and be followers of them as they were of Christ who redeemed his whole time to the service and glory of his Father II. The second rank of those who are most especially concerned in this is such men as are of greater abilities and opportunities To whom God gives ten talents he expects an improvement from them answerable to that they are intrusted with the improvement of five will not serve for him who hoth received ten To whom much is given of him much shall be required Luc. 12. 48. Mens great gifts and parts are ready to puff them up with pride S. Paul was in danger of this 2 Cor. 12. 8. and this is the abuse of the gifts of God which if rightly used and improved should not leaven us with pride but engage quicken us to more serviceableness for God and not censuring the gifts of others by which practise we either charge God for giving them no more or sacrifice sacrilegiously to our selves that we have so much when as we have nothing but what is received endeavour to improve and use our own III. The third rank such who by idleness and looseness have mispent much time formerly The Apostle Peter urgeth this 1 Pet. 4. 2 3. The later any of us have come into the vineyard the harder must we labour to
ose who think these not worth lending an ear too The Gibeonites may draw water to the Sanctuary the Egyptian pearls may enrich the Israelites the Gentiles may be afforded an outward room in the Court of the Temple There is certainly excellent use of the Fathers of the Church to evidence the consent of truth and unity in several ages and if ever to be listned to in this age wherein we have almost lost the truth in a crowd of errours wherein yet they are most neglected To me next to Scripture-evidence universal consent if there be such a thing to be found seems the most cogent for embracing doctrines of faith we should especially attend to what the Revel 2. 7. Spirit saith unto the Churches But others may be listned to so they be cited without affectation and vain-glory S. Paul was resolved against coming to his Corinthians with enticing words of mans wisdome as desiring to know himself and preach to others nothing but Christ and him crusified yet himself hath adopted more then one of the expressions of the Heathens into Scripture and especially when he preached at Athens cited one of their own Poets Act. 17. 28. But all others are onely to be heard as they conform to the word of God which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most worthy to be heard That 's the first Secondly As most necessary to be heard and that both in respect of Divine command and in reference to our own good for our illumination for as Clemens saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal 19. 8 9. Clemens p. 30. so is the world so is the soul without the light of the word of God notwithstanding all the star light of other knowledge So necessary for the begetting and increasing faith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 2. and the Apostle makes it an impossibility in an ordinary way to believe without hearing Rom. 10. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall they believe that is ordinarily they cannot So again necessary for the begetting and upholding the comforts through the Spirit creating the fruits of the lips peace In a Isa 57. 19. word necessary as the fiery pillar to gvide us to our heavenly Canaan for 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 5. 20. the word of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. 26. the Gospel of salvation Ephes 1. 13. Necessary for our spiritual strength and growth the vvant of it is compared to a famine What weak bodies have men in a famine what starved souls under the want of the word of God so as it is most worthy of hearing in it self so most necessary to be heard in respect of us It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It did not profit that is not truly and savingly From this exposition you may easily prevent me in your thoughts in what must be the subject of my discourse viz. Unprofitableness under the means of grace the preaching of the Gospel In speaking to which lest as it was said of Diogenes that he trampled upon Plato's pride but majori cum fastu I should preach unprofitably whilest I speak against unprofitableness under preaching I shall confine my self to this plain practical and I hope profitable Doctrine The generalitie or most of those who hear the word do not truely Doctrine and savingly profit by it A truth which they that run may read in the experience of this present age in which I think I may say it without any dishonourable reflexion upon the former or pride of present times the Gospel was never more frequently or powerfully preached yet how little profit by it I call to witness the profanation of Sabbaths noon day-sins neglect of ordinances contempt of Ministers those monstrous Sects and Heresies those outrages and that profaneness which prevails amongst us which might justly astonish and amaze us did not this lessen the wonder that from the first preaching of the Gospel it hath been so At the first dawning of the Gospel in that promise of the seed of the woman to break the serpents head yet Cain a murtherer Afterward Noah was a preacher of righteousness yet the old world remain ungodly Isaiah 2 Pet. 2. 5. Isa 53. 1. complaineth who hath believed our report Descend to our Saviours times there you finde Christ himself preaching the Pharisees deriding him Luke 16. 14. In the Apostles times Paul preached Christ at Athens and there he is accounted a babler and a setter forth of strange gods Acts 17. 18. Again he preacheth to a company of women and onely Lydia's heart 's opened Acts 16. 14. Simon heard the word and yet remained in the gall of bitterness Acts 8. 23. And the Apostle applies the Prophets complaint to Gospel times Lord who hath believed our report Rom. 10. 16. The Word is compared to meat but the richest fare will not make some men fat and thriving to seed yet you know in the Parable Mat. 13. 3. but one of those four grounds into which it was cast was good and brought forth fruit verse 23. So though this seed of the Word was sown in Jerusalem by the hand yea and watered too by the tears of her Saviour yet she remained fruitless and barren Luke 19. 41. and at Christs second coming he shall finde iniquity abounding charitie cold and scarce faith on the earth Matthew 24. 12. In prosecution of which Doctrine I shall shew First What it is savingly to profit by the Word Secondly The grounds and reasons of most mens unprofitableness under the Word Thirdly Apply it in two words one to the Minister and the other to the people For the first 1. Partic. In this it is necessarie to speak distinctly thereby to correct those common mistakes whereby most men do dangerously delude themselves One remembers the Text a second picks a flower of Rhetorick a third runs away with a notion a fourth admires the preacher a fifth gets a little floating head-knowledge a sixth makes a few formal resolutions a seventh is somewhat moved and affected at a Sermon another lastly praiseth the quaintness and elegancie of the preacher and each of these thinks himself abundantly profited by the Word It is then I. Not to profit and advantage a mans self in the world by the profession and constant hearing of the Word though this be all the profit they look after who count gain godliness Men care for 1 Tim. 6. 5. the Gospel no longer then it is consistent with their wordly advantages who when they come to serve God in attendance upon his word secretly sacrifice to the Idol Self and propound no more to themselves then secular advantages Quantas nobis divitias comparavit haec fabula Christi as Leo the tenth was oft heard to say Men may esteem the Gospel but a Fable and yet adhere to it for outward advantages care not for Diana but her silver-shrines that affect not the Gospel so much as that respect and
Ignorance in the dispencers of the word such as the Apostle describes 1 Tim. 1. 6 7. who are desirous to be teachers of others understanding neither what they say nor whereof they affirm Like Ahimaaz will needs be running upon the message and yet have 2 Sam. 18. 22 no tidings to carrie to the people but need still to be taught the first principles of the oracles of God It is said Mal. 2. 7. and they shall Heb. 5. 12. seek law at his mouth and so they may from too many and never finde it and this is seriously to be lamented I am sure God complains of it Jer. 2. 8. that they that handle the law knew him not I shall not digress to shew the usefulness of all knowledge to a Minister of the Word onely as pertinent to my present subject shew that ignorance in the preacher must needs cause unprofitableness in the hearer for how shall he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach how shall he rightly divide the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give every soul his portion or be able 2 Tim. 2. 15. to speak a word in season who hath not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or how shall he unfold Gods word to others who knows nothing of it himself We saith the Apostle have the minde of Christ 1 Cor. 2. 16. and so must every profitable Minister have and this ignorance is seriously to be lamented in many new upstarts in our daies who I do not say but they may promote a civil interest for so did Jeroboam's Priests of the lowest of the people 1 Kings 13. 33. but little like to advance the interest of souls but a great deal more danger that these blinde guides should lead the people together with themselves into the ditch Sixthly Miscarriage in the Ministers provision and preparations which are sometimes so nice and curious like some dishes that are made of so many ingredients they rather nauseate then nourish sometimes so careless rude and undigested that they bring a disrepute upon the Ministry and account preaching but as the Athenians did vain-babling Observe S. Paul's advice to Timothy 1 Tim. 4. 13 15. Till I come give attendance to reading to exhortation to doctrine neglect not the gift that is in thee which was given thee by prophesie with the laying on of the hands of the Presbyterie Meditate on these things give thy self wholly to them that thy profiting may appear to all that is not onely that whereby he himself was encreased in his gifts but rather that by which the Church was edified and profited malâ— de ministerii effectu interpretari saith Calvin S. Augustin Calv. in loc Lib. 4. cap. 10. de Doctr. Christ would have preachers look rather quantâ evidentiâ then quantâ eloquentiâ with what evidence they speak more then with what eloquâ—ce and to use diligentem quandam negligentiam carefull of their matter but less nice of their expression so it be apt and significant sic detrahat ornatum ut sordes non contrahat that they neither too curiously affect the dress of Rhetorick so that the Auditour onely plays with the dish nor yet a sordid rudeness lest he nauseats his spiritual food both these may cause unprofitableness in the hearer though I think an elaborate affected quaintness more then a careless plainness An iron key will unlock what a wedge of gold will not a powerfull plainness will open hearts sooner then the studied words of mans wisdome Seventhly Cowardize of preachers which makes them afraid to preach what may most probably profit their hearers which upon some carnal interest or respect durst not reprove sin either to secure the friendship of some great one or the liking and love of the people and this puts them upon preaching smooth things and placentia so sowing pillows under mens elbows and dawbing with untempered mortar Nathan is then like to rouze David when he comes home to him with a Thou art the man You know the like 1 Sam. 12. 7. good Theodosius got by Ambrose his sharp reproof of him upon which the Emperour professed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Ambrose onely deserved the name of a Bishop which as it spoke the milde Christian temper of the Emperour so the faithfulness and courage which becomes a Minister of the Gospel not to fear the faces of men but to crie aloud and spare not This was the courage of Paul though a prisoner to reprove Felix of his injustice and intemperance and John the Baptist to tell Herod of his Herodias When Luther was charged by some for too much bitterness against Henry the eight he made this Apologie magnum non est si ego Regem terrae mordeo quando ipse nihil veritus est Regem Coeli blasphemare he thought it below the courage of a Minister to fear to reprove an earthly Prince who feared not to blaspheme the King of Heaven If ever we intend to profit by preaching we must be instant in season and out of season that is as both Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dangerous as well as in peaceable times 2 Tim. 4. 2. and he tells you how in the next words reprove rebuke Eighthly The unsuitableness of the Ministers gifts as to that particular charge he is set over The misplacing of mens gifts and abilities is a very great cause of unprofitableness Many men who for their great learning and exemplarie conversation might seem fit to be shining lights in the Church of God yet are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle requires apt to teach or condiscend to the capacitie of a meaner auditorie and so great parts oft prove unserviceable in the Church Ninethly The want of a holy zeal in the preacher of the word A cold preacher makes a careless and so consequently an unprofitable hearer Every preacher should be an Apollos who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 18. 25. fervent in the spirit and the effect of it was answerable viz the conviction of his obstinate auditours verse 28. and as John Baptist a burning as well as a shining light Isaiah's Isa 6. 6. tongue was touched with a coal from the altar before he prophesied The Spirit descended upon the Apostles in fierie tongues to enflame them with a holy zeal and presently after Peter converts three thousand at one Sermon Acts 2. 41. When the Law was given the mount was on a flame before the Trumpet sounded and he that Exod. 19. 18 19. sounds the silver Trumpet of the Gospel to others should himself be enflamed first with a holy zeal and fervour and this will make him profitable to his hearers because this holy zeal will put a man upon improving his gifts and laying out himself faithfully for God and in an earnest desire of gaining souls willing with S. Paul to spend or to be spent whereas it is as improbable that cold luke-warm preachers should enflame or enliven others
which consequently must rust and decay An unprofitable hearer oft makes a cold careless dull preacher and besides God for your unprofitableness may withdraw his assistance and gifts and drie up the breast for your neglect of the sincere milk of the Word 3. As that which sweetens all his enjoyments A large revenue a great living a fair repute a fulness of outward accomodations satisfie not a faithfull Minister while the people remain unprofitable that he sees not the fruit of his labours 4. It is your own concernment and interest For it is sad if the Word preached profits you not for if not this probably nothing else will as Abraham told Dives soliciting for one to be sent from Luke 16. 51. the dead to his brethren If the Word profits you not the case is desperate You had better never have heard of the Word a Turk and an Indian will come off better then you at the last day Mat. 10. 14 15. It will be sad for Capernaum exalted up to heaven in the enjoyment of the word and ordinances at that day for not profiting by them to be thrown down to hell so for those unbelieving Jews here to whom the Gospel was preached as well as to us but the word did not profit them HEBR. 4. 2. The word preached did not profit them THe second ground of not profiting by the word preached is in respect of hearers II. Sermon First A careless negligent non-attendance to the word preached when mens thoughts are not gathered up but roving their eyes gazing about their ears not fixed upon the word of God when they bring their bodies hither as so many carcasses but their souls are elswhere The covetous mans soul is locked up in his chest at home and there idolizing in his thoughts his Mammon of unrighteousness while he should be serving God in the Temple the voluptuous Gallant comes there for fashion in the mean time his thoughts are taken up with the newest fashion or perhaps with his hawks and hounds the ambitious man while taking a nap at Church dreams of honours and preferments so that we may say as Seneca did of the Philosophers schools Magnam hanc anditorum Scnec â—p 108. partem videbis cui Philosophi scholae diversorium otii fit Many make the Church a meeting-place of idleness indeed God complains of this himself Ezek. 33. 31. They come unto thee as the people cometh and they sit before thee as my people and they hear thy words but they will not do them forwith their mouth they shew much love but their heart goeth after their covetousness their thoughts are wandring in the world while their bodies are confined to the Church And this non-attendance is much to be lamented that many whom you shall observe with a constant unweariedness attentive to a ballad idle tale or at a stage-play at an hours Sermon and preaching of the word of God are tired dull heavy drowsie and unattentive so that we may lay it to the charge of our Auditours that Demosthenes reproves the Athenians for that when he made an Oration de Asini umbra they were all very attentive to hear him but making another 〈◊〉 Câ—s Con. de salute Graeciae they all deserted him Many can lend an eare to a tale a fable or Romance who are negligent and non-attendant upon the word of God and this must needs prove unprofitable upon a double account I. It is so in the acquiring of all other knowledge if he that learns regards not what is read unto him as suppose a scholar his Tutours lectures or an apprentice his masters directions he is not like to profit by them so it is in getting wisdome by the word of God if we would profit by it we must be such as the Auditours were in Luke 19. 47 48. of whom it is said they were very attentive to hear him II. When God comes by his Spirit to make the word effectual to any soul he raiseth it to an holy and careful attention to the word preached This is most evident in that pregnant place Act. 16. 14. concerning Lydia whose heart the Lord opened that she attended to the things spoken by Paul and how oft does our Saviour provoke the attention of his Auditours by this expression He that hath an ear to hear let him hear You must bring an holy attention of body and intention of minde if ever you intend savingly to profit by the word of God as it is said of those in Acts 8. 6. They gave heed unto those things which Philip spake Secondly The proposall of wrong ends in hearing the generality of hearers do not propound to themselves those ends for which God hath appointed the preaching of the word such are the inlightning strengthning comforting quickning convincing of souls and upon search it will be found but a few come for those ends Some come into the Church as if a man should go into an Apothecaries shop not for a medicine to cure them that were well but for a Recipe to sleep I call to witness the drowsiness and laziness of many Others are Athenian Auditours come onely to hear something that is new Others out of custome because others do Acts 17. 21. and themselves have been accustomed to it Others out of fashion more then devotion Others come to contradict and oppose as the Jews did Paul Acts 13. 45. Others not as they should do willing to be judged by the word of God but to judge it and the preacher for it which make the pulpit not a tribunal before which they should be judged but a bar before which the preacher must be cited censured and judged these come to pick a hole in the preachers coat not out of a conscience of their dutie in hearing and obeying the word of God Others come out of affectation of eloquence as a man goes to an Oration or Comedy and then it is no wonder that whiles he catches at the shadow of Rhetorick as the dog in the fable he looses his spiritual food the bread of life These are like the proud Greeks which seek after wisdome to whom the preaching of the Gospel seems but foolishness Others come perhaps 1 Cor. 1. 13. to promote their interest in the world like those hearers of our Saviour John 6. that followed him for the loaves Others come onely to hear not to learn or practise Sicut in theatrum voluptatis Seneca ep 108. causâ ad delectandas aures as Seneca speaks of some who came to hear Lectures of Philosophy Non id agunt ut aliqua vitia deponant ut aliquam legem vitae accipiant mores suos exigant sed ut oblectamento aurium perfruantur Aliqui cum pugillaribus veniunt non ut res accipiant sed verba c. Others come with their table-books which though good is not sufficient Others to see and to be seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens expresses it as Clem. pag.
19. 10 11. and by Moses his putting off his shoe before God spake and discovered himself to him Exod. 3. 5 6. intimating a putting off our carnal affections and purging our souls before we come to hear the word this is necessarie because to come without this preparation I. Is irreverent You esteem it justly a high incivilitie to press into a Princes Palace with ragged dirtie clothes or to sit at his table with unwashen hands How much do men affect cleanness and studie neatness when they present themselves to the presence of any great man and is it not much more irreverent to appear before God in his Temple in our sins and corruptions May we not justly fear to be an offence to his pure eyes How do men studie words and gestures suitable to the person of any great one to whom they make their applications and doth not a resolved prepared reverence much more become us when we address our selves to God David resolved himself upon this preparation Psal 26. 6. I will wash mine hands in innocencie so will I compass thine altar Thus when Jacob went to worship God at Bethel he purged his house of all the Idols and made his sons to wash their clothes Gen. 35. 2 3. We should not onely have our hearts raised to awfull apprehensions of Gods Majestie and presence but our outward man also composed to a decent becomingness and holy reverence as Jacob said of Bethel Gen. 28. 16 17. How dreadfull is this place And thus did Cornelius when Peter was to preach unto him set himself in the presence of God Acts 10. 33. So should we come with that reverence and preparedness as becomes the presence of God II. Unprofitable Hence that caution Luke 18. Take heed therefore how you hear Thornes grow naturally but seed you know thrives not but when the ground is first fitted and prepared sin encreaseth naturally in our corrupt hearts but they are no fit soil naturally for the word of God they must be first fitted and prepared before the seed will grow and thrive there Unpreparedness makes every duty to be ineffectual as you may see in Job 11. 13 14. Give me leave to allude to that of the Wiseman prepare thy work without and make it fit for thy self in the field and afterward build thine house Prov. 24. 27. so say I Prepare thy self at home and then come to build up thy self in faith and holiness And unprepared hearer will be an unprofitable hearer Eleventhly The eleventh ground is Curiosity when men come to the Word affecting more the elegancy of the expression then the wholesomeness of the truth Cui nullus in dicendo sermo placet nisi Grammaticè fuerit conceptus Dialecticè imaginatus Rhetoricè purpuratus as S. Augustine expresses it Such like not their spiritual food unless it be adorned with the flowers of Rhetorick who regard more how handsome the provision be than how wholesome Hence errour many times handsomely dressed findes more entertainment then a plain truth So men take poyson instead of nourishment thus when men catch more at an elegancy in a Sermon then a promise they may be pleased perhaps but little profited In seed you look not at leaves as you doe in flowers but at the inward vertue whereby it hath an aptitude to fructifie so should we in the seed of the word not prize the outward seeming dress and beauty of it so much as the inward efficacy of it whereby it may fructifie in your hearts and lives Qui maturitatis fructum quaerit despicit amaena camporum saies Chrysologus Chrysolog serm 18. He that desires profit from a field lookes to the ripeness of the corn not to the beauty of the cockle which may more gratifie the eye but not fill the barn and granary so he that desires to profit by the word must not attend the adorning of Rhetorick which may perhaps more please the fancy but not at all rellish the soul such may more gratify the palate but it is not so good for nourishment The affected elegancy of a Sermon may more gratify curiosity but not profit and nourish the soul It is true that S. Augustin observes that propter fastidia plurimorum etiam ea sine quibus vivere non possumus alimenta condienda sunt But they live miserablely that live altogether upon sauces There is another curiosity much like this which makes the word unprofitable and that is a nice squemishness that men nauseate truth that they have heard of before as an ill squeasy stomach which cannot make two meales of the same meat whereas we had need considering our dulness to understand our forgetfulness of what we have heard to have the same truths preached over and over again and yet shall we finde all little enough We may see what was the temper of those in Acts 13. 42. they besought the Apostles that the same words might be taught again the next Sabbath this I speak not to patronize laziness in the preacher but to correct the curiosity of the hearer which makes the word become so unprofitable to them Twelfthly The twelfth ground is Not attending upon a constant settled ministery This is that which God hath used from the first planting of Churches for the edification of his people as appears from Acts 20. 28. and confirmed by the practise of the whole primitive Church Trees oft transplanted can take no firm rooting a rolling stone we say gathers no moss those whose fickle unsettledness prompts them to run from this Minister to that and to settle under none are like to profit very little by the word This S. Paul reproves sharply in his Corinthians 1 Cor. 1. 12 13. He walkes securely that is guided by some fixed star whiles he who followes some meteor is led into some bog or pit so those who walk by the light of some settled Minister as a star fixed to his orb are preserved safe in the way of Religion but those who follow wandring meteors fall into some pit of errour Many thrive and live healthfully on one dish while others surfeit of variety By attending upon a settled Minister you come to be acquainted with his style familiar with his phrase and learn his method which will facilitate and strengthen memory that you may carry away and profit more by him Thirteenthly The thirteenth ground is want of love to the word of God Men come out of custome and not out of a real sense of the want of the word or with any love unto it If men had such affections to the word as David professeth of himself that he had Psal 119. 20. that his soul did even break for the longings he had after Gods word much more would they profit by it If with Job they prized it more then their ordinary food Job 23. 12. A man that sits down to his meals when he hath no liking to the meat set before him he will not nourish kindly by it neither will any
14. He was made partaker of flesh and bloud and verse 16. he took upon him the seed of Abraham and the word was made flesh John 1. 14. The humane nature not existing before assumed but assumed in the first moment of its production by the overshadowing of the Holy Ghost so that Christ took our whole nature body and soul with all their Faculties Properties Affections nay with all natural though not Nihil minus habebat in natura sed nihil habebat in culpa Aug. D. 106. Aug. ibid. sinfull infirmities that he might in all things be like his brethren sin onely excepted Heb. 2. 17. without conversion or confusion of natures or properties And in this nature thus assumed Venit unus sine peccato qui salvos faceret à peccato saies S. Augustine One came without sin who might save from sin He appeared in the world which is the great mystery the Apostle speaks of 1 Tim. 3. 16. namely God manifested in the flesh and by this assuming humane nature he was capacitated for that great design of his coming into the world which was to save sinners in order to which God required a perfect obedience therefore Christ is said to be made under the law Gal. 4. 4. and Satisfaction by a price of bloud paid for without bloud is no remission Heb. 9. 22. Both which were by the Justice of God to be performed in the same nature which had offended against the law and so was liable to death through sin III. Christ obscuring the glorie of his Divinitie by a veil of flesh For though as I said before he parted with none of his glory yet he much obscured it by our weak and miserable nature though some rays of it broke out sometimes in his discourses and especially in his miracles which oft caused the beholders to acknowledge him the Son of God yet he seemed for a time to have laid aside his Majestie and Glorie while he appeared in the world without form or comeliness Therefore when he was ready to leave the world see how he praies to his Father for a manifestatin of that glory which here was obscured in the world John 17. 5. And now O Father glorifie thou me with thine own self with the glorie which I had with thee before the world was where he praies not for any addition or accession of further glorie but a discovery of the glory of his Divine nature through that humane nature which he had assumed to himself IV. In taking upon himself a state of lowest abasement and humiliation He took upon him the form of a servant Phil. 2. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi ex omni seipsum in nihil reduxit saith Beza and he became poor for our sakes 2 Cor. 8. 9. Hic erat per divinam majestatem venit per humanam infirmitatem saies Augustine He affected not earthly greatness and pomp but declined it and his life from the Cradle to the Cross was but one continued scene of miserie V. Christ's willing and ready undertaking for sinners Coming is a voluntary motion Christ came into the world freely and willingly to undertake the work of saving sinners Assumpsit animam carnem hominis non antea à se promerentis nec ad illam percipiendam sublimitatem virtute propriâ laborantis sed omnino gratiâ saies Augustine He was not merited or pre-engaged but out of his love he gave himself as the Apostle Gal. 2. 20. I live by the faith of the Son of God who loved me and gave himself for me He was not forced to it but came freely John 10. 18. No man taketh my life from me but I lay it down of my self I have power to lay it down and I have power to take it up again c. Indeed he is oft said to be sent of his Father John 3. 17. God sent not his Son into the world to condemn the world and Gal. 4. 14. When the fulness of time was come God sent forth his Son made of a woman but it was by a voluntary consent in Christ to the councel and design of God decreeing Christ to the office of a Mediatour therefore Acts 2. 23. it is said by Peter to the scoffing Jews Him being delivered by the determinate counsel and fore knowledge of God ye have taken and by wicked hands have crucisied and slain him Christ is said likewise to be sealed by the Father John 6. 27. Him hath God the Father sealed and to be sanctified and sent into the world by the Father John 10. 36. but it was by the consent and condescension of Christ offering himself as a Sponsor and Mediatour and submitting himself to the will of his Father Heb. 10. 5 7. Christ did voluntarily undertake for us and his submission to the Father was not an act of the Divine nature but voluntarily of the second person willingly offering himself to his Fathers justice for the recovery of sinners and therefore Christ is said oft to give himself and that out of mere love Ephes 5. 2 25. This expression of coming into the world doth not onely speak the event and issue but the design will and ultimate end of Christ's coming quòd non gravatum salvat saith Musculus that he did it freely and willingly Application First This speaks infinite love that God should send Christ and Christ come to undertake for sinners God commendeth his love towards us in that while we were yet sinners Christ died for us Rom. 5. 8. and God so loved the world that he gave his onely begotten Son that whosoever believeth on him should not perish but have everlasting life John 3. 16. Each word there heightens the love of God a Son given a begotten Son an onely begotten Son nay a welbeloved Son as in Matth. 3. 17. who was in the bosome of his Father John 1. 18. that God should not spare his Son Rom. 8. 32. this must needs speak love It was an argument of Abraham's love to God that at his command he with-held not his Isaac Gen. 22. 2. from God who yet gave him and had power to command him again But that God should give his Son to the wicked ungratefull undeserving world must needs speak a greater affection then that of Abraham's and what can that be less then an infinite love When Christ did but shed a tear for Lazarus the Jews collected his love from that John 11. 35 36. how much more may we that Chriâ—â— should come into the world to shed his bloud for us This inâ—â—eed is infinite love c. Secondly This speaks abundance of comfort to Christians Is Christ come into the world hath he taken upon him our natures then this speaks comfort to true sincere Christians I. In case of their imperfect obedience in case of their many failings and imperfections Why Christian do but maintain sinceritie and press on to perfection and remember that Christ hath assumed thy nature and in that perfectly fulfilled the