the Spirit in 2 Cor. 4. 6. and Prayer is the way to come by the Spirit Luke 11. 13. How much more shall your heavenly Father give the Spirit to them that ask him The third argument for Scripture-search is Scriptures authority which is divine and infallible S. Paul affirms that it is of divine inspiration in 2 Tim. 3. 16. and it is said to be a more sure word of prophesie by S. Peter 2 Pet. 1. 19. And herein I shall demonstrate this one thing That these Scriptures are the word of God That these Scriptures are the word of God I shall not trouble you with a multitude of arguments to evince it but yet I could not wholly omit it because all who do profess it do not really and fully believe it as I shall evidence to you anon and the faith of many Christians through the strength of Satans temptations and the corruption of their own hearts may sometimes doubt of it that I may therefore convince some and strengthen others I shall present to you these considerations I. The testimony of the Church is not the first or chief ground nor is it a sufficient argument of that faith whereby we believe the Scriptures to be the word of God Into this indeed the Church of Rome doth ultimately resolve its faith Bellarmine openly professes that He would believe the Bible no more then the Alcoran if it were not for the testimony of the Church It is true the outward testimony of the Church may be a motive or a means of our belief of the Scripture for so she is called the pillar and ground of truth to hold it forth and declare it as the pillar holds forth the Princes Proclamation but adds no authoritie to it It may inform us of the truth but not perswade us of the truth The Church hath the charge of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracles of God being committed to her as it is said of the Jewish Rom. 3. 2. as a Trustee of Divine truth to maintain uphold expound and declare Scripture but not the first ground of our belief of it As the Queen of Sheba believed the report of Solomons wisdome by others but more when she heard it her self or as the Samaritans believed because of the report of the woman but more when they heard him John 4. 30 40. The Church may hand the Scriptures to us and we may believe them by but not for the testimony of it Or as a mother may shew the childe the sun and tell him that is the sun but yet the sun manifests its self by its own light so the Church may tell us this is Scripture but it is impossible that the ultimate resolution of a divine faith of supernatural truths should be made into any humane and so consequently fallible and uncertain testimony when as we are to judge of the true Church by the Scripture Nor can this be a conviction to any that the Scriptures are the word of God for either it must be to believers and to them it is unnecessary for they have already effectually entertained it upon other grounds viz. The inward evidences of the word and Testimony of the Spirit and it cannot be to unbelievers for they reject the Church as well as the Scripture and therefore they must be convinced of the true Church before they will admit its testimony and of this there is no other possible means to convince them then by the Scriptures which must be first evidenced unto them Therefore II. There are in Scripture sufficient evidences and convictions even to ingenuous reason that it is the word of God And this is necessary for though after any testimony appears to be Divine reason must not be suffered to dispute and question the thing so attested yet I cannot see why reason should not be used as an instrument or means to evidence such a Revelation to be divine otherwise though I may be otherwise convinced my self it is impossible to convince an Heathen or gainsayer that this is the word of God Our faith is not irrational and though the things revealed be above reason yet that it is supernaturally revealed must be evidenced to reason otherwise my belief is rash precipitate and irrational nor can I give a reason of the hope that is in me as the Apostle requires 1 Pet. 3. 15. Therefore omitting those which I conceive less evincing I shall lay down these few considerations to evidence this 1. Consider the sublimitie of and mysteriousness of the things revealed in Scripture such as the most prying reason could never search into nor the most improved raised parts and abilities ever reach such as the Philosophers never dreamt of such is the fall of man and our corruption by it of which if the Philosophers had some ruder notions yet the means of mans sin and misery viz. by the wilfull transgression of that Covenant made between God and man of not eating of the tree of knowledge c. this they were wholly ignorant of and much less could reason fathom the depth of that Wisdome and Mercy which Scripture discovers in mans recovery by Christ this is a depth which the very Angels desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Pet. 1. 12. to look earnestly into That Apostatized fallen miserable man should again be brought to life by the death of the onely Son of God and that in a way of such unspeakable wisdome and security to all the attributes of God with such a full reconcilement of justice and mercy is a mysterie reason can scarce apprehend now it is revealed much less discover and finde out at first So God's entring into Covenant with lapsed man an Unity in Trinity Redemption by the bloud of Christ Regeneration by the Spirit you know Nicodemus's reason was non-pluss'd here with a Quomodo How can this be John 3. Resurrection of the body being crumbled into dust A last judgement before the tribunal of that Christ who was crucified here these are things which the eye of reason could never have discerned and which the most acute profound Philosophers knew nothing of What Plato knew of God it is very probable he had from Moses of whom he was very studious if we will believe Clemens Alexandrinus S. August l. 7. c. 21. confess S. Augustin confesseth when he had diligently perused Plato he found nothing of our miserie by sin and recovery by Christ nothing of the blotting out the hand-writing of Ordinances by the blood of Christ Hoc illae literae non habent saith he He could finde none there crying out with S. Paul Quid faciet miser homo c. What shall miserable man do Who shall deliver him None crying out Thanks be to God through Jesus Christ yet saith he Haec mihi inviscerabantur miris modis cùm minimum Apostolorum tuorum legerem c. Lord these truths were incorporated in me when I read the least of thy Apostles And truely one end of Gods giving us
the Spirit of God as you may see at large in that excellent piece of his De doctrina Lib. 4. c. 6. Christiana 3. To the freedome and fluencie of his language by which with a pleasing violence he captivated the ears and hearts of his auditors this is a great gift of God and a very requisite qualification of an Apollos the want of which made Moses decline the office O my Lord saith he I am not eloquent I am slow of speech and of a Exod. 4. 10. slow tongue and could not be satisfied till God gave him the promise of more then ordinarie assistance v. 12. I will be with thy mouth and teach thee what thou shalt say This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opening of the door of utterance which S. Paul exhorts the Colossians to pray for to God for him A free and full Coloss 4. 3. abilitie of expressing the conceptions of the minde according to the capacitie of the Auditors is an excellent and desirable ministeriall gift without which the greatest parts oft prove unedifying and unprofitable 4. To his exquisite skill in all arts and sciences and this the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as Camerarius notes and this too is a requisite qualification for an Apollos a minister of the Gospel This was the eminencie of Moses that he was learned in all the wisdome of the Egyptians that is to say the liberall arts and sciences Acts 7. 22. which Austin compares to the Egyptian spoils transferred to the use and service of the Israelites This was the commendation of Daniel that he was cunning in all knowledge and understanding Dan. 1. 4. and skilfull in all wisdome and learning S. Paul was born at Tarsus the Metropolis of Cilicia more famous then Athens if we credit Strabo for the studie of Philosophy and the Greek tongue and afterwards instructed by Gamaliel at Jerusalem so Apollos here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The greater wonder and pittie both that such knowledge which was the real honour of those should now be our discredit and reproach we being fallen into those times of which Espencaeus complained when Graecè nôsse suspectum erat Hebraicè propè Haereticum or if you will speak in the more uncharitable language of our times Antichristian when 't is the crie of too many what Festus cried out against Paul that too much learning instead Acts 26. 24. of qualifying and enabling any to be Apollos ministers of the Gospel does but make us mad I wish the want of it did not make them more such But I shall not now undertake the vindication of learning from those uncharitable imputations which hath lately been done by an ingenuous man amongst our selves but shall enter upon the second qualification of Apollos which I chiefly intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty in the Scriptures which I shall speak of First Doctrinally in two particulars 1. I shall shew the excellencie of Scripture-knowledge in it self 2. The usefulness of it as to Apollos a Minister of the Gospel Secondly Practically in a few words of Application First the excellencie of Scripture-knowledge in it self appears in these considerations 1. The excellencie of things revealed in scripture so sublime and spirituall that the light of nature and the highest improvement of reason could never have discovered without divine revelation as the secrets of Gods electing love reconciliation by Christ justification by faith adoption the covenant of grace those are secrets which the eye of reason could never prie into these were mysteries hidden from ages and generations but now manifested by the Gospel To these adde the glorious mysterie of the blessed Trinity which is wholly indemonstrable by naturall reason indeed first supposing scripture-revelation there may possibly be some resemblances of it found in the creation as the esse posse and operari of every creature or those three common notions of Belng O neness Truth Goodness and many more which the schooles insist on and there may be some argument to evince my faith not to be against reason though I have the greatest reason in the world to believe it because God saies it as that God should infinitly communicate himself or from the perfection of the number three and the great account the Heathens had of it which arguments Estius urges who yet confesseth this mysterie abstracted from divine revelation wholly indemonstrable by any light of reason this mysterie scripture discovers There are three who bare record in heaven the 1 John 5. 7. Father the Son and the Spirit and these three are one To instance but in one which indeed is the summe and substance of all divine revelation the mysterie of Christ which is above the reach and beyond the discerning of most prying and improved reason I easily believe the Heathens the wisest of them at least might have some knowledge of the fall of man from the rebellion of passion against reason from the strange proneness which they experienced to vices quae sine exemplo discuntur saith Seneca not inclined to them Lib. 3. qùoest cap. 30. by any acquired habit nor led by any bad examples nay even to those vices which carrie a contradiction in them to naturall light adde to them the difficulty of acquiring habits and exercising the acts of virtue which would be easie if naturall these were evident signes and effects of some sin which prepossessed and inhabited our nature to which purpose that of Austin is excellent continentia tam concupiscentiae testis est quà m hostis Continence is both the enemy and evidence of concupiscence for virtue could not be heard if it were not opposed by the strength of naturall inclinations to sin These I say and many other sad effects of mans Apostacie which might be named are evidences to reason that man is not now as he came out of the hands of God but somewhat degenerate from his originall rectitude but Gods dealing with man in a Covenant-way and by his infinite wisdome ordering and disposing mans fall and Apostacie to the accomplishing so great a mysterie as the sending of Christ into the world to restore and recover man into a state in some respects better then that of innocencie is a depth naturall reason could never fathom God inhabiting humane nature the word made flesh and so undertaking for the recoverie of lost man Christ in his three-fold office as Prophet Priest and King to dispel the darkness expiate the guilt and conquer the rebellion of corrupted nature healing by Christs stripes life by his death are paradoxes to reason Per mortem alterius stultum est sperare salutem The candle of the Lord as the soul of man is called may discover something though but darkly of God but Scripture onely is the star to lead us unto Christ It was a just censure which Augustin passeth upon Tullies works that he could not finde the name of Christ in them The Scriptures are the
14. Magistrates should punish sin without fear or favour by an impartial execution of the Laws as for Sabbath breaking a reigning sin swearing drunkenness c. Nor be Gallioes when these sins are brought before you You care for none of these things Acts 18. 17. Magistrates should be zealous in punishing First-Table-sins for the Second-Table-sins such as Thefts Murders and the like are the issue and birth of Atheisme Swearing Sabbath-breaking c. as I suppose you have heard men when brought to suffer then we may judge them most serious crying out of their Sabbath-breaking as that which brought them to it Thus a Magistrate may promote the service of God by punishing Irreligion and Profaneness c. III. By countenancing and encouraging the godly viz. those who desire to walk strictly with and attend the publick service and Ordinances of God Thus did David Psal 101. 6. Mine eyes shall be upon the faithfull of the land that they may dwell with me he that walketh in a perfect way he shall serve me IV. By upholding the publick worship of God and bringing the people to the publick Ordinances Thus did Joshua if we credit Brentius who gives this as the reason why wickedness prevailed so much after Joshua's death Quia post Joshuam ministerium collapsum erat Then the Ordinances and Ministry were neglected upon which followed Atheisme and contempt of God and that let in an inundation of Profaneness I know Religion is an act of the minde and soul and so not liable to any outward restraint but is onely subject to him who hath an absolute command and Soveraigntie over the conscience but conformitie to an outward worship may be commanded by a Superiour without any Tyrannie over conscience or infringement of Christian libertie I know the Spirit of God can onely put them in but I believe it is the Magistrates dutie and charge to see them brought to the pool V. By protecting and countenancing the Ministry of the word of God and the publick preaching of the Gospel Magistrates are compared to Gates in Scripture Ruth 3. 11. intimating their dutie to let in and give a passage to the Gospel Then the Church and State is like to flourish sin discountenanced Religion propagated when Read Theodoret l. 1. c. 2. Moses and Aaron go hand in hand together the Magistrate to correct sin the Minister to reprove when the Magistrate makes use of the Ministers direction and the Minister enjoys the Magistrates protection It is said of good king Jehosaphat that he sent princes to teach in the cities of Judah 2 Chron. 17. 7. not that they did publickly dispense the word for they had Levites with them verse 8. and they taught verse 6. But they were sent to provide for and countenance the Levites in that office and this is certainly the Christian Magistrates duty to protect the Ministers of the Gospel 1. In their repute and credit lest the Gospel come to be scorned as we have found by lamentable experience that since the Embassadours of the Gospel have been disrespected and opprobries of ignorant men cast upon them to cloud their credit the Gospel hath been undervalued errours multiplied the Scriptures questioned and vilified and I fear the Magistrates will scarce wash their hands from much guilt of all this 2. In their maintenance and just rights Famem ministrorum sequitur Fames verbi as Luther long since foretold That famishing the Ministers would usher in a Famine of the word And if ever the maintenance of the Ministry comes to be arbitrary we should have none but Micha's Levites who serve for ten shekels by the year and a suit of apparel and his victuals This is Scripture Judg. 17. 10. And if you mark the circumstance of the story it was when there was noking in Israel c. vers 6. And that will befall the Ministers which God threatned as a curse upon Elie's house 1 Sam. 2. 36. And it shall come to pass that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread and shall say Put me I pray thee into one of the Priests offices that I may eat a piece of bread Would you account him a friend to the childe that should starve the nurse that she can give no milk to it no better friends are they pretend what they will who would starve the Ministers and so rob the people of the sincere milk of the word by which they should grow 1 Pet. 2. 2. This Scripture speaks of as the badge of bad Magistrates A persecuting Ahab that counted Elijah the troubler of Israel 1 Kings 18. the language of too many now adays and those ungodly Princes who cast Jeremy into the dungeon Jer. 37. 15. Good Hezekiah was of another spirit and temper See his remarkable zeal 2 Chron. 31. 2. that the people might not want the service of God and vers 4. he orders the Priests and Levites maintenance that they might neither want subsistence nor encouragement A good pattern for good Magistrates who desire to promote the worship and service of God VI. By building or repairing the places of Gods worship and service Thus we finde David both by his example and entreaty prepare for the building of the Temple 1 Chron. 29. 2 3. Solomon building it It was Davids trouble and that which he looked upon as an absurdity that he should live in an House of Cedars and the Ark of God remain within curtains 2 Sam. 7. 2. Thus Joas 2 King 12. 5 6 7 8. Josiah 2 King 22. 3 4 5. took care for repairing it And it spoke the pious care of Constantine that after the Church was come out of those ten furious persecutions he caused the Idol Temples to be shut up and the Christian Churches demolished by Dioclesian to be reedified And this piece of promoting the service of God you are not ignorant how your Magistrate now in being hath imitated in reedifying that place of worship formerly famous for Perkins and others which as you cannot without ingratitude but acknowledge as a testimony of his affection to your town thus they argued of their centurion to Christ Luke 7. 5. For he loveth our nation and he hath built us a Synagogue so we cannot without uncharitableness but apprehend it as a good presage of his future zeal in his Government for promoting and upholding the true worship and service of God VII And lastly The influence of a good Magistrate will appear if we consider the sad effects of the want of Magistracy For which I shall lead you no further then this Church of the Jews read at your leisure the five last Chapters of this book of Judges where you may see the sinfull and miserable estate of the Jews when there was no King in Israel not onely outrages and filthy abominations abounding as the abusing of the Levites Concubine unto death Chap. 19. But also Irreligion and Idolatry in the
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-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
so nor follow it without sin neither so that the obligation which an erroneous conscience lays upon a man is not to act contrary to it but he ought to get that false light extinguished and his conscience better informed and a true light set up from the word of God Notwithstanding this therefore and all other pretended lights or rules contrary to or besides this I shall close this argument with that of the Apostle Gal. 6. 16. As many as walk according to this rule Peace be on them and the Israel of God The second argument or ground for Scripture-search is Scripture plaineness and perspicuity It is the desire and plot of the Church of Rome to fasten an imputation of obscurity upon the Scripture that hereby she may with the more plausible pretence exalt Peters pretended successour in the infallible chair as an unerring interpreter and also discourage the people from reading them as perswading them that the treasure lies too deep for them to finde and therefore it is to no purpose for them to search but this is to bring a false report upon the Scripture as the spies did upon the land of Canaan All truths necessarie to salvation are plainly laid down in Scripture whence the Scripture is so oft compared to a light as in Psal 119. and Prov. 6. Indeed here we must distinguish between the mysteriousness and obscurity of the things revealed and the manner of the revelation Scripture-mysteries indeed are obscure and deep in which respect S. Peter observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood in S. Pauls epistles 2 Pet. 3. 16. but the revelation of these mysteries are plain to those that use the means as devout prayer serious meditation frequent reading and the like This is that which David saith Psal 119. 129. Thy testimonies are wonderfull there is the mystery but in verse 130. The entrance of thy word giveth light there is the perspicuity Some things are less plain ob futuritionem because they foretell things to come as Prophesies and some ob majestatem for the loftiness of them as to instance The mysterie of the Trinity is incomprehensible yet most plainly revealed in 1 John 5. 7. what greater mystery then for God to take flesh for a childe to be born of a virgin yet these most clearly revealed in Scripture 1 John 1. 14. and the other Luke 2. 6 7. Thus that which is obscurely insiâ—â—ated in one place is clearly revealed in another at least in those things that be absolutely necessary to salvation for to this very end Nihil continetur fidei necessorii quod Scriptura per sensum literatem alicubi non manifestâ— tradit Aquin p. 1. q. 1. a. 10. it was written John 20. 31. Yet Scriptures are dark and obscure as to us 1. Because of our pride and though God be said to resist the proud yet he teaches the humble Psal 25. 9. 2. Because of mens unbelief 2 Cor. 4. 3. The Gospel is hid to them that are lost So that while men-are in a state of unregeneracy they are amidst all their acquired knowledge in the dark as to any true saving knowledge of Scripture-mysteries they have no relish of these things A carnal eye cannot see those things which eye hath hath not seen they being the things of the Spirit therefore Christ councels us to buy of him eye-salve Revel 3. 18. without which we can see but little The cloud was light to the Israelites but dark to the Egyptians so is the word of God light to the true Israelites that is believers but dark to unbelievers the dark side of the cloud is towards them who are conversant onely in the letter 3. Because of our weakness and infirmity The mysteries of the Gospel are profound our capacities but shallow we may say of them as the woman of Samaria said of Jacobs well John 4. It is deep and we have not to draw with 4. Because of our curiosity as not content to know onely what God hath revealed 5. Because of our idleness and carelessness in searching Difficultas non est ex re ipsa sed ex nostra oscitantia saies Paraeus He that rides post cannot take a map of the countrey he rides through so he that makes too much hast in reading the Scriptures cannot take an exact account of them To the best by reason of the remainders of their natural blindness it is not so plain as it is in it self therefore Scripture is more perspicuous to some then to others some are better scholars then others in this school according to the means of grace God hath bestowed upon them Ephes 4. 7. and according to the diversity of the Spirit working in opening their eyes but they who understand most have reason to say with the Apostle We know but in part 1 Cor. 13. 9. and to pray with David Psal 119. 18. Open thou mine eyes The use of this will be two-fold First Here we learn the unexcusableness of mens ignorance of Scripture Thou can'st not pretend that it doth not concern thee for Christ hath bidden thee search it nor yet make the obscurity of it a plea for all saving truths lies obvious and plain in it There is indeed strong meat for grown Christians but here is milk too for Babes in knowledge here are mysteries to exercise the acutest wits depths for the profoundest judgements but what may make thee wise to salvation is so plain that a man of the meanest capacitie may apprehend it therefore especially amidst so many means of knowing it as publick reading and preaching the ignorance of it in any is inexcusable Secondly Pray to God for the Spirit to be your teacher in these Gospel-mysteries that you may all be taught of God as it is in John 6. 45. Without this you will be in the dark and grope at noon-day The Sun is most perspicuous yet we cannot see it without its own light the things of the Spirit revealed in Scripture are clear and perspicuous in themselves but will not be so to us without the light of the Spirit There is indeed an external perspicuity of Scripture in the words this may be made out to the worst of men by the improvement of natural abilities and by accomplishment of Arts nay the devils may have a clear understanding of this but then there is an internal perspicuity of Scripture evidenced to the soul by the enlightning of the Spirit of God shining into the heart so irradiating the minde with a Divine light that it sees through the veil of the letter and discovers the mystery of the word This light conveys an experimental taste and a sweet relish of the truths of the word of God In a word the Scripture is plain though we want light to see it the Sun may shine though a blinde man cannot perceive it but now the Spirit brings a suitable light into the soul proportioned to these Scripture-truths which were indited and can onely be evidenced by
Center wherein all these lines of revealed truth meet and when a Minister hath discovered Christ he hath done all and this he cannot do without the Scriptures Search the Scriptures for they testifie of me saith Christ John 5. 3. We are Embassadors for Christ and 2 Cor. 5. 20. the Scriptures are our Credential letters which contain all the terms of reconciliation and peace upon which we must treat with rebellious sinners and act for the interest of our great Lord and Master 2. That he may preach according to the analogie of faith which is the Apostles exhortation Rom. 12. 6. let him that prophesieth prophesie according to the analogie of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the scope consent and harmonie of Scripture Scripture is its own best interpreter one Scripture gives light to another as it was an ordinance of old for the Priest in the Temple to light one lamp by another and the Jews were wont when they read Moses to read so much of the Prophets as was most answerable to that part of the Law To observe the consent of Scripture is an excellent means of understanding Christ The Apostles themselves though acted by the same infallible Spirit yet alwaies quote Scripture not so much to confirm their doctrine as to demonstrate the harmonie of revealed truth and so to explain obscurer Scripture by plainer as S. Peter having alleadged that place Psal 16. Acts 2. from v. 25. to 32. 10. Thou shalt not leave my soul in hell c. which might seem obscure he presently adds other Scriptures to prove that this could not be understood of David but of Christ as you may see Acts 2. verse 30. A Timothy must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of sound 2 Tim. 1. 13. words not onely some loose scattered confused notions of Truth but a methodical orderly Systeme of Scripture-truth that hereby discovering the dependance of one upon another he may the more fully understand all This notion of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to divide the word of ruth to wit according to Scripture-analogie and consent canâ—not 2 Tim. 2. 15. be done without a laborious studie and perfect knowledge of the Scripture 3. That he may convince gainsayers which is a dutie the Apostle requires of every Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two sorts of Gainsayers a Minister is to grapple with 1. Gainsayers in Opinion 2. Gainsayers in Practise By Scripture-knowledge he may be able to convince both these 1. Gainsayers in Opinion whose errours contradict the truth of Scripture And if ever it were necessarie to be armed against such most certainly in our daies wherein it is the height of many mens ambition and a great attainment to be a Gainsayer to received and acknowledged truth None so successfull conviction of such as by Scripture-argument if you alleadge and urge Reason some of our Gainsayers are uncapable of it and will cast it of as Carnal if Learning too much say they makes you mad but as David said of 1 Sam. 21 9. Goliah's sword there is none like that no sword fitter to fight with these opposers then the sword of the Spirit the word of God none like this with this our Saviour routed Satan the Prince of darkness the father and patron of errour in three onsets Scriptum Mat. 4. 7. est c. as thus afterwards our Saviour dealt with Satans complices and abettors as the Sadduces who denied the resurrection Have ye not read he confutes them from Exod. 3. 6. I am the God Mat. 22. 3â— 32. of Abraham the God of Isaac and the God of Jacob God is not the God of the dead but of the living So the Pharisees errour concerning the lawfulness of divorce Christ confutes from Genes 1. and 2. Have ye not read that he which made them at the beginning made Mat. 19. 4. 5 6. them male and female and they twain shall be one flesh and so forth The Apostles afterwards trod in their Masters steps and wrote after his Copie Stephen confutes the Jews by epitomizing the historie Acts 7. of the Old Testament S. Paul confutes the Idolatrie of the Athenians from Psal 50. 8. Who giveth us life and breath and all Acts 17. 25. things as you may see And this was one effect of Apollos his accuratness in the Scripture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he convincèd the contradicting Acts 18. 29. and gainsaying Jews that Jesus was Christ So true is that of Tertullian that Hereticks are lucifugae Scripturarùm they De resur câ—r hate the light of the Scriptures lest their errours should be detected and reproved The Papists denie the people the use of Scripture upon this pretence lest it should breed errours the truth is lest it should discover and confute them He that doth truth comes to the light but errour hates it Thus the Manichees errour of God being Psal 5. 4. Habak 1. 13. the cause of sin flees the light of those Scriptures Thou art not a God that hast pleasure in wickedness and A God of purer eyes then to behold sin and He that doth sin is of his father the devil So the Pelagian 1 John 3. 8. errour of Free-will and the Power of corrupted nature flees the light of those Scriptures Without me you can do nothing saith John 15. 5. Phil. 2. 13. Christ and God worketh both to will and to do of his good pleasure The Antinomian doctrine cannot bear the light of those Scriptures Mat. 5. 17. Rom. 3. 31. I came not to destroy the Law but to fulfill it and Do we make void the Law by faith God forbid nay we stablish the Law An induction of particulars would be too tedious but this in general that opinion which the Scripture confutes not either is no errour at all or be sure of no dangerous consequence in point of salvation 2. Gainsayers in practise who contradict the purity of the Gospel by holding the truth in unrighteousness and turning Gospel-grace into wantoness and these are more frequent then the former Many profess Gospel-truth yet do not embrace Gospel-holiness these are to be convinced by Scripture as our Saviour did Mat. 15. 7. Esay 29. 13. the Pharisees of hypocrisie from the Prophet Esay This people draweth near unto me with their mouth and their lip but their heart is far from me All things which are reproved are made manifest by the Ephes 5. 13. light that is to say by the light of the Scriptures There is a searching power in the word of God which is quick and powerfull and sharper then any two-edged sword and is a discerner of the thoughts and intents of the heart and if it be powerfully and wisely managed Hebr. 4. 12. how may a Moses make the heart of a Pharaoh sometimes â—elent a Nathan make a David weepe a Paul put a Felix into a 〈◊〉 of trembling and a Peter make the
notions speculations and prepossessions as we shall finde it very hard afterwards to vail and submit to the simplicitie and truth of the Gospel Nay if the most pious practicall devout writings of men with which this age to the glorie of it abounds hinder our studie of Scripture it is our sin and provocation and a high disparagement of the word of God Nor indeed can we with the same confidence and securitie read them as being oft mixed with errour interest and inconsiderate zeal and those other imperfections which the frailtie of the best spirit betraies them to as waters though never so pure in the fountain will relish of that mine they run through as we may promise our selves from these Oracles of God penned by the unerring dictates and guidance of the Spirit of God It is well known what worth Luther's works are of yet he professeth Odi libros meos saepe opto interire quòd metuo nè morentur lectores abducant à lectione ipsius Scripturae quae sola omnis sapientiae fons est That he hated his own books and oft wished them perished lest they should be a means to withdraw men from the studie of the Scripture which is the onely fountain of true and saving wisdome 2. This should put every one of us upon the search and studie of Scripture Which that we may do successfully 1. Be much in prayer that 's the key to unlock these cabinets of precious jewels S. Augustine hath two remarkable stories to this purpose the one of Antonius the Hermite who was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God that he could though he knew not one letter fully understand and by heart repeat the whole Scripture the other of a certain servant converted from Heathenisme to Christianitie who triduanis precibus obtinuit codicem oblatum stupentibus qui aderant legendo percurreret by three days continuing in prayer had such revelations that to the admiration of the beholders he could read the whole Bible This is the course the Wiseman directs to Prov. 2. 3 4 5. If thou searchest after knowledge and liftest up thy voice for understanding c. Then shalt thou understand the fear of the Lord and finde the knowledge of God This S. James exhorts to James 1. 5. If any man lack wisdome let him ask of God This David practised Open my eyes as he praies to God Psal 119. 18. that I may see wondrous things out of thy Law The Spirit is the best nay onely rerevealer and true interpreter of Scripture What is said of the Jews that when Moses is read the vail is upon their heart may be 2 Cor. 3. 15 16. Rev. 3. 16. said of every one who is not enlightned by the Spirit of God whose eyes are not anointed with this eye-salve a vail of flesh a vail of ignorance a vail of corruption is upon their hearts To think to discover the things of the Spirit without the Spirit is to dream of seeing without light now prayer is the way to come to the Spirit How shall not your heavenly Father saith Christ Luke 11. 13. give the holy Spirit to them that ask him 2. Avoid a proud and prying curiositie this darkens Scripture when men are not content to know what God would have revealed but wrest out of the Scriptures what was never intended in them These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Peter speaks of 2 Pet. 3. 16. to whom he therefore saith the Scriptures are dark and obscure who play the Chymists with Scripture and as they endeavour to do with natural bodies extort that out of them which God and nature never put into them How have the forced Allegories obscure Cabbalas impertinent nice Criticismes obscured and darkned revealed truth which I am so charitable as to think rather Essays for exercising mens wits then for interpreting and clearing the Scripture I think it a good way to understand Scripture never to leave the literal sence unless when it is inconsistent and repugnant to the analogie of faith then we must seek a figurative else not as when Matt. 5. 29 30. we are commanded to pluck out our right eye and cut off our right hand which in the letter is repugnant to the command of not killing this must be interpreted figuratively of parting with our nearest and dearest corruptions which are as near and dear unto us as a right hand or a right eye 3. Resolve to practise what you read and understand in Scripture this is the reason men profit no more in the Scriptures they hear out of fashion and custome they read out of curiositie not conscience It is grace in the heart and obedience in the life which makes men fruitfull in Scripture-knowledge upon which the Apostle Peter grounds his exhortation 2 Pet. 1. 5 6 7. to adde to our faith virtue to virtue knowledge to knowledge temperance c. he subjoyns the reason v. 8 9. If these things be in you and abound they make you that you shall not be barren and unfruitfull in the work of the Lord Jesus Christ but he that lacketh these things is blinde The Turk writes upon the out-side of his Alkoran Let no man touch this book but he that is pure and the Philosopher gives this reason why a Arist lib. 1. Ethic. cap. 3. young man cannot be a profitable scholar in Moralitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because guided by lust and passion and the Apostle gives the same reason why some were ever learning and could never come to the knowledge of the truth because they were led away by divers 2 Tim. 3. 6 7. lusts on the contrarie nothing improves knowledge more then holiness which David gives as an account of his knowledge Psal 119. 100. I understand more then the Ancients because I keep thy precepts 4. Be diligent in reading the Scriptures which was Pauls charge to Timothy 1 Tim. 4. 13. Give attendance to reading make it thy work and business God is not wanting to the diligent and constant searchers of Scripture When the Eunuch was reading the Prophet Esay God provides him an instructer sends Philip to Acts. 8. 9. him to teach him I shall end all this with the exhortation of S. Paul Coloss 3. 16. Let the word of Christ dwell in you richly in all wisdome and S. Peters conclusion of his Epistles 2 Pet. 3. 18. shall be the Conclusion of my Sermon Grow in grace and in the Scripture-knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever AMEN FINIS THESIS DE FIDE JUSTIFICANTE SUB RATIONE INSTRUMENTI Quam SUB PRAESIDIO ANTONII TUCKNEY S. T. D. Ac in eadem Professoris Regii Kalend. Julii 1656. in die Comitiorum CANTABRIGIAE Tuebatur JOANNES FROST Collegii D. Joannis ibidem Socius pro gradu Baccalaureatûs in Theologia CANTABRIGIAE Ex Officina Joannis Field Almae Academiae Typographi Anno Dom. MDCLVII ORNATISSIMO DIGNISSIMOQUE VIRO
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
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
profit it brings them in That this is the temper of many is evident from this that if the world solicites Demas he forsakes Paul the Scribe 2 Tim. 4. 10. Mat. 8. cares not for following Christ though he professe zealously when once he understood he had not where to lay his head and many such followers we have like those John 6. 26. who followed Christ not for love to his person or doctrine but for the gain of the loaves II. Not to admire or praise the preacher The Church is not a Theater but a Market and it is not a plaudite that 's expected from you to close the Sermon with a humme but that you should be trading here for spiritual merchandize that you may go from hence richer in faith and more encreased in all grace Ezekiels preaching was to the Jews as a very pleasant song yet they profited not by it for they did not practise but their hearts went after their covetousness Ezek. 33. 31 32. So oft as you approve the Preacher and his Doctrine and do not so profit as to practise it you are self-condemned and guiltie in the judgement of your own consciences III. Not onely to be enlightned by the Word I know spiritual illumination is the first work of the Spirit by the Word where it savingly profits S. Paul was sent to the Gentiles first to open their eyes but that which I here assert is that there may much common illumination be wrought by the Word of God where it doth not savingly profit It is most evident from Heb. 6. 6. where we read of some who were once enlightned yet in a possibilitie to Apostatize and fall away and that beyond the renewing to repentance so consequently of salvation And indeed this illumination is one requisite in the unpardonable sin it must be after the knowledge of the truth Heb. 10. 26. A man may have his head full of the word of God and be never the better for it Simon Magus was wrought into an historical belief by the preaching of Philip yet not savingly profited by it but stil remained in the gall of bitterness Acts 8. 13 23. A man may be enlightned to know and to discourse of the Word of God and yet not savingly profited by it IV. Not barely to be affected and delighted with the Word of God This may arise not from the efficacy of the Word but from the sublimity of the truths contained in it For truth the more sublime it is the greater delight it bringeth with it but this is neither solid nor lastin those who receive the seed into stony places were such as heard and received the word with joy but they were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13. 20 21. it lasted but for a while The night of persecution damps his joy and he turns Apostate Ezekiel's preaching was to the Jews as a well-tun'd instrument in the place fore-quoted Herod heard John Baptist gladly Mark 6. 20. Those we spake of before Heb. 6. 6. had tasted of the good word of God that is found some rellish and delight in it and of the heavenly gift and the powers of the world to come all which from verse 9. appear not to be saving gifts For the Authour there tells those to whom he wrote that he hoped better things of them and such as accompany salvation whence it is obvious to collect that those whom he had mentioned in the fore-going verses were not sanctifying but common gifts of the Spirit of God amongst which is this light superficial taste and rellish of the Word of God which may arise either from our 〈◊〉 affection to the Preacher or from some common work of the Spirit of God As the hearers of John Joh. 5. 35. rejoyced for a season yet vers 38. had not the word abiding in them V. Not barely to be wrought upon by the Word to reform some gross sin or to comply with a partial outward obedience unto God for thus Herod when he heard John Baptist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 6. 20. he did many things Gross sins spoil credit cross interest rack conscience and upon these motives a man may forsake them and yet not savingly profit by the Word of God A man may hear and practise much of what he hears the Word powerfully awakening natural conscience and stirring up and closing with the dictates of it till it comes to some darling-bosome-lust and then the word proves ineffectual Herod hears John Baptist gladly till he came to his Herodias the yong-man brags of an universal obedience to the commands of Christ till he comes to his covetousness and prescribes him to sell all A man may in part be outwardly reformed by the Word of God and yet not inwardly renewed and so not savingly profited So much negatively I shall not lead you far for a positive resolution The word then profits when 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mixed word that speaks a three-fold reference First To seed Secondly To meat Thirdly To Physick Seed must be mixt with the soil and with the dew and rain from heaven or else it will not spring Meat must be mixed with the stomach or else it will not nourish Physick must mix with the humour or else it will not cure When in analogie to all these the word is mixed then it may be said savingly to profit And first as seed I. When the word of God is rooted in the heart This is the seed mixing with the soil it is not seed kept in your barn or granaries or cast superficially on the earth that will grow and increase it is not the word of God scattered upon the ear or laid up in your heads or in your paper-books but treasured up in your hearts which will savingly profit therefore God promiseth this to his people Jer. 31. 33. The reason why the seed thrived not upon the stony ground was because it had no root Matth. 13. 21. It is but sowing in the aire if the Word takes not root in the heart As it is said of Mary she kept all Christs sayings in her heart Luke 2. 51. The Wiseman requires Prov. 2. 1. that we should hide his commandments with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens as seed in the earth which he calls Clemens pag. 270. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirituall ingrafting the grast must be mixed with the stock if it thrive the seed with the earth if it springs the word with the heart if it profits as it were incorporated II. When it fructifies in the life As the seed did in the good ground Matth. 13. And this is consequent upon the former if it takes root downward it will spring upward It is a dangerous deceit many are under who satisfie themselves with a bare hearing of the Word and never look to the fruit of it in their lives It may fructifie diversly as the good seed did in some an hundred in some sixty in some thirty but
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.
outward exercise of them from which place we may note 1. That there can be no profiting without a door of utterance 2. That God must open it as he did for Moses who was of slow speech Exod. 4. 10 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Clemens Alexandrinus God is the onely teacher of us to speak and of you to profit He must open our mouths and your hearts as he did the heart of Lydia and the word to both before it can profit So God saies in regard of the people Esay 48. 17. and so Christ promises to his ministers Luk. 21. 15. 3. Prayer is the key to open this door of utterance to reveal the secret cabinet of Gods will and word Knock and it shall be opened is Christs promise in Matth 7. you must knock by prayer at the gate of heaven that this door of utterance may be opened to the Minister S. Paul mentions this to his Corinthians 2 Cor. 1. 11. II. That God would open your hearts God must do both or neither will be done Acts. 16. 14. S. Paul prayes for his Ephesians chap. 1. ver 17 18. and David for himself Psal 119. 18. Cathedram habet in caelo qui corda docet saies S. Augustin You may open your eares Lib. 4. cap. 16. de Doct. Christ to the word of God and all the while your hearts may be shut against it unless God open that As our Saviour spake to his disciples Having eares hear you not c. so it will be with every one whose heart God doth not open the Minister may bring the Word to the eare but it is the spirit onely can carry it effectually to the heart Prov. 20. 12. The hearing eare and the seeing eye the Lord hath made even both of them God must not onely give thee the word but an eye to see it and a heart to embrace it as it is said of Christs preaching to his two disciples Luc. 24. 45. Then opened he their understandings that they might understand the Scriptures The summe of it is Prayer is the means to open the Ministers mouth to speak and your hearts to entertain the word so as to profit by it and therefore neglect of this must needs cause unprofitableness The Wiseman directs you to this course as in Prov. 2. 2 3 4 5 6. It is the Lord onely that gives it and if you would have it from him you must crie after it If any of you lack wisdome you must ask it of God James 1. 5. How deeply are most men to be charged here I accuse none of you but I wish you to deal faithfully with your selves How seldome do you pray seriously to God before you come here Have you this morning been upon your knees earnestly begging of God for the Ministers and your selves if not no wonder if you go away as you come charge it upon your selves quarrel not with God his Ordinances or his Ministers as the cause of your unfruitfulness if you come without praying I do not wonder that you go away without profiting Fifthly Pride when men come with proud hearts to the preaching of the word they are more ready to scorn and oppose the word then to profit by it This hinders I. Pride of our own righteousness When men are puffed up with a conceit of that they discover not their want of the word of God and so undervalue and sleight it this was the reason why our Saviours preaching wrought so little upon the Pharisees as you may see John 39. 40. they were not convinced of their blindness and sin but lifted up with an opinion of their own holiness so it was with the Jews too Rom. 10. 3. If ever we intend to profit by the word we must come emptied of our own righteousness and breathing after the righteousness of Christ held forth in the Gospel An humble though notorious sinner will profit more at the word then a proud self-justitiarie as the Publicans did at the preaching of our Saviour more then the Pharisees II. Pride of our own knowledge this makes men think that constant preaching of the word is needless we shall hear nothing but what we have heard before we know it as well as the preacher can tell us this is the pride of mens hearts It was the Athenians pride of their Philosophical notions which made them esteem Paul's preaching as a vain babling Acts 17. As some proud scholars think themselves beyond their Tutours reading so many are too goodly to be taught High Seraphical souls that are lifted up above ordinances that pretend to such growth that they can live without this spiritual food there is pride of heart at the bottome of all In heaven we shall live immediately upon God but here mediately by his ordinances there we shall see face to face but here in the glass of the word and if we desire to profit by it we must bring an humble frame of spirit Jobs language would become us well Job 34. 32. That which I see not teach thou me wait at wisdomes gates for further discoveries for here we know but in part and see nothing but darkly the best of us had need daily of eye-salve from Christ to have our eyes opened by the word we Acts 26. 18. must become sensible of our ignorance and in this become fools that we may be wise this pride must needs make the word unprofitable upon a three fold account 1. It makes men untractable and unteachable A proud heart is apt to set up many carnal reasonings and proud imaginations which exalt themselves against the word those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Cor. 10. 4. whereby they quarrel with the truth of God as Nicodemus when our Saviour preached to him of regeneration he was as at his How can this thing be John 3. It was this pride made the Greeks count the Gospel foolishness 1 Cor. 1. 23. This pride makes men despise the word and they think it a kinde of pusillanimitie of spirit to submit to it who is the Lord saith proud Pharaoh Exod. 5. 2. and thereupon rejects all his messages by Moses so those proud Jerem. 44. 16 Jews in Jeremiah Clemens Alexandrinus saies The word is not to be submitted to the judgement of those who are not yet humbled but have their minds pre-occupied and prejudiced by proud carnal reasonings Observe what the Psalmist saies Psal 10. 4. God is not in the thoughts of his heart The proud will not seek after God that is in his ordinances he thinks it needless or else below him the proud Pharisees were of all other men the most untractable of Christ's doctrine 2. Because pride makes men unwilling to hear what may most profit A proud heart cannot endure to hear his particular sins his darling corruptions struck at or discovered by the word of God A particular reproof of sin is certainly the most profitable 2 Tim. 4. 2. and this a proud heart cannot endure If Christ reproves
the Pharisees hypocrisie they are enraged against him and plot his death Herod must not endure to hear of his Herodias see Prov. 1. 25. where it is said Ye set at nought all my counsel and would none of my reproof these were proud scorners at the 22. verse and you may easily judge how little like these are to profit He is not like to have his wound healed that cannot endure to have it searched 3. Because God will have nothing to do with such in his Ordinances He gives more grace to the humble but resists the proud James 4. 6. God is his enemy God as I may say every Sabbath keeps open houses every one may come but believe it a proud heart is like to go away without his alms He fills the hungry with good things but sends the rich emptie away Luke 1. 53. and we finde at Isaiah 66. 5. that God speaks comfort to such as tremble at his word not that scoff at it and sleight it as a proud heart doth God pours the oyl of grace and knowledge into emptie vessels and therefore as you desire to profit by the word preached so labour for an humble frame of spirit It is said by the Wiseman Prov. 11. 2. with the lowly is wisdome and to this end I shall suggest onely three notes I. This is the proper qualification of scholars in any science Nothing hinders knowledge more then pride this was intimated in the posture which scholars amongst the Jews were wont to use viz. to sit at their Master's feet so we finde it Acts 22. 3. as an expression of humilitie It is Philo's observation that when the Essens came into the Synagogue each scholar according to their standing was wont to sit at their Masters feet this expression speaks aptness to learn and also a modest humility Quòd si haec reverentia terrenis praeceptoribus debetur quantò magis nos ad Christi pedes jacere convenit ut ex coelesti solio loquenti dociles nos prestemus saies Calvin Calv. in locum We read of Mary Luke 10. 39. that she sate at Jesus feet and heard his word upon which saies S. Augustine Quantò humilior ad pedes Domini sedebat Maria tantò ampliùs capiebat We must cast our selves at the feet of Christ in his Ordinances if we will be his scholars It is said that the people stood at the feet of the mount when the Law was given Exod. 19. 17. so must we sit at the feet of Christ when the Gospel is preached II. This humilitie will make us teachable by the word of God An humble heart is like melted wax which is fit to receive the impression of the word of God and willing to be moulded and fashioned according to it An humble heart trembles at the threatnings and so is like to profit God will dwell with such Isaiah 66. 2. It closes with the commands of it as Cornelius said to Peter Acts 10. 33. We are all here present to hear all that is commanded of God and David tells us that he will hear what God speaks Psal 85. 8. It submits to the reproofes of the word of God it accounts of them as precious oyl whereas a proud heart holds up against the threatnings Psal 141. 5. slights the commands and rages against the reproofs of the word of God That place of the Prophet Jeremiah Jerem. 13. 15. is full and worth our observation Hear ye and give ear be not proud for the Lord hath spoken as if he had said If you continue in your pride you will never give an ear to the word of God But III. To make all sure an humble heart shall have the Spirit of God for its teacher and then such shall be effectually and profitably taught the humble he will teach Psal 25. 8 9. it shall have the Spirit to lead into all truth John 16. 13. The more humble the more of the teachings of God It is said that the Spirit descended upon Christ in the form of a dove the dove is a meek creature to teach us that the discoveries of the Spirit are made to humble hearts Sixthly The sixth ground is carnal reasonings and prejudices in the hearts of men which pre-possessing the soul make the word ineffectual which prejudices while they remain obstruct the soul against the word of God these are as so many bolts upon the doors of our hearts that the word can get no entrance these are naturally in every one of our hearts and they are of two sorts I. Against the word it self II. Against the preacher of it I shall discover and remove some of them I. Against the word it self which although it be admirable in it self and appointed for most excellent ends by God yet are many prejudices against it in mens hearts as 1. The meanness of this Ordinance and seeming outward inconsiderableness of some hours speaking which makes many to disesteem it whence the Apostle calls it the foolishness of preaching 1 Cor. 1. 21. because most men are apt to judge it so The ground of this prejudice is mens non-attendance to the authoritie of God's institution as if a man should consider the matter not the stamp of the coyn which may make baser mettals currant we should attend to Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it which makes it valuable as the diamond in a ring makes the ring much more precious and as the seal upon a scedule which makes it effectual to the purposes contained in it so is it the institution of God that makes this Ordinance so worthy and considerable and if we would profit by the word we must remove this prejudice against the word for the means of it in it self and come to it as Gods institution and in obedience to his command and then are you like to thrive and profit by it The Apostle gives you this as an account of the Thessalonians thriving under the Gospel that they received the word not as the word of men but as it is in truth the word of God 1 Thes 2. 13. and this made it to work effectually in their hearts 2. The pre-possession of some politick opinion it may be in compliance of some great ones and the strain of the times hence the word of God finds no entrance much truth is stifled upon this account because it will not comply with mens politick concernments and the opinions they have taken up in compliance with their outward advantages when truth comes to cross these then it is rejected This is no new thing it was so in our Saviours time amongst the chief Rulers John 12. 42. and with the chief Priests and Pharisees John 11. 48. and upon this account both Christ and his doctrine was rejected and hence it is said that the great ones received it not John 7. 48. Thus many make truth to stoop and vail to politick designs and this makes the word of God ineffectual Ahab would not make restitution of Naboth's
vineyard because it would not stand with his interest thus doctrines do oft ebbe and flow upon politick considerations and and the truth is lost in the world 3. All is done by the Spirit the Word is but a dead letter may we not therefore better expect the whispers of it then to be tyed to a constant attendance upon the word preached As if the impotent people John 5. should have argued we cannot be healed unless we be put in therefore we will not lie at the pool nay they knew but one of them could be healed at a time and yet all lay expecting Is it in vain to sow your seed because you can have no crop without the influence of heaven so no sowing the seed of the word because no thriving without the Spirit It is said James 1. 18. Of his own will begat he us of the word of truth The word is Gods yet we are begotten by the word So S. Paul tells his Corinthians In Christ Jesus I have begotten you through the Gospel 1 Cor. 4. 15. Because the hand writes is the pen therefore needless The Corinthians were S. Pauls epistle written by the finger of the Spirit and Saint Pauls preaching too 2 Corinth 3. 3. The Sun enlightens but by a medium the Spirit begets and regenerates but by the word as in 1 Pet. 1. 23 24. 4. I have alreadie profited by the word and therefore I have no further need of it The Apostle commands indeed that we should attend upon the preaching of the word but no longer then till the day star arise in our hearts 2 Pet. 1. 19. and I finde that alreadie in those appearances of Christ to my soul and these spiritual illuminations I have communicated unto me therefore I am disobliged from any further attendance upon the word In the removing of this scruple I desire these particulars may be considered I. Thy former experience of the efficiencie and power of the word will if they have been true sweeten the word more to thee raise up thy esteem of it revive thy delight in it and engage thee in a further and more chearfull attendance upon it I beseech you consider that pregnant place of the Apostle 1 Pet. 2. 2 3. As new born babes desire the sincere milk of the word that you may grow thereby If so be ye have tasted that the Lord is gracious A true taste will sharpen our appetites as a childe that hath tasted the breast is still longing and crying after it and can hardly be weaned from it so it will be with every true childe of God who hath rellished this sincere milk of the word he gets a stomach by eating Indeed a man may have a light superficial taste of the word and apostatize as in Heb. 6. 6. and that is sad but a real experience of the power and sweetness of it most effectually quickens desires after it So it did in David Psal 63. 1 2. He had seen and therefore desires to see As it fared with Jonathan 1 Sam. 14. 27. Mine eyes have been enlightned because I tasted a little of this honey so it is with Christians who have tasted the sweetness of the word they are enlightned to see the excellencie and desirableness of it which quickens their desires after it as in Psal 34. 8. taste that you may see It is the want of taste and experience which hinders men from the sight of the excellencie and desirableness of it I should suspect that man never to have profited by the word who himself pretends so to have profited by the word as to be justly exempted from any further attendance upon it II. We will charitably suppose it to be true that thou hast been converted by the word preached but art thou so perfect all on a suddain that thou needest no furtherances and additions of further degrees What because thou art born again is therefore the sincere milk needless by which thou shouldest grow Thou professest the truth well but doest thou not need to be confirmed by the word preached It was the Apostles work to confirm the souls of the disciples Acts 14. 22. and surely most needfull in these unsteadie unsettled wavering and apostatizing times when many who have professed highly have apostatized fouly Be your knowledge true it is but imperfect for we know but in part and therefore you still need the word to be a light and a lamp to you your affections sanctified but perhaps are dull and heavie they need the word to quicken and enflame them as Christ did his disciples Luke 24. 32. Thou art at the highest pitch of thy attainments why Christ hath given Pastours for the perfecting of the Saints Ephes 4. 12. or if thy graces thrive and grow still thy comforts may be but weak and languishing therefore thou still needest the word quicken and strengthen them for God creates the fruit of the lips peace They are not sensible of their imperfection sure who feel not the want of a constant supply of the word of God The meat of one day will not serve you for a week and surely you do not pray onely for bodily but spiritual food when you say Lord give us this day our daily bread The Israelites gathered their Manna in the wilderness daily and not once for all if laid up it putrified while we are in our pilgrimage we must daily gather the Manna of the word of God to nourish us till we come to our heavenly Canaan and then we shall not need it Naaman washed seven times in Jordan before his leprosie was cleansed some of the old leprosie of sin cleaves to the best and we must be continually washing in the waters of the sanctuarie and Blessed is the man that heareth me watching daily at my gates c. Prov. 8. 34. III. As to the Scripture pleaded in Peter it is necessary to observe 2 Pet. 1. 19. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill doth not denote the term of time but as Beza notes on Matth. 1. 25. tempus interjectum simpliciter denotat it asserts the present but denies not the future time as Scripture affords us many instances as Matth. 28. 20. I am with you unto the end of the world What no longer Yes it will be their happiness to enjoy him to eternity So Matth. 22. 44. Sit thou on my right hand till I make thine enemies thy footstool But shall Christ sit there no longer Yes surely So here untill notes the end of the word not the term of time for our attendance We must attend so long but it doth not say then no longer use of it The Enthusiasts use this place to favour their neglect of the word for by the day-star they would understand extraordinary immediate revelations so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is evident the Apostle meant the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 20. as opposed to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 16. such are these
at vers 11. and therefore we must not quarrel with the wisdome of God in it 2. the end for which God hath designed this variety viz. our profit at vers 7. there are not the meanest gifts but an humble self-denying Christian may make use of and profit by 2. This prejudice reflects dishouourably upon God and takes his glory and gives it to the instruments God will have the glory of his power and mercy to be magnified and therefore sometimes uses the meanest gifts to the greatest ends As this advanced his glory at the first that the Gospel should be propounded by such inconsiderable persons as a few fisher-men God consulted his glory when he put this heavenly treasure in earthen vessels 2 Cor. 4. 7. Look not on glittering of the sword but to the hand that weilds it look up from men to God as S. Peter spake to the men of Israel Act. 3. 12. concerning the cure wrought upon the lame man Why gaze ye on us it was not we but God God often uses feeble instruments that himself may have the greater glory and layes aside great parts when men begin to glory too much in them The same truth is John 3. 8. preached by all and the Spirit bloweth where he listeth 3. Perhaps he denies his abilities for thy good He could be Seraphicall and in the clouds but he stoops and descends to thy capacity and denies himself that he may gain thee S. Paul was wrapt up into the third heaven and could speak with tongues more then all 1 Cor. 14. 18. and yet desired to speak rather to edification Judge charitably it is likely the Minister denyes his excellency as desirous that thou shouldst be brought in love with the naked truth of the Gospel and not with the dresse it comes in that the Gospel may come by its own power and efficacy upon thy soul therefore he studies a familiar plainness 4. The abler thy Preacher is if thou profit not so much the more by him the greater will be thy condemnation Satisfie not thy self therefore with this that thou livest under an able Minister men may affect this more for their credit then aiming thereby atttheir profit nor let this exalt thee in contempt of others thy account will be the greater and if thou profitest not so much the more very sad How sad will it be for Jerusalem who had Christ preaching amongst them yet refused and rejected him and those against whom the Apostles shaked of the dust of their feet for the not-entertaining of the Gospel and for you Brethren who enjoy as much of Gospel-light as ever appeared upon the world if you shall be found unprofitable at that day when many who have lived under less means shall be found improved suitable to the means they lived under and so consequently rewarded and you who have been under the richest dews of heaven be found unfruitfull you shall be dispatched with the unprofitable servant Matth. 25. 30. Take you and cast the unprofitable servant into outer darkness there shal be weeping and gnashing of teeth Away then with these prejudices which must needs make the word unprofitable while one quarrels with the method another with the expression a third with the matter a fourth with the delivery the word is like to profit little Seventhly The seventh ground is hardness of heart That natural hardness which is in every one of us much hinders the working of the word of God in us that heart of stone resists the divine impressions of the word and therefore God when he promises to write his Law in our hearts he first promises to take away this heart of stone Ezek. 36. 26 27. One thing in the stonie heart is impenitrableness and this makes men threatning-proof and judgement-proof they tremble not at the one nor are broken by the other And this especially when the soul comes to be hardned by custome in sin the seed you know which fell on this ground perished Hardned Pharaoh slighted all Moses's messages and remains hard under varietie of Gods judgements both threatned and inflicted Observe the exhortation of the Apostle Heb. 3. 13. To day if ye will hear his voice harden not your hearts as if he had said If once your heart be hardned it will be to little purpose to exhort A hard heart may be moved by the word of God but still remain and afterward message of God but still remain and afterward grow more obdurate Pharaoh is a sad example whom every message of God hardned more As rain may wet a stone outwardly but still it retains it's innate hardness so it is possible a hard heart may seem outwardly to melt into some tears the effect perhaps of a mans natural temper and constitution yet remain hard and unbroken as it was with those in the Prophet Jerem. 5. 3. Thou hast smitten them yet they have not grieved c. Notwithstanding the varietie of Gods providences the Prophets solicitations to return they remained hard The Scripture calls this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 8. the spirit of slumber so deep and dead a slumber that the threatnings of the word cannot raise or awaken them out of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks of the Ephesians in chap. 4. 19. they feel no impressions of the word upon them nay it makes them to rage against it as the Jews did Acts 7. 51. Ye do alwaies resist the holy Ghost that is speaking by the Prophets and Apostles as appears verse 32. The hard earth must be broken up e're your seed will thrive in it so must the hard heart that the seed of Gods word may take rooting in it The word is the instrument of the Spirit to break up the heart and therefore compared to a hammer that breaks the rock in pieces Jerem. 23. 29. and till this be done there can be no profiting by the word Josiah was of a tender heart and so melted at the word of God in 2 Chron. 34. 27. so must all be who intend savingly to profit by the word There is indeed a hardness of heart which excludes all possibilitie of profiting by the word I mean when God seals up men judicially under unprofitableness for their former resisting and opposing the word of God Of which I understand that place John 12. 40. He hath blinded their eyes and hardned their heart that they should not see c. This was Pharaoh's case when he had hardned himself God at last hardned him so that he refused the messages of God to him by Moses till he was utterly ruined when mens consciences as the Apostle saith are cauterized and seared they grow insensible under the word of God and the shinings of the Gospel as the Sun the clay more hardens them as it fared with the Jews Ezek. 2. 4. for all his oft speaking unto them they were impudent or as it is in the margin Hard of face Eighthly The eighth ground is unbelief This
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.
nourish spiritually that brings not a good affection to the word of God I. It is so in all other knowledge you may perhaps have it by experience If you put your children to a trade which they do not desire or love they will scarcely prove artists in it so if men put their children out intending to make them scholars if they do not love their books they will prove but dunces and therefore many parents do wisely dispose of their children according to their affections and inclinations so if men love not the word of God they are not probable to make any great proficiency in it Love is a quickning affection what I love I am ready to take pains for and not to endure to be without it Thus if men did love the word they would take pains for it familiarize it to them by much reading frequent hearing serious meditation and not endure to be without it Let David be an example Oh how do I love thy Law and this puts upon meditating upon the law day and night and when he was without it he mourns for it and sayes One day in Gods courts is better then a thousand elswhere and he cannot reflect upon his former enjoyment of that word without a tear Psal 42. 4. The Apostle is very full and pertinent to this purpose 1 Pet. 2. 2. As new born babes desire the sincere milk of the word that you may grow thereby as a childe finds sweetness in nothing but the breast so that it cries if it be without it and thus if we affect the word we shall thrive by it II. This provokes God to proceed judicially to give men up to unprofitableness and while they like not the truth to give them up to errour The Apostle is express in this 2 Thess 2. 10. And here we see that notional professours who have got a notion of truth in their heads but not the love of truth in their hearts oft turn Apostates and back-sliders as these times give us sad experience of When the Israelites began to loath manna God gave them quails indeed but his wrath with them Numb 11. 33. and leanness into their souls Psal 106. 15. So when men love not the manna of the word c. Love of the truth puts men upon a constant attendance upon the word as the means of grace and knowledge and so consequently they are like to profit by it so it is said of the Thessalonians that they were exemplary believers 1 Thess 1. 7. and the reason thereof is given vers 6. because they received the word with much joy Fourteenthly The fourteenth ground is a resting in the Ordinance in the opus operatum the work done and so look no further And this men are very apt to do as Micah blesses himself Judg. 17. 13. because he had gotten a Levite into his house so many conclude the love of God and their own security barely upon the enjoyment of a ministery and preaching So did those in Jer. 7. 4. They cry out The Temple of the Lord and so many also of the Gospel We enjoy that and therefore all is well You may finde some making plea of this unto Christ Luke 13. 26. Thou hast taught in our streets but Christ dismisses them for all that with a nescio I know you not vers 27. Thus did the Jews of old as in Rom. 2. 17. they rested in the law and made their boast of God and so do Christians now they think that they have done God service abundantly if they have heard two sermons on the Sabbath-day and never look to their proficiency As many an idle scholar satisfies himself that he hath been at his Tutours lecture though he cares not to profit by it If you rest onely in this it may be so far from profiting you that it may be your ruine Christ at the last-day will acquit none for enjoying the Gospel but condemn them for not profiting by it 2 Thess 1. 7. Fifteenthly The fifteenth ground is Unfaithfulness of memory and forgetfulness when the word goes in at one ear and out at another When this spiritual food stayes not with us it is not like to nourish us The word must be treasured up in the memory before it can fructifie in our hearts It is not the forgetful hearer that is blessed Jam. 1. 25. such an one is like a man who looks his face in a glass and presently forgets so such an one takes a glance at the word and the word is out of his memory assoon as himself is out of the Church If you would profit by the word you must practise the Apostles counsel Hebr. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let nothing slip a Metaphor from a sieve or leaking vessel when the liquour runs out as fast as it is put in But because want of memory is a great complaint among many and some of them out of question serious Christians I shall give these brief directions 1. Pray for the Spirit one office of whom is to be a remembrancer John 14. 26. 2. Meditate in private upon the word of God Men goe out of the church presently to their worldly employment and give liberty to their vain thoughts and idle discourses and so the word is forgotten 3. Confer with others about the truths thou hearest This conference will both strengthen memory and fasten truths in it and also quicken and enflame affections to it as coales lying together kindle each other thus did the disciples Luc. 24. 14. Rather then forget a profitable truth consult the minister it is needless modesty in thee if thou enquire not and pride in him if he does not enforme thee 4. Get your affections raised and enflamed to truth If men loved the word of God they would remember it more did you ever know a covetous miser forget where his bags were laid if we could esteem the word as our treasures and greater treasures then those of Gold we should remember more of it 5. Perhaps what thou remembrest though but little keeps thee to close walking with God Be not discouraged thou thrivest more then one who can carry away a whole Sermon and lives not suitablely and likely it is that God may bring into thy remembrance more according as thou standest in need of it 6. Improve what thou remembrest by prayer and practise Retire thy self and turn the Sermon into a prayer and that will rivet it in thy memory however turn it into practise and thou wilt never forget it An artist will never forget the rules of that trade vvhich he daily practiseth Sermons are but notions to such vvho experience not the efficacy of them in their lives Sixteenthly The sixteenth ground is affectation of novelty and itching eares This puts men upon heaping to themselves teachers and forsaking sound preaching and teachers too The Apostle foretold such there should be in 2 Tim. 4. 3 4. and vve may safely say that it is fulfilled in our daies This is one of
the great springs of heresie and errour the minde of man is novitatis avida and hence new errour pleaseth many more then old truth and every new-fangled opinion though he that runs may read it contrary to Scripture and reason creates in mens minds at least a suspition of the truth which all ages of the Church hath professed I am sure Christ makes it the badge of his sheep that they will onely hear his voice and not strangers Joh. 10. 5. his voice in his word and by his Ministers While men keep not to the wholesome word of God but affect this variety of phansy opinion they surfet not thrive Gellius Gell. lib. 3. cap. 13. tells us of Demosthenes that he being young and Plato's scholar by chance going to hear Plato resolved experiri an ad digna auditu tanto properatum studio foret upon which he deserted Plato and became Callistratus his disciple thus many affecting novelty though formerly in profession disciples are now turned to fables and in stead of being nourished by the word are poysoned with errour The seventeenth ground is Neglect of a carefull practise of what we hear if men came with a resolution to practise they would go away with much more profit for this would bring them with a great appetite and liking of the word of God as they in Acts 10. 33. They professed themselves to be as in the presence of God to hear all that is to hear so as to practise This is your wisdome Brethren to come with a resolution to practise for which you have our Saviour Mat. 7. 24. He is a wiseman that heareth and doth my sayings and S. James would have us not to be hearers onely but doers of the word Jam. 1. 22. for such onely are blessed in our Saviours account Luk. 11. 28. I pray consider that prophesie of Gospel-times with what resolution they invite one another to hear viz. with a resolution to practise Esay 2. 3. Come let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us his wayes and what more ordinary then to call on one another in these dayes Come we will go hear such a man to day but observe what followes we will walk in his ways and do you invite one another Brethren for this end nay rather when you go to hear the word is there not oft a secret reserve in your heart to go on in your sins They who come with such a resolution and not to practise are not like to profit by the word It is by this that Christ will have his disciples known Joh. 8. 31. If ye continue in my word then are ye my disciples indeed and to those God tells us that he will continue his mercy and goodness Psal 103. 17 18. To such as keep his covenant and that remember his commandements to do them The eighteenth ground is Anger malice either against the word or the Minister of it Many when the word of God searches and findes them out rage against it or the Minister of it As you may see they dealt with Stephen Acts 7. 54. they gnashed upon him with their teeth and at vers 57. they ran upon him with one accord and cast him out of the city Therefore the Apostle exhorts those who would so receive the word as to save their souls to receive it with meekness Jam. 1. 21. that is with a milde humble tractable spirit that as the Preacher is to instruct you in meekness 2 Tim. 2. 25. that is with gentleness and tenderness to your persons with anger and zeal against sin so you are to hear with submissive and tractable spirits as they did Acts 10. 33. laying aside all enmity against the word and the preacher of it And when by the word he convinceth you look upon him as a Chirurgion that comes to search your sores in order to a cure and when he presseth duty be facile and tractable The wisdome that is from above saith S. James is gentle Jam. 3. 1◠and easie to be intreated and where shall we finde this wisdome in men you shall sooner enrage then perswade As concerning the generality of men those the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd men 2 Thess 3. 2. that will quarrel with the Chyrurgion when he comes to binde up their wounds You must learn Brethren to submit to the word of God in humility if ever you will profit by it say as did Samuel Speak Lord for thy servant heareth The nineteenth ground is Neglect of a special application of the word preached Each hearer almost is ready to put off the word of God to another Such a reproof concern'd not me there the Preacher hit such an one such a threatning is nothing to me and many such like If ever you will profit by the word you must do as the disciples did when Christ had told them one of them should betray him each of them applied it to himself saying Lord Is it I so you must make a particular application of promises threatnings and precepts The best food will not nourish unless it be received you cannot live by feeding another man no more will the word of God except it be particularly applyed to our selves It should at least put us upon a serious examination Doth this threatning appertain to me Have I interest in this promise The childe may starve though the mother hath a full breast if it sucks not at it so we at the breasts of the promises unless by the Application of a particular faith we make them our own We must not onely hear of the promises slightly but we must search them out and that so as we may know them for our good Job 5. 27. In a Princes proclamation every one will look to that which concerns himself so should we in the proclamation of the Gospel look to that which in particular concerns us and in particular apply it to us And therefore you may observe that when God makes the word to be effectual he does it by a particular application of it to the soul as in that of Nathan to David Thou art the man for it is true that Job hath observed Job 33. 14. God speaketh once yea twice yet men perceive it not but then in vers 6. He openeth their ears and sealeth their instruction that is by a particular application of the word I know there are and may be miscarriages here the presumptuous sinner is too ready to catch at and run away with a promise the humbled dejected sinner to despair under threatnings A great piece of wisdome it is to apply the word suitably to our conditions if fainting the promises if secure the threatnings and this is so to be wise as to be wise for ones self Prov. 9. 12. and so to profit by the word And this is the second ground of unprofitable hearing in regard of Hearers the third ground is in respect
of the Word it self The third General ground of unprofitable hearing is in regard of the Word it self But you will say How is it possible that the word it self should be a cause of unprofitableness which Scripture so much magnifies and dignifies with such glorious titles that speak the power of it As that The Gospel is our salvation Ephes 1. 13. The sword of the Spirit Ephes 6. 17. The ministration of the Spirit and righteousness 2 Cor. 3. 8 9. and that it is the power of God unto salvation Rom. 1. 16 I answer It is not the cause of unprofitableness properly but by reason of mens corruption it is so by accident The word in it selfe considered is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. but through mens corruptions it becomes unprofitable because common the Israelites at first admired the Manna but afterward loathed it when it grew common and began to entertain longings after their onions and garlick in Egypt and we may see how they quarel and murmure at it Numb 11. 5 6. Oh disingenuous ingratitude what could they have better then meat from heaven I wish this were not the language of many what nothing but this preaching the old complaint was that men were like to perish for want of vision now men begin to surfeit on it Mans corrupt nature affects variety never long pleased with the same thing and long enjoyment breeds a disrellish in us of the best things we prize pearls cheifely because rare and costly the Romans wore them upon their shoes when common vniones emergere è luto cupiunt saith Tertull. much adoe to keep them out of the dirt thus the pearl of the Gospel is troden under foot because ordinary and common The Indians prize not precious pearls so much because common which our Merchants venture expence and danger to procure many prize not the preaching of the Gospel which the Merchant sells all for that he may purchase it And how do we disesteem that means of grace which many a dark corner of the nation would be thankefull to enjoy I pray God we be not taught at length how to value our plenty of the bread of life more by the want of it How do they prize the salutes of the sun who have half a years darkness which darkness teaches them the value of it while we pass it over and look upon it as an ordinary thing because we enjoy it daily The Egyptians sure never prized light so much as when they had experienced the plague of darkness How would thousands in the nation in the world prize that light of the Gospel which we under-value and grow wanton under It is indeed much pitie and shame to us that good food should be nauseated because often set before us it is a sign our stomachs are not good our spiritual appetites are distempered The Scripture speaks fully to the ready and chearfull entertainment of the Gospel-sound when it was first preached to the Gentiles as appears by the instances of Cornelius's whole family of Sergius Paulus at Ephesus yea even Cesars houshold at Rome Philip. 4. 11. and from the sudden and large spreading of the Gospel in Rome Corinth Ephesus and the rest See we how it was in the days of Samuel 1 Sam. 3. 14. the publick exercise of the prophetical office was much decayed by the negligence of old Eli and wickedness of his sons Pauci erant pii in populo his erat pretiosum verbum quia rarò fiebat ejus audiendi copia so Paraeus upon the place When preaching was more rare some would have travelled to hear a sermon who will not now stir out of doors for it and this must needs cause unprofitableness for while men have low thoughts of the Ordinance they will profit little by it What the Wiseman saith Prov. 25. 17. Withdraw thy foot from thy neighbours house lest he be weary of thee may be applyed to this thus That men are apt to nauseate the word of God because so oft enjoyed by them Men look at it as a matter of course and regard not the institution and Ordinance of God and so under-valuing it remain unprofitable under it See how God layes this to the charge of Israel Hos 8. 12. I have written to him the great things of my law but they were counted as a strange thing Written to him in contradistinction to all other people yet he disesteems them Singulari privilegio eximio illos prae aliis ornavi Paraus in loc ipsi súsque déque habent quasi rem nihili so Paraeus And this charge it is to be feared may be laid to many in these days who pretend fair to the word of God The fourth General ground is in respect of God Unprofitableness as a sin cannot come from God but as a punishment of mens former neglect and wilfull contempt of the word of God for though Gods holiness permits him not to have any hand in sin as sin it being a contrariety to his nature and that which he indispensably hateth yet God may will sin as a punishment not out of love to the sin but to punish the person for though sin be intrinsecally evil yet the manifestation of Gods justice is good and God for former provocations oft judicially leaves the creature and permits him to fall into further sin as he dealt with the Gentiles Rom. 1. 21. and so was the incest of Absolom as a punishment of Davids adultery 2 Sam. 12. 11. Now God proceeds judicially against those who live unprofitably under the word these eight wayes I. Sometimes God proceeds in severity against their persons ruines and destroyes them If Christ comes year after year into the vineyard and findes the fig-tree to bear no fruit he gives commission to cut it down Luke 13. 7. When God expects brethren your fruitfulness under the means and finds you unprofitable his wrath is provoked and you cut up as a burthen to the earth so Matth. 3. 10. Thus God dealt with the Jews 2 Chron. 36. 15 16. he bare with them a long time till there was no remedie God will not always endure to have his messengers and messages contemned Read Jerem. 7. 12 13 14. and see there how God dealt with Shiloh and what he threatens to do to the Jews and the reason of all was their unprofitableness as we see at ver 10. they pretended fair to the word and house of God yet did they not profit so as to leave their sins for this God threats their ruine II. Sometimes he denyes and with-draws that grace from them by which they may be enabled to profit and thus God may be said to concur to mens unprofitableness as the Sun may be said to be the cause of darkness by with-drawing its light When men obstinately resist the strivings of the Spirit in the ministery of the word God saith My Spirit shall no longer strive with him As he saith Hos 4. 17. Ephraim is joyned to
idols let him alone and in Revel 22. 11. He that is filthy let him be filthy still so he that is unprofitable let him be unprofitable still Oh sad judgement and is as sadly expressed Esay 66 the 3 and 4. They have chosen their own ways and their soul delights in their abominations I also will choose their delusions c. which is as much as to say he will leave them to themselves and suffer them to go on to be deluded by those delusions as such they having wilfuly chosen Men care not to profit by the word and God gives them over to unprofitableness as Christ cursed the fig-tree Matth. 21. 19. III. By taking the Gospel wholly away and removing the candlestick from them Thus Christ threatned to proceed against Ephesus unless by a speedy return she prevented it Rev. 2. 5. Jerusalem was come to the height of wickedness when the Gospel was removed Matth. 23. 37 38. The Jews by a wilfull contempt first put away the Gospel from themselves before God took it away from them as the Apostle speaks expressely Acts 13. 46. God will not always cast this pearl before swine who as Clemens expresseth it delight more in the mud of their lusts then in the pure waters of the Sanctuary in the word of God God will not always cast his childrens bread to the dogs God threatens a famine of the word upon the Jews Amos 8. Would you know the reason see ver 5. they began to be weary of it and unprofitable under it As a master sometimes deals with a bad servant pulls his livery over his ears and turns him out of doors so God oft deals with men takes away his Word and Ordinances his livery and cognizance or as a man divorcing an adulterous wife takes away all her jewels and garments and puts them upon another so God when people go a whoring takes away from them the Gospel and Ordinances which are the glory and ornament of a nation and gives them to others IV. If he does continue the Gospel yet he takes away the able and faithful Ministers of it Observe how God dealt with his vineyard Isa 5. great expence you may see he had been at vers 2. so much that he appeals to their own judgements what he could have done more what cost he should further bestow upon them as to outward means ver 4. but there being no suitable thriving under all this see how the Lord proceeds judicially against it after the threatning of a totall devastation ver 5. he adds that the clouds should rain no more upon it So doth God deal with an unprofitable people he removes these clouds as Ministers are called who are to drop fatness into the soul and lets you sit under clouds without water and none of the dews of heaven in them to make you thrive And how hath God dealt of late in this Nation removing from us many eminent Preachers and pulling down many pillars of the Church And may we not justly fear that this hath been by many mens unprofitableness and wantonness under the word of God Is it not a sign that Gods vineyard hath brought forth little fruit when God hath eclipsed so many stars of the first magnitude Is it not to be feared it is because men have neglected to walk by and improve the light of those who have held out the Gospel to them V. By taking away the Ministers gifts The people are apt to complain of nothing more then that their preachers want abilities and gifts perhaps it is a judgement upon your unprofitableness under and abuse of the word Alas the Minister is nothing without divine influence and communication in his ministerial endowments It is God that gives some Apostles some Prophets c. Ephes 4. 11. And he may oft-times with-draw this influence God may dry up the breast because you thrive not by the sincere milk of the Hom. 12. in Ezek. 3. 26. word Propter malum populum etiam bonis tollitur sermo doctoribus so Gregorie VI. By denying success to the word preached though he continue able Ministers God must give the increase even when a Paul preacheth and an Apollos waters which he is pleased oft to deny Because of our neglect and contempt of his word and carelesness to profit under it he denies the dews of his blessing which should make the seed of the word thrive and prosper Or if the Minister preaches powerfully yet perhaps not suitably to thy necessities not what may profit and this by a secret judgement of God upon thy obstinate unprofitableness under former enjoyments of the word You have a very pregnant instance of this Ezek. 3. 26. where God tells the Prophet that he should be dumb and not be a reprover unto them and these reproofs as I have often hinted are most like to profit as S. Gregory sayes Magna omnipotentis Dei gratia est cùm iniquè agentibus Gregor in Ezek. durus à doctoribus sâ—â—mo increpationis profertur VII By 〈◊〉 loose a spirit of delusion and by suffering false prophets to deceive and gull the people and to poysen them with errour instead of feeding them with the word of God When Gods vineyard brings forth bryars instead of fruit he suffers the wolues and the foxes to eat it up Esay 5. 4. sive obrepant vulpes lupi in Ecclesiam hoc totum tribuere convenit ingratitudini nostrae quia fructum non reddidimus qualem decebat fuimúsque desides otiosi saith Calvin And Calv. in loc I cannot but in my serious thoughts resolve that inundation of Heresies upon this nation and all those delusions which go abroad into the judgement of God giving men over to strong delusions to believe lies because they improved not nor delighted in the truth in the love of it as God gave the lying spirit commission to go and deceive Ahab 1 Kings 22. 22. And sure God hath in his justice and wrath for our wantonness under and inconstancy to the truth let loose many lying spirits in our daies which miserablely mislead many into damnable Heresies VIII By delivering up to Satan and permiting him to have power over them It is said of Judas John 13. 27. that Satan entred into his heart if the word take not possession of thy heart the devil will whom God useth as the instrument and executioner of his just judgement even that spirit who worketh powerfully in the children of disobedience Ephes 2. 2. I adde one caution lest I might seem to speak too harshly and severely of Gods proceeding that God doth not proceed thus judicially presently upon every neglect of his word but after long exercise of his patience and after much obstinacy and wilful contempt of his word He did not presently cut up the fig tree but expected three years and upon importunity spared it one year more Luk. 13. 8. God forsakes not any till they obstinately forsake him non deserit nisi deserentem Christ
In the words thus opened four particulars are considerable Division First The indispensable necessitie of justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall receive it cannot be otherwise Secondly The equitie of Divine justice it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is pro gravitate peccati sui saith Paraeus According to the nature and proportionably to the greatness of the injurie Thirdly The extent and universalitie of Divine justice And that is double I. Of the Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be what he will be II. Of the Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever his sin and injurie be Fourthly The impartialitie of Divine justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There is no respect of persons To which four particulars if I may beg leave to speak First Absolutely in themselves Secondly Relatively as to the persons engaged in the affairs of this day I shall dismiss both the Text and Congregation And First Of the indispensableness of justice upon those who do wrong they shall receive I. They may lawfully from the hand of the civil Magistrate II. They shall certainly from the hand of God I. They may lawfully from the hand of the civil Magistrate The Apostle tells us he is Gods minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a revenger to execute wrath upon him that doth evil Rom. 13. 4. There are indeed a generation of men in the world who brand all justice with the name of crueltie and Magistracie with the titles of Tyrannie and usurpation some such there were in the Apostles time Peter tells us of some who despise government and speak evil of dignities 2 Pet. 2. 10. and Jude verse 8. of such whom he calls filthy dreamers who despise dominion The Manichees conceived that Magistracie was a constitution of their bâ—d god such were the Weigelians and Swenkfeldians of latter years and such are many amongst us at this day and if we observe them they are the very same men who would pull the sword of the Spirit the word of God out of the mouthes of Minâ—sters who would wrest the sword of justice out of the hand of the Magistrate the desâ—gn sure is that so their licentiousness might go unreproved by the one and unpunished by the other onely here is the difference though they have alreadie so far thrown off religion as not to regard the one yet they have not so far laid aside the natural principle of self-preservation and policie as not to fear the other Truth is they fear the Magistrates sword is too edged a tool for them to meddle withall they know that if they oppose it they are like to feel it It hath alwaies been so that the Magistrates and Ministrie have had the same opposers and the same principles of Pride Faction and Ambition carrie men out to contemn both as imagining themselves too knowing to be taught by the one or too good to be ruled by the other It was thus of old those leading famous rebels Corah Dathan and Abiram gainsay and oppose as well Moses the Magistrate as Aaron the Priest and think both of them take too much upon them to lift themselves above the congregation of the Lord Numb 16 3. and therefore they both envie Aaron his Priesthood and Moses his Authoritie they will neither hear the one nor obey the other v. 12. And it is so still those who now cast dirt in the face of the Ministers would most certainly if they had power and opportunitie lay the Magistrates honour in the dust and crie down them as Tyrannical as they now do these as Antichristian I question not my Honourable Lords but we shall finde you readie and zealous and the rest of the Magistracie of this Nation to assert the sword of the Spirit to us and I shall I am confident as the mouth of all the sound Ministrie of England vindicate and assert the power of the civil sword to you and that upon these grounds He that doth wrong must receive from the hand of the Magistrate 1. That the Magistrate may faithfully discharge that office which God hath entrusted him withall God hatâ— put a sword into the Magistrates hands and he expects he should not bear it vain Rom. 13. 4. not bear it for honour to himself onely but for terrour to offendours verse 3. Rulers are not a terrour to good works but for evil He is not to wear it as a badge and ensign of Honour but draw it as an instrument of Justice It is the very end of his office Governours saith the Apostle are sent by God there is their Commission if we 1 Pet. 2. 14 would know the end wherefore the next words resolve us they are sent by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the punishment of evil doers And it is this Divine Authoritie which makes that justice in the Magistrate which would be crueltie and murder in another The wise God hath not entrusted the sword of justice in the hands of every private man how soon then would the whole world become an Aceldama if every man might be the revenger of his own wrongs Therefore God who hath forbidden private Christians to avenge themselves Rom. 12. 19. Dearly beloved avenge not your selves c. yet Chap. 13. 4. hath authorized the Magistrate with his Commission to be the avenger of wrath upon those that do evil Et quis obedientiam in crimen vocet saith Austin in this case Quis obsequium pietatis Lib. 1. de civ Dei cap. 26. accuset 2. That he may acquit and clear himself of the guilt of other mens sins Those sins which the Magistrate either out of Cowardize or Partialitie punisheth not he makes his own and what men commit as encouraged by seeing others go unpunished for the same sinnes and sure no greater encouragement to a licentious corrupt heart to sin then hopes of impunitie the guilt certainly is devolved upon the Magistrate who by punishing it in some should have prevented it in others Camerarius tells us of a wise answer though Camerar pag. 469. made by a fool to a King of France who being solicited to give out a pardon for a murderer made this the ground of his denial that it was the third murder that man had committed No my Soveraign saith he it is but the first he hath committed you committed the second and the third Nam si primi veniam illi non dedisses unicum illud commisisset It was his first pardon which made him promise himself securitie and so encouraged him to commit the like sinne It is the charge God laies upon the Princes of Judah Isa 1. 23. that they were companions of thieves that is coercendis puniendis furt is operam non impendebant saith Calvin They did not endeavour to Calv. in loc restrain and punish them and therefore are interpreted as partners with them Famous is that storie of Ludovicus one of the Kings of Camer ibid. France to this purpose who being at
is more excellent then his neighbour Religion and Holiness puts a splendour upon persons such as even dazzles theeyes sometimes of wicked men and begets in them though no true love yet an aw and reverence as is evident in Herod who feared John Baptist Mark 6. 20. knowing he was a just man and an holy II. A separated people Symmachus explains this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is è numero electum one that is chosen and taken out of the number of others So the Lord hath a peculiar people whom he hath separated unto himself both in respect of Election God looking upon the corrupted Mass of mankind by a free act of his Soveraign will pitched his thoughts upon those leaving these the first an act of the highest mercie the other no act of injustice because God was under no obligation by grace to repair what man by sin wilfully lost and forfeited Deus de suo bonus de nostro justus saith Tertullian Separated again by discriminating grace in effectual vocation The Lord hath set apart him that is righteous for himself Psal 3. And they shall be separated hereafter at the day of judgement that 's the day in which he makes up his jewels and separates the sheep from the goats the wheat from the chaff determining that to the fire gathering this to his garner Mat. 3. 12. III. A hidden people So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies quasi instar peculii reconditum hidden to the eye of the world in their life for their life is hid with Christ in God Col. 3. 3. hidden in respect of their comforts A stranger doth not intermeddle with their joy Prov. 14. 10. It is the hidden manna Rev. 2. 17. IV. They are a precious people Quasi charissimas pretiosissimas opes saith Beza Precious in respect of the price laid down to purchase them the redemption of their soul is precious Psal 49. 8. Precious in respect of their graces precious faith you read of 2 Pet. 1. 1. Precious in respect of that esteem God hath of them they are his jewels Malach. 3. 17. Precious in the eyes of God Isaiah 43. 4. Precious to God in their lives and precious also in their deaths Psal 116. 15. V. A rare people Quod rarum est inusitatum that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Budaeus Thus the true Saints are but a rare people in respect of the wicked of the world Christs flock is but a little flock Luke 12. 32. Even amongst those who are called the elect are but few Mat. 20. 16. VI. A beloved people so Pagnin translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod 19. 5. Thesaurum dilectum a beloved treasure so Saints are called the beloved of God in the epistle to the Romanes Rom. 1. 7. whom he loves with a special distinguishing love through Christ God makes demonstration of universal love to all his creatures Mat. 5. 44 45. in the exercise of his general providences upholding and ordering all things as his creatures so his tender mercies are over all his works Psal 145. 9. But the love which he bears to his peculiar is a peculiar love that the love of a Creatour this of a Father that founded in his nature the other in Christ Thirdly The third particular How it appears that God hath such a peculiar people in the world This peculiarity appears I. In the distinguishing love of the Father II. The special undertakings of the Son III. The peculiar workings of the Spirit The first of these is discovered seven ways 1. In God's special purpose and election Universal election is a contradiction in adjecto thus God had a peculiar from eternity he hath chosen us saith the Apostle Eph. 1. 4. before the foundations of the world and this not upon a prevision of any moving impulsive conditions in the creature for whatsoever good is in the creature faith holiness perseverance are all the fruits of this electing love Acts 13. 48. Some goodness in the object must provoke our choise otherwise it is irrational but God who is Soveraign and absolute chooseth persons to make them good Ephes 1. 4. but by his own free and gracious purpose and will Predestinated saith the Apostle according to the purpose of him who worketh all things after the counsel of his own will Ephes 1. 11. and according to the good pleasure of his will verse 5. That conditional purpose pleaded for by so many must necessarily suppose a fallibility in God's knowledge which can have no foundation in respect of things future besides the free determinations of God's infallible will And supposing God's foreknowledge of things which the Patrons of conditional purposes must and do confess unless they will Socinianize I do not see and I confess after my utmost search here I stick how they can avoid that necessitie of futuritions which they condemn in others for God's knowledge is as undeceivable as his will is infallible a mistake or errour in the one is as inconsistent with divine perfection as frustration in the other The Socinians indeed easily cut the knot by denying the foreknowledge of God and making his knowledge co-existent with the objects known which is a piece of mad Atheisme if you credit Augustin confiteri esse Deum Aug. l. 5. de civ Dei c. 9. negare praescium futurorum apertissima est insania known to God are all his works from the beginning of the world Acts 15. 18. but to confess God's foresight and leave all events determinable by the arbitrary indifferencie of mans free-will is such a piece of inconsistencie as I must profess I understand not how it is reconcileable to reason God hath a peculiar people in respect of his own fore-knowledge God hath not cast away his people which he foreknew Rom. 11. 2. contradistinguished to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The election hath obtained and the rest were blinded verse 7. Our Saviour more then once mentions John 17. 6. a peculiar people given to him by his Father which are peculiariz'd and contradistinguished from the world verse 9. The fullest Scripture to prove this peculiaritie is Rom. 9. 11 12 13. For the children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth it was said unto her the elder shall serve the younger As it is written Jacob have I loved ' but Esau have I hated 2. In respect of discriminating grace in effectual vocation and this in pursuit of and equal latitude with the former peculiarity of election Rom. 8. 30. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 28. called according to his purpose That this GRACE is given to all is an assertion so contradictory to the whole current of Scripture that I profess I have oft wondred that it should have any abettours amongst wise and considerate men Had the Gentiles this whom God suffered to walk in their own ways Acts
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
the seeming plausible pretences of reason should contradict it As the mysterie of the Trinity Incarnation Resurrection and the like are to reason seeming contradictions yet to be believed upon the account of Scripture testimony in which the ultimate resolution of our faith ought to be made not into the fallible evidences of reason or the erring dictates of men If you finde a scriptum est Let God be true though all men be liars Rom. 3. 4. 2. Because of that consent and harmony that is in Scripture testimony no jarring or contradiction in it but what the Prophets foretold the Evangelists speak of is fulfilled In humane writings how frequently may we observe one contradicting another and this reason clashing with that Nay the same authour through ignorance or forgetfulness inconsistent to himself but in Scripture there is a full and perfect consent as all proceeding from the dictate of the same infallible spirit as in 2 Tim. 3. 16. All Scripture is given by inspiration of God c. and 2 Pet. 1. 21. For the prophesie came not in old times by the will of man but Holy men of God spake as they were moved by the holy Ghost And though there may seem sometimes to be some contradictions and inconsistences yet these arise not from the Scripture it self but from our shortness weakness or ignorance and the like therefore we say what our Saviour saith at vers 46. of this chapter Had ye believed Moses ye would have believed me and as Paul speaks in his Apologie for himself Act. 26. 22. Saying none other things then those which the Prophets and Moses did say should come A sweet consent there is between Christ Moses and Paul 3. Because Scripture was given to this very end to be a certain and infallible ground of truth for though God during the infancy of the Church while it was inclosed in some few families revealed himself by visions and communicated his will from hand to hand by tradition from Adam to Moses and by extraordinary revelation yet when the Church increased and the people grew more corrupt and inclining to the heathen Idolatry God gave the law by Moses and so successively by the Prophets and Apostles by whom it pleased God to reveal his minde and will to all in writing both that it might be the better conveyed unto posterity as we finde it in Psal 102. 18. This shall be written for the generation to come and the more easily secured from corruption Had God still conveyed it unto us by the way of tradition either through the unfaithfulness of mans memory or his being subject to errour or affectation of novelty it had been laid open to a multitude of corruptions which if as experience shewes us scarce prevented by the penning of it how much less if it never had been written And also that the Church might have an exact standard of faith a perfect rule and an infallible judge of truth and therefore Ephes 2. 20. The Church is said to be built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone Faith builds surer here then upon the testimony of the Prophets and Apostles And this S. Luke tells us expresly was his reason of writing the Gospel Luke 1. 3 4. That thou mightest know the certainty of those things c. And thus more certain then Humane testimony II. More certain then miracles for though it pleased God at first to confirm the truth of the Gospel by miracles to the conviction of the Adversaries as Nicodemus speaks to our Saviour in John 3. 2. Yet now God having compleated the Canon of Scripture and warned us not to receive any other doctrine though an Angel from Heaven should bring it Galat. 1. 8. and pronounced a wo upon all those who should add or detract from it Revelat. 22. 18. if any should bring any doctrine contrary to Scripture with pretence of confirming it by wonders and miracles we ought to reject it as erroneous and Antichristian and so we see the Apostle makes this one of the badges of Antichrist 2 Thessal 2. 9. III. More certain then Revelations There is a place that I have oft thought of it is in 2 Pet. 1. 18. A true voice of God from heaven of his son Christ yet the Apostle tells us that we may more infalliblely finde Christ in in the word of Prophesie what that is he tells us ver 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then by extraordinary revelations Revelations we acknowledge viz. of the spirit revealing and clearing up Gospel-truth and this is that the Apostle pray'd for in behalf of the Ephesians in Ephes 1. 16 17 18. I cease not to give thanks for you making mention of you in my prayers that the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of wisdome and revelation in the knowledge of him c. and thus Christ revealed the Scriptures to the disciples Luke 24. 45 46. that they might understand them but not that under that pretence of Revelation they should reject and lay them aside It is fond and ungodly to pretend to Revelations besides or contrary to the Scripture S Paul would have an Angel from heaven if he brings it to be accursed Galat. 1. 8. and what are they then who receive them Again he tells the Church of Ephesus that he had declared unto them the whole councel of God Acts 20. 27. and yet at Acts 26. 22. he professes that he said nothing but what Moses and the Prophets had said should come yet this S. Paul was rapt up into the third heaven and there heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable words in 2 Cor. 12. 4. There can be no security for our faith from Revelations unless they be such as bring evidences and assurances that they are from God for Satan can transform himself into an angel of light 2 Cor. 11. 14. Now how shall we distinguish Satans delusions from Revelations but by the Testimony of the Scriptures by which we are commanded to try the Spirits 1 John 4. 1. For these Revelations and Enthusiasmes men pretend unto are oft as contrary and inconsistent to themselves as they are all contrary to the truth and therefore must be tryed by some infallible rule otherwise we shall constantly lie exposed to delusion unsetled in judgement and irresolved as to practise as not knowing what the next revelation may be perhaps quite contrary to the former Wherefore believe it they who will not rest upon the Scripture as the foundation of faith can rest no where When the Rich man in the Gospel would have had one extraordinary to have been sent from the dead to his brethren observe what answer Abraham gives him Luke 16. 29 30 31. They have Moses and the Prophets and if they hear not them neither will they hear though one come from the dead If one comes with Revelation and tells me It comes from God he must
dangerous But because many things may be pretended for the neglect hereof I shall remove a scruple or two First Object Say some I am unlearned I cannot search into it Answ To this I answer I wish thou wert learned and able to read they self but then know thou oughtest so much the more carefully to attend and conscienciously wait upon the publick reading of the Scripture in these publick assemblies This hath been the constant practise of the Church in all ages as is evident partly in Luke 4 16 17. and partly in Acts 13. 15. where you see in both places it was the usual custome to have the Scriptures read in their publick assemblies and after reading followed preaching The ground whereof was surely as to preserve the purity of Scripture-doctrine in the Church that the people hearing the word so frequently read might not be imposed upon by errour or delusions of men so also for the profit advantage and edification of those who cannot read or search the Scriptures and that the preaching of the word might come with more light and power upon their hearts If you cannot read your selves get others to read unto you and be you so much the more in prayer and meditation Second Object I have so much employment in the world that I have no leisure to search the Scriptures If I should privately search Scripture and attend frequently upon the preaching of the word it would set me behinde hand in the world and hinder my thriving Answ I answer This is much what the Apologie that those made who pretended their farms and oxen as an excuse for not coming unto the wedding Matth. 22. But Christians break through your worldly employments prefer God before the world and your souls before your bodies an act of Religion before all worldly business and believe it you will be no losers by it God will succeed and bless your labours more Never was any man a loser by his Religion See what God promised to the lews Exod. 34. 24. that He would secure their land for them while they went up to Jerusalem to worship the Lord. And what our Saviour said to the Disciples Luke 22. 35. When I sent you out without purse and scrip and shoes lacked ye anything Thou pretendest no leisure the truth is Non parùm temporis habemus sed multùm perdimus saies Seneca Yes we have time enough but we loose too much of it Thou hast no leisure for this but Art thou at leisure for thy pleasures and not for Religion for the world and not for God for shame cheat not your own souls with such vain pretences but as thou desirest the knowledge of Christ here and the enjoyment of Christ hereafter be consciencious in this duty of Searching the Scriptures Use Third It reproves those who believe not this truth that the Scripture is the word of God But you will say This concerns not us Go charge the Turks and Indians with this No my Brethren many of our selves here are guilty of this for though mens mouths profess it yet their hearts deny it as the Apostle speaks of some In words they profess God but in works they deny him Tit. 1. 16. Did men really believe the corruptions of their natures and their constant liableness unto wrath would there be so much pride so much confidence in sin Did men really believe that of every idle word they must give an account would there be so much idle frothy ungodly profane lascivious talking and discourse Did men believe the Apostle Gal. 5. 19 20 21. that all those vices there rehearsed were the works of the flesh would those sins so much abound Did men believe that they who did no wrong to their neighbour should enter into and dwell in the Tabernacle of God Psal 15. 1 5. would there be so much oppression and extortion Did men believe that God will come in flaming fire to render vengeance upon all them that know not God and obey not his Gospel as in 2 Thess 1. 8. would there be such a contented wilfull ignorance of God Truth where it is effectually entertained will have an influence upon the life How do most men hold Gospel-truth in unrighteousness as the Apostle saies the Gentiles did the light of nature Rom. 1. 18. so these with-hold Gospel-truths for certainly wickedness in the life speaks an ineffectual entertainment of the truth Use Fourth It condemns those who do not value and prize the Scripture How did the Heathens prize their Oracles yet the generalitie of Christians do not prize these Oracles of God as the Apostle calls them Rom. 3. 2. Three things there are that make this out unto us 1. Mens wilfull and contented ignorance of Scripture What things we prize we search into How does the Scholar pry and search into those notions he affects and values So would men do if they did value and prize the word aright but the contrarie to this rather is evident by their language Depart from us for we desire not the knowledge of thy ways Job 21. 14. II. Mens weariness in searching the Scripture What things we prize in the search of them we finde delight but how are men tyred at a Sermon or Sabbath in which the Scriptures are read Is not the language of those Israelites in Amos 8. 5. the language of too many among us When will the Sabbath be ended c. Men are sooner weary of this then any other III. Mens seldom discoursing of Scripture As they said to Peter in another case Matth. 26. 73. Thy speech bewrayeth thee so mens speeches bewray their want of affections to the Scriptures The Scholar upon every occasion is discoursing of those notions which he prizeth but men are far more wise to discourse of the world then of heaven and heavenly things Use Fifth Of exhortation That you would endeavour to get your faith well grounded in this fundamental truth that neither Satan tempt you nor men dispute you out of it for till then I. Your faith will be uncertain and weak as a building without a foundation as a ship without ballast or anchor soon tossed and ship-wrackt and this we may think is the cause of most mens Apostacie in these declining times II. Your lives will be but loose If you be not throughly convinced of your dutie of walking by Scripture-rule you will walk at uncertainties and so amiss III. Your comforts weak if not grounded on Scripture-promises This is one main reason why mens comforts ebb and flow so much they are not grounded on a sure belief of Scripture and if once your faith in this truth waver the foundation of your comfort must needs be shaken For the attaining whereof I can give you no better direction then that you Pray earnestly for the Spirit that he would please I. To open the eyes of your minde illightning and irradiating the understanding to see those arguments and evidences of this truth which lie in the Scriptures So S. John tells us I John 2. 26. These things have I written unto you that no man seduce you And without this all other arguments will be ineffectual to the begetting of a saving and through belief of this truth As Agar when her eyes were opened saw a well of water Gen. 21. 19. so there are arguments to evince this truth sufficient in the Scriptures but they will never be brought home to the soul with a full conviction till the Spirit open our eyes to see them for this is one end why the Spirit of God is given to us and received of us that we may know the things that are freely given unto us by the Spirit of God as in I Cor. 2. 12. 2. To remove that natural enmitie and prejudice that we have against an effectual assent to the Gospel and so sanctifie our hearts as to make it close with and heartily embrace it as the truth and word of God Truth resists our corruptions and they it What is the great Gospel truth but Christ his coming to undertake as our Jesus this we cannot savingly assent unto but by the Spirit as in I Cor 12. 3. No man can say that Jesus is the Lord but by the Spirit Corruption fills the soul with prejudices against the truth The Philosopher observes that the Mathematicks though abstruse in themselves are sooner learnt by a young man dissolute and that hath not tamed his passions then morality because those being mere speculations bring no oppositions to his lusts which the precepts of morality curb and restrain So mens corruptions and unsubdued lusts prejudice the soul against the belief of Gospel-truth which the sanctifying work of the Spirit doth subdue and remove and so disposes the soul for the entertainment of the truth of the Gospel as we see in S. Paul who having his lusts subdued once came to preach that Gospel which before he had persecuted FINIS