as it is for dead embers to kindle others Tenthly The Ministers living contrary to his preaching this makes his preaching unprofitable Observe what God saith Psal 50. 16 17. Unto the wicked God saith What hast thou to do to declare my statutes or that thou shouldest take my covenant in thy mouth seeing thou hatest instruction and cast est my words behinde thee They who would profit others must magna vivere as well as magna loqui saith Erasmus they must live as becomes that Gospel which they preach to others Operum copia egregia est fandi copia saith Augustine he preacheth best who lives best Praebeat aliis exemplum Lib. 4. cap. 29. de Doctr. Chr. sit ejus quasi copia dicendi forma vivendi saith the same Authour Let him exemplifie his doctrine in his life and preach that as profitably in his conversation as in the pulpit otherwise he pulls down with his hands what he builds up with his tongue and corrupts them more by his practise then profits them by his preaching In prosecution of this I shall say three things I. He may be a powerfull and profitable preacher of the Gospel upon his repentance and reformation who hath been guiltie of sins of a deep die I speak this to vindicate and assert the absoluteness and freedome of God in making use of and choosing what instruments he pleaseth Paul once a blasphemer and a persecutour afterwards laboured more abundantly then all the rest of the Apostles 1 Cor. 15. 10. Peter thrice denied his Master yet after his repentance profits three thousand by one Sermon Potest fieri ut quis Acts 2. 41. Parae◠ibid. rectè doceat alios seipsum non corrigat ut qui aliis profit seipsum praetereat Aegidius gives a reason why Christ chose some of his Apostles out of gross sinners ut non tam voce quà m exemplo concionarentur de gratuita remissione peccatorum that they might not onely preach Christ by their doctrine but be themselves visible monuments of the free grace of God Matthew once a Publican may upon his return make an Apostle II. It is possible that one who himself is not converted yet may be instrumental to convert others The word preached is the instrument of the Spirit of God who blows when and where he listeth John 3. 8. Paraeus in Phil. 1. 18. Malitia Ministrorum non derogat efficaciae ministerii is Paraeus's divinitie God may strike a right stroke although with a crooked instrument It is not Paul that plants but God that gives the encrease The word is the sword of the Spirit it is the spiritual seed the Spirit may strike home with his own sword though managed and prosper his own seed though sown by a leprous or dirty hand The carpenters may build an ark for Noah and be drowned themselves The sea-mark may rot it self and yet give others warning to avoid shipwrack Judas though a son of perdition yet used and called as an Apostle Luk. 9. 6. Gifts and graces are two different things it is heartily to be wished and carefully to be endeavoured for that these were never separated in the Embassadours of the Gospel but he who wants grace for his own salvation may have gifts bestowed upon him for the edification of others III. It is not very probable they should nor can I think they usually do savingly profit their hearers Observe what the Prophet saith Mal. 2. 6. speaking of Levi The law of truth was in his mouth and iniquity was not found in his lips he walked with me in peace and equity and did turn many away from iniquity As it is said of Barnabas Acts 11. 24. that he was a good man and full of the holy Ghost Whereas he who lives contrary to his preaching sermo multus nullus Lib. 2. de considerat ad Eugenium fructus as Bernard saith he may speak much but profit little And that upon a four-fold account 1. Because he prostitutes his authority and forfeits his hearers belief of what he preacheth Thou that sayest a man should not commit adultery dost thou commit adultery Thou that abhorrest idols dost thou commit sacriledge c. Rom. 2. 22. As if he should say It is a shame thou shouldest and thou spendest thy breath to little purpose if thou doest With what face and confidence can he appear against sin in the pulpit who countenanceth and patronizeth it in his life Guilt makes men fearful in reproving others and this though seldome acceptable to the hearer is the most profitable way of preaching rebuke exhort saith the Apostle 2 Tim 4. 2. Nihilo plus fidei continent conciones Calv. de scandal pag. 107. quà m si fabulam in scena ageret histrio saith Calvin A loose liver is oft credited no more in the pulpit then an actour upon the stage who personates a Prince when all the by-standers know he is but a Begger who hath Jacobs voice but Esaus hands who acts a double part of a Saint in the pulpit of a sinner out of it and does not this justly put such an argument as this into the peoples mouths If it be true what he speaks why doth he not practise it If right as he lives why doth he not preach it Thus both his authority and credit are forfeited and then it is easie to judge how little his preaching is like to profit 2. Because hereby he exposeth his person and office to contempt and scorn The sin of Elie's sons caused the people to abhor the offering of the Lord 1 Sam. 2. 17 It is not learning or great preferments or a studied quaintness or laborious eloquence can uphold the credit or repute of the Ministers and preaching so much as a suitable living and conversation This raiseth even in wicked men oft-time a reverent and high esteem of the works of the Ministery and of the person for the works sake as it did in Herod to wards John Baptist Mark 6. 10. S. Pauls counsel to Timothy is very observable 1. Tim. 4. 12. Be thou an example of the believers in word in conversation in chsrity in spirit in faith in purity An exemplary life is a good preservative against contempt or at worst a ground of comfort under it whereas an unsuitable conversation layes both office and person open to obloquie and disgrace Give me leave to allude to what is said of Naaman 2 Kings 5. 1. he was a great man with his Master and honourable he was also a mighty man in valour but he was a leper this latter obscured the glorie of his greatness and riches and valour so when it shall be said of a Minister he is learned judicious solid quaint elegant powerfull but covetous worldly-minded idle loose passionate this spoils all and the former cannot so effectually provoke honour and esteem as the latter procure contempt and shame and if the person and office be laid open to contempt the doctrine is little like to
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
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
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
Ignorance in the dispencers of the word such as the Apostle describes 1 Tim. 1. 6 7. who are desirous to be teachers of others understanding neither what they say nor whereof they affirm Like Ahimaaz will needs be running upon the message and yet have 2 Sam. 18. 22 no tidings to carrie to the people but need still to be taught the first principles of the oracles of God It is said Mal. 2. 7. and they shall Heb. 5. 12. seek law at his mouth and so they may from too many and never finde it and this is seriously to be lamented I am sure God complains of it Jer. 2. 8. that they that handle the law knew him not I shall not digress to shew the usefulness of all knowledge to a Minister of the Word onely as pertinent to my present subject shew that ignorance in the preacher must needs cause unprofitableness in the hearer for how shall he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach how shall he rightly divide the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give every soul his portion or be able 2 Tim. 2. 15. to speak a word in season who hath not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or how shall he unfold Gods word to others who knows nothing of it himself We saith the Apostle have the minde of Christ 1 Cor. 2. 16. and so must every profitable Minister have and this ignorance is seriously to be lamented in many new upstarts in our daies who I do not say but they may promote a civil interest for so did Jeroboam's Priests of the lowest of the people 1 Kings 13. 33. but little like to advance the interest of souls but a great deal more danger that these blinde guides should lead the people together with themselves into the ditch Sixthly Miscarriage in the Ministers provision and preparations which are sometimes so nice and curious like some dishes that are made of so many ingredients they rather nauseate then nourish sometimes so careless rude and undigested that they bring a disrepute upon the Ministry and account preaching but as the Athenians did vain-babling Observe S. Paul's advice to Timothy 1 Tim. 4. 13 15. Till I come give attendance to reading to exhortation to doctrine neglect not the gift that is in thee which was given thee by prophesie with the laying on of the hands of the Presbyterie Meditate on these things give thy self wholly to them that thy profiting may appear to all that is not onely that whereby he himself was encreased in his gifts but rather that by which the Church was edified and profited malâ— de ministerii effectu interpretari saith Calvin S. Augustin Calv. in loc Lib. 4. cap. 10. de Doctr. Christ would have preachers look rather quantâ evidentiâ then quantâ eloquentiâ with what evidence they speak more then with what eloquâ—ce and to use diligentem quandam negligentiam carefull of their matter but less nice of their expression so it be apt and significant sic detrahat ornatum ut sordes non contrahat that they neither too curiously affect the dress of Rhetorick so that the Auditour onely plays with the dish nor yet a sordid rudeness lest he nauseats his spiritual food both these may cause unprofitableness in the hearer though I think an elaborate affected quaintness more then a careless plainness An iron key will unlock what a wedge of gold will not a powerfull plainness will open hearts sooner then the studied words of mans wisdome Seventhly Cowardize of preachers which makes them afraid to preach what may most probably profit their hearers which upon some carnal interest or respect durst not reprove sin either to secure the friendship of some great one or the liking and love of the people and this puts them upon preaching smooth things and placentia so sowing pillows under mens elbows and dawbing with untempered mortar Nathan is then like to rouze David when he comes home to him with a Thou art the man You know the like 1 Sam. 12. 7. good Theodosius got by Ambrose his sharp reproof of him upon which the Emperour professed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Ambrose onely deserved the name of a Bishop which as it spoke the milde Christian temper of the Emperour so the faithfulness and courage which becomes a Minister of the Gospel not to fear the faces of men but to crie aloud and spare not This was the courage of Paul though a prisoner to reprove Felix of his injustice and intemperance and John the Baptist to tell Herod of his Herodias When Luther was charged by some for too much bitterness against Henry the eight he made this Apologie magnum non est si ego Regem terrae mordeo quando ipse nihil veritus est Regem Coeli blasphemare he thought it below the courage of a Minister to fear to reprove an earthly Prince who feared not to blaspheme the King of Heaven If ever we intend to profit by preaching we must be instant in season and out of season that is as both Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dangerous as well as in peaceable times 2 Tim. 4. 2. and he tells you how in the next words reprove rebuke Eighthly The unsuitableness of the Ministers gifts as to that particular charge he is set over The misplacing of mens gifts and abilities is a very great cause of unprofitableness Many men who for their great learning and exemplarie conversation might seem fit to be shining lights in the Church of God yet are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle requires apt to teach or condiscend to the capacitie of a meaner auditorie and so great parts oft prove unserviceable in the Church Ninethly The want of a holy zeal in the preacher of the word A cold preacher makes a careless and so consequently an unprofitable hearer Every preacher should be an Apollos who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 18. 25. fervent in the spirit and the effect of it was answerable viz the conviction of his obstinate auditours verse 28. and as John Baptist a burning as well as a shining light Isaiah's Isa 6. 6. tongue was touched with a coal from the altar before he prophesied The Spirit descended upon the Apostles in fierie tongues to enflame them with a holy zeal and presently after Peter converts three thousand at one Sermon Acts 2. 41. When the Law was given the mount was on a flame before the Trumpet sounded and he that Exod. 19. 18 19. sounds the silver Trumpet of the Gospel to others should himself be enflamed first with a holy zeal and fervour and this will make him profitable to his hearers because this holy zeal will put a man upon improving his gifts and laying out himself faithfully for God and in an earnest desire of gaining souls willing with S. Paul to spend or to be spent whereas it is as improbable that cold luke-warm preachers should enflame or enliven others
which consequently must rust and decay An unprofitable hearer oft makes a cold careless dull preacher and besides God for your unprofitableness may withdraw his assistance and gifts and drie up the breast for your neglect of the sincere milk of the Word 3. As that which sweetens all his enjoyments A large revenue a great living a fair repute a fulness of outward accomodations satisfie not a faithfull Minister while the people remain unprofitable that he sees not the fruit of his labours 4. It is your own concernment and interest For it is sad if the Word preached profits you not for if not this probably nothing else will as Abraham told Dives soliciting for one to be sent from Luke 16. 51. the dead to his brethren If the Word profits you not the case is desperate You had better never have heard of the Word a Turk and an Indian will come off better then you at the last day Mat. 10. 14 15. It will be sad for Capernaum exalted up to heaven in the enjoyment of the word and ordinances at that day for not profiting by them to be thrown down to hell so for those unbelieving Jews here to whom the Gospel was preached as well as to us but the word did not profit them HEBR. 4. 2. The word preached did not profit them THe second ground of not profiting by the word preached is in respect of hearers II. Sermon First A careless negligent non-attendance to the word preached when mens thoughts are not gathered up but roving their eyes gazing about their ears not fixed upon the word of God when they bring their bodies hither as so many carcasses but their souls are elswhere The covetous mans soul is locked up in his chest at home and there idolizing in his thoughts his Mammon of unrighteousness while he should be serving God in the Temple the voluptuous Gallant comes there for fashion in the mean time his thoughts are taken up with the newest fashion or perhaps with his hawks and hounds the ambitious man while taking a nap at Church dreams of honours and preferments so that we may say as Seneca did of the Philosophers schools Magnam hanc anditorum Scnec â—p 108. partem videbis cui Philosophi scholae diversorium otii fit Many make the Church a meeting-place of idleness indeed God complains of this himself Ezek. 33. 31. They come unto thee as the people cometh and they sit before thee as my people and they hear thy words but they will not do them forwith their mouth they shew much love but their heart goeth after their covetousness their thoughts are wandring in the world while their bodies are confined to the Church And this non-attendance is much to be lamented that many whom you shall observe with a constant unweariedness attentive to a ballad idle tale or at a stage-play at an hours Sermon and preaching of the word of God are tired dull heavy drowsie and unattentive so that we may lay it to the charge of our Auditours that Demosthenes reproves the Athenians for that when he made an Oration de Asini umbra they were all very attentive to hear him but making another 〈◊〉 Câ—s Con. de salute Graeciae they all deserted him Many can lend an eare to a tale a fable or Romance who are negligent and non-attendant upon the word of God and this must needs prove unprofitable upon a double account I. It is so in the acquiring of all other knowledge if he that learns regards not what is read unto him as suppose a scholar his Tutours lectures or an apprentice his masters directions he is not like to profit by them so it is in getting wisdome by the word of God if we would profit by it we must be such as the Auditours were in Luke 19. 47 48. of whom it is said they were very attentive to hear him II. When God comes by his Spirit to make the word effectual to any soul he raiseth it to an holy and careful attention to the word preached This is most evident in that pregnant place Act. 16. 14. concerning Lydia whose heart the Lord opened that she attended to the things spoken by Paul and how oft does our Saviour provoke the attention of his Auditours by this expression He that hath an ear to hear let him hear You must bring an holy attention of body and intention of minde if ever you intend savingly to profit by the word of God as it is said of those in Acts 8. 6. They gave heed unto those things which Philip spake Secondly The proposall of wrong ends in hearing the generality of hearers do not propound to themselves those ends for which God hath appointed the preaching of the word such are the inlightning strengthning comforting quickning convincing of souls and upon search it will be found but a few come for those ends Some come into the Church as if a man should go into an Apothecaries shop not for a medicine to cure them that were well but for a Recipe to sleep I call to witness the drowsiness and laziness of many Others are Athenian Auditours come onely to hear something that is new Others out of custome because others do Acts 17. 21. and themselves have been accustomed to it Others out of fashion more then devotion Others come to contradict and oppose as the Jews did Paul Acts 13. 45. Others not as they should do willing to be judged by the word of God but to judge it and the preacher for it which make the pulpit not a tribunal before which they should be judged but a bar before which the preacher must be cited censured and judged these come to pick a hole in the preachers coat not out of a conscience of their dutie in hearing and obeying the word of God Others come out of affectation of eloquence as a man goes to an Oration or Comedy and then it is no wonder that whiles he catches at the shadow of Rhetorick as the dog in the fable he looses his spiritual food the bread of life These are like the proud Greeks which seek after wisdome to whom the preaching of the Gospel seems but foolishness Others come perhaps 1 Cor. 1. 13. to promote their interest in the world like those hearers of our Saviour John 6. that followed him for the loaves Others come onely to hear not to learn or practise Sicut in theatrum voluptatis Seneca ep 108. causâ ad delectandas aures as Seneca speaks of some who came to hear Lectures of Philosophy Non id agunt ut aliqua vitia deponant ut aliquam legem vitae accipiant mores suos exigant sed ut oblectamento aurium perfruantur Aliqui cum pugillaribus veniunt non ut res accipiant sed verba c. Others come with their table-books which though good is not sufficient Others to see and to be seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens expresses it as Clem. pag.
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 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
plain that God and Christ have a peculiar people in the world Doctrine In the prosecution of which I will shew you First In what respects a people may be said to be God's peculiar Secondly What this peculiar people is Thirdly How it appears that God hath such a peculiar people in the world Fourthly Improve all by some application For the first God hath a peculiar people in three respects I. In respect of outward dispensation and distinguishing administrations Thus the Jews of old were Gods peculiar his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Exod. 19. 5. he calls his peculiar treasure God caused his Word and Ordinances to be dispensed amongst them which the rest of the world were strangers to he entrusted them with his divine oracles which the Apostle notes as their distinguishing priviledge from the Gentiles and the Psalmist as their peculiar prerogative The rest of the Rom. 3. 1 2. Psal 147. 19 20. world were like the dry barren Wilderness they God's Enclosure his Vineyard who had plentifull showres of the dew of heaven falling upon them and so they shall be part of Gods peculiar again the Scripture gives us evident ground to believe their conversion to the faith especially Rom. 11. from verse 23. to verse 28. I think we are much in the dark as to the time of their restitution I verily believe the Idolatrie of Rome which is the Jews greatest stumbling-block must first be removed Religion reformed This may be a digression however it is but a short one as to the Text but not to the Intendment of the Lecture And in this respect likewise the Christian part of the world is God's peculiar as distinguished from Pagans and Mahometans and the rest in the Christian part of the world England is God's peculiar in England let me say London is God's peculiar a place like Capernaum exalted up to heaven in the use and enjoyment of Ordinances I heartily pray it never have Capernaum's doom to be thrown down to hell for the contempt and abuse of them II. In respect of special office and employment Thus Magistrates are God's peculiar he hath honoured them with his own name in Scripture Psal 82. 6. peculiarly representing his Dominion his Deputies and Vicegerents on earth they rule by him Prov. 8. 15. and should for him they are his Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle Rom. 13. 4. Thus also the Ministers are God's peculiar in respect of Function as the tribe of Levi was under the Law as being a special right of Ordination set apart for special services Separate me Barnabas and Saul saith the holy Ghost for the work whereunto I have called them Acts 13. 2. which you may see was done accordingly verse 3. by fasting and prayer and laying on of hands The Ministerial office lies not in common to all but there must be such a calling and lasting function as distinct from the people You may finde them distinguished expresly Revel 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto you and unto the rest whence the Ministry in antiquitie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a portion set a part and dedicated to God's peculiar service and acts of worship and discipline which no other can perform as acts of office The Magistrates dutie is to uphold but not to exercise these peculiar acts which when Theodosius the Emperor would have been intermeddling with he received this repulse by S. Ambrose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that his scarlet made him a Magistrate not a Minister III. In respect of special grace and favour though God bear an universal philanthropie to all men as his creatures yet he loves some with special love and distinguishing favour which David Psal 106. 4. prayed to God he might have the experience of Remember me O Lord with the favour thou bearest unto thy people Thus God hath a peculiar people in two respects 1. In respect of choise and purpose so many who at present lie in common with the rest of the world not yet effectually brought home by the power of God's Word and Spirit I mean elected though unconverted persons are God's peculiar Many of God's jewels lie a long time in the mire and sink of the world S. Paul was a chosen vessel though at present breathing out blasphemies and threatnings Acts 9. â—5 Verse 1. These me thinks are like a piece of gold not yet refined but designed by the goldsmith for some special use These our Saviour speaks of John 10. 16. And other sheep I have which are not of this fold c. Whether you understand there the Gentiles not yet called home by the Gospel or all unbelievers amongst Jews and Gentiles who in respect of purpose belonged to the sheepfold of Christ sufficient it is to my purpose that Christ calls some though in a present state of unbelief his sheep to wit in respect of God's secret purpose ad arcanam patris electionem hoc Calv. in loc refert saith Calvin So in a remote potentialitie which by vertue of the purpose of God and stipulation of Christ is certainly to be reduced into act they may be called Christ's sheep his peculiar which God loves with a love of benevolence not complacencie for so to love any unholy person is a contradiction to his puritie and nature the love of election is amor ordinativus not collativus a love preparing mercies for us not bestowing them praeparatio beneficiorum as Augustine calls election which being an immanent act makes no change in the creature but distinguisheth persons onely as to a secret purpose in God 2. In respect of actual claim and interest And thus Saints believers who are effectually brought home and gathered by the Word accompanied with the Spirit out of the world and this is the fruit of the former are his peculiar as our Saviour said Rom. 8. 30. to his disciples John 5. 19. I have chosen you out of the world And these I conceive are meant here the Apostle speaking of such as are a purified people and zealous of good works the characters of Saints And this for the first Secondly What this peculiar people is of which briefly because I intend the third particular The Original gives me ground of a sixfold description of them by six qualifications I. An excellent people So the Original in the Text imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est praestare as Grotius notes coming from a Greek word which signifies to excel So David esteemed of the Saints however the world accounts them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 off-scouring 1 Cor. 4. 13. and no wonder for wicked men esteem Christ himself to have no form or comeliness c. as an excellent generation Excellent in respect Isa 53. 2. Psal 16. 3. of that image of God they bear and those relations they stand in to him Solomon passeth the same judgement upon the Saints Prov. 12. 26. The righteous saith he
Church Micah makes himself Idols and an Ephod and Teraphim and consecrates one of his sons for his Priest Chap. 17. 5. and then the cause of all this is expressely set down ver 6. In those days there was no King in Israel but every man did that which was right in his own eyes It is controverted what time all this fell out Josephus is of opinion that Fâ—ruâ— p. 472. this Idolatry fell out presently after Joshuaes death before there was either Judge or King in Israel And you may observe how the Religion of Israel decayed upon the loss of a good Magistrate as after the death of Gideon Judg. 8. 33. and after the death of Joshua in this Chapter ver 11 12. who whilest he lived had such an influence upon them that the people served the Lord all the days of Joshua and that 's the second thing The influence of a good Magistrate upon Religion Thirdly The charge and duty of a good Magistrate To uphold religion and the worship of God which must bee understood I. Not of the immediate exercise of the publick worship of God as preaching or administring the Sacraments This is not the Magistrates duty as Theodoret tells us of Theodosius the Emperour who Theodoret. l. 5. cap. 16 17. when he would come to have encroached upon some acts of worship peculiar onely to the Priest S. Ambrose made him this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His scarlet made him a Magistrate not a Minister These are acts of office and belonging to Ministers as a peculiar and distinct function from Magistracy Therefore for them to engage in these is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be busy bodies in other mens matters But II. Their charge is to uphold the Ordinances and to propagate and countenance the publick worship of the true God and preaching of his word Jehoiadah when he anointed Joash gave him the Book of the law to keep 2 King 11. 12. as minding him of his duty in taking care for Religion and the worship of God This is that which was prophesied of Gospel-times Esay 49. 23. Kings shall be thy Nursing-Fathers and their Queens thy Nursing-Mothers c. And in discountenancing all false worship of God This hath been the constant practise and the deserved glory and praise of good Magistrates as it was the glory of Jehoshaphat that he sent out Levites to preach in Judah and Princes to protect and countenance them as you read 2 Chron. 17. 7 8. Non enim usurpârunt sibi functionem alienam saith Lavater Therefore they did not preach but through Lavater in locum the zeal of that good Magistrate were sent to provide that the word of God might be upheld by the civil authority So he that shall read 2 Kings 23. will evidently see Josiahs care for Religion in his destroying Idolatry and providing for the teaching of the law Hezekiah provides for the keeping of the Passover 2 Chron. 30. 1. Darius makes a publick edict that the God of Daniel onely should be worshipped Dan. 6. 26. And to name no more Joshua here what care did he take for the worship of God See how he exhorts the people to it Josh 24. 14. And this is the duty of every good Magistrate upon a fourfold account 1. To secure the peoples obedience Observe how ready an obedience the people gave to Joshua Josh 1. 17. According as we hearkned unto Moses in all things so we will hearken unto thee c. And truly I think there is no more effectual means to keep the people in obedience then to uphold the Ordinances For the word of God where it converts not it oft civilizeth and layes a restraint and curbe upon mens Spirits It takes cognizance of and reproves and censures those sins inward lurking sins which the civil sword cannot reach Si vis omnia tibi subjicere subjice rationi saith Seneca Seneca Epist 17. I will say Pietati They will be more readily subject to the Magistrate who are kept in subjection to and compliance with the Ordinances of God It was a notable trial which Constantine made Euseb l. 1. c. 11. de vita Constant of his subjects He pretended that those who would sacrifice to the Idol gods should secure their preferments at Court and those who refused should forthwith be banished and stript of their preferment A great part not knowing the Emperours design complyed with the Heathens Idolatry whom presently the good Emperour caused to be excluded from the Court giving this reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. How shall they ever keep their fidelity to me who have already cast off their religion to God And our own sad experience tells us he is wilfully blinde that sees it not that the Magistrates have no greater enemies then those who have thrown off the publick Ordinances and service of God and are crept into houses Their pretence is against the Ministry but they are enemies to the Magistracy As I am informed some scattered papers have been in this Town to that effect and they can spit damnation in the Magistrates as well as in the Ministers faces They pretend to be onely against bad Magistrates and they would have the civil sword onely in the hands of the Saints but then the next thing is they must be accounted the onely Saints so that the design is either no Magistracy at all or else they are the onely Saints forsooth must have it And truely this would be no other then to put the sword into mad-mens hands 2. To preserve the peace and safetie of the Nation This is the Magistrates duty called therefore Sheilds Psal 47. 10. and Foundations Psal 82. 5. Both speak defence and protection Which sure is most effectually consulted by upholding the publick Ordinances and worship of God The two pillars Jachin and Boaz that is Establishment and strength proceeded from the Temple 1 Kings 7. 21. The true worship of God is the Nations security The Philosopher among those things without which a Common-wealth cannot long subsist reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The care of Religion Troy Arist Polit. lib. 7. cap. 8. was safe while the Palladium was preserved but when in the Trojan-war that was taken the citie soon after was stormed While Magistrates endeavour to keep up the publick exercises of Religion they do the State the best service that can be Thus they interest God and his providence his glory is wound up in their good so long as Religion is consulted Livie tells us it was a custome of the Romanes Liv. lib. 1. Decad. 3. when they besieged any city Quibusdam sacris evocare genios loci tutelares nè eorum conatibus obstent To endeavour to get out their tutelar gods lest they should hinder their design Religion and the service of God is the protection of the Nation Socrates saith that any one who considers it may easily observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. Praesat ad
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
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
Scripture was to supply the defect of reason This consideration will yet be more valid if you consider whom God was pleased to make use of as instruments to convey these mysteries to us not an eloquent Tully profound Plato but Amos an Heardsman David a Shepheard Paul a Tent-maker and many of the Apostles poor fishermen men no waies enabled by acquired parts Moses indeed was learned in all the wisdome of the Egyptians Acts 7. 22. but there he could not learn the Law and Truths of God where Idolatry was so much overspread So Paul was brought up at the feet of Gamaliel but there he did not learn the mysteries of the Gospel but during that time he thought himself bound to blaspheme the truth and to persecute the Professours of the Gospel which himself afterwards preached Matthew a Publican made a Pen-man of the Scripture All which speak as the admirable wisdome and omnipotent power of Gods grace in conquering their hearts to a closing with the Gospel so Gods revealing these things unto them and in an extraordinary manner furnishing them and acting them by his Spirit to write the Scriptures 2. The exactness of Scripture-holiness such as you shall meet with in no humane writings faith purifying the heart working by love What exact patterns and examples does Scripture hold forth of Purity and Holiness Enoch walking with God Abraham the friend of God and David a man after Gods own heart What strict laws does it prescribe whereas Humane laws tolerate some sins this discovers the wages of the least sin to be death Rom. 6. 23. whereas other Religions are fitted with Fleshly liberties to gratifie mens corruptions witness Mahomet's Alcoran indulging a libertie to the flesh this commands those pieces of holiness which are most contrarie and repugnant to our natural corruptions such as self-denial taking up the cross c. It discovers Original sin and man by the guilt thereof liable to the challenge of God the censure of the law in the first moment of his being and that the least sin every idle word must be accounted for Matth. 12. 36. Had it been an Humane invention you shall have found the flesh gratified as all Religions in the world have some way or other to do it Non habent saith S. Augustin of Plato istae Paginae vultum pietatis hujus lachrymas confessionis sacrificium tuum spiritum contribulatum cor contritum nemo ibi cantat Nonne Deo subdita erit anima mea that is All the Heathen Philosophie hath not so much as a shew of this piety the tears of a broken heart and a contrite spirit which is thy sacrifice no man here crys out with David Let all that is within me praise his holy name Psal 103. 1. The principles of moralitie might deck and granish the outward man but Scripture holiness onely repairs and renews the soul commands the very thoughts and curbs the very first irregular motions of the heart In a word this onely transforms the soul into the image of God from glorie to glorie by the Spirit 2 Cor. 3. 18. 3. The excellency of Gospel-promises such as Philosophers never hinted such as the apprehensions of man cannot comprehend now they are revealed much less could they imagine or invent It would be infinite to enlarge I shall therefore instance but in two Ease to troubled wearied souls Nemo ibi audit Venite ad me qui laboratis saith S. Augustine speaking of the writings of Philosophers He could not among all the Platonick Philosophers finde such an expression so comfortable a promise as this Come unto me all ye that labour and are heavy laden No sanctuary for troubled souls but the bloud of Christ which this Scripture onely discovers Isai 40. 1 2. Speak ye comfortably to Jerusalem c. And another Promise in Isai 43. 2. I will be with thee when thou passest through the fire and through the water not such a Promise in all the writings of men a Promise of Gods gracious presence here and then the Promise of eternal rest in another world The Heathens might dream of an Elysium Mahomet promise a confluence of sensual carnal delights in green meadows to his followers but an happiness made up of an eternal enjoying God by vision and love is a thing their reason could never reach but must certainly be a Divine Revelation as being that which Eye hath not seen ear hath not heard nor can enter into the heart of man to conceive of 4. The nature and event of Scripture prophesies which are such as the eye of omniscience onely can reach as being beyond the foresight of the most perfect creature Moses foretold the seed of the woman should break the serpents head much above three thousand years er'e it was accomplished So Jacobs prophesie of the coming of Shiloh upon the departure of the Scepter from Judah Gen. 49. fell out accordingly a little before Christs birth when the Jews were subjected to the power of the Romans Thus all the Prophets foretelling the calling of the Gentiles a thing so strange that when accomplished many did not understand it and more were offended at it Isaiah prophesied the captivitie and destruction of Jerusalem even then when the kingdome was in a flourishing condition both which afterward fell out Thus Josiah's name and actions were foretold three hundred years before his birth 1 Kings 13. 2. and Cyrus's an hundred years before his birth Isai 45. 1 2. c. And what doth all this speak but a Divine revelation Man may see some things future as they are in their causes but to foretel such future events as are merely dependant upon the Divine will such as these are is onely proper to God Testimonium divinitatis veritas divinationis saies Tertullian The certainty of foretelling is a sure Testimony of Divinity And so we finde that in Isai 41. 22 23. the foretelling such futurities is made a distinction of the true God from all false ones 5. Consider how these Scriptures have gained authority and acceptance from the world by quite contrary means to other writings not by sinfull compliances with the humours and lusts of men which hath much promoted the Alcoran of Mahomet for these it impartially and severely taxes and condemns not insinuated into mens mindes by the pomp and pleasantness of Rhetorick no adornings with the flowers of Rhetorick to make them seem gratefull to the world but by a plain stile and homely expression It gains acceptance by the mysteriousness of the things more then eloquence of the stile so the Apostle speaks 1 Cor. 2. 4. My speech and my preaching was not with enticing words of mans wisdome but in demonstration of the Spirit and of power It is the custome of men to slatter Great ones by a complemental dedication and thereby to gain honour and repute to their writings but observe the dedications of the Scriptures they are to the poor condemned scattered Saints at Corinth and elsewhere so 1 Pet. 1. 1.
Humane writings gain acceptance by the command and Patronage of Great ones as Mahomet's upheld by a continued war Nebuchadnezzar makes a fiery furnace for them who will not bow down to the Image he sets up but here it was quite contrary a furnace fiery tryals and persecutions prepared for them who did receive and profess the word under many Heathen Emperours yet it thrived and the professours thereof multiplied not withstanding all opposition and disadvantages Which certainly even in the conviction of reason speaks the hand of God stretched out to preserve his word and bringing in many to the acknowledgement of it that notwithstanding the opposition these Scriptures have met with from persecuting Emperours cunning Hereticks and at first promulged onely by a few poor fishermen sent out with that commission Matth. 28. 19. to preach a crucified Saviour to an obstinate world that notwithstanding all this I say it should be preserved and propagated speaks it from God as Gamaliel a Pharisee argued Acts 5. 38 39. Had it not been thus from God surely God would long since have stopped the mouths of us Ministers of it as the greatest deluders and impostours in the world whom yet he hath oft miraculously preserved and encouraged and have countenanced the opposers of it whom yet his severest judgements have overtaken witness Antiochus Julian and the rest That the Professours of the Gospel should be as lambs among wolves yet not devoured that persecution should be illecebra magis sectae as Tertullian saies and that it should thrive by Tertull. Apol. cap. 49. opposition this speaks it surely to be from God 6. Consider the confirmation of this word by miracles such as created power could never reach The Apostle indeed foretels the coming of Antichrist to be with many signs and wonders 2 Thessal 2. 9. yea but lying wonders but Scripture-miracles are such as can be effected onely by the arm of omnipotency as Dividing the sea curing one born blinde Feeding thousands with a few loaves and fishes Raising the dead from a setled corruption as Lazarus these are such as Antichrist I think never pretended to therefore as the Magicians when they could not do the like miracles as Moses did cryed out This is the finger of God Exod. 8. 19. so we here This is the truth the word of God God would never certainly lay out his power or work miracles to confirm or seal to alye At John 5. 36. our Saviour urgeth this as an argument why his person and doctrine should be entertained 7. Consider Satans enmity against the Scripture His great design is if possible to keep men from the letter of the Scripture to hinder men from an effectual entertainment of the Gospel and therefore hath stirred up in all ages almost Persecutours to oppose it and Hereticks to delude and wrest it It strikes at and threatens ruine to his kingdome therefore he endeavours his utmost to subvert it and therefore all the designs now on foot against the Scripture you must look upon them as the plots of Satan You may read a piece of Philosophy History or any Humane writing and finde little or no reluctancie against the entertainment of it Now why should not men bring as ready a belief to Scripture or entertain the truth of it when they read it surely it is from the Devil tempting them to unbelief even because the God of this world hath blinded their eyes as the Apostle speaks 2 Cor. 4. 4. Tertullian gathered the goodness of the Gospel from this Quòd à Nerone damnatum because it was so persecuted by Nero and we the excellencie of the Scriptures from this because the Devil so much malignes it 8. Consider how it advances God and debases man It gives God the glory of all his Attributes and Works both in the work of Creation and Redemption It gives him the glorie of what we have and do What hast thou that thou hast not received I Cor. 4. 7. there in what we have and in what we do S. Paul acknowledges I Cor. 15. 10. I laboured more abundantly yet not I but the grace of God within me It tells us that of our selves we are not able to think a good thought 2 Cor. 3. 5. yet that we are able to do all things through Christ Phil. 4. 13. Now in Humane writings men seek their own applause and credit and this moves them to write but these writings the glory of God which our Saviour more then once makes the badge of the truth of his doctrine John 7. 19. and John 8. 50. c. Scripture advances God as the first cause and last end And thus having finished the Doctrine I proceed to the Fifth General The Application of it Use First See here the cruel Antichristian tyranny of the Church of Rome which forbids private Christians the use and search of the Scriptures Antichristian surely in this Christ bids Search them for in them ye think ye have eternal life they forbid the search of them for fear of Heresie and Errour The Apostle tells us The Scripture is profitable they say it is pernicious our Saviour would have the light be set upon a cà ndlestick Matth. 5. 15. they put it under a bushel and so leave the people in darkness How much against nature is it to with-hold milk from a childe so much it is to withhold the sincere milk of Gods word from his children or to send a souldier into the field unarmed how cruel is it So to rob the people of this spiritual armour this sword of the Spirit and expose them naked to the power and fury the delusions and stratagems of Satan As the Philistines out of envy dealt with the wells of water Gen. 26. 15. so do these with the Scriptures they envy the people the water of life therefore stop up these wells of salvation or else throw dirt into them so that the people can have little of the pure water but as it is pudled with the dirt of their traditions or Monkish and Jesuitical glosses and depravations and being thus robbed of the compass of the Scripture they quickly split upon the rock of errour Use Second Hence we learn that they are inexcusable who neglect this duty whom neither the command of God their own good and advantage neither Religion or Policie can prevail with but a few obscene Poets or idle Romances or ridiculous Ballads are more searched by them then the Scriptures Get you Bibles saith S. Chrysostom which are the physick and medicines of your souls Surely the neglect of this is intolerable God hath not over-burthened you with Scripture There are many things that Jesus did which are not written but these are written John 20. 30 31. that is these few It is neither so costly nor dear but the meanest may purchase it nor so voluminous but the most employed may read and search it The motives to it as you heard before are weighty and therefore the neglect of it the more
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
curiositie II. Not the presumptuous searcher of Scripture who would measure all Scripture-mysteries by his own reason and apprehension and neglecting learning of his Christian dutie presumes to examine and thinks to comprehend Gods secret councels and where the Apostle is put to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he question 's not but he can fathom He is searching more what God decreed from enternitie then what himself ought to do in time It was a good saying of Seneca Nusquam verecundiores esse debemus quà m cùm de Deo agitur Modesty never becomes us better then when we speak of God especially when we seach into his Actings and Councels which it is modesty and pietie to admire boldness and presumption to search too much into which the Apostle calls An intruding into those things he hath not seen vainly puft up by his fleshly minde Coloss 2. 18. III. Not the discoursive searcher who searches into Scripture onely that he may have matter of discourse not that he may have matter to practise and that perhaps scoffingly as that Apostate Julian who said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had read understood and contemned the Scripture This is to read it onely as a historie or idlely and vainly jesting with the Scriptures and those searchers have Scripture at their tongues end but not at their hearts which our Saviour reproves here in these Jews who were great searchers of Scriptures verse 28. such who have Bibles in their houses but not the word of God dwelling richly in their hearts as the Apostle commands in Coloss 3. 16. Scripture-discourse is good if it be pious serious and to build up one another but Scripture-practise is better IV. Not the prejudiced opinionated searcher of Scripture who comes prepossessed with an opinion and so prejudiced against the truths of the Gospel and onely searcheth Scripture so far as will comply with and Patronize that opinion Men come possessed with some high notions and phantasies of their own and then they wrest the Scripture and make it stoop to those prepossessions and this is the reason why many men finde so little in Scripture that they finde it very hard to veil and submit their Speculations and Notions to the simplicitie of Gospel-truth V. Not the superstitious searcher of Scripture who rests in the opus operatum the work done such searchers were these Jews who were wont to number the letters in the old Testament and could tell you how oft every letter was used so carefull were they of the Bible that in an heap of books they would not suffer another book to lie on the top of a Bible and if any did by chance let it fall they were certainly punished for it so writes Brentius but this they Brentius in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost accounted their righteousness and thought to have life and happiness in the bare reading of the Scripture which was that for which Christ here blames them not that they searched but that they thought to have life by doing it though they neglected and persecuted Christ at verse 40. Plus aequo illis tribuistis saith Grotius They thought if they did enlarge their Phylacteries and read the Law so many times over they were secure of everlasting life VI. Not the careless and irreverent searcher of Scripture who sometimes runs over a few chapters of the Bible as the Papists mumble over their Ave-Maries without any reverent apprehensions of God the Authour of Scripture or minding the matter or mysterie of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost He does not say onely barely Read and know but Search the Scriptures VII Not the carnal secure searcher who comes to the reading of the Scriptures with a resolution to go on in his sins whatsoever the Scripture saith to the contrarie Let Scripture say what it will they will do what they list such as these can read the Promises of God yet remain unbelieving his Threatnings and not tremble his Judgements and with a proud Pharaoh grow harder by them his Commands yet neglect and disobey them that as Noah's unclean beasts in the Ark went in unclean and came out unclean so these come to the reading Scripture and hearing the Word and remain still secure in sin and hardned in their iniquitie as those in Jeremiah 44. 16 17. that told the Propher plainly As for the word which thou hast spoken to us in the name of the Lord we will not hear it VIII Not the the profane searcher of Scripture who searches the Scripture onely to finde what may seemingly be wrested to Patronize his licentious and wicked practises who makes use of Scripture to cover and excuse his wickedness as we read of those Heathens in 1 Maccab. 3. 28. that made diligent search into the book of the Law that they might print thereby the likeness of their Idols so many search the Scripture onely to find something that may favour a corrupt opinion or a licentious practise Thus Julian the Apostate robbed the Christians of all their goods and estates Patronzing that practise by Matth. 5. 3. Blessed are the poor c. not considering what followed and Chemnitius tell us of one who Chemn loc de paupertate reading that place Go and sell all that thou hast went and sold his Bible too saying jam plenè Christi mandato satisfeci And thus indeed do the Papists who never flee to the refuge of Traditions but when the Scriptures fail them And truly there hath been no erroneous principle or wicked practise but hath endeavoured to shrowd it self under protection of the Scriptures and by this means men have been engaged to wresting Scripture to their own and other mens destructions IX Not the partial quarrelsome searcher of Scripture who quarrels with and casts away all Scripture that makes against him and admits onely that which may suit with his corrupt doctrines Such searchers of Scriptures have Hereticks been in all ages Thus Arius wrested the eighth chapter of the Proverbs out of the Canon as speaking of the eternitie of Increated wisdome and so contradicted his blasphemy in denying the Divinitie of Christ It is that which Irenaeus notes as the Genius of all Hereticks Cùm ex scripturis Irenaeus lib. 3. cap. 2. redarguuntur saith he in scripturarum redargutionem convertuntur If Scripture reprove their Heresie they will presently fall out and quarrel with Scripture So the Manichees of old rejected all the Old Testament and Cerinthus all the Gospels but Matthew and the Ebionites all the Epistles and so the Antinomians reject the Law as no part of Scripture or at leastwise not obliging them In a word what Epiphanius of old observed of the Gnosticks we may truely observe of the Hereticks of our times his words are very full and suite with our present Heresies When they finde any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epiphan hares 26. in the Scripture that may make against their opinion then they say That
comes from the spirit of the world but if they can finde out any thing that may but seem in the least to maintain any of their phantasâ—s then they crie out This comes from the spirit of truth So that whereaes S. Paul saies All Scripture is given by inspiration and is profitable c. these look onely upon that Scripture as divine which will suite with their temper and errour X. Not the calumniating Antichristian as I may call them searchers of Scriptures who search it onely to oppose it Such searchers were the Jews of old who searched the Scriptures that they might contradict Christ as the Pharisees said to Nicodemus John 7. 52. Search and look for out of Galilee ariseth no Prophet Such searchers are the Socinians at this day who are indeed nice searchers of the Scriptures but it is to dishonour Christ and to rob him of the glorie of his Divinitie and us of the comfort of his satisfaction and if they can finde but the least title or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that seems to favour their blasphemie they can crie up that though in the mean time they either wholly disown or else crie down as obscure as the late Socinians do the Gospel of S. John or else pervert and clude all others that directly make against them Me thinks these are such searchers as Herod in Matth. 2. 4. who sent the wisemen to search diligently for Christ under a pretence to worship him but indeed it was to kill him so these pretend high to honour Christ but indeed in effect they destroy him while they invent a few idle niceties to cheat him of his Divinitie These are such searchers as the devil himself is who knew how to quote scripture against Christ as we may read in Mat. 4. XI And lastly Not the contentious searcher of Scripture who searches it onely to finde out and fill the world with a company of idle questions impertinent and unnecessary controversies Such as these the Apostle describes 1 Tim. 6. 4 5. that they are proud doting about questions and strifes of words whereof cometh envie strife railing evil surmisings perverse disputings of men of corrupt mindes c. and from these the Apostle would have Timothy to withdraw And these are none of the searchers which our Saviour here points at and having viewed these we are now to shew Secondly Positively What kinde of searchers of Scriptures our Saviour would have And they are these 1. The humble searcher one who comes to the search of Scripture in a real sence of his own ignorance not puffed up with high thoughts and conceits of his own knowledge Pride self-conceit aâ—â— great obstructions to any knowledge but most to a Scripture knowledge If any man thing he knows nothing aâ— he ought to know 1 Cor. 8. 2. Humilitie is most becoming a Christian in the search of Scripture if he shall consider 1. The depth of Scripture-mysteries compared with the streightness and shallowness of our understandings In Scripture are revealed the deep things of God the mysterie of the kingdome which the natural man receiveth not 1 Cor. 2. 14. Even in the search of the nature of earthly things where yet reason is in its proper sphere how short and dark is it The nature of the meanest creature puzzles and puts to a non plus not the least and most contemptible creature but may teach us a modest humility much more in the search of these great mysteries Dicmihi formam lapidis so Scaliger to Cardan we are puzzled in the forms of created material compound Beings and shall we proudly intrude into Gospel-mysteries mysteries hid from ages and generations we are all dark-sighted in natural things but stark blinde in spiritual mysteries 2. God commmunicates himself in the search of Scripture onely to the humble he fills these emptie vessels Eliah bids the widow get emptie vessels that her oly might be multiplied 2 Kings 4. 3. We must get vessels emptie of pride and self-conceit if we would have our spiritual knowledge encreased for with the lowly is wisdome Prov. 11 2. Observe we the promise in Psal 25. 9. He will teach the humble and what our Saviour saith Mat. 11. 25. Thou hast revealed these things unto babes that is in their own opinion Believe it for true that to know your ignorance is a good step to true and saving knowledge 3. Without this humilitie we cannot entertain and embrace Gospel-truth Men pust up with a proud conceit of their own knowledge have often proved greatest enemies unto the Gospel hence it seemed at first to the Greeks foolishness 1 Cor. 1. 23. It seemed absurd to their reason to expect life and salvation by a crucified Saviour Pauls preaching of the Gospel seemed but babling to the Epicurean and Stoick Philosophers at Athens Acts 17. 18. And they were the Scribes and Pharisees men high and proud in their own donceits which reject our Saviours person and doctrine It is hard for men not to be puffed up with pride and exalted above measure S. Paul himself was in danger of it Galen rejected the coctrine and profession of Christianity because he could not meet with Mathematical demonstrations to prove every thing in it as he did in other sciences It is the grace of humilitie makes men to submit to the simplicitie of the Gospel Receive with meekness the ingrafted word James 1. 21. and it so received will help to save the soul II. The reverent trembling searcher that when he reads the Scripture does it with an holy aw and reverence of that God whose word it is and of those mysteries of life and salvation by Christ which it discovers This is the man God looks at Isaiah 66. 2. To him will I look that trembleth at my word One that fears lest by his own phantasies and ignorance he may misinterpret Scripture or wrest it to his own or other mens destructions This holy fear becomes especially the Ministers of the Gospel in their search of Scripture that they do not as Spiders suck poison out of those flowers to the poisoning and infecting of others This does S. Paul urge upon Timothy 1 Tim. 4. 16. Take heed unto thy self and thy doctrine that thou mayst save both thy self and others intimating that if he did not take heed he might destroy both himself and others Ye know how the Beth-shemites fared for their irreverent gazing into the Ark 1 Sam. 6. 19. and so thou hast cause to fear who doest with an irreverent boldness search into Scripture without any awfull thoughts of the Majestie and Mysteries of God Moses was to pull off the shoes off his feet when he conversed with God and heard his voice When thou readest Scripture thou hast God speaking unto thee for it is his voice Heb. 1. 1. and therefore come with reverent affections What the Apostle saies of speaking 1 Pet. 4. 11. If any man speak let him speak as the Oracles of God the same say I of searching