Gospel they might be convinced of positive infidelity They add that also Ioh. 3.19 This is the condemnation that light is come into the world and men loved darknesse rather then light Men therefore are justly damned for rejecting the light of the Gospell Heb. 2.3 How shall wee escape if we neglect so great salvation for neglecting salvation offered in the Gospell as they comment upon the words wee become guilty of just punishment Therefore salvation is offered in the Gospell These with some more bee the proofes brought by these learned men And they plainely prove that God doth accompanie the preaching of his word with the assistance and grace of his Spirit that men who heare the word if themselves bee not in fault do receive from God both to beleeve and obey it Now lay these things together first that the word of God doth teach the right way to blessednes then that it useth powerfull perswasions to incite us on in this way and lastly that it bringeth with it that grace of God which may carie us along to our journeys end and then the conclusion will easily result from them that therefore Gods word hath much vertue in it and that which is sufficient to make us eternally happy Vse 1. This condemneth them of follie who leave Gods word and seeke other directions to eternall life Such were the Jews of old and such have beene some ignorant papists in our time What our vulgar papists are used to say for proofe of the true religion they that have lived among them do sufficiently know and what the Jews said in former times Ieremie hath told us at large chap. 44. And whoso shall attentively consider his words will easily see how like our papists are to those Jews The words of the Prophet are Then all the men which knew that their wives had burnt incense unto other Gods and all the women that stood by answered Ieremiah saying As for the word which thou hast spoken unto us in the name of the Lord we will not hearken unto thee But we will certainly doe whatsoeever thing goeth forth out of our own mouth to burn incense to the Queene of heaven and to poure out drink-offerings unto her as we have done we our fathers our Kings our Princes in the cities of Iudah and in the streets of Ierusalem for then had we plentie of victualls and were well and saw no evill But since wee left off to burne incense to the Queene of heaven and to poure out drink-offerings unto her wee have wanted all things have beene consumed by the sword and by the famine Ier. 44.15 c. In this passage of the Prophet there are 2. things set downe the resolution of this people and their reason for it Their resolution was that they would not hearken to the word which the Prophet had spoken in the name of the Lord but they would doe what they did doe that is they would burne incense to the Queene of heaven c. And the like is the resolution of some seely people Say what you will or what you can out of Scriptures they care not for it but they will doe what they are woont to doe that is they will pray in a tongue whereof they understand never a word they will worship Saints and Images though they know not why and they will rest their faith on the Popes dictats though they can say nothing why he may not misleade them But this they doe and this they will do This is their resolution Secondly we may consider their reason why they were so wilfull and that is two-fold 1. because they and their fathers had beene accustomed to doe so heretofore As wee have done wee and our fathers c. and so our poore ignorant people This is the religion wherein I was borne and bred and therein will I dye Thus my father and grandfather beleeved before I was born and I will folow them who have gone before mee The second reason why they would continue in their resolution is because when they lived in that faith they had plentie of victuals and store of all things but after they left their sacrificing to Idols they had scarsitie and miserie and want Then say they we had plentie of victuals c. And so are our seelie ones wont to dispute Oh say they when the old religion was on foote then we had so many eggs for a peny and so much provision at a small price and poore men were able to live by their labours but since Calvin and Luther began to reforme we have scarsitie and dearth and it is a hard world to live in Thus our people are wont to reason for their old superstitions and errours and they speak so right in the very phrase and words of the idolatrous Jews that I might have thought they had borowed their discourse out of Ieremy but that I know it is not their custome to reade so much in the Bible that they leave to these new men accounting it as the booke of Heretikes and Novelists A Ladies Psalter liketh them better for a prayer booke then Davids Psalmes and a festivall or Legend they esteeme a better booke for instruction then the writings of the Prophets and Apostles But now if Gods word do teach the right way to heaven I pray you in what way are they who leave Gods word to bee guided by such fansies and fables Let Ieremie be the judge Then Ieremie said to the men and to the women who had given him this answere The incense which yee burnt in the cities of Iudah and in the streets of Ierusalem ye and your fathers did not the Lord remember them and came it not into his minde so that the Lord could no longer beare because of the evil of your doings and because of the abominations which ye have committed Therefore is your land a desolation and an astonishment and a curse without an inhabitant as at this day Because ye have burnt incense and because ye have sinned c. Therefore this evill is happened unto you Ier. 44.20 c. In which answere we may consider and it is worth the noting that their burning of incense to the Queene of heaven and their pouring out of drink-offerings unto her which they thought was the true worship and said it was the onely cause of their plentie of victuals and of all good things was in very deede an abomination to God which hee could no longer beare and the true cause of the desolation curse that was come upon them And so when our ignorant people say that the reformed religion is the cause of scarsity and want that while they worshipped their images and Saints there was plentie and store wee may answere them according to the tenor of the Prophets words Nay rather your superstitions in burning incense to the Queene of heaven as they did and your wilfulnesse in refusing the truth when it is brought unto you as they also did these
somewhat hereby that may direct us how to serve God how to honor our Superiours how to governe our inferiours and how to behave our selves towards all men For though the full distinct unfolding of these points bee left to the learned preacher who is therefore brought up in Scholasticall studies that he may be able to instruct the people in the sense of Scriptures and in the duties of their calling more perfectly then they could possibly learne by their owne industrie Yet even of them selves by hearing the word read with attention they may understand a good part of their dutie both towards GOD and men For who is there even among the meanest Christians but if he heare the 20. chapter of Exodus read will presently resolve with himselfe that hee is bound to reverence his parents not to kill or strike his neighbour not to wrong him in his wife in his goods or in his good name Or who that shall heare the 13. chapter to the Romans read but will presently conceive that it is his duty to obey the Magistrate Or if he heare the 5. and 6. chapters to the Ephesians but will know by the very words that he is bound to do faithfull service to his master if he bee a servant to be kinde to his wife if he bee a maried man and dutiful to his parents if he be a childe that is under government and carefull for the education of his children if he bee a father of sonnes or daughters And the like may be said of other the like cases All which shew that the hearing of Scriptures read may availe a man much to the leading of an holy life The further illustration whereof may be had out of some few examples First then Athanasius an ancient Doctor of the Church Athanas in vita S. Antonii pag. 445. telleth of S. Antonie that having first revolved in his minde how the Apostles forsooke all and followed CHRIST he came into the Church and in the Gospell which was then read he heard the saying of our Saviour to the yong rich man If thou wilt be perfect sell all that thou hast and give to the poore and come and follow me and thou shalt have treasure in heaven Matt. 1921. And as soone as hee had heard that sentence hee went home and sould his possessions and gave them to the poore and leaving all further care of the world he betooke himselfe wholly to a devout life Secondly August Confess lib. 8 cap. 12. pag. 37. S. Augustin telleth of himselfe that having heard of this storie of saint Antonie how he by hearing the Gospell read was converted to God hee in imitation of this holy man tooke up the booke that lay by to reade for hearing of Gods word read and reading of it do not much differ in this respect and opening the booke at all adventure he read what first came to hand and that was the saying of the Apostle Let us walke honestly as in the day not in rioting and drunkennes not in chambering and wantonnesse not in strife and envying c. Rom. 13.13 Part of which words did so strike his heart that he presently forsook his loose life and betooke himselfe to Gods service Thirdly the booke of God it selfe telleth us that Iosias having heard the words of the Law read which threatened judgment against such sinnes as were then too common among them He humbled himselfe rent his clothes and wept before the Lord and caused the booke to be read in the audience of the people and both hee and they moved by the hearing of the booke read made a covenant with the Lord for conversion and amendment of life as is recorded in the 2. booke of Kings in the end of the 22. and in the beginning of the 23. chapter By these examples wee learne that if men come to the hearing of the word read with honest teacheable hearts as these good men d d they may heare that by the sole reading of the text by which they may be brought to repentance for their sins and a carefull and devout service of the Lord their God as these holy men were before them 3. Thirdly the hearing of the word read if it bee heard with attention and reverence as it alwaies should will prepare and fitt peoples mindes for a profitable hearing of Sermons For when the Preacher in handling any point shall alledge the Text he that hath beene an attentive hearer of the word read and hath imprinted the sayings of Scripture in his minde will remember and acknowledge the words as they are cited explained and hereby hee will gaine these helps towards a godly life 1. Hee will learne the sense and meaning of hard places if any be expounded unfolded by the Preacher which himselfe understood not before 2. he will be able as his minde goeth along with the preachers words in part to judge of the truth soundnesse of his allegations and afterward more fully and exactly to examine the things that were spoken as the Bereans examined S. Pauls doctrine whether those things were so as hee had said And lastly he will be enabled to remember every thing that is said the better a good part of the Sermon being setled in his memory by his former reading and the rest having neare coherence with it and dependance on it And he that is furnished with these abilities will easily profit by all that the preacher teacheth But contrariewise he that heareth Texts alledged in a Sermon which he had never heard of before can neither judge of the sense that is put upon them nor understand the sequels that are deduced from them nor remember to any purpose what hath beene alledged out of them I conclude then that he who will profit by the word preached must not neglect to heare the word read that hee may imprint the sentences of the Scripture in his minde 4. Fourthly by hearing the word read though sometimes we understand not the meaning yet we may at least fasten the words in our memories if we carie away but the words and phrases onely we may thereby bee occasioned to ask direction from others who understād them better The Eunuch when he read the Prophecie of Isai understood it not but was hereby moved to enquire of the meaning of the Text. I pray thee saith he of whom speaketh the Prophet this of himselfe or of some other man Act. 8.34 And upon this occasion Philip explained him the text preached unto him the Gospell of Christ and converted him unto the faith brought him by baptisme into the bosome of the Church And so it will bee with us If when we heare the Text read wee meete with some thing which we understand not yet even that if we do but cary away the words onely will lie by us till we meete with some more skilful then our selves and of whom we may ask as the Eunuch did of Philip I pray you Sir
the Text out of Isai 33.7 He was led as a sheep to the slaughter c. And then Philip opened his mouth and began at the same Scripture and preached unto him Iesus In these places it appeareth that Philip and our Saviour tooke a Text to preach upon the one such a Text as the occasion then offered and the other such as himselfe made choise of for the purpose But at other times wee finde that preachers have chosen a theame which they thought usefull for the time and without any Text to ground their discourse on have unfolded that point out of Scriptures and reason applied it to the peoples use Thus our Lord did preach when he made that famous Sermon called by the learned Sermo Domini in monte Our Lords Sermon in the mount recorded by the Evangelist Matt. 5.6 7. chapters For in this Sermon wee have many expositions of Scriptures many doctrines of religion and many exhortations and directions for a godly life but wee finde no Text first read by direction of which he proceeded in his Sermon Thus our Lord and so Saint Peter preached also Act. 2 3. chapters and Saint Stephen Act. 7. and S. Paul Act. 13 17. And of later times some also in these parts of the Church have done the like though the common use now among us is alwayes to ground our Sermons upon some Text even then when men scarse once touch upon the Text in the whole Sermon Of both these sorts of preaching my note is true that if Gods word bee preached aright whether by grounding on a Text or by propounding of a Theame yet the hearing of the word thus preached is a meanes to make him blessed that useth it aright The summe of all is that the hearing of the word preached in which of these sorts soever it be is availeable to blessednesse and alike profitable to salvation And the reason is because by every one of them we may bee instructed alike in the knowledge of God and his service and may be edified in the faith of Christ in the obedience of his Laws which is the only way that leadeth to happinesse and eternall life Thus much for the first point what wee meane by preaching or the word preached II. Quest The next is how it may appeare that the hearing of the word thus preached is a meanes of blessednes And the answere is it appeareth by these reasons 1. Because it is the way and the meanes by which Christ hath founded his Church converted the nations and saved the soules of beleevers So S. Paul saith that by the foolishnesse of preaching so the world esteemed it it pleased God to save them that beleeve 1 Cor. 1.21 And so it is said of the Jews that they did forbid the Apostles to preach to the Gentiles that they might bee saved 1 Thess 2.16 And to these sayings the event proveth answerable For Saint Peter by the preaching of one Sermon converted three thousand soules Act. 2.41 and S. Paul converted many Jews and proselyts Act. 13.43 and more particularly and by name he converted Lydia and the Gaoler Act. 16. and Dionysius Areopagita and Damaris and others Act. 17. And in a word by him his fellow-labourers all the Christian world have beene brought to the faith Experience then sheweth it to be true that the hearing of the word preached is a meanes to bring men to the faith and by faith to salvation 2. It is proved also because God doth send preachers into the world that by their labours hee may bring men to heaven and happinesse For this end it is that God sent his own Sonne to preach the Gospell The Spirit of the Lord God saith our Lord in the Prophet is upon me because the Lord hath annointed me to preach good tidings unto the meek c. that they might be called the trees of righteousnesse the planting of the Lord that he might be glorified Is 61.1 2 3. In these words wee have two things for our purpose 1. the work that our Lord Christ was sent about and that was to preach good tidings c. 2. the end that was intended and effected by it that was two-fold mans sanctification and Gods glory that they might bee called the trees of righteousnes and that hee might be glorified by it And for the like end and purpose our Lord Christ himselfe did send his Apostles to preach Matt. 10.5 7 and the seventie Disciples Luk. 10.1 and S. Paul 1 Cor. 1.17 And to save labour in naming of particulars the Apostle telleth us that when our Lord was ascended up into heaven hee gave some to bee Apostles and some Prophets and some Evangelists and some Pastors and Teachers But why and for what end all this why it was saith the Text for the perfecting of the Saints for the worke of the ministery for the edifying of the body of Christ till we all come in the unitie of the faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Ephes 4.11 12 13. By this we see that as the Apostles did bring men to the faith by their preaching of the Gospell in the beginning so God hath established a setled course of teaching to the worlds end by which men may bee brought to happinesse and eternall life And thus much for answere to the second question III. Quest The last is What help may we have by hearing the word preached beside or more then wee might gaine by hearing the Scriptures read To this my answere is it may furtherus in the way of godlinesse diverse wayes over and beside the benefit that is reaped by the word read For 1. It may further us for the right understanding of many passages of Scripture more then we could gather by hearing of them read For though the principles of faith and rules of a good life be delivered clearely plainely in Scriptures and a man by reading or hearing them read may gaine much help toward salvation yet it is true also that there are many speeches phrases words which are not easily understood by an ordinary Christian but may be explained made cleare by a learned preacher For exāple the disciples understood not the right meaning of that sentence of the Prophet Behold I will send you Eliiah the Prophet before the coming of the great and dreadfull day of the Lord and hee shall turne the heart of the fathers to the children c. Malac. 4.5 For they conceited that this was meant of Elias in person whereas it was meant of Iohn the Baptist who came in the spirit and power of Elias and because hee resembled him in his office is therefore called by his name This when they understood not our LORD expounded it unto them and made them to know the true meaning of that Scripture as appeareth Mar. 9.12 Againe the Eunuch of Ethiopia did not understand that
graces in which the maine duties of christianity do consist And he that is thus disposed before he cometh to heare is in a faire way to understand the Scriptures when they bee alledged and to conceive the Preachers meaning when hee explaineth and applieth them to his conscience And hence it is that (a) Inst lib. 5. cap. 33. pag. 134. Cassian a learned judicious Writer doth say of Theodorus a Religious man of that time and one that was expert in the Scriptures that the thing which made him so skilfull in Gods book was Non tam studium lectionis vel literatura mundi quà m sola puritas cordis not so much his reading of learned books or his human learning as his purity sincerity of heart alone And this man saith the same (b) Ibid. cap 34. pag. 135. Autor when men admired his clear understanding of Scriptures and desired of him the meaning of certaine places answered them that he who would come to the true understanding of Scriptures must not bestow his paines in reading of Commentaries but rather bend his minde to cleare his soule from fleshly desires Quibus expulsis confestim cordis oculi sublato velamine passionum sacramenta Scripturarum velut naturaliter incipient contemplari For these vitious lusts being expulsed driven out the eie of the soule after this vaile of passions is removed from before it doth begin as it were by its owne disposition and temper to understand the mysteries of the Scriptures (c) Siquidem nobis nō ut essent incognita vel obscura sancti Spiritûs gratiâ promulgata sunt sed nostro vitio velamine peccatorū cordis oculos obnubēte red dūtur obscura quibus rursum naturali redditis sanitati ipsa Scripturarum sanctarū lectio ad contemplationē verae scentiae abundè etiam sola sufficiat Cassian ibid. For as hee addeth the holy Ghost did not so pen and divulge the Scriptures that they might bee unknowen and dark but they become hard and obscure through our owne default who with a vaile of sins do cover the eies of our mindes like the vaile that laie on the heart of the Jews while they read the books of Moses 2 Cor. 3.14 15. II. This puritie of soule disburdened of her sinfull lusts disposeth a man to the obedience of Gods word and maketh him ready and prepared to observe and do what is therein prescribed Now these works of obedience they bee the very fruits harvest cropp for reaping whereof the seed of Gods word is sowen For the end of our preaching and reading is that men may heare and the end of their hearing is that they may learne and know Gods will and the end of their learning knowledge is that they may do Gods will and keep his commandements This gradation of causes is clearly expressed by Moses Deut. 31.11 12. And it is intimated by our Saviour also in the Gospell when he saith This peoples heart is waxed grosse and their eares are dul of hearing their eies they have closed lest at any time they should see with their eies heare with their eares understand with their heart and should bee converted and I should heale them Matt. 13.15 By these speeches it appeareth that Doing is the end of Hearing Now that which in our hearing doth fit us for this end is if wee purge our soules aforehand of all sinfull lusts and yeeld up our selves to be moulded by the word For they that be in love with any lust are loth to heare and more loth to do that which God commandeth to the contrary Herod because hee was in love with his fleshly lusts would not hearken to Iohn Baptist when hee tould him of his incest Mark 6. the Pharises because they were in love with their money derided our Saviour Luk. 16.13 14. when he preached against covetousnesse And Ahab 1 King 22. because hee was resolved to go up to Ramoth Gilead to battell put Micaiah in prison for advising him to the contrary And so it is still He that is resolved to live in oppression will not care for the Preachers words when he telleth him of S. Pauls threatening Let no man go beyond or defraud his brother in any matter because that the LORD is an avenger of all such 1 Thess 4.6 And he that is resolved to go on in his uncleane lusts will not care when hee is tould of that sentence Whoremongers and adulterers God will judge Heb. 13.4 And he that is given to his bellie cheare will sleight that caveat of our Saviour Take heed lest your hearts bee overcome with surfetting drunkennesse c. Luk. 21.34 And generally whosoever is led with any lust untill he be content to part with that lust will never bee willing to yeeld obedience to that Scripture which forbiddeth it Yea and they who are zelously affected to religion and performe holy duties with some care yet if they have but any one unmortified passion behinde that lust will make them to withdraw the shoulder when they should yeeld obedience to the word A plaine proof hereof may bee seene in the rich young man mentioned Mar. 10.17 c. For hee came to CHRIST with great zele and was resolved to do any thing that hee might be saved Good Master saith hee what good thing shall I do c But when our LORD bade him Go sell all that thou hast c and thou shalt have treasure in heaven the Text saith he was sad at that saying and went away grieved The meaning is that though he were a forward young man and purposed to do any thing that CHRIST would appoint him for gaining of eternall life yet because hee was in love with his wealth he thought this to bee too hard a condition to be accepted of And so it is and will bee with all other men if they be in love with any one sinne that will not suffer them to submit to that word of God which forbiddeth it But contrariwise he that hath emptied his soule of every knowen sin is ready for every commandement will submit to whatsoever God shall enjoyne him For having purged out every lust he hath nothing left behind that may oppose GODS word when it commandeth him his duty Such a man if God should command him to sacrifice his life for religion as he commanded Abraham to sacrifice his son he would say with S. Paul My life is not deare unto mee so I may finish my course with joy Act. 20.24 And if God should require restitution of ill gotten goods hee would say with Zaccheus If I have taken any thing from any man by false accusation or any other unjust dealing I will restore him fourefold Luk. 19.8 And if GOD should require him to mortifie himself by hard and austere chastisements hee would say with S. Paul I will keep under my body and bring it in subjection 1 Cor. 9.27 And so in all other the most troublesome
then by ill meanes to increase their wealth Blessed are ye that are impoverished for Christs sake for great is your reward in heaven And so of them that refuse not a nickname or reproach for profession of the truth Blessed are yee that are reproached for Christs sake for great is your reward in heaven And to them who had rather lose a preferment or a great friend then offend God and a good conscience Blessed are ye that are stripped of your friends and means for Christs sake for great c. And to them that had rather endure sicknesse and death then seek to wisards and soothsayers for recovery of health Blessed are ye that are tortured with sicknesse and diseases for Christs sake for great c. And so I would say as by the like reason I may say of all others who prefer the peace of their consciences before the profits and comforts of the world They are blessed even while they are distressed for Christs sake for great is their reward in heaven And this how should is comfort all disconsolate soules who in the midst of troubles serve God without fainting A learned and holy man of God when a friend of his was pained with a grievous sicknesse wrote to comfort him in these words * A letter written to ones friend in his sicknesse in the midst of Master Smiths Sermons I marvell not said he that you are pained for you are sick but I marvell that you are impatient who have learned to know Christ and to professe his Gospell For tell me Patient said he how many stripes is heaven worth And then turning his speech unto God hee prayeth Teach the Happy O Lord to see his happinesse through troubles Thus hee comforted his sick friend and thus every Christian that desireth to serve God may comfort himselfe in sicknesse and travells and troubles let him but think how much heaven is worth toward which he is sailing in this tempest and it will glad his soule in the midst of his greatest agonies God give us grace to make use of such comforts that in the end we may partake of his glory CAP. V. Gods word hath vertue in it to make a man blessed Cap. 5 OUr Lord in his correction of the womans speech saith of the true blessednesse that it is to be had by hearing and doing of Gods word and thence it followeth that Gods word hath vertue in it to make a man blessed This is further proved to be so 1. By Testimonies of Scriptures such as these are S. Iohn saith of his Gospell These things are written that ye might beleeve that Iesus is the Christ the son of God and that beleeving ye might have life through his name Ioh. 20.31 In these words S. Iohn telleth us that he wrote his Gospell for this end that men by it might be brought to beleeve in Christ and to be saved And from hence it followeth that either the holy Ghost propounded to himselfe a wrong end in delivering this Gospell which no Christian dareth imagin or else that this Gospell hath vertue in it to bring men to salvation Again S. Paul saith of the Gospel of Christ that it is the power of God to salvation to every one that beleeveth Rom. 1.16 And S. Iames exhorteth Receive with meeknesse the ingraffed word which is able to save your soules Iames 1.21 And our Saviour to the like purpose Search the Scriptures saith hee for in them yee think ye have eternall life and they are they that testifie of me In all which sayings there is a saving vertue ascribed unto the Scriptures and in this last is intimated unto us that it was the known opinion of Gods people in those dayes Yee think in them ye have eternall life saith Christ It is as if he had said not I onely but your selves also do agree that eternall life is to bee found in the Scriptures and therefore there is reason yee should search them 2. The same truth may be gathered from the Titles which are given to Gods word It is called the Gospell of the Grace of God Acts 20.24 and the Gospell of the Kingdome Mat. 4.23 and the Gospell of salvation Ephes 1.13 Implying that the grace of God and the Kingdome of heaven and salvation is there to be found and from thence to be derived Again it is called the word of Gods grace Acts 14.3 and the word of reconciliation 2 Cor. 5.19 and the word of salvation Acts 13.26 and 1 Pet. 1.23 the immortall seede by which we are new born All which names and titles given to the word what doe they else import but that therein there is meanes contained to work grace and reconciliation and eternall life This is proofe enough for the point yet it will bee worth the labour to consider how Gods word may bee said to contain this vertue and wherein it sheweth it selfe And thereto the answer is that this vertue of Gods word sheweth it selfe by three things 1. By teaching the ready way to blessednesse 2. By perswading men to walk in that way And 3. by enabling them with grace both to beleeve what it teacheth and to do what it perswadeth I. It teacheth the right way or it teacheth what to beleeve how to live and by what meanes we may be saved So S. Paul saith of this word that it is able to make one wise to salvation through faith in Christ Iesus and that it is profitable for doctrin for reproofe for correction and for instruction in righteousnesse that the man of God may be perfect throughly furnished to all good works 2 Tim. 3.15 16 17. In these words we have three things to be noted for this purpose First there is the main scope and end for which the Scripture serveth namely to make one wise to salvation Secondly there are the particular uses of this word by which it maketh men wise to salvation and they bee these first it is profitable for doctrine to teach whatsoever we neede to beleeve Secondly for reproofe or to confute and detect all contrary errors that gainsay the doctrine of truth Thirdly for correction or to reprove all sins that are against Gods will manifested in his word Fourthly for instruction in righteousnesse or to inform us in every duty belonging to our callings In summe it teacheth the truth which we ought to beleeve and the duties that we must perform with conviction and confutation of whatsoever is contrary to either of these two so that wee may neither be misled with any error against the faith nor misperswaded to any sin against Gods Law These be uses for which the Scripture is profitable Thirdly there is the sufficiency or ability which men gain by these uses and that is that the Man of God even he that is bound to know and doe most may want no direction that may serve either for instructing of his faith or ordering of his life Now by all this we have a punctuall and plentifull
and such like abominations are the cause that ye and we for your sakes doe suffer at Gods hands as they did in the case before us But as for such as know and serve God better and acknowledge Gods word to teach the right way if any dorrell shall tell them of cheapnesse of victualls and example of forefathers and their owne idle customes as rules to guide their faith by let them answer them in the wise mans words Say not thou what is the cause that the former daies were better then these for thou doest not enquire wisely concerning this Eccl. 7.10 Or else let them return such men an answere out of the Prophet To the Law and to the Testimony if they speake not according to this word it is because there is no light in them Isa 8.20 And so I leave their errour and come to say some thing of our owne failings Vse 2. Secondly then if Gods word have such vertue in it both to perswade and enable us to Gods service we may hence take notice of our great negligence who having had so long use of this word have profited so little by it For if a childe have good and holesome meate yet do not thrive nor grow by it ye will say and ye have great cause to say that he is out of temper and somewhat is amisse with him And if a sick man have good and soveraigne medicines given him and yet is not purged nor eased by them ye will say that either nature is much decayed in her strength or much oppressed by bad humours And so seeing Gods word hath in it such vertue towards godlinesse and a happy life if we after long use of it are not bettered in our knowledge of God and increased in our obedience to his Laws and some way or other furthered toward heaven and happinesse it is an evident signe that grace is decayed in us and sinne hath gotten the upper hand And yet so it falleth out many times among Christians The Hebrews were dull of hearing and when for the time they might have beene teachers yet they had neede that one should teach them againe which were the first principles of the oracles of God Heb. 5.11 12. And is it not so with a great many of us Are there not men and women who after many years teaching have gained no great measure of true learning If by the Catechismes they have been taught and by the Sermons that they have heard and by the Scriptures and other bookes which they have read they had learned but every week nay every moneth one only good lesson appertaining to godlinesse they might by this time have proved skilfull Casuists in matters of conscience But this is not so great a defect as that which followeth Our knowledge is much more better then our practice God complained of his vineyard and that vineyard was the house of Israel that after much care and paines bestowed in the dressing in steede of good grapes which were rightly expected from it it brought forth wilde grapes Isa 5.4 The meaning is as the Prophet expoundeth it v. 7. He looked for judgement and behold oppression and for righteousnesse but behold a cry even a cry for wrongs and oppressions injuries done to their neighbours And now a dayes may not God complaine of us in like maner There was never more dressing of Gods Vineyard then now there is more instructions to teach the way of blessednesse more exhortations to laye hold upon eternall life or more threatenings to deterre men from sinne But may not God say now after all this I looked for grapes fruits of righteousnesse and holinesse and of a sober life but I finde wilde grapes of lying and of cousening of oppressing and of slandering and of surfetting and drunkennesse and of new fantastick fashions And if these be the fruits of our hearing and reading and professing we may feare lest that threatning may be ours also This will I doe to my vineyard I will take away the hedge thereof and it shall bee eaten up and breake downe the wall thereof and it shall be troden downe And I will lay it waste it shall not bee pruned nor digged but there shall come up briars and thornes I will also command the clouds that they raine no raine upon it ver 5. and 6. He meaneth that after so much labour lost hee would take away the meanes of grace and leave them to themselves which is a fearefull judgement not to be thought on without trembling It will bee our wisdome then to look every one into his owne garden see what fruits he findeth there If we finde there any grapes of gall or vine-sets of Sodom or if our wine prove the poison of dragons or the venom of aspes it will be high time to take the pruning knife and cutt off these wilde branches that beare such bad fruits or rather to take the pick axe and the mattock and to grub up the plants on whose rootes they grow that wee may bee trees of righteousnes bringing forth fruits answerable to the labour bestowed upon us Vse 3. If there bee such vertue in Gods word to make a man blessed we should learne to esteeme it as our happinesse when wee doe enjoy it So David did I rejoyce for thy word saith he as one that findeth great spoiles Psal 119.162 On which words a good writer giveth us this note that David compareth the enjoying of Gods word to the getting of great spoiles rather then to the having of any other riches because spoiles taken from enemies do not onely enable men with wealth but honour them also with triumphs of victorie And so wee should esteeme of the word of Gods grace as a treasure that doth farre exceede both riches and whatsoever else that cannot bring us to heaven and happinesse And from this esteeme we may learne three duties 1. To praise God that hath given us such a treasure So David did In a Psalme of his which was framed for a forme of thanksgiving to God and therefore he both beginneth it and endeth it with Praise ye the Lord in this Psal he reckoneth this as a chiefe mercy for which he giveth God thanks that he shewed his word unto Iacob his statutes and his judgments unto Israel Ps 147.19 And so we should reckon it as one of Gods rich mercies towards us that wee have such plentie of his word that may bring us to blessednesse eternall life and in remembrance hereof both begin our morning and shut up our evening as David began and ended his Psalme with Praise wee the Lord. 2. We may learn to use all good meanes to get this treasure into our owne possession that the word of Christ may dwell in us richly in all wisdome as the Apostle speaketh Coloss 3.16 Solomons counsell for attaining this wisdome is that wee seeke for it as for silver and search for it as for hid treasure Prov. 2.4 Hee intimateth in this
description of the doctrinall vertue contained in Gods word If any desire further consent of other Scriptures he may take that of David Thy word is a lanterne to my feete and a light unto my pathes Psal 119 105. and that of Solomon All the words of my mouth are in righteousnesse there is nothing froward or perverse in them and that of Isay To the Law and to the Testimony if they speak not according to this word it is because there is no light in them Isay 8.20 and that of our Saviour Do not ye erre because ye know not the Scriptures Mar. 12.24 By all which as by other like places of Scripture it is cleare that the Scriptures shew the right way and the ignorance of Scriptures is the cause that men erre and goe astray out of the way II. Secondly the word of God containeth blessednesse in it because it affordeth arguments of perswasion and by them doth win our assent to walk in that way And that it doth 3. wayes 1. By loving invitations such as these are I beseech you by the mercifulnes of God c. Rom. 12.1 and God doth beseech you by us and We pray you in Christs stead Bee yee reconciled unto God 2 Cor. 5.20 2 It perswadeth by gracious promises of much good to be obtained such as these are Keep sound wisdome and discretion So shall they be life unto thy soule and grace unto thy neck When thou liest down thou shalt not be afraid Yea thou shalt lie down and thy sleep shall be sweete Bee not afraid of sudden feare neither of the desolation of the wicked when it commeth For the Lord shall be thy confidence and shall keep thy foot from being taken Prov. 3.21 c. and such is that of Moses Blessed shalt thou be in the City and in the field Blessed shall be the fruit of thy body c. Deut. 28.2 c. and that of our Saviour There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels but hee shall receive an hundred fold now in this time houses and brethren c. and in the world to come eternall life Mar. 10.29 30. 3. It perswadeth by threatning of plagues and punishments against all disobedience and sin such as these are If thou shalt corrupt thy selfe and shalt do evill in the sight of the Lord thy God c. I call heaven and earth to witnesse against you this day that ye shall soon utterly perish from off the land whereunto yee goe to possesse it Deut. 4.26 and that of the Apostle God will take vengeance on them that know not God and that obey not the Gospell of our Lord Iesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power 2 Thes 1.8 9. and that of our Saviour at the last judgement Then shall he say to them on the left hand depart from me ye cursed into everlasting fire prepared for the devill and his Angells Mat. 25.41 These and such like bee the arguments of perswasion which the Scriptures use to keep us in the way of righteousnesse and to bring us to eternall life And he that hath the heart of a man in him and is not moved with such reasons hath in the shape of a man cast off all humanity and reason If intreaties by the mercies of God in Christ Jesus move us not wee are more unthankfull then many bruites be which attend on their Masters by whom they are fed If promises of rewards and happinesse do not move us we may be thought insensible sensible of our owne welfare And if punishments and plagues especially the worme that dyeth not and the fire that never is quenched if these move us not how far short doe wee come of the wisdome that is in the dogg and the horse and the asse all which are forced to obedience by the rod and the spurre and the whip even when they are but threatned against them And consequently if these many forcible perswasions contained in Gods word do not worke with us to the obedience of Gods will the complaint will bee just against us that was used against the Jews What could have beene done more in my vineyard that I have not done it it Wherefore when I looked that it should bring forth grapes brought it forth wilde grapes Is 5.4 III. Thirdly there is a vertue of blessednesse in Gods word because where it is preached it bringeth with it that grace of God which being entertained by us doth enable us both to beleeve what it teacheth and to performe what it perswadeth unto The proofes of this point are gathered to my hands by our learned Divines of great Britaine who were a chiefe part of the Dort-Councell And as they have set them downe so I shall relate them from their pen. * Suffr de 2. art thesi 5. pag. 30. They having said two things in their position 1. that together with the preaching of the Gospell some measure of grace is offered 2. that it is so much as may convince men of contempt or negligence if they be not reformed by it they add for proofe of the former that it is plaine out of Scriptures and from thence they alledge Isa 59. ult This is my covenant with them saith the Lord My spirit that is upon thee and my words that I have put in thy mouth shall not depart out of thy mouth from henceforth and for evermore Upon which words they comment to this purpose Hinc patet From hence it is plaine that the Word and the Spirit are * Individuo nexu inseparably by Gods promise joyned together in the ministery of the word And from hence say they the ministers of the new Testament are called the ministers not of the letter but of the spirit not of the killing letter but of the quickning spirit 2 Cor. 3.6 And the ministery of the Gospell is called the ministration of the spirit v. 8. Hence also the Gospel is called Grace that bringeth salvation Tit. 2.11 the word of reconciliation 2 Cor. 5.19 And Luk. 10.9 11. When Christ sent his seventie disciples to preach the Gospell he commanded them to say to their hearers The Kingdome of God is come nigh unto you doubtlesse because supernatural grace was administred to those men to whom the Gospell was preached Againe for proofe of the 2. point that there is so much grace offered as may convince them of contempt who doe not beleeve and obey the same learned men alledge that of our Saviour Ioh. 15.22 If I had not come and spoken unto them they had not had sinne but now they have no cloke for their sin From this place it is plaine say they that Christ in propounding of the Gospell did also administer that internall grace which was thus far sufficient that because they did not accept but reject the