believe how doth he rejoyce on the contrary if we tell one of an evil about to happen to him as if a Physician should tell a man he should die presently if he should believe it it would make him sad if one told another of a good course of life if he did believe it to be so he would take it so if there be any promise in the word if it were believed it would make a man to rejoyce if we did believe any threatnings we would fear them more then any cross if we did believe any direction we would follow it faith is the pen that writes the word in the heart to wit in the will which hath an influence in the whole man therefore God mâ—kes his convenant that he will write his word in their hearts Fifthly It must be received with an honest heart Luke 8. 15. it is required and it is the quality of the fruitful ground to receive the seed of the word into an honest heart that is when a man comes with resolution to do whatsoever he sees to be Gods will And it stands in two things First To be easy to be convinced of a truth to be hard to be convinced of an untruth is a sign of an honest heart Ier. 4. 3. 2 These that Ieremy told they should not go into Egypt would not believe but said he spake falsely and the reason was because they were unwilling to staâ— in Iudea whence it is plain that if the will be bent to do a thing the understanding will hardly hold the contrary Let reasons be brought out of the Scriptures to prove usury unlawful and to prove that sabboths must be kept holy if men will not be kept in or will not be so straight laced they will not be convinced the spirit must convince them Otherwise for the Minister to speak without the spirit is as it were to bring a letter 〈◊〉 written without a candle to read being dark For the Minister may bring reasons but if the spirit light us not to read them they will not profit us nor convince us Secondly It stands in doing whatsoever we are convinced of See an example of an honest heart to be considered in Cornelius Act. 10. 33. we are here present saith he to Peter to hear whatsoever is commanded of God to hear viz. to obey See in Nathaniel behold a true Isralite in whom there is no guile This is guile in a mans heart when he makes a shew to do many things and deceives himself in doing them See in Paul when he was strucken down to the earth Act. 9. he said Lord what wilt thou that I do and I will do it And so he did not onely in doing but suffering for him and such a heart is in every man after conversion for till then he will not give his shoulders to the yoke See an example of an honest heart seemingly in Iohanan Ier. 42. where he bids Ieremy to go to God and see if they should go down into Egypt there he made a shew that he would do whatsoever God commanded yet after he tells him he intends it not unless the word should run with the streams of his affections Ezech. 14. 3. these men saith God have set up idols in their heart yea and a stumbling block before their faces So that there is an Idol in the hearts of many when they come to hear and that hinders their profiting by it and hearing by accident that makes it worse as we see in Physick impurum stomacum quo magis nutrieris eo magis laseris an impure stomack the more it is nourished the worse it is because the stomack is of that nature that either it assimulates the meat into nourishment or else rejects it but unto an unhonest heart the word is a reproach and therefore when in the Word it meets with admonitions it swells and is moved at them as if it were provoked by a defamation This concerns Ministers onely if the words of a Minister must be wholesome then Ministers must behave themselves accordingly And there are six advertisements for them First That concerns the act of doing and the five other the manner First If the words of a Minister must be wholesome then he must be diligent because his words must be health and Physick if he neglect this then he hinders them both of the profit of health and Physick And as none must do this so especially not those that have a flock depending on them For if he be worse then an infidel that provides not temporal food for his family what is he then that provides not spiritual food for them that depend on him asmuch as a family doth upon a master if he loves not his brother that hath this worlds goods and seeth him want and gives not to him how then doth he love God that hath spiritual food and seeth others want and gives it not As we count rich men cursed who are hoarders up of corn when the year is plentiful by not bringing it into the markets So there is no famine of the word knowledge doth abound as water in the sea yet a famine is made because Ministers bring it not out into the congretions that the people may feed thereof and live As any thing has more in nature so it communicates more to others The greatest luminary gives the greatest light the fullest fountain the most water the most fruitful soil brings forth the most fruit so ought we in good things to do as the preacher did Eccl. 12 9. The more wise he was the more he taught the people knowledge The Word is Physick therefore they are the Physicians and must heal them least they take that complaint Ier. 8. last Is there no balm in Gilead is there no Physitian there Why then is not the health of my people recovered Let us make up the similitude a little the word is balm the Ministers the physicians the people patients now we reckon him no better then a murtherer that being sent to a sick man should take his fee and all this time he is with him spend his time in sporting and let his patient die so if the people that are sick for knowledge send for a Physitian a Minister and give him his fee and he neglect them and they perish he is a murtherer Though many perish ex morbo non ex defectu medici by reason of the disease and not the defect of the Physician yet this is the fault in most Again if the word be food then the Ministers are shepherds and a shepherd must not feed himself with ease and pleasure not but that these may be conveniently taken but he must not spend his time in them See if this induction be not made Ezech. 34. 23. Wo to the shepherds that feed themselves should not the shepherds feed the flock they eat the fat and clothe them with the wooll they kill them that are fed by other But here because they
purse he cannot abide to let it be tryed but if it be sound and good he is not affraid to bring it to the touchstone God in this case will take nothing for currant but what hath his own stamp upon it The word of God hath that in it that will try us let us therefore every one deal sincerely with our own hearts as in the sight and presence of Almighty God that so we may know whether we have this blessed Grace of Faith or no. But before we come to this let us consider these grounds First That all that live under the Gospel have if not though it be called the word of Faith and be the very meanes to beget Faith For this look 2 Thess. 3. 2. where it is given as a reason why those that truly receive the Gospel are so reproached and hardly dealt withall by the world even because all men have not Faith for if all had Faith then could all be of the same minde and Holinesse Righteousnesse and Love would be their delight Secondly That this triumphing Faith which upholds a man and opens his mouth to speak upon grounds of Faith is so far from being a common giâ—t to all that but few indeed have it It is a special and peculiar grace that makes a man triumph over condemnation That this was hard to be found the Prophet complains in his dayes Isa. 53. 1. Lord Who hath believed our report And that not among the heathen onely but even among the people of God The like complaint Christ takes up in the very words of the Prophet Iohn 12. 38. Rom. 10. 16. He admires at the paucity of true believers So now the sound of the Gospel hath come to all of us but who shewes this faith of Gods elect in them This also we may see in the parrable of the sower wherein is set forth the estate of the visible Church Where there is but one sort of the four kinds of hearers that bring forth this fruit Three sorts come to hear some but for fashion sake or compelled thereunto some to get knowledge onely some to carpe scoff or catch somewhat to run to rulers with or to judge that which shall judge them one day This triumphing faith it ariseth from an Immortal seed of Gods word alone Thirdly That though there be but few that have this faith yet not the poorest and meanest of Gods children if they have any true hope of Gods mercy but in his time shall come to it Act. 13. 48. As many as were ordained to eternal life believed whosoever is Gods childe shall have this faith and therefore Titus 1. 1. it is set out to be a pecular grace and gift of God that onely belongeth to the elect Gal. 3. 6. all are said by faith in Christ to be Gods sons Iohn 10. our Saviour shewes as none will so none can believe but such as are Gods sheep that is his elect even those that are chosen in Christ to eternal life The fourth thing we are to consider as a matter to bee believed is That those that have this faith that will save their souls they may know they have it Which is against Bellarmines reasons of diffidence and doubting First They may know it to themselves for their comfort and next they may make it known to others by the fruits thereof 1 Cor 2. 12. That we may know saith the Apostle the things which are given us of God in Christ which is spoken in common to all that truly believe and not onely to any special person the true beleever hath such a light going along with his faith that he comes to know though not perfectly yet truly and infallibly that God hath chosen Adopted and sanctified him c. He takes hold of the promise of Salvation upon Gods commandment Faith is that which receiveth the word and promise and cherisheth himself in a special manner in the Word and Sacrament The Devils works are in darknesse God gives his in light and therefore his children are called Saints in light Col. 1. 12. and Iohn 15. 10. He that believes in the Son of God hath the witnesse in himself So that thou needest not have others tell thee that thou dost believe for if thou hast faith indeed t is not so hid and buried in thy heart but that thou mayest know it Secondly Others also may know it as it manifests it self in the fruits Rom. 1. 8. Their faith was spoken of far and near which was known by their wonderful change they were become new creatures such as were now of a holy life and conversation for which Paul thanks God and desires to be with them to be comforted with their faith and his own Nâ—xt to this considâ—r that this triumphing faith wheresoever it is kindled it will endure the tryal even the fire of Gods spirit it will endure also the fiery tryal of affliction 1 Cor 3. 13. It is not a chaffie or counterfeit faith that all the troubles or temptations can blow away But being begotten by the word it pacifies the conscience and stablishes the heart in the bloud of Christ And purges the heart to make it fit for the Holy Ghost to dwell in also it works by love and makes a man not churlish and froward but loving and that even to his very enemies for Christ sake thy heart will tell thee thus much and make thee say I thank God I have this faith in me Lastly seeing it is thus namely that it is the duty of all every one that lives under the Gospel to prove his heart and search it to the bottom 2 Cor. 13. 5. Examine your selves whether you be in the faith this shewes that it is not a thing to be taken as granted that we have this faith except we find that we have it indeed but to search and try our selves for it Because else we are in a great danger even in the state of reprobates Therefore examine thy self and if thou hast it bless God that ever thou wert born to be brought to such a blessed state wherein thou mayst thus triumph Now for the notes whereby thou mayest try thy self they may be these The first is taken out of Rom. 8. 15. yea have not received the spirit of bondage to fear again but the spirit of adoption whereby we cry Abbâ—… Father Thou hast found thy self before to have bin in an estate of bondage as those believing Romans there who were accepted in an estate of fear and bondage under the curse of the Law and condemnation even in despair of themselves the spirit of Bondage for that time shews us the law that condemns us and makes it to triumph over a man so long as it lasts try therefore if thou hast felt thy conscience set on thee and found thy self to be condemned for thy sins Thus all Gods children truly converted indeed have felt though some more some less and lyen under it some a longer
Rom. 6. 1. the Apostle abhors even so much as to think of his former conversation to live in the corruption of it They that have this faith indeed there is an uproar as it were in their hearts against sin and when they are overtaken and stumble 2 Cor. 7. oh how careful are they to repent and pray to God to be washed from their sins And all this may serve to shew what kind of persons they be even the most fearful to sin and careful to please God of all others Paul after he was converted would rather never eat then he would justly offend his Brother and all because God had given him this triumphing faith This care and fear should be in all of us for he that is bold in sin say what he will he finds not this faith nor can triumph in it Sixthly It a man have this then is he the most forward unto and fruitfulness and abounding in good works above all others in the world for this faith it transplants and sets us being by nature wilde olives into Christ the true Vine who is no barren root but fruitful 2 Cor. 9. this we may see in the believing Corinthians charity he speaks of there and in the woman that cast all that she had into the Treasury and in Zacheus that gave half his goods to the poor faith opened his heart that before was nigardly and so Iohn 12. how did Mary pour out the ointment and that good woman Act. 9. 36. so full of chastity so also Acts 2. 4. they were now content all should be for Christ. Now these examples with many more are all set down for our learning and imitation if we will find indeed such a faith as will save our souls another day Seventhly he that hath this insulting faith he doth already conquer his enemies he finds the power of it dayly in giving him victory in some kind over his in-dwelling sin and strengthening him against the world and temptations leading him to sin though he find them not fully conquered yet is not his heart so fully and altogether taken up but that he hath some freedom in the midst of all the affairs and businesses of this world to set some time apart for Divine exercises to honour God he is not a slave to the world 1 Iohn 1. 5. this faith lifts him so up as he is above the dominion of the world though he may be often foiled yet gets he up again and gets ground of lusts daily and is not as many that are led away and made slaves to their pleasures profits c. This faith gets victory over the immoderateness of recreations and delights in some sort Lastly This faith 't is no phantasie of a mans brain but that which Gods Word is the ground of and therefore he that hath it it makes him receive the Ministers testimony to Gods Word which is true Now this faith it carries life in it whereby a man may know he hath it the Scripture is manifest for this Gal. 2. 20. The life that I live is by faith in the Son of God Hab. 2. 4. The just shall live by his faith and that righteousness which brings into Gods presence and favour it hath a light within which consists 1. In that if thou hast this triumphing faith then thou hast a sweet apprehension of Gods favour by an inward feeling of a reconciliation with an angry God whom thou hast so offended 2. In some peace of Conscience 3. Unspeakable joy in the Holy Ghost even when the world sets against thee and sorrows oppress thee 4 In a change a new creature the Dâ—vils image defaced and the Image of God that was lost restored 5. It shews it self also in warranting thy actions and letting thee see that the thing thou dost in regard of the substance is good also it covers the defects of thy actions in Christ and tells thee that God accepts of thy poâ—r endeavours in him and hereupon it is that Gods children when they find God reconciled to them and themselves once brought into his favour are so stirred up to good works and prayer also in afflictions that it is which keeps the heart close to God in his promises neither tying God to time means nor manner but waiting patiently for deliverance This faith also it hath his sence an eye an ear a hand c. likewise its voice both inward and outward when God sayes believe it makes a man find a spirit within sayâ—ng Lord I believe indeed it makes him also outwardly with the Publican confess his sin and wretchedness as also how doth a true believer pray he not onely speaks but even speaks because he doth believe Now of the lets to this faith there are a world of hindrances the Devil blows into the brains of men by ordinary conceits arising in their imaginations to hinder and keep them from such a faith as may assure their hearts that there is no condemnation belonging to them and so go on cheerfully about their business having all their wants supplied And there is indeed no Christian that is in Christ that can possibly be clean without them onely the difference is some have more some less but let us all well weigh them and they will appear all but conceits and to have no reality and truth in them 1. Now the first of these is That it is presumption which is a conceit the Papists take up and is in us all so far as we are naturally Popish we think this faith is but a presumption yet this is but a meer conceit for if we have faith it assures us through Christ that nothing can destroy us All presumption is either upon a mans own merit or Gods mercies as Divines acknowledge Now that faith doth neither of these it is plain for he first that knows Christ according to his Word layes hold on Christs merits and Gods mercy in him and so applies and rests thereupon before God labouring to bring forth fruit and so is assured of Gods love And this is no presum tion for he relies not upon his own merits but Christs 2. This faith builds not on Gods mercy at large but on his mercy in Christ he believes on him that hath satisfied Gods justice and therefore knows that God cannot but must needs shew mercy If this were presumption who would seek after it to lose his labour but this the Lord commands and therefore it is no presumption but obedience and duty to do it Nay if thou shouldst not seek after this faith and assurance it were a neglect and contempt of the Commandement of God A second impediment that keeps men from seeking this faith is a conceit that it is impossible ever to get it and this sticks too much in our unbelieving hearts and is strongly rooted in our ignorant Protestants that give themselves to other Books but not to the careful and conscionable reading of Gods Book
God A eighth and a chief means is the word preached Rom. 10. 17. Faith commeth by hearing and hearing by the word of God Therefore be careful to come as thou oughtest to the word and bring others under the sound of the Gospel which is the word of faith submit thy self to it and God will not fail thee this do and it shall com it will come yea it must needs come because God is faithfull and unchangeable stumble not therefore at any thing that is said by the faithful Ministers of Gods word if any weakness pass bear with it and take all in the best part If thou get this â—aith thou shalt eat and drink and slâ—ep and trade and live in the world with more comfort then ever thou didest and after live with the Lord Jesus for ever The last means is prayer which serveth as bellows to blow up all pray that thou mayest see consider and take to heart thy woful and lamentable estate by nature then will thy sighs and groans bestrong and powerful with God Pray with all that God will be pleased to humble thee and inable thee to do all as aforesaid To stir thee up to this lay thine ear and hear how the damned souls in Hell that neglected and refused grace do roar yell and howl that now would give worlds if they had them to enjoy the time that the Lord affords thee to repent in consider these things wisely and the Lord give thee understanding in all things CHRIST THE FOUNTAIN OF STRENGTH to all his SAINTS 2 TIM 2. 1. Thou therefore my son be strong in the grace which is in Christ Iesus NOw that we are met together to receive the Lords supper and to be partakers of that holy Sacrament we are seriously to consider what we are to do When we draw near to the Lord in such a holy business you shall find that there are two things to be done One is that every man is to examine himself that is to try whether there be any grace in his heart or no any beginnings of grace because if there be no grace a man eats and drinks his own damnation or judgement to himself Another thing is if there be any grace then the end of the sacrament is for the confirmation and the strengthening of this grace and to build him up further therefore we must consider how we should grow in that grace This text will help us in both these For in this inquisition whether there be anygrace in our hearts or no we must examine it by some characters of grace Now the principal character is that it makes a man strong grace giveâ— a man power and strength which is intimated in this Thou therefore my son be strong in the grace which is in Christ Iesus And then for the growth of grace the question is where we shall have it Surely it is to be drawn out of the fountain that is in Iesus Christ be strong in grace that is the grace that we receive from Iesus Christ. Now we do not take it immediately from him we do not come so near to the well-head but we draw it by certain conconduit-pipes there are certain veins and arteries that convey this grace from Christ to the heart of a Christian certain duggs by which we suck it from him and those are the Lords Ordinances the word and sacraments This text will give us opportuuity of both these The scope briefly is this when the Apostle had told Timothy what his own sufferings were how many difficult cases he had passed through saith he thou art my son thou must go in the same steps thy father hath gone before thee thou must also suffer persecution thou hast also the ministery of grace committed to thee therefore be strong in the Lords work But how shall he be strong Saith the Apostle nothing strengtheneth but grace be strong through the grace or in the grace c. that is it is onely grace that strengtheneth in the inner man that makes a man able to do spiritual and holy duties But whence shall we have this grace Saith he be strong in the grace which is in Christ Iesus that is the grace which is received from Christ Jesus not onely that which is received at our first conversion but which we receive continually As the Air receives light from the Sun by a continual influxion so there is a continual influence of grace from Christ. Adam had grace originally inherent in him but it is not so with us there is not that inherency though there be that also yet it differs from the other because the grace that we have now is wholly received from our conjunction with Christ Jesus We should therefore presently lose all if there were a disjunction between Christ and us And that is the ground why we cannot fall from grace because we cannot be divided from Christ. Now I say in these words you shall see a character or property of grace Thou my son be strong in the grace which is in Christ Iesus This point then you see doth first offer it self to us evidently That It is the property or nature of grace to make us strong to make us able to perform the duties of new obedience So that now when you are to come to the Sacrament and to consider whether you have grace that is a business in which you may occupy your minds to consider whether you have this character of grace that it make you strong and able to do the work of the Lord. For the opening of this point I will do two things First I will shew you what grace is what is signified by this word Grace that we may understand what is meant by it Secondly I will shew you the reason why it makes us strong First of all grace it is a supernatural peculiar quality wrought in our hearts by the Holy Ghost whereby we are enabled to please God in all things First I say grace is a quality for you must know there is a double grace mentioned in the Scripture There is the grace of justification which is a thing in God alone it is his favour to us whereby he accepts us in his Son Rom. 6. 14. Sin shall have no dominion over you for you are not under the Law but under grace that is you are in the state of grace or favour with God so in Rom. 3. Ye are justified freely by his grace that is of his meer favour not of debt or due not by works But now there is mention made likewise of grace in other places where you shall see it is taken for an inherent quality as in Heb. 12. the last verse but one Seeing we have such a kingdom let us have grace in our hearts to serve him with godly fear and reverence Mark it Let us have grace to serve him that is let us labour to have this holy quality of grace wrought in our hearts that it
those that are bruised reeds who complain with Paul that they cannot do as they would they are unable to pray and perform good duties as they would they find themselves still weak they are able to grapple with an easy lust but a strong one is too hard for them they are able to creep but not to run the way of Gods commandments Go to the word be conversant there and it will strengthen thee though insensibly as daily sucking makes a child battle though they see it not so if one be conversant in the word he will grow stronger by it and will make himself as a grey-hound comely to run and run apace not onely in plain wayes and like a child that cannot get up a pair of stairs but it will make him climb the craggiest rocks and will make him a victorious King able to overcome strong temptations as St. Paul said to the people when they asked him how they should do when he was gone he said I will commit you to God and his word of grace intimating that if they had that it were no matter whether they had him or no. Therefore if one have lost his first love his first beauty and colour let him go to the word and it will bring it again because it takes away the sickness that takes away the colour onely some cautions must be observed First It must be constantly read it is not enough when we are hindred of other businesses then to take a boâ—k in our hands by accident but it must be read constantly his is commanded the King who hath the greatest buâ—…s Deut. 17. 18 Ios. 1. 10. The word is commanded to be read day and night if we must read it day and â—ight the least that we can do is to read some part of it evâ—ry day The best way therefore is to bind our sâ—lvâ—s 〈◊〉 as 〈◊〉 privâ—te prayer so to reading for it is a part of the â—…rifice this is eviâ—â—nt in David that did edeeâ—… 〈◊〉 〈◊〉 his appointed food he had rather miss his meat thâ—n this Word he had rather keep a constant course in reading the word then in his appointed food Secondly It must be read with delight and meditation Psal. 1. 2 The blessed man delights in Gods Law and meditates in it day and night viz. he reads and doth delight in that he reads and meditates in it for both go together and therefore he is like the tree planted by the waters side that brings forth his fruit in due season but he that reads it without delight is as a dry tree that sucks no sap from the root and hence it is that meditating is put for reading Ios. 1. 8. Thou shalt meditate in it day and night and so I take all places to be meant where meditation is commended for want whereof a man is confused in those things that he most delights in and will be excellent in therefore the word must be read with delight Thirdly It must be read with prayer if we receive not our ordinary food without prayer much less spiritual why then should we read the word without it the means indeed hath a nourishing faculty inherent in it but yet we must pray or else it will not put forth his force the word bath a nourishing facultie going along with it whereby it nourishes but the holy Ghost must work and cooperate and unless he do so it cannot profit and this is the reason why many hear and profit nothing because the holy spirit works not with it and it works not because they pray not for it that so they may have it Luke 11. 13. God will give his holy spirit to them that ask him had we not need then to pray as David did Psal. 119. Lord teach me thy statutes and open mine eyes to see the wonders of thy Law he reads it but he knowes that prayer will fetch down the spirit pray then for it for that puts a nourishing faculty into the Word and the word nourisheth not without it If we do thus it will strengthen us if we be weak and heal us if we fall into a consumption of grace Fourthly It must be read or heard in faith that was the reason that it nourished not and why it did not strengthen because it wanted faith look what seed is thrown into baren ground it takes no root downward nor brings no fruit upward such is the word to an unfaithful heart but look what seed is sown in good soil and that is fruitful so is it with the word being heard with faith 1 Thes. 1 2. 13. It wrought in all those that believed as if he should have said it is believing of the word that makes it effectual otherwise it is as the shining of the Sun to blind eyes and falling of rain upon rocks Though they of themselves do lighten and be enough of themselves to lighten and make them fruitful yet the fault is not in the Sun nor the rain The word is a sword but faith sets an edge on it to divide between the marrow and the bones that makes it lively without which it is a dead word there is no life at all in it See it in particulars the word saith Thou shalt not steal Thou shalt not take the Name of the Lord thy God in vain did you believe this and seriously consider this that it is Gods commandement it would be effectual unto you to make you beware were that in Rom. 7. duly considered that the least sinne keeps on in the state of damnation it would make them look about them and try whether they were in the faith or no. If that in Gal. 5. were seriously considered that whosoever is in Christ hath crucified the flesh and the affections of it that if any lust be alive in us we are not Christians Were this well weighed it would make natural men know that they were in a damnable estate It is profitable therefore in reading of the word to joyn with it such disjunctions as these which follow either it is the word or it is not if it be then it is true or not true If true then infallible for so it is if it be the Word of God and thus ought we to build on it and guide our course of life by it Prov. 12. 13. if that were considered viz. That none should be established by wickedness then men would not get goods by inordinately and by unlawful means nor in an indirect manner if that 1 Cor. 6. 9. were considered that no fornicators nor adulterers shall enter into the Kingdom of Heaven if this I say were believed and applyed in particular men would not continue in it nor rest tell they were washed and sanctified if threatnings in the word were throughly believed they would make us fear if the promises were believed they would make us rejoyce if the commandements were believed they would make us obey Concerning outward things if one bring another newes of any true good if he
these as of smiths small plates wherein they shew their workmanship they cost much pains but profit least so these spend their enterals like the spider and do no good but only to shew their skill is it not better to take grapes from the tree then painted grapes to fetch in haeterogenea because this is much failed in we will shew the causes of it First They then shall want applause and bring contempt to themselves They shall get better applause then they should have if they had the other viz. the applause of God Shall the Heathen man esteem his conscience pro amplissimo Theatro and shall not we esteem the testimony of our conscience above other things we that have the life of Christ in us and believe the scripture that God rewards them that do good and shall we be carried away more to please the inordinate appetite of curious hearers then for conscience towards God Hear what Saint Chrysostom said of him self for it is remarkable When I first began to preach I was a childe and delighted in rattles in the applause of the people but when I was a man I began to despise them so ought Ministers to be rather delighted fletu then plausu populi with the weeping then the applause of the people But secondly their auditory will not rellish it when Pithanologia is not mixt with their preachings Though they be bound to please a good hearer yet they are not bound to please the inordinate appetite of hearers and if their taste be vitiated they must see quid morbus non quid ager postulat What the disease not what the sick party requireth There is a disease called malacia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pica wherein the party desires coals and ashes for the humors that possesses the mouth and the stomack Now a good Physitian will not give him coals but labour to purge him of that disease and feed him with good meat so suppose the Auditory be inordinate Hearers they must not be pleased for morbi augentur similibus diseases are increased by their likes but they must seek to purge the peoples stomacks of these impure humors and feed them with wholesom food Is it not for more reason that those which are of uncircumcised ears should be healed then that the Word should be mingled to please them Is it not better that they should be purged to taste the pure water then that their food be squared for them But for the quoting of humane testimonies c. if they be lawful to be used why should we be restrained And herein before I come to the reasons I will promise these six rules or grounds wherein I will lay down the restraints and liberties the cases wherein we may or may not use them First whatsoever we deliver in preaching must be per se credibile and that by primary authority in it self not derived from others this is plain 1. Because the Ministers are Embassadors yea Gods own mouth Ier. 15. 19. Now this they cannot be unless they deliver the word purely 2. Because the hearers must receive it as Gods word and if they must so hear it Ministers must so preach it therefore purely 3. Because in preaching we preach to the consciences of men and this we do not unless the word be Gods for he beholds the conscience and tries the heart and the reins and therefore unless we speak it from God we cannot do this 4. That which we deliver in preaching must be received with faith and that not humane whereby I believe there was a City of Rome and such a man as Pompey though I saw him not but divine and that is true that omnis fitles fundatur in Verbo Dei that all our faith is grounded on the Word of God and unless that all that we deliver be Gods Word this faith will not be grounded on it so that this is true that all exhortations must by the Word be interpreted or applyed not the sayings of men or quotations of Authors because the Mininister is Gods Embassador and the Word must be delivered as Gods Word by faith otherwise we shall never speak to the conscience To this ground are four liberties First we may use them in case of application though the rule it self is to be proved and confirmed by Scripture yet when we come to apply it to the manners of men if for proof that they are guilty of such a fault we produce an Author we shall rightly do it So Paul Tit. 1. 12â— One of your own Prophets have said the Grecians are lyars evil beasts slow-bellies Mark the manner of speech he proveth not thereby that they ought to be such for that he takes as proved otherwise but when he comes to apply it he tells them that one of their own Prophets said so so 1 Cor. 1. 11. It hath been declared to me by them of the house of Cloe that there are contentions amongst you he doth not prove by any of the house of Cloe that there ought to be contentions amongst them but when he came to apply it he tells them that some of the house of Cloe told him so If we were to shew the gross Idolatry that was in the wisest of the Heathen and produce Homer or Plato to shew it we should use them right So if we were to shew the Atheism and wickednâ—sse of the Popes if we use Platina or any other of their Prophets to shew it we use them right Secondly we may use them for instances as suppose we were to prove that the moral Law was written in the heart by nature we may prove it by Rom. 2. if when it is proved we bring an instance out of Plutarch or Seneca we shall rightly use them So for Historical relation if we were to prove the change of the Sabboth we might do it by Scripture but if we did produce the History of those that lived presently after the Apostles we in so doing shall use it aright So for the fulfilling of prophesies when we find prophesies in Esay Ieremy and we bring Heathen Authors to shew the event of them we shall use them aright Thirdly in case of consutation if we were to confute error we may produce Authors that so we may not seem to fight with our own shadow and to fasten that on them which is not true So Christ used the Pharisees Mat. 23. that said Whosoever sweareth by the Temple it is nothing but whosoever sweareth by the gold of the Temple is a debtor And as he did it in the general so may we in the particular Fourthly comparatively to shame Christians with the practice and judgement of the Heathen who see more in their own light then we do in the Sun-shine of the Gospel 1 Cor. 11. 14. Paul proves by the Law of nature that it is a shame for a man to wear long hair doth not the Law of nature teach you that if a man have long hair it is a shame
unto him If in this case we say an Heathen Writer saw this and why should not we thus we use them aright Secondly Christ receiveth not mans testimony Iohn 5. 34. and he gave the reason ver 36. Because I have a greater witness then that of Iohn If it be objected that Iohn bare record of Christ and all the Disciples were sent forth as witnesses of him in all Iudea and Samaria I answer they were not co-witnesses but declaratory witnesses as a Praeco or Cryer witnesseth that he speaks nothing but that which is suggested from the chief Speaker and a Scribe that he writes nothing but that which was dictated unto him from another and those which had been present at some things that they relate nothing but what they have seen and heard And this distinction of a declaratory witness I have from that place in Iohn where it is said He confirmed his witness by signs and wonders Now none can be witnesses declaratory because they see not Christ nor have their doctrine immediately from the Holy Ghost May I not say it is so interpreted because they agree in it No the Scripture receives no witness but his own as the light cannot be seen but by the light so the Word is not to be interpreted but by the Word to say this is the sence because Augustine Calvin and other Writers say so it is not reason enough if we will give a sence it must be because the litteral sence is so Secondly because the sence of it agrees with other places of Scripture Thirdly because it is answerable to the analogy of faith To this restraint there is this liberty though the Word receive not the witness yet the men that deliver it may So Amos in the 11. Chapter useth an external argument when he would evidence that he was a true Prophet he useth this witness ver 14. I was a heardman and the Lord took me as I followed the flock so Paul Gal. 2. 9. Cephas and Iohn gave to me the right hand of fellowship So in preaching though the Word need no witness yet the men that preach it may and that First in case of partiality if the nature of the point be such that gives suspicion of partiality as in a point of controversie we may alleadge these that are not partial as for the Supremacy of the Pope when they alleadge that place On this rock will I build my Church If we being thought partial did alleadge Augustine who lived before the Pope challenged to himself Universall Authority and proved that by this Rock was meant this profession we use them aright Secondly if the person be suspected of novelty he may produce an Author to shew that what he saith is not new but that which was used before This reason Augustine gives why he uses Cyrill and Optatus in his Book against the Pelagians not to confirm but to shew that he neither spake nor taught any other doctrine but that they did before And therefore it is observeable that Fathers in their Sermons did not quote them And well were it if those that followed them so much in other things would follow them in this But in case of controversie so they did and that with this caution to shew that it was no new doctrine they taught so we may shew that we teach no new thing not onely by modern Writers but also by antient Thirdly in case of singularity to remove that we may produce the confession of Churches Canons and Councels and the consent of Orthodoxal Fathers Fourthly in case of explication of an Hebrew word that we produce examples of men that write in the same tongue and shew the meaning for as much as the Holy Ghost writ in that language we shall use them aright So for Chronology and Geography in explication of Daniels weeks against the Jews if we produce Authors to shew how many Kings of Persia there were how long they raigned we use them aright Thirdly the third ground is taken from the Office of a Minister a Minister as a Minister ought onely to use Gods Word not mans the reasons are First from his Name he is a Minister of the Gospel therefore not a Minister of humane learning humane sentences are humane sayings 1 Cor. 4. 1. We are dispensers of the mysteries of God and not of men Secondly a Minister as a Minister speaks from God to men but when he produceth humane sayings he speaks from man to man Thirdly as he is a Minister so the weapons of his warfare are spiritual and mighty through God not carnal that is not humane sayings Therefore when he useth humane learning he speaks not as he is a Minister 2 Cor. 10. 4. Humane testimonies are carnal weapons therefore to this there is this liberty that although a man do that not as he is a Minister yet if in preaching some passage require it he may speak from men to men and fight with carnal weapons True it is that when a man confutes with carnal and Philosophical reasons he shoots with their own bow and contends with their own weapons yet may they use them 1. For such reasons though they be humane yet they may convince so Goliahs head was cut off with his own sword 2. Though they beget no faith yet they may dispose to it 3. Though they build not up so directly them that believe yet they are helps to take away scruples and to answer objections and temptations and in this regard he may use them onely with some due cautions When the nature of the point and the Auditory requireth it such points seldom fall out but when they do we may do it That it be done with intimation that it is an external argument lest those that hear it mistake it This observed a Minister may lay aside the person of a Minister and use mens arguments and reasons Acts 17. 23. speaking to the people that were ignorant saith I saw it written on the Altars to the unknown God when he would prove that they were created he saith In him we live we move and have our being as one of you have said we are all his off spring As if he should say this Poet hath authority with you else it were but a weak argument and if he did it so may we Suppose we were to prove the Scriptures to be the Word of God we may prove it because its that on which faith is grounded if in this we do produce humane reasons we do aright The fourth ground concerns the use of humane learning and it is this That the excellency of humane wisdom is not to be used in the testimonies of God That is not in preaching the Gospel I alleadge the Apostles own word I came not unto you in the excellency of speech or of wisdom contrary to those that think if the Divine truth be found learning may be laid in it and the ground work may be wrought with gold If any think
themselves straightned in this opinion see 1 Cor. 2. 1. I came to you saith Paul not in excellency of speech or wisdom what wisdom doth he mean not Divine wisdom for that he had in aboundance but humane wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I came not to shew the testimony of God by it But I esteemed to know nothing among you but Christ and him crucified That is I accounted nothing else worth the knowing to this there are these liberties It may and ought to be studied as it prepares the understanding to deliver the Divine truth and therefore Students are to be exhorted to study it as a necessary help so that he is a Lay-man that wants it It may be used in preaching yet not in the substance and words of the Author for that is to mingle chaff with wheat It is certain all our weapons must be spiritual yet we may sharpen our weapons at the forge of Heathen Writers they may have an influence into our Sermons as the Stoicks say When we give hey unto our beasts we look not for hey again but for fruit wool and milk So we must not utter them in the same words but digest and turn them in succum sanguinem that the understanding may be strengthened and then we may deliver them the better The Israelites must not put the jewels that they took from the Egyptians into the Temple in the same manner but melted So humane Writers may not be used in the same fashion we take them but melteâ— turned into another shape we may use them Paul is plain for it I came not in the excellency of speech or wisdom where two things are spoken against 1. the mingling of the Word with corrupt glosses 2. delivering it so mingled The fifth groâ—nd concerns humane elâ—quence and that is this we must not use the excellency or wisdom of words but deliver the word in the plain evidence of the spirit and of Power That is that there be no mingling of humane learning with divine mysteries in shewing the testimonies of God though the words be pure matter we may not set an excellent stile upon them but plainess which becomes the gravity of it The word may be delivered in an high still yet so as pearls that it may shine in its natural brightness otherwise it rather beautifies the speaker then the word I appeal to the consciences of men if in these deliverances it doth not sapere aliquid humani and though we think not so at the first yet many on their death beds have said it If this seem to slight see the Apostle I came not saith he in humame wisdom that is in tricks of wit and in the thirteenth verse which words we speak not in the words that mans wisdome teacheth but which the holy Ghost teacheth He was not onely careful that his master was found but that his words were also plain 1 Cor. 1. 17. Christ sent me to preach the Gospel not in the wisdome of words And what can be meant by this but that curiousness of stile which rather weakens then strengthens the work To this there is this liberty that when we cannot well express our selves otherwise when some sentence taken out of an Author will more pithily express our mind we may use it onely these cautions observed The phrase must not be light or metrical speeches that it stand not upon paranomasias and verbal conceits that it do tickle the ears and move laughter or poetical allusions as the hire of a whore might not be brought into the temple though it was silver because of the baseness of the thing whence it was raised so though they be as fit as others yet they must not be brought into sermons because of the base ground whence they were raised Let it not be done frequently or with affectation but occasionally when we meet with it and so that ordinary people may know that it comes by the way the better to express our mind In this case it is not meet the Author should be named for if it be to express our minde the naming of the Author is needless See the ground of this liberty 1 Cor. 15. 34. where when the Apostle would use that frame of words or expression which came into his mind he is silent touching the Authors name And if the Apostle out of a Poet why may not we out of some other express our mind Let not the words be light but full of gravity fitting the matter in hand It must not be done frequently but seldom It is not alwayes convenient to name the Author Christ useth this in his preaching Sometimes he took a proverb to express himself and sometimes alludes to such sayings among the Jewes and if we take short speeches to express our selves more pithily we do no more then Christ and Paul did The sixth ground is concerning the use of unknown tongues and it is this That the word is not to be spoken in an unknown tongue 1 Cor. 14. halfe a chap. spent in the proving this Whence I gather that to an auditory of Schollars a man may speak a sentence in it own words because to them it is known onely this must be observed that it be not vainly done as in quoting Scripture in Latine sometimes when English would serve to express it better 2. Upon the same ground I gather that to an auditory of Common people we may not use a Latine phrase or sentence because to them it is not known It is true indeed we may not speak a whole sermon in Larine but some words we may use Where God absolutely forbids a thing he forbids it not secundum majus minus but altogether But we interpret it afterward Notwithstanding that is not to be done for 1. It is idle and needless why may not English alone serve it is an idle word and if that be at no time to be spoken much less in preaching the Gospel 2. It is usually done out of ostentation For when men hear them they think they do it to shew their learning and so do it out of vanity if the auditory be mixt a Latine word may sometimes be used if wholly Ignorant then not at all By this you may see how far we may go in using humane sayings Now the using of them in other cases as for ostentation and vain glory or such like is not to be done I will adde some reasons and answer some objections 1. Reason We may not do it because ordinary quotations of Fathers not in some named Cases have the nature of a confirming testimony though we intend it not yet the nature of the work is such though it be not intentio agentis yet if it be conditio operis it excuseth him not as if a man swear and say I thought it not it excuseth him not if we quote Saint Augustine it is as much as if we quoted Saint Peter or Saint
and that is done by delivering the signs of the vice we reprove In diseases we see not the Radices but the Symptomes of it so we see not sin in the heart but in the practice Therefore signs are good 4. Let reproof be renewed not naked as it is drawn from the Text but with other reasons to make us afraid of committing it as from the danger the consequents the effects and Gods judgements on such sins and here if speeches be edged with Rhetorick to make a division between the marrow and the bones it shall be fitly done 5. The secret reasons must be answered that keep men in the practice of sin for if there be but one objection unanswered the reproof will not fasten on them for no man sinneth but by false reasons therefore they are called deceitful lusts and this is required 2 Cor. 10. 4. The weapons of our warfare are spiritual casting down imaginations the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Let such medicable rules be prescribed as may keep men from it 4. In exhortation to some vertue or to the performance of some duty this is absolved in five degrees 1. Let the vertue exhorted be commended to the people and set forth in the beauty of it that so they may be stirred up to love and like it 2. Let it be shewed how defective men are in practise of it for men are as ready to arrogate in that as to derogate in other things to think they have it when they have it not And this is done two ways First by bringing down that duty to particulars more motes are seen in a little of the Sun-shine then in the whole shade Secondly by describing the particular speeches and actions of men shewing the difference between them and this discovereth the disagreement in the minds of men 3. Let exhortations be renewed not simply but with motives to stir up to embrace the vertues and to this it is needful that we use a cloud of arguments let the speech be framed with such figures as becomes it So that First it be with gravity secondly with concealing of art 4. Let the false reasons be shewed that keep us from embracing of it for either we think the practice of it brings into danger or difficulty therefore let these be done away 5. Shew them the way the means how they may go on as if it be demanded what ground of Scripture for this I answer for interpreting and dividing the Word we have precepts the working of it is from example only let these cautions be added First In all points this kind of handling is not to be used for sometime Explications Reasons or Consectary may be omitted as occasion serve these transitions are not alwayes manifested but so the right rule be known we may put them together as it seem good I should have added several other directions but I must defer them till another time AN ANTIDOTE AGAINST HEART-FEARS JOHN 14. 1. Let not your hearts be troubled THe point that we delivered out of these words was this That It is the will and advice of Christ our Lord and Master that our hearts should be established and not be troubled in the day of fear Now after we had delivered the reasons of this point we came then to set down some means how we might be capable of this advice and instruction that our Lord and Saviour perswades us unto Some of the means I have already opened unto you four we handled in the fore-noon The first was to set our selves another task another employment and so divert our thoughts and affections from fears about these outward things This point we opened at large and shewed what effect it took in the case of Saint Paul and other Christians Heb. 10. In Abraeham and his family in removing out of the Land where he had possessions being he was mindful of another possession in Heaven and regarding not the possessions he left Again a second means we delivered was this to get a clear light to burn by us that so we be not mistaken in the apprehension of things for this ground was here delivered that nothing works upon the heart and affections of a man according to the truth of it but evermore according to the apprehension Indeed if the apprehension be joyned with truth then it works according to the truth of it or else the apprehension stirs up the affections As in that example Mark 6. 49. The disciples were troubled when they saw Christ himself supposing that he had been a spirit A third means that we delivered and opened at large in the fore-noon was to take heed of promising our selves great matters from the things of this world for this is a truth when a mans hopes lift him up to Heaven if he be disappointed of this home he is thrown down to Hell Therefore we should use the things of the world as if we used them not according to Saint Pauls exhortation then when a man useth them as if he used them not he will be as if he had them not Other things I added for the opening of this point Fourthly The last thing that I touched in the fore-noon it was this to labour to be humbled labour I say to be humbled under the hand of God for as it is said a froward proud heart finds nothing good nothing that it is contented with but it will pick quarrels with God measure out what portion he will So on the contrary a spirit that is truly humbled finds nothing but that which is good Whatsoever God affords a man that is truly humbled he takes it for a great savour and mercy I opened that place Isay. 49. the Lord saith the pastures of his people should be in the High wayes and on the tops of the Mountains There is the poorest feeding of all the grass is the shortest there is nothing to be gotten yet sheep will live and do well with such feeding where the fat oxen would be starved so a poor and mean Saint will pick a contented life where a proud heart gets nothing but vexation and trouble We proceed to a fifth means for there are three more The fifth means we must add which ought to take place before any other and that is it which the Apostle speaks of Ephes. 6 10. be strong in the Lord and in the power of his might What is that that is account and esteem the power of the Lord as your own Now if a man had so much strength and power of his own as the Lord hath he would make no question that any man should be able to encounter with him or any trouble or temptation in the world Now if we were perswaded that the power and strength that God hath were ours that he would be ready to put it out for our comfort and deliverance that would stablish our hearts as David saith be strong and he shall stablish your hearts be