through with many sorrows as the Apostle assures us 1 Tim. 6. 10. Vexation of spirit is entail'd inseparably upon this earthly portion Vexation in the procuring of it Eccles 2. 22 23. What disquieting plottings and contrivances to get this portion and when he hath it how disquieted is he distracted and divided between care to keep and enlarge it and fear to loose it besides how oft doth some outward cross embitter his portion As the Saints in their greatest afflictions have their lucida intervalla comfortable refreshings intervals of joy and comfort Prov. 10. 22. The blessing of the Lord it maketh rich and he addeth no sorrow with it So he that enjoys the most full portion in this life meets oft with that cross which robs him of the comfort of his enjoyments as the rich man's summons Luke 12. dampt his joy in his full barns 2. Because of the sting of conscience which if once awakened gnaws and secretly eats out all the comfort of his earthly portion whose secret suggestions and whisperings in the fullest enjoyments oft surprizeth and fills the soul with sadness and horrour The hand-writing against Belshazzar makes him tremble amidst all his carouzes in the cups of the Temple Dan. 5. 5 6. Judas threw away the thirtie pieces Matth. 27. 5. no comfort in them when summoned to the tribunal of conscience as guiltie of the bloud of Christ Multos fortuna liberat poenâ metu neminem saith Seneca What Tacitus Senec. ep 98. Tacit. Annal. lib. 6. saith of Tyrants is true of all wicked men Si recludantur mentes posse aspici laniatus ictus Though God reprieves wicked men from present execution yet they are oft disquieted with inward fear this vultur at the heart preys upon their inward comfort and thus in the midst of laughter the heart is sorrowfull Prov. 14. 13. and the greatest portion in the world is no more solace or comfort then a velvet slipper to a goutie foot or a crown to an aking head 3. Because of the secret curse of God which is entailed upon a wicked mans portion in this life what ever he enjoys he hath the curse of God going along with it hath he a fair estate that is a curse to him Deut. 28. 17 18. Cursed shall be thy basket and thy store Cursed shall be the fruit of thy land the encrease of thy kine and the flocks of thy sheep Hath he plentifull and delicious fare and provision this is accursed too Job 20. 23. When he is about to fill his belly God shall cast the furie of his wrath upon him and shall rain it upon him while he is eating This curse appears sometime in the insensible wasting and decay of his portion that the rich worldling puts money into a bagge with holes Hagg. 1. 6. and it runs out he knows not how sometimes by blasting their comfort in them stopping them in their most eager carrier and hottest pursuit of the world and when they have riches they have no heart to use them which Solomon takes notice of as the greatest vanity of the world Eccles 6. 2. It is the blessing of the Lord that maketh rich Prov. 10. 22. From this it was that Daniel's countenance after ten daies living with pulse and water look't fairer and fatter then those who eat the portion of the kings meat Dan. 1. 15. So on the contrarie it is the secret curse of God which blasts a wicked mans portion in the world we read Levit. 16. of two goats the goat for the sin offering and the scape-goat the first sacrificed to God the other dismissed into the wilderness with all the sins and curses of the children of Israel upon his head Origen after his usual manner allegorizing on that Orig. Hom. 9. place makes these two goates representations of good and wicked men the godly being oft sors Domini are martyred and persecuted but by it they are made an acceptable sacrifice to God the wicked qui sunt de hoc mundo the men of the world are set at libertie have their freedom and enjoy enlargement in the wilderness of the world but laded with their own sins and the curses of God upon their heads And how miserable is this for the Israelites to have Quails and the wrath of God overtaking them while they were eating them Numb 11. 32. for men to have their tables richly spread with dainties and that table to become a snare to them must needs be Psal 69. 22. miserable and yet thus it is with all those who have their portions onely in this life V. Because he enjoys it to his real hurt and mischief It was that sore evil which Solomon observed under the sun that riches were kept for the owners thereof to their hurt Eccles 5. 13 Periculosissima est felicitatis intemperantia saith Seneca Dives est aliquis malus habet sibi in curam angorem ruinam saith the same Authour Wealth is the worldlings vexation here and ruine hereafter A wicked mans portion in the world tends to his mischief four waies 1. As it estranges him from God We read of the Prodigal Luke 15. that when he had got his portion he ran away from his father into a far countrie and spent it in riotous living v. 12 13. so doth the portion of wicked men here set them at a distance and enmitie to God and truely nothing sooner alienates mens souls from God and goodness then a great portion in the world The devil offered this as a suitable temptation to prevail with Christ himself Matth. 4. 9. All these things c. He hath kept this as his reserve as his last temptation if this will not do he knew his other assaults would be to little purpose It was a seasonable admonition which Moses gave to Israel Deut. 8. 10 11 When thou hast eaten and art full then thou shalt bless the Lord thy God for the good land which he hath given thee c. there was great danger that the milk and honey of Canaan might make them forget God and again Deut 6. 12. Beware lest thou forget the Lord which brought thee forth out of the land of Egypt from the house of bondage And this is none of the least mischiefs of that portion wicked men have in this life 2. As it betraies them and laies them open to abundance of sin their worldly abundance is but fewel to their lust exalts them in pride as the Psalmist saith Psal 73. 5 6. As Alexander's victories caused him to subscribe himself The son of Jupiter it heightens them into contempt and forgetfulness of God According to their pasture so were they filled they were filled and their heart was exalted therefore have they forgotten me Hosea 13. 6. It oft makes them more hardned at heart and resolved in sin with Pharaoh to say Who is the Lord that I should obey him Exod. 5. 2. It makes them unfruitfull under the means of grace as Luke 8. 14.
love to God engagements to obedience encouragements and enablements to do God more service Doest thou rejoyce in them as giving opportunities to do more good to others Canst thou say they are arguments and motives with thee to walk chearfully vvith God They are thy viaticum to a better inheritance but if thou usest or rather abusest thy riches to luxurie and riot thy power to tyranny and oppression thy beauty as a bait to uncleanness thy learning in patronage of errour and opposing the truths of God If thy worldly enjoyments draws thee from thy obedience to God as fat pastures make beasts more unruly If with Jeshurun Deut. 32. 15. thou waxest fat and kickest against God sadly think of it without repentance thou art the man who hast thy portion onely in this life The sum then is whoever gets his earthly portion unjustly affects it inordinately useth it unfruitfully and ungodlily he is the man whose misery it is to have his portion in this life Tenthly Christians prize your portion Though you have little or no portion in the world there is an excellency in a Christians portion above what is to be found in the largest portions of the world which wicked men enjoy Eleventhly Let us all seriously set upon it this day to treasure up a portion to our selves in another life to take our Saviours advice Matth. 6. 20. to lay up for our selves treasures in heaven To you especially I speak who have the largest portion in this world none so apt to neglect the thoughts and care of heaven as those who have most upon earth as being immers'd in worldly pleasures and on every hand beset with temptations to sin and solicitations to forget God Luther was wont to resolve se nolle sic satiari that God should not put him off with an earthly portion That you may get a portion hereafter take these directions First Make it your first and chief business to lay up a portion in heaven 'T is the most compendious way to get a portion in the world Matth. 6. 33. Seek ye first the kingdome of God and his righteousness You will be every way gainers by it even in this life for all these things shall be added unto you cast in as an addition and over-plus Solomon had riches and honour cast in as an additional over-plus to that wisdome he asked of God or else the sanctified use of thy little portion in this life and as in Prov. 15. 16 Better is little with the fear of the Lord then great treasure and trouble therewith and Prov. 16. 19. Better it is to be of an humble spirit with the lowly then to divide the spoil with the proud Thou shalt have the world so far as it is good for thee and that little thou hast shall be filled up with the blessings of God here and in the other life too Godliness hath the promise of both 1 Tim. 4. 8. Godliness is profitable unto all things having promise of the life that now is and of that which is to come of the one absolutely and the other conditionally Secondly Live suitably to the nature and expectations of a portion in another life that is holily without this holiness no man shall ever see the face of God Hebr. 12. 14. and that 's the portion of Saints hereafter as appears vers 15. after my Text David opposing this to that portion the men of the world have in this life Thirdly Get a portion of grace here treasured up in your hearts Psal 84. 11. The Lord God is a sun and shield the Lord will give grace and glorie not one without the other all the glory in the world without grace will not entitle us to glory hereafter Let us then labour to make sure of God as our portion in this life that in another life he may be our exceeding great reward FINIS SALVATION BY CHRIST The Summe of the GOSPEL A Sermon preached in S. Benedict's Church in Cambridge May 27. 1655. By JOHN FROST B. D. then Fellow of S. JOHNS Colledge and late Preacher in Olaves-Hartstreet in London Luke 19. 10. The Son of man is come to seek and to save that which was lost Nulla causa veniendi Christo Domino nisi peccatores salvos facere Tolle morbos tolle vulnera nulla erit causa medicinae August serm 9. de verb. Apon CAMBRIDGE Printed by John Field Printer to the Universitie Anno Dom. MDCLVII 1 TIM 1. 15. This is a faithfull saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief NOne can set an higher estimate and value upon mercie then those who have the deepest sence of their own sin and misery Christ is more pretious to none then to souls who have been truely humbled for sin The revelation of Gospel-grace is not so acceptable to any as to those who see themselves condemned by the Law Thus S. Paul here reflecting upon his former sins ver 13. how doth he exalt the mercy of God and the grace of Christ ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he wanted expression and that Gospel-doctrine That Jesus Christ came into the world to save sinners of which he now saw himself to be the chief which the Jews scoffe at the Greek counts foolishness the Atheist derides the Pharisaical Justiciarie undervalues to him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most acceptable message c. Which words in their relative consideration seem to refer to ver 12. as a vindication of his Apostleship and Ministry from that prejudice and calumnie of those who objected his former persecution and blasphemie to him as a charge upon his present Ministrie The Apostle first acknowledgeth the charge ver 13. and secondly he asserts both right to and abilities for the Ministry to be from God ver 12. and thirdly he lays down the reason of Gods dealing thus with him ver 13 14. and lest perhaps some might think this false or impossible 1. he demonstrates the truth of his conversion by the fruits and effects of it Faith and Love ver 14. and 2. the possibility of it from the general end of Christs coming into the world which was to save sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifies notorious infamous sinners that 's in the Text This is a faithfull saying c. That 's the coherence of the words in which observe three things First A preface 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a faithfull saying and worthy of all acceptation Secondly A Doctrine or proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ came into the world to save sinners Thirdly The proof of the proposition by a Particular accommodation to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom I am chief And his example was as he tells you ver 16. a pattern of that mercy which God through Christ would manifest to other sinners In the Preface four things are held forth I.
the Spirit of God as you may see at large in that excellent piece of his De doctrina Lib. 4. c. 6. Christiana 3. To the freedome and fluencie of his language by which with a pleasing violence he captivated the ears and hearts of his auditors this is a great gift of God and a very requisite qualification of an Apollos the want of which made Moses decline the office O my Lord saith he I am not eloquent I am slow of speech and of a Exod. 4. 10. slow tongue and could not be satisfied till God gave him the promise of more then ordinarie assistance v. 12. I will be with thy mouth and teach thee what thou shalt say This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opening of the door of utterance which S. Paul exhorts the Colossians to pray for to God for him A free and full Coloss 4. 3. abilitie of expressing the conceptions of the minde according to the capacitie of the Auditors is an excellent and desirable ministeriall gift without which the greatest parts oft prove unedifying and unprofitable 4. To his exquisite skill in all arts and sciences and this the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as Camerarius notes and this too is a requisite qualification for an Apollos a minister of the Gospel This was the eminencie of Moses that he was learned in all the wisdome of the Egyptians that is to say the liberall arts and sciences Acts 7. 22. which Austin compares to the Egyptian spoils transferred to the use and service of the Israelites This was the commendation of Daniel that he was cunning in all knowledge and understanding Dan. 1. 4. and skilfull in all wisdome and learning S. Paul was born at Tarsus the Metropolis of Cilicia more famous then Athens if we credit Strabo for the studie of Philosophy and the Greek tongue and afterwards instructed by Gamaliel at Jerusalem so Apollos here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The greater wonder and pittie both that such knowledge which was the real honour of those should now be our discredit and reproach we being fallen into those times of which Espencaeus complained when Graecè nôsse suspectum erat Hebraicè propè Haereticum or if you will speak in the more uncharitable language of our times Antichristian when 't is the crie of too many what Festus cried out against Paul that too much learning instead Acts 26. 24. of qualifying and enabling any to be Apollos ministers of the Gospel does but make us mad I wish the want of it did not make them more such But I shall not now undertake the vindication of learning from those uncharitable imputations which hath lately been done by an ingenuous man amongst our selves but shall enter upon the second qualification of Apollos which I chiefly intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty in the Scriptures which I shall speak of First Doctrinally in two particulars 1. I shall shew the excellencie of Scripture-knowledge in it self 2. The usefulness of it as to Apollos a Minister of the Gospel Secondly Practically in a few words of Application First the excellencie of Scripture-knowledge in it self appears in these considerations 1. The excellencie of things revealed in scripture so sublime and spirituall that the light of nature and the highest improvement of reason could never have discovered without divine revelation as the secrets of Gods electing love reconciliation by Christ justification by faith adoption the covenant of grace those are secrets which the eye of reason could never prie into these were mysteries hidden from ages and generations but now manifested by the Gospel To these adde the glorious mysterie of the blessed Trinity which is wholly indemonstrable by naturall reason indeed first supposing scripture-revelation there may possibly be some resemblances of it found in the creation as the esse posse and operari of every creature or those three common notions of Belng O neness Truth Goodness and many more which the schooles insist on and there may be some argument to evince my faith not to be against reason though I have the greatest reason in the world to believe it because God saies it as that God should infinitly communicate himself or from the perfection of the number three and the great account the Heathens had of it which arguments Estius urges who yet confesseth this mysterie abstracted from divine revelation wholly indemonstrable by any light of reason this mysterie scripture discovers There are three who bare record in heaven the 1 John 5. 7. Father the Son and the Spirit and these three are one To instance but in one which indeed is the summe and substance of all divine revelation the mysterie of Christ which is above the reach and beyond the discerning of most prying and improved reason I easily believe the Heathens the wisest of them at least might have some knowledge of the fall of man from the rebellion of passion against reason from the strange proneness which they experienced to vices quae sine exemplo discuntur saith Seneca not inclined to them Lib. 3. qùoest cap. 30. by any acquired habit nor led by any bad examples nay even to those vices which carrie a contradiction in them to naturall light adde to them the difficulty of acquiring habits and exercising the acts of virtue which would be easie if naturall these were evident signes and effects of some sin which prepossessed and inhabited our nature to which purpose that of Austin is excellent continentia tam concupiscentiae testis est quà m hostis Continence is both the enemy and evidence of concupiscence for virtue could not be heard if it were not opposed by the strength of naturall inclinations to sin These I say and many other sad effects of mans Apostacie which might be named are evidences to reason that man is not now as he came out of the hands of God but somewhat degenerate from his originall rectitude but Gods dealing with man in a Covenant-way and by his infinite wisdome ordering and disposing mans fall and Apostacie to the accomplishing so great a mysterie as the sending of Christ into the world to restore and recover man into a state in some respects better then that of innocencie is a depth naturall reason could never fathom God inhabiting humane nature the word made flesh and so undertaking for the recoverie of lost man Christ in his three-fold office as Prophet Priest and King to dispel the darkness expiate the guilt and conquer the rebellion of corrupted nature healing by Christs stripes life by his death are paradoxes to reason Per mortem alterius stultum est sperare salutem The candle of the Lord as the soul of man is called may discover something though but darkly of God but Scripture onely is the star to lead us unto Christ It was a just censure which Augustin passeth upon Tullies works that he could not finde the name of Christ in them The Scriptures are the
oft in divers successions one contrarie to another in the guidances and direction of our Pastors and Teachers Nor can we certainly or safely resolve our belief into them for we are bid to trie these Spirits whether they be of God They may either out of ignorance 1 John 4. 1. or malice mislead you Scripture Canon is the onely infallible guide and God may as soon deceive you as Scripture can 3. The excellent ends fruits of this revelation and the knowledge of it that is not onely for discourse though I could heartily wish it were made more use of this way not onely to exercise a subtile wit though there be Scripture-mysteries will do this too not onely to ripen a lascivient fancie which are the greatest ends of all other knowledge but the ends of Scripture-knowledge are more heavenly and spiritual The Apostle hath enumerated them to our hands it is profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 2 Tim. 3. 16. doctrine if thou beest ignorant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for reproof if thou beest erring and misled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for correction if thou beest sinning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction in righteousness to lead the to and direct thee in thy dutie Consider the excellencie of it in these respects above all other knowledge 1. It is a confirming knowledge the foundation and principle of constancie and settledness in Religion The chief cause of the light Scepticisme and wavering unsettledness of our times is the want of a sound Scripture-knowledge of the Truth with which if mens spirits were well ballassed they would not so soon be tossed about and carried away with every wind of doctrine The Apostle speaking of such gives this account of it that they were children Ephes 4. 14. in understanding Observe who they are the Apostle speaks of who are led captive by those seducers who creep into houses they are sillie women And why they the reason is given because they verse 7. are ever learning and can never come to the knowledge of the truth No man can simply desire to be deceived Error as error hath no sutableness or adequation to mans understanding but many are deluded by error under the vizard of truth Jacob was deceived with blear-eyed Leah instead of fair Rachel While men are in the dark not enlightned by a clear Scripture-knowledge they oft court error for truth This never more easie then in these daies when that which will most secure us from Apostatizing from acknowledged and received truth is a sound Scripture-knowledge which therefore the Apostle prays God for the Colossians and others that they might have the full assurance Coloss 2. 2. of understanding to the acknowledgement of the mysterie of Christ and he gives the reason This speak I lest any man should beguile you with Verse 4. eâ—tising words 2. It is a comforting supporting knowledge So David found it Psal 19. 8. The statutes of the Lord are pure rejoycing the heart and verse 10 sweeter they are then the honey and the honey-comb The Wise-man and he spake it experimentally as having more wisdome then all that were before him in Jerusalem found the upshot of all his knowledge to be nothing but vexation of spirit Eccles 1. 16. passing this deliberate judgement and sentence upon it verse 18. that in much wisdome is much grief and he that increaseth knowledge increaseth sorrow But the comfort of Christians was one end of Scripture which was written That we through patience and comfort of the Scripture might have hope Here an observant Rom. 15. 4. Reader may discover many glorious promises which are rich treasures of comfort full breasts of consolation from which the pious Christian may suck much supporting and chearing sweetness Here we may suck and be satisfied with the breasts of consolation as the Prophet expresseth it Isaiah 66. 11. The promise is as full of comfort as a dugge is full of milk as crying children are quietted with the dugge so perplexed consciences are quieted and eased by the promises this all other knowledge in the world cannot help you too What refuges hath Seneca the wisest of Stoicks found for doubting and troubled mindes and yet all ended in mere disquietness Not Athens must teach this lesson but Jerusalem not Reason but Revelation not Nature but Scripture I have read of a woman who was much disquieted in conscience even to despair and endeavouring to prove her own executioner was comforted by that promise Isaiah 57. 15. Thus saith the high and the loftie one which inhabiteth eternitie whose name is Holy I dwell in the high and holy place with him also that is of an humble and contrite spirit to revive the hearts of the contrite ones and of another who being readie to die Lord saith he I challenge thy promise by which thou art engaged to give rest to those who are weary and heavy laden and so was comforted 3. It is a Transforming knowledge which no other knowledge is We read Rom. 1. 21. of the Heathen who when they knew God glorified him not as God and the Psalmist having spoken of the knowledge of God in his creatures subjoyns this as the perfection of the word of God Psal 19. 7. that it converteth the soul The law of the Lord is perfect converting the soul In a word natural knowledge is onely sufficient to make men without excuse but Scripture-knowledge to make us wise unto salvation 2 Tim. 3. 15. Secondly The usefulness and necessitie of it as to an Apollos is still in Scripture justly accounted the cognizance and commendation of of an able Minister It was Ezras commendation that he was a readie Scribe in the Law of Moses and Timothies that 2 Tim. 3. 15. from a child he had known the holy Scriptures which Paul notes as the badge of a good Minister Thou saith he to Timothy shalt be a good Minister nourished up in the words of faith and of good 1 Tim. 4. 6. doctrine This knowledge is necessarie 1. That he may truely and savingly make known and discover Jesus Christ This is the great dutie of Ministers which was the end for which S. Paul desired the door of utterance Colos 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak the mysterie of Christ and therefore he desired to know nothing among the Corinthians but Jesus Christ 1 Cor. 2. 2. and him crucified Christ he is the summe of Law and Gospel the substance and as it were Epitome of the written Word Every thing in Scripture relates some way or other to Christ the Types shadowed him the Prophets foretold him the Sacraments signifie him and seal him The Law is a School-master to lead us unto Christ Gal. 3. 24. the Gospel offers him and conveys him our faith receives him our love imbraces him our hope expects him our obedience imitates and honours him the promises are grounded upon him by the Gospel-priviledges purchased by him Thus Christ is the
press forward toward the mark and run with patience this spiritual race Our work is to get God appeased our peace made our election assured and for these the Apostle tells us we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give all diligence The best means for 2 Pet. 1. 16. us to use in this is oft to compute and compare our work and our time together So teach us to number our daies that we may apply our hearts unto wisdome Mens inapprehensiveness of the greatness of Psal 90. 12. their work or presumption upon the length of their day makes them so remiss and negligent in improving their time with the sluggard crying yet a little sleep and Lord have mercy upon me as if this would set all streight 17. Consider What a sad reflection it will be in hell to remember a mispent day of grace Son remember said Abraham to Dives Will it Luke 16. 25. not be sad for Capernaum to reslect thus I was exalted to heaven in the enjoyment of means and ordinances but am now cast down to hell for not improving those means And for souls to reflect thus We had offers of grace made us we were beseeched tobe reconciled we were told over and over that we could not escape if we did neglect so great salvation but now our case is desperate we lavished away that time in sin which God gave us for repentance and much of that time in idleness when we should have been at Church and at our devotions Well God is just our destruction is of our selves Such thoughts as these will be the Hell of Hells Oh! What would such souls give for a reprieve Would they not purcahse that time they idled and sinned away with some thousand years continuance there if at last they might be released Consider this you that forget God while it is time redeem it that you never come to lament the miss-improvement of it in a sad etermtie when time shall be no more and repentance will be too late 't is too late for Esau to weep when the blessing is gone Hebr. 12. 17. 18. Consider The best of us have done much dishonour to God in former mispence of our time let us therefore now redeem it This argument the Apostle uses to urge the laying out of our time in reference to the glory of God in 1 Pet. 4. 2 3. To live no longer the rest of the time in the flesh to the lusts of men but to the will of God for the time past of our lives may suffice us to have wrought the will of the Gentiles c. Hereby we may repair Gods honour and testifie the sincerity of our repentance and conversion Acerrimus stimulus nobis esse debet ad bene currendum dum reputamus nos magnâ parte vitae extra viaÌ„ errâsse saith Calvin S. Paul had been a long time out of the way Calv. in loc but when once set into it he presseth for-ward to have the mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verie same word by which he expresseth his former persecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating the same contention of and Acts 22. 4. zeal in his Religion as before he had demonstrated in his persecution 19. Consider That the mispence of time makes thee odious to God God abominates idleness time is his creature and he hath allowed none of it for sin and idleness though some of it for honest recreations God hath sent every one of us upon some errand or other into the world if we be negligent and sluggish in it we are like smoke to the eyes and vinegar to the teeth and an offence to the pure holy eyes Prov. 10. 26. Hesiod â—py 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 23. of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesiod 20. Consider the argument of the Text here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dayes are evil And if ever this were pressingly and rationally argumentative to inforce the duty it must be certainly for us Musculus complained of his times Adeò deploratè mala sunt ut nè emendari sustineant nec diutiùs ferri queant so may we of our times they are unsufferable yet uncorrigible If you consider the words either in respect of those common evils which attend mankinde such are common afflictions diseases wars uncertainty of our enjoyments of life it self so the argument is universal to all persons and times but when times are evil in respect of some particular evils then especially is time to be redeemed as our times now are in respect of a double evil each of which enforceth this duty upon us viz. the growth of errour and the open and abounding profaneness among us I. The Growth of errour and this should put us upon diligence especially us who are in or look towards the Ministery we should double and redouble our diligence that we may be able to appear against errour for the truth and by sound doctrine to convince the gain-sayers Tit. 1. 9. When S. Paul saw the times coming in which men would not endure sound doctrine but after their own lusts heap to themselves teachers being turned away from the truth unto fables he thought it then very seasonable to write to his beloved Timothy to be instant in season and out of season 2 Tim. 4. 2 3 4. How much more engaged are we to diligence and industry upon whom those dayes which S. Paul onely foretold are sadly fallen When the devil sows most of the tares of errour in the field of the Church then should the spiritual husbandmen be most vigilant and industrious to cast them out lest they choak and over-grow the good seed of the word And to this end more knowledge I think is requisite to the discharge of the Ministers calling now then perhaps was when errour was more modest and withall more restrained by a strict discipline Every man is naturally apt to applaud the production and birth of his own phansie and imagination so the Ethiopian thinks his black the greatest beautie and through pride which is the womb of errour to vent and broach this phansie though to the disquiet of the Church therefore if not restrained by fear for men naturally are slavish not ingenuous much more if publickly authorized usually it appears with the face of authority and the devil will be sure to promote it he will send up the smoke of the bottomless pit to obscure the beauty of truth he will get in his cloven foot and divide the seamless coat it being the maxime of his Politicians Divide Impera Divide and Rule and here indeed is the source of all the errours of our times Now then we as Saint Paul whose spirit was stirred in him to see the idolatry of Athens and whose zeal would not suffer him to do any thing against the truth but all for it we should lay out our time to fit our selves with weapons to fight against errour and defend the truth and to countermine
ose who think these not worth lending an ear too The Gibeonites may draw water to the Sanctuary the Egyptian pearls may enrich the Israelites the Gentiles may be afforded an outward room in the Court of the Temple There is certainly excellent use of the Fathers of the Church to evidence the consent of truth and unity in several ages and if ever to be listned to in this age wherein we have almost lost the truth in a crowd of errours wherein yet they are most neglected To me next to Scripture-evidence universal consent if there be such a thing to be found seems the most cogent for embracing doctrines of faith we should especially attend to what the Revel 2. 7. Spirit saith unto the Churches But others may be listned to so they be cited without affectation and vain-glory S. Paul was resolved against coming to his Corinthians with enticing words of mans wisdome as desiring to know himself and preach to others nothing but Christ and him crusified yet himself hath adopted more then one of the expressions of the Heathens into Scripture and especially when he preached at Athens cited one of their own Poets Act. 17. 28. But all others are onely to be heard as they conform to the word of God which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most worthy to be heard That 's the first Secondly As most necessary to be heard and that both in respect of Divine command and in reference to our own good for our illumination for as Clemens saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal 19. 8 9. Clemens p. 30. so is the world so is the soul without the light of the word of God notwithstanding all the star light of other knowledge So necessary for the begetting and increasing faith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 2. and the Apostle makes it an impossibility in an ordinary way to believe without hearing Rom. 10. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall they believe that is ordinarily they cannot So again necessary for the begetting and upholding the comforts through the Spirit creating the fruits of the lips peace In a Isa 57. 19. word necessary as the fiery pillar to gvide us to our heavenly Canaan for 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 5. 20. the word of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. 26. the Gospel of salvation Ephes 1. 13. Necessary for our spiritual strength and growth the vvant of it is compared to a famine What weak bodies have men in a famine what starved souls under the want of the word of God so as it is most worthy of hearing in it self so most necessary to be heard in respect of us It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It did not profit that is not truly and savingly From this exposition you may easily prevent me in your thoughts in what must be the subject of my discourse viz. Unprofitableness under the means of grace the preaching of the Gospel In speaking to which lest as it was said of Diogenes that he trampled upon Plato's pride but majori cum fastu I should preach unprofitably whilest I speak against unprofitableness under preaching I shall confine my self to this plain practical and I hope profitable Doctrine The generalitie or most of those who hear the word do not truely Doctrine and savingly profit by it A truth which they that run may read in the experience of this present age in which I think I may say it without any dishonourable reflexion upon the former or pride of present times the Gospel was never more frequently or powerfully preached yet how little profit by it I call to witness the profanation of Sabbaths noon day-sins neglect of ordinances contempt of Ministers those monstrous Sects and Heresies those outrages and that profaneness which prevails amongst us which might justly astonish and amaze us did not this lessen the wonder that from the first preaching of the Gospel it hath been so At the first dawning of the Gospel in that promise of the seed of the woman to break the serpents head yet Cain a murtherer Afterward Noah was a preacher of righteousness yet the old world remain ungodly Isaiah 2 Pet. 2. 5. Isa 53. 1. complaineth who hath believed our report Descend to our Saviours times there you finde Christ himself preaching the Pharisees deriding him Luke 16. 14. In the Apostles times Paul preached Christ at Athens and there he is accounted a babler and a setter forth of strange gods Acts 17. 18. Again he preacheth to a company of women and onely Lydia's heart 's opened Acts 16. 14. Simon heard the word and yet remained in the gall of bitterness Acts 8. 23. And the Apostle applies the Prophets complaint to Gospel times Lord who hath believed our report Rom. 10. 16. The Word is compared to meat but the richest fare will not make some men fat and thriving to seed yet you know in the Parable Mat. 13. 3. but one of those four grounds into which it was cast was good and brought forth fruit verse 23. So though this seed of the Word was sown in Jerusalem by the hand yea and watered too by the tears of her Saviour yet she remained fruitless and barren Luke 19. 41. and at Christs second coming he shall finde iniquity abounding charitie cold and scarce faith on the earth Matthew 24. 12. In prosecution of which Doctrine I shall shew First What it is savingly to profit by the Word Secondly The grounds and reasons of most mens unprofitableness under the Word Thirdly Apply it in two words one to the Minister and the other to the people For the first 1. Partic. In this it is necessarie to speak distinctly thereby to correct those common mistakes whereby most men do dangerously delude themselves One remembers the Text a second picks a flower of Rhetorick a third runs away with a notion a fourth admires the preacher a fifth gets a little floating head-knowledge a sixth makes a few formal resolutions a seventh is somewhat moved and affected at a Sermon another lastly praiseth the quaintness and elegancie of the preacher and each of these thinks himself abundantly profited by the Word It is then I. Not to profit and advantage a mans self in the world by the profession and constant hearing of the Word though this be all the profit they look after who count gain godliness Men care for 1 Tim. 6. 5. the Gospel no longer then it is consistent with their wordly advantages who when they come to serve God in attendance upon his word secretly sacrifice to the Idol Self and propound no more to themselves then secular advantages Quantas nobis divitias comparavit haec fabula Christi as Leo the tenth was oft heard to say Men may esteem the Gospel but a Fable and yet adhere to it for outward advantages care not for Diana but her silver-shrines that affect not the Gospel so much as that respect and
which consequently must rust and decay An unprofitable hearer oft makes a cold careless dull preacher and besides God for your unprofitableness may withdraw his assistance and gifts and drie up the breast for your neglect of the sincere milk of the Word 3. As that which sweetens all his enjoyments A large revenue a great living a fair repute a fulness of outward accomodations satisfie not a faithfull Minister while the people remain unprofitable that he sees not the fruit of his labours 4. It is your own concernment and interest For it is sad if the Word preached profits you not for if not this probably nothing else will as Abraham told Dives soliciting for one to be sent from Luke 16. 51. the dead to his brethren If the Word profits you not the case is desperate You had better never have heard of the Word a Turk and an Indian will come off better then you at the last day Mat. 10. 14 15. It will be sad for Capernaum exalted up to heaven in the enjoyment of the word and ordinances at that day for not profiting by them to be thrown down to hell so for those unbelieving Jews here to whom the Gospel was preached as well as to us but the word did not profit them HEBR. 4. 2. The word preached did not profit them THe second ground of not profiting by the word preached is in respect of hearers II. Sermon First A careless negligent non-attendance to the word preached when mens thoughts are not gathered up but roving their eyes gazing about their ears not fixed upon the word of God when they bring their bodies hither as so many carcasses but their souls are elswhere The covetous mans soul is locked up in his chest at home and there idolizing in his thoughts his Mammon of unrighteousness while he should be serving God in the Temple the voluptuous Gallant comes there for fashion in the mean time his thoughts are taken up with the newest fashion or perhaps with his hawks and hounds the ambitious man while taking a nap at Church dreams of honours and preferments so that we may say as Seneca did of the Philosophers schools Magnam hanc anditorum Scnec â—p 108. partem videbis cui Philosophi scholae diversorium otii fit Many make the Church a meeting-place of idleness indeed God complains of this himself Ezek. 33. 31. They come unto thee as the people cometh and they sit before thee as my people and they hear thy words but they will not do them forwith their mouth they shew much love but their heart goeth after their covetousness their thoughts are wandring in the world while their bodies are confined to the Church And this non-attendance is much to be lamented that many whom you shall observe with a constant unweariedness attentive to a ballad idle tale or at a stage-play at an hours Sermon and preaching of the word of God are tired dull heavy drowsie and unattentive so that we may lay it to the charge of our Auditours that Demosthenes reproves the Athenians for that when he made an Oration de Asini umbra they were all very attentive to hear him but making another 〈◊〉 Câ—s Con. de salute Graeciae they all deserted him Many can lend an eare to a tale a fable or Romance who are negligent and non-attendant upon the word of God and this must needs prove unprofitable upon a double account I. It is so in the acquiring of all other knowledge if he that learns regards not what is read unto him as suppose a scholar his Tutours lectures or an apprentice his masters directions he is not like to profit by them so it is in getting wisdome by the word of God if we would profit by it we must be such as the Auditours were in Luke 19. 47 48. of whom it is said they were very attentive to hear him II. When God comes by his Spirit to make the word effectual to any soul he raiseth it to an holy and careful attention to the word preached This is most evident in that pregnant place Act. 16. 14. concerning Lydia whose heart the Lord opened that she attended to the things spoken by Paul and how oft does our Saviour provoke the attention of his Auditours by this expression He that hath an ear to hear let him hear You must bring an holy attention of body and intention of minde if ever you intend savingly to profit by the word of God as it is said of those in Acts 8. 6. They gave heed unto those things which Philip spake Secondly The proposall of wrong ends in hearing the generality of hearers do not propound to themselves those ends for which God hath appointed the preaching of the word such are the inlightning strengthning comforting quickning convincing of souls and upon search it will be found but a few come for those ends Some come into the Church as if a man should go into an Apothecaries shop not for a medicine to cure them that were well but for a Recipe to sleep I call to witness the drowsiness and laziness of many Others are Athenian Auditours come onely to hear something that is new Others out of custome because others do Acts 17. 21. and themselves have been accustomed to it Others out of fashion more then devotion Others come to contradict and oppose as the Jews did Paul Acts 13. 45. Others not as they should do willing to be judged by the word of God but to judge it and the preacher for it which make the pulpit not a tribunal before which they should be judged but a bar before which the preacher must be cited censured and judged these come to pick a hole in the preachers coat not out of a conscience of their dutie in hearing and obeying the word of God Others come out of affectation of eloquence as a man goes to an Oration or Comedy and then it is no wonder that whiles he catches at the shadow of Rhetorick as the dog in the fable he looses his spiritual food the bread of life These are like the proud Greeks which seek after wisdome to whom the preaching of the Gospel seems but foolishness Others come perhaps 1 Cor. 1. 13. to promote their interest in the world like those hearers of our Saviour John 6. that followed him for the loaves Others come onely to hear not to learn or practise Sicut in theatrum voluptatis Seneca ep 108. causâ ad delectandas aures as Seneca speaks of some who came to hear Lectures of Philosophy Non id agunt ut aliqua vitia deponant ut aliquam legem vitae accipiant mores suos exigant sed ut oblectamento aurium perfruantur Aliqui cum pugillaribus veniunt non ut res accipiant sed verba c. Others come with their table-books which though good is not sufficient Others to see and to be seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens expresses it as Clem. pag.
outward exercise of them from which place we may note 1. That there can be no profiting without a door of utterance 2. That God must open it as he did for Moses who was of slow speech Exod. 4. 10 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Clemens Alexandrinus God is the onely teacher of us to speak and of you to profit He must open our mouths and your hearts as he did the heart of Lydia and the word to both before it can profit So God saies in regard of the people Esay 48. 17. and so Christ promises to his ministers Luk. 21. 15. 3. Prayer is the key to open this door of utterance to reveal the secret cabinet of Gods will and word Knock and it shall be opened is Christs promise in Matth 7. you must knock by prayer at the gate of heaven that this door of utterance may be opened to the Minister S. Paul mentions this to his Corinthians 2 Cor. 1. 11. II. That God would open your hearts God must do both or neither will be done Acts. 16. 14. S. Paul prayes for his Ephesians chap. 1. ver 17 18. and David for himself Psal 119. 18. Cathedram habet in caelo qui corda docet saies S. Augustin You may open your eares Lib. 4. cap. 16. de Doct. Christ to the word of God and all the while your hearts may be shut against it unless God open that As our Saviour spake to his disciples Having eares hear you not c. so it will be with every one whose heart God doth not open the Minister may bring the Word to the eare but it is the spirit onely can carry it effectually to the heart Prov. 20. 12. The hearing eare and the seeing eye the Lord hath made even both of them God must not onely give thee the word but an eye to see it and a heart to embrace it as it is said of Christs preaching to his two disciples Luc. 24. 45. Then opened he their understandings that they might understand the Scriptures The summe of it is Prayer is the means to open the Ministers mouth to speak and your hearts to entertain the word so as to profit by it and therefore neglect of this must needs cause unprofitableness The Wiseman directs you to this course as in Prov. 2. 2 3 4 5 6. It is the Lord onely that gives it and if you would have it from him you must crie after it If any of you lack wisdome you must ask it of God James 1. 5. How deeply are most men to be charged here I accuse none of you but I wish you to deal faithfully with your selves How seldome do you pray seriously to God before you come here Have you this morning been upon your knees earnestly begging of God for the Ministers and your selves if not no wonder if you go away as you come charge it upon your selves quarrel not with God his Ordinances or his Ministers as the cause of your unfruitfulness if you come without praying I do not wonder that you go away without profiting Fifthly Pride when men come with proud hearts to the preaching of the word they are more ready to scorn and oppose the word then to profit by it This hinders I. Pride of our own righteousness When men are puffed up with a conceit of that they discover not their want of the word of God and so undervalue and sleight it this was the reason why our Saviours preaching wrought so little upon the Pharisees as you may see John 39. 40. they were not convinced of their blindness and sin but lifted up with an opinion of their own holiness so it was with the Jews too Rom. 10. 3. If ever we intend to profit by the word we must come emptied of our own righteousness and breathing after the righteousness of Christ held forth in the Gospel An humble though notorious sinner will profit more at the word then a proud self-justitiarie as the Publicans did at the preaching of our Saviour more then the Pharisees II. Pride of our own knowledge this makes men think that constant preaching of the word is needless we shall hear nothing but what we have heard before we know it as well as the preacher can tell us this is the pride of mens hearts It was the Athenians pride of their Philosophical notions which made them esteem Paul's preaching as a vain babling Acts 17. As some proud scholars think themselves beyond their Tutours reading so many are too goodly to be taught High Seraphical souls that are lifted up above ordinances that pretend to such growth that they can live without this spiritual food there is pride of heart at the bottome of all In heaven we shall live immediately upon God but here mediately by his ordinances there we shall see face to face but here in the glass of the word and if we desire to profit by it we must bring an humble frame of spirit Jobs language would become us well Job 34. 32. That which I see not teach thou me wait at wisdomes gates for further discoveries for here we know but in part and see nothing but darkly the best of us had need daily of eye-salve from Christ to have our eyes opened by the word we Acts 26. 18. must become sensible of our ignorance and in this become fools that we may be wise this pride must needs make the word unprofitable upon a three fold account 1. It makes men untractable and unteachable A proud heart is apt to set up many carnal reasonings and proud imaginations which exalt themselves against the word those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Cor. 10. 4. whereby they quarrel with the truth of God as Nicodemus when our Saviour preached to him of regeneration he was as at his How can this thing be John 3. It was this pride made the Greeks count the Gospel foolishness 1 Cor. 1. 23. This pride makes men despise the word and they think it a kinde of pusillanimitie of spirit to submit to it who is the Lord saith proud Pharaoh Exod. 5. 2. and thereupon rejects all his messages by Moses so those proud Jerem. 44. 16 Jews in Jeremiah Clemens Alexandrinus saies The word is not to be submitted to the judgement of those who are not yet humbled but have their minds pre-occupied and prejudiced by proud carnal reasonings Observe what the Psalmist saies Psal 10. 4. God is not in the thoughts of his heart The proud will not seek after God that is in his ordinances he thinks it needless or else below him the proud Pharisees were of all other men the most untractable of Christ's doctrine 2. Because pride makes men unwilling to hear what may most profit A proud heart cannot endure to hear his particular sins his darling corruptions struck at or discovered by the word of God A particular reproof of sin is certainly the most profitable 2 Tim. 4. 2. and this a proud heart cannot endure If Christ reproves
pretended Enthusiasmes But IV. Attend to the word preached till that time and then you shall be exempted but I pray mistake not it will not be till you come to heaven then onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day-star will fully appear in your hearts The Apostle here seems to me to oppose this and the other world While we are here in this world we are but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore need to attend to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to a light to guide us but in the other world Christ as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall arise with an immediate and clear light upon our souls When we shall not need the medium of Ordinances but shall see God face to face then shall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dawn that the Apostle speaks of then they shall arrive at heaven where they shall have no need of the candle of Ordinances nor the Sun but the Lamb shall give them light Apoc. 22. 5. So long as the best of us are on this side heaven we have but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in a dark place Indeed we have a clearer light shining now then was in the Old Testament but if compared with the light we shall enjoy in heaven it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a dark place and thus learned and judicious Calvin in terprets the words Ego hanc caliginem cujus Petrus meminit ad totum vitae stadium extendo ac diem tunc demum nobis illucere interpretor cùm facie ad faciem videbimus quod nunc cernimus per speculum in aenigmate It is true that the Sun of righteousness does shine in the Gospel and by that into our hearts but in the greatest communication of light there is a mixture of some darkness We are in the body but as in ergastulo as in a prison though some light come in by the craneys yet more darkness remains upon us Then shall the day fully appear when all clouds of ignorance and errour shall be scattered and the full rising of the Sun of righteousness be upon us Here Calvin observeth Nos tantundem absumus à pleno die quantum à perfectione fides nostra abest our light here is but dim our faith but imperfect therefore while we live in the world we shall want the lamp of the word to guide us without which we walk but in darkness They live upon death it self as Clemens elegantly and see no more then one wrapt up in thickest darkness of the most obscure night The full appearances of God are in heaven here he manifests himself by his word and to expect other ways of discoverie is but to tempt God Attend then to the word of prophesie till the day-star ariseth that is till you come to see God face to face and then no use of Ordinances in the interim attend upon it as the ordinary instituted means of your spiritual proficiencie Content your selves with this manna while you are in the wilderness and then you shall eat of the milk and honey of that heavenly Canaan which is above 5. I enjoy God in my private retirements and live immediately upon God and is not this a happy anticipation of heaven Yes too happy for any one to enjoy on this side heaven It was above the estate of man in innocency to whom then there where means and Ordinances appointed as the Tree of life which some assert as a means of preserving that immortality in which he was created but all agree about it as a Sacramental sign of that eternity which he should have enjoyed in happiness upon performance of obedience which God required Our enjoyment of God here is in and by the Ordinances we see the power glory of God in the Sanctuary as it is Psal 63. 2. an immediate vision is a reserve for heaven Here God is to be seen as revealed in the word there we shall see him as he is here in a glass there face to face here enjoyed in prayer hearing and other duties which are our spirituall converses with God there in an immediate vision and fruition And this I take to be the meaning of that expression in 1 Cor. 15. 28. That God may be All in All when as it is said ver 24. that then cometh the end when he shall have delivered up the kingdome of God viz. as to the manner of Administration by the preaching of the word and other Ordinances then there shall be none of these for that fruition of God immediately shall be in stead of them all 6. And lastly I have attended long many years upon the word preached and I finde no profit therefore it is in vain to attend any longer I confess the non-proficiency of so many under means is a great discouragement both to Minister and people S. Paul was inclined to be discouraged upon this account as appears by Acts 18. comparing the 6 the 9 and 10. verses together and to the people as if their fields should yearly be sown yet remain barren it would much discourage them to sow them again therefore give me leave to speak a word or two to each I. To the Minister Hast thou preached long and no profit appears in thy people First mourn in secret for it water the word with thy tears thus did Christ over Jerusalem whom he had oft discovered himself to and preached Luk. 19. 41. Peter wept himself before he converted others Secondly pray much that it may profit you may profit more pietate orationum quà m oratorum facultate saith S. Augustin a praying Minister will profit more then an eloquent oratour Thirdly reform thy self perhaps thy sin may hinder the efficacy of the word and the seed may not thrive because thou sowest it with a leprous hand Observe what Christ saith to Peter Luk. 22. 32. When thou art converted strengthen thy brethren and when thou art converted thy self it is like that thou maiest profit more by thy preaching But Fourthly by no means give over the peoples neglect of theirs cannot exempt thee from thy duty Wo be to me if I preach not saith S. Paul and whether the people will hear or whether they will forbear we must preach for 1. thy word may profit afterward we must not limit God but attend our duty when Elias was so much discouraged God had seven thousand reserved so when Paul was disheartned God encourages him with this I have much people in this city Acts 18. 10. It is an excellent saying of Seneca An profecturus sim nescio malo mihi successum deesse Seneca ep 25. quà m fidem It is better for us to be unsuccessive then disobedient It is not for us to know the times and seasons which God hath reserved The husbandman sowes his seed though he can give himself no assurance of a crop which Metaphor the Apostle leads us unto Jam. 5. 7. he does not sow and reap both in a day 2. The
at vers 11. and therefore we must not quarrel with the wisdome of God in it 2. the end for which God hath designed this variety viz. our profit at vers 7. there are not the meanest gifts but an humble self-denying Christian may make use of and profit by 2. This prejudice reflects dishouourably upon God and takes his glory and gives it to the instruments God will have the glory of his power and mercy to be magnified and therefore sometimes uses the meanest gifts to the greatest ends As this advanced his glory at the first that the Gospel should be propounded by such inconsiderable persons as a few fisher-men God consulted his glory when he put this heavenly treasure in earthen vessels 2 Cor. 4. 7. Look not on glittering of the sword but to the hand that weilds it look up from men to God as S. Peter spake to the men of Israel Act. 3. 12. concerning the cure wrought upon the lame man Why gaze ye on us it was not we but God God often uses feeble instruments that himself may have the greater glory and layes aside great parts when men begin to glory too much in them The same truth is John 3. 8. preached by all and the Spirit bloweth where he listeth 3. Perhaps he denies his abilities for thy good He could be Seraphicall and in the clouds but he stoops and descends to thy capacity and denies himself that he may gain thee S. Paul was wrapt up into the third heaven and could speak with tongues more then all 1 Cor. 14. 18. and yet desired to speak rather to edification Judge charitably it is likely the Minister denyes his excellency as desirous that thou shouldst be brought in love with the naked truth of the Gospel and not with the dresse it comes in that the Gospel may come by its own power and efficacy upon thy soul therefore he studies a familiar plainness 4. The abler thy Preacher is if thou profit not so much the more by him the greater will be thy condemnation Satisfie not thy self therefore with this that thou livest under an able Minister men may affect this more for their credit then aiming thereby atttheir profit nor let this exalt thee in contempt of others thy account will be the greater and if thou profitest not so much the more very sad How sad will it be for Jerusalem who had Christ preaching amongst them yet refused and rejected him and those against whom the Apostles shaked of the dust of their feet for the not-entertaining of the Gospel and for you Brethren who enjoy as much of Gospel-light as ever appeared upon the world if you shall be found unprofitable at that day when many who have lived under less means shall be found improved suitable to the means they lived under and so consequently rewarded and you who have been under the richest dews of heaven be found unfruitfull you shall be dispatched with the unprofitable servant Matth. 25. 30. Take you and cast the unprofitable servant into outer darkness there shal be weeping and gnashing of teeth Away then with these prejudices which must needs make the word unprofitable while one quarrels with the method another with the expression a third with the matter a fourth with the delivery the word is like to profit little Seventhly The seventh ground is hardness of heart That natural hardness which is in every one of us much hinders the working of the word of God in us that heart of stone resists the divine impressions of the word and therefore God when he promises to write his Law in our hearts he first promises to take away this heart of stone Ezek. 36. 26 27. One thing in the stonie heart is impenitrableness and this makes men threatning-proof and judgement-proof they tremble not at the one nor are broken by the other And this especially when the soul comes to be hardned by custome in sin the seed you know which fell on this ground perished Hardned Pharaoh slighted all Moses's messages and remains hard under varietie of Gods judgements both threatned and inflicted Observe the exhortation of the Apostle Heb. 3. 13. To day if ye will hear his voice harden not your hearts as if he had said If once your heart be hardned it will be to little purpose to exhort A hard heart may be moved by the word of God but still remain and afterward message of God but still remain and afterward grow more obdurate Pharaoh is a sad example whom every message of God hardned more As rain may wet a stone outwardly but still it retains it's innate hardness so it is possible a hard heart may seem outwardly to melt into some tears the effect perhaps of a mans natural temper and constitution yet remain hard and unbroken as it was with those in the Prophet Jerem. 5. 3. Thou hast smitten them yet they have not grieved c. Notwithstanding the varietie of Gods providences the Prophets solicitations to return they remained hard The Scripture calls this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 8. the spirit of slumber so deep and dead a slumber that the threatnings of the word cannot raise or awaken them out of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks of the Ephesians in chap. 4. 19. they feel no impressions of the word upon them nay it makes them to rage against it as the Jews did Acts 7. 51. Ye do alwaies resist the holy Ghost that is speaking by the Prophets and Apostles as appears verse 32. The hard earth must be broken up e're your seed will thrive in it so must the hard heart that the seed of Gods word may take rooting in it The word is the instrument of the Spirit to break up the heart and therefore compared to a hammer that breaks the rock in pieces Jerem. 23. 29. and till this be done there can be no profiting by the word Josiah was of a tender heart and so melted at the word of God in 2 Chron. 34. 27. so must all be who intend savingly to profit by the word There is indeed a hardness of heart which excludes all possibilitie of profiting by the word I mean when God seals up men judicially under unprofitableness for their former resisting and opposing the word of God Of which I understand that place John 12. 40. He hath blinded their eyes and hardned their heart that they should not see c. This was Pharaoh's case when he had hardned himself God at last hardned him so that he refused the messages of God to him by Moses till he was utterly ruined when mens consciences as the Apostle saith are cauterized and seared they grow insensible under the word of God and the shinings of the Gospel as the Sun the clay more hardens them as it fared with the Jews Ezek. 2. 4. for all his oft speaking unto them they were impudent or as it is in the margin Hard of face Eighthly The eighth ground is unbelief This
14. 16. and who want the Gospel and the preaching of Christ and so consequently are without a possibility of believing in an ordinary way for Rom. 10. 14. How shall they believe in him of whom they have not heard Have all within the sound of the Gospel this No surely for Christ saith Matth. 11. 25. I thank thee O Father because thou hast hid these things from the wise and prudent and hast revealed them to babes God gives grace sufficient to all men to leave them without excuse and vindicate his judicial proceedings against them from all charge of injustice but that God gives all sufficient grace to elicite supernatural acts of faith and other graces in order to eternal salvation I cannot believe so long as that discriminating Text is upon record in the word Matth. 13. 11. To you it is given to know the mysteries of the kingdome of heaven but to them it is not given And while Scripture peculiarizeth this grace and determines it to the same latitude with divine purpose and election God hath called us saith the Apostle 2 Tim. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own purpose therefore there can be no universal grace without universal election because the actual bestowing of converting grace is the issue of election Eph. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath blessed us with spiritual blessings according as he hath chosen us before the foundations of the world 3. In respect of a peculiar providence of God whereby he takes care of and watcheth over his peculiar people God exerciseth an universal providence over the world Psal 36. 6. he preserveth man and beast but he hath a special care of his own people and thus I conceive you must understand that text 1 Cor. 9. 9. Doth God take care for oxen that is not comparatively to the care he hath of his people When judgements are upon the rest of the world God hath then a special care of his Peculiar God calls his people his hidden ones Psal 83. 3. that look as you hide your jewels in time of plunder so God hides his peculiar by his providence in times of danger Thus he hides Noah in the Ark when a deluge overwhelmed the world and secures Lot when fire from heaven destroyed Sodom David was confident of this special providence of God In the time of trouble saith he he shall hide me in his pavilion in the secret of his Psal 27. 5. tabernacle shall he hide me he shall set me upon a rock and so elsewhere he saith Thou shalt hide them in the secret of thy presence from Psal 31. 20. Psal 143. 9. the pride of man and Deliver me O Lord from mine enemies I flie unto thee to hide me God hides good Josiah lays him up under ground as many doe their plate and jewels in time of war safe from 2 Kings 22. 30. the evil to come He hides Jonah in the Whales belly from the rage and fury of the waters Observe Deut. 32. 9 10. For the Lords portion is his people he found him in a desert land in the wast bowling wilderness he led him about he instructed him he kept him as the apple of his eye 4. In respect of peculiar audience and acceptance They have as the hand of God to protect them and the heart of God to love them so the eares of God to hear them The eyes of the Lord are upon the Psal 34. 15. righteous and his ears are open to their cry saith David As God hath an open hand to relieve them so an open ear to hear them whereas the wicked of the world finde God turning a deaf ear to their prayers Prov. 15. 8. they are but abhominations unto him If I regard iniquity saith David Psal 66. 18. the Lord will not hear me Quantum à praeceptis tantum ab auribus Dei longè sumus saith Tertullian If you aske the English of it Solomon gives it Prov. 28. 9. He that turneth away his ear from hearing the law even his prayer shall be abhomination But now memoria praeceptorum viam orationibus sternit in caelum as the same Father goes on Obedience procures us audience in the court of heaven as the Allegiance of a subject doth in princes courts upon earth The prayer of the upright is Gods delight Prov. 15. 8. These are Gods peculiar favourites therefore their petitions are heard they have a friend and Advocate at Court to put them up and present them and a promise of audience whatsoever ye shall ask in prayer believing Matth. 21. 22. ye shall receive If at any time they miscarrie it is by reason of the unbecomingness of their petitions either they ask what is not honourable for God to give or safe for them to receive at least Jam. 4. 3. not at present or they ask amiss as to the manner 5. In regard of a peculiar covenant which God hath made with them I mean the covenant of grace Indeed all professing Christianity are I conceive within the covenant in respect of outward administrations and priviledges but the benefits of the covenant remission justification adoption and the rest belong onely to the elect-regenerate Gods peculiar The conditional covenant is in the Ezek. 16. 8. dispensation of the Gospel offered to all and the grace of the covenant upon the condition but there are a peculiar people in behalf of whom God hath undertaken for the working of the condition in them as well as bestowing the benefit upon them Jer. 31. 33. But this shall be the covenant that I will make with the house of Israel after those days saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God they shall be my people Thus I think it may be safely expressed The covenant of grace is tendred to all the grace of the covenant given but to some Gather my SAINTS together to me those that have made a covenant with me by sacrifice Psal 50. 5. Sacrifices were for confirmation of covenants 6. In respect of peculiar chastisements and corrections Daily observation tells us that God afflicts good and bad but with a vast difference he afflicts his own people in a special peculiarity these as a father his children wicked men as a Judge doth a malefactour Therefore notwithstanding what some of late have written to the contrary I cannot submit to call the afflictions of Gods people properly punishments because they issue not from pure justice which was satisfied by Christ so far as vindicative on the behalf of believers by which though afflictions and death it self were not wholly removed yet changed into chastisements and trialls The afflictions of the godly are sometimes the issue of the anger of a provoked father and that mixed with love for whom the Lord loveth Hebr. 12. 6. he chasteneth but not the effects of his wrath as an incensed Judge They differ as much
to What thankfull admiration should it create in our hearts and we say with Mary Luke 1. 46 47. My soul doth magnifie the Lord and my spirit hath rejoyced in God my Saviour that he should thus come into the world to save sinners of whom we are chief Fifthly How Christ carried on this design or in what respects Partic. 5. be said to save sinners I. Not barely by giving himself an example and pattern for a Christians imitation It is true that Christum imitari salutis via est which Socinus make his ground for this assertion to imitate Christ is the way to salvation It lies upon Christians as a duty to walk as he walked 1 John 2. 6. He that saith he abideth in him ought himself also so to walk even as he walked And it is one end of Christs death to set us a copy of patience and submission 1. Pet 2. 21. Because Christ also suffered for us leaving us an example that ye should follow his steps And it is as true that whoever expects upon good grounds Christ for his purchase must take him as his pattern and example but through the rebellion of the flesh and the temptation of Satan it comes to pass that the best of us can but imperfectly imitate him and so still stand in need of a Saviour to satisfie for the imperfections of our obedience through whom it must be accepted Besides in this sence the Prophets Apostles and Martyrs may be called Saviours as setting us an example of piety and patience and so the Apostle bids us to account of them Jam. 5. 10. Take my brethren the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience And therefore we must rise higher then this in conceiving Christ to save sinners therefore the Apostle where he propounds the death of Christ as an example of patience suggests it also as an expiation for sin and purchase of our pardon as 1 Pet. 2. where exhorting to patient suffering for well-doing after the example of Christ ver 21. For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps he adds at ver 24. who his own self bare our sins in his own bodie on the tree that we being dead to sin should live to righteousness by whose stripes ye were healed And it is the issue of Christs undertakings his death and purchase that we are redeemed from sin and freed to walk in imitation of Christ in righteousness and holiness then which Scripture speaks nothing more plainly as is clear from Gal. 1. 4. Who gave himself for our sins that he might deliver us from this present evil world and 1 Pet. 1. 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation c. and so Titus 1. 14. Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works II. Not as Christ is an instrument to convey salvation to sinners which is another account Socinus gives why Christ may be said to save sinners It is true indeed that Christ doth bestow and confer eternal salvation upon sinners yea but not instrumentally and principally but in joynt efficiency with his Father who as one in being so in working as in John 10. 28 30. therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Authour of eternal salvation Hebr. 5. 9. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3. 15. the Prince of life III. Not onely because he revealed the way of salvation to sinners though this be true yet it is too short and insufficient for thus the Prophets Apostles and Ministers of the Gospel may be said to save sinners as laying before them the way and opening to them the Gospel of salvation So the Apostle of himself 1 Cor. 9. 22. I am made all things to all men that I might by all means save some and Acts 16. 17. it is the confession of the Damosel possessed with the spirit of divination These men are the servants of the most high God which shew unto us the way of salvation he exhorts Timothy so to preach as that he may save them that hear him 1 Tim. 4. 16. If Christ be only in this respect a Saviour then after he had by his Doctrine revealed the way to salvation his death was altogether needless upon which yet Scripture laies the great stress of saving sinners He is the Saviour of the bodie saith the Apostle Ephes 5. 23. he tells you how verse 25. he gave himself for it and expresly Tit. 2. 13 14. Who gave himself for us c. IV. Not onely by confirming this doctrine revealed It is true this was one end of Christ's coming so saies our Saviour himself to Pilate demanding of him Art thou a king John 18. 37. To this end was I born and for this cause came I into the world that I should bear witness unto the truth But who can imagine that God should give up his onely begotten wel-beloved Son expose him to the scorns of men frowns of God and at last to a cursed ignominious death onely for confirmation of Gospel-doctrine which was sufficiently done by the innocencie of his life and his miracles for it is said of the Apostles Mark 16. 20. That they went forth and preached every where the Lord working with them and confirming the word with signs following The Martyrs and Apostles might as well upon this account be called Saviours who sealed to the truth of the Gospel with their bloud as S. Paul saith of himself Acts 20. 23 24. The holy Ghost witnesseth in every city saying That bonds and afflictions abide me But none of these things move me neither count I my life dear unto my self c. to testifie the Gospel of the grace of God Christ is therefore said to save sinners by way of a real price paid and purchase made this Scripture speaks expresly Mat. 20. 28. where it is said The Son of man came to give his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome for many which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to redeem by way of purchase as those other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so frequently used in Scripture as to Christ giving hâ—mself for sinners 1 Tim. 2. 5 6. Coloss 1. 14. So that Christ did truely pay to God a price for the Salvation and recovery of sinners Ephes 5. 2. The effects of which in reference to this end of saving sinners were 1. A perfect satisfaction to Divine justice which required the punishment for sin either in the person offending or in his suretie hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such like expressions in Scripture an oblation a ransome a propitiation for sin 1 John 2. 1. hence those expressions Isaiah 53. 5. The chastisement of our peace was
whose prayer was hypocrisie would see oft a mote in his brothers eye and pretend to a skill and desire to pull it out when he neglects the beam in his own He that is so much abroad it is to be feared he seldome turns his eyes inward to consider the plague of his own heart The Pharisee boasts that he is not as the Publican but the good Publican strikes upon his own breast and saith Lord be mercifull to me a sinner It is our dutie Brethren to reprove others but nor uncharitably to condemn them This censorious uncharitableness is commonly the issue of a Pharisaical opinion of a mans own righteousness It was otherwise with the disciples Mark 14. 18 19. they say not Is it he or he but each ready to suspect and accuse himself Lord is it I so the Apostle here accuseth himself by a particular indictment here in the gross of whom I am the chief Whereas in respect of others a Christian thinks it better to wrong himself by an over charitable credulitie then others by unjust censures and suspicions but before God none accuse themselves more hereby magnifying more the grace of God in pardoning haec ejus accusatio est laus salvatoris saith Ambrose accusing himself he exalts his Saviour who came into the world to save sinners of whom he accuseth himself as the chief That 's the third IV. Vox spiritualiter illuminati as the words of the Apostle inwardly enlightned to see and discern the nature of his former sins and this is one thing in which every true Christian is enlightned S. Paul in his unregenerate estate thought in his conscience he was bound to oppose the Gospel of Christ as he tells you himself Acts 26. 9. but now he discovers the horrid nature of his blasphemie and persecution and unbelief and therefore oft heightens it Gal. 1. 13. Carnal hearts do not see the evil of sin and therefore think it a light small matter they 'l be playing with the serpent as not feeling the sting of it but when a Christian spiritually enlightned sees sin through the glass of the law and the bloud of Christ it appears in its proper colours Thus to S. Paul by the law sin appeared exceeding sinfull Rom. 7. and himself here The greatest of sinners That 's the fourth V. Vox confitentis as the words of S. Paul confessing his sin He was primus in ordine confitentium saith Aretius upon the place as readie to acknowledge his sin as any and surely this is a great Christian dutie however many now a-days are high-flown into raptures and ecstasies and cry down Confession and Repentance as legal The Saints in Scripture have been express and frequent in this duty David frequently in the Psalms Psal 32. 5. and fully Psal 51. 2 4 5. confesses his original corruption Read holy Ezra's confession Ezra 9. 5 6. See Daniels holy and humble confession Dan. 9. 4. he recounts particular sins v. 5 6. so continues till v. 16. thus Paul v. 13. and here I am the chief of sinners Hereby Christians acknowledge their liableness to Justice and magnifie the grace of God in pardoning as S. Paul v. 13. yet he obtained mercy Much like this of the Apostle is that of Tertullian in his book de poenitentia Peccator omnium notarum sum nec ulli rei nisi poenitentiae natus that is I am a most notorious sinner as if I were born to no other end then to confess and repent That brings me to the sixth thing as they are VI. Vox dolentis as the words of S. Paul mourning and sorrowing in the remembrance of his former and meditation of his present sins ut se humiliet adhuc dolet de sua incredulitate saith Ambrose upon the place the Apostle still mournes upon the consideration of his unbelief Though many even of those who crucified Christ as those Acts 2. were brought to a sence of their sin yet none more then Paul who now converted yet grieves for his former unbelief True Christians are tender hearted so easily melted into sorrow It is one thing which God workes upon the heart in conversion viz. a melting tenderness under sin How doth Mary Magdalen formerly notorious shed a fountain of teares how tender was Davids heart when he had cut of Sauls garment and numbred the people 2. Sam. 24. 10. And Christians oft mourn even after God hath pardoned them that they should by sin formerly so much dishonour him I question not but upon this account David watered his couch with his tears and some say Peter never heard the cock crow but he wept for the denyal of his Master and Austin in his confessions often aggravates and heightens his sin while a Manichee so the Apostle here reflecting upon his former blasphemy c. seemes with a tear in his eye to cry out Of whom I am the chief VII Vox ingemescent is sub onere the Apostle speaks this as sensible of the burden of sin so that he was the greatest of sinners in respect of his own sence and feeling As suppose one sick of the tooth-ach or head-ach cries out No pain is like my pain because he feels that by experience but other mens by speculation only so the Apostle here from an inward sence of his own sins calls himself the chief of sinners Here 's again a Character of a true Christian He is one to whom sin is a real burthen whereas a wicked man makes light of it sin is there in its proper place A wicked man is in his Element when sinning and Elementa non gravitant in propriis locis but a Christian having a heart of flesh so tender the least sin is a burthen to him David complains of his broken bones by reason of sin and that his sins were a burthen too heavie for him to bear and Paul here confesseth himself the chief of sinners VIII Vox fidei applicantis the words of S. Paul by a particular faith applying to himself that general truth that Christ came into the world to save sinners As if he should have said * Ad quoâ— venit primus ego sum Aug. tom 10. pag. 200. I am the chief of those sinners which Christ came to save This is the special art of saving faith to bring down Vniversal truths by particular application so did David Psal 116. 5 6 7. See he applies the general mercy of God to himself It is not enough to believe in the general that Christ came to save sinners for this is but historical which the divels believe and tremble because they have no part in him and thousands will be damned who profess they believe this but true saving faith is a fiducial relyance upon and particular application of Christ as coming to save me in particular as S. Paul did Gal. 2. 20. so 2. Tim. 1. 22. and hereafter there is layd up for me a crown c. c. 4. v. 8. and here he brings down this general
built up in the holy faith strenghned in the truth quickned in holiness and in a word through faith be brought unto salvation as is intimated in that of our Saviour John 20. 31. These things are written that you might believe and that believing you might have life But a little more particularly these are concerned in the search of Scripture 1. Those that are ignorant to be informed and inlightned This is one use of Scripture to be profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction 2. Tim. 3. 16. and the Apostle elsewhere tells us that whatsoever was written afore was written for our learning Rom. 15. 4. and this is it for which David so much extols the Law and word of God both in Psal 19. and 119. so frequently confessing that by these commandments he was made wiser then his enemies verse 98. that he had more understanding then his teachers verse 99. and so in many other particulars 2. The more learned and knowing Christians to be quickned and established None are so learned but may be scholars in the school of Christ none but may be further informed or by oft searching the Scripture be more strengthned and confirmed Desire the sincere milk of the word that ye may grow thereby saith the Apostle 1 Pet. 2. 2. Grow in grace and grow in knowledge 2 Pet. 3. 18. The word of God is not only seed to beget Christians but milk to strengthen and nourish them The want of the word is compared to a famine Amos 8. 11. In a famine when men have not a daily and constant supply of bread the strength and activity of their bodies decay and languish so will it be in the soul without a daily supply of this Manna this bread which comes down from heaven the Scriptures or word of God there will be a decay in knowledge and a languishing in our graces The most knowing Christian must search the Scripture to have his affections to Gospel-mysteries quickned and enflamed his faith established and his memorie quickned what the Apostle saith of his writing to the Philippians Phil. 3. 1. To write the same things for you it is safe and no less safe for the most knowing Christian still to be reading the same things again and again 3. Those that are distressed Christians to be comforted It was one end of writing the Scripture that we through patience of the Scripture might have hope Rom. 15. 4. and therefore must be one end of our searching them and David by experience found this true in Psal 19. 8. where he saies The statutes of the Lord are right rejoycing the heart and very frequently in Psal 119. as that the word was his comfort in his affliction verse 50. that Gods statutes were his songs in the house of his pilgrimage verse 54. that the law was his delight verse 92. and so in many other places much to the same effect And indeed here may we meet with supporting comforts suitable to every condition Here are examples of the patience and comforts of the Saints in the like cases Art thou in want and povertie Consider Daniel preferring his course fare of bread and water before the kings portion Dan. 1. Art thou under reproach and affliction for Christ Consider the Apostles rejoycing that they were counted worthy to suffer for Christ Acts 5. 4. Art thou called to the fiery trial Consider the three children untouched in the midst of the furnace Art thou despoiled of goods and children Consider Job upon the dunghil S. Chrysostom writing to Cyriacus the Bishop then in banishment tells him how he was comforted in the like case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If the Empress saith he will banish me let her Châ—ys ep 125. my comfort is the earth is the Lords and the fulness thereof If she will saw me asunder she may I fare no worse then the Prophet Isaiah If she will cast me into the sea I have the the example of Jonah If she will cast me into the fierie furnace so were the three children cast If she will cast me to wilde beasts so was Daniel cast into the den of lions c. Besides all these encouraging examples how many gracious promises are there upon record which are full breasts of consolation as it is in Isai 66. 11. a metaphor saith A Lapide upon that place taken from crying children who are quieted by the breast so are perplexed Consciences by the promises I have read of a woman that was much disquieted in conscience even to despair endeavouring to be her own executioner but was comforted with that place Isai 57. 15. For thus saith the high and loftie one that inhabiteth eternitie whose name is holy I dwell in the high and holy place with him also that is of an humble and contrite spirit to revive the spirit of the humble and to revive the heart of the contrite ones And of another man who being ready to dye Lord saith he I challenge thee by that promise Matth. 11. 28. Come unto me all ye that labour and are heavie laden and I will give you rest and so was comforted Here is a word of season to him that is weary as in Isai 50. 4. 4. The tempted Christian for strength against the onsets of Satan Here a Christian may meet with that armour by which he may quench the fierie darts of Satan Ephes 6. 17 David overcame Goliah with a stone out of the brook and Christ Satan not by his omnipotencie as he might but by a Scriptum est It is written If Satan assault thee this spiritual Goliah take one stone out of this brook a plain text of Scripture thou mayst conquer and triumph over him He enters the lists disarmed that is ignorant of the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom Doth Satan Chrysost Hom. â—n Coloss set upon thee by force Here is the spiritual panoply the whole armour of God especially the sword of the Spirit of which we may say as he of the sword of Goliah There is none like it Or doth he more cunningly endeavour to circumvent thee by his wiles and subtleties here thou mayst be so instructed that thou shalt not as the Apostle saith be ignorant of his devices 2 Cor. 2. 11. that so you may easily countermine his plots As he tempts to sin perhaps upon that suggestion that It is a little one but Scripture will tell thee Rom. 6. 23. The wages of sin that is of every sin and the least is death He bids thee Do what others do but the Scripture saith Thou shalt not follow a multitude to do evil Exod. 23. 2. He bids Put of thy repentance thou mayst repent afterward but the Scripture saith Esau found no place for repentance afterward although he sought it with tears He tells you You shall gain by sin but the Scripture tells you that this seeming gain will prove a real loss Matth. 16. 26. Or that these sins are full of pleasure but the Scripture
to make him throughly perfect 2 Tim. 3. 17. Nay it is so perfect a rule that the most specious observances and most glorious performances and most exact works are no way acceptable unto God if not commanded in and regulated by this word They may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shew of wisdome in will-worship as the Apostle speaks Coloss 2. 23. to the pleasing of men but not to the glory of God God gave Moses a pattern for making the Tabermacle and David of the Temple God hath set us a perfect rule of worship and holiness in his word and nothing pleaseth him but what is according to that rule When our Saviour told the woman of Samaria John 4. 22. We know what we worship We that is the Jews the ground sure was because the Jews had a particular appointment of God for their worship which the Samaritanes had not Therefore nothing must be imposed upon Christians as obligatory to conscience though something for order and decencie 1 Cor. 14. 40. as Divine commands or as the immediate worship of God or as duties essentially necessary in order to salvation This is justly abhorred as the Tyranny of the Church of Rome and as an infringement of Christian libertie and as a detracting from the perfection of the word of God Non ex arbitrio Deo serviendum est sed ex imperio What Tertullian saith of the Heathen worship I shall say of all will-worship which is besides the word of God Ex religione superstitio compingitur eò irreligiosior quantò Ethnicus paratior Men in this case are laboriously superstitious and take a great deal of pains to be irreligious It seems to be a strange expression Hos 8. 14. Israel hath forgotten his maker and buildeth temples but sure the reason is because God had appointed but one Temple To be righteous without or beyond the word of God is to be righteous overmuch and to make our selves over-wise indeed wiser then God himself which is forbidden Eccles 7. 16. Be not righteous overmuch neither make thy self over-wise why shouldest thou destroy thy self To offer to God observances not prescribed in his word is but with Nadab and Abihu to offer strange fire unto the Lord Levit 10. 1. strange because God had not commanded it The use whereof before we pass further shall be First An encouragement to search What encouragement must it be to men to dig in a mine when they may finde a fulness of what may supply all their necessities there is such a fulness in Scripture-mines Doest thou want information in matters of faith Here is a fulness of Saving truth Or doest thou want direction for thy life and walking with God here is a perfect rule of holiness Secondly When you have searched it walk according to this rule Take the word of God to regulate your lives by this is an evidence and note of a true upright sincere Christian to take the word of God as his rule So David describes them Psal 119. 1. Blessed are the undefiled in the way who walk in the law of the Lord that is a note that they are undefiled upright and sincere This evidenced Jobs uprightness Job 23. 10 11 12. And yet how few walk by this rule some by the fashions of the world custome and example of others education the invention of men and the like but David had another rule Psal 119. 113. I hate vain thoughts but thy law I love And there is a new lately unheard of generation now start up who neglecting the Scriptures pretend to be wholly led and guided by a light within them Let us if you think it worth the while examine this opinion and I think it may be confuted sufficiently by Mat. 6. 23. If the light that is in thee be darkness how great is that darkness Whence these things are obvious to be collected 1. That it is possible the light within a man may be darkness as the light which the Heathens had within them was who had their understanding darkned Ephes 4. 18. and as the light of every natural man is I Cor. 2. 14. 2. That if it be so it is a miserable darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How great is that darkness that is he that followeth such a light is in a lamentable deplorable condition as he that followeth the light of some Meteor in the night which leads him into ditches 3. This light within as being every mans pretence and in most men a false light and in one contrary to another must be tryed and then presently it supposeth some certain rule by which it must be tryed otherwise we shall never be secured from delusion and errour and this rule can be no other then the infallible word of God All that light is darkness which is not lighted at the Lamp of Scripture so the Prophet Isaiah tells us expresly Isai 8. 20. If they speak not according to this word it is because there is no light in them Therefore as David so all Christians should walk by that light Psal 119. 105. 4. If this opinion supposeth a light naturally set up in every mans soul which by following its direction may bring them to heaven then this is plain down right Pelagianisme and speaks the grace of God needless and tells God that he was at an unnecessary expence of wisdome and mercy when he gave us Scripture which the Apostle tells us is onely able to make us wise unto salvation in 2 Tim. 3. 15. 5. God hath no where commanded us to walk by any such rule as a light within By the Prophet David he sends us to his word Psal 119. 9. Wherewith shall a young man cleanse his way by taking heed according to thy word and S. Paul would have all walk by the same rule Phil. 3. 16. 6. Suppose it a true law and light an effect of regeneration yet not a rule because imperfect for still the Prophet remits us to that law written in the volume of the book of God Psal 40. 7 8. and by it it does evidently appear that there is no law or light within the heart to be accounted of but what is agreeable with and consonant to the law written in the volume of the book But however be it what light it will be which these pretend to walk by I shall demonstrate to you that those are not in the light but in darkness from 1 John 2. 8 9 10. And certainly into the number of those whom the Apostle there mentions it is no uncharitableness to put these whose constant practise is to spit hell and damnation in every mans face though such as walk holily and umblameably But you will say Is not every man concerned to follow the light and inward guidance of his own conscience I answer No unless his conscience be rightly informed and regulated by the word of God For conscience is but Regularegulata and though he cannot disobey a false light of conscience without sin
civil good but for thy spiritual and eternal good for thy natural good protecting thy life for thy moral good by wholesome laws restraining thee from sin thy civil good in securing thy outward enjoyments and interests and thy spiritual good while he upholds and propagates the preaching of the word and the exercise of religion thus Paraeus glosseth And are they not prevailing arguments of our subjection How doth Apostle Peter charge and reprove those who pretend their Christian liberty as many do now adays as an exemption from obedience and subjection to the civil pwer 1 Pet. 2. 13. Submit your selves to every Ordinance of man c. and vers 16. As free and not using your liberty for a cloke of Maliciousness but as the servants of God As is he had said Use your liberty but not to disobedience Yet by way of caution let me add Your obedience to them and subjection must be limited and restrained to those commands which are agreeing to or not contrary to the commands of God for to such commands you owe the Magistrate no obedience The three children refuse obedience to the Kings command of bowing to the golden image Dan. 3. 18. And Scripture speaks of it as an Act of faith in the Midwives to disobey the Kings command of killing all the male children Exod. 1. 17. Heb. 11. 23. Daniel prayes three times a day notwithstanding the edict to the contrary Dan. 6. 10. Sauls servants refuse his wicked command in killing the Priests of the Lord 1 Sam. 22. 17. Ideò magnus est quia coelo minor saith Tertullian We must so give to Cesar the things that are Cesars that we reserve to God the things that are Gods Matth. 22. 21. In other things the Apostles resolution must be ours Acts 4. 18. Secondly Hence Magistrates see your charge and learn your dutie no light or easie one It is not onely the Crown upon your heads but the Government upon your shoulders The earth is dissolved I bear up the pillars of it saith David Psal 75. 3. Joyn you your shoulders to uphold it joyn hand in hand together I wish the Magistrates of both bodies would do it to discountenance profaneness to uphold the service and publick Ordinances to the punishing sin and let not any self-interests or animosities break your strength or weaken your hands in acting for God and for Religion Let me inforce this upon you by a threefold consideration I. Consider from whom you have your power It is from God Rom. 13. 1. For there is no power but of God c. And Psal 82. 6. I have said ye are gods and all of you are children of the most High which expression as it speaks that tender fatherly regard God hath to good Magistrates as fathers to their children so it speaks participation that they derive all from God as a son hath all from his father therefore it is but equitie that you should employ that power which you have received from his goodness to his glory II. Consider from whom you receive enablements to put this power in execution God as he gives you the power so he must enable you to execute it It was God that gave Solomon wisdome in answer to his prayer Solomon knew from whom he must have it to go in and out before the people 2 Chron. 1. 10 12. III. Consider to whom you must be accountable for it It is not onely a power but a talent and trust God hath put into your hands and he will one day call you to account for it then what a terrible word will that be to a wicked Magistrate Luke 16. 2. And he called him and said unto him How is it that I hear this of thee give an account of thy stewardship for thou mayst be no longer steward He that had improved his Talent appeared chearfully before his Lord to give an account of it so may you if by protecting Religion and discountenancing sin you improve your Talent of Authoritie for your Master's glorie Mat. 25. 16. And for your self Mr. Major it being your choise to authorize me to be your Remembrancer this day I shall end all with a particular application to you Remember you are in a place of opportunitie of doing God service do you if others neglect it though I hope the rest of your Brethren will friendly go along with you and put the shoulder to the work stand up for Religion and the service of God do not look upon your self onely as entrusted by the Town for the preserving its peace and immunities and priviledges but as entrusted and empowered by God for the good of the Church and to keep up Religion in the Town which that you may chearfully and couragiously go through I shall hint unto you these motives The care of Religion 1. Will make your Government prosperous So God tells Joshua chap. 1. 8. This book of the law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayst observe to do according unto all that is written therein For then thou shalt make thy ways prosperous and then thou shalt have good success So David told Solomon 1 Kings 2. 3. And keep the charge of the Lord thy God to walk in his ways c. that thou mayst prosper in all that thou dost and whithersoever thou tarnest thy self Uphold Religion it will secure you 1 Chron. 22. 13. Then shalt thou prosper if thou takest heed to fulfill the Statutes and judgements which the Lord charged Moses with concerning Israel Thus Hezekiah 2 Kings 18. 6 7. For he clave to the Lord and departed not from following him but kept his commandments which the Lord commanded Moses And the Lord was with him and he prospered whithersoever be went forth 2. It will make your life honourable and perpetuate a good name to you which is better then precious oyntment So saith the Wiseman Prov. 4. 8. Exalt her and she shall promote thee she shall bring thee to honour when thou dost embrace her 3. Your death comfortable It is a fit meditation for a Magistrate to think of death Alexander had one to be his constant Remembrancer of this and the Psalmist puts the gods of the earth in minde of it Psal 82. 6 7. But ye shall die like men and fall like on of the Princes Now this will sweeten death to reflect upon our faithfulness in our particular callings S. Paul when he had finished his course and kept the faith could desire to be dissolved Moses a faithfull Magistrate zealous for God and against Idolatrie with what courage did he cause the Calf to be burned the Jews say of him that he died ad osculum oris Dei at the kisses of Gods mouth and in divine embraces How comfortably did Hezekiah reflect upon this on his death-bed Esay 38. 3. And he said Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and
have done that which is good in thy sight Thus happie shall you be both in life and death if you make it your care what was Joshua's here in the Text that as they did all his days so all your days the people may serve the Lord. FINIS SCRIPTURE-SEARCH A Dutie very necessarie for these times To ground unstable Christians and to prevent Apostasie Laid down in several Sermons By JOHN FROST B. D. sometimes Fellow of S. JOHNS Colledge and late Preacher in Olaves-Hartstreet in London Let the word of Christ dwell in you richly Coloss 3. 16. You do err not knowing the Scriptures Matth. 22. 29. Adoro Scripturae plenitudinem Tertullian Ama sacras Scripturas amabit te sapientia Hieron CAMBRIDGE Printed by John Field Printer to the University Anno Dom. MDCLVII JOHN 5. 39. Search the Scriptures for in them ye think ye have eternal life and they are they that testifie of me THere are three things that may secure Christians from being scandalized at or seduced by the Errours and Heresies of these times First That Scripture hath clearly foretold there must be such Secondly That these are but the revivings of those Heresies which have been in all ages of the Church Thirdly That Scripture affords us plentifull provision of arguments to confute them And to instance in that one Heresie or blasphemie of the Socinian at this day viz. denying the Divinitie of Christ. We shall finde it was foretold by the Apostle S. Peter in 2 Pet. 2. 1. denying the Lord that bought them and condemned of old by the Fathers and Councels in Samosatenus Photinus Arius Ebion Cerinthus and others and lastly the Scripture abundantly silenced this horrid blasphemie especially by S. John both in his Epistles and Gospel In his first Epistle where by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2. 18. his many Antichrists he means Marcion Ebion Cerinthus and such like And in his Gospel which in the judgement of Irenaeus and divers others of the Ancients was written on purpose against the blasphemie of Ebion and Cerinthus the predecessours and Fathers of our late Socinians And to evince this To omit the first chapter which is so clear a testimonie of the God-head of Christ that Junius confesses he was converted from Atheisme to an acknowledgement of Christ by his reading of it I need travel no further then the context of this chapter wherein my present Text lies where our blessed Saviour disputing against the Jews he demonstrates himself to be the true Messiah and so consequently true God by a four fold testimonie I. Of John Baptist whom the Jews were obliged to believe because they had before sent to him to enquire of Christ v. 33. Ye sent unto John and he bare witness of the truth II. Of his own works and miracles which evidently argued the arm of omnipotencie to effect them at verse 36. The works which the Father hath given me to finish the same works that I do bear witness of me that the Father hath sent me III. Of the Father at verse 37. The Father himself which hath sent me hath born witness of me viz. that very testimony which the Father gave of the Son at his being baptized in Mat. 3. 17. This is my well-beloved Son IV. Of Scripture here in the Text which though it be mentioned by our Saviour as the last yet is not to be accounted of as the least testimony as we shall see in the further handling of them Search the Scriptures c. The words therefore for the better handling of them we shall consider two waies First Relatively as they stand to the context Secondly Absolutely as considered by themselves First Relatively Thus considered they are an argument to prove the God-head and Office of Christ which was denied and rejected by the Jews And this he puts last that he might vindicate his Doctrine from the suspicion and imputation of novelty and also and that more especially because all the former testimonies lay exposed to the cavils and exceptions of the Jews as thus Against the testimony of John the objection was obvious that he was one sent and suborned by Christ and therefore his testimony very inconsiderable Against his working of miracles they could easily answer as sometimes they did that he cast out devils by Beelzebub Against the testimonie of the Father from heaven it was as easie to cavil and say that it was but a phantasie and delusion a deceptio sensûs or perhaps a Satanical revelation But when he appeals to the Scriptures which the Jews themselves acknowledged and were even superstitious searchers into they could have nothing to cavil or rationally to object therefore he saith Search the Scriptures c. as if he had said If or although you will not believe any of the former testimonies yet sure I am you cannot deny this And from hence the observation is this Observ Scripture testimony is the most certain and infallible ground and evidence of saving truth More certain then Humane testimonie then Miracles or Revelations And this may be cleared by these reasons I. It is more certain then Humane testimonie for 1. Scripture testimonie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be credited and believed for it self upon account of that Divine authoritie it brings with it It was a blinde reverence that Pythagoras's scholars gave him whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was sufficient to command their assent to and entertainment of whatsoever he taught them This is that we ow to Scripture what it speaks we must receive as the voice of God for so it is if we credit the Apostle Hebr. 1. 1. God spake unto us sundrie waies c No humane testimony can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the best of men are fallible subject to errour in judgement or to be perverted by passion or interest of wrath or to speak contrarie to truth therefore I believe no humane writing but what brings satisfaction to my reason and suspend my assent till I meet with a rational conviction but in Scripture-testimony though I meet with no other satisfaction to my reason then this that God hath said it I give my assent and belief to it And thus the Prophets of old used no other arguments to perswade what they delivered then Thus saith the Lord. Divine testimony is above all exception and to be believed for it self not because of the suffrage of the Church nor the consent and approbation of reason for this were to exalt Humane testimony above Divine and the dictates of a fallible reason above the infallible revelations of God and to set that in the throne which God would have us captivate and subdue as in 2 Cor. 10. 5. The assent we ow to Humane testimonies upon rational conviction is an assent of science and demonstration but the assent I ow to Scripture testimony is an assent of faith grounded onely upon Divine revelation which is to be believed though the the testimonie of all the world and