Sermons Preached Upon Sundry Occasions, Sermon 4 · Part 1

Sermons Preached Upon Sundry Occasions · Sermon 4 · Part 1

p. 121HEB. 4. 2.

foreign The word preached did not profit them.

LUther lays this down as the character of a good Fabritius, loc. Com. Luth. pag. 82.Divine, To be able rightly to diſtinguiſh between Law and Goſpel. Qui bene nôrit diſcernere Evangelium à Lege, gratias agat Deo, & ſciat ſe eſſe Theologum. Upon this account ſure, they are bad ones who confine the Goſpel to the times of, and after Chriſt; as if the Jews before Chriſt had been wholly under a Covenant of works, having Law onelyonly without any Goſpel preached to them: an aſſertion which the diſcovery of that foreign, Gen. 3. 15. of the ſeed of the woman; the propheſies, types, and ſacrifices ſufficiently evince to be falſe and unſound; but we need go no further for a confutation of this errour, then the words immediately before my Text, where the Apoſtle ſpeaking of the Jews in the wilderneſs, tells us they were foreign, evangelized, or goſpelled as well as we now, & inſin… et idem Evangelium, ſaith Camero, the ſame Doctrine for ſubſtance, though not for clearneſs of Revelation, which the Apoſtle takes notice of, as the chief priviledge of the Jew above the Gentile, Rom. 3. 2. and this as their glory, that to them did belong the covenants and the promiſes, Rom. 9. 4. and the Pſalmiſt as a diſtinctive priviledge to the Jew, Pſal. 147. 19, 20. A promiſe they had of entring Canaan as typically of their everlasting rest; but they fell ſhort of it through unbelief, Heb. 3. 19. The Goſpel was preached to them, but becauſe of unbelief, being not mixed with faith, it became unprofitable to them, foreign, ſaith the Text.

A little for Explication.

foreign.] We tranſlate it, the word preached; it is fully, and ſo in your margins, the word of hearing, which briefly hints and ſuggeſts theſe two things,

Firſt, Moſt worthy to be heard. Whether we conſider the authour of it, God himſelf; or the excellency of the things revealed, Chriſt, and Salvation by him; or the excellent end of the word of2 Tim. 3. 15, 17.2 Tim 3:152 Tim 3:17 God, which is to make us perfect in every good work, and wiſe unto p. 122ſalvation, the word being foreign, as Clemens calls it: asClemens, p. 27. the manna to the Iſraelites; our viaticum to our heavenly Canaan. Others may be heard in their time and place, Plato, and Ariſtotle, Aquinas, and Auſtin: I think they are too ſevere and mo 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 theRevel. 2. 7.Rev 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 onelyonly to be heard, as they conform to the word of God, which is foreign, 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, foreign,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 foreign, Gal. 3. 2. and the Apoſtle makes it an impoſsibility in an ordinary way, to believe without hearing, Rom. 10. 14. foreign; 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 aIſa. 57. 19.Isa 57:19 word neceſſary, as the fiery pillar to gvide us to our heavenly Canaan: for 'tis foreign, Acts 5. 20. the word of life; foreign, 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 foreign. foreign,] It did not profit; that is, not truly and ſavingly. p. 123From 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. 1.2 Pet 2:5Isa 53:1complaineth, 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 onelyonly 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.Luke 19:41and 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.

p. 124Thirdly, 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 for1 Tim. 6. 5.1 Tim 6:5 the Goſpel no longer then it is conſiſtent with their wordly advantages, who when they come to ſerve God in attendance upon his word, ſecretly ſacrifice to the Idol Self, and propound no more to themſelves, then ſecular advantages. Quantas nobis divitias comparavit haec fabula Chriſti? as Leo the tenth was oft heard to ſay. Men may eſteem the Goſpel but a Fable, and yet adhere to it for outward advantages; care not for Diana, but her ſilver-ſhrines; that affect not the Goſpel ſo much, as that reſpect and profit it brings them in. That this is the temper of many, is evident from this; that if the world ſolicites Demas, he forſakes Paul; the Scribe2 Tim. 4. 10. Mat. 8.2 Tim 4:10Matt 8 cares not for following Chriſt, though he profeſſe zealouſly, when once he underſtood he had not where to lay his head; and many ſuch followers we have, like thoſe, John 6. 26. who followed Chriſt, not for love to his perſon or doctrine, but for the gain of the loaves.

II. Not to admire or praiſe the preacher. The Church is not a Theater, but a Market; and it is not a plaudite that's expected from you, to cloſe the Sermon with a humme; but that you ſhould be trading here for ſpiritual merchandize; that you may go from hence richer in faith, and more encreaſed in all grace. Ezekiels preaching was to the Jews as a very pleaſant ſong, yet they profited not by it, for they did not practiſe, but their hearts went after their covetouſneſs, Ezek. 33. 31, 32. So oft as you approve the Preacher and his Doctrine, and do not ſo profit as to practiſe it, you are ſelf-condemned, and guiltie in the judgement of your own conſciences.

III. Not onelyonly to be enlightned by the Word. I know ſpiritual p. 125illumination is the firſt work of the Spirit by the Word, where it ſavingly profits; S. Paul was ſent to the Gentiles firſt to open their eyes: but that which I here aſſert is, that there may much common illumination be wrought by the Word of God, where it doth not ſavingly profit. It is moſt evident from Heb. 6. 6. where we read of ſome who were once enlightned, yet in a poſſibilitie to Apoſtatize, and fall away, and that beyond the renewing to repentance, ſo conſequently of ſalvation. And indeed, this illumination is one requiſite in the unpardonable ſin, it muſt be after the knowledge of the truth, Heb. 10. 26. A man may have his head full of the word of God, and be never the better for it. Simon Magus was wrought into an hiſtorical belief by the preaching of Philip, yet not ſavingly profited by it, but ſtil remained in the gall of bitterneſs, Acts 8. 13, 23. A man may be enlightned to know, and to diſcourſe of the Word of God, and yet not ſavingly profited by it.

IV. Not barely to be affected and delighted with the Word of God. This may ariſe not from the efficacy of the Word, but from the ſublimity of the truths contained in it. For truth, the more ſublime it is, the greater delight it bringeth with it; but this is neither ſolid nor laſtin: thoſe who receive the ſeed into stony places, were ſuch as heard and received the word with joy, but they were but foreign, Matth. 13. 20, 21. it laſted but for a while. The night of perſecution damps his joy, and he turns Apoſtate. Ezekiel's preaching was to the Jews as a well-tun'd inſtrument in the place fore-quoted; Herod heard John Baptiſt gladly, Mark 6. 20. Thoſe we ſpake of before, Heb. 6. 6. had taſted of the good word of God; that is, found ſome relliſh and delight in it, and of the heavenly gift, and the powers of the world to come; all which from verſe 9. appear not to be ſaving gifts. For the Authour there tells thoſe to whom he wrote, that he hoped better things of them, and, ſuch as accompany, ſalvation; whence it is obvious to collect, that thoſe whom he had mentioned in the fore-going verſes, were not ſanctifying, but common gifts of the Spirit of God, amongſt which is this light, ſuperficial taſte, and relliſh of the Word of God, which may ariſe either from our… affection to the Preacher; or from ſome common work of the Spirit of God. As the hearers of John, Joh. 5. 35. rejoyced for a ſeaſon, yet, verſ. 38. had not the word abiding in them.

V. Not barely to be wrought upon by the Word, to reform ſome groſs ſin, or to comply with a partial, outward, obedience unto God; for thus Herod when he heard John Baptist foreign. Mark 6. 20. he did many things. Groſs ſins ſpoil credit, croſs intereſt, rack conſcience; and upon theſe motives a man may forſake them, and yet not ſavingly profit by the Word of God. A man may hear, p. 126and practiſe much of what he hears, the Word powerfully awakening natural conſcience, and ſtirring up, and cloſing with the dictates of it, till it comes to ſome darling-boſome-luſt; and then the word proves ineffectual. Herod hears John Baptiſt gladly, till he came to his Herodias; the yong-man brags of an univerſal obedience to the commands of Chriſt, till he comes to his covetouſneſs, and preſcribes him to ſell all. A man may in part be outwardly reformed by the Word of God, and yet not inwardly renewed, and ſo not ſavingly profited. So much negatively: I ſhall not lead you far for a poſitive reſolution.

The word then profits, when 'tis foreign, a mixed word: that ſpeaks a three-fold reference.

Firſt, To ſeed.

Secondly, To meat.

Thirdly, To Phyſick.

Seed muſt be mixt with the ſoil, and with the dew and rain from heaven, or elſe it will not ſpring. Meat muſt be mixed with the ſtomach, or elſe it will not nouriſh. Phyſick muſt mix with the humour, or elſe it will not cure. When, in analogie to all theſe, the word is mixed, then it may be ſaid ſavingly to profit. And firſt as ſeed.

I. When the word of God is rooted in the heart. This is the ſeed mixing with the ſoil, it is not ſeed kept in your barn, or granaries, or caſt ſuperficially on the earth, that will grow and increaſe; it is not the word of God ſcattered upon the ear, or laid up in your heads, or in your paper-books; but treaſured up in your hearts which will ſavingly profit, therefore God promiſeth this to his people, Jer. 31. 33.

The reaſon why the ſeed thrived not upon the ſtony ground, was becauſe it had no root, Matth. 13. 21. It is but ſowing in the aire, if the Word takes not root in the heart: As it is ſaid of Mary, ſhe kept all Chriſts ſayings in her heart, Luke 2. 51. The Wiſeman requires, Prov. 2. 1. that we ſhould hide his commandments with us. foreign, ſaith Clemens, as ſeed in the earth, which he callsClemens, pag. 270. foreign, a ſpirituall ingrafting; the graſt muſt be mixed with the ſtock, if it thrive; the ſeed with the earth if it ſprings; the word with the heart, if it profits, as it were incorporated.

II. When it fructifies in the life, As the ſeed did in the good ground, Matth. 13. And this is conſequent upon the former, if it takes root downward, it will ſpring upward. It is a dangerous deceit many are under, who ſatisfie themſelves with a bare hearing of the Word, and never look to the fruit of it in their lives. It may fructifie diverſly, as the good ſeed did, in ſome an hundred, in ſome p. 127ſixty, in ſome thirty; but it argues the ſeed lost; if it doth not fructifie in ſome meaſure.

III. When mixed with the dew of heaven. Though the ſeed be good, and the husbandman skilfull and laborious, yet there muſt be influence and dew of heaven, or elſe no fruitfulneſs. The Word may be good, the Miniſter laborious in ſeaſon, and out of ſeaſon. Paul 1 Cor. 3. 6.1 Cor 3:6may plant, but 'tis God muſt give the increaſe. Adjumenta doctrinae tunc proſunt animae adhibita per hominem, cùm Deus operatur ut proſint, is Auſtin's Divinity, cap. 16. lib. 4. De Doctrina Chriſtiana. The manna mhich deſcended to feed the Iſraelites, came downExod. 16.Exod 16 with dew; ſo when the dew of Gods grace and bleſſing deſcends with the manna of the word.

Secondly, As meat. I. When it abides with us. Meat profiteth not, except it be detain'd in the ſtomach; which is done oft, when the ſtomach is weak, by mixing ſomething with it: ſo the Word of God then profits, when 'tis retain'd in the heart: that will be when admiſcetur dono fidei, ſaith Camero on the Text. Unbeleif is a throwing up of Spiritual nouriſhment again: faith retains and digeſts it. Let the word of God, ſaith the Apoſtle, dwell in you richly, Coloſſians, 3. 16. Thus the word profited David, Pſal. 119. 11. Thy word, ſaies he, have I hid in my heart, that I might not ſin against thee.

II. When it aſsimulates. So it is in meat; OnelyOnly with this difference, that the meat is aſsimulated into the likeneſs of the bodie that receives it, and is nouriſhed by it: but our ſouls muſt be aſſimulated to that word which they receive, and by which they are ſpiritually nouriſhed. When we are delivered into the mould, and formed into the image of the Word (Rom. 6. 17. foreign, into which you were delivered) framed as mettal in a mould, into the likeneſs of the Word of God; then we profit by the word; and when, as the Apoſtle ſaith, we beholding as in a glaſs the mirrour of the Lord, are changed into the ſame image from glory, &c. 2 Cor. 3. 18.

III. When it nouriſheth. This is conſequent upon the former, the Word then profits, when it is not onelyonly as an immortal ſeed to1 Pet. 1. 23. Ibid. 2. 2.1 Pet 1:23 beget us; but a ſpiritual food to nouriſh us, when as new-born babes we grow by the ſincere milk of the Word; when we grow in knowledge and in grace, not onelyonly in high-flown notions, and ecstatical raptures, but grow inwardly, and vitally. To grow in the head, while the vitals decay, is, you know, the ſymptome of a diſeaſe: a Chriſtian then profits, when by the Word he grows more active in faith, more fervent in charity, which are the vitals of Religion.

Thirdly, As Phyſick. I. When it ſearcheth. As when Phyſick mixeth and meets with the humour, it gripes and puts the patient p. 128to pains; ſo the Word of God, when it meets with our corruption and ſearcheth it, it gripes and pains the ſoul. So did Peters Sermon, when it met with the particular corruption of the Jews of crucifying Chriſt, it pricked them at the heart, Acts 2. 37. When Pauls diſcourſe meets with a Felix's injuſtice and intemperance, it gripes himActs 24. 52.Acts 24:52 ſo, that he trembles. That Phyſick works not kindly, which doth not make the patient ſick: The Word of God then operates kindly, when it makes the ſoul ſick of ſin. But this is not enough therefore,

II. When it purgeth and heals. And to this end, it muſt be mixed too. As there muſt be due ingredients in every potion, ſuitably deſigned for the Cure of each diſeaſe: ſo there muſt be in the Word of God; and this requires much ſpiritual skill in the Miniſter, the ſpiritual phyſician. Some are lethargical in ſecurity, theſe muſt have the corroſives of threatnings: Others fainting in deſpondencies & fears, theſe muſt have the cordials of the promiſes: others paralytical, weak in their graces, theſe muſt be brought to the bath of the bloud of Chriſt to ſtrengthen them. There is a healing vertue in the Word of God, whence perhaps it is that the Scripture is called, foreign. the form of ſound Words, 2 Tim. 1. 13. efficiently, as making ſound, and this muſt be added to the former; for the Word oft convinceth where it converteth not, (as the moſt obſtinate ſinner ſometimes): The inciſion's made, but they run away from the Phyſitian before they are bound up, and ſo are not healed. Conviction is no more converſion, then lancing a wound is the healing of it: then Phyſick is the cure. So you have ſeen briefly what it is to profit by the Word of God.

Secondly, The grounds of unprofitableneſs may be drawn from2. Partic. five heads.

I. The Preacher.

II. The Hearer.

III. The Word it ſelf.

IIII. God.

V. Satan.

From each of theſe we may take an account, why the Word profits not the generality of men.

I. The Miniſter. For I think he cannot plead not guilty in this particular. But as Diogenes, when he ſaw a looſe ſcholar to be beaten, charged the Master; ſo when we ſee ſo many unprofitable hearers, we may in a great meaſure charge and blame the Preacher, and that in theſe ten reſpects,

Firſt, Many preach unſent; run before they have their errand; thruſt into the office without a Commiſſion; and that I confidently p. 129affirm to be one reaſon why the Word profits ſo little.

It might ſeem a digreſſion from the Text, but I am ſure not impertinent to the times, if I ſhould enter a diſcourſe of the neceſsity of a lawful call, in order to the preaching of the word, and to enquire whether to preach without it be not a neglect of a divine ordinance and inſtitution, a cloſing with and gratifying the Papiſt and Socinian, a contradicting the univerſal practiſe of the Church, a violating the rule, of prudence, order, and right reaſon, a proſtrating the authority and expoſing the function to contempt, and laying it open to the preſumption of every pretender to gifts. But I ſhall onelyonly at preſent in all ſubmiſſion propound theſe two Queries as to the point in hand, and wholly ſubmit them to your judgement.

1. Whether he, who preacheth without a lawful call and Commiſsion, can pray in faith for a bleſsing on what he preacheth, as an ordinance of God in reference to the end of preaching, which is Converſion of ſouls? If he can, he muſt have ſome promiſe to ground that faith and prayer upon, which the Scripture, I dare ſay, affords not; nay, God ſaith the contrary of thoſe Prophets, Jer. 23. 32. I ſent them not, nor commanded them, therefore they ſhall not profit this people at all: and if it be ſaid theſe were falſe Prophets who propheſied lies, I wiſh it were not the caſe of our pretenders, who are generally broachers of ſome groſs errour; But however it is to be obſerved, that their not profiting is not charged upon the falſity of their Doctrine, but their want of ſending, and being commiſsionated to the office. An Embaſſadour is not like to treat effectually on terms of peace, if he neglects his Commiſsion: no more are thoſe who negotiate upon termes of reconciliation of ſinners to God, who run without ſending.

2. Whether for the people to expect profit by ſuch, be not to look for Gods bleſsing out of Gods way? That Scripture is expreſs Rom. 10. 14. where if the Apoſtles gradation were rational it muſt argues a neceſſary a dependance of preaching upon ſending; as of hearing upon preaching; as of faith upon hearing, viz. all in an ordinary way of Gods diſpenſation. Not to limit God, but that he may work by extraordinary means, but for us to expect them, when we may have ordinary means according to divine inſtitution to patronize encourage diſorder in the Church and plainly to tempt God; No Manna in Canaan where you may plow and ſow: No depending on extraordinary workings (and ſuch muſt the profit by unſent preachers be, if ever it be) where God affords us ordinary means of our ſpiritual proficiency.

Till I can ſatiſfie my ſelf in theſe two doubts, I muſt reſolve the unprofitableneſs of the Word into the preaching unſent. And pardon me if any think otherwiſe here, though I with that learned p. 130Chemnitius conclude this to be good Divinity, Eccleſiae non debent, Chemnit. in loc. pag. 129.nec poſſunt cum fructu audire eos, qui non habent legitimae vocationis teſtimonia. As you then intend to profit by the word, practiſe our Saviours command, Matth. 9. 38. Pray ye therefore the Lord of the harveſt, that he would ſend labourers into his harveſt.

Secondly, The Miniſters neglect of private prayer that the word may profit. A duty cetainly much imcumbent on the diſpenſers of the Word of God, in reference to the ſpiritual advantage of the people; for this cauſe Paul bowed his knee to God for his Epheſians. TheEpheſ. 3. 14. 1. Cor. 3. 6.Eph 3:141 Cor 3:6 hearers profit ought to be the Preachers aim, which he cannot effect without God; he may plant, but 'tis God muſt give the increaſe. It is the Lord, which teacheth us to profit; and no more effectual applications of our ſelves to God, then by prayer. Paul, we know, was rapt up into the third heaven, ut ad Apoſtolatum ſuum inſtructior rediret, ſaith Muſculus: ſo ſhould every Miniſter, by holy meditation and devout prayer, if he will be a profitable preacher of the Goſpel. Auſtin tels us, that a Miniſter may profit more, pietate orationis, quàm oratorum facultate, Lib. 4. de Civ. Dei. cap. 5.by the piety of his devotion, then by an affected laborious studied eloquence: and therefore goes and adviſeth every Miniſter; by praeying for himſelf and his people; to be orator antequam dictor, to be a ſollicitor at the throne of grace, before an oratour in the pulpit, that, priusquàm exerat proferentem linguam, ad Deum elevet ſitientem animam; he ſhould firſt breath the longings of his ſoul in prayer to God, before he vents the meditations of it to the people. The fooliſh virgins lamps went out for want of oyl, Matth. 25. David calls the Word of God a lamp, Pſal. 119. 105. Thoſe that carry this lamp to enlighten others, muſt keep it alive by the oyl of devotion. The neglect of prayer is the Miniſters ſin, and a prejudice to the efficacy of the word he preacheth; as Samuel ſaid; 1 Sam. 12. 23. God forbid that I ſhould ſin against the Lord, in ceaſing to pray for you; but I will teach you the good and the right way. You ſee praying and teaching muſt go together.

Thirdly, Many do not preach what for the matter of them can profit: whileſt neglecting the wholeſome word of God, they elevate the hearer into a ſtupid ignorant admiration, ſoaring aloft in the clouds in high Platonical notions, and abſtruſe Metaphyſical abſtract ſpeculations, with which they ſtretch their own, and break their auditories brain to conceive, which may gratifie an humour, pleaſe an itching ear, ſatisfie a nice curioſity, feed the phanſie, but never ſatisfie and nouriſh the ſoul, which comes hungring to the ordinance. For ſouls, as Clement ſaith, have foreign, their proper nouriſhment; Clemens, pag. 272.you may as well feed bodies with ſhadows, as ſouls with ſuch lean jejune notions: of ſuch ſtuff in a pulpit (for elſewhere I diſparage p. 131it not) I will onelyonly ſay what the ſame Authour ſaith of all the Greek Philoſophie, foreign, like a rotten nut, you may break your teeth in cracking it, and then meet with no kernel, nothing which can ſatisfie, or nouriſh you. The Apoſtle ſpeaks about ſtriving about words to no profit, but ſubverting the hearers, 2 Tim. 2. 14. it is the Word of God which is the proper food for ſouls to thrive by; this is a ſpiritual paradiſe, the flowers of which have not onelyonly foreign, a gratefull ſavour, but foreign,Hom. 1. p. 2. as Chryſoſtome ſaith, fruit to nouriſh the ſoul. All other things are but husks, and this onelyonly the ſolid food. If Plato and Ariſtotle's Philoſophie and Metaphyſicks can build up a ſoul to heaven, we may ſpare our bibles.

Fourthly, Affectation of popular applauſe and credit, which purs the preacher upon ſtudying more what may pleaſe, then what may profit. A doctore glorioſo, was one of thoſe things which Luther was wont to pray God to deliver his Church from, from vain-glorious preachers; ſuch as he elſewhere calls Theologi gloriae, and gives this deſcription of them, dicant malum bonum, & bonum malum, they can call good evil, and evil good; and then you may eaſily judge how little they are like to profit their hearers. This affectation makes many both unfaithfull, and unfruitfull in this office: S. Paul oppoſes this to the ſervice of Chriſt, as if they were inconſiſtent, Gal. 1. 10. Theſe are like unfaithfull Embaſſadours, who, when they are commiſſionated to promote their Princes intereſt, they carrie on their own: or like ill ſpokes-men, who being ſent to woo for Chriſt, ſpeak for themſelves onelyonly. I ſpeak not againſt approbation, as the reſult of the work, (for which God is pleaſed to crown the laborious, and encourage his faithfull miniſters) but as the primarie intention, or ultimate end of the preacher. This is ofteneſt the ſin of young Divines: how oft ha's this put men upon preaching errour it ſelf, and ſo poyſoned, not profited their hearers? Tertullian mentions it as the policie of Hereticks, neophytos collocare ut gloriâ eos obligent, quia veritate non poſſunt, to promote young upſtarts as the broachers of their Hereſies, that whom truth could not, affectation of vain-glorie might engage. It is hard what I ſay, not impoſsible, to carrie on the intereſt of ſouls, and our applauſe together. The Apoſtle telling the Theſſalonians, 1 Theſ. 2. 8. that he was affectionately deſirous of them, he tells you, verſe 5, 6. we uſed not flattering words, nor of men ſought we glory.

Fifthly, Ignorance in the diſpencers of the word: ſuch as the Apoſtle deſcribes, 1 Tim. 1. 6, 7. who are deſirous to be teachers of others, understanding neither what they ſay, nor whereof they affirm. Like Ahimaaz, will needs be running upon the meſſage, and yet have2 Sam. 18. 222 Sam 18:22 p. 132no tidings to carrie to the people, but need ſtill to be taught the firſt principles of the oracles of God. It is ſaid, Mal. 2. 7. and they ſhall Heb. 5. 12.Heb 5:12ſeek law at his mouth: and ſo they may from too many and never finde it; and this is ſeriouſly to be lamented. I am ſure God complains of it, Jer. 2. 8. that they that handle the law, knew him not. I ſhall not digreſs to ſhew the uſefulneſs of all knowledge to a Miniſter of the Word: onelyonly as pertinent to my preſent ſubject, ſhew that ignorance in the preacher muſt needs cauſe unprofitableneſs in the hearer, for how ſhall he be foreign, apt to teach? how ſhall he rightly divide the Word, foreign, to give every ſoul his portion? or be able2 Tim. 2. 15.2 Tim 2:15 to ſpeak a word in ſeaſon: who hath not that foreign? or how ſhall he unfold Gods word to others, who knows nothing of it himſelf? We (ſaith the Apoſtle) have the minde of Chriſt, 1 Cor. 2. 16. and ſo muſt every profitable Miniſter have, and this ignorance is ſeriouſly to be lamented in many new upſtarts in our daies, who I do not ſay but they may promote a civil intereſt, for ſo did Jeroboam's Prieſts of the lowest of the people, 1 Kings 13. 33. but little like to advance the intereſt of ſouls, but a great deal more danger that theſe blinde guides ſhould lead the people together with themſelves into the ditch.

Sixthly, Miſcarriage in the Miniſters proviſion and preparations: which are ſometimes ſo nice and curious, like ſome diſhes that are made of ſo many ingredients, they rather nauſeate then nouriſh: ſometimes ſo careleſs, rude and undigeſted, that they bring a diſrepute upon the Miniſtry and account preaching but, as the Athenians did, vain-babling. Obſerve S. Paul's advice to Timothy, 1 Tim. 4. 13, 15. Till I come give attendance to reading, to exhortation, to doctrine, neglect not the gift that is in thee, which was given thee by propheſie, with the laying on of the hands of the Presbyterie. Meditate on theſe things, give thy ſelf wholly to them, that thy profiting may appear to all, that is, not onelyonly that whereby he himſelf was encreaſed in his gifts, but rather that by which the Church was edified and profited: mal… de miniſterii effectu interpretari, ſaith Calvin. S. Auguſtin Calv. in loc. Lib. 4. cap. 10. de Doctr. Chriſt.would have preachers look rather quantâ evidentiâ, then quantâ eloquentiâ, with what evidence they ſpeak more then with what eloqu…ce, and to uſe diligentem quandam negligentiam, carefull of their matter, but leſs nice of their expreſsion, ſo it be apt and ſignificant; ſic detrahat ornatum, ut ſordes non contrahat, that they neither too curiouſly affect the dreſs of Rhetorick, ſo that the Auditour onelyonly plays with the diſh, nor yet a ſordid rudeneſs, leſt he nauſeats his ſpiritual food: both theſe may cauſe unprofitableneſs in the hearer, though I think an elaborate affected quaintneſs, more then a careleſs plainneſs. An iron key will unlock what a wedge of gold will not, a p. 133powerfull plainneſs will open hearts ſooner, then the ſtudied words of mans wiſdome.

Seventhly, Cowardize of preachers: which makes them afraid to preach what may moſt probably profit their hearers; which upon ſome carnal intereſt or reſpect durſt not reprove ſin, either to ſecure the friendſhip of ſome great one, or the liking and love of the people, and this puts them upon preaching ſmooth things, and placentia, ſo ſowing pillows under mens elbows, and dawbing with untempered mortar. Nathan is then like to rouze David, when he comes home to him with a Thou art the man. You know the like1 Sam. 12. 7.1 Sam 12:7 good Theodoſius got by Ambroſe his ſharp reproof of him, upon which the Emperour profeſſed, foreign: that Ambroſe onelyonly deſerved the name of a Biſhop: which as it ſpoke the milde Chriſtian temper of the Emperour, ſo the faithfulneſs and courage which becomes a Miniſter of the Goſpel; not to fear the faces of men; but to crie aloud and ſpare not. This was the courage of Paul, though a priſoner, to reprove Felix of his injuſtice and intemperance: and John the Baptiſt to tell Herod of his Herodias. When Luther was charged by ſome for too much bitterneſs againſt Henry the eight, he made this Apologie, magnum non eſt, ſi ego Regem terrae mordeo, quando ipſe nihil veritus est Regem Coeli blaſphemare: he thought it below the courage of a Miniſter, to fear to reprove an earthly Prince, who feared not to blaſpheme the King of Heaven. If ever we intend to profit by preaching, we muſt be inſtant in ſeaſon, and out of ſeaſon, that is (as both Chryſoſtome and Theophylact) foreign, in dangerous, as well as in peaceable times, 2 Tim. 4. 2. and he tells you how, in the next words, reprove, rebuke.

Eighthly, The unſuitableneſs of the Miniſters gifts, as to that particular charge he is ſet over. The miſplacing of mens gifts and abilities is a very great cauſe of unprofitableneſs. Many men, who for their great learning and exemplarie converſation, might ſeem fit to be ſhining lights in the Church of God, yet are not foreign, as the Apoſtle requires, apt to teach, or condiſcend to the capacitie of a meaner auditorie, and ſo great parts oft prove unſerviceable in the Church.

Ninethly, The want of a holy zeal in the preacher of the word. A cold preacher makes a careleſs, and ſo conſequently an unprofitable hearer. Every preacher ſhould be an Apollos, who was foreign, Acts 18. 25. fervent in the ſpirit; and the effect of it was anſwerable, viz, the conviction of his obſtinate auditours, verſe 28. and as John Baptiſt a burning as well as a ſhining light. Iſaiah's Iſa. 6. 6.Isa 6:6tongue was touched with a coal from the altar before he propheſied. p. 134The Spirit deſcended upon the Apoſtles in fierie tongues, to enflame them with a holy zeal: and preſently after Peter converts three thouſand at one Sermon, Acts 2. 41. When the Law was given, the mount was on a flame, before the Trumpet ſounded; and he thatExod. 19. 18, 19.Exod 19:18Exod 19:19 ſounds the ſilver Trumpet of the Goſpel to others, ſhould himſelf be enflamed firſt with a holy zeal and fervour, and this will make him profitable to his hearers: becauſe this holy zeal will put a man upon improving his gifts, and laying out himſelf faithfully for God, and in an earneſt deſire of gaining ſouls, willing with S. Paul to ſpend or to be ſpent; whereas it is as improbable that cold, luke-warm preachers ſhould enflame or enliven others, as it is for dead embers to kindle others.

Tenthly, The Miniſters living contrary to his preaching: this makes his preaching unprofitable. Obſerve what God ſaith, Pſal. 50. 16, 17. Unto the wicked God ſaith, What hast thou to do to declare my ſtatutes, or that thou ſhouldeſt take my covenant in thy mouth? ſeeing thou hateſt inſtruction, and caſt eſt my words behinde thee. They, who would profit others, muſt magna vivere as well as magna loqui, ſaith Eraſmus, they muſt live as becomes that Goſpel which they preach to others. Operum copia egregia est fandi copia, ſaith Auguſtine: he preacheth beſt who lives beſt. Praebeat aliis exemplum, Lib. 4. cap. 29. de Doctr. Chr.& ſit ejus quaſi copia dicendi forma vivendi, ſaith the ſame Authour. Let him exemplifie his doctrine in his life, and preach that as profitably in his converſation, as in the pulpit: otherwiſe he pulls down with his hands, what he builds up with his tongue, and corrupts them more by his practiſe, then profits them by his preaching: In proſecution of this, I ſhall ſay three things.

I. He may be a powerfull and profitable preacher of the Goſpel upon his repentance and reformation, who hath been guiltie of ſins of a deep die. I ſpeak this to vindicate and aſſert the abſoluteneſs and freedome of God, in making uſe of, and chooſing what inſtruments he pleaſeth. Paul, once a blaſphemer and a perſecutour, afterwards laboured more abundantly then all the reſt of the Apoſtles, 1 Cor. 15. 10. Peter thrice denied his Maſter, yet after his repentance profits three thouſand by one Sermon. Poteſt fieri, ut quis Acts 2. 41. Parae… ibid.Acts 2:41rectè doceat alios, & ſeipſum non corrigat: ut qui aliis profit, ſeipſum praetereat. Aegidius gives a reaſon why Chriſt choſe ſome of his Apoſtles out of groſs ſinners; ut non tam voce, quàm exemplo concionarentur de gratuita remiſsione peccatorum, that they might not onelyonly preach Chriſt by their doctrine, but be themſelves viſible monuments of the free grace of God. Matthew, once a Publican, may upon his return, make an Apoſtle.

II. It is poſſible that one, who himſelf is not converted, yet p. 135may be inſtrumental to convert others. The word preached is the instrument of the Spirit of God, who blows when and where he liſteth. John 3. 8. Paraeus in Phil. 1. 18.John 3:8Phil 1:18Malitia Miniſtrorum non derogat efficaciae miniſterii, is Paraeus's divinitie. God may ſtrike a right ſtroke, although with a crooked inſtrument. It is not Paul that plants, but God that gives the encreaſe. The word is the ſword of the Spirit, it is the ſpiritual ſeed; the Spirit may ſtrike home with his own ſword, though managed, and proſper his own ſeed, though ſown by a leprous or dirty hand. The carpenters may build an ark for Noah, and be drowned themſelves. The ſea-mark may rot it ſelf, and yet give others warning to avoid ſhipwrack. Judas, though a ſon of perdition, yet uſed and called as an Apoſtle, Luk. 9. 6. Gifts and graces are two different things: it is heartily to be wiſhed, and carefully to be endeavoured for, that theſe were never ſeparated in the Embaſſadours of the Goſpel: but he who wants grace for his own ſalvation, may have gifts beſtowed upon him for the edification of others.

III. It is not very probable they ſhould, nor can I think they uſually do ſavingly profit their hearers. Obſerve what the Prophet ſaith, Mal. 2. 6. ſpeaking of Levi, The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity. As it is ſaid of Barnabas, Acts 11. 24. that he was a good man, and full of the holy Ghoſt. Whereas he who lives contrary to his preaching, ſermo multus, nullus Lib. 2. de conſiderat. ad Eugenium.fructus, as Bernard ſaith; he may ſpeak much, but profit little. And that upon a four-fold account.

1. Becauſe he proſtitutes his authority and forfeits his hearers belief of what he preacheth, Thou that ſayeſt a man ſhould not commit adultery, doſt thou commit adultery? Thou that abhorreſt idols, doſt thou commit ſacriledge, &c. Rom. 2. 22. As if he ſhould ſay, It is a ſhame thou ſhouldeſt, and thou ſpendeſt thy breath to little purpoſe if thou doest, With what face and confidence can he appear againſt ſin in the pulpit, who countenanceth and patronizeth it in his life? Guilt makes men fearful in reproving others, and this (though ſeldome acceptable to the hearer) is the moſt profitable way of preaching: rebuke, exhort, ſaith the Apoſtle, 2 Tim 4. 2. Nihilo plus fidei continent conciones, Calv. de ſcandal. pag. 107.quàm ſi fabulam in ſcena ageret hiſtrio, ſaith Calvin. A looſe liver is oft credited no more in the pulpit, then an actour upon the ſtage, who perſonates a Prince, when all the by-ſtanders know he is but a Begger; who hath Jacobs voice, but Eſaus hands; who acts a double part, of a Saint in the pulpit, of a ſinner out of it: and does not this juſtly put ſuch an argument as this into the peoples mouths, If it be true what he ſpeaks, why doth he not practiſe it? If right as he lives, why doth he not preach it? Thus both his authority and credit p. 136are forfeited, and then it is eaſie to judge how little his preaching is like to profit.

2. Becauſe hereby he expoſeth his perſon and office to contempt and ſcorn. The ſin of Elie's ſons cauſed the people to abhor the offering of the Lord, 1 Sam. 2. 17, It is not learning, or great preferments, or a ſtudied quaintneſs, or laborious eloquence, can uphold the credit or repute of the Miniſters and preaching ſo much as a ſuitable living and converſation. This raiſeth, even in wicked men ofttime, a reverent and high eſteem of the works of the Miniſtery, and of the perſon for the works ſake: as it did in Herod to wards John Baptiſt, Mark 6. 10. S. Pauls counſel to Timothy is very obſervable, 1. Tim. 4. 12. Be thou an example of the believers, in word, in converſation, in chsrity, in ſpirit, in faith, in purity. An exemplary life is a good preſervative againſt contempt, or at worſt a ground of comfort under it: whereas an unſuitable converſation layes both office and perſon open to obloquie and diſgrace. Give me leave to allude to what is ſaid of Naaman, 2 Kings 5. 1. he was a great man with his Maſter, and honourable, he was alſo a mighty man in valour, but he was a leper: this latter obſcured the glorie of his greatneſs, and riches, and valour: ſo when it ſhall be ſaid of a Miniſter, he is learned, judicious, ſolid, quaint, elegant, powerfull, but covetous, worldly-minded, idle, looſe, paſsionate, this ſpoils all; and the former cannot ſo effectually provoke honour and eſteem, as the latter procure contempt and ſhame. and if the perſon and office be laid open to contempt, the doctrine is little like to profit. If the Phariſees be offended with the perſon of Chriſt, they profit not by, but deride his doctrine.

3. Becauſe hereby he forfeits thoſe gifts by which he ſhould be able to profit by his preaching. As he ſinks into profaneneſs, ſo alſo into ſhallowneſs of apprehenſion, weakneſs of judgement, ſlipperineſs of memory, unrulineſs of paſsion, prejudice againſt the truth, and the like. Add to this Gods judicial with-drawments oftentimes of his gifts, and the knowledge of his truth from thoſe, who abuſe the one, and hold the other in unrighteouſneſs. God, as the Apoſtle tells us, gives them over foreign, to an irrational ſottiſhneſs of minde. Rom. 1. 28. John 7. 17.Rom 1:28John 7:17Holineſs of converſation is the moſt effectual and compendious way to encreaſe our gifts: for the ſecret of the Lord is with them that fear him, Pſal. 25. 14. whereas it is not probable, he ſhould know much of the minde of God, who wilfully neglects to practiſe it. As when it is ſaid of Elie's ſons, 1 Sam. 2. 12. that they were ſons of Belial, there follows, they knew not the Lord. Sin obſcures the undeerſtanding, and corrupts principles, and forfeits our gifts, and then they are little like to profit.

4. A bad example is more prevalent to corrupt and miſlead men, p. 137then good counſel is to profit and advantage them. Suadet loquentis vita, non oratio; Life-oratory is the most powerfull: Seneca gives theScneca. ep. 6. reaſon, Homines magis credunt oculis quàm auribus; Men believe what they ſee, more then what they hear. And they who give their doctrine the lie in their lives, are not like to perſwade others to credit it. When thoſe, whom the Apoſtle exhorts to be foreign, 1 Pet. 5. 3. the examples of the ſlock, lead the ſheep of Chriſt aſtray by their lives. Obſerve what God chargeth the Prophets of Jeruſalem with, Jer. 23. 15. Therefore thus ſaith the Lord concerning the Prophets, Behold, I will feed them with worm-wood, and make them drink the water of gall: for from the Prophets of Jeruſalem is profaneneſs gone forth into all the land: and Mal. 2. 8. Ye are departed out of the way, ye have cauſed many to ſtumble at the Law. When theſe ſtars are erratick, no wonder, if thoſe who walk by their guidance wander. If the ſalt want ſavour, no wonder, if the people be not ſeaſoned with knowledge and grace. A godly Miniſter is a daily preacher, while his life is a ſtanding reproof to ſin, and an argument of piety. Sermo tuus in exemple tuo videbitur, ſic non ſolùm praeceptor veri, Senec. ep. 20.ſed teſtis eris. It is ſaid of Chriſt, that he was a Prophet, foreign, Luke 24. 19. mighty in deed as well as in word. S. Paul, who ſo oft exhorts other to mortification, brings his own body into ſubjection, and himſelf runs, as an example to provoke his Corinthians ſo to run that they might obtain, 1 Cor. 9. 24, 25, 26, 27. How beautifull are the feet of thoſe, that preach the Goſpel of peace? Rom. 10. 15. Their feet, their walking, not their tongues onelyonly, their ſpeaking. I ſhall end this with Pauls advice to Timothy, 1 Tim. 4. 16. Take heed to thy ſelf, and unto thy doctrine. We muſt do both, as ever we expect ſavingly to profit either our ſelves, or them that hear us. I ſhall end all with a double Application:

Firſt, To the Miniſters, that they ſhould endeavour ſo to preach, that they may profit; not barely that they might pleaſe: for delect are Lib. 4. c. 12. de doct. Chriſt. 1 Cor. 9. 16.1 Cor 9:16ſuavitatis, docere neceſſitatis, ſaith Auſtine: neceſſity is laid upon you, yea woe too, if you preach it not to profit by it.

Preach to profit.

I. In conformitie to the examples of Chriſt and his Apoſtles, that ye may write after their copy, Chriſt came not to ſeek his own glory, John 8. 50. and, I receive not honour from men, ſaith he, John 5. 41. Chriſt makes it the badge of a falſe prophet, to ſeek himſelf and his own glory, John 7. 18. Chriſt's meſſage and work was to call ſinners to repentance, to ſeek & to ſave what was loſt, to binde up Matth. 9. 13. Iſa. 6. 1.Matt 9:13Isa 6:1broken hearts, to proclaim liberty to the captives, and the opening the priſon to them that are bound: And the Apoſtles trod in their Maſters ſteps: take the one example of S. Paul, who laboured more abundantly p. 138then all the reſt of the Apoſtles, and all to the profit of the Churches: I have kept back nothing, which might be profitable to you, ſaith he to the Church of Epheſus, Acts 20. 20. he was affectionately deſirous of his Theſſalonians: and he tells his Corinthians, more then1 Theſſ. 2. 8.1 Thess 2:8 once, of this, that he was made all things to all men, that he might 1 Cor. 9. 22.1 Cor 9:22ſave ſome; that he did not ſeek his own profit, but the profit of many, 1 Cor. 10. 331 Cor 10:33that they may be ſaved; and again, I ſeek not yours but you: The care 2 Cor. 12. 14 2 Cor. 11. 282 Cor 12:142 Cor 11:28he had of the Churches, he reckons as the greateſt of his labours▪ and to name no more, how deſirous was he of the good of the Philippians, that he could rejoyce in being offered as a ſacrifice upon the ſervice of their faith, Phil. 2. 27.

II. To gain and uphold the repute of preaching and the miniſters in the hearts of the people. Nothing doth this more effectually, then plain and profitable preaching. The Apoſtle ſpeakes to this fully, 1 Cor. 14. 25. Learned preaching may beget ſuch an admiratition in the people, as they may cry you up for a Scholar; and quaint preaching may get you the elogiums of an oratour; but of the powerfull and convicting preaching of a Chriſtian, they will ſay God is in you 1 Cor. 14. 251 Cor 14:25of a truth: though ſuch is the ingratitude of many in theſe days, that they are ready to caſt durt in the face of that miniſtery, by which, unleſs wilfully blinde, they cannot but obſerve thouſands, and confeſs themſelves, if at all, profited and converted.

III. Becauſe this is the very deſigne of your office: the end of your miniſterial gifts and abilities. The manifeſtation of the ſpirit is given to every man to profit withall. 1 Cor. 12. 7. And the Apoſtle ſpeaking of theſe gifts, which Chriſt, when he aſcended, gave to the Paſtours of his Church, Epheſ. 4. 8, 11. tells you the uſe and end of them, verſe 12, it is; for the perfecting of the Saints, for the work of the miniſtery, for the edifying of the body of Chriſt. And S. Paul tells his Corinthians that his authority was given him for edification. 2 Cor. 10. 8. Thoſe titles, whereby Scripture ſets out the Miniſters and their office, ſpeak this. They are embaſſadours; 2 Cor. 5. 20. that engages them to negotiate the peoples reconciliation to God: Angels, Rev. 1. 20. and you know they are miniſtring ſpirits ſent forth to Miniſter for them that ſhall be heirs, Heb. 1. 14. builders, 1 Cor. 3. 10. that ſpeaks their duty to edifie the people in faith and knowledge: ſtewards, Titus 1. 2. and therefore it is their duty, to diſtribute what they are intruſted with for the good of the family of God the houſhold of faith: nurſes, 1 Theſſ. 2. 7. and ſo muſt give out the ſincere milk of the word whereby the children of God may grow: ſtars, Revel. 2. and therefore muſt ſhine for the benefit of others, eſpecially in this night of ignorance and Atheiſme. For us then not to aim at profiting by our preaching is to abuſe the gifts of God to another p. 139end then that for which God gave us them.

IV. For your own comfort, both here and hereafter. It will be your comfort upon a death-bed, when conſcienc ſhall teſtifie to the ſinceritie of your deſires of profiting the people of God. It muſt be ſad ſurely, at ſuch a time, for any of us to reflect upon our unfaithfulneſs in this office: when conſcience ſhall tell us to our faces, we aſcended the pulpit, more to pleaſe a fancie, or promote a partie, or to advance our ſelves, then to profit or ſave ſouls. On the contrarie, a faithfull diſcharge of our office, will be then comfortable: this was the matter of S. Paul's rejoycing, 2 Cor. 1. 12. for the accompliſhment of which he eſtemed his life not dear to him, Acts 20. 24. and ſo indeed he did, for when he was readie to be offered, this was his comfort, 2 Tim. 4. 6, 7. For I am now ready to be offered, and the time of my departure is at hand: I have fought a good fight, I have finiſhed my courſe, I have kept the faith.

V. Becauſe your reward will be certain and great, Dan. 12. 3. One of thoſe three aureola's which the Schoolmen ſpeak of, by which they mean ſome additional acceſsions to the eſſential happineſs of Saints, they aſſign to the Doctors of the Church: and Scripture ſpeaks of a Prophets reward, Matth. 41. as exceeding the reward of a righteous man, with which the Apoſtle Peter encourageth the elders in their dutie, 1 Pet. 5. 2, 4. You ſee then how good ground there is for this promiſe, and if you would preach to profit, you muſt preach,

1. Conſtantly, in ſeaſon, and out of ſeaſon, 2 Tim. 4. 2. eſpecially conſidering we are fallen into thoſe times the Apoſtle there foretold, and uſeth as an argument of Timothie's diligence, v. 3, 4. The worſe the times, the more errours abound, the greater ought our zeal and diligence in the Miniſtrie to be. We muſt not onelyonly as the high-prieſt under the Law, go into the Sanctum Sanctorum once in a year; preach a Sermon, which ſmells of the lamp, now and then, but we muſt be inſtant, attending to doctrine, and continue in it.1 Tim. 4. 13.1 Tim 4:13 Chriſt enjoyned it thrice to Peter to feed his lambs, and his ſheep, John 31. 16. If each Miniſter wrote after S. Paul's copie, Acts 20. 20, 21. many might be kept cloſe to that truth, from which of late they are apoſtatized, and reap more profit by the Word of God.

2. Condeſcendingly, ſuitably to the capacitie of thoſe who are to hear: nothing more eaſie, then to excuſe the vulgar with an affected height of eloquence and learning: quae quicquid non intelligit plus miratur, as Hierom ſaith: who are wont highly to admire, what they do not at all underſtand: but this will never ſavingly profit them. If I come unto you ſpeaking with tongues, what ſhall I profit p. 140you? ſaith S. Paul, 1 Cor. 14. 6. and v. 4. that is powerfully and plainly. This was our Saviours practiſe by familiar parables to ſtoop to the capacitie of his hearers, Mark 4. 33. and I know not whom we may better imitate; in this we muſt, if we aim at profiting by our preaching.

Secondly, To the hearers: that they would endeavour ſo to hear, that they may profit. For your thriving under means and profiting by preaching of the Goſpel, will be,

I. A credit to the Goſpel, as proclaiming to the world that the Goſpel is more then a mere notion, and that there is a power, virtue, and efficacie in it: while mens unprofitableneſs opens the mouths of the enemies of that Goſpel to charge it as a humane invention and policie to keep men in aw and ſubjection: but when they ſhall ſee the Goſpel having a powerfull influence upon your hearts and lives, they will preſently conclude it to be the power of God unto ſalvation, as S. Paul tells his Theſſalonians, 1 Theſ. 1. 4.

II. The joy of Angels, Luke 15. 7. I ſay unto you likewiſe, joy ſhall be in heaven over one ſinner that repenteth, more then over ninetie and nine juſt perſons, that need not repentance. And the means of that is the Word preached, compared to the grain of muſtard-ſeed, Mat. 13. 31. if you take it down, it will make you weep, as Peter's Sermon did the Jews.

III. The advantage and comfort of your Paſtor and Miniſter. I have no greater joy then to hear that my children walk in the truth, ſaith John to his beloved Caius, 3 John v. 4. What comfort and joy muſt it needs be to a faithfull Miniſter, to be able to ſay, Behold, I and the children that God hath given me, Heb. 2. 13. When he ſhall ſee of the travel of his ſoul and be ſatisfied. When with S. Paul he can ſay, Such have I begotten in Chriſt through the Goſpel, 1 Cor. 4. 15. S. Paul calls his converted Philippians his crown and his joy, Phil. 4. 1. and his Theſſalonians his glorie and his joy, 1 Theſ. 2. 20. and as it is his joy here, ſo it will be his comfort at the laſt day: upon which account the Apoſtle urgeth this upon his Philippians, c. 2. v. 16. holding forth the word of life, that I may rejoyce in the day of Christ that I have not run in vain. holding forth] viz. in their lives; and upon the Hebrews, 13. 17. Your profiting by the Word will ſeveral waies be the Miniſters advantage; I'le but hint.

1. As a teſtimonie to the lawfulneſs, and evidence of the power of his preaching: and at once a credit both to the Embaſſadour, and his meſſage, the preacher and his Goſpel. The converted Corinthians were the Apoſtles commendatorie Epistles to ſet off the worth and efficacie of his Apoſtleſhip, 2 Cor. 3. 1, 2. and he tells them 1 Cor. 9. 2. the ſeal of my Apostleſhip are ye in the Lord: as if he had p. 141ſaid, your converſion is as undoubted an evidence of the truth of mine Apoſtleſhip, as a Princes ſeal added to letters patent to commiſsionate an Embaſſadour.

2. As a ſecuritie and encouragement to encreaſe thoſe gifts by which he may profit. When a Miniſter ſees no iſſue of his prayers and Sermons of many reſtleſs nights, and wearie daies; how does it diſcourage him in his labours? and while you are careleſs to profit, he proves idle in his ſtudie, and negligent to improve his gifts, 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 fromLuke 16. 51.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.