One Hundred Select Sermons, New Testament · Sermon 27
SERMON XXVII.
1 Cor. 1.21.
It pleaſed God by the fooliſhneſs of Preaching to ſave them that believe.
There's no greater hinderance and impediment to the receiving and entertaining of Chriſt, and of the Goſpel, which is the Doctrine of Chriſt, than a too high and over-weening conceit and opinion of mens own wiſdom. Thoſe which have more Wit than Grace, and eſpecially if they be proud of that Wit, they are commonly too wiſe to be inſtructed, and ſo conſequently too wiſe to be ſaved. Therefore the Apoſtle Paul, that he might deal more effectually with the Corinthians (which had high thoughts in this particular) and might bring them into a temper ſit for the receiving of Evangelical Truths, he does labour in the firſt place to qualifie theſe conceits in them, to lay them low in themſelves, and the apprehenſions of their own carnal excellencies, and to diſcover unto them the power and efficacy of the means of Salvation, which they were otherwiſe apt to contemn; pulling down ſtrong holds, caſting down imaginations and every high thing that exalts it ſelf againſt the knowledg of God, and bringing into captivity every thought unto the obedience of Chriſt, as it is in 2 Cor. 10.4, 5. This is his ſpecial work in a great part of this Epiſtle and the next. And in particular in this parcel of it, which I have now again at this time read unto you, in ver. 21. of this Chapter, and ſo forward. He nullifies the wiſdom of the world on the one ſide, and he advances the wiſdom of God on the other, which he oppoſes thereunto.
OUR buſineſs this day is in the firſt verſe which I have read, ver. 21. in order, which we entered on in the Morning, and therein obſerved (as you know) two General parts: Firſt, The worlds neglect, &c. Secondly, Gods Supply, &c.
The ſecond General Part in this verſe is Gods gracious ſupply of that defect, which the world before had been guilty of, as concerning the improvement of the opportunities of Divine knowledg. Hitherto by all their wiſdom, and the book of the Creatures before them, they had not come to he knowledg of God. Now God is pleaſed to find out and contrive another way for them, that we have here in theſe words, It pleaſed God by the fooliſhneſs of preaching to ſave them that believe. Where (for our better proceeding in them) we may take notice of theſe following particulars:
Firſt, The order of working, After that, &c.
Secondly, The Affection to the work, It pleaſed God.
Thirdly, The Means by which the work is wrought, The fooliſhneſs of Preaching.
And fourthly, The work or deſign it ſelf, To ſave them that believe.
We begin with the firſt, viz. the order of working, After that, foreign. Where we muſt note, that this word After, it carries a double force and emphaſis with it, either firſt of all as a reſtraining word; after, that is, not before: or ſecondly, as a reſolving word, after, i.e. to be ſure then.
Firſt, Take it in the reſtraining ſenſe, after, that is not before, not till the world had neglected the opportunity of knowing God another way, till then did not God undertake this way by the Preaching of the Goſpel. And thus we may conceive him to have carried it for theſe following reaſons:
Firſt, That ſo by this means he might the more fully and palpably convince the world of their neglect; let them firſt alone and ſee what they'l do of their own accord, and then come in upon their miſcarriage. To have done it ſooner, would not ſo fully have left them without excuſe, as now we find it to do. It ſhews how much neglect there has been hitherto, when as God is fain to take ſuch a courſe as this is.
Secondly, That he might the more diſcover the inſufficiency of meer natural and carnal wiſdom, which did not yet reach to the knowledg of God. If God ſhould have done his beſt preſently, we ſhould not have known the weakneſs of humane wit. But now when he ſuffers that to go before, and to do what it can, and yet miſcarry, he hereby diſcovers how much ſhortneſs and inſufficency there is in that: Thus Rom. 8.23. there's the like expreſſion. Artiſts come, when Bunglers have done.
Thirdly, That he might gain to himſelf the greater glory: He that does any thing after another which miſſes, he has from hence ſo much the more honour to himſelf; eſpecially if he that miſſes be one that pretends to any great matters, as here it was. Humane wiſdom that laid claim to great knowledg God confounds it by the fooliſhneſs of Preaching. For theſe reaſons does God do it afterwards, i. e. not before, which is the firſt ſenſe of reſtraint.
Object. How after, when as it was before the world was laid?
Sol. In Decreto, non in effectu, & manifeſtativé.
Secondly, After; that is, to be ſure then, as it is a poſitive and reſolving word, when the world had loſt it ſelf in not improving the opportunities of knowledg, God would not now leave it in this wretched condition, but takes another courſe for the helping and relieving of it. This he does in ſingular pity and compaſſion to the ſons of men, that he might not loſe ſuch a noble creature as Man is, nor they him; therefore would he find out ſome way to bring them to him. What does this ſerve but to magnifie the riches of Gods goodneſs to us, and to enlarge our hearts ſo much the more in thankfulneſs to him, who hath taken this care for us, whiles we took little care for our ſelves, and our own ſalvation? Theſe are ſuch matters as we cannot too much nor enough take to heart or be affected withal, but ſhould labour all we can to have faſtened and imprinted upon our ſpirits. But ſo much for that firſt particular, viz. The order or time of working, After that.
The ſecond is the affection to the work, It pleaſed God, foreign. And this again (as the other) carries a twofold intimation in it. Firſt, It is a word of freedom and ſpontaneity, It pleaſed God, that is, he did it of his own accord and inclination, being not moved or provoked thereunto by any thing out of himſelf. Secondly, It is a word of delight and complacency, It pleaſed God, that is, it was very acceptable to him; he took a great deal of pleaſure and contentment, and ſatisfaction in the doing of it, as in nothing more.
Firſt, I ſay, it is a word of freedom and ſpontaneity, It pleaſed God; that is, he was voluntary in it, and he did it of his own accord. This is the ſpring and fountain, and original of mans ſalvation, wherewith it is at laſt to be reſolved: The good-will and pleaſure of God, it pleaſed him; and therefore we were ſaved. Thus the Scripture ſets it in ſundry places, as Epheſ. 1.5. Having predeſtinated us unto the adoption of children by Jeſus Chriſt to himſelf, according to the good pleaſure of his will, foreign. And again in verſ. 9. the ſame word Having made known to us the myſtery of his will, according to his good pleaſure which he purpoſed in himſelf. Still his goodpleaſure is brought in as the ground of all. He hath mercy on whom he will have mercy, Rom. 9.18. And that the purpoſe of God according to Election might ſtand. In 2 Tim. 1.9. ſays the Apoſtle, He hath ſaved us and called us with an holy calling, not according to our works, but according to his own purpoſe and grace &c. There's the riſe of All. And ſo Tit. 3.5. Not by works of righteouſneſs which we have done, but according to his mercy he ſaved us All's from the mercy and free Grace of God. Therefore Luk. 2.14. Good will towards men. …
This it does eſpecially exclude two things of neceſſity, which are contrary hereunto: Firſt, Any provocation on our parts. This ſalvation we were paſſive in it, we did not ſolicite for it, or look after it, it came meerly from himſelf. Secondly, Any merit on our parts; this Salvation it was not purchaſed by our good deeds as deſerving it, we were unworthy of it. Both are excluded here in this foreign.
Firſt I ſay, here's excluded all provocation or beginning on our parts. Alas! if God had not looked after us, we ſhould never have looked after him; if he had not pleaſed for his part, we ſhould never have pleaſed for ours, nor much cared whether he had pleaſed or no; we ſhould have pleaſed ſtill to have continued in our old ſtate of ignorance, and to have gone on in our old way of perdition, and have pleaſed our ſelves exceeding much in ſo doing: But here was now the riches of free Grace, that he firſt begins with us of his own accord: I was ſound of them that ſought me not I was manifeſt to them that askt not after me I ſaid, Behold me, behold me, to a Nation that was not called by my Name, ſays Chriſt, Iſa. 65.1. that ſought him not, that askt not after him. Nay, there's more than ſo in it, that ſhunned him, and run away from him. It did not only pleaſe God to ſave us when it did not pleaſe us, but it did alſo pleaſe God to ſave us when it did diſpleaſe us; for this indeed it does every one while they are as yet in their natural condition. They would not be ſaved though they might; that is, in thoſe means which tend to ſalvation indeed: in the leaving or forſaking of their luſts and ſinful courſes. There's no carnal man whatſoever, but ſo far forth he likes his condition, and would not change it though he might for a better. In which ſenſe it may be truly ſaid, That men will not be ſaved, that they put ſalvation far from them, and judg themſelves unworthy of Eternal life; as it is Act. 13.46. Now here's the admirable Goodneſs of God, that notwithſtanding he will not let them to do ſo; He is pleaſed to ſave them who of themſelves do not care for Salvation; nay, which do all they can in a manner to hinder themſelves of it; which he does by an effectual change upon their hearts. So that here we ſee, there's no provocation on our parts, which is the firſt thing excluded.
No, nor ſecondly, is there any merit neither; this believing which is after mentioned in the Text, it is only a qualification of the perſon which in time ſhall be ſaved, not a conditon which does move God to (See Mat. 11.25, 26.) firſt thoughts about ſalvation of him: That's the firſt thing implied in this pleaſing. It is a word of freedom and ſpontaneity.
Secondly, It is a word of Complacency and Delight, It pleaſed God; that is, he liked it very well. So the Arabick Interpreter reads it, Dilexit Deus, God loved, &c. It was a thing which was very ſatisfactory to him, and wherein he took exceeding great content, that man ſhould be ſaved. He retains not his anger for ever, becauſe he delights in mercy, &c. becauſe mercy pleaſed him, Mic. 7.18. God is never (as we may ſpeak with reverence) more himſelf, than he is then when he is ſhewing mercy; nor than when he is pouring forth ſalvation. It is the moſt acceptable and delightful work to him in all the world, and which he does moſt of all comply and ſute withal. He had rather be called Saviour than by any other title beſides. When we ſpeak of Salvation, it pleaſed him. He was now in his proper imployment, when he was contriving and working this. Accordingly on the other ſide, Judgment and Deſtruction is ſaid to be ſomewhat ſtrange and uncouth unto him: His work, his ſtrange work: his act, his ſtrange act, Iſa. 28.21. Whereas Salvation, that's very eaſie and familiar to him, as a thing he delights in. It pleaſed him, there's the affection to the work, which is the ſecond particular conſiderable.
The third is the Means by which the work is wrought, and that is here expreſt to us to be by the fooliſhneſs of Preaching, foreign. Where again there are two Paticulars conſiderable of us. Firſt, the means it ſelf conſidered in its own nature, and that's Preaching, by Preaching to ſave Believers. Secondly, the qualification of this means as the denomination which is put upon it, and that's mean and contemptible. It's here called the fooliſhneſs of Preaching.
We'l begin firſt of all with the 2d. (and ſo afterwards proceed to the other) to wit, the means in its denomination, the fooliſhneſs of Preaching. Not as it is indeed, but as it is rather in mens apprehenſion. The Apoſtle calls it ſo by a word of conceſſion, and voluntarily yielding for Argument's ſake, Secundum opinionem vulgi, as people count and eſteem it to be, though in it ſelf nothing leſs. This is the thoughts which many have of Preaching, ſo as to reckon it to be a very ſilly buſineſs, the fooliſhneſs of Preaching. Thus Festus to Paul. Act. 26.24. Paul, thou art beſides thy ſelf, much learning hath made thee mad. And again, What will this babler ſay? ſaid the Stoicks and Epicures of him, becauſe he preached to them Jeſus and the Reſurrection. Preaching was no other than babbling in their eſtimation, Act. 17.18. And ſo it is with many others beſides, even ſtill in theſe preſent days, they count Preaching but fooliſhneſs.
Now there's a double account which may be given hereof unto us, whence it is that many people indeed do ſo eſteem it: The one is occaſionally from others: And the other is originally from themſelves.
Firſt, Occaſionally from others in regard of their carriage: For truly as many men order the buſineſs it is the fooliſhneſs of Preaching indeed; there are ſome kind of perſons in the world which have a great deal to anſwer to God for the offence which they give in this reſpect, and the ſcandal and ill report which they bring upon Gods own ordinance by their unworthy managing of it: Where we muſt know this, there are two Extreams which in this caſe men run into; the one is of too much neglect & preſumption on the one hand; and the other is of too much niceneſs and affectation on the other Firſt, There are ſome which are here groſsly neglectful, care not what comes from them in their performances, though it be never ſo raw and indigeſted; vent their own fooliſh fancies and conceits for the Word of God, and that alſo in expreſſions anſwerable to thoſe conceits. Theſe are one kind of perſons which make it thought the fooliſhneſs of Preaching, becauſe they are ſo fond and fooliſh in the handling of it by their neglect and preſumption.
But then again ſecondly, there's an occaſion given to think Preaching fooliſhneſs from too much niceneſs and affectation. The wiſdom of words, as it is here mentioned in this Chapter, and as follows afterwards in the Text; when we ſhall make Preaching a meer buſineſs of wit, and a thing to tickle the fancy, an airy and empty diſcourſe, carried with ſome high-flown language, but never touching nor coming near the heart, nor uttering any thing which may be profitable to the ſoul. Nihil peccat niſi quod nihil peccat. Thus a great many men in the world take a great deal of pains to do no good. This is the fooliſhneſs of Preaching too, and a very high piece of folly, and prejudicial to the Ordinance it ſelf. The Apoſtle in the verſe before tells us, verſ. 17. of this Chapter, That it makes the Croſs of Chriſt to be of none effect. It adulterates and corrupts the Word of God, 2 Cor. 2. ult. and does make it very unprofitable. And is not this then fooliſh dealing? Is not he a fool that croſſes himſelf of his main intention, and of that end which he propounds to himſelf in ſuch an undertaking? why even thus 'tis here, Preaching (if men underſtand themſelves in it) it is ordained for the diſcovery and clearing of Divine Truths, for the making men to know themſelves and their own condition by nature, to lay open the Excellencies of Chriſt, and the unſearchable riches of the Goſpel, to change and reform the heart, and at laſt to ſave the ſoul. Now when none of theſe things ſhall be done in ſuch performances as theſe are, but rather the contrary, (as it is in this which we ſpeak of) what's this but the fooliſhneſs of Preaching? And who would not think Preaching to be fooliſhneſs, if there were no other preaching but this? Thus do men come ſo to eſteem it, as occaſion is given from others in regard of their carriage.
Secondly, Originally from themſelves in regard of their own perverſe reaſonings. And here there are ſundry things which they do miſconſter, and falſly reaſon upon. As firſt, They think meanly of Preaching, from the nature and condition of the Inſtruments which are imployed and improved in it; poor, frail, and weak men like themſelves, which have this treaſure in earthen Veſſels. If an Angel might be the diſpenſer of it, then it may be they would have ſome high thoughts of it; but now that it comes down to them in fleſh, this is that which is offenſive unto them.
Secondly, In regard of the matter of it, and the ſubject which it is converſant about. And that is, Christ crucified, this is the fooliſhneſs of Preaching, foreign, that is, foreign, not only the Ordinance, but the Doctrine; and not only the Preaching, but the thing preached about. Preaching handles ſuch matters as natural men account fooliſhneſs; for it tells them of a Crucified Saviour; of God to become mortal; of life to be ſubject to death; of righteouſneſs to be in the likeneſs of ſin; of bleſſing to be ſubject to a curſe. Theſe are ſuch ſtrange contradictions as natural reaſon is preſently apt to deride.
And ſo not only in the Narrative, but in the Hortatory part of it; when it perſwades men to deny themſelves, to croſs their ſweeteſt luſts, and to leave their cloſeſt corruptions, to forſake friends and life it ſelf for Chriſt, and to become a fool that ſo they may be wiſe. Theſe are ſuch groſs abſurdities and miſtakes to a carnal heart, which is wiſer in his own conceit than ſeven men that can render a reaſon, that he counts the work it ſelf to be fooliſhneſs.
Thirdly, In regard of the manner of it, and way of proceeding in it. That it comes not ſo much with reaſon and demonſtration, as rather ſimple Propoſitions. It does nakedly and barely propound things, expecting an aſſent unto them from the evidence of the things themſelves, and the authority of the principal ſpeaker which is God himſelf; but it does not ſo much ſtand upon it to ſatisfie mens wit and reaſon. This is another thing which makes it thought to be fooliſhneſs.
Fourth, From defect mingled with pride, Scientia neminem habet inimicum praeter ignorantem, &c.
And ſo much of that firſt, viz. the Denomination of the Ordinance, as it is here ſtiled, The fooliſhneſs of Preaching.
The ſecond is the Means and Ordinance it ſelf ſimply conſidered, and that is Preaching; this is the means of working Salvation; God ſaves Believers by Preaching. Firſt, By Preaching he makes them Believers; and then being Believers, he beſtows ſalvation upon them, as we ſhall ſee afterward. This is the order and method that God uſes. But that which is here obſervable in this part, is the former, That Preaching makes men Believers. And the Apoſtle adds unto it the diſparaging Denomination of fooliſhneſs, thereby the more to advance it, and ſet it up. As who ſhould ſay, That poor and mean Ordinance which the world thinks ſo ſcornfully of, and counts no better than fooliſhneſs; yet it has this excellency and advantage with it, that it is a means to bring men to Heaven; and God is pleaſed to uſe it to this purpoſe. If it be fooliſhneſs, it is a ſaving fooliſhneſs, and that's a great deal better than a deſtructive wiſdom. Faith comes by hearing, and hearing by the word of God preached, as it is in Rom. 10.17. And how prevalent Preaching has been to this intent, we are not without divers inſtances and examples which make it good. Thus St. Peter's Auditors, whereof ſome of them were active in Chriſts death, when they heard, they were pricked at their hearts. So the Eunuch and the Jaylor. and Lydia, and divers others beſides, they have known what this meant.
For the better handling of this preſent point, there are two particulars which may here profitably be conſidered by us: Firſt, What this Preaching is: And ſecondly What may be the ground of the power and efficaciouſneſs of it.
For the firſt, What Preaching is: It is not meerly to ſpeak ſomewhat of Religion, to take a Text and only deſcant and flouriſh upon it, and there's an end; to make a rambling and roving diſcourſe, and nothing to the purpoſe. But Preaching is a Miniſterial and Authoritative improvement of the Truths and Doctrines of the Scriptures, to the good and benefit of mens ſouls, and the procurement of their eternal Salvation. It is by a ſpecial gift of the Spirit of God beſtowed upon certain perſons to that purpoſe, to lay open the Myſteries of Chriſt, with all thoſe points which pertain thereunto, and to apply them and bring them hom to the Conſcience of every hearer. It is to break the box of precious ointment, that ſo the ſmell and ſavour of it may be diffuſed all the houſe over. There are two main ſubjects and arguments which come within the compaſs of Preaching, The Law and the Goſpel. The Law to ſhew men the Diſeaſe, and the Goſpel to ſhew men the Remedy; and the one in order to the other. And the skilful handling and performing of each of theſe two, does makes up this work unto us. The ſhewing men o their miſery by nature, and the benefit which they may have by Chriſt, with the appurtenances thereunto, this in a word is Preaching.
Now further, for the efficacy of this Ordinance, and whence it comes to be thus powerful, this is meerly from the Ordinance of God. As it is his inſtitution who has ordained and appointed it to be ſo. This foreign here in the Text, it pleaſed him, there's an account of the buſineſs indeed: Alas, Preaching conſidered in it ſelf, is a poor and empty voice, and were able to do no great matter at all; neither is there any thing belonging unto it, which of it ſelf is efficacious. It is not the gifts of the Preacher, it is not the nature of the Argument, it is not the ſtrength of the matter, it is not the ſweetneſs of the expreſſion, it is none of all theſe things in themſelves which makes Preaching ſo powerful a Conveyance; no, but the Ordinance of God which has appointed to work by theſe means; and the Spirit of God who is pleaſed to concur with it in working. It is he which has made us able Miniſters of the New Teſtament, (ſays the Apoſtle Paul) not of the letter but of the ſpirit; for the letter killeth, but the ſpirit giveth life, 2 Cor. 3.6. This is that which gives an efficacy to this Preaching.
Well, for the thing it ſelf, we ſee 'tis a bleſſed means to a bleſſed effect; to wit, of ſaving ſouls: and that, not withſtanding all the low apprehenſions which the world commonly has of it, and the diſparagement which they are apt to caſt on it, and upon thoſe which are the diſpenſers of it; after all which can be any way ſaid againſt it to the extenuating and diminiſhing of it, here is that in the Text which is able to bear it up and advance it: That by it God is pleaſed even to ſave them that believe.
The improvement of this Point to our ſelves for Application, may be twofold; Firſt, as it concerns Miniſters, there's a very good item for them to quicken us and encourage us in our work, and the conſcionable diſcharge of it without fainting and giving out. For ſee what a work it is, and what a bleſſed and happy end it tends to: Even no leſs than to bring men to heaven, and to make them heirs of eternal life. Who would not think himſelf honoured in ſuch a noble imployment as this, and accordingly go thorough it with a great deal of cheerfulneſs and alacrity in the midſt of all diſcouragements whatſoever, which we can meet with in the world? our very work it ſelf is a reward though there were nothing elſe; and to ſave a ſoul is more than to gain a Kingdom. Let us not be aſhamed of that which is the power of God to ſalvation, as the Apoſtle ſpeaks.
Again, Let us alſo hence learn ſo much the more faithfully to diſcharge, and make that our chief end in undertaking it, which was Gods chief end in ordaining it. What was Gods chiefeſt end here in the firſt appointing and inſtituting of this Ordinance? why 'twas to ſave them that believe. let that be now our main end in taking it in hand, That in this ſervice we may be inſtrumental to Gods Providence in the bringing in of the number of his Elect. This ſhould work and prevail with us above all other ends beſides. And this for the Miniſters.
Secondly, Here's ſomewhat alſo for the people, and that is ſo much the more carefully to attend upon this Ordinance of Preaching, and to take heed of the deſpiſing of it as a weak and fooliſh thing; they which deſpiſe Preaching, they do in effect deſpiſe Believing; yea, they do deſpiſe Salvation it ſelf. And therefore let us take heed how we be guilty of ſuch a ſin as this is. Do not ſay that Reading is as good as Hearing; and a Sermon read in a mans ſtudy is as good as a Sermon preached in the Church; for we are miſtaken if we ſo think; for though it be as good for the matter of it, and it may be better, yet it is not as good for the performance, which does receive a greater efficacy from Gods Ordinance and bleſſing upon it. And we muſt not be wiſer than Him in ſuch diſpenſations as theſe are. Eliſha's ſtaff will do no good without Eliſha's ſpirit to improve it and go along with it. This is that which is more frequently in Preaching, whereas in reading it is for the moſt part cold, or at leaſt not the latter in ſuch a full and plentiful meaſure. Beſides, that's good which is ſeaſonable and in due time.
And further, let this teach us with what affections to come to the Ordinances, the Preaching and hearing of the Word, namely as thoſe which expect and deſire ſalvation from it as the end whereunto it is intended. Let us not come to a Sermon as to a Prize, or a meer trial of wits, to ſee who can do beſt; only to ſpend our verdict upon the Preacher, or out of meer faſhion and cuſtom, only becauſe others come afore us; but let us come to it with meekneſs, and humility, and fear and expectation, as that whereby we muſt be judged, and whereby we muſt be ſaved, Jam. 1.21. And ſo I have done alſo with the third Particular, viz. The means of working, the fooliſhneſs of Preaching.
Now the fourth is the work or deſign it ſelf, which we have in the laſt words, To ſave them that believe, foreign. Where among many other things which might be profitably obſerved by us concerning Salvation, in the nature of it, and the cauſes of it, and the means of it, and the like, I ſhall at this time only faſten upon that which is here eſpecially preſented unto us, and that is the ſubjects of it, Believers; To ſave them that believe. The Goſpel is the power of God to ſalvation to them that believe. This is the reſtriction which is put upon it, Rom. 1.16. I call it a reſtriction, and ſo indeed it is, and that alſo in this preſent Text which we have now in hand. Where this word here foreign, it is to be taken not only Specificativè but Excluſivè, Believers and none elſe; them that believe, and them only that believe, and none but them. This Preaching it ſaves none beſides in all the world, whether Jew or Gentile; we muſt take this expreſſion here in a limited and reſtrained ſenſe, as pointing out a certain number of perſons diſtinguiſht from all others in this buſineſs, as concerning them that believe, the receiving of benefit and ſalvation by Preaching.
And here there are two things again which this restraint does extend it ſelf to: Firſt, here's a reſtraint of the benefit of Preaching to Faith. And ſecondly, Here's a reſtraint of the benefit of ſalvation to faith. There's none which have benefit by Preaching any further than they believe; and there's none which do partake of Salvation, but thoſe only which do believe neither: By the fooliſhneſs of preaching he ſaves them that believe.
Firſt, I ſay, there's none which have benefit by Preaching, any further than they believe; it is Faith which makes Preaching effectual, without which it is but an ordinary diſcourſe. This is clear out of that place in Heb. 4.2. The Goſpel was preached to us as well as unto them, but the word preached did not profit them, becauſe it was not mixt with faith in them that heard it. It is faith or the want of faith which makes Preaching either profitable or not.
And the reaſon hereof is this: Becauſe that this is the Applicatory Grace which does ſuck and draw all to it ſelf; look as meat does no good in the ſtomack except it be digeſted; ſo Preaching does no good in the ſoul except it be believed. There muſt be a concocting faculty to digeſt every truth which we hear, and to make it our own, or elſe we can have no benefit by it. There muſt be a turning of our ſpiritual nouriſhment into the ſubſtance of our ſouls; as of our corporal nouriſhment into the ſubſtance of our bodies; and that ſuitable to the ſeveral parts of it: now this is the work of Faith. Faith it makes every truth ours, by appropriating it and bringing it home to our ſelves: And that in a proportion ſuitable to the nature of the Doctrine it ſelf. If it be a Doctrine of Information, Faith makes it ours by framing and conforming our judgments thereunto, and ſetling us there. If it be a Doctrine of Conſolation, Faith makes it ours by cloſing and complying with it, and ſo drawing comfort from it. If it be a Doctrine of Threatning, Faith makes it ours by trembling at it, and reforming for it. Thus Faith is active in all, as that Grace which does apply all to us.
The conſideration hereof may be thus far uſeful to us: As firſt, It may teach us how to addreſs our ſelves to the hearing of the Word; namely, by labouring to prepare our hearts by a ſpirit of faith, Oportet diſcentem credere; we muſt come with a reſolution to imbrace every truth of God which he propounds unto us: Preaching will do us no good without believing, if we had all the Preaching in the world without it we make the Ordinance but a Complement, and meer word of courſe unto us.
Why but then, may ſome ſay, If Preaching does no good without believing, why then we ſhould preach only to Believers, and none but them?
To this I anſwer, No: for by Preaching we make them Believers; through Gods bleſſing upon it, Preaching is a means to work that Faith which does improve it ſelf, and without which it is ineffectual; as wine enables the ſtomack to work it ſelf to the good of the body.
Secondly, Seeing Preaching does no good without believing, let us here then ſee why there's no more good done by Preaching many times than there is; we are apt when we profit not by the Word, to lay the fault on other things, the Doctrine, and the Preacher, and the like; but we ſhould confider whether it lyes not in our ſelves, in our own hearts. It may be we come not to the Word with that faith and expectation from God as it becomes us to do, and then no wonder if we profit not by it.
Thirdly, Let us hence not glory in the means, that we have the Ordinances and the Word Preached unto us, but let us conſider what faith our ſelves have for the receiving and entertainment of them.
And that's the firſt reſtraint, None have benefit by Preaching but Believers.
The ſecond reſtraint is this, That none have the benefit of Salvation but Believers. Salvation is reſtrained to Faith. He that believes ſhall be ſaved, but he that believes not ſhall be damned, Mark 16.16. No Faith, no Salvation, They could not enter in becauſe of unbelief, Heb. 3.19. Of them that believe to the ſaving of the ſoul, Heb. 10.39. Faith is the ſaving Grace, as infidelity is the damning ſin. Not but that there are other ſaving Graces, and other damning Sins; but thoſe which are ſo, they are in the strength of theſe, as being prinoipal and moſt effectual hereunto. Theſe are ſo by a ſpecial quality and property in them, either to ſave or damn.
And for ſaving (becauſe that's to our purpoſe) faith has it here attributed to it ſelf: Firſt, as the radical and fundamental Grace, and that which puts a life and vigor into all the reſt. And therefore ye ſhall find in the Eleventh Chapter of the Hebrews, how all's aſcribed to this, By faith they had a good report, for every thing elſe which deſerved good report. If they had love, or patience, or humility, or ſelf-denial, or zeal, all was from faith. In Enoch, in Noah, in Abraham, in Moſes, and the like. By faith they are ſaid to do all whatſoever they did.
Secondly, Faith has it attributed to it, becauſe it is that whereby we pleaſe God, Without faith it is impoſſible to pleaſe God, Heb. 11.6.
Thirdly, It is Faith which lays hold upon Chriſt, who is the Author of Eternal Salvation, Gal. 2.20. I live by the faith of the Son of God who loved me, &c. This knits and unites us to him asour Head; and when he is ſaved, we are ſaved too by this union.
Fourthly, It is Faith which gives moſt glory to God, Rom. 4.20. Giving glory to God. And 2 Theſ. 1.10. To be glorified in his Saints, and to be admired in all them that believe.
Fifthly, Faith is that which does moſt conquer temptations, and ſubdue all the enemies and adverſaries of our ſalvation, Epheſ. 6.16.
Laſtly, Faith is ſaid to ſave as the condition which God requires and will have in them which ſhall be ſaved; and this were enough, though nothing elſe, to give account of it.
In all theſe reſpects is Salvation attributed hereunto.
But what is this Faith which we ſpeak of all this while, and wherein does it conſiſt?
Sure it is not a meer aſſent to the truth revealed; though that be ſomewhat which belongs thereunto, yet this is not all; the Devils thus believe, which yet tremble, as knowing that they are ſons of wrath, Jam. 2.19. But ſaving faith is quieting faith too: Being juſtified by faith, we have peace with God, Rom. 5.1. Now what faith is this? this is no other than a taking and receiving of Chriſt upon thoſe terms in which he is offered in the Goſpel for a Saviour and Lord too, To as many as received him, &c. Joh. 1.12. As we muſt be willing to be ſaved by Chriſt's Blood, ſo we muſt be willing to be ruled by Chriſt's Spirit.
Now this Faith has this alſo in it, an aſſent to the whole truth of God which is revealed unto us. Hiſtorical faith is comprehended in Juſtifying-faith, as the leſs in the greater; as the Vegetative and Senſitive ſoul in the Rational.
But the proper act of Juſtifying-faith is to lay hold on Chriſt: Ens incomplexum eſt object um ſidei juſtificantis.
Thus we ſee what Believing it ſelf is.
The cloſe of all for our ſelves is but to find this in our ſelves for our own particular. And as we love Salvation, accordingly to make good our Faith.
This we may diſcern and diſcover by the riſe, and fruits, and workings of it.
For the riſe of it, it comes by Preaching, and is ſuitable to the Doctrine of the Word. Thoſe which contemn the Ordinance, they have none of the Grace.
For the fruits of it, it works by love. p1. It makes us afraid to diſpleaſe God. p2. It makes us couragious for God. p3. It makes us love the Children of God. p4. It quite changes and alters our converſe from evil to good.
And ſo I have done with the fourth particular, the extent of the work it ſelf, To ſave them that believe. And ſo likewiſe with the ſecond General in the Text, Gods ſupply of the worlds defect, After that, &c. it pleaſed God by the fooliſhneſs of Preaching to ſave them that believe.