Three Decades of Sermons, Decade 1 · Sermon 1

Three Decades of Sermons · Decade 1 · Sermon 1

p. 11 Cor. chap. 2. verſ. 2.

SERM. I: At St Maryes Oxford Aug. 8. 1642For I determined not to know any thing among you, ſave Jeſus Chriſt and him Crucified.

IT's ſtoryed of Heraclitus the weeping Philoſopher, that when a Queſtion was propoſed to him, what was the ſubject of his ſerious meditations? He returned this anſwere, that he was ſtudying to know himſelfe: O profitable knowledge to be thus well acquainted at home! Now the moſt compendious method of attaining this knowledge is then procur'd, when wee know our own ignorance: So that without Queſtion hee's the beſt knowing Chriſtian, who knowes this, that, he knowes nothing, as he ought to know. And as in point of knowledg, ſo alſo the rule hold… good, in point of practice: Hee's the beſt proficient in the Schoole of Chriſt, who daily practiſeth the Divine art of ſelfe-deniall. For then are we ſomething in Gods account, when we are nothing in our own. For a provocation to this duty, looke upon the Archetypum: a ſingular p. 2pattern of humility is Chriſt our Saviour, the head of his Church, and there ought to be a conformity between the head and the members. He that was God from all eternity **Phil. 2. 7. Gloriam ſuam non minuendo ſed ſupprimendo in conſpectu hominum depoſuit Calv.Phil 2:7foreign, emptied himſelfe, became incarnate, and wore the ragges of mortality: her's a condeſcenſion indeed, even the loweſt ſtep of humility. The firſt leſſon then which the diſciple of Chriſt muſt learne, is, to deny himſelfe: And certainly there's nothing loſt in a ſelfe-denying way for Chriſt. But this is a difficult leſſon, and who can learne it? Counſell a ſtrong man, not to glory in his ſtrength, a rich man, not to glory in his riches, a wiſe man not to glory in his wiſdome, and they will tell you as the diſciples anſwered Chriſt, This is a hard ſaying, and who can heare it. This grace of ſelfe-deniall is a rare her be, John 6. 60.John 6:60and growes no where, but in the garden which the Lord hath planted. O what an excellent thing it is for a man to be out of love with himſelfe! that plant had need of much watring from Heaven, before it can be brought to ſuch a maturity. My Apoſtle is an example, inſtar omnium, When thoſe foreign of Greece expected quaint compoſures, and flaſhes of Rhetorick, he treads quite Antipodes to them, drawing his lines after another and exacter copy. The ſimplicity of preaching the Croſſe of Chriſt, is his Apology. And to ſtraine for ſublime raptures upon ſuch an argument, were a meere ſolaeciſme. Here's one that's every way an accompliſht ſchollar, foreign, Homer. Il. 1.and yet knowes it not, it may be verified of him, what Homer ſpeaks of Neſtor: His words were ſweeter then honey. At Lyſtra he was ſtiled Mer…urius, the God of eloquence; yet he ſhakt off all theſe tickling inticements. He makes of all theſe an act of oblivion▪ Dele dehinc ex animo, foreign. If Chriſt may be formed in him, hee's fully ſatisfyed, and will ſay with Jacob in another caſe, I have enough: now let me die, I have all, for I have the knowledge of Chriſt Crucifi'd. Weigh all other kinds of knowledg in the ballance of the ſanctuary, and they will prove too light. This I ſay, even the knowledge of Chriſt will allwaies preponderate. A long time modeſty kept in his own commendation, but at laſt it could hold no longer, leaſt it ſhould conceale a truth. He profeſt with a thankfull heart, 1 Cor. 14. 18. that he ſpake with tongues, more then all the Apoſtles, Artis eſt Caelare Artem.and yet here he takes no notice of them: It's the property of art to conceale it ſelfe. St Paul was an acurate linguiſt, and yet ſo lowly as he would not be reputed ſo. Nay, beſides all theſe he had the p. 3beſt helpes of education: He was trayn'd up at the feet of Gamaliel, a learned Rabbi. He hung upon this Doctors lips, ready to take every word that dropt from his mouth, and improve it to his beſt advantage: Yet notwithſtanding, all the polite learning, which he tooke up at the feet of Gamaliel, in all humility he layes down at the feet of Chriſt. Peruſe his Proteſtation, in the verſe immediatly preceding my Text. **Concedit ſibi non adfuiſſe humanae vel ficun, diae vel ſapientiae praeſidia quibus inſtructus aliquid efficeret ſed ex quo ſe deſtitutum opibus faiſſe fatetur inde magis elu…ere in ſuo Miniſterio Dei potentiam ſubinfert, quae hu…uſmo li ſubſidius non indaguerit, Calvin, in Loc. Corinthus erat totius Graciae lamen. Cicer. pro lege Man. Calv. in Loc. Tertull. in lib. de carre. Chriſti. Eraſmus in Loc. Diviſ. 1 The Apoſtles profeſſion. 2. The Object. 1 Poſitive. 2 Privative. 3 The Condition.And I brethren, when I came unto you, came not with excellency of ſpeech or of wiſdome, declaring unto you the teſtimony of God. However others make oſtentation of learning, and through an ambitious affectation of eloquence, preach themſelves and not Chriſt: yet I that am a miniſter of Chriſt, and call'd to be his Embaſſador, make conſcience to goe beyond my commiſſion to adde the compoſitions & varniſhings of humane eloquence, leſt I detract from the ſimplicity that is in Chriſt. You Corinthians may expect eloquence, your City (as it's atteſted by Cicero) was the Eye of all Graece: However, I am reſolved to deceive your expectation. Here I am (ſaith he) Agens conſilio, I doe it upon moſt ſerious advice, and mature deliberation: this is the upſhot of my praemeditated reſolution: My concluſion I retaine inviolable, foreign &c. Non eximium duxi ſo Calvin. Non ſtatui, ſo Tertullian, Non judicavi, ſo Eraſmus. Theſe verſions give light one to another. My text is the determination of Paul the great Doctor of the Gentiles. In the unfolding whereof I ſhall not crumble the bread of life into an overcurious diviſion, leaſt I divide the ſenſe.—Out of the words I commend to your obſervation, three remarkable particulars.

1. The Apoſtles profeſſion or reſolution foreign, I determin'd to know. 2. The object of his profeſſion expreſt, 1. Poſitively, foreign, Jeſus Chriſt, 2. Privatively and by way of Antitheſis, foreign this and nothing elſe. 3. The Condition or Qualification of the object, foreign, and him crucify'd. Homo naturaliter appetit ſcire. Every man by nature is deſirous of knowledg. In point of knowledge, the cry in generall, is, with the horſeleeches daughter, Give, Give. There's no ſatiety in it. Of all other goods, knowledge is to be ſet at the higheſt eſtimate. And of all ſorts of knowledge the knowledg of Chriſt is ſuperexcellent: and if we raiſe the Climax higher, that knowledg which concernes the Croſſe of Chriſt, is moſt excellent, ſweet and comfortable. You ſee then that I am warranted by my Apoſtle, to outbid all the knowledg in the world. p. 4The knowledge of Chriſt tranſcends all the knowledge in the Univerſe. This is the wiſdome of God in a myſtery, 1 Cor 2. 7. It's that which the bleſſed Angels deſire to peepe into, and they uſe more than ordinary diligence. Its beyond the ſpheare of their apprehenſion. Let 1 Pet. 1. 12. foreign eſt intente …t cum animi obſervatione proſpicere & intucri, Gethar. in Harm. Evang.1 Pet 1:12all humane learning unveyle to this. Let all ſecular knowledge riſe up, and give up the bucklers. Let the profoundeſt Philoſophers, thoſe Glimmerers, and (as I may ſay) Night-wormes in Divinity, learne ſo much knowledge as to know their ignorance. All their Lamps twinckle, and cannot illuminate the ſoule of man. What clouds and miſts are there in the moſt exquiſite Arts and Sciences, untill they be diſſipated, by the ſun of righteouſneſſe. Extract the quinteſſence of the moſt elaborate volumes of Philoſophers, (though things in themſelves of precious value,) yet compared with the knowledge of Chriſt, they are but brutiſh ignorance, no better then thoſe huskes which the Prodigall ſon fed on, devoid of all reall ſolid nutriment.

In the diſcuſſion of this excellent knowledg, for my more methodicall progreſſe, I'le reſume the parts of my Text in their propoſed order, taking my riſe at my Apoſtles profeſſion foreign, I determined to know.

You heare my Apoſtles determination is unalterably fixt upon 1 part Concerning knowledg in generall.this principle, to be a knowing man, He hath diſcovered a gemme in the feild, of ſuperlative value, and therefore he digged hard in the mines of wiſdome, to get poſſeſſion of it.

Non niſi ſublato reperitur gemmula ſaxo.

T'is no mervaile that the Apoſtle ſhould be ſo eager in the purſuit of knowledge. The Miniſter of the Goſpel as well as the Prieſt under the Law, ought to be a man of knowledge. For the Prieſts lips ſhould keep knowledge, and they ſhould ſeek the Law at his mouth for he is the meſſenger of the Lord of hoſts, Mal: 2. 7. Hence Calvin concludes that be ought to be a Teacher. An ignorant miniſter **Hine ſequitur a Jure Sacerdotii non poſſe divelli docendi munus prodigioſum eſt ſi ſacerdotemſe eſſe jactet interea non ſit Doctor Calvin.is none of Gods making, for God gives gifts, where he gives a calling.

How then can a man attaine unto the riches of wiſdome; unleſſe he hath the key of tongues to open them unto him? Hence it comes to paſſe, that diverſity of tongues are reckoned with the choyceſt perſons, and things as Apoſtles, Prophets, Teachers, Miracles, Gifts of healing; Helpes, Governments, 1 Cor: 12. 28. How much is a Divine accommodated, by the knowledg of tongues? For how can p. 5he beate out the meaning of the holy Ghoſt, unleſſe he underſtand his language? Mee thinks then, our deſires ſhould be raiſed, to as high a pitch as Solomon intimates, Prov: 18. 1. Through deſire a man having ſeperated himſelfe intermedleth with all wiſdome. This ſeperation is lawfull, **Qui ſe ab hominibus ſejungit quaerit ſapientiam prae deſiderio & ſludio ejus conſequendae itaque cum omni doctrin â ſeſe immiſcet, omni hominum con. ſortio relicto ut liberius ſtudiis incumbat Merc. in Loc.to leave company to ſtudy the harder, as Mercer obſerves. A ſchollar will find ſpeciall uſe of Arts, and Sciences: they inrich the mind with knowledge, and helpe to unty many knotty Controverſies: Let me then perſwade you to compaſſe theſe ſpoyles of the Egyptians, to leave no paines unattempted, in the purſuit of learning. Arts and Sciences caught a fall in Adam: How prudent a courſe would it be for us, to raiſe a building out of thoſe ruins, and to have that part of Gods image reſtored? Solomen excelled the learned'ſt and put downe the ſkillfulleſt in their owne Art. 1 Kings. 4: 30. There's made up a catalogue of his knowledg in natural things, And they paſſe under the ſeale and ſignature of the holy Ghoſt, as being ſubſervient unto Religion, and therefore of great price, dignity and value. Moſes who (as they ſay) lived in Hermes Triſmegiſtus time, was learned in the Mathematicks, and all things that appertayn'd unto humane learning: The Text is cleare: And Moſes was learn'd in all the wiſdome of the Egyptians, and was mighty in words and in deeds, Acts: 7. 22. If any be enemies to Univerſity learning, I conceive with St. Jude. v. 10. They ſpeake evill of thoſe things which they know not. Their ignorance (as **Incivile & iniquum eſt ſin vero quià reſpuunt malitiâ & impietate vacare non poteſt Ium. in Loc.Junius obſerves) is uncivill, unjuſt malicious and impious: They may fitly be compared to the fox in the fable, who ſay'd, the grapes were over bitter, becauſe they were above his reach. None but an Ignoramus is an enemie to knowledge. Thus you ſee how we ought to prize knowledge where ever we find it. But let us conferre our principall paines for the attaining of that knowledge which onelyonly, will make us wiſe unto ſalvation. Throughout the whole booke of Proverbes a wiſe man and a godly man, are convertible termes. Religion is therefore called the way of underſtanding, Prov: 9. 6. And it is the high commendation of a wiſe man, Prov: 1. 5. That he will heare, and increaſe learning: and a man of underſtanding ſhall attaine unto wiſe counſels.

This is the end of Chriſts coming into the world, to be a light unto it. Ioh: 1. 9. foreign. The Clem. Alexan. ſtrom. 6.Lord is our illumination, and that true knowledg into which we are tranſlated, p. 6ſo Clemens Alexandrinus, By his knowledge, ſhall my righteous Clem. Alex: ſtrom. 6 to.ſervant juſtify many, I ſay: 53. 11. And it's Davids prayer, O continue thy loving kindneſſe, unto them, that know thee, Pſal: 36. 10. Knowledge is the foundation of all other graces: Faith, Hope, and Love, are grounded on knowledge. It's Gods firſt worke to illuminate the underſtanding: The ſeales fell off Pauls eyes before he became a preacher of the Goſpell. The promiſe is to thoſe whom the father drawes, Ioh: 6. 45. that they ſhould be foreign, all taught of God But this Promiſe excludes not the preaching of the Goſpell, as learned **Hoc verbo abutuntur hi, quiv… calem praedication…m & externum verbum vel ſcripturas contemnunt &c. Rollocus in Joh. 6. 45. 1. Divine knowledg is humble.John 6:45John 6:1Rolloc obſerves on the place: And that you may know, where this knowledge reſides, let me aſſure you,

That, it ever lodgeth in an humble breaſt. The knowledg taught of God is an humble knowledge. But when God opens a mans eyes and gives him the ſpirit of underſtanding, he then diſcernes in himſelfe, more ignorance and folly then knowledge. After that he hath ſtudied this domum interiorem, his own conſcience (as Bernard ſti…es it) he knowes more ill by himſelfe, then all the world can acquaint him withall. As the conſideration of his primitive integrity may be ſcientia inflaens, ſo the review of his originall praevarication, may be ſcientia humilians: As that may puſſe up, ſo this may humble. It's the greateſt honour of the learned'ſt Rabbies, to be men of the humbleſt ſpirits. And the more humble they are, the greater proficiency they make in knowledg. Let them conſider; what they have is derivative: Quid habes, quod non accepiſti? Their abilities are not their own, but ſo many talents concredited unto them, of Quinto quis decreſcit in deſpectione ſui, tanto amplius proficit in cogni tione Dei, Bern. 2. Its a reforming knowledg.which they muſt ſtand accomptable unto him, who is their Lord and Maſter. It's undoubtedly true, that, the moſt ignorant are apt to think beſt of themſelves. The Laodiceans were well conceited of themſelves, and the reaſon was, becauſe their eyes were not opened.

Neither doth divine knowledge float in thy brain, but ſecondly it workes a reformation, upon thy heart, and life: To depart from evill is underſtanding, Job. 28. 28. Hereby we are ſure that we know him, if we keepe his commandements, 1 Joh. 2. 3. this is a foreign indeed, of a man of knowledg: Hath thy knowledg an effectuall influence upon thy life and converſation? Doth it quicken thy love to Chriſt and inkindle thy zeale for his glory? When the ſpirit of wiſdome breaks in upon thy ſoule (juſt as when the ſpirit of God came upon Saul) it makes thee another manner of man, this ſpirit is a fire, to p. 7purge thy corruptions: It's water, to allay thy paſſion: It's a winde to blow and ſcatter thy ſwelling thoughts of vanity. May that popular rumor never be verify'd of our age, that, never was more knowledg, and never leſſe practiſe. Now, when knowledg abounds, as the waters cover the ſeas, where's the returne of a ſanctify'd converſation? Hee's truly the knowing man, who reduceth his knowledg into practiſe. Knowledg and practiſe ſhould goe together in a mutuall equipage, being conjoyn'd in an indiſſoluble union by the Holy-Ghoſt. If then God hath advanced you to places of higher dignity, God expects from you more duty and obedience. If God hath beſtowed greater gifts on you, he expects better fruits of holineſſe to be manifeſted throughout your whole life and converſation. For where much is given, much is required. Hee's a man of learning, that is a man of a ſanctify'd converſation. I remember Berr: Suber …. 37.that Bernard gives a direction or two for knowledg, ut ſcias, quo ordine, quo ſtudio, quo ſine. For order, that muſt be known in the firſt place, which moſt nearly conduceth unto thy ſalvation. For ſtudy, that muſt be ſtudied, which is moſt worthy of thy love: and as for the end, that muſt not be curioſity, but the edification of thy own, and thy brothers ſoule. Theſe directions in my Text, meet as lines in the ſame center. Chriſt Jeſus is firſt to be known, worthieſt of our love, and the end of all our knowledg. This puts me in mind of my ſecond particular, the object of my Apoſtles reſolution foreign to know Jeſus Chriſt.2. Part Concerning the Knowledg of Jeſus Chriſt.

In theſe Epiſtles, St Paul uſeth the name of Jeſus, above 500 times, and no wonder, for in this name there are above 5000 treaſures: Yea, in it, all the treaſures of wiſdome and knowledg are repoſited. If you would Anatomize all Pauls Epiſtles, you ſhould find the ſacred name of Jeſus written in the heart of them in golden characters, as truely, as they falſly report, it was ſeen in the heart of Ignatius Loyola; that grand Impoſtor. I have read, that Phidias made a buckler for Minerva, wherein his own name was ſo curiouſly ingraven, that it could not be took out, without the diſſolution of the whole frame. So Chriſt hath divinely wrought his name in the Scriptures, and that ſo accurately, in ſo much, that you cannot take it out, but the truth will fall to the ground. Chriſt is the complement and perfection of all ſcience, the ground of all conſolation. Hereupon the Prophet concludes triumphantly: I will rejoice in the p. 8God of my ſalvation, Hab. 3. 18. foreign. Clem. Alex. ſtrom. 6.Our knowledge and ſpirituall paradiſe is our Saviour: So * Clemens Alexandrinus. O then above all thy gettings, labour to get this underſtanding, to know Chriſt and him cruciſi'd. Have this, and thou needeſt no more: It's that unum neceſſarium the onelyonly requiſite. A man may read 20 Lectures in Ariſtle, and yet be never the more moralliz'd man. All Platoes and Ariſtotles Precepts meddle not with heart pollutions, nor tend to the Reformation of the inward man. A man onelyonly acted by principles of nature, cannot correct the leaſt vice. It's beyond the ſphaere of it's activity to diſcover ſin in it's proper colours, I mean the ſiafulneſſe, and pollution that is in ſin. 'Tis true a temperate Socrates, a juſt Ariſtides, a covenant-keeping Regulus, ſhame many of us Chriſtians, and will riſe up in judgment againſt us, and condemne us, but their morality could not advance them, to the third Heaven. The eye of naturall reaſon was too dimme, to diſcerne Chriſt erected upon a pole. Their charity then juſtly deſerves the check, who inlarge the way where Chriſt hath ſtreightn'd it: The text is expreſſe, there's no other name given under Heaven, whereby we muſt be ſaved: Till this truth be expung'd out of Canonicall Acts 4, 12.Acts 4:12Scripture, I ſhall never admit any ſcientiam mediam, or poſterne dore, to let in thoſe, who are without the pale of the Chriſtian world. As for thoſe Jeſuited perſons, who advance nature and deprave grace, the time may come when upon conviction of conſcience, they may be forc'd to conclude with Bellarmines Tutiſſimum eſt &c. It's Bellarm. 1. 5. de Iuſtif.the ſafeſt way to rely upon the grace of God: when as that idolized foreign will prove an Aegyptian reed, to give them the ſlip in their greateſt neceſſity.

Now it's requiſite, that I ſhould put a difference between the 3 Characters of Knowledg.precious and the vile, and diſtinguiſh that knowledg which is ſo in reality and truth, from that which is counterfeit, and only perſonates a Chriſtian. View it in theſe diſtinguiſhing characters: This is a fundamentall, an excellent, and a ſoule-ſaving knowledg.

1. I ſay, this is a fundamentall knowledg. The knowledg of 1. Fundamentall.Chriſt is the ſumme and ſubſtance of all Divinity, the ſcope of all the Scriptures, the very pith and quinteſſence of all religion, even that, which is (without controverſy) the great myſtery of Godlineſſe. The Scripture is the field, and Chriſt the pearle of price; The Scripture p. 9the Box, and Chriſt the pretious oyntment. Pretioſum opp…balſamum in gemmeo myrhothecio. Chriſt is called in Scripture foreign, The word foreign, as though every word in Scripture didre-echo this pretious word. The Apoſtle ſets it downe unto the life, Eph. 2. 20, 21. And are built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelfe being the cheife corner ſtone, in whom all the building fitly framed together, groweth unto an holy temple in the Lord.2. Excellent.

2. Adde hereunto, this is an excellent knowledge. The Apoſtle, though a man of incomparable gifts, yet accounted all things but loſſe, and dung, in compariſon of this, Phil. 2. 8. foreign, Be they what they will, honours, riches in their greateſt eſtate and confluence, arts and ſciences, in their reſplendent luſtres, let them be virtues which beautify the mind, yet when they come, in competition with Chriſt, they paſſe under ſuch a cenſure, foreign, loſſe, and garbidge, the moſt vile and contemptible things in the world. This knowledge muſt needs be amiable, becauſe it proceeds from Chriſt the faireſt of ten thouſands.

And laſtly, for the complement of all, this is a ſoule-ſaving-knowledge. 3. Soule ſaving. 1 … 2. 14.When all Philoſophicall ſpeculations puzzle & non plus thy underſtanding, and cannot adminiſter the leaſt auxiliaries unto thee (For the naturall man perceiveth not the things that are of the ſpirit of God) then when thou haſt the ſpirit of diſcerning to ſee their emptineſſe, and impotency, Chriſt darts a ray of ſupernaturall knowledge into thy ſoule, infuſeth into thee new principles, a renewed nature; And now thou diſcerneſt with another manner of eye, for the ſpirituall man knoweth all things. Thou muſt then have a better maſter then Ariſtotle to teach thee. This knowledge can no where be learnt but in the ſchoole of Chriſt. A man may be admired for a great Gnoſtick, as accurate a Text-man (as Buxtorfe records of the Jewes) as to know every letter in the Bible, and obſerve every point (as the Maſor…t…es doe) yet all this while he may be a meere ſtranger to this ſoule-ſaving knowledge. For if the Doctrinall truth of Scripture, be not made an experimentall truth unto thy ſoule, and conſcience, though thou mayſt be reputed a great ſchollar, yet thou art farre from being a good Chriſtian. When Chriſt comes into thy ſoule, by his grace, he renewes thee in the ſpirit of thy mind, he purifies thy nature, reformes thy life, redeemes thee from thy vain converſation. When his gracious face p. 10ſhines upon thee, he makes his waies and ſaving health known unto thee, as it is Pſal. 67. 2.

Thus I have endeavoured to deſcribe the object of this knowledg poſitively conſidered, lett's now view it as privatively, and by way of Antitheſis ſet down in the text, foreign, onelyonly, or nothing elſe beſides Jeſus Chriſt.

Q. But doth no other knowledge paſſe currant? Doth my Apoſtle uſe a kind of Oſtraciſme, to baniſh all ſecular learning out of the ſchoole of Chriſt?

A. Doubtleſſe ſuch an interpretation ſtands not with the ſenſe Calvinus in locum. Aquin: in locum.of my Apoſtle. Nulla mihi ſcientia tanti fuit; ut aliud cognoſcere appeterem, quam Chriſtum, licet crucifixum, So Calvin. He eſteemed no knowledg equall to the knowledge of Chriſt. Per ſapientiam verbi …vacuatur crux Chriſti. By eloquence of words the Croſſe of Chriſt is made of none effect: ſo Aquinas upon the place. But theſe two agree with Eſtius and Paraeus, who are no enemies unto humane learning, but they much diſrelliſhed the affected eloquence of new-fangled preachers, who rent the people a ſunder, from unity to mutiny, from faith, to faction, and ſo teare the ſeamleſſe coate of Chriſt. They bragd of Cardans vaine glorious humour (otherwiſe a man of wiſdome) who making a catalogue of renowned worthies, inſerted himſelfe Hi…ronymus Cardanus in the number. So theſe inſtead of preaching Chriſt in all humility, are not aſhamed to vent the frothy iſſues of their abortive braines, rather to tickle their auditors eares, then to affect their conſciences. Therefore to this poyſon, my Apoſtle preſcribes a ſoveraigne antidote, and that Paraeus inlocum.is to preach Chriſt and him crucified, Sola Chriſti cognitio ſufficit ad ſalutem, ſaith Paraeus. The knowledg of Chriſt, is alone ſufficient unto ſalvation: but he addes further, ſed cum aliis conjuncta, tanto erit jucundi…r: but mixt with other ſciences, will relliſh ſome palates the better. Having a ſpice of humane learning, it may winne upon mens affections, and ſo take the learned in their own Art. Auguſtine going to have his eares tickled, had his heart touched, and got Chriſt to boote, with the eloquence of Ambroſe. A Miniſter ought to preach in the moſt winning way, and ought to endeavour by a pious kind of fraud (not in a Popiſh nor Machiavilian ſenſe) to inſinuate himſelfe, into the affections of his Auditors. I ground my aſſertion upon the Apoſtle 2 Cor. 12. 16. beeing crafty I caught you p. 11with guile. The preacher ſtudied acceptable words, Elegant compoſures, and appoſite expreſſions are commendable. I know not any thing to the contrary, but an Aegyptian jewel may be dedicated to the ſervice of the ſanctuary. The Apoſtle quotes Menander, Videmus non ſatis eſſe ſi ſidem noſtrae integritatis faciamus niſi …ales deprehendantur quorii uſ… fucrimus opera. Quare delectus habendus eſt non levis, neque perfunct…rtus ſed exquiſita diligentia Calv. foreign Chryſ. Dan. 2. 34.Dan 2:34Aratus, Epimenides, Heathen Poets, that ſo he might foile the Gentiles with their own weapons: Chryſoſtome upon my Text ſaith The Apoſtle, who knew greater things of art, could not be ignorant of theſe leſſer things: yet, he would relinquiſh his learning, deny his parts, ſeeme to be ignorant of his gifts, that by this meanes, he might gaine the people to the knowledge of Chriſt. The Apoſtles Acts 4. 13. were accounted by the Counſell foreign illiterate men, even Ideots, (as the word is commonly Engliſhed) yet theſe God uſed as inſtruments to confound the wiſdome of the wiſe, and to put to ſilence the moſt knowing men. We read in Daniel of a ſtone without hands cut out of the mountaines, which battered all the reſt in pieces: ſo the Goſpell of Chriſt in its purity and ſimplicity, without the help of humane policy or contrivances, throwes down all the towring thoughts of men, it levels mountaines as low as the vallies, and caſts down the high and mighty from their ſeat. Its the arme of the Lord, Iſ. 53. 1. Its the power of God unto ſalvation, Rom. 1. 16. Yet all this while, though I admire divine learning, and preferre it to the higheſt place, accounting all knowledge none at all to the knowledge of Chriſt: Nevertheleſſe I diſcard not humane learning from its office and conveniency, and uſefulneſſe in a learned Republick. My hearts deſire and prayer is, that the Sun may never ſet upon our Iſrael, but that the Schooles may flouriſh in learning and religion, and that the Sons of the Prophets may grow up as young plants, and be as the polliſhed corners of the temple, never wanting honourable encouragements. But for the prevention of abuſes which are apt to creep in, I hope a caution or two will not be unſeaſonable.

1. Before you make uſe of humane learning, labour to cleanſe 1. Caution. Purge and cleanſe humane learlearning. Iſay 8. 20.Isa 8:20and purge it. There's much droſſe in it and therefore it muſt be refined. It requires an underſtanding head, to cull out, what is Legitimate and to reject what's ſpurious. Things muſt not be tooke on truſt at adventure by an implicite faith relying upon the judgment of Learned Doctors. Theres a Lydius Lapis, to diſcerne true from counterfeit. Ad Legem & Teſtimonia: Examine all Doctrines by the Touchſtone, which is the Word of God. Take heed that thou p. 12bring not in thoſe things, which contradict the principles of thy faith. Better to relinquiſh thy authour, & ſacrifice him to the flames, then flinch one tittle from the rule, which is the word of God, and ſo make ſhipwrack of faith, and a good conſcience.

In the next place, be adviſed to make all humane learning ſubſervient, Cant. 2. Make humane learning ſubordinate unto divine.Song 2and ſubordinate to divine. Hagar was courteouſly entertained whileſt ſhe was a ſervant, but when once ſhe domineer'd and deſpiſed her Miſtris, ſhe was turn'd out of doores. The compariſon is obvious, betweene humanity, and divinity. If that, being but a handmaid, flaunt it and outbrave her Miſtris, let her bee caſheired in Deut. 21. 12.Deut 21:12the ſame manner. The captive woman muſt have her nailes pared, and her head ſhaven, before ſhe might be entertained for a wife. In like mannner, we muſt pare off all the ſuperfluities, protuberancies and excreſcencies of humane learning, before it can be dedicated to the ſervice of the Lord. As Moſes in his glorious luſtre, put a vayle before his face; ſo were it an act of prudence ſome times to conceale a man's ſelfe. The vayle of ſilence is, oft times, the beſt attire of ſobriety. A foole, ſaith Solomon, ſpeakes all, but a wiſe man Prov. 29. 11.Prov 29:11holds it in, till afterwards.

3. Uſe humane learning with moderation, and modeſty; The Cant. 3. Uſe humane learning with moderation.Song 3gold ſanctifies not the altar, but the altar the gold. Humane learning improveth not divine, but is it-ſelfe improved by it. Arts are holy in their uſe only, which is, to attend upon ſacred knowledge; And whil'ſt they doe ſo, the law entitles them to ſome kind of holyneſſe: Nam quae ſacris ſerviunt, profana non ſunt. Surely then, that Painter diſcovered abundance of folly, who when he could not make the Picture handſome, then fell a daubing of it: A remedy worſe than the diſeaſe. Oneſilus his head (as I find it in Herodotus) Herodet. Terpſic.when it was empty of braines; was filled with honeycombes: ſuch are thoſe (and may they never come neare our Athens) whom I may terme capita ſine cerebro, brainleſſe, or brainſick heads, who gleane tares from a ſtage, and ſcatter them in the pulpit: Whil'ſt Jeſuites and Poſtilers are muſter'd up by ſcores, ſcarce one quotation of Scripture.

This is juſt as if a man ſhould forbeare wholeſome food, and gnaw hungerly upon flint ſtones, according to the Similiti… of Robertus Guleus: The Lord complaines of this Epidemicall diſeaſe, Jer. 2. 13. My people have committed two evills, they have forſaken me the fountaine p. 13of living waters, and hewed them out ciſternes, even broken ciſt…rnes. Would Jeromes dreame, might inſtruct our morning thoughts. …e dreamed that Chriſt ſayd unto him: Inveni te magis Ciceronianum, quam Chriſtianum. Away with ſuch lines of luxuriant fancies, ſtrong you may call them, but by an Antiphraſis, they are as weake as water, and cannot quench the drought of a thirſty ſoule: What's the ſhell to the kernell? What are all theſe outſides to Chriſt Crucified? We cannot preach Chriſt in any other method, but we ſhall bewray our own vain-glory, betray the honour of God, and the ſoules of his people. When poore ſoules lye a bleeding, and they cry out, None but Chriſt, what advantage will all the froth of wit afford them? When all the flouriſhes of witt are empty, and can doe no good, there muſt be a reall ſolid thing (as I may ſay) Corpus ſolidum ſucci plenum, that muſt adde a word of comfort to a troubled ſpirit. Let me beſeech you in the bowells of Chriſt, that you would preach Chriſt, and that in all humility. God advanceth the low in ſpirit: hee's the beſt Preacher, and he will reape the beſt fruit of his paines, who endeavours to condeſcend to the capacity of his Auditors. Perſpicuity is the ornament of an Oratour, and the humble preaching of Chriſt crucifi'd, is the grace of a Sermon. And ſo I am fallen upon my laſt particular, foreign, and him crucifi'd.

Here's a man of the right ſtampe indeed: What the Jewes accompted a ſtumbling block, and the Greeks fooliſhneſſe, he accounted his 3. Particular. The knowledge of Chriſt ctucified.only glory. God forbid ſaith he, that I ſhould glory, ſave in the croſſe of our Lord Jeſus Chriſt, by whom the world is crucifi'd unto me, and I unto the world, Gal. 6. 14.

Q. But why doth the Apoſtle ſo often inculcate this expreſſion, Chriſt crucifi'd? why not Chriſt incarnate, or Chriſt riſen, aſcended, and glorified? why not Chriſt rather in his Robes, than now in his raggs?

A. I anſwer, without the knowledge of the croſſe, the knowledge of Chriſt will profit us nothing. Upon that he was made foreign a curſe for us to redeeme us from the curſe of the law. Chriſt made our atonement upon the croſſe, where he felt the Phials of God's wrath powred downe upon his righteous ſoule, having aſſumed the Perſon of an offender.

Where then is the wiſe, where is the ſcribe, where is the diſputer of p. 14this world? Hath not God made fooliſh the wiſdome of this world? 1 Cor. …. 20.Are ſwelling words ſuiteable to this exinanition of the Son of God? Is a loſty ſtile correſpondent with this abaſement, Is it fit to diſcourſe ſweetly & delightfully upon gall & vinegar, & to beſet nailes and thornes with flowers of Rhetorick, and to bring our Saviour in pompe of words, and vaine-glorious pageants of Art unto his croſſe? This is not to preach Chriſt, but to preach a man's ſelfe in a vaine glorious affectation of eloquence: Herein conſiſts the duty of a Miniſter, for matter to preach Chriſt only, for manner with all humility and him crucifi'd: This is the preaching when all's done; this I may terme the very Art of preaching, which directly tendes to the Glory of God, and the ſalvation of ſoules. Admit a man be of never ſo meane a preſence, and men come to heare him poſſeſſed with a prejudicate opinion, yet if he labour to divide the word aright, and to ſpeake to the conſcience, rather than the fancy of his Auditors, O! what wonders doth the Lord worke, by weake meanes? As by rammes hornes, the walls of Jericho, were battered in peeces: and by earthen pitchers the huge hoſt of the Midianites was diſcomfited: ſo by that preaching which the wittes of the times, and men that applaud their own fanſies accoumpt empty and fooliſh, the Lord workes miraculouſly in the converſion of ſoules. It's the Apoſtles aſſertion; For after that in the wiſdome of God, the world through wiſdome knew not God, it pleaſed God, by the fooliſhneſſe of preaching to ſave them that believe.

Thus having endeavour'd to beat the corne out of the eare, ſuffer me now to grinde it at the mill. Application is the life of every ſermon, Let me then intreat your patience, in a few words, to preſſe what hath been ſaid, unto your practiſe, and then I ſhall put a period to my diſcourſe.

Marlorate, out of Calvin, drawes two inferences of practice: Quid docendum firſt, and then Quid diſcendum afterwards: Chriſt crucified, is the ſubſtance of all, that we can preach or heare. It's a leſſon can be never enough taught, and never enough learn'd.

In the firſt place, ſeeing this is that leſſon, which we all ought to teach (Fathers and Brethren) ſuffer I beſeech you, the word of exhortation, to conferre your beſt endeavours to put in practice this excellent method, and exquiſite art of preaching Waſt not this pretious lamp of the ſanctuary, in making p. 15foreign, circumſtantials, the maine imployment: What's this but to tithe, mint and cummin, and to neglect the weightier matters of the law. foreign. Ther's one moſt needfull Doctrine, which you ought frequently to inculcate, and make deep impreſſions upon the conſcience, and that's the knowledge of Jeſus Chriſt and him crucified. I cannot ſufficiently admire how ſacred is the miniſteriall function What a great honour is it to be imploy'd in Embaſy for the King of heaven! O! what fidelity is requiſite in the diſcharge of ſo concerning a meſſage? You are God's ſword hearers, beare up that ſword which he hath put into your hands: The Lord hath promiſed to be your portion. And if I invert the order of the words, that they which live upon the Altar ought to ſerve it; it's a piece of the ſame truth, as well as that; The Lord hath ſo ordain'd, that thoſe which ſerve the Altar ſhould live upon the Altar. The readieſt way (I conceive) to ſuppreſſe, ſchiſmes and diviſions, is by preaching the power of godlineſſe. This is the way to ſtop the mouthes of Gainſayers; when they ſee that ſelfe is not the maine Engineer, nor the promoting of a man's own particular ends, and intereſts, but the glory of God, and the love of Chriſt conſtraines a man, then they are put to ſilence, and have nothing to gainſay. We read how Moſes, in his own cauſe, was the meekeſt man upon the face of the earth: yet tranſported with zeale in the cauſe of God. A ſpirit of diſcretion is required in a Chriſtian, leaſt he may quickly pluck downe with the one hand, what he endeavours to build up with the other Moderation is much talked of; it's a goo… to be deſired: For oft times it ſerves as a golden bridle, to curbe a paſſion. Calvin. in Epiſt. ad Melanct.But Calvin's caution to Melanchth…n, is worthy of your obſervation: Take heed (ſaith he) that moderation doe not quench thy zeale. Meekneſſe and ſilence, doth good, and is commendable in a man's own cauſe. It's a man's glory to paſſe by a perſonall injury: but when religion ſuffers and the cauſe of God lies a bleeding then to be ſilent, argues a ſpirituall ſtupefaction, as if a man were poſſeſſed with a dumbe Divell. When men preach their own inventions, teaching for Doctrines, the traditions of men: When men deride the way of holineſſe, caſting nicknames and aſperſions of Puritans Preciſians and I know not what upon them, that ſo they may render their perſons, and profeſſion odious, juſt as thy dealt with the Saints in the Primitive Church, who were put into beares-skins, and then p. 16worryed: When men are not affrayd to exerciſe their wits, to be witty even unto blaſphemy, to caſt a ſlur or a jeſt upon that ſacred word, by which one day they ſhall be judged; This is not to preach Chriſt crucifi'd, but it's to crucify him afreſh, and to put the Lord of glory to an open ſhame: When men like Jehu drive furiouſly, miſtaking a paſſion for zeale, and ſo oft times ſpoile a good cauſe in the carriage, this is not ſutable to that meekneſſe, that was in Chriſt. Let not then any humour or opinion ſway thee; ther's nothing ſo dangerous in religion, as this compliance with humors, and fancies, and ſiding for ſelfe-intereſts and advantages. The Spirit of God muſt be thy Pilot to ſ…eare thee, and the word of God muſt be thy compaſſe, and the glory of God ought to be in thy eye as the ſcope and end of all. Take nothing upon truſt, but imitate thoſe noble Act. 17. 11.Acts 17:11Bereans, who let nothing paſſe, without due examination: For we read that they ſearched the Scriptures dayly, whether thoſe things were ſo.

2. As you have heard what we muſt all teach, ſo you ſhall 2 Quid diſcen dum.heare what we muſt all learne, viz: Chriſt crucifi'd, Let me then perſwade you (as Jerome doth in an Epiſtle to Paulinus.) Let's learne that knowledge on earth, which will carry us unto heaven. May Diſcamus eam te…ris quorum ſcientia perſeverabit in coelis. Hieronymu… in Epiſt. ad Paulinum.it never be verifi'd of any of us, that, we ſeek our own things, and not the things of Jeſus Chriſt, and that we reſemble Mercuries ſtatue, that poynt the way to others, but move not one ſtep our ſelves. A good life is the beſt commentary of a good ſermon, and the beſt con…tation of a ſlaunder. The ſhepherd hath diſcharged his duty, when by his own example, he leads his flock to the waters of comfort. We ſhould all labour to be ſpirituall builders: As no noiſe was heard in Solomons Temple; ſo my heart deſires that there may be no differences nor jarrings, to be heard among us. Quirites, was a forcible word with Caeſar, to ſuppreſſe all his ſouldiers mutinies: and ſhall not the word Chriſtiani be as prevalent with us. What ſaid Abraham to Lot, Gen. 13. 18. Let there be no ſtrife between my herdſmen, and thy herdſmen, for we be brethren. So ſay I, we that are ſons of the ſame mother the Church, ſervants of the ſame God, heires of the ſame hope, how ſhould we conſult the good, one of another, labouring to build up one another in the holy faith, conſidering to provoke one another to love and to good workes. We are foreign, members one of another.

p. 17Is there a controverſy betweene thee and thy brother? be not wanting in thy duty to pray for him: this, if any thing, will be the reconciler. Imitate thy Saviour on the croſſe: who prayed for his enemies. None are ſo bad, but they deſerve thy prayers, and commiſeration; Is thy brother ignorant? doe not deſpiſe him: Conſider who made thee to differ from thy brother, and a greater mercy, requires a greater meaſure of thankfulneſſe. Copy out that excellent advice of the Apoſtle, 1 Pet. 4. 8. And above all things have f…rvent oharity among your ſelves: for charity ſhall cover the multitude of ſinnes. This is to learne Chriſt crucifi'd, when we labour to puri…y our ſelves even as he is pure, when we labour to be holy as he was, in 1 Jon. 3. 3.Jonah 3:3all manner of converſation, when we imitate him, in putting on bowells of mercy and tender compaſſion. My brethren, God hath given you greater meaſure of knowledge, and therefore he expects from you greater improvements. It was a greivous complaint of Auſtine in his time: Surgu…indocti & rapiunt coelum, & nos cum doctrinis noſtris detrudimur in gehennam. God grant that our holy life, Auguſt.may be the confutation. Let it never be told in Gath, and publiſht in the ſtreets of Askelon (I wiſh there were no cauſe) that any ſon of Levi ſhould prove a ſon of Belial, and make the ſacrifice of the Lord to be abhor'd. God forbid, that in ſo ſacred an order, (as the Miniſteriall Function is) That there ſhould be any profane Eſaus, any taunting Iſhmaels, and blaſphemous ſwearers.

We cannot in any wiſe brooke Intruders into the Church: wee abhorre, and that deſervedly, their irregular motions who runne before they are ſent: wherefore wee ſhould all unite our prayers and endeavours in our capacities, and callings to God as one man, to hinder ſuch from ever ſetting footing in our Iſrael. If any ſuch be, (as I feare there are) methinks the fearfull judgments of God executed upon Ʋzzah, and Ʋzziah, for their over-officious ſervices, and intermedling without a calling, ſhould make them feare and tremble, foreign, ſo unpreparedly to adventure, upon ſacred myſteries. In the interim, let us walke inoffenſively and more circumſpectly in our life and converſation, and give no juſt offence, neither to Jew, nor Gen…ile, nor Church of G…d. This counſell is not unſeaſonable; for we know not what advantage a ſcandalous life gives unto a common Adverſary. If thoſe that ſhould be Seers, yet will be blind; if the Watchmen ſleep, and the Sh…pheards p. 18leave their flocks to hierlings, then will ſome of Jeroboams Prieſts, of the baſeſt of the people, preſumptuouſly uſurpe the Miniſteriall function. Take which you will, a negligent Miniſter who performes not his duty, or one that runs without a calling, of his own miſſion, and the flatteries of ſuch like himſelfe, they are both abominable, ſuperfluous branches, which God will pluck up and ſweep away, as dung out of the Church. Would we then have our callings more honoured, and our perſons more reverenced, and our Doctrine with more cheerfulneſſe embraced? lets all endeavour to be more conſciencious in the diſcharge of our duties; let us not poſt off reformation, from one, to another, accuſing, and excuſing one another, but let's commune with our own hearts, make diligent enquiry into our own boſomes, every one ſaying with himſelfe in Jer. 8. 6.Jer 8:6particular, what have I done? The way to contract greater reverence abroad is to be more circumſpect at home, that as we goe beyond others in knowledg, ſo likewiſe, we ſhould outſtrip them in the practiſe of holineſſe. Chriſt in a more ſpeciall manner hath communicated unto us, the knowledg of his waies: how ſhould we ſtrive with a pious contention, which of us ſhould bring moſt glory to God, and advance the cauſe of Chriſt! It ſhall be my cloſe and prayer with Moſes, that God would put his Ʋrim and Thummim, 1 Pet. 2. 9.1 Pet 2:9upon his holy ones, even write upon all our hearts; Holyneſse unto the Heb. 13. 20. 21.Heb 13:20Heb 13:21Lord, that ſo we may be a Royall Generation, a Holy Prieſthood, a peculiar people, to ſet forth the praiſes of him, who hath called us out of darkneſse into this marvelous light. I ſhall conclude with the Apoſtle, Now the God of peace, that brought againe from the dead our Lord Jeſus, that great ſhepheard of the ſheep, through the bloud of the everlaſting covenant, make you perfect in every good worke, to doe his will: working in you, that which is well pleaſing in his ſight through Jeſus Chriſt our Lord.