notions speculations and prepossessions as we shall finde it very hard afterwards to vail and submit to the simplicitie and truth of the Gospel Nay if the most pious practicall devout writings of men with which this age to the glorie of it abounds hinder our studie of Scripture it is our sin and provocation and a high disparagement of the word of God Nor indeed can we with the same confidence and securitie read them as being oft mixed with errour interest and inconsiderate zeal and those other imperfections which the frailtie of the best spirit betraies them to as waters though never so pure in the fountain will relish of that mine they run through as we may promise our selves from these Oracles of God penned by the unerring dictates and guidance of the Spirit of God It is well known what worth Luther's works are of yet he professeth Odi libros meos saepe opto interire quòd metuo nè morentur lectores abducant à lectione ipsius Scripturae quae sola omnis sapientiae fons est That he hated his own books and oft wished them perished lest they should be a means to withdraw men from the studie of the Scripture which is the onely fountain of true and saving wisdome 2. This should put every one of us upon the search and studie of Scripture Which that we may do successfully 1. Be much in prayer that 's the key to unlock these cabinets of precious jewels S. Augustine hath two remarkable stories to this purpose the one of Antonius the Hermite who was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God that he could though he knew not one letter fully understand and by heart repeat the whole Scripture the other of a certain servant converted from Heathenisme to Christianitie who triduanis precibus obtinuit codicem oblatum stupentibus qui aderant legendo percurreret by three days continuing in prayer had such revelations that to the admiration of the beholders he could read the whole Bible This is the course the Wiseman directs to Prov. 2. 3 4 5. If thou searchest after knowledge and liftest up thy voice for understanding c. Then shalt thou understand the fear of the Lord and finde the knowledge of God This S. James exhorts to James 1. 5. If any man lack wisdome let him ask of God This David practised Open my eyes as he praies to God Psal 119. 18. that I may see wondrous things out of thy Law The Spirit is the best nay onely rerevealer and true interpreter of Scripture What is said of the Jews that when Moses is read the vail is upon their heart may be 2 Cor. 3. 15 16. Rev. 3. 16. said of every one who is not enlightned by the Spirit of God whose eyes are not anointed with this eye-salve a vail of flesh a vail of ignorance a vail of corruption is upon their hearts To think to discover the things of the Spirit without the Spirit is to dream of seeing without light now prayer is the way to come to the Spirit How shall not your heavenly Father saith Christ Luke 11. 13. give the holy Spirit to them that ask him 2. Avoid a proud and prying curiositie this darkens Scripture when men are not content to know what God would have revealed but wrest out of the Scriptures what was never intended in them These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Peter speaks of 2 Pet. 3. 16. to whom he therefore saith the Scriptures are dark and obscure who play the Chymists with Scripture and as they endeavour to do with natural bodies extort that out of them which God and nature never put into them How have the forced Allegories obscure Cabbalas impertinent nice Criticismes obscured and darkned revealed truth which I am so charitable as to think rather Essays for exercising mens wits then for interpreting and clearing the Scripture I think it a good way to understand Scripture never to leave the literal sence unless when it is inconsistent and repugnant to the analogie of faith then we must seek a figurative else not as when Matt. 5. 29 30. we are commanded to pluck out our right eye and cut off our right hand which in the letter is repugnant to the command of not killing this must be interpreted figuratively of parting with our nearest and dearest corruptions which are as near and dear unto us as a right hand or a right eye 3. Resolve to practise what you read and understand in Scripture this is the reason men profit no more in the Scriptures they hear out of fashion and custome they read out of curiositie not conscience It is grace in the heart and obedience in the life which makes men fruitfull in scripture-Scripture-knowledge upon which the Apostle Peter grounds his exhortation 2 Pet. 1. 5 6 7. to adde to our faith virtue to virtue knowledge to knowledge temperance c. he subjoyns the reason v. 8 9. If these things be in you and abound they make you that you shall not be barren and unfruitfull in the work of the Lord Jesus Christ but he that lacketh these things is blinde The Turk writes upon the out-side of his Alkoran Let no man touch this book but he that is pure and the Philosopher gives this reason why a Arist lib. 1. Ethic. cap. 3. young man cannot be a profitable scholar in Moralitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because guided by lust and passion and the Apostle gives the same reason why some were ever learning and could never come to the knowledge of the truth because they were led away by divers 2 Tim. 3. 6 7. lusts on the contrarie nothing improves knowledge more then holiness which David gives as an account of his knowledge Psal 119. 100. I understand more then the Ancients because I keep thy precepts 4. Be diligent in reading the Scriptures which was Pauls charge to Timothy 1 Tim. 4. 13. Give attendance to reading make it thy work and business God is not wanting to the diligent and constant searchers of Scripture When the Eunuch was reading the Prophet Esay God provides him an instructer sends Philip to Acts. 8. 9. him to teach him I shall end all this with the exhortation of S. Paul Coloss 3. 16. Let the word of Christ dwell in you richly in all wisdome and S. Peters conclusion of his Epistles 2 Pet. 3. 18. shall be the Conclusion of my Sermon Grow in grace and in the Scripture-knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever AMEN FINIS THESIS DE FIDE JUSTIFICANTE SUB RATIONE INSTRUMENTI Quam SUB PRAESIDIO ANTONII TUCKNEY S. T. D. Ac in eadem Professoris Regii Kalend. Julii 1656. in die Comitiorum CANTABRIGIAE Tuebatur JOANNES FROST Collegii D. Joannis ibidem Socius pro gradu Baccalaureatûs in Theologia CANTABRIGIAE Ex Officina Joannis Field Almae Academiae Typographi Anno Dom. MDCLVII ORNATISSIMO DIGNISSIMOQUE VIRO
unknown God I hope not yet Brethren notwithstanding all our high-raised notions and speculations of God he is truely in a Scripture-sence unknown to so many of us as know him not 1. Experimentally The Devils have more notions of God then the greatest Philosophers in the world It is possible for a man to have many conceptions and be able accurately to distinguish and solidly to determine concerning the grace of God and yet in a Scripture-sence know nothing of it unless he taste and see that the Lord is gracious Nicodemus a master in Israel yet ignorant of the work of regeneration in respect of which an ordinary Christian may know more then the greatest Scholar I have read of one Didymus a blinde man whom for his incomparable learning S. Jerome was wont to call his Seer many such there are blind as to the abstruse notions of God but Seers in respect of experience which is the onely true saving knowledge of God 2. Practically and operatively as our knowledge influenceth upon our lives to conform them to what we know otherwise the Gospel and God are but notions to us and Scripture interprets it as a deniall of God They profess they know God but in works they deny Tit. 1. 16. him All our notions of God without this suitable practise can but amount to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of knowledge not to any saving Rom. 2. 20. discovery If ye know these things happy are ye if ye do them not John 13. 17. else If knowledge would do it the Devils might be in heaven The exprobratory sentence will be at last not well read or disputed great Scholar but well done thou good and faithfull servant Seneca speaks of some Philosophers of his days Boni esse desierunt simui ac docti evaserint who ceased to be good when they began to be learned I shall charitably believe no such will be found amongst us for I speak not these things as S. Paul saith to his Corinthians to shame you 1 Cor. 4. 14. but as my beloved Brethren and Friends I warn you and exhort you in the words of S. Peter to adde to your knowledge vertue that you 2 Pet. 1. 5. may be such as Seneca would have every teacher to be Magis miremur visum quà m auditum such as may be admired more for holiness of life then subtilty of learning which God accounts no knowledge if destitute of the study and practise of obedience Hereby know we that we know him if we keep his commandments He that 1 Joh. 2. 3 4 saith he knoweth him and keepeth not his commandments is a lyar and the truth is not in him Eighthly and lastly I beseech you Fathers and Brethren suffer the word of exhortation which quickens you to zeal and diligence in the dispensation of the Gospel committed to your trust that you may effect in your people by the preaching of the word what the highest improvements of nature as you have heard cannot reach to wit a saving knowledge of God God instituted the preaching of his word and Gospel to supply the defect of natural light the Apostle is express that when in the wisdome of God 1 Cor. 1. 21. the world by wisdome knew not God it pleased God by the foolishness of preaching to save those who believe God hath commissionated you on purpose as he did Paul to open mens eyes and turn them from Acts 26. 18. Mal. 2. 7. darkness to light The Priests lips must preserve knowledge that the people may seek the law at his mouth In order to bringing the people to a saving knowledge let me who would willingly lie as Disciple at your feet being by providence in this place take the boldness to give you a three-fold direction First Endeavour to bring those committed to your charge to a Scripture-knowledge of God Preach God not according to the abstruse Metaphysical notions of Plato and Aristotle all which Clemens Alexandrinus saith are but like a rotten nut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath no kernel nothing to feed souls which must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Authour but according to the revelation God hath made of himself in Scripture Thus you shall approve your selves to God in the discharge of your office Empty aiery speculations may perhaps gratifie the humour phansie and curiositie of men but Scripture-truths onely please and honour God S. Pauls advice to Timothy is very remarkable Study to shew thy self 2 Tim. 2. 15. approved unto God a workman that needeth not to be ashamed and the way to that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to divide the word of truth Secondly Preach a God in Christ. The Heathen can arrive at the knowledge of a God abstractly considered but a God in Christ is beyond the reach of natural sagacity but is your Commission to make known God saith the Apostle hath committed 2 Cor. 5. 19. unto us the word of reconciliation but what is that why that God was in Christ reconciling the world unto himself Lay this as the foundation of all your building Christ in his person and Christ in his offices Christ in opposition to nature in contradistinction to merit and your own works and righteousness Thirdly Let all your other knowledge stoop to the discovering God savingly and so far as it is not consistent with a plain and profitable discovery of God to the people lay it aside S. Paul though brought up at the feet of Gamaliel yet layd down his learning at the feet of Christ and professeth that though he spake with tongues more then they all yet in the Church he had rather 1 Cor. 14. 18 19. preach five words that he might teach others then ten thousand words in anunknown tongue At Athens indeed a famous University he quoteth a Poet Acts 17. vers 28 but when he comes to 1 Cor. 2. 2. his Corinthians then he determines to know nothing but Jesus Christ and him crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non magni feci is Grotius gloss I valued no knowledge but disesteemed it that I might bring you to the saving knowledge of Jesus Christ as crucified Our Saviour Coloss 2. 3. who had in him all the treasures of wisdome and knowledge yet condiscended to the capacity of those whom he instructed speaking Mark 4. 33. the word to them as they were able to hear it In this Christ is a fit pattern for our imitation to teach us by a familiar plainness to descend to the understandings of the people Quomodò paratus esset impendi pro animabus eorum si eum pigeret inclinari ad aures eorum saith Augustin in his book De catechizandis rudibus Rev. 2. 4. In a word you are stars in the right hand of Christ which speaks both your security and your duty it is the office of stars to shine in the night with that light which they borrow from the Sun so
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an irrational sottishness of minde Rom. 1. 28. John 7. 17. Holiness 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 then good counsel is to profit and advantage them Suadet loquentis vita non oratio Life-oratory is the most powerfull Seneca gives the Scneca ep 6. reason Homines magis credunt oculis quà m 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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. suavitatis 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. broken 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 then 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 then 1 Thess 2. 8. once of this that he was made all things to all men that he might 1 Cor. 9. 22. save some that he did not seek his own profit but the profit of many 1 Cor. 10. 33 that they may be saved and again I seek not yours but you The care 2 Cor. 12. 14 2 Cor. 11. 28 he 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. 25 of 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
1. qu. 23. art 5. p. 94. c. 3. merita sua illis applicasse qui praedestinati electi fuerunt consonant to this is Ioh. 17. 24. I will that they may behold my glory which thou hast given me c. they determinately not others 4. In respect of peculiar communications from Christ which proceed from that special relation which they have unto and peculiar union with Christ as members to the head for though there be a laying out of grace for some in divine purposes yet there is no effectual partaking of it till actual believing for communion is founded in union the bond of which is faith Eph. 3. 17. by means of this union a Christian partakes of grace of sense motion growth life from Christ as the head onely communicates to the united members Christ is the Saviour onely of his body Eph. 5. 23. III. This peculiarity appears in the peculiar workings of the spirit and here is a four-fold peculiarity 1. In respect of peculiar illumination The Apostle speaking of the shortness of natural light as to saving discoveries 1 Cor. 2. 9 14. yet addes ver 10. but God hath revealed them to us by his spirit c. so in that most excellent Scripture 2 Cor. 4. having said ver 3 4. that the Gospel is hid to those that are lost he addes ver 6. an intimation of a special illumination indulged to Saints For however he dealt with others God who commanded light to shine out of darkness hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ David makes this an argument in begging illumination of God I am thy servant saith he Psal 119. 125. give me understanding A wicked man may have much common illumination but such as vastly differs from the illumination of the Saints those puff them up with pride these humble them though I confess this leaven is apt to infect the best as Paul 2 Cor. 12. 7. Notwithstanding those the soul stands at a distance and enmitie from Christ nay oft apostatizeth from the profession of him but Heb. 6. 4. these bring the soul effectually to close with Christ Every man saith Christ Ioh. 6. 45. that hath learned of the Father cometh unto me That 's a head-floating illumination this an heart-affecting illumination that like the light of a glow-worm which hath no heat in it this like the light of the sun warmeth and quickneth where it comes it is called the light of life Joh. 8. 12. it provokes Saints to love God and to trust in God Psal 9. 10. they which know thy name will put their trust in thee Common illumination in a wicked man is like the sun shining upon a dung-hill calls out its stench and corruption whereas this illumination is a heart-changing and a life-reforming knowledge See Ephes 4. 20 21 22. 2. In respect of a peculiar sanctification so in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might purifie unto himself a peculiar people so Tit. 3. 5. He saved us by the washing of regeneration and renewing of the holy Ghost Sometimes Gods peculiar lie wallowing in the mire Ezek. 36. 25. of sin a long time with the rest of the world in the grossest pollutions till God by his grace and spirit sanctifies them to himself as a peculiar Therefore God promiseth in the Prophet his spirit as clean water to sanctifie the people I am sure so it was with the Corinthians 1 Cor. 6. 10 11. And such were some of you but how come they to be otherwise why ye are washed ye are sanctified by the spirit of our God Christ is made Sanctification as well as Righteousness 1 Co◠1. 30. to his people Righteousness by imputation Sanctification by powerfull and gracious energie and operation 3. In respect of peculiar sealing Seals note propriety we seal what is our own God sets the seal of his spirit upon believers to note that proprietie he hath in them it is peculiar to such Eph. 1. 13. in whom also after you believed you were sealed with that holy spirit of promise So 2 Cor. 1. 21 22. who hath sealed us and given the earnest of the spirit in our hearts It notes that esteem God hath of his people we do not use to seal up trifles but jewels which we most value and his special love to his chosen ones Christ set his spouse as a seal Cant. 8. 6. upon his heart the seat of love thus you finde out of every tribe a peculiar number sealed to God Rev. 7. 5. God seals none with his spirit but whom he hath sealed with the privie seal of election of which the Apostle speaks 2 Tim. 2. 19. The foundation of God standeth sure having this seal The Lord knoweth them that are his 4. In respect of special and peculiar communions with God Eph. 2. 18. For through him we both have an access by one spirit to the father through Christ as Mediatour meriting our access to God by the spirit directing and assisting us in our addresses to him 1 John 1. 3. Our fellowship is with the Father and the Son a thing which wicked men are wholly strangers to men in a natural condition are described to be without Christ and God that is can have no communion Eph. 2. 12. with him for as the Apostle saith 2 Cor. 6. 15 16. What concord hath Christ with Belial what communion hath light with darkness fellowship with sin and communion with Christ are inconsistent all communion with God is grounded in a covenant-interest by the fall man lost all communion with God and cannot be restored to it but through a Mediatour in whom we have interest upon the account onely of the covenant of grace but wicked men are strangers to the covenant Ephes 2. 12. communion flowes from union now the spirit being the bond of union must also be the means of Communion and this is the Saints Peculiar whose communion with God here is mediate in Ordinances in which a wicked man enjoys nothing of Gods which is the Saints priviledge here as immediate Communion is their happiness and glory hereafter sed quorsum haec may some say This I shall endeavour now to shew you by some short and plain Application First It serves to silence those who rob God of his peculiar or at Applicati ∣ on least of his glory in having a peculiar people as those do who assert the death of Christ to have been equally intended for all those who lay all the success of Christs undertakings and of grace offered upon the arbitrary uncertain determination and compliance of mans fallible nay corrupted will By which means it may come to pass nay were it so it would come to pass certainly that God should have no peculiar people for the corrupt will cannot encline to close with grace till grace subdue the perversness of it or to speak the best should God have a peculiar upon