the Pharisees hypocrisie they are enraged against him and plot his death Herod must not endure to hear of his Herodias see Prov. 1. 25. where it is said Ye set at nought all my counsel and would none of my reproof these were proud scorners at the 22. verse and you may easily judge how little like these are to profit He is not like to have his wound healed that cannot endure to have it searched 3. Because God will have nothing to do with such in his Ordinances He gives more grace to the humble but resists the proud James 4. 6. God is his enemy God as I may say every Sabbath keeps open houses every one may come but believe it a proud heart is like to go away without his alms He fills the hungry with good things but sends the rich emptie away Luke 1. 53. and we finde at Isaiah 66. 5. that God speaks comfort to such as tremble at his word not that scoff at it and sleight it as a proud heart doth God pours the oyl of grace and knowledge into emptie vessels and therefore as you desire to profit by the word preached so labour for an humble frame of spirit It is said by the Wiseman Prov. 11. 2. with the lowly is wisdome and to this end I shall suggest onely three notes I. This is the proper qualification of scholars in any science Nothing hinders knowledge more then pride this was intimated in the posture which scholars amongst the Jews were wont to use viz. to sit at their Master's feet so we finde it Acts 22. 3. as an expression of humilitie It is Philo's observation that when the Essens came into the Synagogue each scholar according to their standing was wont to sit at their Masters feet this expression speaks aptness to learn and also a modest humility Quòd si haec reverentia terrenis praeceptoribus debetur quantò magis nos ad Christi pedes jacere convenit ut ex coelesti solio loquenti dociles nos prestemus saies Calvin Calv. in locum We read of Mary Luke 10. 39. that she sate at Jesus feet and heard his word upon which saies S. Augustine Quantò humilior ad pedes Domini sedebat Maria tantò ampliùs capiebat We must cast our selves at the feet of Christ in his Ordinances if we will be his scholars It is said that the people stood at the feet of the mount when the Law was given Exod. 19. 17. so must we sit at the feet of Christ when the Gospel is preached II. This humilitie will make us teachable by the word of God An humble heart is like melted wax which is fit to receive the impression of the word of God and willing to be moulded and fashioned according to it An humble heart trembles at the threatnings and so is like to profit God will dwell with such Isaiah 66. 2. It closes with the commands of it as Cornelius said to Peter Acts 10. 33. We are all here present to hear all that is commanded of God and David tells us that he will hear what God speaks Psal 85. 8. It submits to the reproofes of the word of God it accounts of them as precious oyl whereas a proud heart holds up against the threatnings Psal 141. 5. slights the commands and rages against the reproofs of the word of God That place of the Prophet Jeremiah Jerem. 13. 15. is full and worth our observation Hear ye and give ear be not proud for the Lord hath spoken as if he had said If you continue in your pride you will never give an ear to the word of God But III. To make all sure an humble heart shall have the Spirit of God for its teacher and then such shall be effectually and profitably taught the humble he will teach Psal 25. 8 9. it shall have the Spirit to lead into all truth John 16. 13. The more humble the more of the teachings of God It is said that the Spirit descended upon Christ in the form of a dove the dove is a meek creature to teach us that the discoveries of the Spirit are made to humble hearts Sixthly The sixth ground is carnal reasonings and prejudices in the hearts of men which pre-possessing the soul make the word ineffectual which prejudices while they remain obstruct the soul against the word of God these are as so many bolts upon the doors of our hearts that the word can get no entrance these are naturally in every one of our hearts and they are of two sorts I. Against the word it self II. Against the preacher of it I shall discover and remove some of them I. Against the word it self which although it be admirable in it self and appointed for most excellent ends by God yet are many prejudices against it in mens hearts as 1. The meanness of this Ordinance and seeming outward inconsiderableness of some hours speaking which makes many to disesteem it whence the Apostle calls it the foolishness of preaching 1 Cor. 1. 21. because most men are apt to judge it so The ground of this prejudice is mens non-attendance to the authoritie of God's institution as if a man should consider the matter not the stamp of the coyn which may make baser mettals currant we should attend to Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it which makes it valuable as the diamond in a ring makes the ring much more precious and as the seal upon a scedule which makes it effectual to the purposes contained in it so is it the institution of God that makes this Ordinance so worthy and considerable and if we would profit by the word we must remove this prejudice against the word for the means of it in it self and come to it as Gods institution and in obedience to his command and then are you like to thrive and profit by it The Apostle gives you this as an account of the Thessalonians thriving under the Gospel that they received the word not as the word of men but as it is in truth the word of God 1 Thes 2. 13. and this made it to work effectually in their hearts 2. The pre-possession of some politick opinion it may be in compliance of some great ones and the strain of the times hence the word of God finds no entrance much truth is stifled upon this account because it will not comply with mens politick concernments and the opinions they have taken up in compliance with their outward advantages when truth comes to cross these then it is rejected This is no new thing it was so in our Saviours time amongst the chief Rulers John 12. 42. and with the chief Priests and Pharisees John 11. 48. and upon this account both Christ and his doctrine was rejected and hence it is said that the great ones received it not John 7. 48. Thus many make truth to stoop and vail to politick designs and this makes the word of God ineffectual Ahab would not make restitution of Naboth's
so nor follow it without sin neither so that the obligation which an erroneous conscience lays upon a man is not to act contrary to it but he ought to get that false light extinguished and his conscience better informed and a true light set up from the word of God Notwithstanding this therefore and all other pretended lights or rules contrary to or besides this I shall close this argument with that of the Apostle Gal. 6. 16. As many as walk according to this rule Peace be on them and the Israel of God The second argument or ground for Scripture-search is Scripture plaineness and perspicuity It is the desire and plot of the Church of Rome to fasten an imputation of obscurity upon the Scripture that hereby she may with the more plausible pretence exalt Peters pretended successour in the infallible chair as an unerring interpreter and also discourage the people from reading them as perswading them that the treasure lies too deep for them to finde and therefore it is to no purpose for them to search but this is to bring a false report upon the Scripture as the spies did upon the land of Canaan All truths necessarie to salvation are plainly laid down in Scripture whence the Scripture is so oft compared to a light as in Psal 119. and Prov. 6. Indeed here we must distinguish between the mysteriousness and obscurity of the things revealed and the manner of the revelation Scripture-mysteries indeed are obscure and deep in which respect S. Peter observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood in S. Pauls epistles 2 Pet. 3. 16. but the revelation of these mysteries are plain to those that use the means as devout prayer serious meditation frequent reading and the like This is that which David saith Psal 119. 129. Thy testimonies are wonderfull there is the mystery but in verse 130. The entrance of thy word giveth light there is the perspicuity Some things are less plain ob futuritionem because they foretell things to come as Prophesies and some ob majestatem for the loftiness of them as to instance The mysterie of the Trinity is incomprehensible yet most plainly revealed in 1 John 5. 7. what greater mystery then for God to take flesh for a childe to be born of a virgin yet these most clearly revealed in Scripture 1 John 1. 14. and the other Luke 2. 6 7. Thus that which is obscurely insiâ—â—ated in one place is clearly revealed in another at least in those things that be absolutely necessary to salvation for to this very end Nihil continetur fidei necessorii quod Scriptura per sensum literatem alicubi non manifestâ— tradit Aquin p. 1. q. 1. a. 10. it was written John 20. 31. Yet Scriptures are dark and obscure as to us 1. Because of our pride and though God be said to resist the proud yet he teaches the humble Psal 25. 9. 2. Because of mens unbelief 2 Cor. 4. 3. The Gospel is hid to them that are lost So that while men-are in a state of unregeneracy they are amidst all their acquired knowledge in the dark as to any true saving knowledge of Scripture-mysteries they have no relish of these things A carnal eye cannot see those things which eye hath hath not seen they being the things of the Spirit therefore Christ councels us to buy of him eye-salve Revel 3. 18. without which we can see but little The cloud was light to the Israelites but dark to the Egyptians so is the word of God light to the true Israelites that is believers but dark to unbelievers the dark side of the cloud is towards them who are conversant onely in the letter 3. Because of our weakness and infirmity The mysteries of the Gospel are profound our capacities but shallow we may say of them as the woman of Samaria said of Jacobs well John 4. It is deep and we have not to draw with 4. Because of our curiosity as not content to know onely what God hath revealed 5. Because of our idleness and carelessness in searching Difficultas non est ex re ipsa sed ex nostra oscitantia saies Paraeus He that rides post cannot take a map of the countrey he rides through so he that makes too much hast in reading the Scriptures cannot take an exact account of them To the best by reason of the remainders of their natural blindness it is not so plain as it is in it self therefore Scripture is more perspicuous to some then to others some are better scholars then others in this school according to the means of grace God hath bestowed upon them Ephes 4. 7. and according to the diversity of the Spirit working in opening their eyes but they who understand most have reason to say with the Apostle We know but in part 1 Cor. 13. 9. and to pray with David Psal 119. 18. Open thou mine eyes The use of this will be two-fold First Here we learn the unexcusableness of mens ignorance of Scripture Thou can'st not pretend that it doth not concern thee for Christ hath bidden thee search it nor yet make the obscurity of it a plea for all saving truths lies obvious and plain in it There is indeed strong meat for grown Christians but here is milk too for Babes in knowledge here are mysteries to exercise the acutest wits depths for the profoundest judgements but what may make thee wise to salvation is so plain that a man of the meanest capacitie may apprehend it therefore especially amidst so many means of knowing it as publick reading and preaching the ignorance of it in any is inexcusable Secondly Pray to God for the Spirit to be your teacher in these Gospel-mysteries that you may all be taught of God as it is in John 6. 45. Without this you will be in the dark and grope at noon-day The Sun is most perspicuous yet we cannot see it without its own light the things of the Spirit revealed in Scripture are clear and perspicuous in themselves but will not be so to us without the light of the Spirit There is indeed an external perspicuity of Scripture in the words this may be made out to the worst of men by the improvement of natural abilities and by accomplishment of Arts nay the devils may have a clear understanding of this but then there is an internal perspicuity of Scripture evidenced to the soul by the enlightning of the Spirit of God shining into the heart so irradiating the minde with a Divine light that it sees through the veil of the letter and discovers the mystery of the word This light conveys an experimental taste and a sweet relish of the truths of the word of God In a word the Scripture is plain though we want light to see it the Sun may shine though a blinde man cannot perceive it but now the Spirit brings a suitable light into the soul proportioned to these scripture-Scripture-truths which were indited and can onely be evidenced by
dangerous But because many things may be pretended for the neglect hereof I shall remove a scruple or two First Object Say some I am unlearned I cannot search into it Answ To this I answer I wish thou wert learned and able to read they self but then know thou oughtest so much the more carefully to attend and conscienciously wait upon the publick reading of the Scripture in these publick assemblies This hath been the constant practise of the Church in all ages as is evident partly in Luke 4 16 17. and partly in Acts 13. 15. where you see in both places it was the usual custome to have the Scriptures read in their publick assemblies and after reading followed preaching The ground whereof was surely as to preserve the purity of Scripture-doctrine in the Church that the people hearing the word so frequently read might not be imposed upon by errour or delusions of men so also for the profit advantage and edification of those who cannot read or search the Scriptures and that the preaching of the word might come with more light and power upon their hearts If you cannot read your selves get others to read unto you and be you so much the more in prayer and meditation Second Object I have so much employment in the world that I have no leisure to search the Scriptures If I should privately search Scripture and attend frequently upon the preaching of the word it would set me behinde hand in the world and hinder my thriving Answ I answer This is much what the Apologie that those made who pretended their farms and oxen as an excuse for not coming unto the wedding Matth. 22. But Christians break through your worldly employments prefer God before the world and your souls before your bodies an act of Religion before all worldly business and believe it you will be no losers by it God will succeed and bless your labours more Never was any man a loser by his Religion See what God promised to the lews Exod. 34. 24. that He would secure their land for them while they went up to Jerusalem to worship the Lord. And what our Saviour said to the Disciples Luke 22. 35. When I sent you out without purse and scrip and shoes lacked ye anything Thou pretendest no leisure the truth is Non parùm temporis habemus sed multùm perdimus saies Seneca Yes we have time enough but we loose too much of it Thou hast no leisure for this but Art thou at leisure for thy pleasures and not for Religion for the world and not for God for shame cheat not your own souls with such vain pretences but as thou desirest the knowledge of Christ here and the enjoyment of Christ hereafter be consciencious in this duty of Searching the Scriptures Use Third It reproves those who believe not this truth that the Scripture is the word of God But you will say This concerns not us Go charge the Turks and Indians with this No my Brethren many of our selves here are guilty of this for though mens mouths profess it yet their hearts deny it as the Apostle speaks of some In words they profess God but in works they deny him Tit. 1. 16. Did men really believe the corruptions of their natures and their constant liableness unto wrath would there be so much pride so much confidence in sin Did men really believe that of every idle word they must give an account would there be so much idle frothy ungodly profane lascivious talking and discourse Did men believe the Apostle Gal. 5. 19 20 21. that all those vices there rehearsed were the works of the flesh would those sins so much abound Did men believe that they who did no wrong to their neighbour should enter into and dwell in the Tabernacle of God Psal 15. 1 5. would there be so much oppression and extortion Did men believe that God will come in flaming fire to render vengeance upon all them that know not God and obey not his Gospel as in 2 Thess 1. 8. would there be such a contented wilfull ignorance of God Truth where it is effectually entertained will have an influence upon the life How do most men hold Gospel-truth in unrighteousness as the Apostle saies the Gentiles did the light of nature Rom. 1. 18. so these with-hold Gospel-truths for certainly wickedness in the life speaks an ineffectual entertainment of the truth Use Fourth It condemns those who do not value and prize the Scripture How did the Heathens prize their Oracles yet the generalitie of Christians do not prize these Oracles of God as the Apostle calls them Rom. 3. 2. Three things there are that make this out unto us 1. Mens wilfull and contented ignorance of Scripture What things we prize we search into How does the Scholar pry and search into those notions he affects and values So would men do if they did value and prize the word aright but the contrarie to this rather is evident by their language Depart from us for we desire not the knowledge of thy ways Job 21. 14. II. Mens weariness in searching the Scripture What things we prize in the search of them we finde delight but how are men tyred at a Sermon or Sabbath in which the Scriptures are read Is not the language of those Israelites in Amos 8. 5. the language of too many among us When will the Sabbath be ended c. Men are sooner weary of this then any other III. Mens seldom discoursing of Scripture As they said to Peter in another case Matth. 26. 73. Thy speech bewrayeth thee so mens speeches bewray their want of affections to the Scriptures The Scholar upon every occasion is discoursing of those notions which he prizeth but men are far more wise to discourse of the world then of heaven and heavenly things Use Fifth Of exhortation That you would endeavour to get your faith well grounded in this fundamental truth that neither Satan tempt you nor men dispute you out of it for till then I. Your faith will be uncertain and weak as a building without a foundation as a ship without ballast or anchor soon tossed and ship-wrackt and this we may think is the cause of most mens Apostacie in these declining times II. Your lives will be but loose If you be not throughly convinced of your dutie of walking by Scripture-rule you will walk at uncertainties and so amiss III. Your comforts weak if not grounded on Scripture-promises This is one main reason why mens comforts ebb and flow so much they are not grounded on a sure belief of Scripture and if once your faith in this truth waver the foundation of your comfort must needs be shaken For the attaining whereof I can give you no better direction then that you Pray earnestly for the Spirit that he would please I. To open the eyes of your minde illightning and irradiating the understanding to see those arguments and evidences of this truth which lie in the Scriptures So S. John tells us I John 2. 26. These things have I written unto you that no man seduce you And without this all other arguments will be ineffectual to the begetting of a saving and through belief of this truth As Agar when her eyes were opened saw a well of water Gen. 21. 19. so there are arguments to evince this truth sufficient in the Scriptures but they will never be brought home to the soul with a full conviction till the Spirit open our eyes to see them for this is one end why the Spirit of God is given to us and received of us that we may know the things that are freely given unto us by the Spirit of God as in I Cor. 2. 12. 2. To remove that natural enmitie and prejudice that we have against an effectual assent to the Gospel and so sanctifie our hearts as to make it close with and heartily embrace it as the truth and word of God Truth resists our corruptions and they it What is the great Gospel truth but Christ his coming to undertake as our Jesus this we cannot savingly assent unto but by the Spirit as in I Cor 12. 3. No man can say that Jesus is the Lord but by the Spirit Corruption fills the soul with prejudices against the truth The Philosopher observes that the Mathematicks though abstruse in themselves are sooner learnt by a young man dissolute and that hath not tamed his passions then morality because those being mere speculations bring no oppositions to his lusts which the precepts of morality curb and restrain So mens corruptions and unsubdued lusts prejudice the soul against the belief of Gospel-truth which the sanctifying work of the Spirit doth subdue and remove and so disposes the soul for the entertainment of the truth of the Gospel as we see in S. Paul who having his lusts subdued once came to preach that Gospel which before he had persecuted FINIS
justificationis salutis humanae non fidei in Christum tendenti eum ad se attrahenti sed Deo ipsi assignamus credentem gratuitò justificanti Haec ille Et hanc gloriam ut Deo nos etiam servemus illibatam concludimus Fidem justificare sub ratione instrumenti FINIS THE LIGHT and DARKNESS OF NATVRE Discovered In a Sermon at S. Maries in Cambridge on the Commencement-Sabbath June 29. 1656. BY JOHN FROST B. D. then Commencer Deus est quod vides quod non vides Senec. Deus ubique secretus est ubique publicus quem nulli licet ut est cognoscere quem nemo permittitur ignorare Aug. ep 44. CAMBRIDGE Printed by John Field Printer to the Universitie Anno Dom. MDCLVII ACTS 17. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God ANd what such an inscription upon an Altar at Athens the eye of Greece and that the eye of the world and yet so blind as not to discover the true worship of the true God Had this Altar been erected in some ruder more obscure part of Greece it would have been just cause of wonder for the Grecians were the most raised and eminent of all the Gentiles the most curious and inquisitive searchers into the secrets of all knowledge which the Apostle takes notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeks seek after 1 Cor. 1. 22. wisdome In which they were such exquisite proficients that all other nations even the Romanes themselves in comparison of them are in Scripture-phrase accounted but Barbarians I am a Rom. 1. 14. debtour saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he seems to amplifie or explicate in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the wise and to the unwise But that such an inscription should be found at Athens a famous University so named from it's dedication to Minerva the Goddess of Learning the fountain from which the streams of knowledge were derived to the rest of the world the seat of the most eminent Philosophers who here disputed with Paul which Vers 18. Lib. de Anima cap. 3. Lib. 1. Deipnosoph therefore Tertullian calls linguatam civitatem in the same place stiling the Athenians caupones sapientiae facundiae the ingrossers and monopolizers of knowledge whence as Athenaeus calls Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the compendium of the world so the Grecians tearmed Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greece of Greece and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of reason yet that this Athens should be no less infamous for Idolatry then famous for Learning must needs much heighten and enhance your admiration Let the advocates of the power and improvements of nature produce their case and bring forth their strong reasons as the Prophet speaks to evince a saving Isai 41. 21. knowledge of God attainable by them surely wee shall have the less reason to credit them since we have the wisest most raised and improved amongst the Gentiles confitentes reos in the Text by the inscription of their Altars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God Many such Altars there were erected at Athens if you credit Grotius Some of the Ancients as Oecumenius and Hierom especially Grot. in loc conclude that this was not the whole inscription onely the Apostle makes use of so much of it as might with advantage usher in his discourse of the worship of the true God from verse the four and twentieth to the one and thirtieth Calvin conceives that the inscription was not to any single Deity but Diis omnibus peregrinis Heinsius doubts not but it was erected upon the account of some signall unexpected benefit received as those which we read of in Tacitus inscribo adoptioni and ultioni whence the Apostle takes a sutable argument from the consideration of the benefits of Vers 24. 28 God as his making the world and giving to all things life motion and being to urge upon them the worship and service of the true God Some think the Altar was erected upon the Persians invading A Lapide Bâ—za Giotms Greece Others say it was upon the Athenians deliverance form the pestilence which they having in yain attempted to remove by homage and service to their native Gods at last consulting the oracle of Apollo receive a command to Instrate their city by sacrifice but no God named to whom they should perform it Epimenides then at Athens counsels them to let the beasts for sacrifice loose and where they stood still there to erect an Altar Deo ignoto propitio To the unknown and propitious Deity which being accordingly performed the plague ceased Others thinke it was set up out of superstitious fear lest some Deity whom they had omitted in their sacrifices should be incensed and so plague them I shall rather conclude this inscription to point at the true God neque enim ibi alius ignotus Deus praeter verum saith the learned Heins in locum Heinsius Else the words following the text would scarce be reconcileable to truth whom ye ignorantly worship preach I unto you intimating the inscription to have been to the true God Though whatever the occasion of the erection of this Altar was it is plain the Apostle had a fair opportunity offered him to discourse of the knowledge of the true God of whom they betrayed most gross ignorance by this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God The text presents to your considerations 1 the light 2 the darkness of nature First The light of nature it is inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is a God discovered and a worship acknowledged due to him by the erection of an Altar Secondly The darkness of nature it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These discoveries are but darke and imperfect the true God of the Jews was but an unknown uncertain God to the wisest of the Gentiles as appears by that of Lucan dedita sacris Incerti Judaea Dei Hence two notes obviously arise 1. Some discoveries of God may be made by the light of nature 2. Natural light in it's most elevated and raised improvements can make no full and saving discoveries of God By this introductory explication of the words you easily perceive what is the subject of my present discourse which none I presume can rationally judge unseasonable or unsutable either to the place I speak in in an Athens an University no lesse famous for Learning then that of old and infinitely surpassing it for Religion or the persons I am to speak to men of eminent and raised improvements If by the first of these I may quicken any stupid supine sluggard to a diligent industry in reviving and improving those principles which God in nature hath implanted in him and by the second knock off any proud wits from resting or vainly glorying in their acquired accomplishments which is the sin of most and ruine of many Scholars perswade them amidst their highest improvements
outward exercise of them from which place we may note 1. That there can be no profiting without a door of utterance 2. That God must open it as he did for Moses who was of slow speech Exod. 4. 10 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Clemens Alexandrinus God is the onely teacher of us to speak and of you to profit He must open our mouths and your hearts as he did the heart of Lydia and the word to both before it can profit So God saies in regard of the people Esay 48. 17. and so Christ promises to his ministers Luk. 21. 15. 3. Prayer is the key to open this door of utterance to reveal the secret cabinet of Gods will and word Knock and it shall be opened is Christs promise in Matth 7. you must knock by prayer at the gate of heaven that this door of utterance may be opened to the Minister S. Paul mentions this to his Corinthians 2 Cor. 1. 11. II. That God would open your hearts God must do both or neither will be done Acts. 16. 14. S. Paul prayes for his Ephesians chap. 1. ver 17 18. and David for himself Psal 119. 18. Cathedram habet in caelo qui corda docet saies S. Augustin You may open your eares Lib. 4. cap. 16. de Doct. Christ to the word of God and all the while your hearts may be shut against it unless God open that As our Saviour spake to his disciples Having eares hear you not c. so it will be with every one whose heart God doth not open the Minister may bring the Word to the eare but it is the spirit onely can carry it effectually to the heart Prov. 20. 12. The hearing eare and the seeing eye the Lord hath made even both of them God must not onely give thee the word but an eye to see it and a heart to embrace it as it is said of Christs preaching to his two disciples Luc. 24. 45. Then opened he their understandings that they might understand the Scriptures The summe of it is Prayer is the means to open the Ministers mouth to speak and your hearts to entertain the word so as to profit by it and therefore neglect of this must needs cause unprofitableness The Wiseman directs you to this course as in Prov. 2. 2 3 4 5 6. It is the Lord onely that gives it and if you would have it from him you must crie after it If any of you lack wisdome you must ask it of God James 1. 5. How deeply are most men to be charged here I accuse none of you but I wish you to deal faithfully with your selves How seldome do you pray seriously to God before you come here Have you this morning been upon your knees earnestly begging of God for the Ministers and your selves if not no wonder if you go away as you come charge it upon your selves quarrel not with God his Ordinances or his Ministers as the cause of your unfruitfulness if you come without praying I do not wonder that you go away without profiting Fifthly Pride when men come with proud hearts to the preaching of the word they are more ready to scorn and oppose the word then to profit by it This hinders I. Pride of our own righteousness When men are puffed up with a conceit of that they discover not their want of the word of God and so undervalue and sleight it this was the reason why our Saviours preaching wrought so little upon the Pharisees as you may see John 39. 40. they were not convinced of their blindness and sin but lifted up with an opinion of their own holiness so it was with the Jews too Rom. 10. 3. If ever we intend to profit by the word we must come emptied of our own righteousness and breathing after the righteousness of Christ held forth in the Gospel An humble though notorious sinner will profit more at the word then a proud self-justitiarie as the Publicans did at the preaching of our Saviour more then the Pharisees II. Pride of our own knowledge this makes men think that constant preaching of the word is needless we shall hear nothing but what we have heard before we know it as well as the preacher can tell us this is the pride of mens hearts It was the Athenians pride of their Philosophical notions which made them esteem Paul's preaching as a vain babling Acts 17. As some proud scholars think themselves beyond their Tutours reading so many are too goodly to be taught High Seraphical souls that are lifted up above ordinances that pretend to such growth that they can live without this spiritual food there is pride of heart at the bottome of all In heaven we shall live immediately upon God but here mediately by his ordinances there we shall see face to face but here in the glass of the word and if we desire to profit by it we must bring an humble frame of spirit Jobs language would become us well Job 34. 32. That which I see not teach thou me wait at wisdomes gates for further discoveries for here we know but in part and see nothing but darkly the best of us had need daily of eye-salve from Christ to have our eyes opened by the word we Acts 26. 18. must become sensible of our ignorance and in this become fools that we may be wise this pride must needs make the word unprofitable upon a three fold account 1. It makes men untractable and unteachable A proud heart is apt to set up many carnal reasonings and proud imaginations which exalt themselves against the word those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Cor. 10. 4. whereby they quarrel with the truth of God as Nicodemus when our Saviour preached to him of regeneration he was as at his How can this thing be John 3. It was this pride made the Greeks count the Gospel foolishness 1 Cor. 1. 23. This pride makes men despise the word and they think it a kinde of pusillanimitie of spirit to submit to it who is the Lord saith proud Pharaoh Exod. 5. 2. and thereupon rejects all his messages by Moses so those proud Jerem. 44. 16 Jews in Jeremiah Clemens Alexandrinus saies The word is not to be submitted to the judgement of those who are not yet humbled but have their minds pre-occupied and prejudiced by proud carnal reasonings Observe what the Psalmist saies Psal 10. 4. God is not in the thoughts of his heart The proud will not seek after God that is in his ordinances he thinks it needless or else below him the proud Pharisees were of all other men the most untractable of Christ's doctrine 2. Because pride makes men unwilling to hear what may most profit A proud heart cannot endure to hear his particular sins his darling corruptions struck at or discovered by the word of God A particular reproof of sin is certainly the most profitable 2 Tim. 4. 2. and this a proud heart cannot endure If Christ reproves
the Apostle adjoyns in the Text as the cause of the Jews unprofitableness because it was not mixed with faith and truely this must needs cause unprofitableness both because we cannot draw near to God in his Ordinances without this Unbelief is a departing from God We may present our bodies indeed before God yet without faith can we not digest the word of God into spiritual nourishment as Clemens Alexandrinus saies There is required of us 1. An historical faith whereby we believe the word of God to be the word of God and close with the truth of it in our assent and judgement The understanding is the leading facultie of the soul and the guide of reason I shall never close with that truth in my affections to love it in my will to practise it which I do not first assent unto in my understanding nor can the will embrace that as good which the understanding assents not to as true But this is not enough for there is required further 2. A particular applying faith whereby the soul closeth with the word as proper to it self when it particularly applies the promises and closes with the reproofs and threatnings of the word This makes the word of God to be ineffectual because men shift it off from themselves as such a reproof of sin concern'd not me the Minister reproved such an one c. A man may assent to the truth of a promise and yet it be a dry-breast to him without the application of it by a particular faith so to the truth of a threatning and yet not be humbled Faith is necessarie to the hearing of the word profitably I. As the eye of faith discerns the truth of the word as it pries into the mysteries of the Gospel which the natural man perceives not The Apostle 1 Cor. 2. 14. gives a reason why a natural man cannot perceive these because they are spiritually discerned and so no object suitable to a carnal eye It is said of Christs entertainment John 1. 5. The darkness comprehendeth not the light every unbeliever is no better then mere darkness though improved with the height of acquired knowledge as Nicodemus and Paul are very pregnant proofs of this and I appeal to your selves Are men like to profit by the word they perceive not nor understand II. As it makes the soul to relish and delight in the word of God To an unbeliever the great mysteries of the Gospel are but foolishness 1 Cor. 1. 23 24. The carnal minde is not subject to the law of God saith the Apostle Rom. 8. 7. A carnal minde may approve of the word of God as true and good but never close with it throughly and heartily because it is contrarie to it As a learned man may approve of the light as excellent in it self but will not endure to look long upon it because it may be hurtfull to his weak eyes thus a carnal heart may assent to the truth of Gods word and be convinced of the equitie and goodness of it yet not close with it because contrarie to his carnal interests and corrupt principles and so long no profiting by it As S. Augustine saith Quid haec duo conferunt Aug. lib. 4. c. 13. de doctr Christ homini qui confitetur verum collaudat eloquium nec inclinat assensum who inclines not his assent viz. so as to practise it Ninethly The nineth ground is love of some darling and bosome sin and corruption The Apostle indeed James 1. 21. commands to lay aside all superfluitie of naughtiness but especially any darling sin which else will make the word unprofitable upon a double account I. As it prejudiceth the soul against the most profitable preaching Such an one must have placentia and speak the language of those in Isaiah 30. 10. They say to the seers see not and to the Prophets prophesie not to us right things but speak unto us smooth things c. Wholesome reproofs are too bitter pils for him to take down because they will stirre the humours that are corrupt And therefore you shall observe that some who have seemingly made large progress in the profession of the word have been wholly offended at it when it hath searched and disturb their secret bosome corruption Thus it was with Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did many things and demonstrated a very fair affection to the word of God as in Mark 6. 20. till it came to his Herodias and then he is incensed so far against John as to take off his head nay the young man went further to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these have I kept and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his youth Mark 10. 20. till it came to his covetousness then the commands of Christ prove ineffectual and he goes away sorrowfully While a man retains the love of any darling sin he is apt to come with a settled resolution let the Preacher say what he will shew him the nature danger and guilt of such or such a sin to go on still as it is Jer. 2. 25. II. As it disaffects them to the preacher That did disaffect the Pharisees so much against Christ his reproving their darling sin of Hypocrisie This caused Felix to dismiss Paul his touching upon his darling sin of intemperance and injustice And hence proceeds the ebbings and flowings of mens affections to the same Minister You shall have some who will constantly attend upon a Minister and afford him a very fair aprobation till he come powerfully to search his bosome corruption then he is offended nay and perhaps persecutes the Minister too Thus it fared with Christ himself one while they crie never man spake like him and another while Crucifie him crucifie him See the Galatians inconstancie to S. Paul in Galat. 4. 14 15 16. they afforded him both reverence verse 14. and love verse 15. rari amoris indicium oculos eruere plus est quà m vitam profundere saies Calvin but how soon is this love degenerated into hatred and enmitie verse 16. and that onely because he told them the truth Veritas odium as saith the Comoedian so tell men the truth in laying before them the evil nature and danger of those sins they live in they presently entertain a secret enmitie against them and if once mens spirits come to be embittered against the preacher suavis non erit doctrinae gustus they will finde no sweet relish in the word of God Tenthly The tenth ground is unpreparedness when men rush out of their worldly employments without prayer or meditation into the house of God never considering either into whose presence or service they come God requires a holy preparation to all our services and that not onely habitually but actually prepared and disposed for them Keep thy foot saith the Wiseman Eccles 5. 1. when thou goest to the house of God This holy preparation was shadowed out by the peoples washing their clothes before the deliverie of the Law Exod.
did not presently discharge himself of Jerusalem but after many calls and warnings and wilful contempt of all these How oft would I have gathered thee and thou wouldst not Matth. 23. 37. He warns Ephesus to repent before he takes away the candlestick Rev. 2. 5. Let us then improve this time of patience and the Gospel while we enjoy it lest through the hardness of our heart under it we treasure up wrath against the day of wrath Rom. 2. 5. The fifth General ground of unprofitable hearing is in respect of Satan who doth what he can to make the word unprofitable several ways and devices Satan hath to compass this end Sometimes he is at your elbow jogging you asleep that men sleep away a Sermon sometimes he steals away the word you have received which our Saviour expresseth by the seed that fell by the ways side Matth. 13. 4 and 19. otherwhile he presents your thoughts with the glory and greatness of the world and so they are wandring and distracted sometimes begetting prejudices in your hearts against the word or the preacher of it and so disaffecting you to the truth preached sometimes suggesting suitable motions and temptations to steal away your hearts from the word as to the voluptuous mans pleasure to the ambitious man honours so suiting their corruptions and by that they prove careless to profit by the word And the truth is the more powerfull the word is the more the devil opposes it and the more the light of the Gospel hath appeared the more hath Satan sent out the smoke of the bottomless pit to obscure it and therefore though the multitude of heresies errours which abound among us be real matter of a lamentation as being a sign that the devil hath set his cloven foot amongst us yet I cannot but from hence conclude there is agreater power of Gospel-light which the devil thus endeavours to extinguish it appears that the sun is up that these locusts swarm so If now you ask me why the devil so much opposes the word and Gospel I answer I. Because himself hath no share in it he is fallen irrecoverablely from God and as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he endeavours to bring others into the same destruction with himself he envied mans estate in paradise and thought to have ruined him but perceiving man by a second covenant in a possibility of a better state then that he more envies his recovery which the Gospel discovers and conveies as being the Gospel of reconciliation and therefore he endeavours to make this ineffectual II. Because it is a means to ruin and demolish his kingdome The word of God is mighty to throw down Satans strong holds 2 Cor. 5. 10. whereby he keeps possession of the soul As the walls of Jericho fell down at the noise of rams horns so at the sound of the Gospel the walls of Satan fall down Some stones out of this brook will conquer our Goliah this sword of the Spirit conquers Satan Ephes 6. 17. When Christ had sent out his seventy disciples to preach the effect of it was that Satan fell like lightning out of heaven Luke 10. 18. that is that power and dominion he exercised before in the world This was one end for which God sent Paul to the Gentiles Acts 26. 17 18. Hence it is that Satan employs all his subtilty and strength against it for where the word comes in power the devil is a looser by it he looseth a subject of his kingdome who by the word is brought from under his obedience While men remain his subjects he lets them alone quietyly all is in peace while the strong man keeps the house but when the Gospel comes to bring his subjects to the obedience of God then he raiseth all the force he can against it by himself and wicked men He hath the possession of our corrupt hearts and therefore will not submit to a dis-possession without much resistance The Gospel brings us from under Satans power by a pure conquest for he will not deliver his right and possession upon terms The devil looks upon it as his interest to oppose the Gospel to uphold and secure his ovvn kingdome Observe vvhat the Apostle suys expressely to this 2 Cor 4. 4. The God of this world hath blinded the eyes of them lest the light of the glorious Gospel should shine unto them vvhen the Gospel shines in his full lustre the devil endeavours to blinde men vvith wilfull unbelief that they see it not The ultimate end that Satan aims at in this is the ruine of their souls and therefore in order to it is carefull that they come not to the knovvledge of the truth without which is no salvation 1 Tim. 2. 4. vvhich he knovvs they cannot do vvithout the shining of the light of the Gospel into their hearts and therefore endeavours to hinder it vvhat he can The Prince of darkness rules in dark ignorant souls holds them by those chains of darkness and endeavours to shut their eyes lest by the light of the Gospel they should discover the delusions by which he hath held them captive and so these should be taken from under his obedience as in the day we discover the vanity of our night-phantasies dreams and imaginations In a vvord Satan looseth where the word profiteth therefore he doth all he can to oppose it To conclude with these brief directions by the use of which we may become hearers with profit I. Go to the word as the word and for the word So thou meetest with the wholesome word of God regard not the dress it comes in Bonorum ingeniorum insignis est indoles in verbis verum amare non Aug. de doct Christ lib. 4. cap. 11. verba Augustin Say thou Lord here I come to thy word nothing else will satisfie me not huskes but bread in my fathers house 2. Come to the word as the means of salvation Were men convinced throughly of this that their salvation was concerned in the word they would certainly be more careful to profit They who are soundly taught and instructed by the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens observes they mount up to heaven as on eagles wings Think with thy self every Sermon thou comest to Now I come to further my salvation my soul is concerned in this Ordinance this Sermon will be but like Vriah's letter to me a message of death if I profit not by it did men come with these resolutions they could not but go away with profit I shall conclude therefore with that of the Prophet Esay 55. 3. Incline your eare and come unto me hear but remember so to hear as to profit by your hearing and your soul shall live and I will make an everlasting covenant with you even the sure mercies of David FINIS THE SEVERITIE AND IMPARTIALITIE OF DIVINE JUSTICE A Sermon preached before the JUDGES at the Assise at Cambridge July 25. An. Dom. 1654. By JOHN FROST B.
curiositie II. Not the presumptuous searcher of Scripture who would measure all Scripture-mysteries by his own reason and apprehension and neglecting learning of his Christian dutie presumes to examine and thinks to comprehend Gods secret councels and where the Apostle is put to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he question 's not but he can fathom He is searching more what God decreed from enternitie then what himself ought to do in time It was a good saying of Seneca Nusquam verecundiores esse debemus quà m cùm de Deo agitur Modesty never becomes us better then when we speak of God especially when we seach into his Actings and Councels which it is modesty and pietie to admire boldness and presumption to search too much into which the Apostle calls An intruding into those things he hath not seen vainly puft up by his fleshly minde Coloss 2. 18. III. Not the discoursive searcher who searches into Scripture onely that he may have matter of discourse not that he may have matter to practise and that perhaps scoffingly as that Apostate Julian who said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had read understood and contemned the Scripture This is to read it onely as a historie or idlely and vainly jesting with the Scriptures and those searchers have Scripture at their tongues end but not at their hearts which our Saviour reproves here in these Jews who were great searchers of Scriptures verse 28. such who have Bibles in their houses but not the word of God dwelling richly in their hearts as the Apostle commands in Coloss 3. 16. Scripture-discourse is good if it be pious serious and to build up one another but Scripture-practise is better IV. Not the prejudiced opinionated searcher of Scripture who comes prepossessed with an opinion and so prejudiced against the truths of the Gospel and onely searcheth Scripture so far as will comply with and Patronize that opinion Men come possessed with some high notions and phantasies of their own and then they wrest the Scripture and make it stoop to those prepossessions and this is the reason why many men finde so little in Scripture that they finde it very hard to veil and submit their Speculations and Notions to the simplicitie of Gospel-truth V. Not the superstitious searcher of Scripture who rests in the opus operatum the work done such searchers were these Jews who were wont to number the letters in the old Testament and could tell you how oft every letter was used so carefull were they of the Bible that in an heap of books they would not suffer another book to lie on the top of a Bible and if any did by chance let it fall they were certainly punished for it so writes Brentius but this they Brentius in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost accounted their righteousness and thought to have life and happiness in the bare reading of the Scripture which was that for which Christ here blames them not that they searched but that they thought to have life by doing it though they neglected and persecuted Christ at verse 40. Plus aequo illis tribuistis saith Grotius They thought if they did enlarge their Phylacteries and read the Law so many times over they were secure of everlasting life VI. Not the careless and irreverent searcher of Scripture who sometimes runs over a few chapters of the Bible as the Papists mumble over their Ave-Maries without any reverent apprehensions of God the Authour of Scripture or minding the matter or mysterie of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost He does not say onely barely Read and know but Search the Scriptures VII Not the carnal secure searcher who comes to the reading of the Scriptures with a resolution to go on in his sins whatsoever the Scripture saith to the contrarie Let Scripture say what it will they will do what they list such as these can read the Promises of God yet remain unbelieving his Threatnings and not tremble his Judgements and with a proud Pharaoh grow harder by them his Commands yet neglect and disobey them that as Noah's unclean beasts in the Ark went in unclean and came out unclean so these come to the reading Scripture and hearing the Word and remain still secure in sin and hardned in their iniquitie as those in Jeremiah 44. 16 17. that told the Propher plainly As for the word which thou hast spoken to us in the name of the Lord we will not hear it VIII Not the the profane searcher of Scripture who searches the Scripture onely to finde what may seemingly be wrested to Patronize his licentious and wicked practises who makes use of Scripture to cover and excuse his wickedness as we read of those Heathens in 1 Maccab. 3. 28. that made diligent search into the book of the Law that they might print thereby the likeness of their Idols so many search the Scripture onely to find something that may favour a corrupt opinion or a licentious practise Thus Julian the Apostate robbed the Christians of all their goods and estates Patronzing that practise by Matth. 5. 3. Blessed are the poor c. not considering what followed and Chemnitius tell us of one who Chemn loc de paupertate reading that place Go and sell all that thou hast went and sold his Bible too saying jam plenè Christi mandato satisfeci And thus indeed do the Papists who never flee to the refuge of Traditions but when the Scriptures fail them And truly there hath been no erroneous principle or wicked practise but hath endeavoured to shrowd it self under protection of the Scriptures and by this means men have been engaged to wresting Scripture to their own and other mens destructions IX Not the partial quarrelsome searcher of Scripture who quarrels with and casts away all Scripture that makes against him and admits onely that which may suit with his corrupt doctrines Such searchers of Scriptures have Hereticks been in all ages Thus Arius wrested the eighth chapter of the Proverbs out of the Canon as speaking of the eternitie of Increated wisdome and so contradicted his blasphemy in denying the Divinitie of Christ It is that which Irenaeus notes as the Genius of all Hereticks Cùm ex scripturis Irenaeus lib. 3. cap. 2. redarguuntur saith he in scripturarum redargutionem convertuntur If Scripture reprove their Heresie they will presently fall out and quarrel with Scripture So the Manichees of old rejected all the Old Testament and Cerinthus all the Gospels but Matthew and the Ebionites all the Epistles and so the Antinomians reject the Law as no part of Scripture or at leastwise not obliging them In a word what Epiphanius of old observed of the Gnosticks we may truely observe of the Hereticks of our times his words are very full and suite with our present Heresies When they finde any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epiphan hares 26. in the Scripture that may make against their opinion then they say That
are or at least resolve to be holy 3. Every ungodly and wicked man is really prejudiced against Scripture-light and knowledge Joh. 3. 19. Light is come into the world and men love darkness So many corruptions and lusts have all wicked men reigning in their hearts so many real bolts and bars they have against the true Scripture-knowledge it is irkesome and troublesome to them to entertain that truth which will discover their sins and so break and disturb the security they have been in a long time and therefore they rather with those in Job desire God to depart from them As the Philosopher observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Mâ—taâ—â— lib. 1. men desire a doctrine suitable to their corruptions and this is the reason of that variety of doctrines and religions now in the world which the doctrine of the Scripture will not in the least comply with and that is the true cause of mens averseness from an effectual entertainment of the Gospel and of their shutting eyes against Scripture-light and convictions The Philosopher gives this as the reason why young men are not fit scholars in morality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are guided by lust and passion and the Apostle gives the same reason why some are learning and never come to the knowledge of the truth because they are such as are led about by diverse lusts in 2 Tim. 3. 16 17. That soul which is resolved to give up it self unto obedience of the Scripture is that which will readily embrace the doctrine of Scripture because inwardly complyant with and conforming to the will of God Whereas a wicked man when he searches Scripture he hath something within him that rises up against the truths of God a carnal minde within him that is enmity to God which disputes the commands and quarrels with the truths of God â— A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Heathen that is What we learn that we may do while we do it we further learn it As knowledge must regulate our practise so our practise will promote and increase our knowledge of the Scripture VII The praying searcher that interchangeably reads and prays This the Wise-man directs unto Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord c. This is an excellent way sure for as the Scriptures will afford us matter for our prayer so prayer will lead us into the knowledge of the Scriptures Searching scripture will enflame our zeal in prayer and prayer will promote and facilitate our study of Scripture Moses when the Ark set forward and when it rested again prayed devoutly as we may read Numb 10. 35 36. so when you set upon reading of the Scripture and when you rest from it do it with prayer S. Austin August prafat ad lib. de Doct. Christ hath two remarkable stories to this purpose One of Antonius the Hermite who was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he could though he knew not one letter fully understand and by heart repeat the whole Bible the other of a certain servant converted from Heathenisme to Christianity Qui triduanis precibus obtinuit ut codicem oblatum stupentibus qui aderant legendo percurreret who by praying three daies obtain'd of God that he read through the Bible when offered him to the amazement of them that were present This was it the Apostle directs unto If any want wisedome let him ask it of God Jam. 1. 5. and David practised Psal 119. 18. Open thou mine eyes that I may behold wondrous thing out of thy law God infuseth not knowledge into us by miracles immediately as into the Apostles but by the use of means compare Prov. 2. 4 6. The freeness of God in giving does not dismiss us from endeavouring for though faith is said to be the gift of God Ephes 2. 8. yet it is said also faith comes by preaching Rom. 10. 17. Prayer is the way to come by the spirit which discovers the depths and treasures of the Scriptures Luke 11. 13. Your heavenly father will give the holy spirit to them that ask him This is the onely key to unlock those rich cabinets wherein are contained those precious jewels of saving truth and knowledge VIII The believing searcher and indeed without the eye of faith we are like to do little good in searching the Gospel is an hidden thing saith the Apostle to them that perish 2 Cor. 4. 3. who those are you may see at vers 4. those who believe not They who come not with faith may search into the letter and historie of Scripture but not into the mystery and spirit of Scripture The Apostle tells us the Jews had a veil upon their hearts and their minds were blinded while Moses was read 2 Cor. 3. 14 15. viz. the veil of unbelief that they could not see through those ceremonies or those clearer prophesies which in the old Testament were made of Christ So there is still a veil of unbelief upon every natural mans heart which veil is done away in Christ ver 14. viz. by faith in him then God reveales himself to such God when he manifested himself to Moses put him into a rock Exod. 33. 22. and this woâ—k resembled Christ God discovers himself and his minde to those who are in Christ by faith We have the minde of Christ saith the Apostle 1 Cor. 2. 16. that is we believers Scriptura peculiaris est filiorum Dei schola saith Calvin They are the onely good scholars who read the Scriptures with faith The Scriptures are able to make perfect the man of God in 2 Tim. 3. 17. The man of God Nihil hic faciet filius hujus seculi saith Musculus A carnal heart will hardly be a proficient here IX The Christian searcher He who searcheth Scripture that thereby he may come to know and enjoy Christ and indeed without this all is in vain The most curious exact learned searcher doth but search them to his own destruction if he doth not hereby come to a saving knowledge of Christ They testifie of me saith Christ and therefore or to this end that you may know me whom they testifie of Search In searching the Scriptures search that you may know me And this brancheth it self into two parts First No knowledge of Christ without the Scriptures The things that are seen may lead us to the invisible things of God that is his eternal God-head and power as it is in Rom. 1. 20. but these lead us not to the knowledge of Christ Secondly The whole Scripture gives us a full testimony and discoverie of Christ more darkly in the Old more expressely in the New Testament That testifies of Christ to come this of Christ as alreadie come this is but the fulfilling of that Our Saviour here sends these to the Old Testament in which they were exactly versed so as Joscphus cont Appion l. 2. Josephus
the Spirit in 2 Cor. 4. 6. and Prayer is the way to come by the Spirit Luke 11. 13. How much more shall your heavenly Father give the Spirit to them that ask him The third argument for Scripture-search is Scriptures authority which is divine and infallible S. Paul affirms that it is of divine inspiration in 2 Tim. 3. 16. and it is said to be a more sure word of prophesie by S. Peter 2 Pet. 1. 19. And herein I shall demonstrate this one thing That these Scriptures are the word of God That these Scriptures are the word of God I shall not trouble you with a multitude of arguments to evince it but yet I could not wholly omit it because all who do profess it do not really and fully believe it as I shall evidence to you anon and the faith of many Christians through the strength of Satans temptations and the corruption of their own hearts may sometimes doubt of it that I may therefore convince some and strengthen others I shall present to you these considerations I. The testimony of the Church is not the first or chief ground nor is it a sufficient argument of that faith whereby we believe the Scriptures to be the word of God Into this indeed the Church of Rome doth ultimately resolve its faith Bellarmine openly professes that He would believe the Bible no more then the Alcoran if it were not for the testimony of the Church It is true the outward testimony of the Church may be a motive or a means of our belief of the Scripture for so she is called the pillar and ground of truth to hold it forth and declare it as the pillar holds forth the Princes Proclamation but adds no authoritie to it It may inform us of the truth but not perswade us of the truth The Church hath the charge of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracles of God being committed to her as it is said of the Jewish Rom. 3. 2. as a Trustee of Divine truth to maintain uphold expound and declare Scripture but not the first ground of our belief of it As the Queen of Sheba believed the report of Solomons wisdome by others but more when she heard it her self or as the Samaritans believed because of the report of the woman but more when they heard him John 4. 30 40. The Church may hand the Scriptures to us and we may believe them by but not for the testimony of it Or as a mother may shew the childe the sun and tell him that is the sun but yet the sun manifests its self by its own light so the Church may tell us this is Scripture but it is impossible that the ultimate resolution of a divine faith of supernatural truths should be made into any humane and so consequently fallible and uncertain testimony when as we are to judge of the true Church by the Scripture Nor can this be a conviction to any that the Scriptures are the word of God for either it must be to believers and to them it is unnecessary for they have already effectually entertained it upon other grounds viz. The inward evidences of the word and Testimony of the Spirit and it cannot be to unbelievers for they reject the Church as well as the Scripture and therefore they must be convinced of the true Church before they will admit its testimony and of this there is no other possible means to convince them then by the Scriptures which must be first evidenced unto them Therefore II. There are in Scripture sufficient evidences and convictions even to ingenuous reason that it is the word of God And this is necessary for though after any testimony appears to be Divine reason must not be suffered to dispute and question the thing so attested yet I cannot see why reason should not be used as an instrument or means to evidence such a Revelation to be divine otherwise though I may be otherwise convinced my self it is impossible to convince an Heathen or gainsayer that this is the word of God Our faith is not irrational and though the things revealed be above reason yet that it is supernaturally revealed must be evidenced to reason otherwise my belief is rash precipitate and irrational nor can I give a reason of the hope that is in me as the Apostle requires 1 Pet. 3. 15. Therefore omitting those which I conceive less evincing I shall lay down these few considerations to evidence this 1. Consider the sublimitie of and mysteriousness of the things revealed in Scripture such as the most prying reason could never search into nor the most improved raised parts and abilities ever reach such as the Philosophers never dreamt of such is the fall of man and our corruption by it of which if the Philosophers had some ruder notions yet the means of mans sin and misery viz. by the wilfull transgression of that Covenant made between God and man of not eating of the tree of knowledge c. this they were wholly ignorant of and much less could reason fathom the depth of that Wisdome and Mercy which Scripture discovers in mans recovery by Christ this is a depth which the very Angels desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Pet. 1. 12. to look earnestly into That Apostatized fallen miserable man should again be brought to life by the death of the onely Son of God and that in a way of such unspeakable wisdome and security to all the attributes of God with such a full reconcilement of justice and mercy is a mysterie reason can scarce apprehend now it is revealed much less discover and finde out at first So God's entring into Covenant with lapsed man an Unity in Trinity Redemption by the bloud of Christ Regeneration by the Spirit you know Nicodemus's reason was non-pluss'd here with a Quomodo How can this be John 3. Resurrection of the body being crumbled into dust A last judgement before the tribunal of that Christ who was crucified here these are things which the eye of reason could never have discerned and which the most acute profound Philosophers knew nothing of What Plato knew of God it is very probable he had from Moses of whom he was very studious if we will believe Clemens Alexandrinus S. August l. 7. c. 21. confess S. Augustin confesseth when he had diligently perused Plato he found nothing of our miserie by sin and recovery by Christ nothing of the blotting out the hand-writing of Ordinances by the blood of Christ Hoc illae literae non habent saith he He could finde none there crying out with S. Paul Quid faciet miser homo c. What shall miserable man do Who shall deliver him None crying out Thanks be to God through Jesus Christ yet saith he Haec mihi inviscerabantur miris modis cùm minimum Apostolorum tuorum legerem c. Lord these truths were incorporated in me when I read the least of thy Apostles And truely one end of Gods giving us