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
thought of him but he spoke the real sence and inward perswasion of his soul when he saith Of whom I am chief Why the Apostle speaks this and how he could truely say it of himself especially as an Apostle converted and brought home to Christ I shall shew you in these eight particulars Consider the words as I. Vox recognoscentis statum pristinum as they were the words of the Apostle sadly reflecting upon his former condition while in the state of unregeneracie casting his eyes backward upon his blasphemie and * Recolite Saulum invenietis Paulum attenditis ad Paulum obliti estis Saulum attenditis ad Pastorem obliti estis lupum August Tom. 10. p. 200. persecution verse 13. with which his life formerly though then conformed to the strictest Sect of the Pharisees had been notoriously stained so that though now a convert yet he could not but reflect upon it and in that respect entitle himself the greatest of sinners He saith I am because his former condition was fresh and alive in his memorie It is a very usefull meditation for true converts and sincere Christians often to recollect and think of that miserable condition which they lay in in their bloud before God reached out to them a hand of mercie this the Apostle exhorts his converted believing Ephesians to Eph. 1. 11 12. and that the more to magnifie the riches of God's mercy which he had mentioned at verse 4. So David Psal 51. 3. I acknowledge my transgressions and my sin is ever before me Nothing promotes more a real thankfulness for and pious admiration of mercie then frequent reflexions on our natural misery so it did here in the Apostle verse 13. Besides how will this meditation keep men humble when they see all their receipts to be the product and issue of free-grace and what miserable creatures they were before See Ezek. 20. 48. and Ezek. 16. 63. Of all the Apostles S. Paul was the humblest who often reflected on his unconverted natural condition This also will put us on resolved serviceableness for God to consider how much a dishonour Christians we were unto him in our natural condition Paul while unconverted a * Nemo acrior inter Persecutores ergo nemo prior inter peccatores August Tom. 10. p. 202. furious persecuter of the Church when converted was the most Zealous propagatour of the Gospel as labouring more abundantly then all the rest of the Apostles 1 Cor. 15. 10. And how watchfull and circumspect in their walking will they be who oft think of the falls of their natural estate A mariner in a second voyage will carefully avoid that rock on which in a former he was like to be shipwrackt so will a true convert of those sins which would have ruined him if infinite mercy had not stept in for his relief and pardon Who more endeavouring against sin then S. Paul while he was running his Christian race 1 Cor. 9. 27. And now as reflecting on his unconverted estate he calls himself the greatest of sinners That 's the first II. Vox aggravantis peccatum The Apostle here respecting the circumstances of his sins whereby they were aggravated and heightned calls himself the greatest of sinners because joyned with a furious persecution of the Chuch of God it being especially with rage and malice Acts 26. 10 11. Many of the Saints did I shut up in prison having received authoritie from the chief Priests and when they were put to death I gave my voice against them And I punished them oft in every Synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange cities Where you see the height of iniquitie to which nothing was wanting but a clear knowledge to make it unpardonable upon the account of which circumstance of his sin he esteems himself unworthy the name of an Apostle 1 Cor. 15. 9. And another heightning aggravation of his sin was That it was done in unbelief verse 13. where some for because read quamvis although and so make it an aggravation of his sin and a further commendation of the mercy of God in pardoning for his ignorance and unbelief must needs have been in a great measure wilfull and affected he enjoying the means of faith and knowledge A high sin questionless Alensis gives this reason of it Quia destruit fundamentum totius Christianae religionis whereas other sins strike but at some particular vertue And besides if this be final it is the cord which ties all other sins upon the soul and makes it in the event damning And then farther as they were sins against knowledge the Apostle having been brought up at the feet of Gamaliel and that 's a high aggravation of sin James 4. 17. To him that knoweth to do good and doth it not to him it is sin Now the Apostle eying all these calls himself the greatest of sinners whence observe a distinguishing character between a sincere Christian and an hollow-hearted hypocrite he extenuates and lessens his sin with the unjust steward writing down fiftie for an hundred but heightens his but seeming and pretended holiness the world shall hear of it if the Pharisees fast twice a week and tithe mint and cummin but a sincere humble Christian in mentioning his graces and gifts is lowly but full and express in aggravating his sins thus good Hagar Prov. 30. 2 3. Surely I am more brutish then any man and have not the understanding of a man I neither learned wisdome nor have the knowledge of the Holy The Publican smites upon his breast with a God be mercifull to me a sinner c. And we need go no further for an example of both then our Apostle who of Saints counted himself the least Ephes 3. 8. but here of sinners the greatest That 's the second III. Vox esse accusantis The words of a self condemning and self-accusing Christian S. Paul's eyes were turned inward upon his own sins ' not prying too nicely into the sins of other men so that this speaks at once the Apostles humilitie and charitie his charitie prompted him to think and judge better of others though his humilitie would not suffer him to think otherwaies of himself And here is another character of a true Christian as distinct from an hypocrite hypocrites are quick-sighted eagle-eyed abroad but blinde at home Some shifting off their sins to others nay to God himself rather then charge themselves with them It is an hereditarie miscarriage derived from our first parents Gen. 3. 12. Another sort seemingly zealous and rigid in censuring others never condemning themselves though guiltie perhaps of greater sins then what they so severely censure in others believe it to censure uncharitably in others what we reform not in our selves is but counterfeit and hypocritical That zeal which is ready to consume others and yet burns not up our own corruptions is but the wilde-fire of passion and selfish design The Pharisee