THE USE OF HOLY SCRIPTURE Gravely and Methodically DISCOURSED: By WILLIAM CHAPEL Bishop of Cork, sometimes Fellow of Christ's College In CAMBRIDGE. A Work of singular benefit to Divines, and all men, to establish themselves, and others in the Perfection, Perspicuity, and Efficacy of God's Word, against Atheists, Heathens, Romanists, Enthusiasts, and all other unbelievers and Misbelievers, etc. TO WHICH Is prefixed a Preface, by a friend to the Author, as an Introduction to the TREATISE.  
London, Printed by E.C. for Andrew Crook, at the Green Dragon in Paul's Churchyard, 1653.   

The Preface.  
THE following Treatise thus undressed, was put into mine hands near Twenty years since (by the very Reverend, Learned, and grave Author) to be privately used by me, as by some other of his friends, of whom he was not ashamed to be seen thus: and to whose capacity he yielded so to lisp.  
So exemplarily modest, and yet so discreetly exact he was, that he liked not to be much in sight of a censorious world, though he merited as little ill from any, as he meant, which is no other than love and all Christian offices.  
If notwithstanding he pleased to be public, he would come forth (never in fantastical affectation, but) in substantial comeliness.  
And thus should these bones of his have appeared, if he had pleased to fulfil them; and happily more, or lesser.  
Yet as they are, they may be known to whom they once belonged: And very many will call him gladly to mind, though I name him not.  
Shortly, though the excellent Author intended it (perhaps) never to see the wide world, the Atheistical wicked world, the world that scorns the Theme of his Notes, the H. Scripture, and by scattering words [that men do, or may make it an Idol] exposeth it, and God withal, to the vulgar, hate, contempt, and worse: Yet it were, I suppofe, some injustice to the dead, great injury to the living, and a spice of Sacrilege (besides ungratefulness) in me, to steal, in a sort, by concealing to myself this thing, but thus much devoted to the Church, or bestowed upon Churchmen.  
I have therefore (with God's approbation, and motion, I hope) endeavoured to do the Author and posterity this right, after my small ability, as not to deprive them of the great fruit they may, with me, and some others, reap from this labour; nor Him of the public improvement of this his Talon, as it is.  
And I have the rather been so rude with my once very reverend friend, jest some other should (for I hear that his papers are enquired for abroad, to benefit the public, as they are) put this scorn upon me, that any man should be readyer than myself, to bear blame for so deserving a friend.  
One thing only seemed to remain of the Text, the ground of the Discourse, though nothing of the Work designed by the Author; who in declaring the every good use of holy Scripture according to Art and Method, in useful Notes, obtained the hither-end of that, whereof the further end is, God's glory (whose Word he so commends) joined with our neighbour-mans' salvation.  
That of the Text which seemed to me presupposed by the Author, and not discussed, I thought was left for some other, and (since none other will) it seems for me.  
The H. Apostle in the former part of the Chapter 2 Tim. 3. describeth the impiety of the last times, propounding himself, his doctrine, manners, and sufferings to Timothy, and all that would live godly in Christ's Jesus, for an example; in the 14 v. exhorts Timothy to continued in the things which he had learned, and was assured of; and that from his knowledge both of the person from whom he learned them, viz. the Apostle, a man inspired by God, and of the holy Scriptures which are commended v. 15. from their ability or power of making a man wise unto salvation through faith in Christ. Which his knowledge of the Scriptures, is illustrated from its duration in party to Timothy's age. From a child (saith the Apostle) thou hast known the holy Scriptures.  
In these two last verses 16, & 17. he ascends from the hypothesis, or special, to the thesis, or general, commending the H. Scrip. From their Author God, who gave them by inspiration: and from their profit or usefulness in the rest of the text, the 16 v. (which is the matter of the following Treatise, as is the former of this Preface) which profit is illustrated from a certain end thereof, 17. v. that the man of God may be perfect, throughly furnished to all good works.  
But ere I proceed it is requisite that it be showed what is their cohaerence and use in the Body of Divinity, the Truth, 
1 Tim 6 3 Tit. 1.1.  or Doctrine, according to godliness.  
And thus it seems to me to stand.  
That God our Lord decreed from all eternity to exert and communicate his goodness abroad, and in the fullness of time according thereunto he performed his determination. Quaecunque voluit fecit, 
Psa. 135.6.  Whatsoever the LORD would, he did, in the Heavens, in the Earth, in the Sea, and in all deep places, saith the Psalmist. That most single, pure, incorporeal act the LORD resolved to make a Creature like (not equal) to himself. Therefore the first Creature he is believed to have made, was after his own image, spiritual, to wit, the Angels; and so last, the soul of man; which at first he breathed into our Grandfather Adam, and still goes on, working hitherto, by a connaturall act, to increate, or congenerate into bodies, receptacles prepared for it. God and man propagate mankind, who are one part the Image of God, that is, in the soul, the other part the body, in the Image of Man.  
To give to Adam and to us his race only being without activity or power of working, had been to small purpose; therefore he made us active creatures, and that with an higher extent of activity than the Horse and Mule who have no understanding, even Reason and Will: though man being in honour understood not (as he might,) but became (through his fault) like the beast that perisheth.  
Now this Reason and Will had been in vain, if it had no end to aim at, neither God, his Creators' glory, nor its own happiness. Power of choice had been rather a burden, yea, a curse, than an ease or blessing, had there been no rule, no good means leading to this end, which means men aught to choose, refusing the contrary: Therefore God prescribed a Religion, or manner of Service, whereby he would be believed and worshipped. This Service or Religion had been in vain, unless it had been either written, and imprinted in our hearts, as it was in Adams, or else written and printed in visible, and legible characters to be read of every man, as (the Lord be blessed) it is in our Bibles, propagated and continued by good hands, through the power and goodness of God, from Father to Son, from Predecessors to Posterity, to our time, and we trust will be to the world's end.  
Moore fully and distinctly, take it, if you please, thus.  
We have received from God a reasonable soul, after his image, and capable of him. An understanding fit to reflect upon our Creator, and, in our measure, behold his glorious Nature, a natural and inbred desire of enjoying God, and restless (if not some way besotted till it come unto him.  
Now if God (as Heathen Philosophers could observe) have, even in inferior Creatures put no power, ability, or natural desire in vain; how than shall we imagine that in man, the abridgement or brief module of the world, the lively Image of God, for whose Creation there was, as it were, a Council called in Heaven, Come let us make Man; 
Gen. 1.  God should in vain place a nature not perfectible without Him? But all this have we received in vain, if God shall not reveal himself, and the things of God unto us.  
For it is impossible God should be known or enjoyed by any, but to whom he shall manifest himself, (who, as he is the beatifical object, so is he the sole Author of the acts of seeing and enjoying himself, and all other in order thereunto) or any thing be effectually believed concerning him, whereof himself, who only knows himself, hath not testified.  
And howsoever by the Creation of the World, God hath somewhat manifested himself; yet could that never have satisfied man's soul in innocency, much less now after the Fall; since when, unless God had graciously given Revelation, we were prove to abuse that of him, which shineth in his works, as may appear by the Heathens foolish conceits of God, and more in the Treatise following.  
Moreover, alas! we could never have thought of Redemption by Christ, nor of Grace to be had, and obedience to be yielded here, nor of Glory to be inherited hereafter, not not by the help of all the Angels, had not God himself, who only knows his own will, revealed them. Of which you will found solid discourse in the Book following.  
And indeed it did not bseem the nature of God, nor befit our condition, that we should be the devisers of worship for God: His wisdom knows best what worship may beseem us to do unto him, and how to device and prescribe the same. It beseems his Justice to be the Rule of that Worship, and his Will the enjoyner of it: seeing the very formality, or being of worship consists in conformity or suitableness to the Justice and Will of the party worshipped, and his goodness alone is to be the rewarder of it. Good reason he should reveal this, who is to punish omission, and reward obedience.  
And though we were bound by the act of Creation, much more of Redemption, to worship him; yet did it not benefit us to pay this debt, till he should prescribe wherein. Not though we could have devised fit worship: Much less since the Fall, whereby we are so infatuated, and besotted, and the worship now required challenging such an height of knowledge, as Men and Angels never could have aspired unto.  
Finally, a man could never have peace of conscience in any duty he performed, except his Maker and Redeemers good pleasure had been revealed unto him, and unless all the H. Scripture had been given by inspiration from God; the Author giving it the Authority it justly challengeth.  
The Holy Gods words penned by his inspired Apostle, or Man of God, here, are  [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scripture] I am resolved not to dispute, whether only the sense of God's Word were inspired, or the words also. I never yet met with those arguments of the former assertion, which I conceive, a man of not so strong and excellent parts as the Learned Defenders thereof, might not reasonably solve, and yet acknowledge the divers readings consonantly enough.  
My sense is (with reverence to greater judgement, and readiness to submit to better reasons than yet I see, if it shall be thought wholesome and seasonable to produce them) that the word [Scripture] in this place is wrapped in two Tropes or Figurative expressions: First, by a Synecdoche, of the general for the more special, Scripture is put for holy Scripture, V 15 as is very plain in the verse next before this text. Again, Scripture in Latin, writing in English, is either used by a Metonymy of the subject for the adjunct; so we call the Works or Books of men, their Writings, Scriptures; but I think, rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Or else it's used in the proper and most usual sense, for the act of scribing, penning, writing.  
I see not cause enough to doubt of this,  
That both Holy writ itself, that is, the holy things written in the Canonical Scripture of the Bible; as also the scription, penning, or writing of those holy Books at first, are both of them given by inspiration of God.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All] But of one kind, all (as I shall touch ere we part) all that Scripture, the holy Scripture in the verse next foregoing mentioned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The whole Scripture of this kind, 
Eph. 2 21. 1 Joh. 2.2.  of the Prophets, Evangelists, Apostles, and the like to them, is Canonical, not passively, as if it could not be a Rule or Canon, unless men would authorize it for one, but actively, because it gives, or is a Rule to man, of right, even to him that indeed will not be ruled by it. And it seems, there is some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellency in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 employed, as if it excelled Plato, Aristotle, and all men's writings. The Scripture of scriptures is the holy Scripture, and that because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, given by inspiration of God]  
Breathed or inspired by God] this is the word.  
But what's the thing?  
The Divine Writer to the Hebrews affirms, That God spoke unto our Fathers by the Prophet's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 1.1.  at sundry times, and in divers manners, whereof this was one.  
Speaking is taken largely sometimes for all manner of ways of Revelation.  
Sometimes he spoke to their outward senses, as to their sight and hearing in particular. To their Hearing, either by a voice created for that purpose, This is my beloved Son, 
Mat. 3.17.  in whom I am well-pleased: Or by a voice framed by the ministry of an Angel in an assumed body. 
Gen. 19.1.15. etc.  Thus the Angels spoke to Lot to remove out of Sodom. Or lastly, properly by a voice uttered by the mouth of his Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of holy men of God who spoke as they were carried or acted by the holy Ghost.  
He spoke (in a borrowed large sense) likewise to their eyes, either by apparitions, or especially by the written Word of God: and this manifestation was partly called Vision, and perhaps from hence the Prophets of old, were called Videntes Seers.  
God hath also revealed himself to men by speaking to them inwardly, sometimes to their fancy by dreams, 33 Job 14.5, 
Numb. 12.6, 8.  6. verses.  
Lastly, after a manner unspeakable, God hath manifested himself to the minds of men, by dictating his Mind, and Will, and Word, to men chosen by him for that end. And this way of Revelation is called Inspiration.  
Thus all holy Scripture is given by inspiration of God, as we believe.  
And that upon such arguments as are incomparably beyond all, brought in for evidence to beget belief of any other Religion; and such as to which nothing can be opposed to make them not to be very credible. Which alone, if true, is a sufficient act on the proposers part to beget (not knowledge which requires scientifical, and the more artificial arguments, but) such a Faith as the Motives or arguments thereof, are fit to persuade, those arguments coming in their several proper powers.  
This is a work which divers have had in hand, and brought to good pass, and it had succeeded better towards its high end but that the envious man will not endure any thing shall pass for an argument here, but one, the testimony of man, and that of none of the best friends of holy Scripture. Had not some of our own Divines decried the Works of those other learned men of ours, which they cannot assent to, because their Interest says they shall not, and herein assisted the adversary brought on his knees in the conflict, God's word had found a freer passage, and more belief upon the same, and better grounds.  
The arguments made use of in this matter, are not all of one nature, some of them more directly tending to win belief, that these are the writings derived to us by hands of very great note from the holy pen men thereof, & the purest times: Others to gain and beget, with the holy Spirits efficacy in and with them such a Faith, as (Interests, self-love, 
Gal. 5.6. Heb. 11.33 Rom. 13.8. etc. Gal. 5.14. Acts 15.9.26.18.  and such other prejudices laid aside) will work by love, will, in acceptable measure, work righteousness, keep the Commandments.  
Lastly, purifying, and sanctifying the heart (as holy Scripture speaks) and overcoming the world is accompanied with Justification and Salvation, 
1 Joh. 5.4. Rom. 5.1. Mar. 16.16. Heb. 11.1, 33.  so obtaining the promises. Between which two considerations there is wide distance, which, well considered, will solve the Grand Difficulties in these Cases objected.  
An argument that will pass among many Christians, is the holy Scriptures Testimony concerning itself, or properly God's Testimony in holy Scripture concerning it. 
L. 3. de Gubernat Dei.  All sayings besides (saith Salvian) need arguments and witnesses to confirm them, Dei autem sermo ipse sibi testis est, quia necesse est, quicquid incorrupta veritas loquitur, incorruptum sit testimonium. Men may, 
1 john 5.9.  God cannot lie. If we receive the witness of men, the witness of God is greater. Our Saviour speaking perhaps by concession, according to the vulgar opinion, perhaps otherwise, saith, If I bear witness of myself, 
john 5.31.  (haply, [and have no other witness] is understood) my witness is not true, it will not pass, or let it not. But speaking according to their Law, and directly, he says, Yet if I judge, my judgement is true; for I am not alone, but I and the Father that sent me. It is also written in your Law, that the testimony of two men is true, (i.e. must pass) I am one that beareth witness of myself, and the Father that sent me beareth witness of me.  
That God the Father, and J. Christ the Son, and holy Ghost, all bear record to holy Scripture, hath been substantially proved by others; and the same in effect lately, 
Dr. Ham. Reason. of Christ. Rel.  by a very pious, diligent, and learned Writer of our own, who doth all things like himself.  
This proof, me thinks, cannot reasonably be refused by the Church of Rome. For why should not the Scripture be believed testifying itself to be God's Word, at lest as well as they who (the greatest part of the world denying it) affirm themselves the only true Catholic and Apostolic Church of Christ, and only people of God?  
I desire the Reader to peruse these Texts and compare them, and I shall add not more to this head.  
Rom. 9 v. 17. Exod 9 v. 16. Gen. 12. v. 3. Gal. 3. v. 8. Rom. 11. v. 32. Gal. 3. v. 22. Exod. 17. v. 5. Jer. 1. v. 2, 4, 7, 9, 11. etc. Acts 28. v. 25. etc. Mat. 11. v. 4. 2 Cor. 13. v. 3. Eph. 2. v. 17. 2 Pet. 1. v. 20, 21. & 3. v. 15, 16. Heb. 1. v. 1, 2. 2 Tim. 3. v. 15. etc. 4. v. 6, 7.  
But if the Atheist will (as his irreligion engages him) not accept this for a proof, since he cannot without manifest contradiction to himselse, both deny that God is, and affirm that he speaks: Yet are we not destitute of such proofs, as some apart, but more all together, will either convince him, or prove him a fool.  
These tend either to beget human or divine belief, according as they are.  
The former sort spring from the witness of man, which though it cannot beget divine belief, because nor Faith, nor any other effect can rise higher than the cause whence it proceeds, and in which it is founded; yet may it by God's Order and Dispensation prepare a man to divine belief.  
And without doubt the Testimony of the Church was so evident authority to S. Austin, no fool, that he must upon the credit of so many honest, knowing, well-meaning men, believe this (or be fit to be hissed for an incredulous fool) that those Scriptures on which they preached, and which they professed, were the Originals, or else Copies of the holy Scripture, or Writings of Inspired men, most of them bearing their proper Author's name in their Front. Of which their Testimony they were able and ready to give exact account out of their Archives and Registers: so their predecessors upward till the Apostles.  
There are some witnesses to part, (as Jews and Turks our professed enemies, and therefore willingly testifying nothing for us) and to all of it many thousands Saints and Martyrs, no atrabiliary malcontents, but advisedly resolved, sober Christians, who have sealed to the divine Truth in hand, and the consequents thereof otherwise, or with their dearest blood: and some of them so uninteressed in the world, and wholly devoted to God's glory and the people's good; 
Exod. 32.32. Rom. 9.3.  that they could therefore have been content to have lost their lives at lest, yea and their souls.  
This argument indeed from human Testimony, can but prove that Jesus our Saviour, the holy Apostles, etc. spoke or wrote these words; as some of them knew, the rest believed.  
The other prove the Divinity thereof, and are together fit and sufficient to beget divine belief, and they are such as with divine authority have influence into the Heart of Man, and do build our Faith more immediately on God's Truth, into which only, the best Faith must be analysed; no principle, to him that confesseth this to be truly affirmed of God (that he is a Spirit infinite in all perfection, and therefore in truth) being in itself more evident than this conclusion is, (it is therefore surely true, because God says it.)  
Now Divine arguments are of two sorts: Such as have power public of convincing all men; or such an one as hath strength to convince and assure privately, and that savingly, such as resist it not.  
Those of the former sort, are either such outward actions of God about the holy Scriptures, as do strongly argue that they came from him, as his signs, miracles and apparitions wonderful, either significative of his presence, or representative of his person. The strange light, the thick darkness, a private and public, loud and still voice, in a human shape by his Angels, if not by his own Son as a Praeludium to his humanity, which after he took in the truth of Incarnation. These strange things either were wrought by God (and than holy Scripture is his Word, who is so just and holy, that he would never have used them to confirm a doctrine false, or none of his) or else not wrought by him, and than 'tis the greatest miracle of all, that the world without miracles should believe a Doctrine so contrary to self-love and worldly interest, that the wisest Heathens, as they were short in the degree of teaching and urging virtue, so they could in no kind once think of the proper Tenants and Institutes of Christianity.  
Or moreover, God hath done other deeds to prove the H. Scriptures to be given of himself. These are either concerning it, or by it.  
Concerning it: He hath kept it in all necessary particulars, both sense and words unaltered, unmixed; so as his Justice, Wisdom, and Power, so as his just Titles of Lawgiver, King, Lord, Father, Just, merciful Judge, require of him, besides our necessity. And to doubt hereof, were so far forth to doubt whether we should love and serve him, or indeed believe that he is God, that is, infinite in all perfections. He hath kept it against so many great inroads and invasions of the Devil and his instruments, a wicked persecuting world, and false Brethrens, Traditores Traitors against it, in such alteration of times, and vicissitude of affairs; though it crossed the corrupt reason and affection of people soaked in Idolatry and sinful lusts, living at ease; whereas this Book, and Doctrine thereof was attended with the Cross, and persecution.  
By it God hath done strange deeds; overthrown the kingdom of Satan so long and strongly founded in the world, standing on the two main pillars of Devils Oracles, and Daemons Idolatry; and established his own in the hearts of many millions, so deeply, as that they dare die for't; in so short a time, that though God's Word, without the efficacy of the holy Ghost, be a cross to the mind, and flesh, or sensual appetite of man; and the Ministers few, inferior, infirm, (yet of undaunted courage) opposed by Adversaries subtle, powerful, in authority, of contrary practice and profession; and withal exasperated with calamities which they imputed to Christians and to the change of Religion: yet the work of their Conversion, and the fall of Satan was as quick as lightning.  
Now those arguments proving the holy Scriptures divinity which God set or implanted therein, are considered either Simply, or Comparatively one part with another.  
In the former are to be considered the kind of the Doctrine, and the phrase of H. Writ.  
The Doctrine is propounded to man in Precepts, wherein not only the matter and substance of duties, in themselves holy, are enjoined (which argues the holiness of that God who commands them for our good) and are confidently prescribed to be done by man, though cross to his flesh and blood, (which argues God's omnipotence) but also the manner of their performance is required to be out of conscience, and love to God and our neighbours, without hypocrisy or impurity of the heart, which is known to God alone. Hence appears in the scripture (as the former attributes of holiness and omnipotence, so) omniscience also.  
It comes to man moreover in promises and threats, which are so many Motives to man to observe the precepts to do them, and can be fulfilled or executed only by God, and available to move no man but the conscience of such as acknowledge the precepts to come from God. The authority of man's bore commandment depends upon the proveableness of its justice and equity: but the authority of God's commands depends upon their power from God.  
Neither is it only propounded to man, but also otherwise exerciseth itself about him, as in declaring and tendering severity to the wicked, mercy to the Just, and the fit temperature of them both in Christ; so that although God dearly love his Creature, yet he will not be reconciled without a Mediator, and him besprinkled with his own lifeblood, though he be his Son: whom indeed, having suffered, he will raise up, place at his right hand, make a King and Saviour to the sons of men, Author of Salvation to all that obey him.  
Yea though God would have all men to be saved; yet he applies powerfully the efficacy of his obedience and sufferings to Believers and penitent Sinners only, and to such as by their obedience and sufferings are, or are ready to be conformed to the Image of his Son: And unto them he imparts a greater measure of glory than ever Adam in his best integrity was capable of, viz. to sit on Christ's own Throne with him, as Members with the Head.  
By the phrase of Scripture, I mean not the concinnitic, and elegancy, and bravery of the flourish of the style, (though there want not some who dare with the Song of Moses, the Psalm of David, 
Deut. 33. Psal. 104.  and the beginning of the Prophet Isaiah, challenge the loftiest wing of Homer to soar a pitch, and the Prince of Latin Poets to sing a strain) But the attributes of perfection given it, which God its Author claims to himself, as to be the searcher of the heart, and trier of the reinss, Almighty in a sort, etc. which it acts in a strange manner, whether you consider the persons to whom Kings as well as Peasants, nay the Prince of darkness, and the whole world without exemption of any; or the manner of denouncing and commanding in expressions of Majesty (which in any but God, were insufferable, being to all men) I am the LORD thy God, no other Preface. I the LORD have spoken it, this is the Conclusion. Thou shalt, thou shalt not, upon pain of evils here and in hell, or in hope of the promises of the life that now is, and (in heaven) that is to come. Here's the style.  
The Harmony of one part with another, is found by comparing the Doctrines uttered and penned in such distance of times and places by so many Writers: Of whom in the old Testament Isaiah was sawen to pieces by Manassch, Jeremy, 
Zech. 1.1. Mat. 23.35  Ezekiel, Amos, slain, and Zechariah the son of Berachiah between the Temple and the Altar; and divers writers of the New Testament, and all this for the only profession of that truth which they spoke and wrote, and would not recant.  
Moreover, by comparing the Figures with their Antitype, the shadow with its body. How fit a body was our Jesus to their Isaac, 
Heb. 11.19.  whom Abraham received from the dead in a figure; to Samson, to the Prophet Jonah, and his other shadows!  
Add hereto predictions or prophecies with their conform or answerable event, even in things most contingent, and often to man's reason, next impossible, and that long before. 
Is. 41.21, 22, 23.44.7.  Here is the finger of God without doubt. Which of the Heathen Gods ever yet answered the Prophet Isaiah's challenge? Compare only Gen. 15. v. 13, 14. with Exod. 12. v. 40, 41. and wonder.  
The antiquity of H. Scripture above the writings of the Heathen is not nothing; But I pass it, and end this Disquisition with that argument, which serves not so to convince other men, as savingly to ascertain some few, such namely as resist not, but receive it. This is the Testimony of the holy Ghost witnessing this truth [that holy Scripture is given by inspiration of God] which he doth by enlightening the mind to conceive it; by inlivening and strengthening the heart with abilities to perform the commands therein contained, in expectation of the precious promises, which the same holy Spirit convinceth the mind to be faithful and true, and converts the will to count them good, worthy of all acceptation, and by his most powerful grace (God only knows how) makes us (all worldly self-love laid aside) rely upon the Lord Jesus only for righteousness and life; in the promises whereof the said holy Spirit confirms and establisheth us, 
Eph. 4.36.1.13, 14.  sealing us to the day of Redemption, with the holy Spirit of promise, the earnest of our ininheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, till Godfetch out, by complete Redemption, his sealed; and they enjoy the purchased possession, unto the praise of his glory.  
Note here, that we speak of the Spirit of Christ (no other Spirit) that takes of Christ's Gospel, 
joh. 16.14. Gal. 1.8.9 joh. 14 26,  (no other Gospel) and thus causeth the praise of his glory, or glorifies him. Brings Christ's sayings to their remembrance, and not the Devils or Man's Enthusiasms, or conceits of Infallibility.  
This holy Spirit of God, we may, must follow, not fearing any giddyness in a round objected to this part. For neither is it all one (as I have said) to believe such a Chapter and verse to be Canonical; and to believe it when it appears to be so: Nor do we offer to prove to them by this argument, that holy Scripture is God's Word; only we say, God's Spirit proves it unto us.  
Of this infinite favour, giving holy Scripture by inspiration, God's goodness to weak forgetful man, and his Justice, that he might judge the world righteously, and his wisdom, who knew what was best for us; were the proper sources or Originals; 
2 Pet. 1.19.  That we might have a more sure word of Prophecy, (because written) than that which came by unwritten Tradition, ready to be forgotten, even that word of God to become Scripture, or that holy Doctrine, written by holy men of God in the Church, which was before the Church was, by, and to which the Church and every live Member thereof was called from the beginning. 
Psal. 93.5.  That these sure testimonies which were written afore-time might be for our Learning, even a Lamp to our Feet, 
Psal. 119.105. Rom. 15.4. 2 Pet. 1.19.  and a Light to our Paths, a light shining in a dark place (making obscurities plain) that we through patience and comfort of the Scriptures might have hope: For our example, 
1 Cor. 10.6, 11.  for our admonition upon whom the ends of the world are come. That it might be the rule of that worship required of us by God. It is written, 
Mat. 4.10.  thou shalt worship the Lord thy God, and him only shalt thou serve. That we may learn, 
1 Cor. 4.6. 1 Pet. 4.11.  not to think above that which is written, and if we speak, to speak as the Oracles of God. 
joh. 5.39. 1 joh. 4.1. Acts 17.11. Acts 5.29. joh. 10.4, 8, 16. Mat. 7.15.  That we may try the Spirits whether they bt of God or not, and that by searching the Scriptures (as the noble Bereans did.) That we may learn to hear and obey Christ's voice, not the voice of a stranger, to obey God more than men, to know the true Shepherd from such as come in Sheep's clothing, and are ravenous Wolves.  
In a word, 
2 Tim. 3.15.  for all those ends and uses in the verse before the text, That a man may be wise to salvation through faith in Christ, answerable to that of Saint John, 
joh. 20.31.  These things are witten that ye might believe, and believing, might have life through his name. In the verse following the Text, 
2 Tim. 3.17.  that the Man of God may be perfect throughly furnished unto all good works: 
V 16.  and in the Text, All H. Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof, (or confutation) for correction, and for instruction in righteousness; which ends comprehensive of all other, are the Subject of the Discourse following.  
Now what cause have we poor men (justly deprived of original righteousness living as without God in the world, not having him in all our thoughts) to bless Gods Holy Name, who gave us this New Light, the last Revelation of his whole Counsel, his entire last Will and Testament, 
Rev. 22.18, 19  to which nothing is to be added, from which nothing to be diminished, under the highest plagues and forfeitures, expressed in most terrible words by the dreadful God who gave them by inspiration, even the holy Scripture!  
Which therefore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A word faithful in itself, worthily believed, worthy of all acceptation. So truth itself, that it only is fit to be standard and rule of all saving truth, a perfect Canon, a never failing Touchstone to try all spirits.  
And can receive no authority or strength from man, as if the Church's definition made it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rule, who found it as it is (for we hope they added or substracted nothing) But from God it hath to be a rule to man in order to his happiness, from whom it hath to be.  
Let the 20. Article of our English Confession, to which we formerly subscribed, speak its mind.  
The Church hath power to decree Rites and Ceremonies, and authority in Controversies of Faith; And yet it is not lawful for the Church to ordain any thing that is contrary to God's word written; neither may it so expound one place of Scripture, that it be repugnant to another. Wherhfore although the Church be a witness and keeper of holy Writ, yet (as it aught not to decree any thing against the same, so) besides the same aught it not to enforce any thing to be believed for necessity of salvation.  
The 21. Article says thus,  
General Counsels mvy err, and sometimes have erred, even in things pertaining unto God. Wherhfore things ordained by them, as necessary to salvation, have neither strength nor authority, unless it may be declared that they be taken out of holy Scripture.  
To these we hearty subscribed as to points about the chief foundation of Reformation in Religion: The contrary assertion being the strongest Hold and Castle of the errors we forsook.  
Who, after all this, dare dispense with any standing and fundamental Canon in H. Writ? Who dare say, I man am above God's word? when none but the Author can give authority of this sort, as is somewhat too clear to need proving.  
And for my part, I dare not ascribe such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, authenticness and infallibility to the judgement of any men, be he preacher or private person (though never so wise or honest) as to give away the H. Scriptures prerogative, which it could receive from none but God's Inspiration.  
If I should believe any thing in Religion to be true or false (whoever spoke it) upon a man's bore word, without express Scripture, or good consequence rightly deducible therefrom; I should have cause to think, I had exchanged my Nature of Man for that of Beasts, who follow the Herd, not always qua eundum, which way they should, but qua itur, after the gang: or else good Religion for bad, to believe in man in stead of God: or else my reason with a Fool, to trust another man's eyes, rather than mine own, in things I can well see.  
Never was there mere man always free from error, God and his Word only are so true, as infallible. But all men are liars (so far as that possibly they may err, and do) saith the man inspired by God; and that very sentence was given by inspiration.  
It remains that I humbly desire my countrymen to do themselves a favour or two.  
One is, to be as willing every word of Scripture should be true and good, as men are, that the stories thereof (which little concern them) be true; and the promises thereof (which please them well) should be good. Or I make it mine hearty request, that they be wel-pleased to believe the same of the precepts and threaten of Divine Inspiration in holy Scripture, that they do of the promises. i.e. That the thing in every of them propounded is good, therefore to be consented to and embraced, as well as the proposition that carries it, is true, and to be firmly assented unto. This were a complete believing.  
And all cause in the world, why I should prevail. For God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The only wise (says the Apostle) whose understanding is infinite. Therefore knows perfectly what he says. 
Psa. 147.5. Is. 49.7. Tit. 1.2. Heb. 6.18.  He is faithful, and the Holy One of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who cannot lie, not possibly.  
Besides that we highly honour God the Author in believing his Word, thereby giving him the glory of his veracity, the contrary whereof makes, i.e. counts him a liar, or behaves itself, as if it did. We shall reap the sweet comfort thereof in the evil day, amidst all assaults, and sing, I know whom I trusted, God in his Word; God that cannot lie, who is faithful and righteous in all his ways and Chasiadh good, kind, holy in all his works, and in none more than this work, his holy Word.  
And for my part, if I were certain any implicit Faith would serve my turn in all points, I durst not venture on the Collier's round Faith, Quid credis? Fidem Ecclesiae. Quid Ecclesia? Meam Fidem. But would dare to trust my soul upon the H. Scripture, and believe most firmly that to be highly true and good, which God the Author had inspired as the sense of it, whatever that sense should fall out to be.  
To this H. Scripture we must submit ourselves as to the high Law of the King of Kings, and Lord of all, even Lords. In so doing, God will reap the honour, we the benefit.  
There is one only request to make to Scholars, Divines, who have their senses exercised in the Scriptures.  
It is, that some one or more would gather up the fragments, the jods and tittles of this inspired Word, that nothing be lost, and compile them in a Work together.  
Plainly, Very many have taken great good pains in Commentaries, Glosses, Annotations. And of this last sort (disparaging none) Erasmus, Beza, and Grotius, men of vast parts, all. These, here and there, have gathered up the Adverbs, Conjunctions and Prepositions, etc. and happily oftentimes rendered them to their proper sense. But have laid their gatherings so far of, in such distant repositories, that it's fare more labour to put them thence into a basket, than from H. Scripture where they are, and whereof they are part.  
That I may give an instance of my meaning, I put these few Queries, and they are not more, neither would I be mistaken, as if I at all intended to dogmatise.  

I. Quaere, about the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia, etc. ideo, etc. Name, sed, etc. because, therefore, etc. for, etc.  
Quaere, Whether the word [because] in 1 Sam. 2.25. [They (Elies sons) harkened not to the voice of their Father because the LORD would slay them] might not as Grammatically, and Theologically, be rendered (in stead of that causal) by this illative conjunction [therefore?] As Theologically, because as well (at lest) clearing God from all aspersion of causing or authorising man's sin, and the destruction thereby intentionally caused; that the blame of their destruction may be laid upon themselves, where it aught. 
Hos. 13.9.  O Israel thou hast destroyed thyself. I know the ordinary reading may have good sense, but is it so good?  
And as Grammatically, since the Hebrew Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used, is so rendered by the same our Translatours, I believed, therefore have I spoken: 
Psal. 116.10.  and so aught to be, as is evident from Saint Paul, who citing these words, following the Lxx, renders them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Cor. 4.13.  which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated ideo in the Text, and propter quod by Arias Montanus in the Margin of his Interlinear Translation of the place in the Greek. By Castellio and his adversary Beza, ideo: By Tremelius in his Latin out of the Syriac, and before him, by Erasmus, propter quod, and so before them all by the vulgar Latin, and by Erasmus in his Annotations on the place, quapropter, and propterea quod.  
And if it be better read in that place of Sam. [therefore] than [because] may it not also be so in that place, Jer. 4. v. 18. This is thy wickedness because it is bitter, because it reacheth unto thine heart, which bears a hard construction; when by reading therefore, therefore, all is clear, and runs currently after the immediately foregoing words in the same verse, Thy way and thy do have procured these things unto thee; This is thy wickedness, therefore, etc. And indeed Buxt. 
Lex voce. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in both these texts translates the Conjunction igitur, ideo, idcirco.  
But especially, doth not this give much light and clearness to that difficult passage in the Parable, dangerously, by some misinterpreted? Her sins which are many, are forgiven [for] she loved much.  
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the LXX rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luk. 7.47.  which our last English renders [that] the Latin quoth, 
Num. 24.1.  and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grammarians and Translators yield by quia, quoniam etc. And since the Greek in that famous place of Saint Luke, named, hath (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which answers no more to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth; why should we rather translate it quoniam, with the vulgar and others, or quia, or nam, etc. with others, than ideo, idcirco, igitur, therefore, as I have showed the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bedivers times used, and perhaps as often illatively as causally? Than all is clear in the Parable. To whom most is forgiven he will love most (as St. Peter answered with our B. Saviour's approbation, ver. 42, 43.) Our Saviour's application or assumption follows, and it must be answerable to the sense of the proposition he approved, v. 47. Her sins which are many are forgiven, than he concludes, therefore she loved much.  
Perhaps therefore this word were better exchanged in the Translation.  
The learned Grotius on the 12. c. of St. john v. 39 (where our Translatours read [because] though v. 49. [for] in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) notes thus, Malim hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per [nam] vertere, quam per [quia,] so Trem. renders it, v. 49.  
Now consider, Why should not that [for] so rendered, 
1 Thes. 2.16.  be rather read [therefore] at lest, so interpreted? For the first abovenamed reason, To clear God from suspicion, that any effect of his wrath (in this life) should 'cause them to fill up their sins always. When the sense would be presently clear if the words were read thus. They (the Jews) are forbidding us to speak to the Gentiles, (to the end) that they might be saved, to fill (or hereby filling) up their sins always, therefore the wrath is come upon them to the uttermost.  
Though the word rendered as it is, may bear a good sense elsewhere, but I know not whether there or no.  
The word here rendered [for] by which I would understand [therefore] is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, autem, sed, vero, but] yet by the vulgar 'tis there translated [enim] so by Beza.  
Now that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also the same with enim, viz. Name, Buxtorf. in the word will tell you and not more. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Psal. 1. v. 4. rendered by Arias Montanus, quinimo; by junius and Tremelius, sed; the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text to the Thessalonians now before us.  
That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places signifies [therefore] is plain; that it is translated [sed and but] is as plain. May it not than, at lest signify (if it be not to be translated) [therefore] in this place?  
All this while I am not afraid of [because] but like it very well where it should be, and know that it is a rational conjunction, and a ratio or argument may be from other Topics beside the cause, yea, from the effects; even than when we may handsomely say [because] yea even from such as are inartificial, and utterly extraneous to the thing testified.  
I will but add on this head, what St. chrysostom on john 12.37, 38, 39 saith of this [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] (here again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not causal, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but eventual, or illative. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For not because Isaias said, did they therefore not believe; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Because it would be that they believed not, therefore Isaias said so. He adds a reason, which is to show 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that holy Scripture cannot lie, and that things are not one way spoken, and come to pass another; etc. They would come to pass, so that the Prophet foresaw them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because, or being the men were incurable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] [they could not] stands for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [they would not.] Soon after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where is more to this purpose. This the father calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Scriptures Idiom. By which he saith, is understood no more, but that the Prophet of God herein could not lie, etc. If they should have believed, the Prophet would have truly said so.   

II. Quaere, about the signs shall, will, let, etc. do, do ye, ye do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that, lest, etc.  
Quaere, whether in that famous place Psal. 95. v. 7, 8. repeated in the Epistle to the Hebrews c. 3. v. 7, 8. & c. 4. it should be read, 
See 2 Tim. 3.12. jam. 4.4.  To day if ye will, or rather, ye shall hear his voice, harden not your hearts? Since it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in the Indicative Mood, the first future; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by [n] in the first Aorist of the Subjunctive; si [audieritis] not [audietis.] May not the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well refer to time passed as to the future, as audiveritis is in both Tenses, If ye have, or if ye shall? that the sense may be, If at any time or whensoever, or if To day, by God's providence, ye have heard, or shall hear, God's voice: than 'tis your part to beware of hardening your hearts, that which is chief intended being not-hardening, and not the hearing: whereas if we read [will] it will hardly be, or Divinity, or sense, perhaps. May we harden our hearts, if we will not hear? Consider it.  
Note moreover, that [audio] if taken for [obedio] as 1 Sam. 15.22, govern a Dative case, as dicto audience; but here the Latin hath it vocem audieritis in the places named. See Vulg. Jun. & Trem. Beza, Arias Montanus, etc. not to name that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here governs (as a verb of sense) the Genitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Now than, why should not, by like reason, [shall] be translated [will,] and contrariwise [will] be exchanged for [shall] or [let] and others notes of commanding for [shall] as [shall,] or [shalt] for a word of command? yea and for [will] sometimes? and so their conjugates? Especially if, for want of such interchanging, several places of holy Scriptures be in danger to be misinterpreted to the favouring of some great error, at lest by obvious consequence.  
And quaere, whether it be not likely that such mistakes, are sometimes, and in some, not so much in voluntary, as wilful and upon design, to force and writhe holy Scripture to patronise some prejudice of a beloved opinion?  
In the 13. c. of S. Mat. v. 14. consider, 
Mat. 13.14.  whether it were not as well translated, By hearing ye will as ye shall hear, and will not (having will to evil) rather than shall not understand; and seeing ye will or shall see, and rather will not, than shall not perceive. Especially because in the next verse this is said to hap to them by their evil self-will: 
Ver. 15.  For, etc. and their eyes they have closed, jest they should (that will be the success thereof that they cannot, perhaps, loving their lust they will not) see, hear, understand, be converted and healed.  
Quaere also, If it be not an Hebraism reciprocum pro passivo, noting no more, but indefinitely, their eyes are closed.  
This place is taken out of Isa. 6.9, 10. where that, which is in S. Matthew expressed in the future tense, as prediction of sin, punishment, or both, by [shall] or [will] is Imperative and minatory. Hear ye indeed, but understand not, see ye indeed but perceive not. Make the heart of this people fat, make their ears heavy, and shut their eyes, jest they see, hear, understand, convert and be healed.  
The reason of which seems to be clear from the manner of the Hebrews using the first Future Tense, with its signs shall or will for the Imperative Mood, with its signs, [let it] do, be, etc. for a good reason; Because the thing commanded is future, or to be done. Which is likewise confirmed from a very real argument, even by all the Imperative forms in the Decalogue expressed in the Future, Thou shalt, Thou shalt; Thou shalt not, Thou shalt not, etc. i do, do, do not, do not, do not, etc.  
This way will make short work concerning those cursing forms, 
judg. 5.23.  Curse ye Meroz, if it signify no more than Meroz will or shall be cursed: and Psalm. 109. from the 6. to the 21. v. inclusively; which perhaps may be wondered they should be curses from the mouth of that holy Man of God who (as often elsewhere, so) just before in the 4. & 5. v. said he loved them, prayed for them, did them good, and again loved them. This will hamstring that kind of unchristian Oratory of rash cursing, if either that reason that hath been now used, or St. Aug. be heard, 
De Serm. Domini in Monte.  saying, Propheta per imprecationem, quid esset futurum cecinit, non optantis voto, sed spiritu providentis: These things the Prophet spoke in cursing forms, not that he wished they should be so, but foresaw by the Spirit of Prophecy that they would be so. Where you may read much more to this purpose. Let, let, let, etc. by this way being nothing else than shall or will, shall, shall, etc.  
To the same sense the Author of Quest. and Answers, 
Resp. ad Quaest. 125  under the name of Justin the Martyr, where he saith, S. Paul (in saying to the Highpriest, God shall smite thee, etc. and to Alexander the Coppersmith, 
2 Tim. 4.14.  who had done him much evil, The Lord reward him according to his works) did neither curse them, nor revile them, his words were neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but predictions foretelling what would and should befall them, beseeming the man, the Apostle, who revenged not himself, but gave place to wrath.  
The like may be said of some praying forms.  
To name only that of the Apostle for Onesiphorus supposed to be than dead: (for he salntes his family not him, contrary to his use in such cases) which is urged by some, 
2 Tim. 1.18.  of no mean note, for the lawfulness of praying for the dead: The Lord grant to him (in the Imperative sense) that he may find mercy of the Lord in that day! Why may not it (upon the former grounds) be rendered, at lest expounded, The Lord will grant him to find mercy than?  
One thing more, It would be observed that some words, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. used in Holy Scripture, may indifferently (if nothing else hinder) be rendered Indicatively, or Imperatively, 
Eph 5 5.  Do ye, or ye do, For this ye know, 
v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Walk ye, or ye walk.  or know ye, either sëitis or scitote, 
v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Walk ye, or ye walk. v. 15. Marc. 4.12. Luc 8.10. joh. 12.39, 40. Rom. 11.8  if ye knew it not before know it now. And see ye, or ye see how ye walk circumspectly, videtis or videtote, both. By this little, those places parallel (to that first named in this Quaere out of S. Matthew) may be understood perhaps. In the three first of which places [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut] is used to signify (as some think) not the intendment, but success or event, 
Mat. 13.14, 15. Acts 28.26, 27. joh. 5.34, 40.  as they say appears by that place aforenamed, and by another parallel to that, and to all those last named. Though in S. John c. 5. v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to signify, contrariwise, the intendment, without (or not the) success, as they say, seems to be apparent, from v. 40. But ye will not come, etc.   

III. Quaere, about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &, etiam, and, even, etc.  
Quaere, Whether in the Prophet, 
Zech 99  of those words, [Thy King cometh, etc. riding upon an Ass, [and] upon a colt the foal of an Ass] (cited verbatim in the Gospel) it be not plainly determined by S. 
Mat. 21.5. joh. 12.15.  John, That he road but on one, viz. an Ass' colt, not on an Ass besides?  
Also whether it be well read, 
Gal. 1.4. Col. 1.3. 1 Thes. 2.3.  God and our Father, Thanks to God and the Father of our Lord Jesus Christ. God and our Father again; and in other places.  
Or whether [even] were not better placed there, 
2 Cor. 1.3.  in stead of [and] as our Translatours have sometimes done, God even the Father of our Lord Jesus Christ. Seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes indifferently & and etiam, and & even; and since if it be read and, it must be interpreted [even] jest we commit absurdity in placing our Saviour (supposing his riding to be but once) on two beasts together: and err dangerously in Divinity (as some have done) by imagining God to be another from (and not the same with the) Father of our Lord Jesus Christ, and our Father there spoken of.  
I will add but one place, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us rendered [both] seems rather to be, of right, translated [and].  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 11.33.  etc. O the depth of the richeses, both of the wisdom, and, etc. where Theodoret first gave me advice to read [and] in stead of [both;] and quaere, whether it be not the Apostles intent, as may seem to appear from the two next verses, which are an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a particular rehearsal in words interpretative of the former. For who hath known the mind of the Lord? O the depth of his knowledge! Or who hath been his Counsellor? O the depth of his wisdom! Or who hath first given to him, and it shall be recompensed to him again? O the depth of his richeses!  
Of this mind are Origen and S chrysostom, that I know, of the Ancient, 
Illyricus. Bucer. Aretius. Corn. a Lap.  and many learned Neoteries of our own and the Roman Confession.   

iv Quaere, about the Preposition [For] signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ad, ob, propter, pro, in. To, the sign of the Dative case. To, the sign of the Infinitive Mood, in the active and passive sense, etc.  
Quaere, 
2 Tim. 3.16.  Whether the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (four times used in the text) the Theme or this Work, and always translated by us [For] do not express the Latin Translations which constantly use [add] in the place. And if so, whether these particles [to and for] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had not need to be diligently expressed in the several Texts where they are found: seeing it is manifest that in many places they are not used to signify the same?  
In what sense doth the Psalmist, twice in one verse, use the word [For] doth it not in effect signify the same that [against] by reason of its noting the Dative case, and the Infinitive signification? The place is [For] that is a conjunction signifying [because] Without cause (saith David) have they hid for me their net in a pit, 
Psal. 35.7.  which without cause they have digged for my soul. As men dig pits, and lay snares there, for beasts falling into those pits [for] to take them, [for to] etc. for their flesh, for their skins; out of their coveting appetite to have them, out of their angry appetite to rid the Country of them; So Saul etc. behaved themselves toward David, as if it were [for my hurt.]  
And in a sense agreeing to (though differing also from) this, the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies pro & contra, (though pro be [for] or [in stead of] there) in the word Antichrist, as some Divines contend.  
And sometimes [for] ones good, is [against] his harm. It would be well inquired how the shepherd is [for] the sheep and they for him. The greater [for] the lesse, and back again. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to in the notion when applied to praying for Peter, for others, etc.  
The truth is, this one word [For] this little preposition, if not sound stated, will (as it hath in the Socinian Controversy) so far trouble our Divinity, as a great deal of sense, and multitude of reasons, besides good words will not appease, if it be not timely undertaken (by some able pen) to be prosecuted where very able ones of our own have left it, being prevented by death or otherwise. Men skilful in this knowledge, know well what I say, and I doubt not, prove it too true.  
It were well worth good labour to find out the true importance of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice repeated (in two several clauses, and to several purposes) in one Text, and twice translated [for.]  
Who was delivered [for] our offences, and was raised [for] our justification. 
Rom 4.25   
May not [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for] in the former clause signify the impulsive cause, in the latter the final? Yes (saith Crellius, granting that here to Grotius readily, 
Crell. contra Grotale satisfactione Resp. ad cap. 1. partic. 117.  which elsewhere he is more difficult in yielding.) In priori loci membro causam impulsivan, in posteriori finalem significare vocem propter; quod quo minus fiat nos non pugnamus. Ill agreeing to his Master Socin. who affirms that instead of pro, propter, 
Socin. praelect. cap. 20  reponi potuisse, and presently, dictio autem pro significare causam tantum modo finalem.  
Much more he hath to that purpose; of which the very learned Vossius (in his smart defence of the not less learned Grotius against Ravenspergerus, 
J. Ger. Vos. Resp. ad judicium Raveal pergori cap. 16. Leg● eundem cap. 17.18.  of whom Grotius had deserved better than to be so traduced by him) takes a particular account.  
It is wondered to observe what a coil is kept by Crellius (as by Socinus before him) about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the rest of the prepositions controverted, how loathe they are to found, 
Crell. ubi sup. R●lp. ad cap. 9 partio. 2.  in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commutation, or surrogation of one in another's stead, and yet will not deny but it may be so.  
Here is good work for Critics that have leiture to exercise their senses and their pens.  
How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the instrumental cause or manner of doing, 
Mr. Medes Apost. of the latter times, part. 2.  see our learned Country man Mc. Mede and others; how near the sense of it is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a genitive case. Consider also whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to our Saviour in the Genitive case may not be rendered propter, aswell as per. And how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sundry Scriptures.  
Large is the field, great will be the crop, of much profit, though seeming little, if this work by some able and diligent hand be undertaken and performed.  
There are besides these, sundry little particles, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & many more, the interpretation whereof hath strangely exercised great men in other Controversies of very weighty Divinity; I could hearty wish the proper importance of them, and such other, were impartially stated in their several places where they are found, such vast weight being laid by men on these little props.  
Reader, I have thus far detained you. Pardon my boldness, I have done so perhaps for thee in like cases. The good Lord teach us all what we should do; and enable us to do what he teacheth, making us throughly furnished, by his holy Word, to every good work, and wise unto salvation is the hearty prayer of  
Thy servant in the Lord PHILO-BIBLIUS.    

OF THE HOLY SCRIPTURE: OR SERMON-NOTES ON TWO TIMOTHY III. 16.  
Being the Theological Ground of another Treatise of the Author extant under the title of METHODUS CONCIONANDI, Containing a learned and brief exemplification of the same Method.  
Translated (a great part) out of his Latin Copy.   

OF THE HOLY SCRIPTURE.  2 Tim. III. 16. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.  

AXIOM. I.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Holy Scripture is profitable for doctrine.  
Explic. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is in holy Scripture used two ways: For 

The DOCTRINE wherewith the mind is informed. Marc. 7.7. teaching for doctrines (by way of object) the commandments of men  
The INFORMATION of the mind with doctrine. Or it notes the 

Action of the Agent, or  
Reception in the patiented.    
1 Tim. 4.13. Give attendance to exhortation, to doctrine.    
It is taken here for the act, properly; because,  
1. Scripture is said to be profitable to it. Now it is not profitable for itself, itself being the Doctrine (by way of object) but profitable for information of the mind.  
2. The other words here used are taken actively.  
Yet Synecdochically it is here taken for information of the mind with holy doctrine.  
[Profitable] a thing is said to be Either from the 

Manner, and that 

Immediately & ultimately or last, so the chief good.  
Mediately in order to the chief 

nearer, or,  
further of.      
or Degree, either 

Absolutely necessary, or  
So as without it, all may be well with us.    
Absolutely necessary is 

The chief good, And  
All that, without which the chief cannot be attained, necessary by necessity of the end.      
Necessary by this necessity of the end, or without which the end cannot be at all atttained, may be conceived thus, either That 

Although without it the chief good cannot be had, yet the said chief good may be miss, though it be there: of this sort is knowledge of God.  
With it, the chief good cannot but be attained, or cannot be miss.    
And this latter admits of a twofold consideration, Of 

Adequate, or even commensuration to the chief good: or,  
Such a commensuration or fitness, as whereby, by concomitance with other, it brings in the chief. Such is Faith.    
Now as a subordinate in respect of the chief, behaves itself For  

Manner 

Mediately, or  
Immediately.    
Degree 

Absolutely, so as either 

The subordinate being denied or absent, so is the chief; but not being present, so is the chief.  
The subordinate being present, so is the chief    
or, Not either 

Adaequately, or,  
By concommitance.     
So may one subordinate be distinguished in respect of another subordinate. The result is this. The Scripture is profitable to inform the mind by way of an adequate object in order to salvation, and that, for the manner, immediately; hence it is said to be engrafted, to devil in etc. For the degree, it is absolutely necessary, as containing those divine senses concerning God, concerning Christ, of whom it saith, There is none other name whereby we can be saved, and of all those things which God in Christ doth either  

Gratify us with, or  
Require of us.     
Yet not in that degree, that it being present so is the saving information of our mind, unless the illumination of the holy Ghost be added, not so as that he inspires new senses not comprehended in the Scriptures (as Familists dream) but so as he imprints the senses of holy Scripture, and persuades them to the mind to beget true faith.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This truth may be seen a hundred times in the 119. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Psal. From the H. Scriptures 

Sufficiency, or perfection.  
Perspicuity, plainness, together with its efficacy by the Holy Spirit flowing with it into the Soul.    
The sufficiency or perfection, is argued  

1 From the Efficient thereof God  

The Father 

1. Anointed his Son, Ps. 45.7. Thy God hath anointed thee.  
2. Said by voice from Heaven; This is my beloved Son, Mat. 3.17.17.5. Hear ye him.  
3. Wrought by him miracles, by which he confirmed the words he spoke, Joh. 8.18. The Father that sent me, beareth witness of me.    
The Son who is in the bosom of the Father, Joh. 1.18. witnesseth that he hath heard and seen, Joh. 3.32. All that I have heard of my Father, have I made known to you (as friends) Joh. 15.15.  
The Holy Ghost, 

The Spirit who searcheth all things, even the deep things of God, hath revealed to us the things which God hath prepared for them that love him, 1 Cor. 2.10.  
He shall teach you all things which I have spoke to you, Joh. 14.26. Shall lead you into all truth, Joh. 16.13. Truth wherewith the Church is to be sanctified to the end, Joh. 17.17.20.      

2. The Instrumental Causes, the Apostles, Prophets, Evangelists. These  

Are made Ministers of the Spirit 2 Cor. 3.6. Of righteousness, vers. 9 Of the word of Salvation, Act. 13.26. The power of God to Salvation to every believer, Rom. 1.16. Of the immortal seed whereof we are born again, 1 Pet. 1.23.  
Reveiled all by 

Preaching, I have not shunned to declare unto you all the the counsel of God, Act. 20.27.  
Writing, Luk. 1.3.20. Joh. 3.31. These things are written, etc.      

3. The End.  
I writ unto you, that ye may know, ye have eternal life, and that ye may believe in the name of the Son of God, 1 Joh. 5.13. These things writ we unto you, that your joy may be full. 1 Joh. 1.4. That thou mayst know the certainty Luk. 1.4.   

4. The Effect.  
Making wise unto salvation, in the verse before the Text. Keeping from the place of torment, Luk. 16.29. Sand Lazarus, (saith the rich man) to my Father's house, For I have five brethrens, that he may testify to them, jest they also come into this place of torment. They have Moses and the Prophets (saith Ahraham) Let them hear them (viz. to keep themselves out of the place of torment). And if they hear not Moses and the Prophets, neither will they be persuaded, though one rise from the dead.   

5. The Object.  
The Holy Scriptures contain that truth which is according to godliness, Tit. 1.1. The doctrine of Faith, Hope, and Charity, 1 Joh. 5.13. 
1 Co. 13.  Which contain our whole duty, and have for their object, God's bounty.   

6. The Adjunct.  
A prohibition of adding to, or diminishing, Deut. 4.4. Ye shall not add to the Word, which I command you, nor shall you diminish aught from it. Not to think above that which is written, 1 Cor. 4.6.   

7. The Simile.  
It is styled, The Scripture of the Old and New Testament. Now to a Testament as nothing may be added, so (if it be the Testament of a wise man, much more, if Gods) it contains the whole Will of the Testator, according whereunto, it is his pleasure or will, his 

Goods should be dispensed:  
Heirs should live.    

Perspicuity of Holy Scriptures followeth.  
The Testimony of the LORD is sure, making wise the simple, Psal. 19.7. Pure, enlightening the eyes, vers. 8. Thy word is alanthorn to my feet, and a light unto my path, Psal. 119.105. The entrance of thy Word giveth light, it giveth wisdom to the simple, v. 130.  
For God knows perfectly to utter the senses of his mind plainly: Our necessity requires he should, seeing without the knowledge of those senses of holy Scripture we cannot be saved. Ye err, not knowing the Scriptures.   

Now for the Efficacy thereof by the Holy Ghost.  
The Scripture by the Holy Ghost is made powerful. 1 Thes. 1.5. Hence it is called, The power of God to salvation, Rom. 1.16. The Ministry of the Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 3.8. His Ministers, Ministers of the Spirit, the 6. verse. The wisdom which God ordained before the world, praefinierat, God hath revealed to us by his Spirit, 1 Cor. 2.7. & 10. Hereupon the Sons of the Church are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught of God, 1 Thes. 4.9. The Holy Spirit writes God's Law in our hearts. Heb. 8.10. By enabling the principle of action. The same Holy Spirit confirms and seals. He who stablisheth us, and hath anointed us, he sealeth us, 
2 Cor. 1.22.  and giveth us the earnest of the Spirit in our hearts.   

The result is.  
That which containeth all things necessary to Salvation, and that plainly, and hath the Holy Ghost impowering it, enlightening the mind to perceive or understand it, enabling the heart to perform it, sealing to ascertain it; that, surely, is profitable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for doctrine.  
But Holy Scripture is such. Therefore, etc.   

The Use of this is for  
Instructions. 1. Whatsoever cannot be manifestly proved out of the Holy Scriptures, is not necessary to salvation.  
2. Doctrine or Information is a thing most excellent, as being that unto which Holy Scripture was ordained, or is in order: Even the Scripture inspired by the Holy Ghost, preached by the Son of God, confirmed by so many signs and miracles, preserved by so many acts of providence, by which also it was defended and propagated; adorned of God with so many titles of attributes proper to himself, fraught with so many inbred arguments breathing the divinity thereof, accompanied, and actuated by the holy Ghost.  
3 What thanks own we to God for his giving us the holy Scriptures.  
4 That the neglect of holy Scripture is the cause of that vast ignorance (of matters divine, and which concern salvation) which every where abounds, in so much that (though it be a shame it should bespoken) we may bespeak many among us very justly in the words of the H. Apostle, Heb. 5.12. For when, for the time ye aught to be teachers, ye have need that one teach you again, which be the first principles of the Oracles of God.  
5 That all persons enjoying, (and capable of understanding) holy Scripture, thus profitable for Information, are left utterly without excuse and pretext of their ignorance.  
Refutation 

1. Of Papists, who pretend some Axioms not contained in H. Script. to be necessary to salvation, as etc.  
2. Familists, who pretend other senses (besides those of the Scripture) to be inspired into them by the H. Ghost.    
Reprehension of 

Papists 

Who hide in an unknown tongue H. Scripture thus profitable for Information; and  
Thrust upon us (in their room) doctrines of Men, rotten Legends etc.    
All who neglect H. Scripture profitable for Information 

Whose sin is aggravated from 

The H. Scriptures Excellence, with which it's considered in 

Itself & its own 

Nature  
Proper work.    
It's influence on other 

Arts  
Works.      
The Persons 

Condition 

Private  
Public 

In disposition.  
Actually 

Magistrates. Deu. 17 Prov. 8.  
Ministers.        
Act, as 

Simple omission,  
or worse 

Preferring other doctrines, chief if wicked ones.  
Contempt of H. Scripture.                

Exhortation 1.  
To Ministers, that their care be to instruct the people out of holy Scriptures.  

Motives.  
1 God requires it of them, and will exact it. Hereupon S. Paul adjures Timothy: I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing, and his kingdom; Preach the Word.  
2 The co-operation of the Holy Ghost will prospero this work in their hands. Take heed to thyself and to the doctrine, continued in them: For in doing this thou shalt both save thyself and them that heart thee.  

Means are 

Indirect. Remove self-seeking in 

Other businesses, hindrances to this work;  
This, studying to 

please others, Gal. 1.  
boast thyself.      
Direct. Concerning 

Thyself 

Inform thyself that thou mayest be able to inform others.  
Inflame thyself in love toward them, that thou mayest be willing to do it to others.    
Holy Scripture; 

Explain it, in 

Words, which thou mayest interpret out of Phraseologies, and the idiom or peculiar manner of expression in the language and those words 

Several and single; or,  
Conjoined.    
Sense. Found out that intended by the holy Ghost whether it be 

Literal; or,  
Mystical.    
Where especial care must be had that it 

agreed to the form of sound words.  
Be fitted to the scope of the place, which is done by 

Comparing places 

like  
unlike.    
Diligent viewing the context, in which 

the 

Occasion  
End.    
the 

Circumstances; as 

Persons or 

Time  
Place      
Connexion of before and after.            
Apply           

Exhortation II.  
Let the people be persuaded to receive hence (from H. Scripture) their information.  
Motive hereunto, Is the excellency thereof, as that therein is contained all man's 

Office or Duty,  
Benefit or Reward.    
Means, 

1. Remove 

Prejudice, which, as a coloured glass, presents every thing like itself.  
Impurity or foulness of heart, which makes the mind averse from H. Scriptures which are so opposite to that impurity.    
2. Bring 

Ingenuous, or welbred docility (teachableness) and the fear of God, Psal. 25.14.  
Practise of those things thou hast learned from H. Scripture, and a resolved (firm) purpose to do what thou hast learned thence.    
3. Implore or beg help of 

The Holy Ghost, who may teach and lead thee into all truth.  
Them who have their senses exercised in H. Scripture.        

AXIOM. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad refutationem.  
Holy Scripture (inspired of God) is profitable for Confutation.  
Explication of the 

Word: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken, 

Largely, for argus, manifesto, etc. to argue or clear somewhat: or  
Specifiedly, or as it receives its kind from the object 

Good. Hence Heb. 11.1. Faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the evidence of things not seen.  
Evil of 

Error: 1 Tit. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to convince, the gainsayers.  
Vice or sin; Herod, Luc. 3.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reproved by him.        
Here confutation seems to be signified, because it is specified from the object understood; 

Information goeth before, to which confutation of Error being added, perfects the mind.  
Correction follows, which seems to be the same with Reprehension.    
Thing. For understanding whereof, we must know 

1 What erroneous is, or what is erroneous.  
2 How H. Scripture is said to confute it.      
1 That erroneous may be known 

We must know truth, which either is 

Necessary to salvation, or,  
Not necessary; 

Convenient, of which as being revealed in Holy Scripture, a holy use may be made in order to salvation.  
Indifferent, in respect of salvation, as are all truths no way comprised in H. Scripture, which are found in other sciences 

Liberal  
Mechanic        
Hence that is to be esteemed erroneous which (that we mention not truth indifferent) is so called 

Simply, when it crosseth truth 

Necessary to salvation, or,  
Convenient, as being by God revealed.    
Modificately, or after a sort (whether it be erroneous 

Simply or,  
Not:) 

As when that is said 

Necessary to salvation which is not,  
Not necessary thereto, which is 

as, The Pope is head etc. S. Peter was at Rome. and  
Other of contrary nature.              
2 The H. Scripture is said to confute 

Directly and Postively 

Whatsoever it denies.  
Whatsoever is contrary to that which it affirms.  
And both these it doth by 

Discourse or Reasoning:  
Bore 

Affirmation  
Denial.        
Obliquely & Negatively; for either 

It is not found in Scripture, and yet is boasted to be necessary to salvation;  
If it be found in the Scripture, yet not in the rank of Necessaries.      
The sense of this Axiom is, That the H. Scripture is so profitable, as that it is also so far necessary, that without it deadly errors cannot be confuted: but by it (accompanied with the illumination of the H. Ghost) all errors that war against our salvation may be confuted abundantly.  
'tis 1.9. 
〈◊〉  A Bishop must hold fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidelem illum Sermonem, qui ad doctrinam facit, (we read the faithful Word, as he hath been taught) that he may be able, by sound doctrine, both to exhort and convince the gainsayers.  
So our Saviour Christ convinced the Sadduces.  
It is said of Apollo's, that he mightily convinced (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the jews, showing by the Scripture that Jesus was the Christ. 
Acts 18.28.   
This might be proved by Induction of Errors 

Contemplative  
Practical.    
If any shall, 
Contemplative.  with many Contra-Remonstrants, Manichees, or Stoics, say, That God is the Author of sin, That all things are chained with unalterable destiny, (or bound by fatal necessity) and that they flow from God's unchangeable Decree: The holy Scripture confutes them. Tues Deus non volens iniquitatem, 
Jam. 1.13. Ps. 5.4. Joh. 8.44. 1 Joh. 3.8.  Thou art not a God that hath pleasure in wickedness, neither shall evil devil with thee. He that committeth sin is of the Devil.  
If any shall with the Pelagians, say, That we can by our natural strength fulfil God's Law: Holy Scripture confutes him by saying, Without me ye can do nothing, 
Joh. 15.5. Phil. 2.13.  God giveth both to will and to do.  
If any with the Familists deny that there shall be a resurrection of the body: The Scripture confutes him 
* 1 Cor. 15 2 Tim. 2.17; 18. .  
If any think he may safely do as the most do; 
Practical.  the Scripture confutes him: Wide is the gate, 
Mat. 7.13. Exod. 2 2. Prov. 11.21.  and broad is the way that leads to destruction, and many go in thereat. Thou shalt not follow a multitude to do evil. Though hand join in hand, the wicked shall not go unpunished.  
If any think he may go on in ungodliness, unjustice, intemperance, because the mercy of God is so magnified, and grace hath abounded under the Gospel; The Scripture confutes it, saying: 
Tit. 2.11.  The grace of God hath appeared, teaching us to deny ungodliness, etc. 
Luc. 1.69.74, 75.  He hath raised up a born of salvation, etc. that we might serve him in holiness, etc.  
If any think, he may spend his youth in pleasure, and safely put of repentance till age; The Scripture confutes it, 
Eccl. 12.1. Luc. 12.20 Psal. 95 Heb. 3.15.4.7.  saying, Remember now thy Creator in the days of thy youth. Thou fool, this night may thy foul be taken from thee. To day if ye will hear his voice, 
Prov. 1.  etc. I will laugh at their calamity, and mock when their fear cometh. Because I purged thee, 
Ezck. 24.13.  and thou wast not purged, thou shalt not be purged from thy sin any more, till my fury rest upon thee.  
The reason of this is founded in the former, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the profitableness of God's Word for Information. For if the Scripture be absolutely, and adaequately necessary for information of the mind with saving knowledge; than is it likewise for confutation of all errors that are opposite to saving knowledge; seeing that Verum est index sui & obliqui, & verum salutare index sui, & oppositi saluti: truth or right shows (or is the declarer of) itself, and that which is wrong or crooked; and saving truth of itself, and of that which is opposite to salvation. Having therefore demonstrated formerly the Scriptures profitableness for saving information, from the sufficiency and perspicuity thereof: I may thence argue, that it is in the same manner and degree profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confutation.  
The Heathen Philosophers, Object. as Socrates and others, could confute the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (or opinion of many Gods) of the people, and some other deadly errors, without the help of Scriptures, and therefore they may seem not to be profitable, adequately, for confutation.  
1 As one may be opposite to another, Answ. so one error to another; and yet as the opposite vices are both opposite to virtue, so the errors unto truth; and though they knew somewhat what God is, yet not ordinarily who he is in trinity of Persons: and so not detecting the error by the truth, which is index obliqui, may be said not properly to confute the error, in the opposite whereof themselves erred.  
2 So much of the truth as they had, they may be said not to have it so firmly and clearly as might suffice for the saving confutation of the opposite error.  
3 So far forth as they had any divine truth upon firm ground, they had it from the rays of that essential truth which shined out unto them in the more general acts of his providence, who leaveth not himself without witness among them. And this truth being no other than that which is (and that far more clearly) in the Scriptures, they did by that divine sense which is in the Scriptures, confute those errors; And therefore the propriety of confutation remains firm to the divine sense contained in the Scriptures primely and eminently; and so, though not by the letter (which they knew not) yet by the sense (which is the soul of the Scriptures) though otherwise revealed to them, they were able to confute some errors.  
1 Use. Instruct. Seeing that Scriptures given by divine inspiration have this end among others, to confute errors; we may learn, That errors in Divinity are dangerous, and of great consequence to be freed from them.  
2 That opinion which cannot be confuted by the Scripture, either is not erroneous, or if it be, yet it is no dangerous error; nor the truth opposite thereto, necessary to salvation.  
3 Here we may see the reason why so many errors swarm every where, even among Christians; it is because they do not in humility, and self-denial, and laying away prejudice attend unto the holy Scripture. For this is profitable for confutation.  
4 Here we may see the unexcusablenesse of those who live in error, and yet have the Scripture among them, which is profitable for confutation of error. What will they pretend, when an answer fuller than that of our Saviour to the rich man shall be given them? They have Moses and the Prophets, yea, and the holy Evangelists, and the holy Epistles, etc.  
This divine truth which tells us, Confutation. The Scripture is profitable for confutation, may exercise its power against the Papists who hold, that the Scripture should not be made known to the people, because it tends to breed errors in them; directly contrary to the Apostle, who here saith, It is profitable to confute errors.  
1 Those that confute errors, Reprehension. and censure men as erroneous, for dissenting from the dictates and devises of some men whom they fancy. Wherein, as the imputation is grievous, so if the confuter be not skilful, (as few such are) both of that he confutes, and their opinion whereby he thinks to confute it; who sees not the unreasonableness thereof? Especially if the little skill shall be accompanied with a great deal of heat: there being nothing more furious than ignorant zeal, as appeared in S. Paul before his conversion. If the party be skilful in both, who refutes the one by the other: either he doth this for the human authority on the one part; and than he sets the Creature in God's Throne whose Word it is that is profitable to confute: or for the resplendency of God's Word in that opinion; than doth he ill in concealing God, whom in his mind he acknowledgeth; and magnifying man, on whom he depends not. But if this be done by a man for an ill end, as for victories sake to beaten down that by voices of men which Gods Word confutes not, or because it is more cross to corrupt nature, or leaveth fewer pretences and shifts for a licentious life to palliate it withal; Than as Solomon saith of the sacrifice of the wicked, 
Prov. 21.27.  It is abomination to God, and how much more when he brings it with an ill mind? So I may of such doing, It is ill, but how much more when it is done for these ends?  
2 Those that bring errors to confute God's word, though not eo nomine, (professing so much) yet in effect. Thus did the Pharisees when they said: Which of the Priests and Rulers believe in him? He in whom, etc. So say too many, That which most do, That which brings profit, pleasure, credit among men, that must be done though the Scripture say contrary. I say no more to such, but that I wish them not to contend with God's Word, which is profitable to confute all their errors.  
Comfort to him that is accused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of being of another than the received opinion, yet not confuted out of H. 
Consolation.  Scripture.  
That we would apply to our judgements, or minds, 
Exhortation.  the Word of God to confute our errors therewith.  
Motives from the 

Nature of Error 

Hard to be dealt with.  
Evil.    
Excellency of the holy Scripture to confute it.     

AXIOM. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Holy Scripture is profitable for correction, or rectifying and restoring.  
I Found not this word used in all the New Testament excepting this place, nor yet in the Verb in this composition, whence it is derived; nor yet either of them by the LXX. in their Translation of the Old Testament. In the Apocrypha I found the one of them twice, the other four times, but scarce once in Theological sense in order to the soul. The word properly signifies a rectifying, or setting straight again, or repairing that which is decayed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is as much work to rectify a policy or government, as to make a new one.  
Here the word is used in Theological sense, and therefore to be determined by the object, as being an act of God's Word in the hand of the man of God, for the rectifying of men in order to God and salvation.  
That we may the better found out the meaning of this Axiom, and likewise give some light to that which follows, we must take our rise the higher, and inquire in the object hereof, and the formalis ratio (formal nature) thereof. The object of God's Word to be wrought upon by it, is the mind and heart of man. The mind as the Counsellor to the heart is to be both 

Informed, that it may inform or present the heart with right objects; and  
Freed from error, that it may not inform erroncously.    
And hither tended the two former 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    
The heart also is the object of God's word, and that principally, which, as it is terminus actionum ad intra (the bound of those actions that look inward) the senses reporting to the mind, and it counselling the heart; so it is fons actionum ad extra, (the wellspring of those actions that look outward to the life. 
Prov 4 23. Mat. 15.19. 1 Sam. 16.7. Prov. 23.26. Prov. 4.4.21.  With all diligence keep thy heart, for there-out are the issues of life. Out of the heart proceed murders, adulteries, etc. saith our Saviour. And according to the heart God esteems of man. Hence he saith, My son, give me thy heart. Elsewhere, Let thy heart keep my precepts. Let thy heart receive (retain) my words. Keep them in the midst of thy heart.  
The formalis ratio of the heart of man, as it is the object of these acts of holy Scripture, is the capableness of it thereby to be raised up to supernatural action, and fruition of God. But we may more distinctly conceive the heart of man as it is the object of Scripture in regard of the present, as under some present evil, or in regard of the future, as in order to some future good, or liable to some future evil; and this distinction notes the whole formalis ratio thereof: but being various, draws us to prosecute it, till we have settled the several acts.  
The heart in regard of the present, as under some present ill, calls for this act of the Scripture which the Apostle here mentioneth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Needs rectifying or restoring, an act peculiar to a distemper or decay; and here, of the heart, the object of that act. Yet must we go one step further before we can settle.  
This formalis ratio, or present ill upon the heart, is twofold.  
1 When the ill of sin is indeed upon the heart, and it not at all, or not aright affected therewith.  
2 When the ill whether of sin or pain, is not indeed upon it, but in conceit, and yet the heart affected as though it were indeed; or if it be upon it, yet not in so great degree, or such manner as it is conceived, and as the heart is affected. Which two respects in the object are so different as must needs distracted this act into two, seeing the same act cannot both rectify that which requires beating down, and that which requires raising up. The former being by reproof, the latter by comfort.  
Whereby appears that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contains in it two acts answering two distempers of the soul to be rectified or restored, Reprehension and Consolation: the difference of which is so great, that I cannot handle them at once, but must divide this Axiom into two.  

I. 
Branch  or former, The Scripture is profitable for Reprehension.  
II. The Scripture is profitable for Consolation.   

For the first of these;  
The Scripture is profitable for Reprehension.  
1. What and how manifold Reprehension is. 
Explication.   
2. How the Scripture is profitable for it.  
For the first we must know:  
1 What it is for which one is reprehensible, or the formal object of Reprehension. And that is sin unrepented of. Thy own wickedness shall correct thee, 
Jer. 2.19.  and thy back-sliding shall reprove thee. Have no fellowship with the unfruitful works of darkness, 
Eph. 5.11.  
Tit. 1.12, 13.  but reprove them rather. The Cretians are ever liars, evil beasts, slow-bellies, therefore reprove them sharply.  
Quest. 1. Whether a man may be reprehended for nothing but sin.  
Answ. He may for some effect or ill of punishment which by his sin he hath brought upon himself, but so as it is resolved into sin as the proper cause of it.  
Quest. 2. Whether one may be reprehended for sin, after he hath hearty repent of it.  
Answ. If sin be completely repent of, and absolutely pardoned by God, I see not how it can be a ground of reprehension to the party: Yet in some cases I think it may be reprehensible, after it is truly repent of.  
1 If it be of that nature as requires an explicate repentance upon occasion all a man's life. Thus God did more than reprehend David after his repentance, when he killed the child, and made the sword not to departed from his house. But thus reprehension may be said to look at those future acts of repentance, by which the sin past is not yet repent of.  
2 If the act have been very scandalous, and satisfaction not yet given, it may be reprehended to give satisfaction, that attendant being not yet added to the repentance; and so in some sense it may be said not to be so repent of, as that satisfaction is given. Thus our Saviour may seem to have given Peter a secret reprehension for his thrice denying him, by urging him (till he was grieved, saith the Text) to a threefold profession of his love to him. 
Joh. 21.  Other cases may, perhaps, be thought of, and yet stand with that, That sin unrepented of, is the formalis ratio of the object of reprehension.  
2. We must know what act, or affection in the heart Reprehension tends to excite and work upon.  
There be four passions in the soul of man, which be called by the School the Cardinals passiones, because thewhole frame of man's heart moves upon them; the two first looking at the present; the two latter at the future; and these are grief, joy, hope, and fear: the two first in the conceupiscible; the two latter in the irascible. Upon the two former of these doth the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here act, for the rectifying of the distempered soul: and in this act of Reprehension, upon the affection of grief, to excite that to exercise itself about the thing for which it reprehends. This is manifest, where S. Paul. reprehends the Corinthians, and than adds, Ye are puffed up, 
1 Cor. 5.  and have not rather mourned. And speaking of the same matter, 
2 Cor. 7.  Ye were made sorry by my Epistle after a godly manner, and godly sorrow leadeth unto repentance not to be repent of.  
Now the formalis ratio of the object of Reprehension being sin unrepented of; God's word by stirring up this affection of grief, or working godly sorrow for it, makes it to be not longer sin unrepented of, and repentance causeth the sinner to forsake his sin (as Solomon saith, He that confesseth and forsakes his sin shall found mercy:) and God, in mercy, takes away the sin (as Nathan said to David) God hath taken away thy sin. And thus the formalis ratio of the object of Reprehension being gone, the soul is rectified, or restored from the distemper arising from the presence of sin unrepented of, by exciting godly sorrow for sin in the heart.  
3 How Reprehension excites sorrow for sin unrepented of. This may be understood from the nature of grief, whose object being malum praesens, it is excited (as all affections are by their proper object in its propriety presented) by setting before it the evilness of sin, and presence thereof to the heart. So that Reprehension works by these two acts. 1 Of laying sin to the guilty heart in the evilness of it. 2 Showing that it is present to it, or lies upon it, as committed, and not removed.  
First, the laying of sin to the heart in the illness of it is done two ways. 1 By showing the inhonestum (dishonesty or dishonour) of the sin, in the crossness of it to God's holy will and rule, with the several heads of aggravations (well worthy the study of a Divine, and the practical consideration of all.) 2 The inutile (unprofitableness and mischief) of it, in crossness to man's true good: where comes in to Reprehension the act of Commination, if need be, either in regard of the sin, or radication of it in the party.  
The latter, to wit, the presentness of this evil, if need be, is to be manifested by such Notes as argue the presence of it. As Samuel reprehending Saul, shown him the illness of his sin; 
1 Sam. 15.23.  Rebellion is as the sin of Witchcraft, and stubbornness is as iniquity and idolatry. So when Saul would not take notice of the presence of his disobedience upon him, he gives him a note of it, What means this bleating of sheep, 
v. 14.  and lowing of Oxen which I hear?  
Quest. How than can a man be reprehended for sins past, seeing they cannot now be malum praesens to the heart, to stir up grief, in that long since they issued thence?  
Answ. Though the transient act external passed away, yet all the sins that ever a man did, and hath not truly repent of, are still present unto him in the stain, in the disposition of the soul to further sins, as likewise in regard of God, in the guilt and curse that lies from God upon the head of the impenitent sinner, whereby he stands as liable to punishment every moment, and especially at the great day of Account, as if they were all at that instant committed.  
From these three things explained, ye may gather a description of Reprehension here spoken of.  
It is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rectifying of the heart distempered through sin unrepented of, by laynig to it the evilness and presence of such sin upon it, for the exciting of godly sorrow, whereby the sin is repent of, and forsaken on man's part, and graciously pardoned, and taken away on God's part.  
How manifold is it? I found Reprehension in Scripture diversely distinguished.  
1 In regard of the efficient, by 

One in authority. 
Tit. 2.15.   
A neighbour, 
Leu. 19.17  or in collateralitie.    
2 In regard of the degree, 

Vehement. Tit. 1.13. Reprove than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praecisè, or sharply.  
Mild. The Apostle otherwhere commends the spirit of meekness.    
3 In regard of the manner of laying open the sin, 

Plainly,  
Covertly, in 

Action; as 

Example to the contrary, or  
Otherwise fignificative action.    
Covert speech, as parabolically.      
4 In regard of the parties occupate therein, the parties 

reproved alone, private, Mat. 18.15, 16. etc.  
reproving some with them, public: Mat. 18.15, 16. etc.    
Some other perhaps may be found, etc.  
II. How the Scripture is profitable for Reprehension?  
I answer, as before, for Information and Confutation, it is necessary in such degree and manner, as no saving reprehension can be without it, but by it, with the work of God's Spirit, may the soul be rectified.  
The example of our Saviour reprehending by the Scripture, Ye Hypocrites, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 15.7.  well did Isaiah prophesy of you, saying, This people draweth nigh unto me with their lips, etc.  
I might likewise prove this by induction of several vices, and show how the Scripture reprehends them. Solomon reprehending an idle person, lays his sin to him, Thou sluggard; aggravates it from the example of the Ant, far inferior to him in ability and obligation, but far above him in performance, having no guide, ruler, or overseer, provides her meat in the Summer, gathers her food in the harvest. Than from the adjunct duration of it, How long? When wilt thou arise? Yet a little sleep! Than lays a threatening in the neck of it; So shall thy poverty come as one that travaileth, that is, unexpectedly; and as an armed man, i.e. unresistibly.  
This truth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the last, is founded in the demonstration of that concerning the Scriptures profitableness for Information.  
If the Scriptures contain all things necessary to salvation both fully and plainly, as was there demonstrated, than doth it also, as in the last Axiom, confute all errors, so here detect all vices opposite to salvation. Sin being that which Reprehension is founded on, and sin being nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from dissenting with God's Law or Rule, and this Rule being nothing else but the Scripture, it must needs be that the Scripture is profitable for the reprehension of sin, which is an omission of that which the Scripture injoins, or a commission of that which the Scripture forbids, of which it contains the aggravations, and against which it contains fearful threaten.  
A man is reprehensible for disobedience to human Laws, Object. which are not contained in Scripture, and therefore the Scripture not adaequately profitable for Reprehension.  
Disobedience to the lawful Laws of men, Answ. is resolved into disobedience to God's rule, which commands Every soul to be subject to the Superior Powers, and that for conscience sake to God, and his word which commands obedience to their commands in him.  

The Scripture is profitable for Reprehension.  
1 That there always have been, are, Use. 
Instruct.  and will be some whom a man may reprehend. Which followeth not from hence by necessity of the consequent, as if therefore there should (would) be some, who are to be reprehended, because the Scripture is for reprehension, but of the consequence. For God in the infinity of his Being, and understanding foreseeing this, furnished his Word with this act.  
The truth of this matter passed ages have given too sufficient proof of. In the same day whereon our first parent was created, and that about dinner time (as Divines, not improbably, judge) he made himself reprehensible by eating the forbidden fruit.  
We read of the second ADAM delivered for the sins of the first, and of his posterity, somewhat in the Evangelist answering (agreeable) thereto. 
Joh. 19.14.  It was about the sixth hour (of the sixth day) (noon to us) when Pilate delivered Christ to be crucified. 
Luc. 23.44  And from the 6. hour to the 9 there was a darkness over all the earth. So early was a foundation of reprehensiblenesse laid, whereupon his firstborn Cain built fratricide, and posterity raised an huge pile reaching up to heaven that called down most severe reprehensions.  
He that sees not the reprehensiblenesse of the present age, must needs be blind exceedingly: Both the miseries of the Church, and the eminent evils speak it too plainly. Yea those happier times which men expect (if Laodicea be the shadow of them) will not want their reprehension.  
If Scripture be etc. Than Reprehension, sure, is of great worth, as that to which Scripture, the pure and holy image of God, so like himself, is in order: that David might well sing, 
Psal. 141.  Let the righteous smite me, it shall be a kindness: let him reprove me, it shall be an excellent oil which shall not break mine head.  
3 Wretched are those men who have so far broke out into wickedness, that God will not reprehend them; considering that only Scripture is the power of God to salvation, and in this act to rectify the heart infected with the evil of sin. Reprove not a scorner, jest he hate thee (saith Solomon.) Cast not your pearls before Swine (saith our Saviour) jest they trample them, and rend you. These men are in the case of one deadly sick, and deprived of the only remedy that should cure him.  
4 They who live in known sins are inexcusable, in as much as they enjoy the Scripture profitable for Reprehension. Is there no balm in Gilead? Is there not a Physician here? Yes sure theridamas is: The Scripture is profitable to restore the heart defiled with him. Why than are they not healed? They will have no pretence at that day, but either with him in the Gospel, they will be speechless: or with the young man in desperation, cry out: How have I hated instruction, 
Prov. 5.12, 13.  and my heart despised reproof? And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me?  
Let this part of God's word which affirms the Scripture to be profitable for Reprehension, Use. 
Reprehension.  accomplish its work therein, in the reprehension of divers sorts;  

1 Either such as are simply hereby reprehensible  
2 Or reprehensible as touching the use of Reprehension.   
1 It reproves those who having need of Reprehension (as who hath not?) do not desire nor seek for reprehension from God's Word. This is a fault almost as general as the object of Reprehension. For where is the man that desires to be reproved when he deserves? That lays God's Word impartially to his heart for the rectifying of it, and entreats this as a special benefit at his friend's hand to tell him plainly, and lay God's Word home unto him, when he sees any thing amiss with him? There is not the poorest in the company, but will be at cost to buy a Looking-glass to see a spot in his face, that he may wipe it of; and none so careless of his outward man, but will thank his friend that tells him of that which would make him be derided of men when he should come among them. God offers a glass for our soul to detect the spots thereof, which make men odious to him, his holy Angels, and Saints; yet can we sustain to come into his presence with spotted souls, yea even such spots as rest not in the heart only, but come sub signo, (some manifestation thereof) to be viewed by Angels and Devils, to the joy of Satan, and grief of our Guardians the holy Angels, (if those can joy, or these grieve:) yea, such as eat through the veil of our body (as I may see) and appear to the eyes of men. Yet is a spot in the soul so much worse, by how much the soul is better than the body. Et pretium pars haec corpore majus habet. And it is of greater price (could the Heathen man say) and so much more care to be had for the wiping it of, by how much the censure of God, and his holy Angels is more to be feared, than of all the men in the world.  
2 Those who when reprehension comes home to them from God in his Word, will not receive it home, and let it have its whole work upon them for their reformation, will not totum telum in corpus recipere (as the accusation was of Scaevola); They will do somewhat with Saul, reform some things with Herod at John's preaching, but if it tends to rectify their darling corruptions, stop it there.  
The nature of a remedy or medicine is aut prodesse, aut obesse, (either to do good or harm) but if a man takes but part of the dosis which a skilful Physician prescribes, the essence of the medicine consisting in that indivisible he prescribes, and the operation following the essence; what can be expected but that it should only irritate the humour, and not being able to expel it, leave nature weaker and the disease stronger. Thus will their case be who deal thus with that precious remedy of the soul, which God the most wise Physician of the soul prescribes in his word for the cure thereof.  
3 Yet more, those that pretend to receive God's word in this act of reprehension, but let it not enter into their heart. Like as some of our Church-papists deal with the Communion, make show of eating the bread, but with their handkerchief convey it: or of drinking, but kiss the cup with closed lips, or spit out what they receive.  
Thus to receive a reprehension is so far from rectifying the soul, that it provokes God's anger the more against it, etc.  
4 Those that hate reprehension and God's Messenger that brings it. 
1 King. 22.  I hate him (saith Abab) for he doth not prophesy good concerning me, but evil, i e. he reproved. He should have hated himself to whom no good could be prophesied. This was Ahab who had sold himself to work wickedness. What such entertainers of this act of God's word may expect, you may see; God sent a Prophet to Amaziah, and it came to pass as he talked with him, that the King said unto him, 
2 Chron. 25.16.  Art thou made of the King's Council? forbear, why shouldst thou be smitten? Than the Prophet forbore, and said, I know God hath determined to destroy thee, because thou hast done this, and hast not harkened unto my counsel.  
5 Those that contemn or despise reproof. I was thinking whether to reserve this, or the other of hating reproof, for the last and highest degree of those who are here to be reprehended; considering, 1 That the object of contempt is a little evil, which we accounted not so great as to draw our hatred or fear upon it: and 2 Those that hate reproof, do labour more to hinder the sincere preaching of God's Word, and to vex the Ministers thereof, than those who only contemn it, and with Gallio, care for none of these things.  
But I found that an evil may be counted little two ways:  
1 In its nature and crossness to our affection.  
2 In the power that goes with it to prevail against us: and so the contemner may inly hate the ill as much, but conceiving it to have no power to enter upon him, contemns it.  
Thus Goliath could not but conceive that David desired to kill him, as well as if a Giant had come out against him; but in his pride he saw not how he could hurt him, and so (saith the Text) despised him.  
So that to despise reproof from God's word, may involve hatred in it, as it lies cross to a man's lusts, and superadd atheism, as if God's reproof were not able, either to deprive him of his lusts, or condemn him for them. And thus is contempt of reproof, in the nature of it, a higher sin against God, and where reproof comes with power to cross it, will appear in the greatest hatred.  
Those that despise reproof I sand to the Wise man, 
Prov. 1.24, 25, 26.  Because ye set at naught all my counsel, and would none of my reproof; I also will laugh at your calamity, etc.  
Against this 5. degree, Object. That scorners are not to be reproved.  
1 One or a few acts of despising reproof, Answ. do not presently make a man a scorner.  
2 To reprove in thesi differs from the personal application of reproof.  
3 For the personal reproving of a scorner, we may consider. The 

Agent 

Word, that will reprove and condemn him.  
Person reproving 

Wanting power, and so liable to have his person hurt, jewels trodden etc. and of such our Saviour and Solomon may seem to speak: God tendering his servants safety, and ability of doing good otherwhere, more than a scorners salvation by his means, and with his danger.  
Having power to quell the scorners insolency, and if not thereby to amend him, yet to terrify others from his courses, Prov. 22.10. Cast out the Scorner, and 19.25. Smite a scorner, and the Simple will beware.      
Scorner. Though he testified his scorn upon one, or two, or three sundry ways of reproof, and that fearfully, and so as we have no hope those ways: yet perhaps some other way, reproof may settle on him, or by some other, or after some passages of providence have befallen him which had not than. While God rich in mercy lets a man live, and it appear not to us that he sins against the H. Ghost, we may not absolutely despair, or wholly give him over for lost.    
A second sort to be reprehended by this doctrine are such as have to do with this act, and  
1 Do not reprehend where the Scripture doth. Have no fellowship with the unfruitful works of darkness, but reprove them: as if one could not escape fellowship with them, unless he reproved them. This is to detain God's truth in unrighteousness, and to diminish from God's word, as if it did not reprove such a sin.  
2 If Gods word etc. than are they to be reproved who reprove those whom the Scripture doth not. This is to add to God's Word, and make the way to heaven straighter than our Lord hath made it.  
3 Those that reprove where the Scripture commends. This is as Judas dealt with the Woman that brought the box of ointment to our Saviour: which is aggravable from the 

Excellency of 

Scripture, which is the testimony of the infinitely wise, just, and good God.  
Man, who behaves himself so as to be commended by it.    
Indignity of the 

Act, which puts upon that which the Scripture commends, the ratio (notion) of sin unrepented of.  
Agent, sinful dust who dare censure that which God commends.      
4 That reprove those who reprove according to Scripture. Such an one was Amaziah the Priest of Bethel: 
Amos 7.10.  and by reproving him who reproved according to Scripture, he turned the edge of the reproof upon himself in a fearful threatening. 
v. 17.   
This comforts those who are reproved by men where the Scripture reproves them not, Use. 
Consolation.  whether for 

Evils, whereof they are not guilty 

Per se, (considering them in themselves)  
Per accidens, (by accident)  
either 

In aiming at by ends  
Failing in the manner.      
Good.    
In both they invade God's chair, and the prerogative of his word, and in both play the Devil: in the 

Former, by slandering the righteous person.  
Later, the righteousness of the person.    
1 That seeing God's word is profitable for Reprehension to rectify the soul thereby, Use. Exhortation i we would bring our souls to God's word, and lay it home impartially to the same.  
The matter is of as great concernment (moment) as our souls, and everlasting happiness to be begun here, and consummate hereafter. Not unclean thing can enter there. And we have all sin, and contracted upon us by nature; sin the only evil opposite to God's justice, to Christ's merit and intercession for us, and example to us; to the work and motions of his holy Spirit, and to our own happiness. Unless this be repent of and amended, there is no hope left us in that great salvation; and no repentance or amendment but by this act of God's word upon our souls. 
Jer. 17.  Our hearts are deceitful above all things: There is no trusting to our own fancies and dictates of nature. We seek to ourselves plurima ratiocinia, many inventions wherewith to deceive our souls with distinctions and evasions, even against God's word itself, unless it be laid home unto us impartially. Satan lies at all advantages to deceive us; the world and the flesh flatter till they have destroyed us: We can trust no friend safely in this point. Many a soul now in torment might have escaped, if he had not trusted others, and neglected to lay God's word home unto his heart. Only the Scripture is no respecter of persons, as is not the Author of it. This will lay open, this will cure the distemper of our soul.  
This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, profitable for reprehension.   

Means.  
1 Utterly deny ourselves, bring no conclusions with us to seek Premises out of God's word, no desire that any thing should be otherwise than God's word will have it. The cause of all deadly misunderstanding of Scripture.  
2 Come to it with prayer, with humility, with resolution to pluck out eyes, cut of right hand, deny what ever it's against, do whatsoever it enjoins.  
When any reprehension comes unto us in the Ministry of the Word, Exhortation two. in the private admonition of a friend therefrom, in any act of providence whereby God's Spirit stirs up any motion in our soul, moving to amendment agreeing to God's Word; lay it home, and let it have its full work: So shall we honour God therein, encourage and cheer his instrument, get a precious balm to our souls.  
3 To use God's Word in this act of it upon others: 
Exhortation III.  This the Magistrate may do uncontrollably, yea though there be no hope of amending the party, yet the smiting of a scorner will make others beware. 
Prov. 19.25.  The Minister so far, as his pearls be not trampled, and he rend by swine, for whom he hath the keys to shut them out, or the dust of his feet to shake of against them, and so leave them; or patience to bear for Christ's sake what in his cause shall befall him. A private man may likewise exercise this. 
Leu. 19.17  Thou shalt not hate thy brother in thy heart, thou shalt in any wise rebuke him, and not suffer sin upon him. For him that is to be reproved, if a slow-belly, there is a sharp reprehension; if otherwise, 
Tit. 1.12, 23.  a spirit of meekness: if once, there is a private; if iterated etc. public: direct, where it agrees, where not, obliqne. By practising the contrary, retiring, silence, gesture, all may reprehend all.    

BRANCH II. The Scripture is profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Consolation.  
There is a two-sold distemper of the heart to be rectified by God's word, 
Explication.  (as I shown before,) The former rectified by reprehension; of that before: The other by Consolation; Of this now.  
The word not used otherwhere in Scripture, yet in the Maccab. 
2 Maccab. 15, 17.  goes not far from this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, animi juvenum confortati (saith S. Hierome) The young men's minds were comforted.  
For the meaning of this we must inquire,  
1 What is meant by comfort.  

Comfort taken 

Improperly for the 

Cause.  
Effect.    
Properly.     
2 How the Scripture is profitable thereto.  
1. For the former we must found out  

1 The object of comfort.  
2 The affection which it works upon to excite it.  
3 How it doth that.   
1 The object of this act is a Mourner, or man under the rest of mourning, or dejection of mind. 
Isa. 61.3. 2 Thess. 5.13. 2 Cor. 7.12.  To bind up the broken hearted, to comfort the mourners, the mourners in Zion. Comfort the feeble-minded.  
Mourning is for present evil, evil present being the object of Grief. But if we will found out the object of comfort more particularly, we must distinguish of the several terms, [Man] [Mourning] [Evil] [the presence of it.]  
Man may be considered as 

Believer.  
Unbeliever 

Impious.  
In disposition to conversion.      
Grief or mourning may be distinguished from the 

Root, and so it may be considered 

Morally; as 

Good out of love of 

God:  
ourselves. under both which comes Love of our Neighbour; 

Under the former, as we look at that of God in him.  
Under the later, as we look at that somewhat of ourselves in him.      
Ill, when it proceeds from love of our corruptions.    
Naturally.    
Quantity 

Even object.  
Odd 

Greater  
Less.        
Evil may be considered 

1 As 

Apparent, which whether it be, or be not in rerum natura, is not in its nature evil.  
Real, which whether it be actu or potentia, (in act or not) is in its nature evil.    
2 As the Evil of 

Sin  
Pain which is 

In its nature ill, but overpowered by God, and made good, and an object of joy to the party to whom it is sent, 

Trial,  
Martyrdom.    
Both ill in its nature, and to the party the object of grief 

Punishment,  
Chastisement.          
Now Chastisement is either of the 

Wicked, tending to conversion,  
Godly to the 

Renewing of repentance, as a testimony of God's displeasure, yet with difference.  
Taking better heed for the time to come.      
Present 

Both in deed, and in apprehension,  
Only in the one respect, as 

In deed only, and not apprehended.  
In apprehension only, and not in deed.      
Conclusion i If in a 

Believer  
Unbeliever evil 

apparent  
real of 

sin  
pain present 

In deed,  
In apprehension only,         be not grieved for, there properly is no object of comfort, as being no grief, which in general is the object of comfort. Yet is there great difference under this. I'll name the two most opposite particulars in their greatest generality.  
If, whether in believer or unbeliever, the evil of sin, apparent or real, present indeed or apprehended only, be not grieved for; there is work for Reprehension.  
If the real evil of pain, but of that sort which, though in its nature ill, is by an overpowering of God made good, as of probatio, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be not entertained with grief; there is thereupon no ground of Reprehension. 
Jam. 1.2. Mat. 5.12.  Count it all joy, my brethrens, when ye fall into divers trials. When men revile and persecute you, and speak all ill of you falsely for my sake, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rejoice, and skip for joy. Yea though such need not comfort in actu secundo (actually) in that for which they rejoice; yet the Word of God goes along with them in fitness to comfort them, if they should at any time be dejected, and in the mean while, speaks all good to their souls.  
If an apparent ill, whether of sin, Conclusion two. or pain, present indeed, or apprehended only, be grieved for less, more, or equal to the appearance, out of an ill root, as neglect of God, and love of our own corruption; as that a man hath omitted an idolatrous act, 
Gal. 5.  which is a work of the flesh; cannot be revenged on him whom he hates; may not vie drinking in the College hall, or the like: here, though there be grief, is no object of comfort. Thus sinned those in the Prophet, who grieved the Sabbaths were so long. 
Amos 8.5.  When will they be over? said they. Thus Ahab, that he could not tell how to get Naboths vineyard.  
Yea, here may be a sin of the highest degree. I know not whether the Devil hath a greater sin than this, that he so grieves, he can do God no greater dishonour.  
Yet if a believer out of weakness of judgement, and tenderness of conscience should grieve for some act which was not ill; here would be place for true comfort: yea, if one yet an unbeliever, but in fieri, and under the hand of God's Spirit preparing him for his conversion should grieve for somewhat, as a sin which was none, he might so far receive comfort, as to take away his grief in regard of that object. So if out of the love of himself subordinated to the love of God, he should grieve for some apparent ill of pain, whether present indeed, or apprehended only; here is a subject of comfort.  
If the evil of sin real be present indeed, Conclusion iii and grieved for, out of a good root; but 1 less than the nature of it requires in believer or unbeliever: here is yet no work for comfort. Augendus est iste dolour, The man must grieve more, saith Hemmingius.  
2 If more in either, there is work for comfort, yet with difference. The believer doing so with that ingenuous grief that looks at God as his father by him offended; Christ as his Redeemer, and the Holy Spirit, who hath formerly spoken peace to his conscience: there God's Word gives present comfort. But the unbeliever, and by this work disposed to conversion, however he may over-grieve in regard of the punishment, or with some ingenuous grief according to such apprehension as he may have of God, and so far may be comforted, as that the sin is pardonable, and he in the way to obtain pardon, yet must he be brought to the sight of plenteous redemption which is with Christ, and his grief made thereby more ingenuous, that upon his saith in him who takes away the sins of the World, he may receive the great comforts of heaven, which the Word affords to them who come weary and heavyladen unto Christ.  
3 If equal, here is matter of joy. Poenitens semper doleat (saith S. Austin) & de isthoe dolore gaudeat; The penitent must always grieve, and rejoice for that grief. And no sinful distemper of the soul of fallen man in via (while he lives here) but an unagreeablenesse to the commands of the Gospel. Yet because sin is the antecedent to all grief, and had it not been, man should not have grieved; and the soul under godly sorrow is not where it would be; here is an object of comfort.  
If real evil of pain (except that ill of absolute punishment which hath no intention of good from God with it to the party) be indeed present, Conclusion iv. and grieved for less, more or equally to the nature of it; and not from an ill root, as cross to our lusts, or corrupt desires: the gracious God who hates nothing that he hath made, preserves man and beast, and in special, 
Lam. 3 33.  afflicts not the sons of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his heart, (or willingly) hath a word of comfort for them that are in distress, so far forth for all, that the cause being removed, he will take away, or overbalance with good the ill of pain: yet with this difference, that his special comforts are for the believer, whom he pities as a father his son that fears him, and most especially those, who undergo sometriall, or suffer for righteousness sake, with whom his love is most present, and their reward great in the kingdom of heaven.  
If the evil of sin be present in apprehension only, Conclusion v. and grieved for from a good root, though the grief less, than the apprehension deserves a check, in that, if sin were there indeed, it would not be grieved for sufficiently; yet he who pities his Creatures error in grieving where there is no cause, hath a word of comfort for the rectifying of the heart, by removing the error; As also in the evil of pain so present.  
From all these particulars we may gather thus much in general, That though the object of comfort, properly, be one that mourns, yet some mourners are excepted herefrom.  
1 Those that mourn because they cannot satisfy their corrupt desires.  
2 Those that mourn under pain which is absolute punishment, without any intention of saving good to them from God. Such is the mourning of the damned in hell, for whom there is no comfort. And such would be the mourning of one that had sinned against the holy Ghost, if he were under some ill of pain, Otherwise, I think, there is no punishment to a man in this life under which he can mourn, but carries some intention of good with it from God.  
3 Those that mourn for sin in some sort, but are not throughly humbled.  
The first and last of these are capable of comfort in sensu diviso, (when they and their ill ends, or wants are divided) the second of none.  
So much for the object of comfort, the variety and perplexedness whereof 

as it hath been troublesome to me,  
so, I fear, it hath been tedious to you.    
2 What affection Comfort aims to excite and set a working: that is Joy, as oppositely Reprehension aimed at Grief.  
I will comfort them, 
Jer. 31.13. Isa. 61.2, 3  and make them rejoice for their sorrows. To comfort all that mourn, to give them the oil of joy for mourning.  
3 This it doth by presenting the heart with some good, wherewith it being not before affected, or not in that measure, was dejected.  
The object of Joy being Good present, and no affection stirred but by that which brings the formalis ratio of its object with it, Nihil lenit dolorem nisi aliqua boni ratio in eo conspiciatur, (saith Melancthon) There is no asswaging of grief without some spice of good appear in the remedy.  
The ratio (nature) of good may be conceived in that 
Good.  which 

is a positive good.  
hath the respect of a lesle ill.    
The former is plain.  
Of the later our Saviour speaks, 
Mat. 26.24  It were good for that man he had never been.  
And I doubt not but it would carry a great respect of good, and much comfort to a soul in hell, to be assured that after ten thousand thousand years it should be annihilated. Not to be, hath no entity, therefore no good, yet carries respect of good in comparison of greater ill. Whence, removing ill de tanto or toto, (in part or whole) hath the rationem (or respect) of good.  
Good may be said to be present in divers degrees, in possibility, probability, Present. certainty, in actual union, in immediate for the fullness, and unseparable for the perpetuity of the union.  
According to the differences of the Good, and degrees of the presence which the comfort brings, so is the joy more or less. To a soul despairing, and sunk down under the impossibile (conceit of impossibility) of deliverance, the possibility is comfort, and perhaps sufficient for the present. The highest degree of comfort in this life, 
1 Pet. 1.8.  is the communion a believer hath through faith with Christ: Wherein he rejoiceth with joy unspeakable, and full of glory. Salvation apprehended in the certainty of Faith to the praise of Mercy; which is than consummated, when according to the Word of God, by the act of Omnipotency, the object beatifical shall be immediately and unseparably enjoyed.  
Hence may appear how comfort acts upon the dejected heart, viz. by affecting it with some joy upon the good present, either in the removal of the ill partly or wholly, under which it lies: or else by bringing in positive good, which may either sustain the heart against the ill, if it remain, or possess the heart with liquid joy, if it be removed.  
Hence we may thus describe comfort. 
What is Comfort?  It is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rectifying of the heart, (by grief arising from some morally, or naturally good principle) dejected under some ill, present in apprehension only, or in deed; by affecting it with some present good, comparative or positive, whereby the ill is removed in part, or wholly: or the heart by Good sustained against the Ill, or possessed upon the removal of the iii.  
Hitherto of this first part of Explication.  
2 The Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable for Comfort, as for the former acts of Instruction, Refutation, Reprehension.  
It is necessary in such degree and manner, as no saving Comfort can be without it, but by it, by the work of God's Spirit may the dejected soul be rectified.  
Whatsoever things were written in old time, were writ for our learning, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that we through patience and comfort of the Scripture might have hope. 
Rom. 15.4 Ps. 119.50  This is my comfort in my affliction, thy Word quickeneth me.  
I might for the further proof hereof bring an induction of several griefs, and how the word is profitable for comfort against them, but I will name only two, which Hemmingius counts the chief. Gravissimus animi cruciatus, etc. The most grievous torment of the mind is desperation, with which, whosoever laboureth, feels the sorrows of hell. And this ariseth from either 

An imagination of particularity,  
The consideration of ones unworthiness by reason of often falling.    
1 If the tentation ariseth from a Stoical imagination, The testimony of the Lord is true (saith he) and it saith thus: 
1 Tim. 2.4 2 Pet. 3.9.  God would have all men to be saved and none to perish. Let this Word be opposed to all Stoical imaginations.  
2 The universal promise of Grace, Come unto me all ye that labour, 
Mat. 11.28 Joh. 3.16. Mat. 28.  etc. So God loved the World, etc. Go teach, etc. He that believeth, shall be saved, etc.  
3 There is no respect of persons with God.  
According to this unmoveable (sure) Rule, He receives all penitents, rejects all impenitents.  
TWO Against the thought of our own unworthiness, are 

1 The glorious and large promises.  
2 The excellency of the Sacrifice, The Lamb of God, yea the Lamb God, etc.  
3 Grace abounds above sin.  
4 The blood of Jesus Christ cleanseth us from all sin.  
5 The examples of them who have sinned grievously, and yet have obtained mercy.    
Founded in the former. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  If the Scripture contain all things fully and plainly that are necessary to salvation, than likewise for comfort, whereby the dejected soul is raised up, and carried on against all that might press it down, or discourage it in the way to salvation. The former was proved in the act of Information.  
1 The Heathen have places of comfort in their Treatises, Object. 1 and therefore the Scripture not adequately.  
Against the ill of sin, cold comfort, Answ. who knew not him that takes away the sins of the world. Against God's anger no saving comfort, seeing in his Son alone he is well-pleased, and loves none to salvation but as considered in him. He hath made us acceptable to himself in his beloved. 
Eph. 1.6. 2 Cor. 5.19.  In him he is reconciling the world to himself.  
Against affliction their comfort but weak. Sin the sting of affliction they knew not how to pluck out, or how savingly to pacify God's anger. The righteousness of the cause (which was their greatest comfort) is nothing where there is not the righteousness of the person, the person reconciled to God, and enabled with grace to bear it.  
Non meriti paenam pateris, sed numinis iram;  
Est aliquid magnis crimen abesse malis.  
Thou sufferest not the punishment of thy fault, but only the anger of a deity: And this is something. Thus Ovid comforts his friend. But what he gives with one hand, he takes away with the other, for if the deities anger be there, his something is nothing.  
In a word, We may answer here as before in Confutation; If there be any comfort in their Philosophy it is derived from the fountain of comfort, who leaveth not himself without witness, is eminently in the Scripture, not saving comfort, unless perfected by the Scripture, wherein the mystery of Salvation is alone contained.  
1 God is said to be the Father of mercies, and God of all comfort, Object. two. who comforteth us in all our afflictions; therefore not the Scripture adequately.  
The subordinate is not taken away by the principal; God comforts, Answ. 1 by the Scripture, when he presents the good to our faith, and thereby cheers us up against the ill. 2 He comforts according to the Scripture when he brings the real good actually upon us, or removes the ill; having if not in special, yet at lest in general promised us that good in Scripture, and now doth but actually make present by his power what the Scripture makes effectually present to the believer: and likewise makes this actual good comfortable when it comes, by showing us Gods providence, and his love therein.  
2 Angels and Men are said to comfort. Answ.  
By and according to the Scripture, which assures us, that he hath made his Angel's ministering Spirits for the good of the Elect; and given them charge over us to keep us in our ways.  
The same may be said of men who comfort us, 

Using this word;  
Doing what it contains to be done to us.    
III We were comforted by your faith, saith the Apostle. Answ.  
1 That faith was the work of God's Word in them.  
2 This word told the Apostle what a good thing it was to see them believe to whom he had preached: how acceptable a work to God, a crown to him, which might overbalance the afflictions attending his Ministry.  
1 Here we see what is the condition viatoris (of one on his journey travelling to heaven, Use. Instruct.) to stand in need of comfort.  
2 The admirable goodness of God, who hath afforded us his Word, the Word of comfort.  
3 The reason why any dye in despair is not because there is no comfort for them, but because either it is not applied unto them, or regarded by them: for it is profitable for comfort.  
4 See the miserable condition of those who want God's Word.  
5 The unjust pretence of some, who say, they would betake themselves to a godly course of life, but that they see no comfort in it. Sure they place comfort in the pleasures of sin: Otherwise the Rule of a godly man's life, is the Word profitable for comfort.  
1 Those that fly to the best Philosophers for Comfort, 
Reprehension.  leaving God's Word.  
It is true they have some excellent say, materials of comfort. The chief Tully names, Conscientia recte facti, The Conscience of a good deed: Conscientia officiorum meorum, The Conscience of my duties: Conscientia rectae voluntatis, The Conscience of a good purpose or intention, Est maxima consolatio rerum incommodarum, Is the most sovereign comfort I found in my troubles.  
S. Paul speaks to the same effect, 
2 Cor. 1.12.  This is our rejoicing, even the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. God's Word gives comfort enough to such an one as by the Apostle is here described. But alas the Philosopher's conscience had not the Synteresis informed out of God's Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having their dianoetic or discoursing, 
Eph. 4.18.  (reasoning) faculty darkened. 
Heb. 9.14.  They had not the blood of Christ to cleanse their consciences from dead Works to serve the living God.  
2 Those that fly to Stoic destiny for comfort against sin or pain; Fatalis quaedam calamitas incidit (say they) my misery is fatal. What is that but to lay their sins to God, or (as the Phrase is in Job) to impute folly to God? The sin by this means remaining unpardoned, yea infinitely augmented by making the H. God who is Deus non volens iniquitatem, 
Psal. 5.4.  God that hath no pleasure in wickedness, to be the author of it. How shall not the pain recoil with far more strength to their utter confusion?  
3 Those that run to Epicurism for comfort against grief. Sigravis, brevis, (say they) si longus, levis: If heavy, it will be short; if long, light. But this is one of their speculative comforts. When the grief comes and proves heavy, but not short, long and not light, what's than to be done? God's Prophet denounced his judgements against them, and they said, Let us eat and drink, 
Isa. 22.14.  to morrow we shall dye. A sin which the Lord said he would never pardon. This is their father Epicure said to have done, — Qui Stygias ebrius hausit aquas: who went down drunk to drink o'th' Stygian Lake.  
I suppose one draught of that Lake would waken his drunkenness, and than it would be too late to call for a drop of that liquor to cool his tongue, wherewith he had so often inflamed and intoxicated his brain. Such are those that drown their griefs and stings of conscience in their cups, till they have brought an habitual stupidity upon themselves: which though it may be voided of grief for the present, yet is as far from true comfort which Gods Word affords, as darkness from light, Hell from Heaven.  
4 Those who seek to the Devil for comfort by Witches and Magical Arts. What comfort Saul found in this the Scripture tells us. And if any found more, let them know that the Devil that Murderer would do them no benefit, but upon biting interest; And God who removes his hand for the present in displeasure, doth it but to raise it the higher, to give them a greater blow.  
To those who cleave to God's Word, 
Consolation.  and build themselves thereon, and have it dwelling plentisully in them. It is a word profitable for Comfort. His Word who is the Father of Mercies, and God of all Comfort. His Word who is the Consolation of Israel. His Word who is the Comforter. That Word which contains in it all the good which the universal God hath in store for the sons of men. That Word which is accompanied with the Holy Spirit, who searcheth the depth of God, most wise and able to apply it, and seal it to the heart of man, for the dispelling of all those terrors and griefs; which otherwise when they shall indeed be let lose upon a man, and by Satan, and conscience aggravated, would make him by untimely death to fly from them to hell, as less grievous, till felt, than those actually lying upon him. That Word which is accompanied with the immutable will and omnipotency of God to accomplish the recompense of reward upon all those to whom it speaks saving comfort.  
If Grief for sin lie heavy upon thee; this will say, Behold the Lamb of God which taketh away the sin of the World. 
Joh. 1.29.  He that confesseth his sin, and forsakes it, shall find mercy.  
If reproach and disparagement, by Satan's Ministers or Messengers, be cast upon thee in thy calling; This is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dart or cross to flesh and blood, and able to bring S. Paul upon his knees. But this Word will tell thee, That the Grace of God is sufficient for thee, yea that thou mayest rejoice in that against which thou prayedst. If thou shouldst lie upon thy bed of sickness, this Word will tell thee, Thy Saviour's left hand was under thy head, and his right hand did embrace thee. If death was now seifing upon thee, and the grave opening her mouth for thy body, This would make thee say of death, O death where is thy sting! O grave where is thy victory! This would say unto thy soul, Come you blessed of the Father, inherit the kingdom.  
1 To those that are betrusted with this Word, 
Exhortation I  that they would comfort others therewith.  
It is the Gospel of Peace, 
Eph. 6.17.1.13.  the Gospel of our salvation. He gives it and gifts with it for this end. 
Isa. 50.4.  God hath given me, etc. He calls for this, 
Isa. 40.1.  Comfort ye, comfort ye my people. Complains for want of it, The diseased have ye not healed, 
Ezek. 34.4.  nor strengthened that which was sick, nor bound up that which was broken.  
2 To all, 
Exhortation II.  to fly to God's Word for Comfort in all our distresses. To desire comfort I need not exhort: And that it is not where else, hath been proved.  
1 Lay away impiety. There is no peace to the wicked, saith my God.  
2 Look our grief come not from the love of our lusts.  
3 If for sin, look it be cordial, and the wound searched to the bottom, before this precious medicine be applied. They have healed the hurt of the daughter of my people slightly, 
Jer. 6.14.  saying, Peace, peace, when etc.  
To keep a thankful remembrance of those whom God hath stirred up to be means of bringing us to the knowledge of this Word, 
Exhortation III.  etc.    

AXIOM IU.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ad disciplinam quae est in justitia. 
Holy Scripture is profitable for Instruction in righteousness.  
FOr the Explication of this part of Scripture, 
Explication.  we must first show what act of Scripture is contained in these words: And than explain that.  
That the word implies a practical act looking at good and ill, Suidas affirms, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I take right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or instruction to be, not a trim rhyming or gingling of words and tongue or language; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, true senses, or opinions, or doctrines, concerning good and bad, honest and filthy.  
1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly notes that act wherein men are conversant about children, informing their mind and manners, for the prosecuting of good and avoiding of ill. Wherein the first distinct act seems to be Exhortation and Dehortation: in that after some confused act of knowledge of the thing, the will is to be excited to prosecute, or refuse it, and that will command both the mind to learn and the hand to practise.  
Hence it seems to be brought in as the first act of a child capable of institution. 
Isa. 7.16.  Before the child shall know to refuse the ill and choose the good: which is done by exhortation and dehortation.  
I was my father's son, 
Prov. 4.4.  tender, he taught me, and said—. What was this teaching but a manifold exhortation which there follows, and chief to learn instruction?  
Hence Socrates was want to say, that he had done half his work, when he had obtained that his scholars were willing to learn. Which he got by Exhortation and Dehortation.  
So that this act is a mean to bring on that of instruction in the distinctness thereof.  
2 After institution, and exhortation and dehortation, the word signifies chastisement, as needful in special for that age. My son despise not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chastenings of the Lord: 
Heb. 12.5.  For whom the Lord loveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he chastiseth.  
From this prime signification of the word in reference to children, it is raised up Synecdochically, in all these significations, to note at large, Institution, Exhortation, Dehortation, or Castigation of all sorts, indifferently, old or young. And thus in this place, where the Apostle speaks of an act of God's Word belonging to all. But in which of these senses, remains to be inquired; and that will appear to be Exhortation and Dehortation.  
That the word is so used may appear in Rev. 3.19. In the 15, 16, and 17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verses our Saviour severally reprehends the Laodiceans, not without threatening added thereto: in the 18. verse he exhorts, using a Motive from the End; than recollecting what he had said in the 19 ver. he saith, Ego quoscunque amo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whomsoever I love, I rebuke or reprehend, and chasten; or rather, exhort; Reprehend, as v. 15, 16, 17. Exhort, as v. 18.  
The grace of God hath appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Tit. 2.12.  that is, dehorting us from ungodliness and worldly lusts, and exhorting to live soberly, righteously, and godlily (or religiously) in this present world.  
For this place the Context requires this sense.  
That the Apostle here intended to set down all the acts of God's Word, whereby it is effectual, appears from the end, in the next verse, That the man of God may be perfect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughly furnished (made absolute) to every good work.  
Instruction we had in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Correction (so far forth as an act of God's Word) in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so that there remains only that sense of this word which contains Exhortation to good, and Dehortation from ill.  
This may further appear by the words here added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which seem to be added for distinction, or specification of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here named, which our Translation doth not so fully express: But Beza thus renders it ad disciplinam quae est in justitia: and Tremelius out of the Syriac, ad eruditionem quae est in justitia, to the discipline, to the good nurturing (or making unrude) which is in righteousness. In the Syriac is the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers in that tongue to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew.  
It seems to add a double distinction to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 To difference the word from the two other senses of Instruction and Castigation: and therefore he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is in knowledge, which is in affliction; not that which is in knowledge by instruction, or in affliction by castigation: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is in Exhortation and Dehortation. 2 To difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that wicked Exhortation and Dehortation which Satan and his instruments use, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is in wickedness, which the holy Scriptures abhor, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Righteousness is the conformity of man unto God's rule or commands, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which being twofold, 

Bidding,  
Forbidding,   there are two parts of righteousness; doing good, which answers to the affirmative command, and eschewing ill, which answers to the negative. 
Psal. 34.14  David comprehends both in one verse, Eschew evil and do good: and than adds in the next verse by way of motive, The eyes of the Lord are upon the righteous; intimating that that is righteousness to eschew evil and do good. We are brought to do good by Exhortation, which tends to excite us unto good; and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains Exhortation. We are brought to eschew ill by Dehortation, and therefore that is also contained in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
So that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 employed the acts of Reprehension and Consolation, there being a twofold rectification needful; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies two acts of God's word, the one for the prosecution of good, the other to deter from ill.  
We have than two Axioms in these words.  
I. The Scripture is profitable for Exhortation to good.  
II. For Dehortation from ill.  

For the former.  
I. Branch i The Scripture is profitable for Exhortation.  

1 What is meant by Exhortation. Explication.  
2 How Gods word is profitable for it.   

1 For the former. We will consider it, 

1 In itself.  
2 In its difference from a Precept.     
1 In itself. 

1 What respect it looks at in the object.  
2 What affection it tends to excite.  
3 How it doth that.    
1 Exhortation looks at man indifferently considered, and not under any determined qualification of present good or ill, as the former acts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did. To the unconverted it saith, Turn ye, 
Ezek. 18.  turnye, why will ye die? To the converted, Exhort one another daily. 
〈◊〉 3.3.  Only it looks at man in reference to some future good to be done.  
2 The affection which Exhortation aims at, is Hope, or efficax desiderium; whence is in man, the prosecution of good. Love looks at good abstractly in the connaturality or conveniency which it hath unto the man, and is indeed, as it were, the life and soul of all the affections, whereby they act. Hate, the prime affection wherein are founded all the rest that are conversant about ill, is itself not collateral, but subordinate to love, and founded therein. Therefore do I hate a thing, because opposite to somewhat which I love. If the good loved be future, Love takes the wings of Desire to move unto it: If possible to be had, Love stirs up the soul to use the means, whereby it may be had; and to conquer the difficulties, and so animates this cardinal passion of Hope, whereby we prosecute good whether officii or beneficii, of duty, or benefit, honest, or profitable. Both which God hath so united, that we cannot follow that which is honest, but true profit will attend it; we cannot follow aright that which is truly profitable, but honesty is the way wherein, and the last end whereto that prosecution tends. God's Rule being the way, his Honour the last end.  
3 That you may see how Exhortation excites this affection of hope, ye must know,  
1 What the formalis ratio of the object of this affection is,  
2 And than how exhortation brings an object thus clothed.  
1 The formalis ratio of the object of hope, is bonum, absens, arduum, possibile. Bonum is lovely, bonum absens , bonum absens possbile, superadds the proper respect of Hope's object, and arduum may seem to be, by accident, of the object of Hope; in that, God hath so ordered, that in this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but the more difficulty, the less Hope, and the less difficulty, the more hope. Yet hence it is placed in the iraseible, which riseth up against the arduum.  
2 An Exhortation in the completeness of it, brings in this whole formalis ratio.  
In the Motives the Bonum, Bonum. these being taken from the honestum or utile, or both, of the thing exhorted to; and so much the stronger by how much the good is greater, and more necessarily subordinate to the chief good. To which may also be added the threatening of ill to them who prosecute not the good, the escaping of it having also the reason or nature of good.  
By the Notes which Exhortation addeth, Absens. may be discerned whether it be absent or no. And therefore these are to be taken chief from the proper effects or adjuncts of it; which if absent, necessarily argue the absence of that whereto they are inseparably agreeing: As likewise Notes may be taken from the incompatible dissentanie, which if present, argue the bonum to be absent.  
The arduum of it will be made appear by showing the hinderers of us: Arduum. 

The averseness of our corrupt nature from it.  
Satan and his instruments labouring to 

Entice us anotherway,  
Deter us from it; and without difference.      
The possible is manifested by the means of obtaining it, Possibile. which are such as 

Remove what might hinder us.  
Bring on the good directly.    
These four make an exhortation complete, for the exciting of hope, or stirring up the heart for the prosecution of Good.  
If ye exhort to any thing, the first question the heart makes, will be this, Is it good? Hereto the Motives answer.  
Secondly, it will say (as we are prove to flatter ourselves) It is with me already. This the Notes will discover.  
Thirdly, it will say, There is no haste, I can have it with no ado when I list. Hereto the expounding of the arduum will answer.  
Nothing more can the heart say, why it should not follow it, but that  
Fourthly, It is impossible, at lest secundum quid, or in regard of us. To this the Means will answer, which show how it may be gotten.  
And hence we may gather what divine Exhortation is, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein by presenting the heart with some great good, the want of it, and the possibility of obtaining it, hope is excited, and the heart set on work, for the prosecution of that good.  
2 For the explication of Exhortation in difference from a Precept; How a Precept and Exhoreation differ.  
A precept is an authoritative expression of the Commanders serious will to have somewhat done or omitted.  
Implies three things.  
1 Jus, right to command.  
2 Seriam volitionem, a willing in good earnest.  
3 Manifestationem volitionis, an expression of that willing.  
Precept is 

Bidding.  
Forbidding.    
Forbidding and Exhortation do much differ, the one having for its object evil, the other good.  
Bidding and Exhortation not so much. Yet these may be considered 

1 Abstractly in their natures, or  
2 In the use of Scripture.    
1 Considered at large in their natures they differ really. The former peremptorily injoining the duty by virtue of authority over the party in order to that.  
The latter persuading and exciting the heart, out of respect to the goodness of the thing.  
He may command that doth not exhort, he may exhort that doth not, yea cannot command.  
2 In Scripture-use, precept and exhortation do not really differ. God might, by his authority over us, resulting from creation of us, and much more from Redemption, have peremptorily commanded; but the gracious God would not use his authority in commanding, before he made a Covenant with us, and therein propounded his command by way of stipulation or exhortation to that he would have us do, to move us to free and ingenuous obedience. God so commands, as he persuades to the thing from the goodness of it to us: he so exhorts or persuades, as not foregoing his authority to punish the neglect of his persuasions. His command, as tending to our good, and attended with his promise upon obedience, is an Exhortation; as coming in his name and authority, and attended with a threatening upon disobedience, retains the nature of a Command.  
2 How Gods word is profitable to Exhortation.  
As to the former acts in the same degree and manner. Answ. So as no saving Exhortation can be without it; but by it, by the work of God's holy Spirit, the heart of man may be excited, and carried on in the saving prosecution, and attainment of salvation, and all good things necessary thereto.  
A Bishop must not be given to wine, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nor filthy lucre; but sober, just, holy, temperate; holding fast the faithful word, 
Tit. 1.9.  that he may be able, by sound doctrine to exhort. These things speak and exhort (saith the Apostle) having formerly laid down the sum of the Gospel) Hence is preaching called The word of Exhortation, 
c. 2. v. 15.  
Acts 13.15.  eminently.  
If the Scripture contain all things perfectly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and perspicuously, which are necessary to duty and salvation, than is it adaequately, and necessarily profitable for Exhortation. But the Scripture contains, etc. Therefore etc.  
Here the proper adjunct, profitableness for Exhortation, is demonstrated of the proper subject, the Scripture, by the proper cause, the sufficiency and perspicuity of the Scripture, to duty and salvation.  
The Minor hath been proved at large in the profitableness of it for instruction.  
The Major may appear in that, Exhortation, in all the parts of it, is founded in that which conduceth to duty attended with salvation.  
The thing exhorted to, or the keeping of the precept, is life, 
Prov. 4.4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
The Motives urge it in that name.  
If ab honesto, that is to God's honour, 
1 Sam. 2.30.  and those that honour him he will honour.  
If ab utili, that is truly profitable which is in order to salvation. What shall it profit a man to win the whole world, and loose his own soul?  
The trial whether we have the good or not, looks at duty attended with salvation. Examine yourselves, prove yourselves, 
1 Cor. 13.5.  know ye not yourselves, that Christ Jesus is in you except ye be reprobates?  
The difficulty of the thing exhorted to, is considered in order to life. Enter in at the strait gate, narrow is the way to life.  
So like wise the Means in order to salvation. If by any means I might attain to the Resurrection of the dead.  
That therefore which contains all things whereto man need be exhorted, all Motives whereby, all Notes of Trial, expressions of difficulty, Means of prevailing; must needs be profitable for Exhortation.  
Such is the Scripture, as containing all things fully and plainly necessary for salvation, which all divine exhortation more nighly or remotely looks at. Therefore, etc.  
1 Use. Here seems to be employed, that there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Instruct.  Exhortation not that in righteousness. And I would to God it were not so frequent, especially here (in the University.) The Prophet Laiah affords us an excellent example of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Clergy of his days. 
Isa. 56 10, 11.12.  The Watchmen are blind, yet they are greedy; they all look to their own way, every one for his gain from his quarter. Come ye (say they) I will fetch wine, and we will fill our selves with sirong drink, and to morrow shall be as this day, and much more abundant. And I would to God men destinated in special for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in righteousness, could not exemplify the contrary, not only in the scandalous practice, but also in persuasions to luxury and impiety! But this, God and his holy Word do abominate. The Scripture indeed is profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2 Here we may see, That while we here live, we have need of exhortation, so averse or back ward are we from good: Which certainly, had not our good and provident God seen, he had never put into his Word, the Rule of our life, this act of Exhortation.  
3 That we are not carried to good by necessity, or an Enthusiasm not to be withstood, for than no place would remain for Exhortations, which operate on our heart by Motives and persuasions; as hath already appeared from the nature of them.  
4 See the goodness of God, who not content to sand his son to puchase or obtain our Redemption, to instruct us concerning it now obtained, to confute errors opposite thereto, to reprehend stragglers from God's ways, to comfort the dejected; is pleased also to superadd Exhortation which might strive with us, and draw us with the bands of a man, and the cords of love, most sweetly, to the prosecution of good.  
5 Happy is their condition who enjoy the Word of God profitable for Exhortation. If they were happy who heard Solomon discourse of natural and politic wisdom; how much happier are they who hear God exhorting to supernatural and beatifying or blissful good?  
6 The condition of those is miserable who are destitute of God's word. Who shall exhort them to good?  
7 They are inexcusable who having God's Word, follow not that which is good. Where will they (poor men!) lay the fault? Upon the want of Exhortation to good? They cannot, for God's word is profitable for Exhortation.  
Reprehension of them that neglect Exhortation 

To take it out of God's word. I will aggravate this but with this one consideration. If they were such as were imperswasible, and would not at all be exhorted (though the case were desperate) it was a less sin: but to be easily persuaded by Satan, and not to yield to God, makes it exceeding sinful. By Satan exhorting to uncleanness, and not by God to holiness. By Satan to that which is hurtful to others, not by God to that which is good for them. By Satan to that is damnable, not by God to that is salvation.  
To give it. Take the like aggravation here. Have God's word, and detain that in unrighteousness, yet bring out rotten principles.    
It is a comfort to us against the evil of our averseness from good, 
Consolation.  that we have God's word profitable for exhortation.  
1 That since the word of God is profitable for exhortation, 
Exhortation.  we would attend to the exhortations of it.  
Motives from the good of 

Exhortation in its 

Cause 

Bringing it out, The Son out of the bosom of the Father.  
Assisting, The Holy Ghost.    
Nature 

Holy.  
Profitable.      
Attention to it.    
The Father conceived it. The Son brought it forth. The H. Ghost assists and actuates it.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mighty God, 
Psal. 50 1.  even the LORD hath spoken.  
I. The good of Exhortation appears in that,  
1 The every way perfection of God, together with his glory, tender him to us worthy to be attended to, in his Exhortations: He being of infinite wisdom, justice, goodness, power, etc. So that it may well beseem, and be no prejudice to us to hear him.  
2 His Actions and relations thence resulting have deserved our attention. The actions of Creation, Providence; First Covenanting with us: of Redemption, Second Covenant, in which there is the preparation of 

Grace.  
Glory.    
Creation gave him dominion over us, 
The Father.  Providence continues it; The first Covenanting with us augmented it, Redomption infinitely enlarged it; The second covenanting perfects it; The rest of his actions have made him an absolute Lord: Foederation or Covenanting with us, makes him a King and Father. He might, as an absolute Lord, peremptorily command, without proposing any promise, and punish with eternal torments the lest neglect of his command; yet he exhorts as a King and Father. And to an Exhorter so excellent, so deserving of us, shall we not attend?  
Divine exhortations are from the Son of God, 
The Son.  that logos essentialis who is Prophet and King of his Church, who brought these exhortations out of the bosom of his Father, and in the days of his flesh, urged them with all vehemency and lovingness of expression, spending whole nights in prayer for success: with tears bewailing the want thereof. O Jerusalem, Jerusalem, how often? O that thou hadst known this thy day! When we lay under the curse and never sued to him, he undertook our Redemption: when he had revealed so much by his Spirit before his Incarnation, and wrought in us a sense of our want, we did but entreat, O that thou wouldst rend the heavens & come down to us! He came at our request, emptied himself of glory, and took the shame due to us upon him, endured such contradiction of sinners, poured out his heart's blood and soul in a most cursed and cruel death, under the weight of all our sins for an atonement; and now at the right hand of his Father, entreats for us, and listens to all our entreaties; yea perfumes them with his own precious merit to make them acceptable: and shall we not attend to him in his exhortations to us?  
The holy Spirit assists and acts divine exhortation. 
The Holy Spirit.   
1 He inlightens the understanding by the Word of God and persuades the truth thereto; he heals the Will by an action immediate unto, and into it, that it may will good supernatural: and by this illumination of the Mind, and infusion of strength into the will, doth he in some sort also correct the affections, whose objects the understanding enlightened by the Spirit shows; whose actions the will healed by the Spirit commands. By grace he prevents or comes before the act, by enabling to it, he excites by inviting, and by, as it were, striving patiently, he operates in a man that puts not a bar against him.  
2 By Grace subsequent to, or following the former, he helps the will in the act, concurs effectually with it, and cooperates to consummate the act brought forth by him. And shall we not attend to the exhortations of God's word so powerfully, so patiently, so lovingly applied by the Holy Ghost?  
For the object rei or thing whereto they exhort, They are perfect, sure, right, 
Psal. 19  pure, clean, enduring for ever, true, and righteous altogether.  
For the benefit of them, They are converting the soul, making wise the simple, rejoicing the heart, enlightening the eyes; more to be desired are they than gold, yea than much fine gold, sweeter also than honey and the hony-comb. By them is God's servant warned, and in keeping of them there is great reward.  
In a word, Godliness is the thing they contain, wherein stands the glory of man, and his conformity with God. 
1 Tim. 4.8.  And Godliness is profitable for all things, hath the promises of this life, and that life to come.  
And shall we not listen to such exhortations as contain the things we should sue for, though we were not exhorted to things that contain our perfection and beatitude both viae and patriae, here and hereafter?  
2 By listening to them we honour God who sends them, our Saviour who brought them, and his Holy Spirit our Comforter and Sanctifier, who strives with us, and works our good by them. Hereby we receive the benefit of his preventing grace, the help and co-operation of his subsequent grace. Hereby we are made perfect, firm, right, pure, clean, enduring for ever, true, and righteous, transformed into their nature, and thereby made partakers of the divine nature. Hereby we obtain conversion, wisdom, joy, illumination, the treasures of heaven, the great reward, the promises of this life, and that to come.  
If we neglect these we dishonour God, despise Christ, resist the Holy Ghost, frustrating his preventing grace, never obtaining his co-operating grace.  
If we neglect these, we listen to Satan's exhortations and are transformed into their nature and his image, becoming corrupt, deceitful, crooked, impure, unclean, false and unrighteous.  
All the benefit hereof will be perversion of our souls, sottishness, horror of Conscience, darkness, the loss of the great Reward, and curses of this life, and that to come.  
Yea by how much the Exhortations of the Scripture come with greater authority, love, and power, perfection, and profit, by so much the more heavy and fearful shall be the condemnation of those who will not listen unto them. 
Prov. 1.22.  Because I have called, and ye refused, I have stretched out my hand, and no man regarded, I will laugh at your calamity, etc.  
Many other Motives might be added, if I listed to go out of my text for them.  

Notes.  
I. From the effect. If any one shall say, That he doth attend to divine exhortation, I will give him this note of Trial,  
Which is, 1 To practise that whereto the Scripture exhorts.  
2 All that. And  
3 Because the Scripture, or God therein, exhorts thereto.  
1 For the first branch, our Saviour tells us. 
Mat. 7.24.  Whosoever heareth these say of mine, and doth them, I will liken him to a wise man that built his house upon the rock: 
v. 26.  But every one that heareth these say of mine, and doth them not, shall be likened to a foolish man that built his house upon the sand.  
For the second, S. James tells us, That if a man should keep the whole law, and yet offend in one point, he is guilty of all. For he that saith, Do not commit adultery, saith also, Do not kill.  
3 For the third, It is hence that the Scripture saith so often, The things that I command you. Whatsoever ye do, do to the glory of God. 
Zech. 7.5.  Did ye at all fast to me, even to me?  
First, if he attend not that doth not practise according, in vain do they pretend attention to the exhortations of Scripture, who think it snfficient to hear God's word read or preached, though they make no conscience to practise what they hear. Such our Saviour likens to a fool, 
Prov. 1.7.  and a fool is said to despise wisdom and instruction.  
The second, Of obeying all, discovers those to be no attenders, who reserve to themselves some sin pleasing to corrupt nature, and think because they listen to the Scripture-exhortations in many other things, all is well, God must be merciful to them in that: but such a Saint was Herod, who is said to have listened to John in many things.  
Thirdly, to obey eo nomine, because, etc. shows them not to attend indeed, who in that they do for the material of the action according to divine exhortation, aim at their own ends, and make not God the ground and end of their doing what he exhorts to.  
II. From the dissentany. To listen to Satan and his Instruments. No man can serve two Masters (saith our Saviour) so can no man attend to God's word, and theirs who persuade the contrary. Whence Solomon makes it one end of divine Exhortation, to keep us from listening to the Exhortation of Satan's instruments, 
Prov. 7.5.  That they may keep thee from the strange woman; whose persuasions ye have there at large.  
This shows those to be no listeners to divine exhortation, who are led away with ill company to sinful practices.  
By these two Notes (to add not more) I fear many will have just cause to think, that though they hear, yet they do not indeed attend to Scripture-exhortations.  
If any one shall say, that he can attend when he will, and his time is before him: Let me tell him, That God opened the heart of Lydia, and man hath not God's power in his hand when pleaseth him. To day if ye will hear his voice, 
Psal. 95.  harden not your hearts, saith David. The heart grows hard, the habits of sin strong, the interest that the Devil and ill company have got in a man, potent; and the decree may every moment come forth, which ye have in Ezekiel. 
Ezek. 24.13.  Because I would have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more. And what more vain and uncertain than man's life? 
Psal. 39.5.  Verily every man at his best estate is altogether vanity, or, All Adam is all Abel settled.   

Means.  
1 Remove self-conceit, Obliqne. There is more hope of a fool than of one that is wise in his own eyes.  
2 Mortify our desires of the pleasures, profits, and honours of this world. Here lies the strength of Satan's Motives. If this be highly prized by us, we shall never resist his persuasions, and consequently never attend unto the Scripture, or choke (we shall) what we receive.  
The cares of this world choked the seed. 
Mat. 13. Gal. 6.14.  But if we be crucified to the world and the world to us, (as the Apostle speaks) than are we fit to attend to the Scripture-exhortations.  
3 Avoid ill company, and the occasions of sin. This Solomon appoints as a Mean, Take fast hold of Instruction, 
Prov. 4.14, 15.  she is thy life. Means hereto, Enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away.  
1 Serious desire of salvation. Direct. Whereto make the Motives to divine Exhortation.  
2 Serious desire to honour God, which is the thing exhorted to, or the matter of divine exhortation.  
3 Resolution to practise what he exhorts to, and bring forth the fruits thereof, which is the good ground.  
4 Prayer to God for his holy Spirit to lay home his Exhortations effectually to us.  
5 Cherishing the motions of his holy Spirit, which by divine exhortations he stirs up in our hearts.  
2 To those to whom God hath in special committed his word, Exhortation two. that they would, seeing it is profitable for Exhortation, use it in this kind, and be frequent in exhortation by it.    
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Branch two 
Holy Scripture is profitable for Dehortation.  
Explication 

What is the nature of Dehortation considered in 

Itself, where consider What 

Respect is in the object Person.  
Affection it stirs up, and how.    
It's difference from a Precept.    
How the Scripture is profitable for it.    
1 The Nature of Dehortation.  
1 Dehortation (as Exhortation) looks not at its object as determined by any present qualification of good or ill, (as Preprehension and Consolation did) but indifferently.  
To the regenerate it saith, 
Heb. 3.18.  Take heed brethrens, jest there be in any of you, an evil heart of unbelief, in departing from the living God.  
To the unregenerate, Sirs, 
Acts. 14.15.  why do ye these things? We are also men and preach unto you, that you turn from these vanities.  
Only it looks at the object in relation to the future, (as Exhortation doth) but with this difference; That exhortation respects the Object as capable of some future good, that it may excite thereto: Dehortation as liable to some future ill, that it may deter from it.  
May we not than dehort him, Quest. to whom evil is present?  
If the evil be of pain, Answ. there is need rather of Consolation: If of sin, of Reprehension: If of both, in vain do we dehort him from what cannot be avoided: Yet may we dehort him to whom evil is present, not from the evil as it is present, but as it may hereafter be present; and thus far forth it is future.  
2 The affection which Dehortation intends to stir up, is fear, opposed affirmatively unto hope. For seeing Dehortation is from evil that we may fly it, and fear is the flight from ill, or the affection whereby we eschew evil; necessary it is, that Dehortation stir up the act of fear.  
3 How doth Dehortation stir up this affection.  
For this we must understand what is the object of Fear, and how Dehortation presents to the affection its object clothed with that formalis ratio.  
The object of Fear, is malum magnum, imminens, vitabile: A great ill, imminent, possibly to be avoided.  
If the evil be not great in itself, 
Jer. 49.15.  we despise it.  
Imminent, imports absens, propinquum, arduum, a thing absent, yet near, and difficult.  
If it be present, we grieve. 
Job 14.22.   
If we apprehended it under a conceit of distance, it affects us little or not at all. They that put far away the evil day, 
Amos 6.3, 5, 6.  chant to the Vial, and drink wine in bowls.  
If it be near, and not difficult, it makes us not very solicitous. The Rulers of the people in Jerusalem said, 
Isa. 28.15.  When the overflowing scourge shall pass through, it shall not come unto us, for we have made lies our refuge, and under falsehood have we hid ourselves.  
Hence in the former verse he calls them scornful men. They scorned the threaten of the Prophet, because they thought they could shifted well enough, and easily avoid the ill when it came, though they lived in the sin that caused it.  
If Dehortation for the most part be from sin, Object. and sin cannot properly be feared, seeing it lies under our will and power, and so is not difficult, hence it seems to follow, that either Dehortation shall not stir up fear, or arduum, hard, difficult, shallbe shut out from the object of Fear. That Dehortation is most from sin, appears throughout the whole Scripture. That sin cannot properly be feared in the decision of Aquinas. 
1a. 2x. 43. Qu.  Therefore either shut out difficult, or seek a new affection.  
That Dehortation is often from sin, Answ. yea always either from sin, or the causes, or consequents of it, or somewhat that hath reference to it, cannot be denied, God's word is plain.  
That sin cannot properly be feared is the Schoolmans saying, and therefore we will examine it.  
In the body of the Article ye have this decision, with the reason of it, and a prolepsis or anticipation of somewhat that might seem to cross the former.  
The decision, Instantia. Sin cannot be feared.  
Peccatum subjacet voluntati, & potestati nostrae, Sin's in our will & power. Therefore, etc.  
That all sin is voluntary, Answ. is S. Augustine's saying. Understand it of actual sin, and I think it may go for current. For that which God affords, or is ready to afford no power to avoid, I think he will not condemn a man.  
But to answer to his reason.  
Sin is in our power, or rather impotency, and will, to commit it, (as woeful experience teacheth) but suvingly to avoid it, is not in our power or will, further than we have power from God's free Grace, and our will be acted thereby: and if we oppose contumacy to his preventing grace, we shall never obtain his co-operating & subsequent grace, which he affords not but to those who yield up themselves to the former, causing them alone savingly to avoid sin, who pray, and watch, and mortify their lusts, and avoid occasions of sinnings. So that from this one thing, That God gives both to will and to do, the Apostle argues, That we should work out our salvation with fear and trembling. 
Phil. 2.13, 14.   
The Schoolmans Prolepsis stands thus, Voluntas, etc. The will may by an outward cause be inclined to sin: If that inclinant have great power to incline a man, in this regard there may be fear of sin, in as much as it is from an outward cause: as for the purpose, when a man's afraid to stay in wicked men's company, jest by them he be drawn into sin.  
Whereto he answers in these words, Sed propriè loquendo, etc. But to speak properly, a man in this condition, fears seduction more than the sin in its proper nature, or ratio. Where, by the way you may see, the Contemplator in his Cell could see (which few well take notice of) that ill company hath great power to incline to sin.  
But for his answer, It may thus be retorted against himself; If seduction may be feared, seeing it is feared only in regard of sin, as it tends to bring on sin; it must needs follow, That sin itself may be feared, which makes seduction to be feared.  
If any be of his mind, let him show it in not sinning, seeing so easily avoided.  
Let us hear what the Scripture saith to this point. 
Rom 6.23. Joh. 15.5. Eph 4.22. Heb. 12.1. 2 Pet. 2.20 1 Pet. 5.8. Prov 1.10.  The wages of sin is death. Without me ye can do nothing. The heart is deceitful, Jer. 17. Lust is deceitful. Sin easily besets us. The world (which we must needs be conversant in) tends to pollute us. Satan goes about to devour us, (viz. by making us to sin) III company to entice us. Whence and from many the like places we may reason thus a priori.  
That which unavoided is deadly, cannot be savingly avoided but by God's grace, hath a lustful and deceitful heart from within to incline to it, the World, Satan and his Instruments from without; that is justly to be feared.  
Such is sin: Therefore, etc.  
Again, our Saviour commands, 
Mat. 26.41  Watch and pray that ye enter not into tentation.  
Take heed, Brethrens, 
Heb. 3.12, 13.  jest there be in any of you an evil heart to departed from the living God.  
Keep back (prays David) thy servant also from presumptuous sins, 
Psal. 19  let them not have dominion over me.  
I made a Covenant with mine eyes etc. 
Job. 31 1. 1 Cor. 9.27.   
I keep under my body and bring it into subjection. I might add yet many examples.  
The whore alone, she hath cast down many wounded, yea, many strong men have been slain by her.  
David, Solomon, Peter, were overthrown by sin.  
Whence we may reason thus, a posteriori.  
That which God commands us to watch and pray against, bids us take heed of, and exhort one another daily that we be not hardened by it; That which the strongest of God's servants pray they may avoid; keep under their body, make a covenant for avoiding occasions of; That which overthrows so many thousands, and hath conquered God's worthies; that sure is justly to be feared.  
Such is sin: Therefore, etc.  
I have stood the longer in clearing this doubt about the arduum, in the object of Dehortation, which is principally sin, because, if it were not to be feared, we need not be dehorted from it, and so this act of God's word should be in vain.  
The last thing in the object of Fear, is possibile vitatu. When there is no hope of avoiding the ill, there it's apprehended as present, 
Rhet. 2 5.  and so causeth grief rather than fear. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Aristotle) There must be something of Hope under Fear. He gives a reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For fear makes men take counsel or advice, and no man takes counsel concerning things hopeless or impossible.  
The Dehortation propounds the object under this formality. It expounds the evil in Motives, which evil because it is best judged by the opposite good, is either dishonest or unseemly, or unprofitable and unpleasant. And according to the degrees of good, so are those of evil, in deordination from good, and subordination to the highest evil that can be given.  
Hence the fundamentals of Dehortation are to be fetched.  
The Arduum or imminens is declared, either from 

Our inward corruption.  
Outward 

Incliners.  
Deficients.      
The Vitabile is explained in the Means, by way of 

Removing what would bring it on.  
Bringing in what would keep it out.    
II. How Dehortation differs from a Precept.  
It differs much from an affirmative or Bidding one: That having for its object Good, this Ill; from a negative, or Forbidding, little. However they agreed in the object, only a Precept in the authority of the commander forbids Ill: Dehortation dissuades from it, from the nature of the thing.  
They are used promiscuously in Scriptures, where God forbids nothing which either hath not the ratio of sin in its own nature, and therefore is forbidden; or from the precept backed with the threatening, by which it is made ill to us though in its own nature indifferent.  
III. How is the Scripture profitable for Dehortation? In the same manner and degree, as in the other acts thereof, so that without it no saving Dehortation can be made, but thereby through the grace of the H. Ghost, our heart may be savingly restrained from evil.  
By an induction of those dehortations which are every where in Scripture. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
To instance in one.  
Dehortation from drunkenness, Eph. 5.18. Be not drunk, etc.  

Motives.  
1 A sin of a high nature, 
Ab inhonesto.  so that he is a son of Belial that commits it; and Belial in the New Testament is put for the Devil, as in the Old always in very ill sense. Count not thine handmaid a daughter of Belial, said Hanna, when Eli accused her of drunkenness. A sin that cannot stand with the state of grace. 
Gal. 5.21.  Envying, Murders, drunkenness, revel, and such like; of the which I tell you before, and I have told you in times past, that they which do such things have no inheritance, or shall not inherit the kingdom of God. He that cannot inherit the kingdom of God, cannot be the Son of God; 
Rom. 8.  For if Sons, than Heirs.  
2 It disposeth to 

Itself. Prov. 23.35.  
Other sins, 

Negatively, by taking away what would prevent them. 

1 Wisdom. 
Prov. 20.1.  Whosoever is deceived thereby is not wise.  
2 The Heart. 
Hos. 4.11.  Wheredome, and wine, and new wine take away thine heart.  
3 Discerning between good and ill. 
Leu. 10.9, 10.   
4 Consideration of God's works. 
Isa. 5.12.  They regard not the works of the Lord, nor consider the operation of his hands  
5 Judgement for managing of their calling. 
Isa. 28.7.  They are out of the way through strong drink, they err in vision, stumble in judgement.  
6 Common sense, so as they become sots. 
Prov. 23.35.  They have struck me shalt thou say, and I was not sick, they have beaten me and I felt it not. 
Psal. 69.12.  The drunkards have made songs of me. They pursue drink till it pursues them, They swallow down it, till it swallow them up. 
Isa. 28.7.  They are swallowed up of wine.    
Positisely, it disposeth to other sins; 

Whoredom. 
Prov. 23.33.  Thine eyes shall behold strange women.  
Wicked speaking. 
Ibid.  Thine heart shall speak perverse things.  
Mocking and railing. 
Prov. 20.1  Wine is a mocker, strong drink is raging.  
Contention and babbling. 
Prov. 23.29.  Who hath contentions? Who hath habling? They that tarry long at the wine.  
Injustice. 
Prov. 31.4, 5.  Jest they drink and forget the Law, and pervert judgement.        
Yea there is no sin that drunkenness disposeth not to, unless it requires more wit (and command abstemiousnesse) than drunkenness leaves a man.  
It makes a man a slave to a senseless creature. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Indecorum Tit. 2.3.  and so takes away the Image of God, wherein man was made Lord of the Creatures.  
All tables are full of vomit, and filthiness, 
Isa. 28 8.  so that there is no place clean.  
In one word, but often applied, 
Inutile. Isa. 2.1.  the Scripture says, Woe to them, Woe to the Drunkards of Ephraim!  
And jest a man with a side paunch, and melancholy dull temper, who could stand when others fell, might think himself exempted from the Woe: 
Isa. 5.22.  Woe unto them (saith the Lord) that are mighty to drink wine, and men of strength to mingle strong drink.  
The particular evils to the body, 
Prov. 21.17.  estate temporal, spiritual, would be long to recite.  
Take that for all, which S. Paul tells the Galatians, and had told them in times past; 
Gal. 5.21.  That a Drunkard cannot inherit the Kingdom of God.  
Bites like a serpent, and stings like an Adder. 
Injucundum.  Pro. 23.29.  
Thus we see how the Scripture furnisheth with motives to Dehortation from the great evil of this sin.  
The Scripture likewise lays down the arduwn both 
Arduum.  from 

Within. I will seek it yet again, Prov 23.35.  
Without. Come ye (say they) I will fetch wine, etc. Isa. 56.12.     

Means. 
Per modum removendi illativa. Prov. 23.31 v. 20. Luc. 21 34 Per modum inferendi prohibitiva.   
Look not upon the wine when it is read, when it gives his colour in the cup.  
Be not among wine-bibers.  
Take heed that at no time your heart be made heavy with drunkenness.  
Watch and pray.  
Be filled with the Spirit, speaking to yourselves with Psalms and Hymns, and spiritual Songs, making melody in your hearts to the Lord.  
This will keep out drunken catches, and braying out the hot fumes (that wine hath bred within) in brutish roar.  
As in the former Branch, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  where the proper adjunct was demonstrated of the proper subject, by the proper cause.  
1 Use. That there is a Dehortation which is not in righteousness. Instruct.  
2 So propense we are to evil that we stand in need to be dehorted from it.  
3 The goodness of God that gives it us in his Word.  
4 That we are not fatally kept back from evil, but by Dehortation or dissuasion.  
5 Happy is their estate who enjoy God's word thus Dehortatorie from evil.  
6 Wretched is theirs who want it.  
7 The unexcusablenesse of those that eschew not evil, when Gods own word dehorts them.  
Reprehension of 

1 Those that submit not themselves to the dehortations fetched from God's word. The aggravation of their sin, is, For that they will submit to other dehortations.  
2 Those that dehort not others from evil. Their sin is aggravated by this, That they will dehort, or dissuade from other things, especially from Good.    
Consolation against evils is, We have the Scripture fit to dissuade us from evil.  
To submit our selus to the dehortations of the Scripture. 
Exhortation.  Thou hast laid up thy word in mine heart, that I should not sin against thee.     
THE END.