CAPEL'S REMAINS. Being an useful APPENDIX to his Excellent TREATISE OF Tentations. Concerning the TRANSLATIONS of the HOLY SCRIPTURES. Left written with his own Hand.  
By that incomparably learned and judicious Divine, Mr. RICHARD CAPEL, Sometimes Fellow of magdalen-college in Oxford.  
With a Preface prefixed, Wherein is contained an Abridgement of the author's Life, By his Friend Valentine Martial.  
LONDON, Printed by T. R. for John Bartlet, at the Gilt Cup on the southside of Paul's over against the Drapers, and at the Gilt Cup in Westminster-Hall. 1658.   

TO THE Christian Reader.  
Reader,  
HAving nothing of mine own, that I count worthy of the public view, I was fully resolved to have quit the Stage, as the mute person in the Comedy, without being known to any, save some private friends only; and most of those also, in or about that private little corner, wherein the great God of Heaven hath seen it fit to make use of me. But now I am enforced to launch further into the deep, then ever I expected, intended, or desired; by being importuned to set these 
a Heb. 13. 22.  few lines, (which could not in civility be declined) before this Posthumus-piece, of the dearest and usefullest friend, (Whilst he was here amongst men,) that I had in the whole world, out of mine own family.  
Concerning whom there's need to say little. His Works in print already sufficiently praise him in the Gates; and have got him great place in the hearts of a many, seen in the Theory; but much more room in the breasts of all such as are any way versed in the Practical part of Divinity. But as he writ things worthy to be read: so he did things worthy to be writ, 
b Scripserit legenda, seceritscribenda. Adamus in ejus vit. p. 238.  with Beza. Something than would be set out: partly, to do him right, that's not to be buried in Oblivion, 
c See Cajet. Paraeus in loc.  Heb. 13. 7. But principally, 1. For the honour of that great God, that gave him such rare endowments; and continued them in their full beauty, to his very 
* He died in the seventieth year of his Age.  last breath. 2. For the provoking of us that knew him, to a more lively and fresh 
d Ut iis ve lut facibus— ad. imitationem hujus testis idonei, fortissimique militis, nos ipsos magis ac magis non paremus. Jun. in Orat. Funeb. Ursini.  emulation of those eminent virtues, that we both saw and knew, that he shone so bright in. 3. For the stirring up of all such as be at a further distance, to a more thorough sense and feeling of the heavy hand of God, laid upon us all, in the removal of this able and excellent instrument.  
We live in a 
e Jer. 12. 11.  stupid Age. The greatest strokes of God, if any whit remote, scarce make the least dint; Those that cut to the quick, usually be doffed too soon. We read of some that 
f 2 Sam. 14. 1.  mourned long for their dead. 'Twas three years 
g Gen. 24. ult.  full, ere Isaac could be comforted after the death of a good mother, though of a very great age. Jacob's pathetic expressions, clothed with such aggravating circumstances, Gen. 48. 7. so 
h About 40 years.  long after the decease of his dear and good wife: Now, how near it sat his heart. The loss of 
* Quae●imus invidi. Ho●. Carm. l. 3. Od. 4  good men, (especially of good note) is much to be bewailed. There's that goes to the ground with them, that's not easily had again. Who will takeup their 
* Quae●imus invidi. Ho●. Carm. l. 3. Od. 4  virtues? 'Twill be along work ere the like can be reared in their steads. They give the greatest check to sin, Judg. 2, 7. 10, 11, 19 the chiefest lift to good, Psal. 75. 3. 2 Chro. 11. 17. They keep off storms, Gen. 19 22. Numb. 16. 45. Be they taken away? 'tis from some 
i Ps. 12. 1 Ezec. 21. 3 4, 6. Mic: ● 1, 2.  
i Is 57 1 2 Reg. 22: ult.  evil to come. 'Tis well observed by some, what a number of our prime and choice old Standards we have lost of late days. If the Lord's hand be stretched out further yet in this kind, we may be left to green heads; to those that be little better than 
* Isa. 3. 2, 3 4.  children; and what can we expect then? but to be cast into a very sad condition 
k Cedo qui v●stram Remp. tan●am, aurisistis tam cito— proveniebant O●at●r●s novi, stulti, adolescen●u●i, de Senect▪ p. 238 . Tu●ie tells us of a flourishing commonwealth, that was quickly overthrown by men of that stamp.  
We that had our abode by this renowned Champion, look upon his death as a most bitter blow to us. It concerns us more, (we know it too) than all the world besides. We cannot but see our own sin, haling and pulling this great burden upon us. We did not know what we did enjoy, whilst we had him to put on ornaments upon us, better than those of gold upon our apparel. We have cause enough to lift up our voices, and to weep over him, again and again too, (as they did over 
l 2 Sam. 3. ●4.  Abner, and Achilles, over his 
m Homer. I●●ad. Σ & Υ.  Patrecl. s) he's not buried to this day, nor will he be in haste. As often as any new trouble is started in body or mind, and begins to sit close to us, to ours; our wound bleeds afresh, and we cannot but indulge ourselves in it; (as B●za did after 
* In Praesante Com. Calv. in E. zech..  Calvin was gone to rest) hoping our heart, shall be fitted for the due and desired effect of it, at the last. But when all comes to all, we must learn to submit to the only wise God, and endeavour now to fetch that from the fountain, that we have lost in the Cistern.  
'Tis besides my purpose to set out a Narrative of his life, or to dwell upon that, that may savour of glorying in the flesh. He was very far from that (with famous 
* Ab omni specie {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} alienissimus. Jun. in Orat. funeb.  Ursinus) all his life long; and he hath better things to embellish him, now, after his decease. And yet he was not behind in matters of that kind, if there were any list to look that way. He was 
* An. 1586  borne in Gloucester, of good Parentage, descended from an ancient family of the Gentry (of his own name) in Herefordshire, and of Alliance to the Lord Capel, (but he had learned with brave Philpot, to tread that under his feet 
* Act. & Mon. Vol. 3. p. 541 ) His father was a stout man, and an Alderman of the City: a fast friend to Mr. Tho. Prior first, and afterwards to Mt. John Work●an, (having had a principal hand in the drawing of him thither,) both of them mine ancient and faithful friends; and men of great sufficiency for the preaching of the Gospel, and instruments that the Lord made much use of, for the advancing of the true saving knowledge of himself, and for the setting up of the real and substantial power of godliness, in that city; during their times. His elder brother is an Alderman there, at this day.  
His Youth is quite out of my reach. His eminency for Learning was great, whilst he was yet in the University of Oxford: where he was Fellow of magdalen-college, and had the breeding up of some there that proved excellent Scholars: Dr. Frewen by name, (a thankful man to him for his education) and famous Mr. Pemble, who ended his days at his house. His attendance at Court, upon the chiefest Favourite, (in the days of that learned King, King James, of famous memory,) would have put him on in the way of preferment, if his thoughts had been that way bent; where he continued till the death of Sir Thomas Overbury, that learned Knight, his very friend indeed, and then he bade adieu to that course of life.  
As for his inward storms; they were very many, and exceeding bitter, (together with a number of bodily infirmities, attending him in his younger years) but it was well for him, that he bore the yoke in his youth. And none, that I know, can now set out these to any purpose, (if ever an occasion be offered) but that eminent and learned Divine, Dr. Harris, that knew so much of his 
* See his Preface before Brad●ord, Sermon of R ● pentance.  temptations and desettions, by reason of that intimate acquaintance he had with him in those days, (being his Kinsman besides) occasioned the more, by the often recourse he had then into those parts, for the fetching of some spiritual refreshing from that Divine of Divines, Mr. John Dod, that was both able and willing to speak a word in season to a broken and a contrite heart.  
Mine intent is only (as 
* Exmultis pauca decerpemus. in Orat. Funcb.  Junius did with Ursine,) to pitch upon some few things of many; and to confine myself to what I know of mine own certain knowledge: having had the favour to stand in the repute of more than a common friend of his, for above these thirty years together. And this I must needs say,  

I.  1. For the eminency of his parts. I never came near any that came near him, in all particulars. The most even of our most highflowen Eagles, have commonly some peculiar Sparta, which they adorn well, and do very good service in it, to Christ and his Church; but this man had grasped all good learning; and made every thing his own so evenly to see to, that he was as expert in his way, as Hector in 
b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 11. H.  Homer, and would with Cato the elder be up in the 
c Fortissimus, peritissimus, eloquentissimu●. Liv. dec. 5. l. 9 p. 182▪  height, in all that ever he was to act in.  
Melancthon would say of Pomeranus, he was the Grammarian: of himself, he was the Logician: of Jus●us Ionas, he was the orator: but of Luther, he was 
d Omnia in omnibus. Adam. in vit. Luth. p 170.  all in all. Here was one would fetch out Luther's mark, if he list to turn to the School or to Case-Divinity; to Austin or Chrysostom, Galen or Hippocrates, Aristotle or Tully, to History or Philosophy, to the Arts or Tongues; who could tell but himself, which he was least versed in? He was a very living Library, a full store-house of all kind of good Literature, no less than a little University; the mirror of our parts; above the envy of all that I knew. The least draught of his pencil would have told any 
a Plin. Nat. Hist●l. 35 c. 10. p. 340, 341  Protogenes, he had been the Apelles. He excelled in all that ever I saw he would set his hand to, unless it were in his utterance, in the public Congregation, and therein I must needs confess he had a great defectiveness.  
God gave him great understanding of the times, to know what Israel 
b 1 Chron. 12. 32  ought to do. He stood upon the watchtower, and saw what was hid from most of our eyes, and being quick of 
c I●. 11. 3. in the margin.  scent, in the fear of the Lord, he gave timely notice to some that 
d Quotquot ibi essent doct● homines, ●on esse tam doct●s, ut intelligerent, quanta esset doctriva ejus. Adam. in vit. Melanct. p. 330.  stood in place; which had it been heeded, we had never been so fearfully pestered with those Hydra's heads, that are now starting up afresh daily, to the great disturbance of our people.  
Simler said of Melancthon at his going from Tubing, that none of the learned men there, how many soever they were, had so much learning, as to know the great learning that was in that man. Too too many of us were sick of the same disëase: we knew not the depth in this man's breast. We had many a man in this one man, even all Scholarship epito nized in this profound Clerk. And yet for all this, that great blessing he had, which he himself observed, as a singular favour vouchsafed to Dr. John Rainolds, that great Oracle of Oxford, that he never set on foot any manner of new opinion. The like is observed of learned Dr. 
a Nullam propriam & peculiarem sententiam ampl●xus est, praeter sanam doct●inam in Ecclesia Dei receptam. Abd. Astit. in ejus vit. p. 47.  whitaker's styled the Oracle of Cambridge, and the Miracle of the world. A mercy, that most men of 
b 
Fere omnes magni Nominis Theologi in veteri via novam semi●am quaecentes. ib. ex Hier.  
II.   superlative parts, use not to be too rich in. There's scarce any strong brain without some strange fancy. If the great wits of our times had kept themselves close to the steps of these rare Divines, we had never seen the sorrows that we now sigh and groan under; and would be glad to be shift on if we knew how.  
2. For the excellency of his preaching▪ Wherein, if I mistake not (as I think I do not) he excelled all men, I am sure all that ever. I came near, (without the disparaging of any.) There be a great many that I know; and a many more there be that I know not, (the Lord increase their number) that be singularly well-fitted for this great employment. Worthies they be, and must be, as well as those were, that attained not to the first 
* 2 Sam. 23. 19  three. This man's lot fell in the foremost rank. He was an Interpreter one of a thousand. His understanding was strangely opened, for the understanding, and the opening of the Scriptures. He would bolt out that, out of the holy book of God, that would not come into any other man's consideration; yet it should be genuine; and evidently appearing to be the drift and meaning of the holy Ghost.  
An intelligent man could never sit at his feet, but he should meet with that there, that would never fall from any other man's mouth, nor ever drop from any other man's pen. His words were as goads, as miles fastened by the masters of the Assemblies. They were edged with so much reason, re-enfo●ced from the lively Oracles, that they could not fall to the ground. 'Tis no wonder then that the cream of the whole country (as they could have their opportunities) would 
a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Luk. 19 ult  hang upon his Ministry.  
Yet, how plain would he be in all his expressions! he would not deliver what he had from God in an unknown tongue; nor yet in terms that were too spruce and trim. He had learned his lesson well, of that great Apostle that came not with 
b 1 Cor. 2. 4  inricing words; nor with any other than such as the very 
c 1 Cor. 14. 18, 19 Sec Bez. in l●c.  Catechumeni, the youngest beginners, might understand. He kept close to the footin●s of our own choicest Worthies; famous Mr. Dod (that would say, so much Latin, was so much flesh in a Sermon.) Master Cleaver, Master Hildersham, and such 
d See Dr. Daven. in Col. p. 54. Dr. Tho. Taylor on Tit. p 245. Dr. Prest. on Col. 3. ● p. 99 100, 102. Mr. Hieron. preachers plea. p. 534.  holy men of God, led by the selfsame spirit. He would deliver the holy and wholesome truth of God, in such an holy and wholesome way, that it bred very good blood in the hearts of the hearers. He would stoop so low as to speak to our poor countrypeople, in their own proper dialect, so as they could not but even see, and feel, and find out God; and be occasioned to speak of him all the week after. If he came to a deep mystery, he would make it plain to the shallowest capacity. What ever he fell upon, he would follow it so divine-like, that the hearts of his Auditors would be rapt up into heaven, whilst they heard him winding and turning a point of Divinity, like a workman that needed not to be ashamed.  
Whereas, nowadays, whilst some of our best Divines, seem to be too much taken up with quaint and historical flourishes, there's a sensible decay in the power of godliness amongst us▪ An exotic tongue, in the public Congregation (whatever men think of it) is set out as a 
e ● Cor. 14 21▪ 22. See Bez. and ●ar. in loc. See Juu. parallel. p. 290.  sign of displeasure. It feeds such humours as would be purged. it had no good effect in the Church of Corinth. men's wits will wax wanton, when they be not overawed by the plain power of God's Word. When Preachers keep not close to the very 
f 1 Tim. 6. 3 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  words of our Lord Jesus Christ, and to the doctrine that is according unto godliness; but love to be tampering with another 
g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  doctrine, though not with another in the main, but even in the manner of the delivery only (as when it savours too much of the pomp of human Eloquence, saith 
h in 1 Tim. 1. 3  Calvine; when it differs from the stile of the holy Ghost, saith 
i in 1 Tim. 6. 3  Danaeus,) the people be in danger of turning aside to vain jangling, to perverse disputings, desiring to be teachers; and such like matters. The gilt upon the pill, may please the eye, but it profits not the patient. The paint upon the glass, may feed the fancy, but the room is not well lighted by it. The sword of God's Spirit can never wound so deep, till it be plucked out of these gaudy scabbards. 
k Nuda verit●s. Nuda Grati●●.  nakedness deforms too too many in these days, but it is the best garnishing truth can have. A sober dress best becomes a grave Matron. There be 
l 1 Cor. 2. 13  words as well as things, which the holy Ghost teacheth. The Arrows fetched out of God's own quiver will pierce the deepest, and make the people fall the soonest under Christ. The weakness of God is stronger than men. Paul's weapons were mighty. The sincere milk of the Word, will make God's babes to grow best.  
This curious age is too too much given to affectation of Words; as a 
m Doctor Wilkinson. epist. to the Reader before Bradford's Sermon of repentance.  good friend of mine, hath well observed. And Doctor Sibs was wont to say, that great affectation and good affection, seldom go together. The swelling words of vanity, may tickle the ear, tip the tongue, please in matters of discourse; but when it comes to push of pike, they afford but little comfort. This grave Divine had another manner of wisdom then that of Words. He was made an able Minister of the New Testament, not of the letter, but of the spirit; that hath given, 
n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Cor. 3. 6  doth give, and will give life. Having this hope then, he used great plainness of speech; and by the manifestation of the truth, He commended himself to every man's conscience, in the sight of God; and hath so well seasoned the country, that I hope the fruit will remain, and be seen many a year hence.  

III.  3. For the liveliness of his prayers. He was a man that had a very large measure of that spirit of grace, that is the spirit of supplication. He was so well fitted for the opening of his mind to God, as if with holy 
a Acts and Mon. Vol. 3. p. 241.  Bradford, he had been almost ever upon his knees; he could tell his own errand, or any other man's, at the Throne of grace; with as good freedom, and to as good purpose, as any man living. He would not be rash with his mouth, when he came before God; nor set out what he had to say, there, with painted eloquence or courtlike compliment; but his mouth should be filled with such savoury arguments, as very well became an humble suppliant. He would be far from those battologies and miserable extravagancies, that the greatest part of us be so sorely haunted with. He would pour out his soul to God, at all manner of times, upon all manner of occasions, with all manner of prayer and supplication; and with that admirable variety of all sorts of quickening and feeling meditation, that it would even ravish their hearts, that could be so happy as to partake with him.  
Yet for all this, He was clear in his opinion, for the lawfulnes●e of the use of set forms; 
b▪ Calv. ep. 55. p 69 Perk. Ca●es p. 67. Ames Cas. p. 190 T. C. great. Catechis. p. 256. Attersol. Numb. p. 424 Hil. Ps. ●1. p. 63 Dr Prest. on John 1. 16.  according to the tenet of all the best Divines that ever I met with, that were in their cold blood: (and much heed is not to be given to what any man saith, that's in the height of his sick fit;) and according to the practice of all Churches, even the best reformed; saith 
c The seven Treat. p. 240  Master Rogers, now and ever; saith 
d Ps. 51 p. 63  Mr. Hildersham: nay 
e Upon the Lord's pray. p. 24. & 26▪  Mr. Smith himself, saith, (who was warping at that very time, and afterwards wandered far in the ways of the separation) it was the practice of the ancient Church, and of all the reformed Churches in Christendom; of the Church immediately after the Apostles; nay (saith he) of the Church in the time of the Apostles, as may probably be gathered out of 1 Cor. 14. 26. this hath been the practice also of the very best 
f Calv praeca●io quaeuti perpetuo solebat. Ant comment. in Ez●ch. Pa●aeus ante comment in Jacob.  lights that ever were set up in the Churches of Christ. 'Tis very well known, that the flower of our own Divines, went on in this way, when they might have done otherwise, if they had pleased; in their prayer before their 
g Dr. Sibbs before his Serm. on Joh. 14. 1. Mr. Hilders. before his doctr. of fasting. Dr. Dowuham. Dr. John Burgess. Mr. Richard Stock. Master Nich. Byfield.  Sermons. Nay, Mr. Dod his own self (as I have been often told by this great Divine) would seldom end his devotions in his own family, but with the use of the Lord's prayer. Nay, yet more, 
h Hist. Chri. part. 3. p. 535  Mr. Cartwright thinks it very ptobable, that Christ, his own self made use of a set-form at meals.  
'Tis not good to cast stones of offence, before our weak brethren, that be of meaner parts, wanting in ability, memory, or audacity; that they be not taken off from, or disheartened in this necessary service. Nor may we lay a trap for our own feet. Who knows what times may pass over him? If God plunge us in the ditch, and leave us labouring in the noose; the loftiest of us all may be fain to take relief from these poor contemptible props, and crutches, (as some do deem them.) When the soul's so troubled, that it 
i Ps. 77. 4  cannot speak, but chatter only, like a Crane or Swallow; when 'tis so full of grief, that it can no more than sigh and groan, and 
k Psal. 55. 2 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tumultuor. vat.  make a confused noise; 'twill be glad to catch at any thing, to give itself vent by. Dr. 
l Pref: before Bradford's Ser. of repent.  Harris tells us of a second Bradford, that in time of his distress, was fain to adopt Mr. Bradford's words, and to spread them before God as his own: because he had said more for him, (as he thought) than he could say for himself. I knew a rare and eminent Divine, indeed (that would be as often upon his bended knees, as any man, that ever I conversed with;) that would sometimes be in such dumps, that he had no more to set before God, ●o give his heart ease by, than the words of David in the one and fiftieth Psalm. Well might then this knowing Divine of ours, that had been so tossed with tempests be tender of that, that might be in such stead, for poor trembling hearts in a stormy day.  
Get to God then as thou canst; sad distempers be upon our people. Spiritual judgements be the sorest judgements. What if thou hast but the 
a Mat. 26. 44. Heb. 10 11  selfsame words? The song of Moses was a 
b Apoc. 14. 3. and 15. 3  new song, tendered to God with new affections. What if the petitions be 
c Exod. 14. 10, 11, 12 Josh. 24. 7 Rom. 8. 26  broken, confused; This poor 
d Psa. 34. 6  man cried, saith the Text, when he was in a poor case indeed; like a 
e 1 Sam. 21 13  bedlam, and yet he was heard. The lesser lisping children somewhiles have the grant; when those that be of greater maturity, seem to be fet aside: whilst Moses his hands were up (though in a poor way) Israel had the better. Who can tell what God may do? Abraham left asking ere God left granting, even for a filthy Sodom. Remember Latimer's 
f Acts and Mon. Vol. 3. p. 463  once-again, once-again; tug and wrestle. We may come to see, and our people may be made to know, that their heart is 
g 1 Reg. 18. 37  turned back-again, to the God of their fathers.  

IV.  For the soundness and settledness of his judgement. He pitched at first upon a good foundation, and being 
h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 1 Tim. 4. 6 See Bez. in loc.  nourished up in the words of faith, He continued in the things he had learned and been well assured of, knowing from whom he had received them. He was with Socrates an 
a Diog. Laert. p. 103  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, grounded in his opinion; one that stood like a brazen wall, as firm as a very rock, (with Virgil's 
b Aeneid. 7  Latinus) in the midst of all the dashings, and clashings of tempestuous times. He saw with a clear eye, thorough all the painted glosses of those that were given to change; and therefore was not moved at all, with any thing said or done in that kind. He was true to his Religion, and clave close all along to his first principles; holding fast the faith that was 
c Jude 3  once, and (as he himself would often express it) but once delivered to the Saints. He lived and died a true Orthodox Divine, according to the known doctrine of the Church of England. He knew full well, for all the great talk of the gospel, as though it were but newly dropped out of the clouds, that there is not any other gospel, 
Apoc. 14 8  than the everlasting Gospel, that was 
Gal. 3. 8  preached before unto Abraham, and hath been entertained all along, still by God's faithful people, and shall be so continually, to the world's end. But some there be (no mean pretenders to the Gospel) that be in great danger of perverting the Gospel of Jesus 
Gal. 1. 7  Christ.  
This stable man, was set up as a sure Sea-mark. Stand to his steps, though we stand alone. God and a good conscience, be very good company. Elijah was but one, yet did very good service. One 
d Hist. Tripartit.  Athanasius in the East; one Hilary in the West; was of mighty great use in a staggering time. What if we meet with storms? 'Tis but a poor Religion that's not worth suffering for. 'Twill turn to 
a Luk. 21 13  a testimony; When the wild humour is spent, men will look home again. A Mercury's statue will be looked upon then. Those poor silly souls, that be tossed to and fro, and 
b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Eph. 4. 14  whirled about and about again with every wind of doctrine, will be glad of such a sight, in the day of their visitation. Whereas if they that know, or should know more of God, be not steady in their steering, but varying their course: poor bewildered hearts will be at their wits ends, not knowing which way to turn, nor to whom to go, nor whom to walk after.  
As there is but one God, so there is but one Faith, one Baptism; 
c Jer. 32. 39  one way to eternal life: one Rule for us all to walk by. Why be we not then all of one heart? all in one tract? so many men as we see, so many minds there be. Every 
e Christian●s menstruam fidem hab●re proverbium fuit, Parae. in Apoc. p. 611  month (almost) a new faith. 'Tis easy to swim with the tide; to persuade the heart of the rectitude of that, that's turned up trump by the times; and yet to pretend still 'tis from more light. We may talk of the Spirit; but 
f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} See 1 Cor. 1. 10. & 3. 3, 4.  Schism is a fruit of the flesh. The old way is the good way; he shall stumble and hamper his feet, that swerves from the 
g Jo●. 18: 15  ancient paths. What's got by gadding? men itch for change still. There's no rest but with our first 
a Hos. 2. 7  husband. 'Tis good to be all of one mind in God. Where's not unity in judgement, there's scarcely unity in affection. Too fierce we be against such as close not with our notitions. It was 
b Acts and Mon Vol. 1. p. 261  Bell, Book, and Candle once; 'tis not much better now. Wildfire flies amain. We cannot all cut to a thread, there will be some variation in the compasie; but whilst we aim at the white, the 
c P●ssumus de quibusdam rebus salva charitate, & pace dissentire. Whitaker. in conc. ult ●x Augustino. p. 3  odds is to be passed by, without bitterness. Why should there be such huge rents and divisions in the Church? Where's our forbearance? We have not yet learned our lesson well, to wait one for another, till God shall reveal, Phil. 3. 15. Whilst we be so sharp in our contests, Satan makes his Markets; 
d Veritas altercando amittitur. Serran. in Eccl. p. 299  Religion goes to wrack; our differences 
e Erasmus and Luther were of the same mind with the Tigurines about the Sacrament till▪ he contention grew hot. Adam's in vit. Leon. Jud. but afterwards how far they flew off, 'tis too well known.  widen; Some be ready to give up all, seeing there's no better harmony; others could wish themselves well out of the world, that they may be delivered (as Melanchthon saith) from the 
d Veritas altercando amittitur. Serran. in Eccl. p. 299  implacable differences, even of some Divines. harken to God: He would have the truth 
g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Eph. 4. 15.  followed, but in love, If the Word will not sway; the cross will come; and set an 
h Acts and Mon. Vol. 3. p. 147.  Hooper and a Ridley to the embracing of one another. 
f Ab in manibus & implaca● bilibus odiis Theologorum. Ad. in vit. Strigelii p. 427.   
Fall upon that one and only solid way of God: and stick there. Be we steadfast men. It was once the martyr's 
a Act. & 〈◊〉.  stile, it will ever be the good man's glory. Get we then to God: he can stablish the shuttle heart, 2 Cor. 1. 21. See the judgement be so rightly set, Is. 33. 6. and the heart so firmly knit to God and his Truth; he that 
b Ex. 21. 5, 6  loved his Master would not leave his Master. Tamper we not with opinions, 2 Pet. 3. 17. nor with opinionative 
c 1 Tim. 6. 5  men, Rom. 16. 17, 18. nor yet with books that scatter Tares. This grave 
d Tent. 4. par. p. 250  Divine himself, gives very good caution to this purpose, from famous 
e In his 6. Ser. p. 172. See Hildersham also, Ps. 51. p. 7●9.  Mr. Dod, a man of that vast experience. An honest heart may be sorely puzzled with a forked Argument, The Martyr could die for Christ, that could not 
f Acts & Mon. Vol. 3  dispute for him. Some pretend, they must try all things, but they speak besides the 
g See Dr. Tho tailor in loc p 52.  book. Who will try Ratsbane, or a sharp sword, whether it will pierce into his bowels? Some think to withdraw when they see danger: but Satan is subtle; venom will get in we know not how; and error will 
h ● Ti. 2. 17  stick and eat. What gets the fly that goes whisking by the Candle? They that nibble at the bait, shall hardly 'scape the hook. Again, jingle not with terms that be improper in matters of Religion; they savour of singularity; breed 
i U● ex dentibus Draconis in Cadmaea Historia, n●ta est sobole●inter se dimicantium, sic ex improprio sermone, dissidia Opi●nionum, in decemibus, & popu●o n●●cuntur. Adam. in vit. R●gii. p. 80  rents and divisions amongst Preachers and People; and take off the mind from things more essential. Learned men have observed the advantage that heretics got, by the unwary speeches of the Fathers. Some of Calvins' expressions, not so well pondered, have done no great good to some in our times. 
a Ser. in Eccl. p. 299  Nesto●ius fell into his heresy, by defending an improper speech of his: and Eutyches thinking to mend it, fell into the other extreme. Dr. Thomas 
b Progress ●o holiness p 134. 135 & 154  Taylour speaks much to this point, to very good purpose: and tells us in Conclusion; If we will keep the faith of our Fathers, we must keep the words of our Fathers.  
5. For the singleness of his heart, he was with Jacob a plain man, Gen. 25. 27. that is, downright honest, as 'tis in the 
c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Integer.  Original; a very Nathanael, an Israelite indeed, John 1. 47. in whom, though there was some infirmity, yet there was no guise. He had a deal of the Wisdom that's from above, and was as far from hypocrisy, as any man that ever I knew. If others were made of his metal, Momus had no need to complain of the want of a window at any man's breast. He was what he was, in deed and in truth; without dissimulation, very high in his conformity to the 
d Act. 2. 46  primitive Christians; and left a brave precedent to all that would be what they should be in this particular.  
We of this doubling and deceitful generation, had need to look about us, and see what was here set before us in Roman Characters, that we may learn to be more aboveboard in all our dealings. We are fallen into an Age, like that of the Prophets, wherein every one hath too much of the hypocrite. We may well cry, Help Lord, for the faithful fail; with a double heart and a double tongue do they speak. The most be for all Tides and Times, for any manner of Mode, so as they can serve their own turns by it. 
a Isa. 9 17  Alcibiades could swagger it at Athens, take any pains at Thebes, live most sparing at Lacedaemon, bib amongst the Thracians, hunt amongst the Persians. Some can be any thing, but what they should be. We had need to beware of men; when every brother will supplant 
b Corn. N▪ pos. ser. 7. c. 11.  
b Pro. 11. 9 . The hypocrite with his mouth destroys his neighbour. 'Tis good to be wise as the Serpent, but we must be innocent as the Dove. Though it be just with God that the do iver shall be deceived: and some 
c Fallere fallentem.  like it well: yet will it not be just in us to do it. They that turn: aside to crooked ways, shall be led forth with the workers of iniquity. Psal. 125. 5.  
Plain-dealing is a jewel, yea, though it be in sin; as this acute man 
d Tent●t. part. 3  tells us. 'Tis a dainty fine thing in our 
e Josh. 7. 20 21. Jer. 31. 18, 19 Isa. 39 4. Gen. 16. 8  confessing, repenting, and in all we are to act in. He that useth it (whatever men say or think) shall neither live, nor die a 
f Prov. 28. 22  beggar. Downright honesty is the best policy. 'Tis delightful to God, Prov. 12. 22. 'twill be a comfort to us, 2 Cor. 1. 12. This is our rejoicing, we never eat our meat with more gladness, than when with singleness of heart, Act. 2. 46.  

VI. Adamus in ejus vit. p. 327 At Eastington.  6. For the usefulness of his life. He was born for the common good with M●l●ncthon, and lived for the public benefit of the whole country.  
First, whilst he was at his pastoral charge: he gave himself fully and wholly to Reading, Exhortation and Doctrine: and his profiting appeared to all; so that he was generally and justly reputed, a man approved of God, rightly dividing the Word of truth. 'Tis well known what pains he took, and to how good purpose, during the whole 
a Twenty one years.  time of his abode there: preaching twice constantly every Lord's day; and lecturing (there) besides one day weekly: though he had but an infirm body) until he was taken off by sickness: after that (his sabbath-days work excepted) he preached only upon the festival days. His lips were touched with a coal from the Altar. 
b Adamus in ejus vit. p. 379  Musculus his words, so would his, pierce like a two-edged sword. He could be a Boanerges, but his bent was most to be a Son of Consolation. He was a true Evangelical Preacher; and comforted many a drooping heart by his labours in public, and gave abundance of satisfaction in private, to many troubled spirits, that used to resort to him, out of all countries, both far and near.  
And after this also, he showed himself to be a Tree of God's own planting, by bringing forth still more fruit in his Age. When the times were such, (some flying so extremely high, the ceremonies being pressed with rigour, and such grievous penalties inflicted) that he (being tender in matters of conformity) must needs 
a Nov. 27. 1634.  quit his pastor's place. He betook himself then to his little 
b At Pitchcombe. Ap. 20. 1635  Cell, (as Samuel to his Ramah) that had never been looked upon if he had not come there (no more the Arpinum, if not for Tully: nor Is●ebium and Bretta, if not for Luther and Melancthon,) and there he had more health and cheeriness of spirit then formerly, which he improved well for public advantage, divers ways.  
1. In his falling upon the practice of physic. His studies had bent that way beforehand (foreseeing what followed) yet he would do nothing in that kind, (it not being his Calling) so long as that great Work lay upon him: But when he had quit that more special Tie of the Care of men's souls, He took himself then to be are more freedom; and (upon a 
c Jan. 1634  Licence sent him by one that might 
d The Bp. of Gloucester.  authorise him) he fell upon the cure of men's bodies. And being of great sufficiency, his fame was quickly up. He was looked upon as a very Trismegistus, and a second Aesculapius. He could do much at the diving into a disease, and in applying of medicines proper and fit. Not like some that will be tampering with that Profession, and give their doses 
* Medici ex Co●. E. ra. ch. p. 304  at Adventure. He was quick, yet in case of danger, he would weigh things well. In desperate diseases he would adventure far, according to the Rules of Reason: What he gave should be safe; he mixed all with his own hands, he would stoop to the meanest; and serve all, at an easy rate. His recipees amounted not to the half, nor quarterth part of a common apothecary's Bill. He was blessed with good success; and had such resort, especially towards his lattenend, out of our own, and other counties, that he had not time, to sit at his own meals in quiet. Many times he was quite tired out: so God took him to his rest.  
2. In the words he would let fall. His tongue was a tree of life; his lips fed many. Who ever came near him, should have something dropping, (if he did but heed it) worth his carrying away with him. 'Tis true, he would be pleasant, and jest more freely, than many did, or could well like. (Some of his best friends wished it had been otherwise) but there will be something of human infirmity cleaving to us all. Yet the times are to be considered, and the nature of a many with whom he had to deal, that could no more away, with a downright blow, than some can away with sound doctrine. And let me say this, that know it, there's never a prudent heart, but it might have picked sweet out of that, that some did most of all distaste. 
a Jobannes Grynaeus dicebat, pontifici Rom. Erasmum plus nocuisse, jocando: quam Luth▪ stomachan. Adamus in vit. grin. p. 378  Erasmus hurt the Pope more by his jesting, than Luther by his ruffling. This man gave a deadlier blow to the iniquiry of the times, in his jocular way, than the best of us all can do in our most serious undertakings.  
Let me further add, he would be as serious as any man living, upon a just and fit occasion; and would be as tender to troubled spirits, as heart could desire. Urbanus Regius, having one days converse with Luther, said it was one of the 
a Adam. in vit. Regii. p. 78  sweetest days that ever he had in all his life: Some can say as much of this rare man; when they had him (as all might have had him) in the right vein.  
3. In that faithful advice and counsel he would give; to all of all sorts upon all emergent occasions. It was said in old time, they shall ask counsel at Abel 
b 2 Sam. 20 18 : and so they ended their matters. The common conflux, of almost all in our parts, hath been still to his house. Ointment and perfume rejoice the heart; so did the 
c Pro. 27. 9  sweetness of this man by his hearty counsel. He was to thee as another N●sior; I found him ever a most faithful Achates; and therefore I made him (as Tully did his Atticus) my constant Asylum, for many a year together. The light I had from him was a good cynosura: His dexterous counsel, the Ariadne's thread, that led me out of many a perplexing Labyrinth. He was as that famous Augur in 
d Iliad. ●●.  Homer; that could see things past, and present, and shrewdly guess also at those that were to come. 
e Senum confilia, Juvenum Lanceae. Chiliad. p. 607  Old men's counsels, (they say) are young men's lances. 
f Bez. in eius vit. ad finem  Calvins were very prosperous: so were his. Many a young Beginner, and tired conflicter; fetched all their best weapons out of this man's armoury.  
4. In his preaching the Gospel so freely, for the most part of his last twenty years. Freely he had received, and freely he would give. Not that he thought it unlawful for a Minister to take maintenance orto take that maintenance that hath been publicly set aside in this land: for that He paid himself, and very duly too (all the whole time of his preaching thus freely) to One that did not much in the work of the Ministry; and He did it upon this ground all (o, because He knew it to be His due. I dispute not his point with those that be hampered in opinion; but heartily wish them, with all those, that in these times be so extremely defective in their practice: to consider what hath befallen from the pens of pious men, that have been far enough off from being this way interessed. Master 
a Hoe tempor● Christi vestimenta partiantur— dum praedia pauperum & decimos Ministrorum subducentes, illa in proprios ●sus convert●n!; have ● dubie Christum ipsumdenuo crucifixuri, si in terris esset. Hist. Chri. part. 3. p. 448  Cartwright writes (sharply I confess) they that take away the tithes of the Ministers, and turn them to their own use; would doubtless crucify Christ himself again, if he were here upon Earth. 
b In Cant. Serm. 8 p. 102  Beza speaks of some, that leave Christ, as the soldiers did, which crucified Him; either stark naked, or but sorrily clad: so to do (saith he) is not to love God, but the goods of God more than God. Doctor 
c Upon Oha. p. 42, 44, 45  John Rainolds saith, our ancestors provided Houses, Glebe-land, tithes, and other profits, for the maintenance of Pastors; and a little after he saith, The church's goods allotted to the maintenance of Pastors and Teachers, are not profane but sacred: and therefore the sin of them, that purloin them is sacrilege, not theft, wherein God is spoiled 
a Prov. 20. 25 . 'Tis a snare to devour that that's holy: and after vows to make enquiry. Anan●as and Saphira were made a dreadful spectacle, for nimming of a little, of that that was set aside for God. The Eagle fired her whole nest, by one poor piece of flesh plucked from the Altar. I can propose this the more freely, because 'tis well known, I never had one mites worth in tithes, in all my days, nor do I desire it. The people of this land are cursed with a curse, and will not see the cause of it; their robbing of God, Mal. 3. 8, 9 in tithes and offerings. When shall we prove God, and see if he will not pour us out a blessing, Mal. 3. 10. It would be a great joy to some, that shall get nothing by it, to hear the Israel of God, tuning it out once again before the Lord 
b Deut. 26 13, 14 Analys. in loc. : I have brought away the hallowed things, out of mine house: I have not taken away ought thereof, for any unclean (that is common) use; saith [c] J●nius. For than they might say with heart and hope, Lord look down from thy holy habitation; and bless thy people, and the Land that thou hast given us, Deuter. 26. 15.  
The practice of this knowing man, will sway with some; that was such a burning and shining lamp. The more to be admired, that it blazed so long, and so clearly too, without any of this sublunary oil. His mind was so well paid, with his small gain in physic, together with what he had of his own temporal estate, that he would accept of nothing for his preaching, of any man living; though never so much pressed and tendered. He took not himself bound, (as the case stood) to the labour of the Ministry; there being another incumbent in the place. What he did was merely in love to God, & men's souls. He met with many diversions; the tempests of the times; His own domestic troubles: age creeping one: store of sick and sad people; recourse of all sorts; so that he had scarce an hour 
a Ursinus was then the most busy, when 'twas thought he was least busy. Jun. in Orat. funcb. This man made his Sermon when 'twas least imagined.  free for study; yet nothing would take him off from this employment, till God took him off from all his labours.  
5. In his living down the iniquity of the times. He did not only cry it down in his public preaching, but gave it a more deadly blow in his contrary walking. Noah condemned the world, more by what he 
b Heb. 11. 7  did, then by what he said. The way this man took, put some to a stand: caused others to relent and repent, and set some the more on, in the good and right way; whilst they had his pattern, that could not be contradicted. Now that He's gone we have an harder task; but God will carry on his own work. 
VII   
7. For his self-denial. This is in every man's mouth: but hardly to be had in any man's practice. Self hath ever been, is and will be the great Diana, for all men's fair pretences. We read of him that could give golden 
a Ruth 4. 4, 6  words; but when it came to the point, he would not mar his inheritance. Self hath too great a stroke in the best of us all: both Preachers and professors, in Church and commonwealth. It began to work betimes; we see in Paul's days, all sought their own things, Phil. 2. 21. 'Tis now grown to a greater head, in this age: when we neither eat, nor drink, nor fast, nor pray, nor do any thing (to speak of) but too too apparently still 
b Zac. 7. 5, 6  for ourselves. How much than was this brave man to be admired! seeing all that knew him, can bear him witness, how far he surpassed in this rare grace! He could deny himself in his own understanding, and go after God in a way that he knew 
c Heb. 11. 8  not, in his own Will: when He that is above would lead him in a way that he would 
d Joh. 21 18  not: and in his own affections too; when he came to be crossed in what he could have most desired; ruling them by reason and religion (as 
e Aristotle would say, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Hesych. pag 14.  a wise man should) subjecting himself to bear with quietness, what could not be helped, without raising of too much dust. 'Tis strange to see how far he could deny himself, in apparel, diet, tendance; and in what not!  
All that would be Christ's Disciples, are to fetch out this mark. 'Tis to be our first and last work; that we may 
a Mat. 16. 24  take up our cross and go after him. 'Tis self that spoils all. It lies as a Jezabel in all our bosoms; and opens the door for the foulest enormities. It wants no varnish, for that that's of foul aspect; out comes its plausible arguments; and it hath its seconds to soothe thee, when thou 
b Pss. 49. 18  dost well to thyself. It hath too great an hand, upon the very best men in the 
Jer. 45, 5  very worst times. We must seeto self; and see that self be subdued. Cut off that hand and foot that offends. Let sinful self die; and we our own selves (that have neither lived nor died to ourselves) shall be sure to have ourselves (our souls and bodies) saved in the day of Christ Jesus.  

VIII.  8. For his contempt of the world. He had gotten the start of most men in that particular. He would be beating upon this point mainly, both in his public preaching, and in his private conference, and showed the reality of what he pressed, when he came to act himself. He could not say, as Luther did, he never had temptation that way; but he kept himself far from any noted taint; nay from the least suspicion of that foul crime, with famous 
d Alienus fuit ab omni Avaritiae suspitione. vel minima. Abd Aston in vit. p. 34  whitaker's. I have heard him often say, when he had things under his hand, he still charged his servants to do what few men practice; never to set in corn, nor to bring home cattle, but to take as the Market would afford. All in these parts know, he was far enough off from the using of indirect means to get; and I never knew any more willing to part with money, upon a just and fit occasion, than he was. 'Tis well known, he gave over a living of good value; one of the best in all our parts, above twenty years before his death; and betook himself to a poor little corner, from which he would never be with-drawn; no more than 
a Ludovic. Lucius in ejus. vit.  Musculus from his Berne. And even there he might have picked men's purses, if he had been this way given. I have seen him many and many a time, put back money, and take but a small matter, from those that were able, and would have willingly given him more; They would force him to take it, but he would utterly refuse it.  
The greatest part of men are willing he should go on in this way by himself; few, or none care to foot it after him. All sorts be seeking great things; Though the world was never more ticklish. 'Tis or should be well known, The love of the world, and of the Father, be not compatible. It deadens our spirits; bites us sore; yet will our hearts be hankering that way. Our Religion is made a scorn by it, to those that be but for the pot and pipe? when they see some of us, looking up towards God, yet bending our course so directly towards 
b 1 Tim. 6. ●  gain, as if it were the only godliness. 'Tis sad to see some that erstwhile would strain at the least gnat; swallowing down Camels without any regret. Paul speaks of such with weeping, as of 
a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} phil. 3. 18 See Bez. in loc.  the enemies (with a witness) of the cross of Christ; and their end will be doleful, if they go on still to mind earthly things. See to the world; (though we must be in it, and may have to do with it) that we love it not. Sue out our divorce, and do it more fully; be more perfectly linked to our head; by whom the world is crucified unto us, and we unto the world; tug hard for a further supply of spirit and of grace; keeping our eyes more fully fixed upon the City, that hath foundations, and the world will fall under our feet.  

ix..  9 For his great humility. This was the grace that graced all the good that was in him. He would be often speaking of what he heard concerning Doctor John Rainolds 
b Dr. Smith Bishop of Glouces. that made the large preface before the great Church Bibles.  one would say it, that knew it. He was as learned a man as any was in the world; as godly, as learned; and as humble, as godly. This man loved and reverenced the Doctor; and trod in his steps. He left us a rare extract in humility. He could speak with tongues more than we all; yet would he never make use of them in the public Congregation. He would honour all men; acknowledge the gifts and parts of those that were far below him; and rejoice in them; as 
c Acts and Mon. Vol. 3. p. 153  Hooper in the blind boy. He would not meddle in things that were too high, nor entrench upon that that was beyond his sphere. He would not stand in the place of great men. He could refuse honours, 
a Ludovic. Lucius in e●us vita  as Musculus did; and content himself with plain and mean things. Caj●tan (the 
b Rainolds conf. 72  flower of the Cardinals) would never be in his silks, nor braveries; but keep his 
c Epist ante eius comm.. in proverb.  old fashion to his lives end. 
d Camerar. in tius vit. p. 66  Melanchthon would not disdain to do that, that the meanest servant would scarcely have put his hand to. So here, and he would bear things that went awry, with very much temper. Moderation he would press, and moderation he would practise. 
e Adam in vit. p. 20  Staupicius said to Luther concerning his own government; in the first three years. He did all according to the utmost rigour; & that would not do: in the next three years he did all according to the laws and counsels of the ancestors, and that would not hit; in the third Triennial, He did all according to the Will of God; and yet that would not succeed. And then he was fain to be content with what he could have.  
I touch not on this, for the heartening on of any in any base or vile way; but to help myself, and some others of pious dispositions to a fitter medicine for things amiss, then somewhiles we hit on. An Artist will be loath to pitch upon that to mend things; which will make them worse. Let this man's pattern (together with brave 
a Acts and Mon. Vol. 3. p. 633  Cranmers) be pasted up before our faces. 'tis not for us to fill the Houses, Congregations, places, where we come with combustion; nor to cast them into broils, by bitterness. When we have the repute of Lambs abroad; we must not be lions at home. God hath called us to peace. The servant of the Lord must not strive, but be gentle to all men. The words of the wise will be heard in quiet, more than the cry of him that rules among fools. 'Tis better to be of an humble spirit with the lowly; then to divide the spoil with the proud. All our things are to be done in charity; and none through strife, nor vainglory. This prudent man, 
b p. 11. and 49. and 56  minds us more than once or twice in the ensuing Tract that there's no such power in the Church, as some look after; seeing all the power the Church hath as Church; is rather Ministerial than authoritative: 'Twas once looked upon as an hateful crime, to be Lording it over God's heritage. We may not come nigh that, that hath such an ill resent. By soaring too high, we have lost ourselves too much already. We are brought to the dust, and laid full low; and must all of us now learn to bear the shame of it. Holy Bradford's old medicine is the best hope that's left us. 
c Acts and Mon. Vol. 3. p. 307  Repent, repent. It will strike the stroke, if we repent in deed, and repent in truth; and repent of that that hath let in the storm upon us. (But there's little of that in sight, yet) Hezekiah humbled himself, and found it a fit salve for such a disease as ours is. If we can hit it right, to humble ourselves under the mighty hand of God; we shall be exalted in the true and due time, 1 Pet. 5. 6.  
Here's a taste, and but a little taste (in this that is thus set forth) of the precious liquour, that was poured into this earthen vessel. If I should mention the quickness of his apprehension, the strength of his memory; His sense of the public evils; his passing by offences, his special regard to such as loved their wives, and Ministers; and the like; where should I end that have exceeded already? These and his other eminencies would be laid in oil and lime by him that hath a better pencil. I have collected some scattered fragments, only, for mine own, and some others, use; and have assayed to show those, that be more remote, that we had more in his life, than they had in his writings.  
Towards his latter end, he met with some pinching griefs, which he bare with invincible fortitude; he would submit, because it was God's will to have him so exercised. All of us must look to drink of the selfsame cup; our last days commonly be our worst days, 
a in Psal. 71. argum.  as Mollerus observes, the clouds will be returning then after the rain. We must be taught to speak it out, that we be but pilgrims: We must be more truly taken off from the World: more ripened and mellowed; and seasoned for God; and be made more serious in all our undertakings. Melanchthon would say, 
a Si nibil curarem, nihil orar rem. Adam. in ●ius vit p. 258  if he had no cares, he would have no prayers. The comfort is, the time is but short: the most and best of our treasure is gone before, our hope is laid up in Heaven. Get we more communion with God; more faith, more patience; and put on the whole Armour of God; and we shall be able to stand, and withstand, in the evil day.  
This knowing man looked upon storms impending; r●joycing, he should be in his grave before their fall; whether he came, according to the 
b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Job 5, 26  ascending of a shock of corn in his season. The Sabbath day was the last day of his life. The strict observation whereof, I have heard him press: He would say, we should go to sleep that night with meat in our mouths (as it were,) That same 
c Sept. 21 1656  Lord's day he preached twice, taking his leave of the world, with pressing faith in God. He repeated both his Sermons that night in his family, somewhat more largely then usually: He read his Chapter also; went to prayer and to bed, and died immediately, by that time the words were well out of his mouth. None of us must choose his own death; but who can desire to die better than calling upon God, as Stephen did. He would often say, (if God saw it fit,) one had better die of a quick, then of a lingering death: suiting to Caesar's 
Sueton. in Jul. p. 65  speech. The suddenness of the stroke was great trouble to some of us at the first; but since we have collected our thoughts, We must needs say, God's way is the best. If he had had time, he would have been apt to dispute, and so to have 
Adamus in ●ius vit. p. 261  been too hard for us all. Justus Ionas, Luther's great friend had much ado at his death, to fasten upon any manner of comfort. It hath been the case of many a choice man. God prevented it here.  
This present Tract, is his last and best; I am sure of most use. 'Tis but a piece of what was intended; as appears by the paper that was last tacked up for it; whereof, the fourth part is not written. But he had the justest excuse (as Vrsine for his inchoate Comment upon Isaiah) being 
Morte pr▪ eveniente (quae omnium justissima ●st excusatio) Joh▪ Zacha▪ riae filius. in Ep. Ded  taken off by death. If he had lived to review it, it would have been more polite. But blessed be the Lord, we have it as it is. Who can sufficiently admire the wisdom of God, in setting of this able pen to work, upon such an useful subject? for the laying a firm foundation, for a trembling heart to ground itself upon; when it may see it clearly made good, that it may safely pitch upon that Translation of the holy Scripture, that's set before it in its native tongue. God stirred up the Spirit of this great Disputer, to put in a seasonable and a substantial bar, in a needful time, when some curious and quaint heads, opened the door so dangerously against all Translations. Other opinions overthrow the faith of some few; but this strikes at the root, and endeavours to destroy the faith of all that are not skilled in the Original Tongues. 
* Pr●f. before Bains. Ephes.  Dr. Sibbs that worthy Divine, mine ancient acquaintance, and loving friend, hath a pretty observation; God hath raised up men (saith he) and gifted them proportionably to the times, to fence his truth, when it hath been opposed by men of stronger wits; as the ancient Fathers to deal with the Pagans and proud heretics; and Austin, to vindicate God's Predestination and free Grace, out of the hands of the enemies of Grace, and Flatterers of Nature. So here, he moved the heart of this man of sublime parts, that could ●rapple with the strongest, and argue with the subtlest, to clear this point about Translations so fully, that there's no colour of scruple left now for the poor soul, that's willing to close with the eternal Truth of God, set before it in its own mother's Tongue.  
So that I cannot but call upon, and encourage all much, that tender their own weal, to fall on with more boldness and eagerness, upon the reading of the holy Scriptures, seeing now it is so infallibly proved by this man of a thousand, that it is the very Word of God that's reached to them in that Translation, that they have before them in the tongue, wherein they were borne. We of this Nation have great cause to bless God, for that 
* King James.  learned Prince, that caused our last and best Translation: which hath gained an high Testimony, from a 
* Walaeus de Sab. p▪ 166 Accura▪ tissima Ver●io Anglicana.  learned Writer of a foreign country: when he calls it the most accurate Translation of the English.  
Honour we then the reading of the Word of God, 1. In the public Congregation, Deut. 31. 11. Ezra 8. 2, 3. Act. 15. 21. that is attended with the greatest blessing, Ezra 8. 14, 16. Nehem. 13. 1, 3. 2. In our private houses, 2 Reg. 22. 10. Jer. 36. 12. 15, 16. 3. In our proper Closets, or where we can have our opportunities. See Acts 8. 30. Apoc. 1. 3.  
Read so as we read all, Josh. 8. 34, 35. though it be never so difficult, 'tis given by inspiration, and 'tis profitable. The very 
a Lavat▪ in Josh. 19 p. 64.  Craggs and Rocks have their physical he bs. We are 
b Pascimur apertis exercemur obscuris. Par. ex Aug. Praef. ante Gen. p. 13.  fed by the clear, and tried by the obscure. There's an 
c Pemble Pers. Mon. p. 22  immanent, where's not a transient power to edify. Something is a going when we little think it: If it be but to humble us, that we cannot see the reason of the setting those hard names together; The wisdom of God is there, though man cannot fathom it; Besides, it keeps our hearts in order; and gives us cause of thanks, when we meet with other things that be more facile, in things that be most essential. And read in 
d Parrs Grounds. p. 28, 29  order; young Beginners, may take the New Testament first, (as being the easier,) and the Old after it. The Books be writ in Order, (Luke 1. 3.) Let them be read in Order. Work goes on best, when men take it as 'tis before them. He that reads confusedly, will come to little. He that takes the Bible as it lies, will get most good by it. See Neh. 8. 13, 14. Read every day, Josh. 1. 8. all the days of our lives, 
Parrs Grounds. p. 29  Deut. 17. 19 Psal. 119. 96. Alphonsus' King of Arragon, read the Bible over fourteen times, with some Comments upon it. Read in thine own book; the King was to write him out a Copy of the Law for his own peculiar use, Deut. 17. 18. 
* Parrs Grounds. p. 32  Theodesius the second had writ out the New Testament with his own hand. Men shoot best in their own bows: work best with their own Tools. David did best with his own Scrip, and Sling. The side of the leaf is remembered, when the chapter and verse cannot be thought on. Read with the greatest reverence, for it is the Word of God, See, Neh. 8. 3. 5, 6. with the best understanding, Mat. 24. 15. with sincerest affection; bringing ourselves to the Bible, not the Bible to us. A Veile is upon them, that comes with prejudice, 2 Cor. 3. 14. and read with hearty prayer unto God, that he will open our eyes, Psal. 119. 18. and sanctify our hearts, Psal. 119. 36. and order our steps, Psal. 119. 133. It will be else as a book sealed up to us. See Isa. 29. 11, 12.  
The result of all is this. We must so read, and so hear besides, that there may be both an holy faith, and an holy life too. Nor this alone, not that by its own self: What God hath set together, let not us put asunder. 'Twill but little avail a man to be sound in his opinion, if he be loose in his conversation; without holiness there is no seeing God, Heb. 12. 14. Nor will strictness of Life be much advantageous, where there be rotten principles. He was utterly unclean (in the Law) that had the leprosy in his head: and (under the Gospel) men of corrupt minds, have but a sad character for all their form of godliness. See 2 Tim. 3. 5, 8, 13. 
* Adam. in vit. Bull ingeri. p. 484  Swenck feldius was a man of plausible behaviour; and so was 
* Sie●d: ●, 10  Rotman too, for a while. 'Tis no mean stroke to be given over to strong delusion. 2 The●. 2. 11, 12. Nor was it a light thing, which they received as a recompense of their error, and yet it was but meet too, Rom. 1. 27. See then, that our faith be most holy, Jude 20. and that our lives be according 2 Pet. 3. 12. in all holy 
* Ev {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  conversations and godlinesses: How shall we hold up our faces, before God, before men, in all cases, conditions; and appear without spot in the day of Christ Jesus?  
Give attendance to reading. 'Tis too little thought on, even of some well-minded people. The Bible is the Book of Books; a full storehouse. There be Rules for all sorts of persons, young and old, Tit. 2. 2, 3. rich and poor; in all manner of conditions, prosperous and adverse; in all cases, whatsoever we shall be put upon; The 
* See Ex, 23. 13 See 1 Thes. 5. 22.  exactest Rules too, to keep a man so far from usury, that he shall not be as anusurer, Exod. 22. 25. And those that will be for his greatest glory too, Deut. 4. 6, 7, 8. even in the eyes of common men. Here we shall meet with that that will enlighten our eyes, Psal. 119. 130. Dan. 9 2. humble our hearts, Deut. 17. 20. kill our sins, Psal. 119. 9 enable us against Satan, and all his temptations, 1 John 2. 14. Matth. 4. 4, 7, 10. strengthen our faith, Rom. 10. 8. Though we have much ado to believe what we read sometimes; yet reading will master it. 
* Adam. in vit. Lutheri p. 165  Antonius Musa complained to Luther, he had much ado his own self to believe, what he preached to others; Luther was glad there was any as bad as himself, but the Word helped rhem, and it will help us. Here we shall have that, that will over-awe our hearts, Psal. 119. 161. that will increase our patience and our comfort, Rom. 15. 4. Here we shall have that, that will help in life, Prov. 16. 22. 23. and support in death, Luke 2. 29.  
And read we shall, again and again too. If 1. We be so truly taken up with God: we shall then look upon the Scriptures as upon his 
* Hilders. Ps. 51. p. 455  love-letters, Hos. 8. 12. 2. If we so truly taste the sweet that's there. See 1 Pet. 2. 2, 3. If we taste we shall desire. 3. If we be so much advantaged by the use of the other Ordinances. See Acts 8. 30. when he had been at Jerusalem. So Acts 17. 11. 4. If we be so far above the world, as it doth become us. Martha was cumbered and could not hear, no more than we can read when we be so cluttered; but Mary sat down at Christ's feet, Luke 10. 41, 42. 5. If we be so willing to order our steps, to be so exact in our doings; then we shall see to that word that's a light and a lamp, Psal. 119. 105. See 2 Reg. 22. 16. and 23. 2, 25. 6. If our hearts be so well be sprinkled with the blood of Christ; See Heb. 9 19 and Exod. 24. 7. 7. If we be so humbled under the sense of that body of death we have about us; See how it was with Josiah, 2 Chron. 34. 23, 30. when his heart was touched with the wickedness of the time. He read, and so shall we when we have a sense of the sin that is in us.  
This Man of God, in this short, but sweet and elaborate discourse that follows; hath cleared the way daintily, for poor, plain Christians, to build upon the foundation of the Prophets and Apostles, in those Translations, that God in his great mercy, hath set before them. Here's the price put into 
* Pro. 17. 16  the hand, where's the heart to use it? we can but call on men. 'Tis God must persuade Japhet, to dwell in the Tents of Shem. He was touching a little, and but a little, upon man's imperfections, and upon the working of grace, whilst it is here in this life; and God took him to the place where the souls of the just are made perfect, where grace is completed in glory.  
This brief and pithy piece, hath lain longer upon mine hand than I am well-pleased with. This I can say, 1. It was written in his fast hand; and so it was the longer work ere it could be picked out perfectly; by myself and some others, that best knew his writing. He was like 
* Adam, in vit, Muse●li, p. 374  Bucer in this, he his own self could not read his own hand, sometimes in a month after he had writ it. 2. I have been letted by sickness, much upon myself, and some also in those that be near me; besides some other urgent occasions. 3. Not being cut out for work of this nature, I had the more ado to satisfy myself in this that's let abroad (such as it is) at the last.  
I have been more large by far than I intended: but 'tis for a friend, to whose memory I owe, as much as Philemon did to Paul, more than I can pay. 2. 'Tis for a man of men, the Phoenix of his Age, as 'twas said of 
* Adam. in vit. p. 23●  Beza. 3. Besides, 'tis all that I intend (in this kind) to trouble the world withal. God grant his blessing may attend it. I remain  
Thine in Christ Jesus. VAL. Martial. Elmore, May the 20. 1658.   
A Resolution of certain Cases to clear some doubts concerning my former Writings.  

1. Of the Scriptures.  
IN all buildings the maine is to settle the Foundation. First of all, next to Christ the foundation is laid upon the Prophets and Apostles. So Paul, (are built upon the foundation of 
Eph. 2. 20  the Apostles and Prophets) meaning the foundation which the Apostles and Prophets laid: Laid where? In their doctrine 
Prelect. 17. p. 140 Joh. 5. 39  contained in their Writings: So Doctor John Rainolds the famous. Hence that of Christ, search the Scriptures, for in them ye think to have eternal life. By which place it is put beyond all Queries and Question, that the Scriptures are the foundation of Religion, sith in them is said, Ye think (and ye think well in it) to have eternal life. So again 
Mat. 22. 29  ye err (saith Christ to the Sadd●ces) 
Act. 18. 28  not knowing the Scriptures. And again, Apollo's showed, and convinced the Jews publicly by the Scriptures, that Jesus was Christ: and once more, all 
2 Tim. 3. 16  Scripture is given by inspiration (by the breath of God.) Now by Scripture is meant the Word of God written. Written then, Printed now; (by the way note and grant that written and printed come all to one; written then, printed now) so then by Scriptures we mean the Word of God written.  
Now here the first case is, What ground there is that we should ground ourselves on the Scriptures, sith for a matter of two thousand years the Church was without Scripture, and many went to heaven when there was (before Moses) no Scripture at all, and the Christian Church was best and purest before the New Testament was written at all? This was pleaded in the council of Trent to justle out the Scriptures, and to place Traditions in the place of the Scriptures. All this should not shake and totter the heart of a Christian. Before Moses the Lord did teach by tradition, without Scripture, and the Church did by the providence of God walk by as certain rules then, as now. For this they who 
Tit. of Traditions  will may see Dr. Abbot against Bishop.  
Many Reasons are given why then the written word was not necessary as 'tis now; as that the Church was in families: after it came to be all one Nation over, now over all Nations. As also that the Patriarchs than had a spirit we have not. Anabaptists say they have an infallible spirit, which Wotton calls (a lewd opinion) yet they say this as only for themselves But sure the Patriarchs, and the Church under the Patriarchs, had a certain and infallible rule to walk by, which was to them as the Scriptures are to us Their rule was the Word of God (but not written) ours is the same Word of God (but written) It is enough that the Law hath now tied us to the Word of God written. And for the Apostles time, the Apostles, men immediately inspired being living, and other infallible men (not Apostles) as Mark, Luke, there was no such necessity to have the Word of God written, as there was after. Wherefore they did provide for this ere they died, and committed the Word of God to writing, when there should be no such men to consult with.  
Let us then sit down by the Scriptures, the Word of God written, as the only sure card, and rule to guide us in all matters of faith, and life: For if we leave this once, there is nothing but Sea and air, no place for this poor Dove, this poor soul of ours to rest her foot; without which, when, and where to stay, none can tell.  
That then we may not run from opinion to opinion, from Christ to Christ, from Church to church, till we have run ourselves out of all, our only sure way is to fly to the Scriptures, to the written word of God, as to an anchor, that so we may have hope, if hope, than faith.  
Before we go further we must take it as clear, that by Scriptures, Christ and his Apostles do mean the word of God written. Our enquiry is, What written word? Not the Original Copy, for that was in the Ark, and there only, and not 
1 King. 8. 9 Heb. 9 4  to be seen of everybody, if of anybody, but the high Priest: and I know nothing but those Tables perished with the Temple. Nor can it be, that when he did call upon them to search the Scriptures he did send them to the Ark, which then was not. I doubt not but he meant by the Scriptures, the writings of Moses & the Prophets. Now who can think that Christ and his Apostles did turn over the Church and people of God to the Scriptures written by Moses and the Prophets own hands? those were not then extant, nor when extant to be seen of everybody. What then? when he bade them search the Scriptures, he must needs mean some transcribed Copies, or some Translations For Copies in the Hebrew, I doubt me whether the common people did then understand the Hebrew, and amongst the Bereans, who did search the Scriptures, I think it past question, that there were many ordinary people, and perhaps cobblers or tailors, or such, as Dr J. Rainolds seems to judge.  
If this be granted that those who were commanded to search the Scriptures, and commended for searching the Scriptures, did not, could not search the Original Hebrew, what shall we think then? No other can be imagined but some Translations, which they did understand, Syriack, Chaldee, but chiefly the Greek Translation, which the most, if not all, understood.  
But you will say, the Translators were subject to mistake, and err, or worse, being no Prophets; and if they did understand the Hebrew, yet sith they could not come by the first Original Copy, they must needs have recourse to some transcribed Copies. Whether the Church were to repair to Translations, or to transcribed Copies, all comes to one, sith neither Transcribers nor Translators were Prophets. Very good men let them be, yet men they were, and subject to error. May I speak my Opinion, I think when Christ said search the Scriptures, he meant the scipture translated into Greek, and by Scriptures, the Apostles meant the Greek Translation, which tongue, if not in Christ's time, yet in the Apostles times in a manner all did understand. wherefore when the Apostle saith (is given by inspiration, and is profitable) he means it is profitable to be read, or heard read in the Greek Translation. And the rather am I of this mind, because scholars do know that the New Testament doth cite the places out of the Old Testament according to the Greek Translation, and most an end are very punctual in it. However, whither we look on Translations, or Transcriptions, sith the first Table written by God himself was lost with the Temple, and the Original Greek Copy of the Translation of the Old Testament was, the Learned think, (and I think they think well in it) burned by Julius Coesars' Army, when they fired Alexandria, and the famous Library there.  
The Ephesians were built on the Prophets and Apostles; the Apostles they had with them, but the Prophets were dead and gone; Malachi was the last; the Apostles they might consult with and they had their writings, but for the writings of the Prophets, the Ephesians being Gentiles (I take it for granted) understood not the Hebrew, at least the body of them, but being Grecians, they might and did understand the Greek translation, which I doubt not was purer then, than it is now: yet than being but a translation, and the Original itself but carried up and down in transcribed Copies, it is consented unto by all parties, that the Translators and Transcribers might err, being not Prophets, nor endued with 
Nullos alios libros Canonicos babemus five veteris five Novi Testamentiquam quos Apostoli probaverunt atque Ecclesi●e tradiderunt. Can. l. 2. cap. 7  that infallible spirit in translating, or transcribing, as Moses and the Prophets were in their Original writings.  
The tentation lies on this side, how the Ephesians then, and much more sith there are no Prophets, no Apostles, no nor any infallible spirits in the Church, how can we build on the foundation of the Prophets and Apostles now, sith the Scriptures in their translated Copies are not free from all possible corruptions, in the Copies we have either by transcribers or translators  
Besides, many are unlearned, and cannot read a Letter. For these last, though they cannot read, yet they can hear it read to them. Do not we see many blind men in schools come to great learning by hearing others read Philosophy, and Divinity, and the body of other Arts & Sciences to them? & so it is with the Scriptures, they cannot read them, but they can hear them read & preached by others.  
Dr. Jackson in his first book of his Commentaries on the Creed, and Mr. John Goodwin in a set and large Treatise to justify the authority of the Scriptures, have showed much learning, and taken great pains in this Argument. But like two Elephants, they both swim so deep, that the benefit and comfort of it can reach but to a few, we must fight lower and in a briefer way (lest we weary the Reader and charge the Printer) and set down the brief of the matter in it, so that common people, and men of ordinary brains, (who are most subject to Tentation) may find a way to spell out the right of this, how faith can be had, and the soul built on the foundation of the Prophets and Apostles, sith this foundation was in their Writings, and their Writings are under no other notion to any, but either the Original transcribed or translated.  
Take it either way, it is done by ordinary men, not by Prophets or▪ postles, and so subject to mistake, insomuch that Cajetan was wont to say, That to believe translations of the Scripture was not to believe the Word of God, but the words of men: Yet the Papist is more to seek then the Protestant; for the Papist hath no Translation to compare as we have: most of them allow, no not scholars to correct their translations, as we all do. The Papist doth allow no translation to be read in Churches, no nor in Houses (but under caution) but the Latin; none in the mother-tongue, which all the people understand. And therefore they are to take up their faith on the credit of the Priest, and he many times little wiser than a fool, little better than a son of Belial.  

Hist. of Trent. p. 155.  Cajetan did much rely on the words of Jerome, who said, That to prophesy and write holy Books proceeded from the Holy Ghost, but to translate them into another tongue was a work of human skill. Nay, for the Originals themselves Wotton is bold to Print, That no man can tell what the signification of the Hebrew and Greek Word is, even in the Bible, but by the report of man; And another as learned as he tells us, That we can know further that that is the Hebrew tongue, or Greek tongue, wherein the Old and New Testaments are in the Originals, but by the credit of men, who tell us so.  
In the council of Trent, there were many great wits, and men of great learning too, who did toss this Argument up and down about Translations, and when they had done, left it little better than they found it. Upon these grounds the third of the Popish Articles, (passing under the name of Wrights Articles) in terms is thus. All Protestants who are ignorant of the Greek and Latin Tongues are Infidels: and why? because (forsooth) he relies upon the Ministers, who may and do err. The second Article is, That all learned Protestants are Infidels; so that by his sentence, all Protestants, learned and unlearned are Infidels, because they rely on a private spirit. Thus with him and the rest of that Tribe, all Protestants are damned. All this is to take us off from the Scriptures, and to cast us, and our consciences on the authority of the Church.  
We list not to dispute with them about the Infallibility of that which they call their Church. For I doubt not but that the learned among them do not themselves believe what themselves do write. But our work lies not in that road. We grant what they would have as touching the Church by way of Ministry; but for that which they call the church's Authority, we know not any such authority, the Church as Church, 
2 Cor. 1. ●●  being not a Domination, but a Ministration.  
But that we may not leave any rub in the consciences of the weak, as touching the authority of the Scriptures, as touching the Originals and Translations, we will shut up all in brief.  
For the Originals, though we have not the Primitive Copies written by the finger of God in the Tables, or by Moses and the Prophets in the Hebrew, or by the Apostles, and the rest in the Greek for the New Testament, yet we have Copies in both languages, which Copies vary not from the Primitive writings in any matter which may stumble any. This concerns only the learned, and they know that by consent of all parties, the most learned on all sides amongst Christians do shake hands in this, that God by his providence hath preserved them uncorrupt.  
What if there be variety of readings in some Copies? and some mistakes in writing or Printing? this makes nothing against our doctrine, sith for all this the fountain runs clear, and if the fountain be not clear all translations must needs be muddy.  
Besides, 'tis a saying of a wise Philosopher, That, what some say is like to be false, what many say, may be false; But what all say is more than like to be true. Now Christians of all parties do agree, as touching the Originals that they are kept pure: only some of and among the Papists, passionate men do bite at the Originals; but herein they do but bl●t their own vulgar translation, sith they confess it to be drawn out of the Originals. I confess some men by their picking quarrels with the Originals, as a matter whereof they talk, as though there were no certainty of faith as touching them, have troubled the spirits of some men with a thorny tentation, which my business is to do what I can to remove, which I now endeavour to do as briefly as I can.  
The foundation I first lay is, That we may have a certainty moral of things whereof we have no evidence: which is sufficient to settle us in an acquired faith, free from all fear, and material doubt of the contrary. We believe without making any question of it, that 
Scot. prole. Sent. q. 2. quart.  there is such a place as Rome, though we never saw it, that such a man is our father, such a woman our mother, and we out of conscience do duties to them, albeit we have no evident certainty of it, but by belief that such a Prince is true heir to a Crown, and out of conscience we do perform obedience, and yet we can have 
Howard. p: 37.  no more certainty of this but moral: For who hath or can have an evidence of this, that such an heir is the true begotten of such a King.  
It's agreed on by almost all Divines of all sides, that if one of the Propositions be in the Scripture, and the other be but a moral certainty which leaves no dubitation behind it, the conclusion binds the conscience. As thus, every child is bound in conscience to honour his Parents (this is an act of faith grounded on the Scripture) such or such a man is my father, this is but a moral certainty, yet hence it follows, that in conscience I stand bound, in conscience to honour such a man as my Father. And that he is my Father, all the certainty I can have is but moral, built on the credit of my mother. If these reasonings were not firm, it would destroy all Policy and Order in this life, nor could God's Law to honour father and mother bind the conscience, nor can a man tell that he was baptised in his youth but by such Testimonies as these.  

De conciliis l. 2. 0. 9  Therefore I like that of Bellarmine, who stands upon it, that of such like things a certainty may be had from the testimonies of men, in some sort▪ comparable to natural evidence itself, for that it leaves no scruple or dubitation in our minds: But what of all this? Why it shows that the general consent of (in a manner) all Hebricians and Grecians in the Christian world, consenting that our Originals are by the good hand of God preserved uncorrupt, and pure, is a sufficient persuasion, to breed a moral certainty answerable to natural evidence, excluding all reasonable dubitation to the contrary.  
That the Originals were for the provision and food of the souls of his Church kept pure and uncorrupt by the Prophets and Jews for the old; by the Apostles and Christian Churches for the New Testament, 
Scot l. 1. D. 26. contra istam.  sealed up by St. John the Secretary of Christ, as Scotus calls him. Else the Lord must have been wanting to his Church, which cannot be imagined. And that acquired faith makes way for infused faith to act I have 
Lib. 3. D 34. q. 1. ad questionem.  learned long since out of Scotus.  
Thus the case stands. The Originals are to be received and believed. That the Hebrew and Greek are the true Originals we believe by human testimonies, which leave the mind without perplexity, without all doubting, and so it follows, that by man's testimony the Originals are to be received, and believed by us, so that the heart stands free from any true cause of any doubting at all, which being equivalent to the highest certainty that is, it cannot but lay a foundation to build our faith upon, this certainty being a means by which we come to the other of the Scriptures, being the last ground on which we build our faith; we are not to look for demonstrations in arguments of this nature. It's a foolish thing to expect from a Mathematician to deal by persuasion: his Art lies in evident and ocular demonstration. Now 'tis as absurd to expect demonstration from an Orator or Moralist; his business lies in persuasion. But yet in our point in hand, our persuasions must be grounded on such moral certainty as is to us without question, and without fear of the contrary. It is a piece of wise counsel of Aristotle, That it is 
Eth. l. 1. c. 3  the wisdom of a learned man so far forth to seek after proofs of truth in any matter as the nature of the subject matter will bear. And it is agreed upon, that in all learning, in the highest science of all, the principles are proving, but not proved: For that which is the first cannot be proved by any thing before it; else the first were not the first; as the first mover is never moved And in all inferior Sciences, the first principles of that Science, must be proved in an higher school. Now the first principle in the School of Christ is the Scriptures, which being the first is to prove, not to be proved but in an higher School the school of heaven, by evidences unprovable, and unreprovable evidences taken from the Prover, and Spirit of God. Of which hereafter.   

N 2 Of translations. How Anabaptists overthrow all Translations.  

History of Trent. p. 155.  I No way like that of Cajetan, That to understand the Latin Translation, was not to understand the infallible Word of God, but the word of the translators subject to error. Though he took it from Jerome, that to write holy Books proceeded from the Holy Ghost, but to translate them into another Tongue was a work of human skill. For if an ambassador deliver his mind by an Interpreter, are not the words of the Interpreter the words of the ambassador? Right, say you, if the Interpreter do it truly: So, say I, a Translation, is a translation no further than he doth translate, and interpret truly: for a false translation, 
Verum & cus convertuntur.  as far as it is false, is no translation.  

Can. lib. 2. cap. 14.  I have read in a great Papist, That it is a great error for a man to think, that he can understand, or interpret the holy Scriptures without some peculiar gift of the Holy Ghost. And sith the Lord hath commanded his people to hear and read the word, and the common people cannot read the word, but in some translation of other, that therefore translations are in special a special Ordinance of God, and that therefore God being in his providence very careful, that his Church shall not want sufficient provision for their souls, hath ever, doth, and will ever so assist translators, that for the main they shall not err. I am of mind, that there was never any Christian Church, but the Lord did so hold the hands, and direct the pens of the translators, so that the translations might well be called the Word of God.  
The vulgar Latin (which the Papists out of a vein of opposition do advance too much) is faulty enough, yet it is so sound, that I think many have been led by it to their conversion. Why may I not think that those many who have been converted from Popery in the Church of Rome, and joined themselves to our Church, have been beholding for the most of them (next to God) to their vulgar translation, as Martyr, Zanchius, Luther, Oecolampadius, and a many others?  
The Ephesians were builded in their faith on the Prophets and Apostles: the Apostles were living, but the Prophets were dead, and gone long since, & they could no way build their faith on the Prophets, but on their writings: 
For 600. years after Christ the Church used no translation but the Greek called the seventy sixt. Se●en. l. 8 haeres. 13. Rain. prael. 28. p. 241. Bellar. cont. 1. l. 1 ●. 20. Aug. de Civ. Dei l. 18, c. 43  Now the writings of the Prophets in the Original were in Hebrew; and I take it for granted, that the Ephesians being bred and borne Grecians, did not understand the Hebrew tongue, and that therefore there were translations of the Prophets, which translations were made by such men as were ordinary as ours are, subject I confess to some error, but not such error, but that it did serve to help the Church to faith, for the salvation of their souls.  
In the Apostles time I know that they that did know the Apostles to be Apostles, and that they did preach, they did preach as Apostles, they were to take them at their words. But when they did hear them preach (as the Bereans did not, so I think a 
Paul did not always speak in the Church by Revelation 1 Cor. 14. 5  many else) did not look on them as Apostles, and infallible speakers: And no question there were many pastors, and Teachers then, who, though many had more than a common gift of prophesying, yet had not the infallible spirit of the Apostles. Those Prophets had not the same supreme spirit which the Apostles had (as saith (to me) 
Rain. prael. 34. 299, 300.  the most Learned amongst the Learned) but yet, saith he, they had a more extraordinary spirit, (not to write, nor to translate, but) to interpret Scripture then the ordinary Pastors and Teachers had: but I think that gift of interpreting died with them.  
Now what the Bereans did to Paul, so all stood bound to do to the ordinary Pastors and Teachers, even to examine by the Scriptures, whither those things they taught were right or not: And those who were thus to examine the Sermons of the ordinary Pastors and Teachers, were to do it by the Greek Translation, sith many did not understand the Hebrew; and they that did understand the Hebrew, yet were to do it (no question) by Transcripts made by ordinary men after the Prophets ended with Malachi, which Transcripts of the Hebrew text some quarrel at as done by ordinary gifted men, which were (they say) subject to mistake in transcribing, as well as translators might mistake in translating: In which neither of them must be looked as free from all mistake.  
Wotton saith, & saith truly, that many thousands were converted, 
trial. c. 14 p. 243  and many Churches settled, by the preaching of the several Apostles sent abroad to convert the world amongst the Jews and Gentiles, without the knowledge, and before the penning of the Books of the New Testament; but that they did it without the use and authority of the Old Testament, and the Word of God written there, there is no proof, nor I think can there be any.  
Besides the Apostles carried the Word of God in their bosoms, having that holy Library in their Heads, by immediate and infallible inspiration. I doubt not but the Ephesians were converted by Paul, but yet Paul when he did convert them, did it by the truth of doctrine left behind them by the Prophets; which is clear in that the Apostle makes the Prophets, the Foundation, as well as the Apostles.  
By Prophets, I take it for granted he means the writing Prophets of the Old Testament, not the preaching Prophets of the New. And I take it also to be clear of itself, that the Ephesians living so long after all those Prophets were dead and gone, had their writings only; so than the Ephesians were converted by the truth of doctrine left for them by the Prophets, and preached to them by the Apostles.  
I will also take it for granted till I hear, or read any deny it, that the Ephesians understood not the Hebrew. (In which tongue the Prophets left their doctrine as the Canon of the Church.) And hence it cannot but follow, that (saving what help the Ephesians had from Paul) they were to have recourse to the doctrine of the Prophets (not in Hebrew, which they understood not, but) in some Translation of others, which without dispute must be the Greek translation of the Seventy, there then being no other translations: The Ephesians being also not Jews, but Grecians.  
The resolution 

1. As touching the Originals.  
2. As touching the Translations.    
1. I cannot but confess that it sometimes makes my heart ache, when I seriously consider what is said, That we cannot assure ourselves that the Hebrew in the Old Testament, and the Greek in the New, are the right Hebrew and Greek, any further than our Masters and Tutors, and the General consent of all the Learned in the world do so say, not one dissenting. But yet say these, since the Apostles, there are no men in the world but are subject to deceive, and to be deceived. All infallibility in matters of this nature having long since left the world. Again, too like unto this is that of Master Wotton, who 
Answ. to Art. 3  cantle (saith he) what the signification of the Hebrew and Greek words is even in the Bible, but by the report of men? And to the like purpose is that observation, That the two Tables written immediately by Moses and the Prophets, and the Greek Copies immediately penned by the Apostles, and Apostolical men are all lost, or not to be made use of, except by a very few. And that we have none in Hebrew or Greek, but what are transcribed. Now transcribers are ordinary men, subject to mistake, may fail, having no unerring spirit to hold their hands in writing  
These be terrible blasts, and do little else when they meet with a weak head and heart, but open the door to atheism, and quite to fling off the bridle, which only can hold them and us in the ways of truth and piety: this is to fill the conceits 
I have r●ad how Austin (contra Faustum) calls the Jews Scriniarios Ecclesiae christi; that is the Keeppers of the Rolls of the Church i e. the Scriptures▪ Can. 588.  of men with evil thoughts against the Purity of the Originals: And if the Fountains run not clear, the Translation cannot be clean.  
The best is, this doth concern the learned, who can best get out of such scruples as these, it being made plain to them by the Jews themselves (no friends to Christian Religion) That the Hebrew Text is curiously preserved by them in its integrity. For if the Oracles of God were (as they were, Rom. 3. 2.) committed them, it deeply concerns the Providence of God to look to it, that the Jews should keep the Oracles of God not only safe but pure, not only from 
Rain. Conf.  not being lost, but also from not being corrupted.  
It's out of question that the same God, who committed the Oracles to the Jews, did also take care that they should preserve them safe and sure, uncorrupt and pure.  
It is the use of Saint Paul, much to follow the Greek translation, which doth use to use the 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  Greek word translated Oracles, to mean the Scriptures of Moses and the Prophets. And what if there be 'scapes in some Copies, yet other Copies run clear? But sith this concerns the Learned, whom I much look not after, from the Originals, let us turn to the business of the Translations. As for other matters about the Greek and Hebrew, which it is, and what is the meaning of the words, I pass, as a mere excrement of wit, sith this is cried down by all the learned world, whither Christian or unchristian, and therefore is not like to take to do any hurt unto the souls of any.   

2. As touching Translations.  
IT is granted that translators were not led by such an infallible spirit as the Prophets, and Apostles were. In the council of Trent, after much debating by witty and learned heads, they concluded, That 
Canus Bel.  Translators were not Apostles, but very near unto them. The greatest Papists are of the same mind, only Sixtus Senensis is of opinion, the seventy two translators of the old Testament into Greek were infallible. Some are so quite another way, that they like not any translations 
Difference of Churches c. 11  at all. Smith, the Se-baptist is utterly against reading translations in times of worship. Amongst his Reasons, two are the chiefest. One is, that we must worship God with the best we have: Translations are not the best, but the Originals. Yet I hope they that know not the Originals, Translations are the best they have.  
If this were true, than none can worship God in and by reading of the Scriptures, but such as understand the Originals; nor is that currant in reason or Divinity, that we must serve God with the best. There is good, there is better, there is best of all: So that if one do that which is good, he sins not, though he do not that which is better, if he do that which is better, he sins not, though he do not do that which is best of all. He sins not, who keeps within the circle of that which is good, albeit he do not do that which is better, or that which is best of all.  
Again, a thing may be absolutely better in itself, yet a less good thing in itself may be better in some respects and circumstances. As simply in itself, marriage is simply better than a single life, yet in some respects Paul shows that a single life is better than marriage; 
1 Cor. 7.  and this is Paul's Divinity, Though a man do not that which is better, nor that which is best, yet as long as he doth do that which is good, he sins not.  
His other reason is, That we must worship God with our own gifts, not with another's: As Translations are not our doing, but made by the gifts and pains of others. To this we say, that 'tis true, we must worship God with our own gifts, but it is not true, that in the worship of God with the help, and by the means of that which is another's we do not exercise our own gifts. The main of the worship of God is, That we worship him in and with the Spirit, and truth in the inward parts: and so we must and may do, and do do, when we make use of Translations. When we read translations, we must read them with Faith, and with the Spirit, which are our inward gifts and graces, else our reading is not to profit ourselves withal: and what hindrance the translation is, to the use of Faith and the Spirit, they do not▪ they cannot prove.  
So we are said to sing with the Spirit, and yet we sing with the Spirit the better for that; and to pray with the Spirit, and yet the book is no hindrance to that neither. others' gifts as long as they rather further then hinder the use of our own gifts, can be no blur in the worship of God.  
The same man doth wrangle with the originals too, not denying them, but denying the use of the book in the originals themselves in worship, for that the Prophets and Apostles wrote books, but did never divide their books into Chapters and Verses, till Henry Stephens, but the other day first made the verses of the New Testament, which being man invention, is not, saith he, to be used in the worship of God.  
But whether Stephen Langton Archbishop of Canterbury, did it first for chapters, or Robert, or Henry Stephens for the New Testament did it into verses, is not material, sith we place no Religion in it, and this provision is known to be a great help to men in the worship of God▪ We pass by this as a giddiness of a weak brain in this Sebaptist.  
He grants Translations are of good use, but not in the worship of God: and if of good use elsewhere, why not there? Saint Paul exhorts the Collossians, That the Word of God might dwell 
Col. 3. 16.  in them richly, in all wisdom. They being Grecians, I take it for granted, that the most of them were not skilled in the Hebrew, the New Testament being not written, not any of it, till after Pentecost, not all of it nntill John a matter of sixty years after Christ's death. This to the Colossians could not be meant of the New Testament, but of the Old. So again, the Thessalonians, being Grecians, did not understand the Hebrew, yet they were commanded to prove all things: By what? why by the Scriptures, and this was the Old Testament which, they understanding not (the Hebrew) than it cannot but be meant of the translation.  
This Conclusion I think is clear, sith the Churches of the Gentiles were commanded to read Moses and the Prophets, and read them they could not but in a translation; therefore translations are commanded by God, as an Ordinance and constitution of Heaven it self.  
The same Smith in the same book falls foul on the Greek translation of the seventy, as that it was a grievous sin to translate the Old Testament into Greek, or any language else. His reason is, for that this ought not to have been done till the fullness of time of the calling of the 
* Cartw. Hist. Christi. part. 3 page 85. Was it not lawful for the Jews in captivity to labour the conversion of the Gentiles? Did Daniel sin, when he urged Nabuchadnezzar to break off his sins by repentance? Dan, 4. 27. Tho. Cart. in Prov. 16. 6. holds this was only for this life; But though I am not of Melanctons' mind, that Nabuchadnezzar was converted, yet I see no reason but Daniel might seek for converting and the saving of his soul.  Gentiles: other reasons he hath not worth a fig, nor is this reason much better. It's known that 
* Euseb. de praep. Evangelii. l. 8. c. 1.  Ptolemy King of Egypt had together certain Learned Jews, skilful in the Greek Language, in number seventy two, and by them he caused the Old Testament to be done into Greek about two hundred and ninety years before the Birth of Christ: And this is observed to be a fit time to have it done; for, if it had not been done till after the coming of Christ, either the Jews out of envy would have kept and hid the Hebrew Copies, or corrupted them, or else cast some suspicion, and evil report of evil doings on the translators; All which (it being done at this time) was prevented.  
Now though this were done before the coming of Christ, and so of the time of the full calling of the Gentiles, yet it was not so long before, but that it was a fit preparative against the calling of the Gentiles, (whose language since Alexander's conquest generally was Greek) and sith there then was no printing, no Copies could be scattered abroad but by manuscripts, and writing, which is great labour and cost, and this being such a slow work, there needed that this translation should be done some good space before the calling of the Gentiles, that so a sufficient number of Manuscript-written Copies might be had and scattered abroad among the Gentiles, they all understanding the Greek, and but few or none the Hebrew: that the books being the foundation of the Prophets, might be ready done against the time of the calling of the Gentiles for their 
The Greek translation in the Old Testament doth translate ●ehovah by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, i. e. Lord. Now the New Testament in citing places one of the Old Testament where Jehovah is in the Hebrew, they follow the Old Greek, and use for it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, ●. e Lord, and yet this translation must be called to be (a grievous sin) w● ch the holy Ghost doth so punctually follow, and allow in to gra d● matter as the signal name Jehovah. If the Apostles do, (as hay ●o) justify the ●se of it, do not they with the same breath justify the making of it? So Mat. 1. Luke 3. in the Genealogies the names are according to the Greek, not the Hebrew. Junius exported by D. Rainolds in his second edition of his translation of the Syriack Testament, altered those names, which in the first edition he had set down according to the Hebrew, into those names which are according to the Greek in the 70. translation.  need and use.  

* Vid. Ju●. Parall. p. 11.  The time of this translation being after the Jews had been amongst the Gentiles in captivity, we find that the Gentiles being to creep into the Church, and now and then some to turn Proselytes; and was it not fit that there should be a translation, ready to bid them welcome into the Church? And what if it were a sin to attempt the full calling of the Gentiles, before the full time, yet who can say with any reason that it was a sin to provide a translation (which they understood) against their calling? Nor could this translation be sufficiently provided for number in written Copies, and sufficiently scattered till the time of their calling▪ So that this was not to go about to call them before the time was they were to be called, but rather an excellent Providence to have Copies ready in a language they understood against the full time of their full calling.  
And whereas it is objected, that these Jews who did put it out of the Hebrew into the Greek, were profane men, is more than I know, or then they can prove.  
Again, to make it good, that the act of translating the Scriptures into Greek was no unlawful thing, I need go no further then to the Apostles, who becoming all things to all men to save some, were careful in citing places out of the Old Testament) to tie themselves much to this Greek translation. Insomuch, that though they did never vary from the Hebrew in sense, yet they did chose rather to follow the phrase and words of the Greek, than the Hebrew, to condescend as far as might be to the Gentiles who were acquainted with the Greek translation, but not with the Hebrew original.  
Wherefore it must needs be the froth of a giddy head in this man, to call this act of translation into Greek a grievous sin; sith the Apostles did so much use and reverence it, and chiefly Paul who chiefly the Apostle of the Gentiles.  
We all do or should know, that the Gospel began at Jerusalem, from 
* 
Gre●a leguntur in omnibus f●re gentibus, Latina suis sinibus exiguis sine continentur. Cie O●●t. pro. Archia peet.  
The Greek tongue was of that public use in those days that Jimes, Peter, and Paul writing to the Hebrews, 〈…〉 in Hebrew but in Greek: and Paul in his E●●st e to the Hebrews, citys the places h● quotes out of the Old Testament accordi g o the Greek Sep●uagi●t translation, rather than the Original Hebrew c●n●●.   Jerusalem it went to Judea and Samariah, thence to Syria and Cilicia, from thence to Cyprus, Asia, Greece, Italy, and from these parts to the utmost coasts of the earth according to the commission of Christ. Now in all 
* 
Isa. 2. 3 Acts 1. 8.  
Paul writing to the Romans (wh see n●ot●er tongue was I a●ine) w i●e● in G e●k, following the Greek translation in places cited ou● 〈◊〉 O●d Testament▪ R. m. ●.   those parts the Greek was most in use in most, only in use in some, and of necessity they had recourse to the Greek translation.  
Smith speaks foul of it, as a false, and forged translation. I dispute not what it is now, but what it was then: If it had been such a piece, the Apostle Paul would not have looked after it so much as he did, nor the church have used it so long as it did, is well known to those who know the state of the Church, that the church did generally use this Greek translation, & a Latin one framed out of this, & scarce any other, if any other at all, for six hundred years after Christ.  
I know Sixtus Senensis, and 
Senen. Bib. l. 8. haer. 13. Bell. dc verbo D. i. l. 2. c. 6.  Bellarmine (men of great reading) do write that the seventy Interpreters, though they were not Prophets, who wrote Scripture, yet that they had a line, and light of the spirit, which did direct them, so that in translating they did not er●e at all: which perhaps is too much on the other hand: however it held very pure I am persuaded along time, till the greek tongue began to grow out of use, and then came in a world of translations in Latin, and popular languages.  
I am clear of opinion, that those Anabaptiss, who are against all learning, are against all translations whatsoever: For without the knowledge of the Hebrew and Greek tongues, it is not possible to turn the Old and New Testament into any language whatsoever. Nor without the understanding of those two languages can any understand the Bible in the Originals neither: And on this ground God may be said to bind us to what is impossible, I mean to build on the Scripture, when we can neither have it (by their principles) in any Translation, nor understand it in the Originals.  

trial. p. 112.  Mr. Wotton saith, that the Anabaptists do every one claim a privilege of not erring for himself, (yet not for others) which opinion, he calls a false and lewd opinion. And on the matter, if that they do so hold, I know no great need or use they have of the Scriptures in the Originals or translation.  
Before we come unto the main of the business, we cannot skip over a business of Mr. 
trial. p. 94  Wotton: his words are these. No man ever dreamed that we commonly build our faith upon our English translation. What he would have by the word (commonly) I know not, except his heart did fail his pen, when he wrote this, and by this word (commonly) he had a conceit that he might find by it some shift and starting hole.  
A strange speech it is to me, that English men (of such he speaks) who can understand no language but English, should be said not to build their faith on the English translation. On what then? The Original they know not, other translations they understand not. And if they must not build their faith on the English translation they are left nothing to build their faith on. And what is this, but to leave all unlearned in the Originals without a rule. And if this be not to steal atheism into the hearts of the common people, I know not what is, sith atheism is such a welcome guest to the corrupt heart as it is.  

Counsellor of State.  Which makes me call to mind an Observation of Villeroy, a late wise Secretary of France, That the main different Sects of Religion in the East, and the fierce opposition they made each against each, made the people weary of the Christian Religion, and so Mahomet crept in with his religion, and was too welcome to almost all, who were almost weary of the sundry Heresies and Schisms, which were so brief and rife amongst Christians of the East: And this (saith he) overthrew the Christian Church first, and the Christian Empires and states next, over the East, and let in Mahomet's Koran, and Mahomet's Sword.  
I doubt there is scarce any strange opinion pressing hither, but would be welcome to us: The Christian Religion was never in such danger since my time as it is now, sith men run so many and so contrary ways, that few can now tell which is true. And since so great a Clerk, and so great a Reformer as Wotton, hath left the poor English man no rule to prove his own, or to disprove the contrary: For if the English translation be not to an English man, let Elias come, and tell us what, and which is the rule, and on what an English man may build his faith on, being that there is nothing left him but his English translation.  
So the old Church after Malachi, what was left to the most but the Greek Translation? and after the Apostles were dead and gone, the Christian Churches were tied to the Greek translation of the Old Testament, or else the Old Testament was no rule to them, except to a few, who understood the Hebrew.  
That which all men say, (saith Aristotle) is not to be doubted, but all the learned (I think) agree, that the Church used no translation but the Greek, for a matter of six hundred years after the birth of Christ, for two hundred years before. So that for my part, I look upon it as a position full of danger for men to affirm, That translations are not a rule to ground our faith on, when we understand no other. That (say I) or none: not none, therefore that.  
And now at last, after the clearing of what is past, we come to the main point, to find out what it is that a poor soul who understands not the Originals must rest upon.  
First, I say, that the Lord is not, nor will not be wanting to his Church in things necessary to salvation: And to have a rule to build our faith on, is absolutely necessary to salvation. And that rule for common people must be the Scripture translated, or nothing. And therefore I take it to be a special Ordinance, that the Scriptures should be translated for the use of the Church in several languages.  

Lib. 2. c. 7 p. 37  For the Original Copies, I must subscribe to that of Ganus a Papist, who tells us, That we are not to▪ receive into the holy Canon both for the Old and New Testament, but such books as the Apostles did allow, and deliver over to the Church of Christ. And as the Church of the Jews did preserve the Hebrew Original of the Old Testament safe and sure, so I doubt not but the same hand of the providence of God, hath and doth preserve the Greek Original of the New Testament.  
And for that it is not possible that the Originals should serve the turn of all, or immediately of any, but of such as have the knowledge of those tongues, (who are but a poor few in respect of all the world over) wherefore I take it for granted that the line of God's providence hath, and doth, and will carry the matter, in having translations of several languages so inti●e, as to be a sufficient rule to ground their faith: else God in his providence must needs be wanting in providing necessaries for his Church. Nor do I think that there was, or ever shall be a Church of Christ, or a Church of Christians in the belly of Antichrist, but have had translations sufficient to rest their souls on.  
I doubt not but the vulgar, for all its faults hath sufficient for the saving of some souls Besides among the Papists they have Pagnine allowed by two 
Adrian 6. Clement 7  Popes, which runs as pure as any Translation in the world; and Arias Montanus a translation without exception. Senensis 
Ann. 1290  much commends Jacobus de Voragine a Papist, Archbishop of Genua his translation into the Italian, and Senensis could well tell, having great skill in the Originals.  
To me it is much, that Senensis (so sharp a Papist as he is) should in print, and that since the council of Trent, so highly commend a translation of the Bible into the Italian tongue. And Leo the tenth, Bishop of Rome, did just before Luther's days, print a recommendation of Erasinus translation of the New Testament into Latin. So that I look on it as a special providence of God, that there were translations, and those exact too in the heart of Popery: And if so, than he will not suffer the visible Church to be without a sufficient translation, as a sufficient rule.  
Smith himself the great backbiter of translations, saith, That if the Translation agree with the Original, it may well be said to be the Word of God: and if it do not agree with the Original, it is not the translation of the Original.  
And now we will draw towards the main conclusion, How a simple countryman is to believe our Bible to be the Word. Doctor Jackson, and Master John Goodwin have set down many, and many excellent things, but they fly so high, that they are for Eagles. One may say of their books, as Aristotle said of his books of Philosophy, That they were published, yet not published, seeing not to be understood without his help. Now all the considerations these great Sophies have, and let there be as much more added to them, yet they will not do the work, till they come to the testimony of the spirit: They may and do work, and acquire in us an human faith, which may stand free from actual hesitation, and doubting, but not from possible dubitation, for lay them all together, yet they may deceive, or be deceived.  
Canus disputes strongly against 
L 2. c. 8. Vid. Vellos. ad q. 27. quaefit in Ambrosium dub. ult.  Scotus, Durand, Gabriel, and others, who rested themselves on the authority of the Church by an acquired faith first, before they come to an infused faith: This (saith he) were to sit down by the Authority of man, not of God, and the formal reason of our infused faith would be other than the increated truth of God: whereas the difference of faith gotten by helps may err, but faith infused by God cannot err.  
So that when we have all done, and got all the help we can to rest on the Scriptures, the work is not done▪ till we by the Spirit of God have this sealed by infused faith in our souls that these books (which we have translated) are the very words of God.  

Diff. of Churches c 8. A translation so far forth as it doth truly and fully express any thing of th' Or ginal may be said to be inspired of God▪ and no farther.  Smith himself, that grand backbiter of translations confesseth at last, that if the translations of the Word of God do agree with the Originals, that then they are the Word of God; nor are they the Translations except they do, and as far as they do concord w with the Originals. If an ambassador deliver his mind by an Interpreter, and the Interpreter do relate things right (else he is not an Interpreter) than his words are the speeches of the ambassador.  
Well then, though all human reasons, the consent of all the world, will not help us to that faith in the Word, which will help us to heaven, yet they are a preparation, and such a preparation to this faith infused, that we cannot ordinarily look for faith infused, but by the way of this faith which is gotten by the arguments, reasons, considerations, convictions, and helps wrought by the Argumentations, and considerations proposed by men which do work (as most often it doth) in us an acquired human faith free from actual (though not from possible) mistake and doubting.  
This may be and is, a fair means to bring us to look on the Scripture without any actual question made of it as the Word of God. And then by the use of the Word to attain to a Divine faith, which is infallible by reason of the Divine infallible truth rightly conceived and believed by it. For it is out of question that by the Ministry of men, who are not simply infallible, both we may, and do attain unto that faith in the divine Revelations of the Word, which are or is infallible.  
It's no Paradox to hold, that a thing not infallible, may by way of Ministry lead us to that certainty which is infallible: For my part, I hold universal tradition as far as it looks only on the votes and vices of men to be of all reasons the weakest. For the arguments from the authority of God be the strongest, yet conclusions from the authority of men is an unartificial argument, & the weakest. However, what Arminius saith is true, that this human faith built on such an universal tradition, may be a fit preparation to that other faith which is built on the Authority of God: I am far●e from once thinking, that in universal tradition men do once dream to make the last resolution of their faith into the veracity of any such universal tradition: For our faith must rest on the same that the Apostles and Prophets did rest their faith on But they did resolve their faith only on truth uncreated, and divine, and not on the votes of the Church, or any universal tradition.  

Loc. 1. 2. 8. p. 47.  Canus speaks the truth, when he saith, that the authority of the divine Scriptures is not to be sought from the reason, or authority of men. For the assent 
Arist. 1. post.  to a conclusion cannot be more certain than the assent to the premises, and proofs of that conclusion. Now if our infused faith did rest only or chiefly on the credit of the Church, or universal tradition, than our infused faith could go no higher than an human and created truth: I mean only or chiefly on the voices, or reasons of men, and not on the voice and authority of God.  
But what is this to translations? Much every way. I argue thus: The end of the Church, and people of God is that they should be saved: Now if God set down the end, he will provide the means of their 
Qui dat sinem, dat consequentia ad finem  salvation, and that is faith: and faith is not built on the authority of the Church, or of universal tradition, (all which are the voices of men) but on the Word of God: Now this Word of God cannot concern common people, but only as translated.  
Now, what shall a poor unlearned Christian do, if that he hath nothing to rest his poor soul on? the originals he understands not; if he did, the first Copies are not to be had; and he cannot tell whether the Hebrew and Greek Copies, be the right Hebrew, or the right Greek, or that which is said to be the meaning of the Hebrew, or Greek, but as men tell us who are not Prophets, and may mistake. Besides, the Transcribers were men, and might err: These considerations may let in atheism like a flood: To help all this, we will deliver our mind in some Propositions.  
I. That God (as I showed) did lay up the Hebrew Copies to be kept by the Jews, who were ordered by God to be faithful notaries to keep these Records, and a world of places are cited out of the Old in the New Testament according as they are now in the Hebrew Copies: and the Old Testament hath in it the life and soul of the New Testament. Moses and the Prophets wrote of Christ. The New Testament is but a clear, and infallible counterpart of the Old. It's clear that the Hebrew of the Old Testament stood clear and uncorrupt, without any breaches made in them by transcribers, or otherwise, till the time of the publishing of the New Testament, as appears by the many places cited in the New out of the Old: chiefly where Hebrew words are kept, and repeated, as Hosanna, Golgotha, Eli, Eli, Lamasabachthani, Mat. ●7. suitable unto the places whence they are taken out of the Old, chiefly in Saint Matthews Gospel, who was most punctual in applying and suiting the prophecies of the Old Testament of all the holy penmen of the New Testament.  
And it is easy to be proved that Matthew wrote after that was done, which Luke wrote in 
In his eight book of the Creed. p. 322.  the Acts of the Apostles. Doctor Jackson saith a long time after Peter made that Sermon, Act. 1. Saint Matthew adds, and saith (saith he) it was called the field of blood unto this day Which argueth, that he wrote his Gospel a long time after St. Peter made his Comment upon the Psalmist, Acts 1. 15, 16, 17.  
Well then, as God committed the Hebrew Text of the Old Testament to the Jews, and did and do●h move their hearts to keep it untainted to this day: So I dare lay it on the same God, that he in his providence is so with the Church of the Gentiles, that they have and do preserve the Greek Text uncorrupt, and clear: As for some 'scapes by Transcribers, that comes to no more, then to censure a book to be corrupt, because of some 'scapes in the printing, and 'tis certain, that what mistake is in one print, is correctin another.  
A second Proposition is, That God never did suffer his Church to be without a sufficient Rule, and there can be no rule but translations to the Vulgar: Therefore I make no question, but the sweet providence of God hath held the hearts, and hands, and pens of translators, so in all true Churches in all times, that the virnacular, and popular translation into mother tongues, have been made pure, without any considerable tincture of error to endanger the souls of his Church.  
For what if Interpreters and Translators were not Prophets, yet God hath and doth use so to guide them, that they have been, are, and shall be preserved from so erring in translating the Scriptures, that the souls of his people may have that which will feed them to eternal life, that they shall have sufficient for their instruction, and consolation here, and salvation hereafter? This is the opinion of Bellarmine himself, albeit he appropriates it to their vulgar Translation, yet I think the eye of providence provides for all vulgar, and vernacular translations in their mother tongue for all true Churches in the world.  

3. Propos.  Translations are sufficient with all their mistakes to save the Church. I will deliver this in the 
Spiritual arm●y. 263, 264  words of Master Baine. Faith cometh by hearing of the word from a particular Minister, who by confession of all is subject to error; As God hath not immediately and infallibly assisted Ministers, that they cannot err at all, so we know that he is in some measure with them, that they cannot altogether err. A Translation that erreth cannot beget faith, so far forth as it erreth, The word Translated, though subject to error, is God's Word, and begetteth, and increaseth faith, not so far forth, as man through frailty erreth, but as he is assisted through speaking, and translating to write the truth. So he, This gives full satisfaction to me, and I hope it will to others.  

4. Propos.  The main Conclusion, for a ground of all, is the evidence and seal of the Spirit of God, which persuadeth us of the saving truth in the Translation, and by way of Ministry to come to saving faith by the preaching of the Word by our several Ministers Papists cry up the inerrable and infallible authority of the Church, and yet they themselves deny not but their particular preachers (whom they hear) are as subject to err as any of ours are: I know no 
In the Church it is rather {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} than it. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  authority the Church hath, whatever the Church doth is but Ministerial. The Papists and we agree in this, That Translations, Originals, Reading, Preaching, is of no saving effect without the Revelation and Testimony of the Spirit: Canus (I rather 
Rain. conf. p. 424  choose to mention him the oftener, because Dr. John Rainolds saith, that he was of better mind, and sounder judgement then Popish Doctors are 
Loc. 1. 2. ●. 24, p. 109  the most of them:) It is a great error (saith he) in them who think they can either understand, or interpret the Scripture without the peculiar gift of the holy Ghost: And again, 
c. 8.  The last resolution of our faith must be in the inner efficiency of God moving to believe. We believe not for that John or any man else saith it, but because God hath revealed it. Now that God hath revealed his mind, we do immediately believe it by special instinct. And again, The formal reason of our assent is the light of God, which God doth infuse into us; and for this he citys Aquinas, Lect. 2. ad Rom. 10.  
And as the understanding in us discerns of natural things, and the taste in matters of sense, so when the mind of a man is enlightened by the Spirit; we are enabled to discern doctrines necessary to salvation from errors which are not of God. This his resolution is often up and down in his book.  

De great. l. 6. c. 2.  Bellarmine is for the same conclusion. A man cannot (saith he) without the special illustration of 
De bapt.. l. 1 c. ●1. & tertio.  God believe the mysteries of faith. And again, Faith cannot arise in the heart, but by divine revelation, which is either immediately from God alone, or by the instrument of the Word read or preached.  
I think it hath truth in it, 
Loc. l. 2: c. 8 p. 48.  which Canus observes, That Peter had heard the Testimony of John Baptist, when with open voice he proclaimed Christ to be the Son of God, John 1. 84. and had moreover with his own eyes seen many miracles of Christ, yet after all these, Christ doth ascribe Peter's 
Mat. 16. 17  confession of his saith to none of of these, but only to divine revelation.  
So than Protestants and Papists, we and they concur in this, That at last we must sit down by the evidence and sealing testimony of the Spirit; but with this difference: They say, The Spirit gives light and evidence to the authority of the Church; we say, To the Sovereignty of the Scriptures. 
1 Cor. 2.  Nothing can be seen without some light or other: Things of Reason cannot be conceived without the light of reason, nor things of the Spirit without the light of Faith, and of the Spirit.  
Though Wotton hath cast an unhappy stone or two at translations, yet when he comes to answer Fisher, who said, That the Spirit of God teacheth, and persuadeth men to believe the Church, Are you (saith Wotton) 
trial. p. 72  they who mock at private spirits, and yet are glad to fly that help? Is it not as likely the Spirit should teach men which is the Scripture, as which is the Church, and assure them of a translation, as of this or that man's Ordination and Priesthood? So he, thus at last, he is for the divine authority of translations.  
But is not this to fall upon private revelations? No such matter: for we call not in for the Testimony of revealing of the Spirit to teach us any thing but what is revealed in the word; that were to bring in private revelations: But because none doth, or can know the secrets of God, but the Spirit of God, therefore 
1 Cor. 2. 10  we say, that we are made to see the evidence of truth first revealed in the Word, and then by that light, which the Spirit kindleth in our hearts, both the Scripture to be the Word of God, and the mind of the Sripture is not only revealed, but confirmed to us by the Testimony of the Spirit in us and to us.  
So here is no use of the Spirit to reveal new lights, but to show us the evidence of these truths which are in the Word. A private spirit is to lead us from, this is to lead us to the Word. And all this is done by illightning our understandings, and sanctifying our wills to discern and to approve the evidence of truth, which is in the Scripture and no other.  
They say, their Church cannot err in matters of Faith. And why forsooth? Because it is infallibly guided by the strait line of the spirit. We say, The true Church cannot so err in matters of faith or life, as to fall away from Christ, and so to fall into damnation. And why? Because (besides other helps) the true Church is guided by the certain and infallible direction of the spirit, the vicar general 
Joh. 16. 23.  to our Lord Jesus. Why then may not we twit them, rather than they do us with the private spirit?  
Aquinas, the first through-Papist 
Part. 1 9 1 a. 8. ad 2.  that ever was, (It is Dr. John Rainolds censure of him) shall speak last for this point▪ All holy learning is proved out of the Scriptures only, necessarily; out of all other authors only, probably: For our faith doth rest on the revelation made to the Apostles and Prophets who wrote the Canonical Books, and not on any other revelation, if any be made to other Doctors. So he, and he was preferred by Innocent the Pope before all Writers next to the Scriptures, & well might the Pope so do (saith the same Dr. Rainolds) for that he deserved better of the Papacy than all the Fathers.  
These things are so plain, that to argue more were to weaken 
Perspicuitas argumentatione elevatur. Cic.  them. As I have read it to be the observation of Tully, That things perspicuous and clear are much obscured by much arguing: I hope the Papists for shame will give over fooling against us, that we run after private Spirits and revelations, since Aquinas the flower of the Papists speaks out as much as we do, as touching the sealing of the Spirit.   

The Application of all.  
I have made a long and tedious discourse about the Originals and Translations, because I find by my self, that things let fall in Print by learned men and great reformers as touching the Originals, that none can say this is the Hebrew, that the Greek, but because Linguists and learned men say so, and they may err: Nor that this is the English of the Hebrew, or of the Greek which we say is, but men subject to trip, do so say, That the Originals transcribed into many Copies might err, and mistake: and for the translations, that there be flaws in them too, since the transcribers, and translators were no Prophets, but men, though not willing perhaps, yet subject to speak and write besides the matter: that translations are not the Word of God, nor our rule.  
These and such things as these, I doubt not do stagger the thoughts of weak, & of strong Christians too, and drive a many towards atheism: And now saith a sick soul, What shall a poor feeble-hearted Christian do?  
My counsel is, that when he is come to be certain without actual doubting by reasons, arguments, consent of times, & of the Church, that our Bible is the Word of God, that he would in all humility and sincerity apply himself to read it, to hear it read, to hear it preached; and he may promise to himself that by the use of the word the Spirit of God will infuse & inspire divine & saving faith into his soul, and free him not only from all actual, but possible doubting, that the Bible translated is the word of God. And if the translation, than the Originals: For what ever is the instrument to convert the soul; must needs be the pure word of God.  
Some are firm that God never works a miracle, but to confirm truth: This is past question, that the Spirit of God doth never work this miracle to convert the soul, but by God's word: So say, Now I know that it is the pure word of God, for that it is a means to convert my soul: so Psal. 19 7: The Law of the 
Psal. 19 7.  Lord is perfect, converting the soul; By this than I know that it is without dispute the perfect Law of the Lord, because it doth not only evince and convince me, but convert my soul: St: Austin saith, that he was converted by reading the last verse of the thirteenth to the Romans, and that did prove to Austin that it was the perfect Law and word of God: It is storied, that Cyprian was converted by reading the Prophet Ionas: And Junius in his life written by himself, 
Niceph. l. 5 ●. 27  saith that he was converted by reading the first Chapter of the Gospel of John: For Austin & Cyprian, I think neither of them had 
Austin was converted by reading the translation his skill was little or none in the Creel; and Cyprian by reading Ionas in the translation he having no skill in the Hebr.  much skill in the Originals, no, nor Junius neither at that time: wherefore it is plain enough that they were converted by reading translations.  
When then a man doth find that by reading or hearing translations read or preached upon, it hath pleased God to warm thy heart, to turn and change thy poor soul, to convert thee into a new creature, go thy ways, doubt nothing its an argument past answer, that the Bible even as translated is the Word of God. Go on, look on it as God's word, read on still, be diligent to hear it, with the best ears thou hast, and thou shalt find it more and more to convert and sanctify thee, and so by consequence to assure thee by an undoubtful, and divine faith inspired and infused into thy poor soul by the Spirit of God, that this book, & no other, is the very Word of God.  
By this you see, where, and how the poor crazy soul may find rest, and it is to rest on the translated Word of God, waiting therein on the line of the sweet providence, who by the use of the word will breathe into his soul divine faith infused by the sure influence of the Spirit of God, which spirit brings a light with it by which we know that, & what we know, this is done by a divine faith, not by human conjecture, being wrought in us by a special providence of God persuading and drawing us to acknowledge the contents therein to be of Divine authority.  
Nor is this (as I said) to make our private spirit the rule of our faith, but we lay all at the foot of the divine providence to put light into our minds, and then to work in us a firm assent to the Word of God, that it is indeed and truth the very Word of God. And none of this is done otherwise then by the Word of God itself, and the spirit joining with the Word.  
In a word, nothing can work saving grace in any man to the conversion of his soul, but the very Word of God: But this the word translated hath wrought in me, therefore I know by this, that the Scripture translated is the word 
psalm 19  of God, sith nothing but God's word can turn and convert the soul.  
Make the most of that which some call universal tradition▪ it can bring us no farther than an human belief, little better is it then that which the Papists call the authority of the Church.  
The Ministry of the Church we grant needful, and useful, but for the authority of the Church, we acknowledge none. Thus the Jews are for their rabbins, and their universal tradition. So did the Saracens; like as the Gentiles did, build on the universal tradition.  
But after this tedious discourse, the thing which we Christians are to rest our faith on, which is common to all, even to the meanest, is that internal light infused into us all by the Spirit of God, whereby we most firmly, and most certainly are moved to believe that the bible, and all the Bible, and nothing but the Bible, is our most certain rule which cannot err; but that the universal Tradition of Jews, Saracens, Papists, hath been, is, and will be subject to errors more or less.  
The end and use of all, is to call upon all Christians, chiefly when they are in some doubting vein, to turn away from all authority of Churches, of men, of universal 
1 Pet: 2. 2  Tradition, and to look up to the providence who hath provided sincere food and physic for our poor souls, which Christians have found, do, and shall find, to be the Bible translated into several Languages, for the use of those, who cannot skill in the Originals. And I think no man dares deny, but a Minister who hath himself little skill in the Originals, may by expounding and propounding the Translations convert the souls of such Christians as are the hearers of such Preachers.   

C. 2. How it is said, he that is borne of God cannot sin, 1 John 3. 9  
HOnest Melancthon speaks against some in his country in his days called Swenkfeldians, who held themselves after new birth to be just and perfect. I have, not long since seen a little English printed book, cast into sundry propositions, one whereof, and as I remember the first is, that after they are renewed once, they are as perfect as Jesus Christ was, and as Adam was in Paradise; which was the tenet of the Familists of old, that being once endued with the Divine nature in their conversion, that then they are Goddified.  
The report is that those sprung up amongst us, commonly called Quakers, are of the same fancy, and that they press this place of John, that being once borne of God, they do not commit sin, for God's seed remaineth in them, and that they cannot commit sin, because they are borne of God.  
Their senseless sense cannot 
1 John 1: 8, 9, 10.  be the meaning of that place. For the same Apostle in the same Epistle saith, that, if we say that we have no sin, we make him a liar. And is not 
Concil. Milevit. can. 6.  this a sin, and a very great one too, to make God a liar? John saith not, if (you) but if (we), comprehending himself too: and I hope it cannot be thought but John, a chief Apostle, was born of God.  
Besides it is not only said, That he who is borne of God doth not sin, but (cannot) sin. And all over the Bible in the stories of the best of men who were borne of God, we see that they could sin, and did sin, and those sins which were very great too.  
This then is not the sense of the place, that there was, is, or ever shall be any mere man borne so of God as not to sin, or to be in and under such a condition, as to say truly of him, that he (cannot) sin.  
Now for that which these write, that when once made partakers of the Divine nature, they are as perfect as Adam in Paradise, This is but their own fancy, it is no such matter: But say it were so, and not only so, but as perfect as the Angels in heaven, yet from that it follows not, that it could, or can be said of them simply, that they cannot sin: For Adam did, and therefore could sin: he had indeed a Tempter without, but no concupiscence to tempt him within. Nay, more than that, the lapsed Angels before their fall had nothing from within, nothing from without to tempt them. Within nothing but purity and holiness, no sin, no shadow of sin: Nothing from without to tempt them; nothing within but holiness, nothing without but holiness, without spot, or wrinkle, yet than those very Angels were sin-able, for they did fall, and therefore could sin.  
The truth is, None but God jam absolutely free from all possibility of sinning: God only 
Apoc. 15. 4  in this sense is holy, he not only doth not lie, but he cannot lie: Adam in Paradise was made upright, the Angels in Heaven were made more pure than Adam, both Adam and the Angels had the advantage of the places to be kept from sin, but being creatures created with free will, those Angels in heaven, and Adam in Paradise (that heaven upon earth) might and did sin; and so might all the rest of the Angels too, had they not been supported by grace for those were 
a 1 Tim. 5. 21  elected, and 
b Rom. 11. 5  Election is of grace. And should the elect Angels sin but once the least sin that is, they could not be saved, as it fell out with those Angels which did sin: For 
c Heb. 2. 14  Christ took not the nature of Angels, but the seed of Abraham; therefore they cannot sin, because they cannot be restored by a mediator. The Angels are holy, Daniel 4. 13. and so must be saved, which could not be, if they could and should sin, Matthew 21. 30, 31. 
Mat. 18. 10  again, those ministering spirits do always see the face of God, which were not true, if they should sin: For no sooner did those non-Elect angel's sin, but they presently left their habitation, Jude 6. and were cast down into Tartar, that is Hell, 2 Pet. 2, 4.  
Indeed when men are once in Heaven they are safe from sin, there is no place for tears, therefore not for sin, Revel. 21. 4. Now Luke 20. There is no more promised to the blessed men after the resurrection, then to the Angels, that then they shall be equal, not superior to the Angels: therefore nor men, nor angel's Elect can or shall sin in Heaven, which the other Angels did once in Heaven, for that they were not Elect, nor confirmed in and by grace.  
Thus than you see that it could not be said of the unelect Angels once in heaven, nor of any sort of men till they come to heaven that they nor do, nor can sin. For my part, I think, that those who say they do not, they cannot sin, though they say so, yet I think they themselves do not think so. I remember a golden saying of Austin: He saith, he who thinks 
De Civit. Dei. l. 14. c. 8  he can live without sin, doth not avoid sin, but rather excludes all pardon. So that this is not the sense of the words, That ever any man was, is, or shall be in the world, who either cannot or doth not sin.  

Of Idol. p. 15  Doctor Hammond following many Learned men saith this (cannot sin) is meant that upon that head and score he cannot sin, to signify that their being borne of God can be no patent, 
Aug. hom. 4 in epist. Joan de bap. parvul. c. 8. contra Parmenianum. c. 7. l. de prof. Justitia sufius  or security for their sinning. The same saith Austin, to wit, That the borne of God sin not, as, or upon this, that they are borne of God. For this is alleged that of the same Saint John 1 Epist. 3. 6. Whosoevor sinneth hath not seen him, neither known him, meaning, that the seeing and knowing him doth not let in sin, but rather this is against sin. So Paul, I do that I would not, I do not do what I would: there is no question, but there is some ignorance, some not knowing of him when any sin is sinned.  
Master Anthony Burges speech I think is in the right. All sins saith he are called, because all sinners are ignorant of something they should know, there being no sin which doth not proceed from some error in the practical judgement: For although a man sin wilfully and advisedly, so that there is no other cause of the malice, but the malice itself, as Austin speaks of some of his sins; yet even then there is an error in 
burgess against the Antinom. p. 237  that man's conscience. Thus he, and to this I subscribe. So that it is not faith, nor knowledge which dwelleth in us, is the cause why we sin, but as Paul speaks of himself, it is sin which dwelleth in us: Not I (as I) but sin that dwelleth in me. So than a man borne of God, when he treads beside the line, he may say, it is not I, but sin that dwells in me: so in this sense, it is a truth, that he that is borne of God, as born of God doth not sin, nor cannot sin.  
This is pious, and truth, but under correction I do not think it to be the square meaning of this text. What then? some think it to be this. He that is borne of God, sinneth not, that is, sinneth not as the devil did, who we▪ se 8. of this chapter, sinneth (not sinned) but sinneth from the beginning. And this is like to be the mind of this text, for that it is said in the same verse before, He that committeth sin is of the devil. That I think is too short which some say, that the proper sense of this Text is, he that is born of God sinneth not, that sin of blasphemy against the Holy Ghost.  
In a word then, the full meaning is, that he that is borne of God doth not commit sin, that is, he doth not make it his practice, his occupation, his work; he doth it, when he doth it besides his mind, and when he doth it, he 
Luke 15  is besides himself in that particular, as the Prodigal was. It is long of some fits in his disease, when he doth it not only as his act, but as his work, who give 
Rom. 6. 16  themselves over to be sold, and servants to sin. So Paul, so Christ, Matth. 7: 23: Depart from me all ye that work iniquity: Therefore Saint John speaks of such who are not regenerate, whose desire is to sin, and are afire to commit it: For otherwise all the regenerate do sin: so this our Apostle, If we say we say we have no sin we seduce ourselves.  
Nor do they sin only of infirmity, but sometimes they fall into greater sins, even into some of the greatest sins, but this is not 
1 Joh. 5. 16  unto death as our Apostle saith. So that such as are born of God sin they may, sin they do, and sometimes great sins, but to go on in a course of finning to the death, this they do not, that they cannot do, because they are born of God.  
The only show of exception that can be taken, is, that Adam who is called (they say) Luke 3. ult. the son of God did sin, and might, as the state stood with him, unto death: And the Angels called the sons of God, Job 2. 1. did a many of them sin unto death.  
But we read not that these were said to be borne of God, or that they had this seed remaining in them. They were called the sons of God in respect of that that holiness wherein they were created; but the regenerate that are (said to be borne of God) are so said, not only in respect of the image of God, but of Christ, and the grace of regeneration, which is rooted in Christ, which as it cannot die in Christ the root, so it cannot wither away in Christians the branches. The sap, which is still alive and fresh in Christ, is by the Spirit of Christ kept so alive in them, that albeit it do not keep them from sinning, yet it doth so preserve them, that they cannot sin unto death; they are so the members of Christ, that he will not suffer any of his true members to sin all their spiritual life away.   

Quest. N. 2. How can a regenerate man sin, since grace is predominant, and the infused Theological habits of faith, hope, and charity are stronger than their sins?  
Answ. 'Tis true, they are so, and should always show themselves to be so. And Divines make this difference between moral virtues acquired, and spiritual habits and graces: that for habits moral, we may use them as we will, that they are under the free Power of our wills; but for habits and graces infused into our wills (the seat of them) our wills are rather under them and their power.  
Then thus (under the power and determination of God) that there is a force in them to rule, and overrule all. In this, the string is in the hand of God, and therefore it is said in the Word of God, that he it is, that doth make us walk in his ways, and keep his laws. Had we a fullness of created graces as the Angels had, yet if God stand by, and leave us to them and ourselves, and do not uphold us we may fall for all them; though there be nothing from without, or from within to push us down, the mutability only of our own free will might do it in us, as it did in the lapsed Angels. But those habits or divine qualities being lost in Adam (in whom we all sinned) such as are regenerated and born again have supernatural graces of redemption, which albeit they be not so full, yet are more firm than those of creation were. Those of God as Creator were lost, those of God in Christ our Redeemer can never be so lost, but as the same St. John saith, There is a seed remaining in them, which doth so keep spiritual force up in them, that they cannot sin unto death.  
Quest. But how then is the spirit stronger than the flesh, and the infused habit of grace may be said to have a ruling hand over our will?  
Answ. It hath such a rule many ways, but in this one thing the power of the Spirit appears above the power of the flesh, for that the Spirit doth ever bring us first or last, one way or other to repent of the works of the flesh, but the flesh is never able to make us sorry for, and repent of the fruits, and acts of the Spirit. No man is sorry for his virtues, all good men are for their vices.  
FINIS.   

BOOKS lately Printed for John Bartlet, and to be sold at the Gill-Cup, on the south side of Paul's over against the Drapers.  

A Volume of Dr. Tho. tailors in Fol.  
Dr. Harris works in fol.  
A supplement to the former Edition in 4.  
His threefold state of man. 12.  
Sibs' excellency of the Gospel. 12.  
Christ's Exaltation in 12.  
The establishment in 40.  
Gross's fiery pillar of heavenly truth. 12.  
Capel on Tentations in four parts, besides this remains.  
Child's Trade by Tho. Wilson.  
Countrey-mans Catechism, by Ro. Ram.  
Walker on the Covenant.  
Dr. Taylor of Contentment, improvement of time, and the holy War.  
Walker on the Creation and Providence.  
— On the Subbath.  
Dr. Gouge on John.  
Light to grammar.