Theologia Theologiae, THE TRUE TREASURE; OR A Treasury of holy Truths, touching GOD'S WORD, and GOD the WORD.  
Digged up, and drawn out of that Incomparable Mine of unsearchable Mystery, HEB. 1.1, 2, 3.  
Wherein the Divinity of the holy Scriptures is asserted, and applied.  
By JOHN TRAPPE, M. A. Pastor and Preacher of GOD'S WORD, at Weston upon Avon in Glouceste-shire.  Tertullian, Sitanti vitreum, quanti verum ma●garitum? 
LONDON, Printed by R.B. for George Badger, in S. Dunstane's Churchyard, at his shop turning up to Clifford's Inn. 1641.   

TO THE Right Honourable, my singular good Lord and Patron, LIONEL, Earl of Middlesex, all the blessings both of Heaven and of Earth.  
RIGHT HONOURABLE,  
MY first adventure into the World, I presumed to present, some three years since, to your most Noble and Virtuous Consort, for a Consolatory. This next, being my first fruits, at Your Lordship's Weston, I knew not to whom more fitly to address, than to your Honourable self; who may lay as good claim to the Man, as to the Manor. The One yields You an annual increase, a goodly income. And the Other hates to be held either barren, or not busy in the Lord's Vineyard; whether You have so freely and fairly sent ●im, and set him a-work. King Solomon had a Vineyard at Baal-hamon; He let it out to keepers: Every of them, for the fruits thereof, was to bring a thousand silverlings. Solomon had his thousand, and those that kept the fruit thereof two hundred, Cant. 8.11, 12. I spare to expound, or apply so plain a Text to your Lordship, who can soon see (without my showing) Your Noble-selfe in Solomon, and unworthy Me Your meanest keeper. To come in with Your thousand, and yet reserve to myself two hundred, I cannot. But if your Lordship be (as I doubt not) of David's mind. 
Psal. 119.72.  The Law of thy mouth is better to me than thousands of gold and silver; my rent is ready; and I here tender it in a Treatise of God's Word, and God the Word. All my fear is, lest the Divinity of the Scriptures (herein asserted and applied) should sustain some detriment from the utter insufficiency of him that handleth it. But what mean I, or what need I to fear? 
Psal. 52.1.  The goodness of God endureth yet still. He once accepted a handful of meal for a Sacrifice, and a gripe of goates-haire for an Oblation. And for men, 
Si desint vires tamen est laudanda voluntas, Hac ego contentos auguror esse deos.  The wise Jeweller cares not though the Ring be not so bright, so the Diamond, that is set therein, have a right sparkle. As for the Many, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plutarch.  and especially the Malevolent, they know my mind already, in a former advertisement. If that satisfy not, I have no more to say to them: 
Nihil ad nos attiner, quid homunculi sentiant. Lact. Mark 14.31. Satis est Equitem mihi plaudere, Hor.  but have learned from our Saviour's parley with Peter, not (childishly) to strive for the last word. May I but enjoy your Lordship's approbation, and encouragement, I shall, of such, crave no favour, seek no farther, say no more, than shut up with that Apostolic perclose, The grace of our Lord jesus Christ be with your spirit. Amen.  
Stratford upon Avon, this 25 of January, 1641. Your Lordships in all due observance most humbly devoted, JOHN TRAPPE.   

The Contents of the following Treatise.  

CHAP. 1. The Text analysed and opened, p. 2  
CHAP. 2. That the Scriptuurs are of God proved by testimonies Humane and Divine, and these both Outward and Inward. p. 10  
CHAP. 3. The manifold Uses, and Praises of the Scriptures, p. 40 

SEC. 1. Of the Antiquity and Authority of the Scripture. p. 41  
SEC. 2. Of the Dignity and Excellency of the Scriptures. p. 63  
SEC. 3. Of the Power and Purity of the Scriptures. p. 85  
SEC. 4. Of the Perfection and Sufficiency of the Scriptures. p. 99  
SEC. 5. Of the Verity and Integrity of the Scriptures. p. 122  
SEC. 6. Of the perennity and perpetuity of the Scriptures. p. 139    
CHAP. 4. Condemneth those that offer abuse or violence to the holy Scriptures. p. 146 

SEC. 1. Against those that seek to debase and vilify the Scriptures. p. 146  
SEC. 2. Against those that allege Scripture for maintenance of Errors. p. 158  
SEC. 3. Against those that allege Scripture for countenancing of Enormities. p. 167  
SEC. 4. Against those that carp at the homeliness of the stile. p. 170  
SEC. 5. Against those that cavil at the harshness of the matter. p. 179  
SEC. 6. Against those that jest at the Scripture, or out of it. p. 182  
SEC. 7. Against those that abuse the Scripture to spells and Charms. p. 192    
CHAP. 5. 

A sharp Reprehension of the Ignorant. SEC. 1. p. 198  
A sharp Reprehension of the Incredulous. SEC. 2. p. 206  
A sharp Reprehension of the Disobedient. SEC. 3. p. 210    
CHAP 6. 

An Exhortation to Ministers to open and apply the Scriptures with all Assiduity & earnestness. SE. 1. p. 214  
An Exhortation to Ministers to open and apply the Scriptures with all Fidelity and boldness. SE. 2. p. 225  
An Exhortation to Ministers to open and apply the Scriptures with all Integrity & holiness. SE. 3. p. 244    
CHAP. 7. 

An Exhortation to all sorts to be thankful for the Scriptures: and 1. to God that gave them, SEC. 1. p. 257  
An Exhortation to all sorts to be thankful for the Scriptures: and 2. to the Jews that kept them. SEC. 2. p. 287    
CHAP. 8. An Exhortation to read the holy Scripture. p. 300 

SEC. 1. Motives to the reading of the Scriptures. p. 301  
SEC. 2. Rules: Read though you yet understand not. p. 312  
SEC. 3. Meditate on that you have read. p. 315  
SEC. 4. Pray for understanding; yea, pray with tears. p. 319  
SEC. 5. Confer, propound doubts, and seek satisfaction. p. 325  
SEC. 6. Attend upon the Word preached. p. 328    
CHAP. 9 An Exhortation to rest and rely upon the Scriptures for direction of life. p. 340  
CHAP. 10. An Exhortation to rest and rely upon the Scriptures for consolation both in life and in death. p. 356    

Erratis v●n●am poscenti● reddere sas est  
PAG. 2 l. 25. for, to a threefold, r. under a fourfold, p. 7 l. 7. it is worthily agitated, r. unworthily exagitated, p. 56 l. 4 dese verse p. 80 l. 2 jacob r. Isaac, p. 94 l. 6. ●. note, p. 178 l. 6 ●. holy, p. 194 l. 26 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 220 l. 7 r teach, p. 2● p l. 5 r. enclosure. p 274 l. 1● r. swe●●e p. 283 l. 25 r. ●enoti. p. 286. l. 19 r. wherefore forasmuch, p. 330 l. 25 r. bark p. 358. l. 2● r. bethought, p. 304 l. 23 r. Not, not, not p. 5●4 l. 24 r. Notes. p. 368. l. 22 for her, r. his.   

THE True TREASURE: OR, A Treasury of holy Truths, Touching God's Word, and God the Word.  
Digged up, and drawn out of that Incomparable Mine of unsearchable Mystery,  HEBREWS 1.1. God, who at sundry times, and in divers manners, spoke in time passed unto the Fathers by the Prophets. HEBREWS 1.2. Hath in these last days spoken unto us by his Son; whom he hath appointed heir of all things, by whom also he made the worlds. HEBREWS 1.3. Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power; when he had by himself purged our sins, sat down on the right hand of the Majesty on high. 

CHAP. I.  
THE blessed Author of this excellent Epistle (whether Paul, or Apollo, or Cephas, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I strive not) mainly seeks to set up Christ the Lord, in his threefold office; as shadowed out of old in the types of the Law, and exhibited now o'late, in these days of the Gospel. It seemed a hard saying to the Hebrews, 
Durus est hic sern●, joh. 6.  that the Gospel should have the better hand of the Law, jesus of Moses. He therefore makes it his first work to set a difference, and to prove a precellency of the New above the Old Testament: which albeit they concur in the Author of both, God; yet come they to a threefold difference: whether we look upon 1. the Preachers; there, his servants the Prophets; here, his son and heir. Or 2. the Hearers; there, the Fathers; here, Us, for whom some better thing was provided. 
Heb. 11.40.  Or 3. the manner of Revelation; there, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in many pieces, and after divers fashions; here, fully and last, together and at once. Or 4. the time of dispensation; there, of old, or long since; here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in these last days, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which cap. 2.5. he calls the world to come.  
The next thing he does, is, to advance Messiah above Moses (whom yet he names not, 
Ne limine impingat.  for avoiding offence at the first entrance:) and that because he is preferred by God himself above the very Angels; as he proves by many plain testimonies: And there-hence afterward infers, that the doctrine of Christ is fare more attentively to be heard, (that is, to be believed and obeyed) than the speech of Angels, 
Gal. 3.14.  (that is, than the Law ordained by Angels in the hand of Moses a Mediator.)  
Now the commendation he there gives our Saviour, stands in a stately description of his sacred person, his threefold office and stupendious works, which he did, either as God; And these are creation, (for he made the worlds,) and preservation, (for he upholds all things by his mighty Word:) Or secondly, as God with us: whether we consider him in the state of Humiliation, he purged our sins by Himself; or of Exaltation, he sat down on the right hand of the Majesty on high.  
Thus our Apostle wadeth at first into that Profundum sine fundo, that fathomless depth of Divinity, giving his Hebrews a brief of the whole ensuing business, in these three first verses; and purposely beginning his Epistles with mention of God, of the Fathers, and of the Prophets (the very names of whom, he knew well, were precious and pleasant to Hebrew ears) the better to insinuate and get within them.  
At sundry times.] The lively voice was ever in the Church, from the beginning of the world to the death of the Apostles. The sum also and substance of the Law and Gospel was one and the same in all ages, which made Saint Paul say, 
Act. 26.22.  that he spoke no other thing than what the Prophets and Moses spoke before him. Only things were delivered at first more darkly and briefly; afterwards more plainly and plentifully, 
2 Tim. 1.10.  life and immortality being brought to light by the Gospel, so that a man may run and read, Habac. 2.2. The cloud went before the people, while Moses led them: which, under Joshua, vanished. The veil was upon them in the reading of the Old Testament: But we all with open face behold as in a glass the glory of the Lord, 2 Cor. 2.14, 18. 
Mark 4.11.  To us it is given (above those of old) to know the mysteries of the kingdom of heaven; that great mystery, for instance, God manifested in the flesh. 
1 Tim. 3.16.  To Adam was promised it should be the seed of the woman, but whether of Jew or Gentile, not a word was told him. Abraham after this (the Hebrew) was given to know, that of his seed should come the Messiah, but of what Tribe, nothing was revealed. To jacob indeed it was showed, that of the Tribe of Judah should Shiloh come, but whether male or female, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tranquillator, salvator, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tranquillitas. Vnde Latinum ●alvere, salvus salvare: Amama.  nothing certain. David was assured that a son of his should sit upon his throne for ever, but till Esay, 'twas not known that he should be borne of a pure Virgin; that a woman should compass a man. Behold a Virgin, that famous Virgin (the Original sets it forth with an accent) spoken of Gen. 3.15. shall conceive and bear a son. 
jer. 31.22. Isai. 7.14.  The very place of his birth was not set forth till Michah, 
Mich. 5.2. Dan. 9.24.  nor the just time till Daniel. Thus by degrees and piecemeal, (as I may so say) God spoke of old to our Fathers by his servants the Prophets. Every age almost brought forth some new thing touching the Babe of Bethlehem (●apt up in the swath-bands of the holy History) either in express and evident terms and testimonies, or else in mirrors and miracles. John Baptist, 
Fibula legis & gratiae. Chrysolog.  the buckle of the Law and Gospel, as one styles him, pointed Christ out with the finger. And although he sent his Disciples to ask him the question, Art thou he that should come? etc. (for the which is it unworthily agitated by Tertullian in three several places,) yet this he did, not for his own satisfaction, much less out of envy and ambition (as that Father mistook it) but for their better information. 
Matth 11.9.  Between John that was more than a Prophet, and Malachy the last of Prophets, the Jews place cathimath cazon, the sealing up of prophecy. In stead whereof succeeded (say they) Bath-qôl the divine Echo or Oracle, whereby, after prophecy ceased, future things were revealed from heaven. But Malachy (whom Tertullian calls the limit and landmark of both Testaments) prophesied about 400. years afore our Saviour's birth: 
Malach: Limbs inter Vetus & Novum Test.  Zachary and Haggee much about 500: Daniel and Ezechiel 600: Esay and Jeremy 700. (as the divine Chronologer computes it) Ionas and Hoseas 800: 
●ncholcer.  Elias and Elishah 900: Solomon 1000: David 1100: Samson 1200: Gideon 1300: Joshuah 1400: Moses 1500: Joseph 1600: Jacob 1700: Isaac 1800: Abraham plus minus 2000 As before him, Heber, Sem, 
Receptior sententia est Melchis. non alium fuisse quam Shem, &c Quod tamen Chananaeus suerit, etc. plures habet assertores & textum multò faventiorem. D. Prid. Lect. p. 95.  (who perhaps was Melchisedech) Noah, Enoch, and the rest of the Anti-diluvian Patriarches, up to Adam. Scarce was there any age that afforded not some or other holy man of God, extraordinarily inspired & enabled to deliver the doctrine of divine truth from the immediate mouth of God: Although there were intermissions otherwhiles, as the history showeth, and the Church complaineth, Psal. 74.9  
In divers manners.] Three several ways (as is well observed) God revealed his will to mankind: 1. By the light of nature, imprinting in man certain principles, common notions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or small sparks and spinthers of divine light. 2. By the books of the Creatures, whereby he blew up those sparks, and kindled them into a flame. Hence Tertullian; 
Praemisit Deus Naturam magistram, subm●ssurus & prophetiam; quò faciliùs credas prophetiae d scipulus Naturae.  God first set us to school to dame nature, that being entered there we might more readily understand, & better believe the Scriptures. For, when by man's fall the two former failed, and proved insufficient, God revealed himself (lastly) by his Word but after a divers manner, as the text here hath it. Sometimes mouth to mouth, as to Adam, and those Ancients; sometimes by the ministry of others, whether Angels or men; and to these, either in dreams or visions, representing to their senses, or otherwise imprinting upon their minds, and so imparting to the world whatsoever he would have understood and uttered, Num. 12.6. Job 33.15, 16. sometimes, lastly, by his son Jesus Christ, in humane shape of old, but in these last days, in a true humane nature, revealing unto us all, and all at once, and no more by pieces and parcels. Hence these times, 
1 Cor. 10.11.  wherein Christ and the Apostles lived, are called here the last days, and elsewhere the ends of the world, though so many ages afore the world's end; because there shall be no more alteration in Religion, nor any more additions made to that which Christ hath taught by himself and his Apostles; 
Rev. 21.14.  who are therefore also said to be the foundations of the new Jerusalem, 
Eph. 2.20.  and of the whole Scriptures (as now) whereupon the household of God is built, Jesus Christ himself being the chief cornerstone. God spoke unto the Fathers, God spoke to us etc. Note hence that It is God that speaketh in the holy Scriptures of both old and now Testament. Doct. It is the very mind of God that is there set forth unto us, Prov. 1.23. the express pattern and platform of that truth that is originally in God the fountain of all truth. It is the very voice of the Almighty, coming, as it were, out of his secret seat, out of his unapproachable light, and disclosing to his creatures his ineffable essence, his unsearchable counsel.  
All Scripture is divinely inspired, 
2 Tim. 3.16.  saith Saint Paul. And holy men spoke it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Pet. 1.21.  as they were acted and carried thereunto by the holy Ghost, saith Saint Peter. 
Luc. 1.70.  God spoke by the mouth of his holy Prophets, which have been since the world began, saith Zachary in his Canticle. And, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we speak (saith that great Apostle for himself and his fellows) not in the words which man's wisdom teacheth, 
1 Cor. 2.13.  but which the holy Ghost teacheth: whose not only matter, as vers. 12. but words they are also, that we utter. These are the very sentences, yea notions that were written (as I may so say) of old in the mind of God, and are now clothed with his own very terms, and expressions: though by some of his servants he hath uttered himself more loftily, by some in a lower language, according to the several abilities of the speakers, and capacity of the hearers. But it was God that did dictate unto them both matter, and words, 
2 Cor. 13.3.  it was Christ that spoke in them.  
How prove you that? may some say.  
Saint Augustine answers, 
Confess. l. 6. c. 5. Piscatoribus credimus, non Dialecticis. Ambros. Fidei Christianae mysteria meliùs credendo intelliguntur, quam intelligendo creduntur. Ruperius Abbas Tic ciensis.  Credo, non probo; I believe it, I need not prove it. That the Scripture is Gods own word, is a principle of faith, and therefore cannot be demonstrated à priori, as they call it. We believe and know, saith Peter. Principles of faith are apprehended by faith: and this faith, howsoever it bringeth with it certainty, yet doth it not clearness: whether you look upon the matter, which are things not seen, Heb. 11. or the manner, it being through a glass darkly, 1 Cor. 13. And here the Schools lay down two remarkable propositions: the one, 
Tho. Aquin. 1. p●t. q. 1. art. 8.  that Divinity is not argumentative to prove her principles, but only to prove her conclusions. The other, that against one which absolutely denies her principles, and namely the Scriptures, one cannot proceed probando but solvendo, that is, not by proving the truth thereof, but by dissolving the reasons brought to the contrary.  
But for arguments à posteriori, (as they call it) there is and may be enough and enough said, to settle weak consciences, and to silence all such wicked Atheists and adversaries, as whose mouths the devil hath borrowed at any time to call the matter into question. The venerable Antiquity, matchless majesty, lively efficacy, beautiful harmony, incorrigible purity, invincible perennity, and continuance of the Scriptures, notwithstanding the injury and iniquity of times and tyrants, who have sought to suppress them, do all plainly evince them to be the undoubted word of God. Besides the confirmation by miracles, confession of Martyrs, destruction of oppugners, fulfilling of prophecies, consent of Churches, yea assent of enemies. As 1. of heretics, who in oppugning of Scripture do yet allege Scripture; so fight against God with his own forces, 
Irenaeus l. 3. adv. haer. c. 11. Tertull. lib. de praescrip. adv. haer. cap. 15.  as Jehu did against Jehoram his master; with his own sword, as David did against Goliath the Gittite, but (with unlike success) to their own utter destruction, 2 Pet. 3.16.  
2. Of Jews, 
Aug in Psal. 56 p. 384.  God's Library-keepers, as Austin calleth them: for to them were committed the lively Oracles, the books of the Old Testament, which they studiously read, and curiously kept, by a singular providence of God, for our behoof and benefit. As for the New Testament, those Jews of Italy complain they can never see it. That Italian translation which they had, is now called in, and taken from them by those of the Inquisition, alleging that they will have no dispute in matter of Religion either way. 
Sands his Relation of west. Religion.  Much like to an Edict set up at Dole by the Jesuits, forbidding any talk of God either in good sort or in bad. This though it be unjust in them, yet is just in God upon the Jews, for depraving Christ's miracles as done by I know not what superstition of the word Shemhamphoresh: 
Alsted Lexic. Theolog. Evangelium hodie vocant Aven-gelaion, volumen vanitatis.  And for his Oracles, they have scornfully rejected the Gospel, as a volume of vanity, stumbling at that passage especially, where it is said, that neither did his brethren believe in him, 
Blunts voyage into the Levant. 115.  John 7.5. not knowing faith to be the gift of grace only. But their Ancestors (which yet were no Christians) bear us witness, that Jesus Christ was famous for his wisdom, and wonders, was slain by the people, 

Joseph. lib. 18. cap 14.  
Contra Appion. lib. 1. non ita proculab initio. Dan. 5.25. Mene mean techel upharsin. They were the Samaritan characters, therefore the Babylonians could not read them? nor could the jews understand them, though they knew the characters, because they understood not the Chaldee tongue, as Daniel did. Weemse.   risen again the third day, etc. All this, and more, Josephus the Jew: who also testifieth that the books of the Old Testament were the very word of God. Which is further also confirmed by the Samaritane Bible (the Copy whereof was brought by one Petrus de Valle from Damascus Anno Domini 1626.) wherein (though written in a different character from the Hebrew) yet for the matter they as much agree, as the Jews and Samaritans did utterly disagree.  
3. Heathens also not a few have sealed to the truth of the Scriptures by their testimonies, and confirmed them to be divine. Porphyry in his fourth book against Christians beareth this record of Moses, that he had written the history of the Jews truly. Numenius the Pythagorist recites Moses his history almost word for word, testifying of him that he was a great Divine, Lawgiver, and Prophet. Diodorus Siculus affirmeth that Moses gave a Law to the people of Israel, which he had received of JAH, for so saith he, do they call the God whom they worship. 
Geogr. lib. 15.  And Strabo writeth that Moses having rebuked the Egyptians for their vanities and superstitions, withdrew himself from among them that he might serve God. 
In Vandalicis lib. 2. Calunmiaes hae binae olim in Tingitana visendae. Selden de Diis Syr. proleg. cap 2.  Procopius tells of two marble pillars in Numidia, wherein are engraven these words in the Phenician tongue, We be those that fled from the robber Joshuah the son of Nun. The mighty deeds of Hercules are held to be feigned out of the do of Samson, and the vow of Agamemnon out of Jephtaes' vow, Orpheus his forfeiting his wife (whom he had fetched from hell) by unseasonable looking back upon her, out of the history of Lot's wife, 
Virg 4. Georg.  who turned her but, and she was turned: Nisus rob of his golden hair, 

Metamorph. l. 8. Janus Oenotrius is Noah, lapetus, lapheta, and lupuer Hammon that gelded his father Saturn, is Ham that discovered his father's nakedness, &c  
Ex Henochi historia originem sumpsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethnicorum.   and betrayed by Scylla, out of Samson and Dalilah. It was the devil, doubtless, that found out these fictions, in an apish imitation of the sacred history, and for a cunning elusion of divine truths. Who was it else that set Herodatus a-work to write that Sethon King of Egypt and Priest of Vulcan, being invaded by Senach●r●● King of Assyria with a formidable army, and seeking help of his god, was admonished in a dream to encounter his adversary, though with unequal forces, and to expect help from heaven? Sethon did accordingly, and the night before the armies should meet, an innumerable company of Mice and Rats were sent into the ●amp of the Assyrians, which so ●nawed asunder their quivers, bucklers, bridles, and other harness, that they were forced to fly with the ●osse of many of their baste soldiers, the King himself being shortly after slain at home. Herodotus adds further, that even in his time there was yet to be seen in Vulcan's temple in Egypt the picture of Senacherib holding a Mouse in his hand, with this inscription, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. lib. 2.  Learn by me to fear God. This was a mere sleight of Satan that loud liar, shamelessly seeking by the Egyptian priests to elevate the truth and authority of the holy Scriptures, and to transfer upon himself the glory of so great a work of God. But Demetrius Phalareus disciple to Theophrastus, told Ptolemy Philadelph King of Egypt, that the Bible of the Hebrews was the only book that was divine indeed, who therefore at his great charge caused it to be translated into Greek by the seventy Seniors. Which when the King had read, and marvelled that of so many things, and so worthy of remembrance, there was little or no mention made by the Historians and Poets of Greece, Demetrius Phalereus answered him (as both Josephus and Eusebius report it out of Aristaeas, 
joseph. Antiq. lib. 12. cap. 2. Hus●b praep-Evang. lib. 8. c. 1  a Chamberlain of King Ptolemy's) that it was a divine Law, given of God, which ought not to be touched but with clean hands. And that if any profane persons had presumed to meddle with it, he was sure to smart for daring to defile those holy matters with the gloss of their own inventions. Moreover he told the King that Theopompus a Scholar of Aristotle's, 
Aristaeas' in in calce libelli de 72. legis Hebr. interpretibus, p. 512.  for attempting to disguise the Scriptures of the Jews with Greek eloquence, was stricken with amazedness for above thirty days together. And that Theodates a Tragedian having intermingled some Scripture-matters with his Tragedies, suddenly lost his sight: which was afterward restored again to him upon his prayers, when he once dame to a sight of his sin.  
Thus for Humane Testimonies of the Authority and Divinity of the Scripture, we have heard sufficient both from) friend's and foes, heretics, Jews and Gentiles. But we have better testimonies than these, & those are Divine, which are of two sorts, 1. Outward, 2. Inward.  
That without us (first) is the Scripture, testifying of itself, and we know its testimony is true, because it is the word of that God that can as soon die as lie. Hence hear we so often in Moses, I am the Lord; in the Prophets, Thus saith the Lord; in the Gospels, Jesus said; in the Epistles, 
1 Cor. 11.  I have received of the Lord that which I delivered unto you, etc. And the truth is, the best proof of Scripture is to be fetched out of itself, whence it is also called Light, Psal. 119.105. because it discovers itself; and the Testimony of the Lord, because it bears witness to itself. And this it doth not authoritatiuè only, by an unartificial argument, as abovesaid; but ratiocinatiuè, by sound reasons, whether we look to the Penmen of the Scripture, the subject matter, or the admirable effects thereof.  
The Penmen (besides their divine vocation, mission, inspiration) were plain men, poor men, shepherds, neatherds, fishers, publicans, etc. neither eloquent Orators, nor cunning-headed Politicians, 
Romani sicut non acumina ita nec imposturas habent. Bell. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 4.13.  to art out an imposture; nor witty enough to deceive, as Bellarmine saith (but how truly?) of his Italians. The Rulers and Elders took them for no better than unlearned and ignorant persons.  
Add hereunto their unpartial faithfulness in relating the naked truth, enough to the discredit (as it might be deemed) of themselves and their best friends. 
Adulatione enim multa celat aut velat: imò & palam aliter norrat. Ald. Manut. Ne amori erga suum parentem nimium aliquando indulserit, nonnulli haud leviter suspicantur. Deg. Whe●. in Method. In quamlibet partem nimius odio & amore, gratia & simultate: & quoniam pecuniam amabat, etc. Mel. Canus.  Paterculus is an honest faithful Historian (saith one) till he comes to the Caesars: but then he smooths and smothers many foul facts through flattery; yea plainly falsifies in many particulars. Anna Comnena, daughter to the Emperor Alexius Comnenus, wrote a Chronicle of the noble acts of her father, and called it Alexias. But being over-borne by natural affection, she reports not matters so sincerely as many could have wished. Paulus Jovius the Historian was too much carried by love and hatred to some particular persons, and because he loved money well, in writing his history also he was the slave of money. In that famous battle at Belgrade, where Mahomet the great Turk was foiled and driven out of the field, Capistranus the Friar Minorite, 
Bucholcer. Index Chronol. De quo ita Sylvius exclamat: Ingens dulcedo gloriae faciliùs contenmenda dicitur, quam contemnitur. Exulat à Pontificiis talis ingenuitas, quae Dei dona in host agnosceret. D. P●ideaux count. Eudoem joh. Facit annal, non scribit.  and Hunniades were chief commanders. Both of these wrote the history of that battle, without once making mention the one of the other, each one assuming the entire honour of that days work to himself. Bellarmine in his book of Ecclesiastical writers, ●ath not the honesty to name any one of our side, notwithstanding it is certain that he picked up the best crumbs that he hath under their tables. And Baronius writes not annal, but frames them, saith learned Scaliger. Not so the Penmen of holy Scripture. Moses reports the sin and doom of his grandfather Levi, of his brother Aaron, and sister Miriam, nay of himself, how he sinned and was sentenced at the waters of strife. David shames himself in his preface to the 51. Psalm. Isay tells the world of the wickedness of Ahaz and weakness of Hezekiah, 
Esay 7. & 39  his natural Princes. Ezekiel makes honourable mention of Daniel his coetaneus, 
Ezek. 14.14. & 28.3.  and Peter of Paul, 
2 Pet 3.15. with Gal. 2.11 1 Tim. 1.13.  who yet took him up publicly for halting at Antioch. I was a blasphemer, an oppressor, a persecutor, saith that blessed Apostle. This shows the Scripture to have been indicted, and the Penmen guided by some higher Spirit, it being so free from partiality or flattery.  
From the Men, come we next to the Matter of the Scripture, the majesty whereof is such (besides the stately plainness of the stile) as fare surpasseth the creatures capacity, the fathom of flesh, the reach of reason. There is no jot nor tittle of it that savours of any earthliness. But as Xenophon said of Cyrus his Court, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrop. l. 8.  that though a man should seek or choose blindefold, he could not miss of a good man there: so neither can you miss of a good text in the whole Bible. Every word of God's mouth is pure, 

De Thucidide Cicero scribit eum esse adeo plenum vefert●mque rebus, ut prope verberum numerum ●umero rerum ex●equ●t.  
Si animalibus (dixit Xen●phanes) pingere daretur, Deum proculdubiò sibi similem fingerent, quia nihil animal animali supertus cogitare potest. Mornaeus de veril. rel.   precious, and profitable, not a syllable superfluous. The very majesty of the sentence is such as cannot be conceived, and yet is it always more powerful in matter than in words. It sets forth such an admirable concurrence of God's Mercy and Justice in man's redemption, by the man Christ Jesus, as no creature could possibly contrive: or if they could, yet certainly would not. Not good men or Angels, for they would never have put upon the world such a notorious imposture. Not evil men or devils, for it crosseth and controlleth their contrary courses, and condemns them to the pit of hell. It utterly over turns the devil's kingdom, who therefore sharply eggeth and edgeth all his instruments against it: yea and tempts better men, other while, to doubt of it. Whereas if it were forged and false he would (like a liar as he is) foment and fight for it, promote and propagate it, as he doth Turkism, Paganism, and other falsehoods abroad the world, though never so absurd and impious.  
Thus we have seen how the holy Scripture, by the divine matter of it, proves itself to be no less than divine: and that as plainly, and with as much evidence of truth, as if it should say to us, as the Angel did to John, 
Rev 21 ●. Rev. 22.6. john 21.24.  These words of God are true. And again, These words are faithful and true. Look how we learn not Grammar, but by Grammar; see not the Sun, but by the light of the Sun; and as a learned man proves himself to be learned: So do the Scriptures prove themselves to be the undoubted Word of God, 
Ad probandani veritatent 〈◊〉 efficacius testimonio adversariorum. Greg. Arch. Nazar. Libros Scripturae canmicos esse divines, praeter argumenta alia, etiam haberi ex Scriptura ipsa. lib. 1. cap. 2. de Verbo Dei.  the Wisdom of God in a mystery, and Wisdom is justified of her children, nay of her enemies.  
Bellarmine impudently affirms in one place, that it cannot possibly be proved out of Scripture, that any Scripture is of God. But in another discourse, forgetting what he had elsewhere said, he gives himself the lie, telling us, that among other arguments tending to evince the divinity of the Canonical books of Scripture, there is sufficient said in the Scripture itself.  
Lastly, look we upon its admirable effects, and irresistible power to effect the thing whereunto it is appointed, to break the stubborn, bind up the , etc. not only to inform, as other writings, but to reform, yea transform the soul from glory to glory, till it be wholly conformed to that heavenly pattern. 
1 Cor. 24, 5. Num. 24.17. Christ shall unwall (or cast down the walls) of all the children of Seth, is by the Gosp. Rev. 6.2.  God's Word is his arm to gather his Saints about him out of the world, his power of salvation to as many as believe, his mighty weapon of war to cast down strong holds, his chariot of state, whereon the King of glory rides triumphantly into the hearts of his chosen. Upon those white horses (his holy Apostles) the Lord Christ road with a crown on his head, 
Britannorum inaccessa Romanis loca, Christo vero subdita. Advers. judaeos cap. 7.  and another in his hand, conquering, and to conquer. Tertullian tells the Jews that those places among the Britain's that the Romans could never come at, were soon subdued by Christ. 
De nat. door. Britanni hospitibus feri. Hor. carm. l. 3. odd. 3. Hospi●es mactabunt pro hostia. Acron:  à sole longè distabant, etc. Bond in loc.  Tully tells us that the Britaines in his time were every whit as barbarous and brutish as the Scythians. S. Hierome makes frequent mention of this our Island, but so, as he ever opposeth it to some other well-ordered country. Wild our forefathers were, and wicked above measure, fierce, and inhospitall, not further remote from the Sun, than from the Sun of righteousness, yea from all civility and humanity; little better than those poor people of Brasil, who are said to be sine fide, sine lege, sine rege, without religion, law, or good government; till Christ the King came with his bow in his hand (to wit, his mighty Gospel) wherewith he wounds his elect to conversion, his enemies to confusion. But as we were of the first that received the Gospel, so likewise among the first that fell from the purity thereof, putting our necks under the yoke of Antichristian tyranny and bondage. Among all those authentic Records of the Pope's usurpations, 
Hist of Trent by Laugh. pres. It was truly and trimly said by Pope Innocent 4. Ve● è enim hertus deliciatum Papis fu●● tum Anglia & put●us mexhaustus.  none more woeful tragedies are found of his cruelty, than such as were acted upon our stage, no higher trophies erected to his ambition than here, no more rare examples of a devout abused patience than ours. England was called the Pope's Ass, for bearing his intolerable burdens, and became at length his feudatary, so leaving God's blessing for the warm Sun, 
Posiquam Deo, ut dixi, reconciliatus, me ac mea regna (prob dolour!) Romanae subjeci Eccl●siae, nulla mihi prospera, sed omnia adversa evenerunt. ●ex Io●●n.  as King John found it to his cost, and complained, but without remedy. Nevertheless this we retain still to the glory of our Nation, that as we were the first of those ten Kingdoms, Rev. 17. in defection, so were we first in reformation: and that such as the former age had despaired of, the present admires, and the future shall be amazed at. The establishing of this reformation wrought amongst ●s by the mighty Word of God's grace, to be done by so weak and simple means, yea by casual and cross means, 
Sands Relation  (as one speaketh) against the force of so potent and politic an adversary (the beast whom all the world wondered after) this is that miracle that we are in these last times to look for. As Joshuah subdued Jericho by Rams-hornes, Gideon the Midianites by lamps and trumpets, Jehosaphat the Ethiopians by musical instruments: so Christ, by the only sound of his word, without drawing weapon, subdued us to the faith. Those Angels, the first Reformers, were set and sent to fly in the midst of heaven with the everlasting Gospel, and to cry, Fear God, and give glory to him, by abdicating and abrenouncing those your heretical tenets, and doctrines of devils, that you may receive the truth in love, and be saved, Rev. 14.7.  
And this is somewhat to prove the point in hand. But there is yet a further mighty work of the word, whereby it well appears and approves itself to be the very word of God: and that is the effectual conversion of a sinner from the error of his way. Not from the error of his mind only, but of his manners also. For the mind may be throughly convinced, and yet the man not truly converted. A pagan or papagan, for instance, must give two turns, ere he turn indeed. As corn must not only be threshed out of the straw, but afterwards winnowed out of the chaff: so must a Papist turn not only from his popery, but from his profaneness: 
Pacian in epist. ad Sempton.  he must have Catholic for his name, and Christian for his surname: not only be no Papist, but a zealous Protestant: he must be of those valiant ones in Esay, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 11.12. Arripiunt, vel diripiunt, ut citatur ab Hilar. Metaph. A castris aut arce quapiam quae irrumpentibus host●bus diripitur.  and of those violent ones in the Gospel, that take God's kingdom by main force, as those do that take a strong castle, or a defenced city, or as the people of Israel invaded and surprised the promised land. There are that rest in a careless indifferency, or a negative goodness at the best, as it is said of Ithacius, that the hatred of Priscillianisme (so now adays of Popery) was all the virtue that he had 
* Hooker ex Sulpitio. . But the Scripture gives more grace, saith Saint James, 
james 4.  more than conviction of the judgement, 
Acts 20.32.  it gives inheritance among them that are sanctified, saith Paul. It converts the soul, saith David. 
Psal. 19.7.  It quickens those that were dead in sins and trespasses, 
Eph. 2.1.  as a savour of life; for it is, hear, 
Isai 55.3.  and your souls shall live. And when the spirit feels itself dead and decayed (as in a relapse into some foul sin) this good Word revives it, as the breath of God did those dry bones in Ezechiel, 
Ruth 4.15.  as Boaz is said to be a restorer of the old age of Naomi. The words that I speak unto you, 
john 6.63.  they are spirit and life, saith Jesus, 
Non cum jesu itis quippe itis cum jesuitis. Heidfeld. E societate jesu suit, qui illum nefariè prodidit. Psal. 119.68.  not a brute and dead thing, as the Jesuits basely slander it, but quick and powerful, as our Author hath it. The Word both hath life & gives life, as David saith of God the Author of it, Thou art good, and dost good: as the Sun both hath light and diffuseth light. And as the beams of the Sun beating upon a fitly disposed matter, beget life, and make a living creature: so doth this Word of God, applied to the consciences, make a new-creature. Mannah was but a small thing, but of great virtue, so is the word. I can speak it by experience, saith Erasmus, 
Expertus sum in meipso patum esse fructus ex Evangelia siquis oscitanter & persunctoriè legate. etc. Praefat in Lucam.  that there is little good to be got by the Gospel, if a man read it cursorily and carelessly: but if he exercise himself therein constantly and conscionably, he shall feel such a force in it, as is not to be found again in any other book whatsoever. Humane writings may show some faults to be avoided, but give no power to amend them: but the fear of the Lord is clean, 
Nemo adeo f●rus est, qui non micascere possit, Si modò culturae patientem accommodet aurem. Hor.  saith David: and, Now are ye clean by the word that I have spoken unto you, saith our Saviour. Sanctify them by thy truth, thy Word is truth, Philosophy may civilize, 
Abscondit vitia non abscindit. Lactan. Siresipuit à vino suit semper tamen temu'entus sacrilegio. Ambr. de Elia & jejunio, cap. 12.  not sanctify; hid some sins, not heal them; cover, not cure them; barb and curb them, not abate and abolish them. Ambrose saith well concerning Poleme, who of a drunkand by hearing Xenocrates became a Philosopher: Though he forsook his wine-bibbing, yet he continued drunk with superstition. 
Porphyry saith, it was pity such a man as Paul should be cast away upon our religion.  Plato came thrice into Sicily to convert Dionysius the tyrant to moral Philosophy, and could not. But Peter by the foolishness of preaching converted his thousands, 
Hieron. de clar. scriptorib.  and Paul his ten thousands. And as Scipio was called Africanus, 
Da mihi virum qui sit iracundus, maledicus, effraenotus, paucissimis Dei verbis tam placidum quàm ovem reddam. Da cupidum, avarum, tenacem, jam tibi eum libera'em, dab●, etc. Da libidinosum, crude'em, injustum, continuò & aeqwe & castus & clemens, etc. Nunquis haec Philosophorum aut unquam praestitit, aut praestare potest? Lactant. l●b. ●. Inst t. cap. 86.  another Numantinus, a third Macedonicus from the countries they conquered: so had this worthy Warrior his name changed from Saul to Paul, for a memorial (likely) of those first spoils he brought into the Church of Christ: not the head, but the heart of that noble Sergius Paulus. After whose conversion he began to be known by the name of Paul, and not till then, Act. 13.9. So then, the efficacy and virtue of the Scripture to produce the love of God, and our enemies, to purify the heart to pacify the conscience, to rectify the whole both constitution and conversation of a man, to take him off from the delights of the world and flesh, to make him glory in afflictions, sing in the flames, triumph over death: all these and more, do necessarily conclude the divine authority of the Scriptures. What words of Philosophers could ever make of a Leopard a Lamb, of a Viper a Child, of a lecher a chaste man, of a Nabal a Nadib, of a covetous carl a liberal person? Isay 23.18. Tyrus turning to God, and receiving the Gospel, leaves hoarding and heaping her wealth, and finds another manner of employment for it, viz. to feed and  the poor people of God. Two or three words of God's mouth (saith that Father) work such an evident and entire change in a man, 
Pauca Dei praecepta sic t●tum hominem immutant, ut non cognosca● eundem esse. Lactant. ubi supra.  that you can scarce know him to be the same, as in Zacheus, Paul, Onesimus, and others.  
Neither need we wonder hereat, considering that Dei dicere est facere, God's words (where he pleaseth to speak home to the heart) are operative, and carry a virtue in them: together with his Word there comes forth a power, as his bidding Lazarus arise and came forth, caused him to do so. And as in the Creation he said, Let there be light, and there was light: so in the new creation; see 2 Cor. 4.6. As there the spirit moved upon the face of the waters, and there-hence hatched the creature, so here he spoke unto them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.2.  and at the same time breathed on them the holy Ghost, Job. 20.22. It is said Luke 5.17. that as Christ was teaching, the power of the Lord was present to heal the people, so is it still in his Word and Ordinances. As for me, this is my covenant with them, saith the Lord, My spirit which is upon thee, 
Isay 59.21.  and my words which I have put in thy mouth shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth and for ever. The Word and Spirit run parallel in the soul, as the veins and arteries do in the body. The veins carry the blood, and the arteries carry the spirits to beat forth, and to quicken the blood. Hence 2 Cor. 3.6. spirit is put for the Gospel, in and with which it worketh: and grace in the heart is elsewhere often likened to seed in the womb, because it is first form there, by an admirable coition of the Word and Spirit, till Christ be form in us. It is the work of the Spirit to make the seed of the Word prolifical and generative; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jam. 1.21.  to make it an inbred Word, as Saint James calleth it, not only able but effectual to save the soul. Surely as the earth is made fruitful when the heavens once answer the earth: 
Hos. 2.21. Rom. 7.4.  so are our hearts, when the Spirit works with the Word, causing us to bring forth fruit to God. And this, doubtless, is that real testimony given by the Spirit to the Word, that it is indeed the Word of God.  
Neither is he wanting in his vocal testimony (that inward divine testimony ) which yet is heard by none but Gods own household, & is confined to the communion of Saints, whose consciences he secretly persuadeth of this truth, and sweetly seals it up to them. This is promised, Esay 52.6. They shall know in that day that I am he that doth speak, behold it is I. And Joh. 7.17. If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself. And as it is promised, so is it performed too; for he that believeth, hath the witness in himself; 
1 john 5.10. Cant. 2.8. Cant. 5.2. 1 Cor. 2.15. 1 john 2.20, 27. Isay 53.1. Matth. 13.11.  so that he can safely say, It is the voice of my beloved that knocks. The spiritual man discerneth all things, for he hath the mind of Christ, and an unction within, that teacheth him all things; to him is the arm of the Lord revealed, and to him it is given (that which is denied to others) to know the mysteries of the kingdom of heaven: So that he no sooner hears, but he believes, 
Eph 1.13.  and is sealed with that holy spirit of promise, whose inward testimony of the truth and authority of the Scriptures, is ever met by a motion of the sanctified soul, inspired by the same spirit, more steadfastly resting itself in that testimony, 
1 Cor. 12.3. 1 Cor 14.37.  than if he should hear from heaven, as Austin did, 
Sae penume●ò m●ceum cogitans unde tam sitadibilis sit haec scriptura, unde tam potenter instuat, etc. Vide an id sit in causa quod persuasi sumus, eam à prima veritate sluxisse: Sed undè sumus ita persuasi nisi a ● ipsa? etc. Becan● baculus pag 104.  Tolle, lege, take and read this book of God: or than if some Angel should bring him a Bible and say, This is the very word of the living God. For such a voice might haply be suspected for a delusion of the devil, who can easily transform himself into an Angel of light. But this testimony of the Spirit we know to be true, Joh. 14.17. because he is both a Spirit of truth, and a searcher of the deep things of God, 1 Cor. 2.10. Only it must be remembered, that this inward witness is not to be pretended or produced for confirmation of doctrine to others, or for confutation of adversaries; but that every one for himself might be hereby certified and satisfied in his very conscience, that the holy Scriptures are of God. The Church's testimony without this is of little value or validity with us; 
Testatu● Ecclesia, sed ut index, non ut judex. Eph. 2.20. Lib. contra ep. Fundam. cap. 5.  it being merely informativum & directivum, non certificativum & terminativum fidei. And whereas Austin saith, I should not believe the Gospel, but that the authority of the Church moved me thereunto: we must know that he speaketh there of himself as then unconverted to the faith, and so not acquainted with the Spirits testimony. 
Testificatio Ecclesiae potest apud infideles esse occasio ut credere incipiant, at nihil facit ad fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alsted. syst. Th.  Now what wonder if such be moved by the consent and authority of the Church, which is to them an introduction whereby they are better prepared to believe the Scriptures, yea inclined at first to think them to be the Word of God, and so made willing to read and hear them. This is all that that Father intends, and as much as the Scripture allows. As for the Papists, that are all for their holy mother-Church in this business, they plainly proclaim hereby that they are an adulterous generation, a bastardly brood. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spuria soboles.  whereas the babes of Christ know their Father, 1 Joh. 2.13. and that the excellency and authority of his Word is above all both men and Angels, Gal. 1.8. how much more above that Church malignant which they resolve, at last, into the Pope, whom they say to be the Church virtual. 
Illud nescio an sit argumentum omnibus argumentis m jus: quod qui vere Christians sunt, ita se animo divinitùs affectos esse sentiant, ut praecipuè quidem propter nullum argumentum, sed propter supernaturalem divinam revelationem, etc. Greg. de Valentia de analysi fidei, lib. 1. c. 20.  But how can I better shut up this part of my discourse, than with that of a famous Jesuit subscribing to this truth. I know not, saith he, but that this is an argument above all arguments, that they that are Christians indeed, find themselves so affected from heaven toward the Scriptures, that they believe them to be divine, for no other argument so much, that can be drawn from their antiquity, efficacy, number of Martyrs, confession of adversaries, etc. as for a supernatural divine revelation, that strongly persuadeth them thereunto.   

CHAP. III.  
THe Doctrine of the Scripture hath as many uses at the Scripture itself hath offices, 
2 Tim. 3.16.  and those, according to S. Paul, are four. 1. To teach or inform our judgements. 2. To reprove and refute errors. 3. To correct ill manners. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnibus numeris absolidus.  4. To instruct in righteousness, that the man of God may be perfect, thoroughly furnished, or every way accomplished unto all good works.  
First then by way of Inference and Information, this Doctrine sets before us divers irrefragable truths touching 1. the Antiquity and Authority of the holy Scriptures: 2. their dignity and excellency: 3. their power and purity: 4. their perfection and sufficiency: 5. their verity and integrity: 6. their perpetuity and perennity.  

Sect. 1.  
FOr the Antiquity, first, of the sacred Scriptures, they are the words of the Eternal God, the conceptions and expressions that were, before all beginnings, in the mind of the Most High, 
Verbum Patris id●ò dictum est, quia per ipsum innotescit Pater. Aug. de fide. c. 3.  Prov. 1.23. Jesus Christ that came out of the bosom of his Father, and is both the Essential and Enunciative Word, 
Dan. 8.13.  he alone is that Palmoni hammedabber, that excellent speaker in Daniel, that knows all the secrets of his Father as perfectly, and uttors them as readily as if they were numbered before him (as the word there imports.) He it was that went of old and preached by Noah unto the spirits now in prison: 
1 Pet. 3.19.  that spoke in times passed to the Fathers by the Prophets, or otherwise, and afterwards, in the days of his flesh, revealed to the world those things that he had heard of the Father, Joh. 8 26. This was his office, as Mediator and Archprophet, and this he faithfully fulfilled from the beginning of the world. The Father never spoke or appeared immediately, but in the baptism and transfiguration of the Son. For this is a rule in Divinity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theolog. Rules, out of I●●●●●s and Tertull●●.  that where the Old Testament brings in God appearing and speaking to the Patriarches and Prophets, we are to understand it always of the second Person; 
Rev. 1.14.  whose head and whose hair (when he delivered the Revelation to his servant John) are said to be white like wool, yea as white as snow, denoting his venerable Antiquity or rather Eternity. 
Mark 16.5.  The Cherubims were framed and the Angels ever appeared in the form of young men: not so the Ancient of Days, Dan. 7.9. He it was that had no sooner made man upon the earth (and is then first styled Jehovah Elohim) but he rejoiced in the habitable part of God's earth, 
Genes. 1.  that Microcosm Man, that miracle of daring Nature, as the Heathen called him: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trismegist. in P●nuvidio.  his delights were with the sons of men, (Prov. 8.31.) to whom he appeared, & with whom he parled in Paradise. After the fall he gently called them to account, and reasoned it out with them: which he would not deign to do for the Serpent, but presently doomed him, not once ask, What hast thou done? He preached the first Gospel to them, and there delivered them that grand Charter of their and our salvation, 
Gen. 3.15. 1 john 3.8.  The seed of the woman shall break the Serpent's head, dissolve the devil's work, as S. John expounds it. By immediate revelation from him it was that Adam taught his sons to sacrifice, 
Gen. 4.3. & 26.  and his nephews to call publicly on the name of the Lord. Yea out of the mouth of Adam (divinely-directed) as out of a fountain, issued all the profitable doctrine, discipline, knowledge, and skill that is in the world. Josephus tells us, that by Adam and Seth two tables or pillars were made and erected, 
Antiq. l. 1.  the one of brass, the other of stone, and that therein was written the word of God, and certain prophecies, whereby that word was preserved for the use of the old world. 
De civ. Dei lib 15. cap. 24.  Austin thinks it may be proved out of the Epistle of Saint Judas, that Enoch wrote something. To me truly, saith that divine Chronologer, it seems probable, 
Bucholcer. Chron.  that Moses in his Genesis collected and contrived into an entire and just body of a continuate History, such things as had been occasionally noted, and here and there observed by the Fathers, and left to posterity. For Moses himself (saith he) makes mention of the Book of the wars of the lord 
Numb. 22. Iosh. 10.13.  And Joshua his disciple citys the book of Jasher, 
Hieron. in Ezek. 18. Parcus proleg●m. in Genes.  which Hierome will have to be Genesis, but others of good note dissent and doubt of it. It is not unlikely that even afore Moses his time there were extant some remains of ancient Records and Annotations: the diligent perusal, and careful collection whereof, (together with a most profitable addition of other as yet unwritten verities (to the knowledge whereof he came either by Revelation or Tradition) was committed by God to his servant and Secretary Moses, for the support and comfort of his poor people (then groaning under the Egyptian bondage, or wand'ring in the wilderness) and of succeeding ages. The late Jews make such reckoning of Genesis, that they have numbered the very letters of it, which amount to 4395. Those three first Chapters thereof are the fountain of all the following Scriptures, and the common Catechism of the Churches of both Testaments; in explaining and applying whereof, are spent all the Sermons and other labours of the Prophets & Apostles. The time between the Creation and the Flood, Varro (that great Antiquary, and the most learned of the Romans, as Saint Austin holds him) calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Degor. Where. Method p. 25.  or obscure and uncertain, which to us out of Moses is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, clear and well known. A very ancient Priest of Egypt (that had read Moses, likely) told Solon the Athenian Lawgiver, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Timaeo.  You Grecians are all boys and babies in matter of Antiquity, neither is there one old man amongst you. The Athenians brag of Cecrops the founder of their City, and the Thebans of their King Ogyges: and of them they term all ancient things Cecropian and Ogygian. 
Eras. Chiliad.  And peradventure they will tell us that at that time folk bred out of the earth in the country about Athens, as though they spoke of Mushrooms and Grasshoppers. Long time after this came their gods, and Oracles; insomuch that all the Greek History is, as you would say, tongue-tied for many hundred years after; like a brook that loseth itself within thirty paces of its first spring. There is not any notable thing in that story of the Greeks' afore the captivity of Babylon. Ezra is the latest, one of them, in the canon of the Hebrew writers; and yet he lived afore the time that Socrates taught in Athens, about three thousand and six hundred years after the Creation, and afore any Chronicles of the world now extant in the world. Diod●rus Siculus confesseth that all Heathen Antiquities before the Theban and Trojan wars, are either fabulous narrations, or little better. Eusebius and Clemens Alexandrinus show, that whatsoever in Plato savours of Divinity, he borrowed it from Moses; whom he means always, as some guess, by this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Clem. Alex, Strom, ●●. 1.  as the old saying hath it. Hence also he was called by Num●nius the Pythagorist, Moses Atti●us. Pythagoras bade his Scholars search till they came to Unity in every thing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Pythag. Deut 6.4. Iliad 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Proleg, in Genesin.  pointing thereby (as is thought) to the one God; according to that of Moses, Jehovah thy God, Jehovah is one. Homer saith, parents must be honoured, that we may be long-lived. Socrates in his Apology, I love and embrace you, saith he, O ye Athenians, but yet I will obey God rather than man. David Chytraus affirmeth the moral writings of Philosophers to be nothing else but a commentary on the Decalogue. Which of the Poets or Philosophers, saith Tertullian, hath not drunk at the Well of Moses and the Prophets? Whereupon Theodoret rightly calls Moses the great Ocean of Divinity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Serm. 2 de prm.  out of which, all the Prophets and Apostles, to the last of them, have watered their several gardens. What piece soever of holy Scripture followeth this, is but a commentary upon this, saith Pareus in the perclose of his commentary upon Genes●. After Moses comes Joshua, and gives record to Moses. The Judges succeed Joshua: Samuel, the Judges: Kings and Chronicles, Samuel: and the Prophets succeeded them all. Among that goodly fellowship of Prophets, Samuel is reckoned the first after Moses, Act. 13.20. God indeed is said to have come to Balaam, Abimelech, Laban, and some other profane persons before and after, but he never concredited his Word to these, as he did to the holy Prophets, which have been since the world began; of whom it is said, that the Word of the Lord came unto them, like as it did to Moses the man of God. None of them ('tis true) conversed so familiarly with God as he did, whom God spoke with face to face, 
Exod. 33.11.  as a man doth with his friend. Yet ought not the Prophet's writings to be rejected, as they were by the brainsick saducees, whom therefore our Saviour refutes out of Moses only. 
Math. 21.31.  Neither yet to be slighted (in comparison) as they are by the Jews at this day, who in then Church Liturgy read one lesson out of the Law by some chief person, 
Sands his Relation of the West. Relig.  and another out of the Prophets by some boy or mean companion. For they will in no sort (saith mine Author) do honour, neither attribute that authority to any part of the Bible that they do to their Law. But this is to have the glorious faith of our Lord Jesus Christ in respect of persons. 
jam 2.1.  For was it not one God, that spoke by the mouth (as of one) of his holy Prophets, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 1.70.  which have been since the world began? In other cases I grant, that antiquissimum quódque est verissimum, adulterinum quod posterius, truth is more ancient than falsehood: that classicke Authors are to be preferred before modern; and that of Aristotle holds true of humane witnesses, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rhet. l. 1. Vinum quò magis tran funditur, evanesis it magis, tandemque fit vappa. Degor. Where.  The ancientest are most to be credited, as less corrupted. For as wine the oftener it is poured from vessel to vessel, the more it loseth of its spirits and sparkinesse: and as a picture that is taken at the lively image loseth somewhat of its nature: that which is taken at the pattern, somewhat more: and so from one to another, they vary, in the end, so far from the original, that there is scarce left any resemblance. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nihil mihi antiquiùs, i. potius.  This may be true in humane testimonies, and transactions. But for the several parts and pieces of holy Scripture, may we not ask of them, as the Prophet in another case, Who is their Father? 
1 Sam 10.12. Malach. 2.10. Esay 9.6.  Have they not all one Father? even the Father of eternity, to whom a thousand years (by reason of the vastness of his being) are but as yesterday, 
Psal. 40.4.  when it is past? Were they not all dictated and indicted by the same Spirit, and are therefore of equal antiquity and authority? Come they not all from so authentical an Author, as is the Author and finisher of our faith, the Alpha and Omega, the first and the last?  
I speak not here of Apocryphal books, which were neither penned by the Prophets or Apostles, 
Omnes literae quibus Christus prophetatus est, apud judaeos sunt. August in Psal. 56.  nor written in Hebrew, and kept among the Jews, neither yet have they in them the print of the Spirit, which the spiritual man discerneth, but contain some things frivolous, and some things false, not dissonant only, but repugnant to the holy Scriptures. Read them fruitfully we may for moral instruction, and for the better understanding of the story of the Church, but read we must with judgement and choice, and where we find them contradicting the Scriptures, we must kill the Egyptian, and save the Israelite. But for the holy Prophets, take that of our Saviour, 
Math 10 41.  He that receives a Prophet in the name of a Prophet, shall receive a Prophet's reward. We cannot now receive them into our houses, into our hearts we may and must, as the Church of God hath ever done before us. Who the penmen were of those books that are called by the Hebrews Nebim Res●onim, the former Prophets, that is, Joshua, Judges, Samuel, Kings, and Chronicles, and of those other among the Hagiographa, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whose Authors are not expressed, there needs no great enquiry. When Letters come from the King, saith Gregory, 
Regiis epistolis acceptis, quo calamo scriptae sint, ridiculum est, quaerere. Greg.  it were an odd thing to be much inquisitive with what pen they were written. It is not altogether improbable, that Ezra, that perfect Scribe, either himself, or with the help of other his holy colleagues, did, by the immediate motion and inspiration of the holy Ghost, compile those books of Joshua, Judges, Samuel, Kings, and Chronicles, out of divers ancient and honourable Records, charily kept by the Church, as written by the Prophets of those several ages: (david's acts are expressly said to have been set down by Gad and Nathan) and that he or they digested and disposed them in that order that now, of a long time, the Church hath had and read them. For it is not likely that Samuel himself, when he should relate the words of Saul, seeking to him for advice about the Asses, that he, I say, should preface thus, He that is nowadays called a Prophet, was anciently called a Seer. No, 
Scultet. Annal. Epist. dedic.  but they sound rather in any man's ears, like the words of another, that reports things done long before.  
As for the later Prophets, as they call them, Isay, Jeremy, and the rest, Calvin tells us (and he gathers it out of Habac. 2. and Esay 8.) that after the Prophets had preached to the people, their manner was to set down a brief sum of their Sermon, and to fasten it to the doors of the Temple, that all men might know and take more notice of the Prophecy. 
Calvin. in Isai. praefat.  Which when it had hung there for a certain number of days, as long as was thought fit, the Priest's office was to take it down, and lay it up safe in the Treasury, that it might there remain for a perpetual monument. And hence he conceives the books of the Prophets to have been made up, and notes it for a singular providence of God, 
junius in orat. de Test. Vet.  that the Priests (which yet were often ill-minded men, and professed enemies to the Prophets) should be used as God's instruments to conserve and convey the prophecies entire, as we have them, to posterity.  
Now for the writings of the Apostles, 
Nulli ne ipsis quidem Prophetis tam ampliter contigit, insallibilitatis privilegium, ac Apostolis: quip cum his●e perpetuum illud fuerit, illis verò saepiùs intervallatum, & f●rè non extra ipsos prophetandi paroxysmos durans. Tailor & B●o●ius contra Maximum, ex Gatake●o.  besides that privilege of Infallibility wherewith they were endued even above the Prophets, as some are of opinion: no wise man doubteth (saith Scultetus) but that the Disciples of our Saviour recorded and registered his daily Oracles and miracles in their day-books and private annals; out of which afterwards the Evangelicall history was extracted, composed, and compiled.  
Saint Luke is reputed the first of the four that wrote the Gospel; what others attempted only, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he effected, Luke 1.1. The Fathers held (many of them) that he received his Gospel from Saint Paul: but himself tells us he had it from those that were eye-witnesses, which Paul was none. Saint Ambrose rightly prefers him for setting down things more distinctly and orderly than the rest, according to his promise to his most excellent Theophilus, Chap. 1 vers. 3. And as he doth it orderly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cohaerenter. Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and coherently, as the word signifies so originally, and from the very first verse, or from a high, as himself speaks. For he gins his history, not at the works of our Saviour, as Saint Mark, nor at his birth only, as Saint Matthew, but at his conception. Yea, at the conception and parentage of his forerunner. Saint John indeed soareth higher, even to our Saviour's Divinity, and is therefore called the Divine, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hieron. in Ezech. 1.10. Greg Mag. Hom. 4. in Ezech. Glos. ordin. & interl●n.  and hath the Eagle for his ensign assigned him by the Ancients. But of him more in his place.  
Matthew of a publican, by a gracious call from Christ, became an Apostle and Evangelist. Publicans were officers for the Romans, to take toll and tribute of the Jews, and were therefore extremely hated among them, and not altogether undeservedly. For they were (most of them) notoriously unconstionable griping fellows, as we see in Z●ch●us. A faithful Publican was so rare at Rome itself (how much more in the remoter Provinces?) that one Sabinus, for his honest managing of that office, in an honourable remembrance thereof, had certain images erected with this superscription, The honest Publican. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suet. in V●spasiano.  But that the hatred born them by the Jews (ever impatient of foreign exactions, and bragging of their freedom, 
john 8.  when most in bondage) was greater than there was cause, is apparent in the Gospel. 
judaei, quibus olim publicani tantopere exosi fucrunt, hodie sunt Turcarum publicani, admrabili quodam Dei judicio. Beza in Math. 5.46.  Now see the just judgement of God upon them. They that so much hated Publicans of old, are now turned Publicans to the Turks, whose revenues of the sea they rend at this day, as those of old did of the Romans. But this by the way only. 
Luke 5.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ad verbum, acceptionem magnam; quod passim in co omnes accipiantur. Annot. Er●●nus ex Athenaeo splendidum epulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocari.  It is more to our present purpose, that, as much was forgiven this blessed Apostle, so he loved much, and sealed up his love by a liberal feast, for joy of his conversion: which while the other Evangelists relate, they conceals the name of Matthew, whereby he was best known, and call him Levi ● but he, by a gracious simplicity, freely and plainly reports his own more common name, 
Omnipotenti medico nullus insanabilis occurrit morbus. Isidor.  and the nature of his offence, that the greater the cure was, the more honour might accrue to Christ that cured him; and as a confirmation of the cure called him to so high an office in his Church.  
After him comes Saint Mark, and abridgeth him, yet ever with usury, and some singular addition, for the most part. Whether he wrote his Gospel at Peter's mouth, which is the common opinion, or otherwise, I have not to say. But if he did, who can believe that either Peter himself, or Mark his Notary, would ever have passed over in silence that famous Tues Petrus, thou art Peter, 
Math. 16.  etc. that the Papists so brag of, and build on, if he had held it (as they do) to have been the foundation of the Catholic Church. Peter's denial this Evangelist sets down more expressly and amply than any other.  
Lastly, for Saint John, there is an Ecclesiastical tradition, and Eusebius records it, 
Hist Eccles. lib. 3 cap. 21.  that the three former Evangelists being presented to him by the Saints at Ephesus, that he might peruse them, and by his testimony recommend them to the Churches reading, he well approved and ratified what they had written. Only he thought meet that something more should be added concerning such of our Saviour's words and works as did clearly evince and evidence his Deity; which, even in those purer times, began to be oppugned by Ebion, Cerinthus, and other odious heretics and apostates. Wherefore at the instant request of the Church, but chief by the instinct and motion of the holy Ghost, who set him a work, he undertook in his old age the writing of this fourth Gospel, that now bears his name. That lofty and lively beginning thereof, I doubt not, saith Mercer, 
Mercer. in Prov. Amelius Platonicus apud Cyrill. Alex. lib. 8. contra julian. Apostate.  but he took out of Prov. 8.22. A certain Philosopher lighting upon it by accident, cried out, Hic barbarus, etc. This barbarian hath heaped up more matter in three words, than all we have done in so many volumes. The learned and judicious Junius confesseth, 
In vita sua.  that he was converted from Atheism by the serious reading of this first Chapter. Never could any man say better than this beloved Disciple, both of his Gospel, and of his Revelation, 
1 john 1.1, 3.  That which we have heard and seen with our eyes, etc. of the word of life, declare we unto you. The Alogians recited all Saint John's writings, the Valerians all the Gospels but Saint john's. Some other pieces of the New Testament have been questioned by some, but causelessly; as likewise in the Old Testament, the Anabaptists reject the book of Job as a tragicomical fiction, Canticles as a lovesong, Ecclesiastes as a doctrine of liberty, and door to Atheism. But this nothing elevateth or diminisheth their worth and authority with the sound and sober-minded. 
Ob.  If here it be objected, that counterfeit writings might be published and put upon the Word under the name of the Apostles. I answer with M. Perkins, 
Sol. In ep. ad Galdt.  If they were in the days of the Apostles, they by their authority cut them off. And therefore Paul saith, If any teach otherwise, 
Evangelium, quod tum praeconiaverunt, poslea in Scriptures nobis tradi lerunt. Iren. Cum credimus, hoc primum credimus, nihil esse quod ultrà credere debeamus. Tertul. Rev. 22.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. G●d. 3.  let him be accursed. And as they faithfully committed to writing what they had preached for a pillar and foundation of our faith, so they provided that no counterfeits should be foisted under their names after their departure. And hereupon John the last of the Apostles, concludes the New Testament with this clause, If any man shall add unto these things, God shall add unto him the plagues that are written in this book. The Scripture foresaw (as Saint Paul hath it) there would be forgers and fa●furies, and that Antichrist would usurp authority to chop and change, to foist in and force upon the Church, for doctrines the devices of men: to coin and obtrude new articles of faith, as they have lately done in their Trent-conventicle. God therefore hath spoken it with his mouth, and made it good with his hand upon them, 
2 Chron. 6. 15  (as Solomon phraseth it in his prayer) by adding to them the plagues written in this book: that one above the rest, the noisome and grievous ulcer, falling upon the men that have the mark of the beast, after the first and fift Angel had poured out his vial, Revel. 16.1, 2, 10. These Angels are (according to most Interpreters) the Preachers of the Gospel, and those renowned Reformers: that sore and grievous ulcer is, as some will have it, the French disease, 
Bullingerus, Are us, alti:  but, as others better, the devil's disease of envy and evil will to the Gospel, 
Pareus. 2 ●hess. 3.1.  which (maugre their malice) runs, as the Apostle speaketh, and is glorified. This these wicked Popelings see and are grieved, 
Psal. 112.10.  they gnash with their teeth, and melt away: yea they gnaw their tongues for pain and torment of their sores, 
Rev. 16.9, 10.  they blaspheme the Name (that is, 
Invidiâ Siculi non invenere tyranni Majus tormentum.  the Word) of God which hath power over these plagues, and repent not to give him the glory. Sed in hoc ulcere non ero unguis: it shall suffice to have pointed at it.   

Section 2.  
SEcondly, is it the very Word of God that we read in the Bible? and is He the undoubted Author thereof? this then informs and advertiseth us of the surpassing dignity and supereminent excellency of that thrice-sacred Book, above all humane writings whatsoever. That which David said of Goliahs' sword, may be fitly applied to the sword of the Spirit, 
1 Sam. 21.9.  there is none to that. And as of the river Pison in Paradise, that compasseth the land of Havilah, it is recorded that there is gold, and with an emphasie, 
Gen. 2.11, 12.  the gold of that land is good: There is also Bdellium, and the Onyx stone. The other three rivers have nothing said of them in comparison of this first, though they doubtless had their several commendations: So stands the case between this and all other Books, though suo genere never so praiseworthy. 
Prov. 31.  Many daughters (so Authors) have done virtuously, but this excels them all. There was not such a man as Job, 
job 1.  nor can there be such a Book as this in all the earth. Hence it is called the Bible that is, the Book, by an excellency, as the only Book, 
Auferantur de medio chartae nostrae, procedat in medium codex Dei. In Psal 57 Ego odi meos libvos, & saepè opto e●s in crire, etc. Luther. in Genes. 1 4. Evanges●i libri sunt & Apostolici, an iqu●●ilque Prophetarum oracula, quae nos manifestò ●●siruunt, etc. suscipiamus igit● ex sermonibus divinitùs inspiratis quaestionum solutionem. Chemnit ex Theodo●et.  And the Word is that which should be ever sounding in our ears; and the Scriptures as being to all other writings, as joseph's sheave was to his brethren's, or as the Sun to the lesser Stars. Hence that of Saint Austin, Away with our writings, that room may be made for the Book of God. And that of Luther, I hearty hate mine own books, and could wish them out of the world, because I fear they keep men from spending so much time in reading God's Book, the only fountain of all true wisdom. And that of Constantine the Great, wherewith he opened the Council of Nice; Ye have the New Testament and the Old, which plainly instruct us what to judge in divine matters. Out of these therefore let us fetch answers to all questions that shall be moved amongst us; as the Highpriest did, of old, at the Oracle; for they have God for their author, and are the platform of that wisdom that is in God himself, 1 Cor. 2.6, 7. Excellent things are in Scripture-phrase said to be things of God, as tall trees, high mountains, famous cities, I have wrestled with my sister, with wrestlings of God, 
Gen. 30 ●.  said Rachel, that is, with great wrestlings, and have prevailed. How much more may the Bible be said to be of God (which sets forth its precious and peerless worth) sigh he uttered some of it with his own mouth, and so might say as Joseph did once to his brethren, Behold you see that mine own mouth speaks: and wrote other some with his own finger, as the Decalogue, Deut. 5.22. and so might say as Paul to Philemon, I Paul have written it with mine own hand, vers. 19 That one short Epistle to Philemon (sigh we are fallen into the mention of it) though about so low and abject an object, so poor and petty a matter, as the receiving again of a fugitive bondslave, yet with what admirable pithiness and powerfulness of speech is it set forth. Plena lacertorum & roboris epistola, 
Scultet. observat.  singulis ferè verbis singula argumenta, saith one. Not a word but hath its weight, not a syllable but hath its substance. Those Epistles written, as is pretended, by Paul to Seneca, they have his name indeed, but not the least dram or drop of his spirit, they savour not of his Apostolical majesty and gravity, which shineth even in this the least of all his Epistles. 
Paulum quatiescunque lego, videor mihi n n verba audire, sed tonitrna. In brevitate verborum est luxuries rerum. Origen.  As often as I read Saint Paul, saith Hierom, me thinks I hear not words but thunders. In fewness of words he hath all fullness of matter, saith Origen, and sets a grace and a gloss upon mean matters, in his manner of handling them. How much more when he treats of Predestination, or any such profound mystery; as in that lofty and lively Epistle to the Romans, which Melancthon was wont to call the confession of our Churches, and thought it time well spent to go over it a matter of ten several times in his ordinary Lectures. The truth is, it is such as never could any man think speak or write sufficiently of its worth and excellency. M. Perkins adviseth in reading the Scriptures, first to begin with the Gospel of Saint John, and this Epistle to the Romans: after, with the Prophet Esay; because these three books be as the keys to open the right understanding of the rest. Saint Jerome doubts not to affirm of that prophecy of Esay, 
Quicquid est sanctarum scripturarum, quicquid potest humana lingua proffer, aut sensus concipere, in e● volumine continetur.  that whatsoever other piece there is of holy Scripture, whatsoever man's mind can conceive, or tongue express, is contained in this one book. Esay himself calls it a great Book, wherein but little was written, chap. 8.1. We may safely call it a little book, wherein great things are written: even those mirabilia of the Law, 
Hos. 8.12.  and magnalia of the Testimony or Gospel, for so that Prophet in the same chapter divides the holy Scriptures into the Law and Testimony, 
Esay 8.20.  as into its integral parts. To the Law, saith he, and to the Testimony. Now the Gospel is often called the Testimony (by Saint John especially) because it testifies of Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whose very name, Jesus, is a short Gospel, the very sum and substance of all the good news in the world. The nativity, preaching, persecution, apprehension, death, resurrection, ascension of our Saviour, yea and latter coming to judgement, is lively set forth by this one Prophet Esay: whence he was called by a Father the Evangelicall Prophet. The Babe of Bethlehem is wrapped up, as it were, in the swathing-bands of both Testaments. Christ is both the subject and object, the Author and matter of the Scriptures. This makes much to the setting forth of their worth and excellency: for he is the chief of ten thousand, 
Cant. 5.10.  and we (if ever we will profit by hearing, teaching, reading) must have our eye turned toward Christ, as the faces of the Cherubims were toward the Mercy-seat. For this he is called the Word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propter articulum ad filium Dei refero.  not only by Saint John often, but by Saint Luke also, Chap. 1.2. because he is the matter and mark of the Word; scarce a leaf or line in the Bible, but some way leads to Christ, as the Star did the Wisemen, and even point him out, as John Baptist did, with an Ecce Agnus Dei, Behold the Lamb of God which taketh away the sins of the world. In the Old Testament we have books Priestly, Princely, and Prophetical. As in the New, the Gospels are regal, showing that Christ was King of the Jews: the Epistles more Sacerdoticall, beginning and ending with praises and prayer, (those sacrifices of the Gospel) and the Revelation is merely prophetical. Hence that of our Saviour, Search the Scriptures, 
john 5.  for they are those that testify of me. Now Christ is the most excellent and praiseworthy person in the world, the fairest among men, 
2 Sam. 18.3.  worth ten thousand of us, as the people said of David. Look upon him as he stands described in the Text. For his nobility, he is Gods own Son; for his riches, he is heir of all things; for his wisdom, he made the worlds; for his eminency, he is the brightness of his Father's glory, and the express image of his person; for his might, he upholdeth all things by the word of his power; for his merits, he hath by himself purged our sins; for his preferment, he sat down at the right hand of the Majesty on high. Lo this is He whom the Scripture treats of, yea this is he who treats with us in the Scriptures; and hath therein made us a pithy and perfect draught and description of himself. Saint chrysostom falling occasionally into the commendation of S. Paul, 
Ne tanti viri laudes oratione sua elevaret magis quam exornaret.  feared much, lest with the slenderness of his stile he should rather lessen, than to the life set forth the worthy praises of so praiseworthy a person. And Gregory Nazianzen speaking of Basil the Great, There wants but his own tongue, saith he, to commend him with. An exact face, saith the Orator, 
Picto es pulchra absolutamque faciem rarò nisi in pejus effingunt.  is seldom drawn but with disadvantage: and therefore great Alexander forbade his portraiture to be painted by any other than Apelles, or carved by any but Lysippus, men famous in those faculties. But here there is no such thing to be feared, because Christ the Matter is also Author of the holy Scripture: whence it is call d the word of Christ, 
Coloss. 3.16.  Let the word of Christ dwell richly in you in all wisdom. Any the least relation to the Lord Christ, is that which innobleth and raiseth the worth of any thing. Bethlehem, where he was borne, is therefore, though the least, yet not the least among all the cities of Judah, Mat. 2.6. with Micah 5.2. And Rev. 7. of those that were sealed, as among the sons of Leah, Judah hath the pre-eminence, for alliance to Christ according to the flesh; so among those of Rachel's side, Nephthali is first reckoned for his dwelling in that tribe at Capernaum; which is therefore also said to be lifted up to heaven, 
Math. 11.  because there he dwelled, and there he preached this word of the kingdom, 
Math. 9  yea of Christ the King: which should therefore familiarly dwell in us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Coloss. 3.16.  as a household guest; yea it should in-dwell in us, as the word there signifies, and as Paul bids Timothy, 
1 Tim. 4 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Be thou in these things, give thyself wholly to them, that thy profiting may appear to all. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Yea it should in-dwell in us richly in the best room, as a welcome and well-known guest. Entertain it not in the ear only, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Thess. 2.12.  as in the porch or out-roomes, but let it lodge, yea dwell worthy of Christ (whose Word it is) in your minds, memories, affections, conversations. Get a Bible stamped in your heads, and the counterpane thereof engraven in your hearts, Heb. 8.10. that ye may be manifestly declared to be the epistle of Christ, (which is the crown of all commendation, and that which actuates, with acceptation and life, all other good parts and practices) written not with ink, 
2 Cor. 3.3.  but with the Spirit of the living God, not in tables of stone, but in fleshly tables of the heart. 
Rom. 6.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This is to be delivered up to the form of doctrine delivered unto us in the holy Scriptures: this is to be cast into the mould of the Word (as the believing Romans were) and were therefore famous for their faith throughout all the world. 
Rom. 1.8.  This is to let the Word of Christ dwell richly in us, in our very hearts, (as the two tables were laid up in the Ark of the Covenant) and that in all knowledge, which the Scripture counts and calls the only riches wherewith the heart should be stored, as a rich man's house is fraught with stuff in every corner. I counsel thee, saith Christ, 
Rev 3.18. Prov. 23.23.  to buy of me gold tried in the fire, that thou mayst be rich: buy this truth, but sell it not, saith Solomon: and the Queen of Sheba took his counsel. She prized his wisdom above gold, and therefore presented him with abundance of gold: sweeter it was to her than the sweetest odours, 
2 Chron. 9 1.  and therefore she came to him with Camels laden with the best spices. Dearer it was to her than the dearest gems and jewels, therefore she found in her heart to part with the most precious stones and ingots, in exchange for it. She had learned, belike, out of salomon's works, ere she saw him, that wisdom is more precious than rubies. But say there may be something named that is better than rubies: 
Tanti vitreum? quanti verum margaritum? Tertull.  why all the things thou canst desire are not to be compared unto her, Prov. 3.15. But where is it to be had? and how to be achieved? by digging in the Mine of the mystery of Christ crucified: the doctrine whereof is by an excellency called wisdom, 1 Cor. 1.24. even the wisdom of God in a mystery, 1 Cor. 2.7. And like as men by studying the Statute-booke, become worldly-wise and politikes, so by searching the Scriptures, truly wise to salvation: and he is the wiseman indeed that makes sure of that. As on the other side, the wise men are ashamed, saith the Prophet, they are dismayed and taken (to wit, in their own craft.) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 3.19. jer. 8.8, 9  But what may be the reason? Behold they have rejected the word of the Lord, and what wisdom is in them? Of that Queen of Sheba the Chronicles of Ethiopia report, that her name was Mackedae, that she had a son by Solomon, whom she called David, and made him heir of that great Empire now called Prester John's country, and that she took bacl with her twelve thousand Jews, of every Tribe a thousand. And because the noblest men of that land do vaunt themselves to be of the blood of Israel, 
Phil. Momaeu● de verit. rel. Christ. cap. 26.  although they have received the Gospel, yet retain they circumcision; not that they think it necessary to salvation (say they) but to keep still the prerogative of their blood. But what prerogative had the Jew? and what profit was there of circumcision? Much every way: chief because unto them were committed the Oracles of God. This is set forth with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 3.2.  a prime privilege, and precellency of preferment to the Jews above all other nations, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 2.12.  who are therefore said to be without God in the world, because without the word of God; as elsewhere Israel is, one time, said to have been without God, 
2 Chron. 15.2.  because without the Law, and a teaching Priest to expound it. Some few sparks stolen from Scripture have cast such a lustre on the writings of Heathens, as hath made them seem divine. And those, among the Philosophers, as had walked within the warmth of this Sun, and were but tanned a little therewith, have been esteemed most excellent. As Pythagoras, who is said to have had conference in mount Carmel; 
Strabo lib. 16.  Phocylides, whose verses are plainly translated out of Moses; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Epinomide. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. In The oeteto p. 176. In Timoeo.  Plato, who affirmeth that the most divine Word made the world; that a conformity to God is the blessedness of a man; that this conformity consists in knowledge, righteousness, and holiness; that God made time together with the world; that he will dissolve the world when he pleaseth; that in the revolution of so many years, men shall be just in the same state wherein they had been, while alive. He had heard of and hammered at that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Resurrection, spoken of, Math. 19.28. and called elsewhere the restauration of all things. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 3.21.  As for those Philosophers that lived in these last days, (as the text calls them) the days of the Gospel, though they renounced not their superstitions, but remained obstinate Heathens, yet they are noted for more divine than those of their sect that went before them. This is to be seen in Seneca, 
Magnus, & magni anim●ille vir fuit, & hunc certè lectoribus suis infundit.  of whom Lipsius writes thus: A brave man he was, surely, and of a brave spirit, and infuseth the same into them that read him. The like may be said of Pliny, whose natural History is, in Erasmus his judgement, a rich treasury, 
Thesaurus, imò verè mundus rerum cognitu dignissimarum.  yea a very world of things that deserve to be known of all men. And for Plutarch, he so excels his fellows, that when the question was propounded to that learned Theodorus Gaza, what author he would chief choose to read, if it were so that he must be confined to one; he answered, Plutarch. Something might here be said (though somewhat out of place) touching Sibylla's verses concerning Christ, whereby Marcellinus and Secundianus are reported to have been converted to Christianity; 
Satis constat Secundianum pictorem & Marcellinum oratorem Sibyllae versibus consideratis, Christianos factos esse. Ramus in Virg. E●log. quartam.  as divers were from Popery, in those dark times, by the writings of Chaucer 
* Acts and Monum. Bifield on the Coloss. fol. 217 Neand. Chronicon. p. 1. Munster Cosmog. lib. 2. . It is no absurdity to grant, saith one, that some of the Sibyls were stirred up by the holy Ghost extraordinarily to prophesy of christ among the Gentiles. And Japhet scattered, in his Europe (saith another) the doctrine of the promised seed, which when it began once to slip out of men's minds, was collected and conserved by the Sibyls. And hence the Heathen Sages, saith he, fetched whatsoever they held aright touching God, the immortality of the soul, the continuance of Empires, etc. Suidas tells us that Phocylides his verses are merely stolen out of the Sibylls. And of what esteem they were of old among the Romans, is known as well by that relation in Gellius, 
Gell. noct. Attic. l. 1. cap. 19  of an old woman that brought first nine of her books, which she styled divine oracles, to Tarqvinius Superbus, and requiring an unreasonable rate for them, was turned off with disdain; but after she had burnt six of them, received the whole price for the three that remained. As also by their consulting with them upon any important affair of state, and their care to keep them close in their Archivi, 
Gellius ibid.  appointing fifteen select men to that office, as an office of honour to them in that State. How much more was it then to the Jews above all nations, that to them were committed the Oracles of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 7.38.  those lively and life-giving Oracles? He shown his word unto Jacob, his statutes and his judgements to Israel. He dealt not so with other nations, etc. Psal. 147.19, 20. They had other blessings, as gold and silver in abundance, but this they want, that is better than both, Psal. 19.10. Like as Ishmael had twelve Princes to come of him, 
Gen. 17.20, 21  but with Jacob will I establish my covenant. This was a mercy worth having, this was the Temple that sanctified the gold of the Temple, 
Math, 23.17.  all other privileges whatsoever. The mercy-seat was no larger than the Ark wherein were the two tables of the Testimony, to show that Gods special mercy is ordinarily confined to such as have his Word and Ordinances. 
Exod. 25.10. 10 17.  Hence those holy Levites recount and reckon it for a high favour to the people of Israel, that God came down also upon mount Sinai, and spoke with them from heaven, giving them right judgements, 
Neh. 9.13.  true laws, good statutes, etc. This was a worthy gift indeed, one of those good gifts and perfect givings that came from above from the Father of lights, and should therefore be highly prized, as a principal favour. 
Prov. 22.20.  Have not I written to thee excellent things, in counsel and knowledge, saith God? the word signifies precious and princely things, sweet and singular, amiable and admirable, 
Principalia, ducalia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie nomen dignitatis, tertius à rege, Mercer. Cant. Psal. 219.24. Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Melchior Adam de vit. Ger. Theol.  such as might well become the greatest States on earth to study and strive after. The King himself might be held in these rafters. David made God's statutes the men of his counsel. Solomon bids, establish thy thoughts by this counsel, and calleth his Proverbes Master-sentences, such as should rule and sway in the whole course of our lives. George Prince of Anhalt carried ever carefully about him Solomon and Siracides, as his Vade mecum. Andronicus the old Emperor of Constantinople, being in a deep distress, betook himself for counsel and comfort to the Psalms of David, which S. Basil fitly calls a common store-house of divine doctrines; horreum ex quo hauriatur, a treasury of heavenly comforts, such as no good can match, no evil over-match. Theodosius the second is reported to have written out the books of the New Testament with his own hand, and out of it he read every day, praying with his wife and sisters, and singing of Psalms. 
Deut. 17.19.  The King of Israel was not only commanded to read, but to write out the Law: yea the Jews say, that if Printing had then been found out, (as it was, say some, long since among the Chinois) yet was the King bound to write out two copies thereof with his own hand; 
Weemse his Exercit. pag. 118.  one to be kept in the treasury, and another to carry about him continually, as a companion fit for a king. The Persians have a custom at this day to present a rich Koran (which is their Bible) to the Princes, 
Turk. hist.  to whom they send Ambassadors. Charles the fifth, when he was baptised at Gaunt in Flanders, had seven princely gifts bestowed upon him at the Font. His father gave him the Duchy of Lutzenburg, 
Bucholcerus, ex Zenocaro.  another a silver head-piece, another a golden sword, etc. the Abbats gave him a fair Bible with this inscription, Scrutamini Scripturas, Search the Scriptures. Bishop Latimer, among others of his make that gratified King Henry the eighth with a New-year's gift, according to the custom, when some sent gold, some silver, some a purse-full of money, some one thing, some another, he presented a New Testament, with a napkin, having this posy about it, 
Acts and Mon. fol. 1594.  Fornicatores & adulteros judicabit Dominus, Whoremongers and adulterers God will judge. The Scriptures, he knew, would deal plainly with him, and tell him that which others durst not. 
Sphinx philos.  Alphonsus' King of Spain and Naples, was wont to bewail the case of Kings for this, that they, hearing with other men's ears, could seldom hear truth, and therefore he held himself happy in his Muti Magistri, his books; his Bible especially, which he is reported to have read over fourteen times in course, together with Lyra's and other men's notes upon the Text. Averr●●s the Philosopher so madly admires his master Aristotle, that he affirms there is no error at all to be found in him: 
Alsted. Chronol. p. 460.  that his tenors were the chief truth, and his judgement the utmost bound and extent of humane understanding: that Aristotle was the rule and sample that dame Nature invented, whereby to set forth man's utmost perfection. Yet Aristotle denies, God's particular providence, teacheth the world's eternity, permits women to make abort other while, to cast out their misshapen babes, 
johnstonus de Naturae constantia, p. 117.  to keep those lascivious pictures of the gods that had been confirmed by custom, etc. Cyprian was wont to call to Paulus Concordiensis his Notary for Tertullia's works, with a Da magistrum, Reach me hither my master. 
Strinxit calamum adversus Orthodoxos, Alsted. Chronol. pag. 432.  Yet Tertullian was a man, and had his errors: toward his later time he fell into Montanus his heresy, and wrote sharply against the better side. Good therefore is the counsel of our Saviour, 
Math. 23.10. 2 Cor. 8.5.  Call no man master upon earth, for one is your master, even Christ. Give yourselves up to God, as the Macedonians did, and unto his unerring Apostles and Prophets by the will of God. Justify his Word with the Publicans, Luke 7.29. Sanctify it by sanctifying all by the Word and Prayer, as the Apostle speaks of meats and marriage: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 1 Tim. 4.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Esay 6 5.9. Nehem. 8.5. Luke 4.16.  Glorify it, as they did, Act. 13.48. or as some copies read, receive it with joy and admiration, for then there is a blessing in it. Set yourselves to show your high esteem of it, when it is read: as the people stood up in Nehemiah, and our Saviour, for our example, at Nazareth: yea, as Eglon that Heathen, though a fat unwieldy man, yet, for reverence sake, he stood up to hear the Lords message: and this he had learned, belike, 
judges 3.20. Numb. 23.18.  from the custom and practice of God's people.   

Sect. 3.  
THirdly, are the Scriptures of God? this may further inform us of their purity and power. Every word of God is pure, saith Solomon, 
Prov. 30.5. Psal. 12.6.  yea purer than silver seven times tried in a furnace, saith David. And the Gospel is the power of God to salvation, 
Roman. 1.16. jam. 1.21.  saith Paul: such as is able to save your souls, saith James, maugre the malice of all the powers of darkness. Yea, the Word of God, saith our Author, is lively and powerful: and it shall well appear too, for it is sharper than any two-edged sword, 
Heb. 4.12, 13.  piercing even to the dividing asunder of soul and spirit, (and that cuts very near) of the joints and marrow, and is a discerner of the thoughts and intents of the heart, which man's law meddles not with, further than they are some way discovered: as in a Gentleman of Normandy, put to death by the Parliament of Paris, for an intent he had to kill king Francis the second, 
French hist.  which he had revealed to his Confessor. Otherwise thought's free from the censure of earthly Courts and Consistories. But this pure and powerful Word of God searcheth the heart, risseth the reins (those seats of lust, and most abstruse remote parts in all the body) yea it rippeth up soule-secrets, 
joh. 4.29.  it tells a man all that ever he did, as she said of our Saviour; it ferrets corruption out of its lurking-holes, 
2 King. 5.26.  and tells false Gehezi of his Olive-yards, and other purchases, which he had only meditated. It searcheth jerusalem with lights, it descends into the jowest holes of the heart, and discryes it to be, as Adonibezeks table was, a palace of pride, a dungeon of darkness, 
judg. 1.7.  a dunghill of uncleanness, a world of contemplative wickedness, a very pesthouse of all sorts of paltrement. In this sea there is not only that Leviathan (some familiar Devil that plays Rex) but creeping things innumerable, 
Psal. 104.25, 26.  crawling bugs and baggage vermin, vain thoughts, which are very sins, jer. 4.14. carnal intentions, which this spiritual Law takes hold of, and interprets for executions. As in Balac, who is said to arise and fight with Israel, 
Sed fieri dicitur, quod tentantur, aut intenditur, Ribera in Amos 9.5.  Josh. 24.9. which yet he did not, because he durst not, but his will was good to it, therefore he did it. And the Heathens saw something of this by the dim light of Nature, as appears by him who judged that Antiochus therefore died loathsomely, 
Incesta est, & sine stupro quae stuprum cupit, Senec: in decla. Quae quia non licuit, non sacit, illa facit, Ovid.  because that he had a good will to burn Diana's temple. But behold the Word of God goes further; for it marks and meets with a nocturnal pollution, an obscene dream, yea an involuntary evil motion, or ere it come to consent, though it only pass thorough the soul, as a post by the door, or as a flash of lightning in the air, or as a Dive-dapper on the water: Though it be but as a dream only, not as Pharaohs dream, which he could remember in the morning, but as Nebuchadnezars dream, which he had utterly forgot. Well therefore might our Apostle proceed and say, Neither is there any creature (no not of the heart) that is not manifest in its sight, that is, in the sight of this divine Word; (for so I would read the text.) Thoughts are infinite, nimble, quick and in a secret place; yet are all these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked for the outside, and for the inside, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dissected, quartered, & as it were cleft through the backbone (as the word there signifies,) before the eyes of it, wherewith we have to deal. It is recorded of Moses, that being sent on his foster-fathers' quarrel against the King of Ethiopia, (whose daughter he afterwards married, and was therewith upbraided by his brother and sister) to the end that he might make a speedy onset, he took his journey through the wilderness, wherein were flying Serpents very deadly; which to expel he trained certain birds, in whose nature he discerned an antipathy with those serpents, 
Huet of Const. ex josepho.  whereby he scoured the coast, and so suddenly surprised the City. Such cockatrice eggs are hatch t in our hearts, whence issue a brood of deadly stinging lusts: which to dispel, we have Gods holy Word to clear the passage that the King of glory, with the troops of his royal graces, may enter the fort of our souls. 
john 15.3.  Now are ye clean by the word that I have spoken unto you, saith our Saviour to his Disciples; and to his Father in their behalf, Sanctify them by thy truth, thy Word is truth. 
john 17.17. Psal. 19.8.  The fear, that is the Word of the Lord is clean, and makes all clean within and without, being as a dagger in the throat of wickedness, to let out the lifeblood thereof. 
Psal. 119.11.  Thy Word have I hid in my heart, as an amulet, that I might not offend against thee. It drives out corruption, as the East wind did the locusts of Egypt into the sea, and dispossesseth that unclean spirit that had entrenched himself in the heart, setting up there his se●nces, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 10.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 2.11. Luke 10.18. Math. 12.43.  and billeting his soldiers there, to fight against the Soul. It makes him fall as lightning from heaven, as our Saviour saith, from the heaven of men's hearts, to walk sad and solitary in dry places, seeking rest, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but finding none. All places to him are dry and desert (though otherwise never so pleasant and populous) where he may not be suffered, by this mighty Word there preached, to rest and roost in the hearts of the inhabitants: neither takes this foul fiend any more content to be there, than men do to walk in a waist and waterless wilderness. The legion therefore besought him much, 
Mar. 5.10.  that though he had cast them out of the man; yet he would not cast them out of that coast: for that were as bad as to command them to go into the deep, 
Luke 8.31.  that is to confine them to hell (sigh it is their heaven to do hurt) but suffer them to be thereabouts, because the knowledge they had got of that country men, would be a more compendious way and course to destroy them, than if they should be forced to go further, where they had no such intimate acquaintance. 
H ram denast●cam arae dom●●scae praeferunt. Petrus Blesens. Immundus di●itur. 1 Affectione, quia diligit immunda. 2 Persuasione, quia suadet immunda. 3 Habitatione, inhabitat cord● immunda, jaco. de Vorag.  Now therefore if among profane Gergesites (that prefer a swinesty before a sanctuary) they find a house (that is, a heart) empty, (to wit of God's holy Word, that should have been laid up therein as a sovereign preservative) and swept (of graces, but) garnished (with vice) for he is a foul spirit, and solaceth himself in spiritual sluttishness) thither he resorts, and there he resides, holding the castle in peace, saving that sometimes the Word coming in the power of it, disquiets him, gashing and goring the evil conscience, with unquestionable conviction and horror: The law was given on mount Sinai that gendereth to bondage, a place full of bushes and briers (whence also it hath its denomination) and not unfitly, because like thorns, it pricketh and vexeth the spirits of evil-doers, with a spirit of bondage. It was also given in fire, and that fire is still in it, and will never out. Hence those terrors which it eftsoons flasheth in the faces, and startleth the souls of such, as are not altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrived at that dead and dedolent disposition, 
Eph. 4.19.  that those living Oracles (Act. 7.38.) cannot possibly pierce them. If the conscience be not utterly cauterised, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 1.7.  the Law will convince the judgement (it is the Gospel only that can convince the affections) and engender in it a spirit of bondage and fear. See this in Herod, who heard John, and did many things, or as other copies read that text, he doubted much, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was exceedingly amused, amazed, knew not what to think, or which way to look, when the word came so close, and did eat upon his conscience as a moth, Psal. 39.11. This set him at a stand, and stickled sorely with him. Now if after conviction men run away with the bit in their mouths; as Herod did, and will on in sin whatever come of it; their sin abideth, 
john 9.41.  as our Saviour said to the Pharisees; and conscience, though now silenced, will have a time to tell them their own. It was not long ere Herod saw John Baptists head, which he had lately cut off, in our Saviour's fame, as Theodoricus that tyrant did the head of Symmachus, whom he had slain, in the mouth of the fish that was set before him, Math. 14.1. At that time Herod heard of the fame of Jesus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and he said to his boys. This is John Baptist, he is risen from the dead. The Jews of that time, (and he it seems for company) had embraced that dotage of the Pythagoreans touching the transmigration of souls out of one body into another. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Therefore John, saith he, is surely revived in Jesus. This might be his opinion then, and more that he tells the trouble of his mind to his servants for a secret, hoping, belike, the world should be ne'er the wiser. But it fell out, we see, somewhat otherwise; for that which he spoke then in secret, is now preached on the housetop. This was but one of the Devil's anodynes, and would not do the deed. He betakes him therefore to another course, and will be a Sadducee another while: a sect that denied the Resurrection of the body, and the immortality of the soul; that so he might blunt the sting of his awakened conscience, that haunted him like a fury, for the slaughter of the innocent Baptist. Thus much may be gathered out of Matth. 16.6. compared with Mark, 8.15. Haec est enin● vis Verbi Dei, saith Beza on that text. This is the mighty work of the Word on an exulcerate conscience. God smites the earth, that is, earthly-minded men, that are no better than earth, earth, earth, when they hear the Word of the Lord; with the rod of his month, 
Is. 11.4.  and with the breath of his lips doth he slay the wicked. Those pharisees, 
Math. 22.15.  for instance, that were toties puncti & repuncti, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  minimè tamen ad resipiscentiam compuncti, as one speaketh; for why? they had made void the counsel of God, when they heard our Saviour refusing to be reform, hating to be healed; whereas divers of the common sort, who had by their instigation crucified the Lord of glory, when the Word came close, and found them out in their sins, were pricked at heart, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act 2.37. Prov. 23.32.  thy felt their sins as so many stings of an adder, pricks of a dagger, yea as so many bearded arrows in their flesh, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  and were added to the Church. To the former, 
2 Cor. 12.7.  God's Word was a savour of death to death the axe thereof laid to the root of their rotten consciences, out them down as fuel to hel-fire. To the latter, 
Math. 3.10. 2 Cor. 2.16.  it became a savour of life unto life, a seed of immortality, an effectual instrument, not of conviction only, but of conversion also. 
jam. 4, 5, 6.  For think ye (saith S. James) that the Scripture saith in vain, The spirit that is in you, etc. doth it show you your natural corruption, and no more? Not so: for it saith not only, that is, convinceth, but it giveth more grace, it converteth also. It brings not only to the birth, as Ephraim that foolish child, 
Hos.  but carrieth the soul through the narrow womb of repentance into the light of eternal life. And this is the powerful and proper effect of the good Word of God's grace, ever good to them that are good, Mic. 2.7. or that but wish to be good, Psalm 119.4, 5, 6. It is indeed like the water of jealousy, Num. 5.27, 28. For when it is received into a good and honest heart, it clears it and makes it fruitful: as when into a corrupt heart, it rots it and makes it worse. Abigails speech smote Nabal into a qualm that caused his death, when the same tongue blessed David and drew blessing from him. Rahab was melted with that message wherewith the King of Jericho was hardened. Mannah to the rebels turned into putrefaction and stank. Moses his rod while he held it in his hand, budded and brought forth fresh almonds; the same rod when he cast it from him, turned into a Serpent. The living words of dying Prophets took hold of those refractories in Zachary, 
Zach. 1.6.  and slew them. Those two witnesses are by some interpreted to be the two Testaments, the Old and the New. God's giving power unto them, is the authorising of them. They are clothed in sackcloth, that is disguised and obscured, hidden from the vulgar, they spit fire, as it were, and plague their enemies as the Ark did the Ekronites. But who are they? Saint Austin answers: 
Ad●ersarius est nobis quamdiu sumus & ipsi nobis: quamdin tu tibi inin i● us et inimicum habebis sermenem Dei, Aug.  The Word of God is adversary to none, but such as are adversaries to themselves, and such as shall (in that name) have him for their utter enemy at length, who shall come in flaming fire rendering vengeance to all that know not God, 
1 Thess. 1.8. Math. 11.20.  and obey not the Gospel of our Lord Jesus Christ. Then shall he shake such off, as dust off his feet, when they come to him for salvation, and worthily; for they have prejudged themselves already unworthy of eternal life, 
Acts 13.46.  because they have put away from them the Word of lift, which they ought to have pulled to them, rather with both hands earnestly, as David did; 
Psal. 119 48.  and is therefore now triumphing in heaven, as one that did not the will only, but the Wills of God: 
Acts 17. ●2.  when others chose rather to do not the will, but wills of the flesh, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.2.  and do therefore of the flesh reap corruption, Gal. 6.8. Surely as the rain cometh down, and the snow from Heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sour, and bread to the eater: So shall my Word be that goeth forth out of my mouth: it shall not return unto me void: but it shall accomplish that which I please, and it shall prosper in the thing whereunto I sent it, 
Esay 55.10, 11  saith the Lord.   

Section 4.  
FOurthly, are the Scriptures of God? This may further inform us of their perfection and sufficiency to our salvation, as proceeding from God all-sufficient, from whom comes every good gift and perfect giving. All Scripture as it is given by divine inspiration, so is it profitable to all purposes, to teach truth, convince error, correct vice, direct to virtue, comfort under the cross, that the man of God (Minister or other) may be perfect and entire, wanting nothing. The Law of the Lord is perfect, saith David: 
2 Tim. 3.16. jam. 1.4. Psal. 19.7.  the whole book of God is perfect, with an essential perfection, & every part thereof with an integral perfection. This cannot be said of the law of nature or book of the creature, as now since the fall. The heavens indeed declare the glory of God, etc. as real postilles of the Divinity, and that which may be known of God is manifest in them as in a mirror or theatre, 
Rom. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  even his eternal power and Godhead. Cusanus could say, that the World was Deus explicatus, God unfolded, of the divine nature, as it were, copied out, and exemplified at large. But the knowledge hence gotten is slender, and unsufficient to salvation. Our eyes, alas, are now so dazzled, that the creatures are unto us as a clasped book, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 17.27.  or as a thing written in cyphers. The Philosophers could only grope after God by the dim light of Nature, but in the wisdom of God, the world by wisdom knew not God, 1 Cor. 1.21. but did service to them that by nature are no gods: Gal. 4.8. 
utinam tam facilè veram religlonem invenire possim quam fulsam convincere, de nat. dear.  Tullyes' wish was, that he could as easily discern the true God, as disprove the false. But that he might sooner wish than attain, without the help of holy Scriptures. For as the Sun is not seen but by the light of the Sun; so neither is God known but by the Word of God. And as the Sun cannot be seen in rota, (as the Schools speak) in the circle wherein it runs, but the beams of it only, nor those neither but as they are made visible by reflection: So neither can we see God in his Essence; in his Word we may: his train at least with Esay, his backparts with Moses; we can see no more and live, we need see no more that we may live. Now if we knock at the creatures door for this knowledge, the depth must say, 
job 28.14.  It is not in me, and the sea, It is not with me, etc. If they say otherwise, they lie as fast as Rabshakeh did for his master. 
Quia impossibile erat sine Deo discere Deum, per verbum suum docet homines scire Deum. Sic Hilarius, Hoc solum de Deo benè credi in elligamus, ad quod dese credédam ipse sibi restis & ●● hor extitit.  For no creature hath seen God at any time but the Son, and he to whom the Son reveals him, saith our Saviour. And because it was impossible to know God without God, he therefore brings men by his Word to the knowledge of himself, whom to know is life eternal, saith Irenaeus. Some few blind Notions, I deny not, are yet left in corrupt Nature, and to be found still in some few that have not already torn them out, that they may sin without control, or at least lock them up in restraint; as the Philosophers that held the truth prisoner in unrighteousness, Rom. 1.18. But these common principles are now, alas, so depraved, defaced, and, as it were, covered over with cobweb, and other dross, (like the carved stones in the rubbish of a ruined Palace) as that they serve, but to render us inexcusable. Especially sith in men of corrupt minds, God's image is wholly wiped out, and those remnants or footsteps thereof utterly extinct. When wine is poured out of a cup, the sides are yet moist, but when it is rinsed and wiped, there remains not the least taste or tincture thereof: Even so that glimmering of Divine light left in the natural man is so put out by obstinacy in an evil course, that not the least spark thereof appears. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2.14.  He that is no more than a mere animal, that hath no more than pure nature in him, perceiveth not the things of God, as having neither sight nor light, organ nor object illuminated: as the true Christian, who hath his eyes in his head, Eccles. 2.14. and God who commanded the light to shine out of darkness shining upon his heart, 
2 Cor. 4.6.  in the face of Jesus Christ. The Chineses use to say of themselves, 
Descript. of the World: cap. of China and Cathaia.  that all other Nations of the World see but with one eye, they only with two. Sure it is that natural men have but one eye, wherewith some thing they may see, that transcends not the light of reason. But for spiritual things they are acutè obtusi, 
Lusciosi siquando oculorum aciem in●endunt minus vident, Lud. Viu.  more blind than beetles. To the Law therefore and to the Testimonies, for if any speak not according to these it is because there is no light in them. The Law is a light, 
Lex, Lux. Prov. 6 23. Psal. 119. 2 Pet. 1.  saith Solomon, a lamp and lantern, saith David, a light shining in a dark place, saith Peter. And the Grace of God (that is, the doctrine of God's grace the Gospel) hath appeared, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tit. 2.11, 12.  as a Beacon on an hill, or as the Sun in heaven, teaching us, the whole and sum of a Christians duty; viz. that denying ungodliness and worldly lusts, saying peremptory nay to all such importunate suitors, we should live soberly, 
Haec tria perpetu● med tore adverbia Pauli. Haec tria sint vitae regula sancta tuae.  righteously, and godly in this present evil world, Lo, here is our task in three words, such as the Scripture only can teach, and give us to perform. Diodorus Siculus tells us, that among the Egyptians, when any good man died, his holiness, righteousness and soberness were wont to be commemorated and commended by his surviving friends. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But these, alas, were but seeming virtues in those poor Ethnics, or rather shining sins, beautiful abominations, 
Heb 9.14.  dead works, as our Apostle calls them, because they proceeded not from a principle of life, 
Eph. 4.18.  that life of God, or godly life, to the which they were mere strangers through the ignorance that was in them of God's holy Word, the rule of righteousness. Hence it was, that all they did must needs be defective and insincere, and that not only quoad fontem, (as I have said) but quoad fimm too. For the utmost end they aimed at in all they did, was to be seen and to be talked of. All was theatrical, histrionical, hypocritical. And so, they might excel (to see to) those that are truly sanctified, in moral virtues, and outward performances, as Actors upon a Stage may (for the outward resemblance) go beyond them whom they personate, and whose acts they represent: witness those hypocrites in Esay, the Pharisees in the Gospel, 
Esay 58. Math. 6.  and that proud Patriarch that first affected the name of Universal Bishop, who was for his frequent fasting surnamed Nesteutes, 
johannes ille, qui Gregorii Magni tempore, nomen Vniversalis Episcopi affectabat, à jejuniis Nesteutae nomen obtinuit, Vssierus. Mercedem suam non Dei, Hiero.  or the Faster. But this was neither of God, nor for God, and therefore they have their reward; such as it is, their own reward, not Gods, saith Hierom, they have what they look for. Egregiam vero laudem, a poor reward God knows, but 'tis that they have chosen. How much better David, In keeping thy Law, saith he, there is great reward, Psal. 19.11. After he had once well weighed this insufficiency of that bigger book of the Creature (whereof there are three large leaves only, Heaven, Earth, Sea, as Clemens Alex. speaketh, and three dark lessons only, as Hugo hath it, 
Hugo de Sancto Vict. lib. 2: de arca. cap. 3.  Accipe, Red, Fuge; Receive Mercy, Return Duty, High Punishment: but how to do any of these, it shows not) the Prophet wisely turns him to that lesser, but better book of the Scripture; which after he had highly commended for perfect and right, and pure and sure, and clean and true, etc. he subjoins (for his own and others encouragement) that for elder people that are all for profit, God's Word is more to be desired than gold; and for the younger sort that are all for pleasure, 'tis sweeter than live-hony, dropping from the comb. If any find it otherwise, it's because their mouths are either out of taste, or fore. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alex. Aphrodies. Problem. Mel vulnera purgal, ulcera mordel.  Honey causeth pain to exulcerate parts, though of itself it be sweet and medicinal. Hence children will not suffer it to come near their cankered lips, which when they are well, they are well paid of. So is it here: Oh, how sweet are thy words unto my taste! yea sweeter than honey to my mouth. David found fatness and sweetness in God's house, a feast of fat things full of marrow, of wines on the lees well refined and purified. Antichrist, 
Esay 26.  I confess, hath turned, what in him lies, these wines into water, and this water into wormwood. He hath fed God's people with wormwood, and given them water of gall to drink: 
jer. 9.15. Rev. 8.11.  so that not a few have died of the waters, because they were made bitter, ever since the falling star, (that notable Apostate) hath fallen upon the fountains of Israel, the holy Scriptures, which they have disparaged and corrupted; yea ever since that third Angel poured forth his vial on the Sea; that is, say some, 
Ibid. Psal. 68.26.  upon the Council of Trent, it is become as the blood of a dead man, so that every living soul died in that Sea. Look how the fish died in Nilus, 
Exod. 7.21.  and the river stank when it was turned into blood, so that the people could not drink of it: So hath it fared with that Sea of Rome, since they have attempted to deprave and debase the Scriptures by that heathenish decree of Trent: wherein they have every way equalled, (if not preferred) the Apocryphal books to the Canonicals, their Vulgar Translation to the Originals, their unwritten Verities to the written Word, and their traditions to the Scriptures. Not content with one Transubstantiation, (which yet is monstruous) they have endeavoured to bring in another, & worse: which is to change Articles of Faith into Fables; and again, Fables into Articles of Faith. For the Scriptures, saith Eckius, Hosius, 
So said the Lieutenant of Lions concerning S. Paul's Epistles, Fox fol. 826.  and Hermannus Coloniensis, as touching the sense of them, are no more to be regarded than the fables of Aesop, without the authority of the Church: The holy Ghost himself, saith one, is not to be heard, (according to their Tenet) albeit he produce a testimony out of the Scripture, 
D. Prideaux lect. de Testibus.  unless he can withal produce a testimonial from the purple whore. The word written, say they, 
Coster. Enchiri. pag. 44.  is a deaf and dumb Judge, a black gospel, 
Colloq. Wormac. Anno 57  inkhorn divinity, a dead letter, Lesbian rule, nose of wax, matter of strife, 
Hosius, Tom. 1 op. adv. Brentii Proleg. pag. 530 Pigg. l. 1. Hier. Eccles. c. 2. pag. 8  seedplot of controversies, and book of heretics. Anno Domini 1523. It was objected by Doctor Bennet Chancellor of London, against one Richard Butler, that divers times you erroneously and damnably read in a great book of heresy, certain chapters of the Evangelists in English, 
Fox Martyrolog. fol. 735.  containing in them divers erroneous and damnable opinions, and conclusions of heresy. Thus have the Heathens changed the truth of God into a lie: 
Rom. 1.  Articles of Faith into fables, or worse; and so they have also fables into Articles of Faith. Witness those twelve new-coined articles, gathered by the authority of Pope Pius the fourth, 
Ex Sulla jurameuti de professione fidei in Onuphrio.  Anno 1564. out of the Council of Trent, and added to the Nicene Creed, to be received with oath, 
See these 12 Art. in the Ep. dedic. to B. jewels works.  as the true Catholic faith, to be believed by as many as shall be saved. Tindal reasoning with a great Doctor of those times, drove him to that issue, that he burst forth into these words; we were better be without God's Laws, than the Popes. 
Fox Martyrol. fol. 982.  The Pope's interpretation, saith Hosius, what ever it be, yea though it seem never so much to oppugn the Scriptures, yet is it the very word of God. And again, That which the Church teacheth is the express word of God, 
Hosius de expresso Dei verbo. pag. 99  saith he, as that which is taught against the sense and consent of the Church (of Rome) is the express word of the Devil. Thus for their Church, with its pretended Head: but what for every hedge priest? Cardinal Tolet saith, 
Tolet. cas. consc. lib. 4. cap. 3.  The people may merit at God's hands, in believing an heresy if their teachers propound it, for their obedience is meritorious. And Stapleton, They must not regard Quid, but Quis, saith he, not what is the matter, but who is the man that delivers it. If a Priest therefore teach any thing, 
Cade of the Church p. 68  be it true, be it false, take it as God's Oracle. Thus he. A little afore Luther stirred, their Sermons were ordinarily stuffed out with Legendary lies, and oldwives fables, as how Vespasian was freed from Wasps by Veronica's napkin, Trajan fetch out of hell by P. Gregory's prayers, Sybylles conference with Augustus, 
Anno Domini. 1517.  etc. Tecelius persuaded the common people in Germany, that as soon as ever their ten shillings (that was the price of an Indulgence) tinged in the basin, any friend they would name, should be immediately delivered out of Purgatory, etiamsi per impossibile, Matrem Deivitiasset. In a word, all places were so full fraught with superstition, that the Abbot of Neuhuse in Germany doubted not to say, that if that unlucky Luther had not started up, 
Scultet Annal. Tom. 1. pag. 13 ex Chytraei Chron.  we might easily have persuaded the people to have eaten hay and stabble. And indeed they fed them with no better, as they basely gloss upon that text in Job; The Oxen, that is the Priests, were ploughing; and the Asses, 
Tu et Asinus unum estote, Disci. de temp ser. 121.  that is, the People, were feeding by them feeding hungerly upon thistles, and husks, and fainting at the head of every street. The children asked bread but no man broke it unto them, Lam. 4.4. for bread, they had stones; for fishes, scorpions. 
Acts and Monuments, fol. 1109. Thyrraeus de Daemon. cap. 21.  What a Devil made the to meddle with the Scriptures? said Steven Gardner to Marbeck: and of another they tell us, that by reading the Bible, he became possessed with a Devil. A very strange business Athanasius saith, that evil spirits are expelled and driven away by that 68 Psal. Exurgat Dominus, etc. But this is true of the whole book of God, one part as well as another. Father Abraham sends the rich man's brethren to Moses, and the Prophets, for defence against the Devil: and our blessed Saviour when he beat the Devil on his own dunghill, as it were, made the Word his only weapon, choosing out of that one book of Deuteronomy, and almost out of one chapter thereof, as out of a preciously purling current, all those stones wherewith he prostrated the Goliath of hell. Now if there be so much sufficiency in one book, in one chapter, what may we conceive of the whole?  
But it will, haply, be here objected: If Moses his writings were so full, Object. 1 what needed any addition thereto of the Prophets and Apostles?  
I answer: Answer. Not to perfect that which till then was defective and incompleate, For the five books of Moses, yea that one book of Genesis was sufficient to the salvation of such as then lived. The Prophets were added for explanation of the Law: the New Testament for clearing and applying them both. Those things that were there more darkly delivered, are here more plainly and plentifully set forth, 
Hab. 2.2.  so that a man may even run and read them. Now we have a more clear and perfect direction than they had under the Law. Thence their light is compared to the light of a candle that shines in a dark place, ours to the daylight, 2 Pet. 1.19. 
2 Cor. 3.18.  Now we all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord.  
But how is it then that the Scriptures are yet still so obscure and difficult, Quest. yea perplex and ambiguous?  
Sublime they are, Answer. but not dark in themselves; sigh they came from the Father of lights, and are lighted up to be our candle in this world, saith S. Austin, 
Tract. 35. in johan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. protreptic. p. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hom. 3. de Laza.  that we walk not in darkness: a common light that shineth to all, saith Clemens Alexandrinus, so that every man of himself by reading them may learn the things therein delivered, saith chrysostom, This is to be understood of the doctrinal foundation of Faith and Manners: in setting down whereof, the Scripture is most plain and easy. Bellarmine himself is forced to say, 
De verbo Dei, lib. 1. cap. 2.  Scriptures nihil notius, Nothing is more manifest than the Scriptures. 
Esay 8.1. Inclinavit Scripturas Deus ad insantium & tactentium capacitatem, In Psal. 8.  Writ, saith God, in the roll with a man's pen, that is, clearly, that the simplest may conceive so much as concerns him to Salvation, God hath fitted the Scriptures, saith Austin, to the capacity of the meanest. So that if our Gospel be hid, it is hid to them that perish. If men understand it not, the veil is not drawn over it, but over their hearts, 2 Cor. 3.15. which the Lord doth more and more remove, dispel and disperse the darkness of the minds of his elect by his holy Spirit. The book was open in the Angel's hand, Rev. 10.8. It had been shut and sealed, but S. John had got it open by his prayers and tears, and by his more diligent search, and seeking to the Angel to instruct him. God's Spirit in his servants is heroic, they are whetted on by difficulty to a more diligent enquiry, as Samson bound with new ropes, went out and shook himself. 
Prov. 26.13.  A Lion in the way may fright a sluggard, not a Samson, or an Alexander, who meeting with a hard encounter, said; 
jam par periculum animo Alexandri.  This is an enterprise worthy of great Alexander. It cannot be denied, but that the Scripture in many places is dark and difficult: and the penmen thereof as in some things like those Angels in jacob's vision, they descend to the ●●●plicity of the m●●●est, so in other things they transcend the sublimity of the learnedest. 
Mare est Scriptura divina, habens inse sensus profundos Ambros. Ep. 44. agnus peditet & elephantus natet, Ep. ad Leand.  The Scripture is a great Sea, saith Ambrose, the Lamb may wade, the Elephant may swim in it, saith Gregory. And there is such a depth therein, saith Austin, that a man may daily profit in the knowledge thereof, 
Si eas sotas maximo otio, summo study, meliore ingenio conarer addiscere, Epist. 3. ad Volusian.  though he studied nothing else all the days of his life, yea, as long as the days of heaven shall last, without any intermission or remission of his utmost endeavour. And in another place; Not only, saith that Father, in innumerable other things am I guilty of much ignorance, 
Multo plura nescio quam scio, Epist. 119. c. 21 job 26.14.  but in the Scriptures also (my profession and chief study) there are many more things that I know not than that I know. How little a thing doth man understand of God, saith he in Job, the greatest part of our knowledge is but the least part of our ignorance. 
Nondum hoc scio quod nihil scio.  This only I know, said the wisest of the Philosophers, that I know nothing. Another comes after him, and adds neither know I yet so much as that, that I know nothing. Nature's best secretaries cannot with all their skill give us a convincing reason of the perennity of Rivers, of the ebbing and flowing of the Sea, of the colours of the Rainbow, of the heat in the stomach, that consumeth all other things, and yet not the parts about it. Pythagoras assigns no other cause of earthquakes, 
Conventus mortuorum, Aelian. lib. 4. ridicule.  than the meeting together of those that are dead. Pliny wonders at the Gnat so small a creature, and yet making so great a buzz. 
Nat. hist. lib. 11 cap. 9  He also mentions one that spent threescore and eight years in searching out the nature of the Bee, and yet fell short of his desire. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 2 Pet. 1.9.  Now if in finding out Nature's secrets, the accutest are so sand-blind and cannot see far off; what marvel is it, if (further than we are all taught of God) we see no farther into the sense of the Scriptures? 
Legumobscuritates non assignemus culpae scribentium, sed inscitiae non assequentium, Sex: Cecil. apud Gell.  If refusing to blow with his heifer, we understand not his riddles? Riddles they are, not in themselves, but to our shallowness. The obscurities of the Law, saith that Civilian, are not to be imputed to the fault of the writers, but to the ignorance of the Readers. How much more is this true of God's Law? We many times unskilfully lay the blame where we should not: as she in the holy History, that laid the death of her child to the presence of the good Prophet: Or rather as she in Seneca, 
Fatua subitò videre desiit & nescit essècoe cam, ait domum essè tenebrosan, Senec. Epist. 50.  that bade open the windows (at noon day) when herself was smitten with a sudden blindness. What we cannot conceive, we should admire, and say of the Bible, as Socrates of a worse book; That I understand is good, so I believe is that I understand not. Plain places are for our nourishment, hard places for our exercise: or these are to be masticated as meat for men, those to be drunk as milk for babes: by the latter, out hunger is stayed; by the former, our loathe. Some things in God's Word are folded up in obscurity, to tame the pride of our natures, and to sharpen the edge of our industry, in searching the Scriptures, and seeking out the sense, by comparing one place with another. This those holy Levites, Neh. 8.8. red and gave the meaning of the Scripture, by the Scripture; as Junius renders it. Thus also S. Paul is said to have confuted the Jews, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 9.22.  by laying one Scripture to another. A Metaphor, saith Beza, from hand-crafts-men; that being to frame and fit one part of their work to another, compare piece with piece, that all may be brought to a suitableness and uniformity. The Lapidary brightens his hard diamond with the dust shaved from itself; so must we clear hard Scriptures by parallel Texts, which, like glasses, set one against another, cast a mutual light. Thus (for a taste,) Luk. 18.19. compared with John 3.19. Ephes. 4.9. with Psal. 139.15. Math. 16.19. with John 20.22, 23. 1. Pet. 4.8. with Prov. 10.12. And this is so clear a truth, 
In Apocalypses. Not. 4. cap. 14.  and beyond all exception, that Ludovicus Alcazar; a Spanish Interpreter, is forced to confess, that in S. Peter's Epistles are many difficulties, that aught to be explained out of the Epistle of Saint Judas. Note this against other Popish Doctors, who deny that Scripture is to be interpreted by Scripture, but loft to the judgement of the Church. Whereas the Lord, when he dwelled between the Cherubims, he set the candlestick on his right hand, and the table with shewbread on his left, 
Weemses exercitat.  to teach us, saith one, that the Scriptures are to be preferred still to the Church; their excellency and authority being above all both men and Angels, Gal. 1.8. It was the Spirit of the Lord, and none other, that anointed and appointed Jesus, the Mediator of the new Testament, to preach the Gospel, Luk. 4.18. out of Esay 61.1. Our Saviour's text at Nazareth. Now, that the preaching of the Gospel is the immediate effect of the holy Ghost, doth greatly serve to set forth the incomparable excellency, authority, certainty and sufficiency of the Gospel. Had it proceeded from the incorrupt and unerring humane nature of Christ only, this had been a high commendation; how much more now that it comes from it, no otherwise than it was dictated thereunto by the holy Ghost. Had Adam continued in his integrity, yet had he been no fit man to give divine Laws to the Church, because a man. Nay, that the very Angels were not meet for such a business, appeareth, in that they stand amazed at the mystery of Christ, and look intently into it, wondering, 
1 Pet. 1.12.  as the Cherubims in the Law did into the propitiatory. Christ the Lawgiver was for wisdom able, and for love to his people, willing to set them down a plain and perfect direction. And albeit he obscure himself in some passages, and make darkness his pavilions, yet this is but among other reasons, to make us make higher account of those men of God the Ministers, whose office is to expound and apply the holy Scripture, 
1 Tim. 3. ult.  whereby they themselves are perfected thoroughly furnished unto all good works: itself must therefore needs be much more perfect.   

Sect. 5.  
FIfthly, are the holy Scriptures of God? this may fitly inform us of their verity and integrity, sigh the Author of them is Amen, the faithful, 
Rev 3.14. 1 ●et. 2.22.  and true witness, as he styles himself, neither ever was the least guile found in his mouth. Hence we may and must have a full assurance both of understanding, Coloss. 2.2. and also of assent, Luke. 1.1. upon God's bare Word and sole authority, without doubting or reasoning against the same: because he will not suffer his faithfulness to fail, 
Psal. 89 33.  nor alter the thing that is gone out of his mouth; God is All-sufficient, most perfect, 
As he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  absolute, and independent, and as none can contribute to his being, so neither to his truth; If he have said a thing, 'tis proof sufficient, 'tis surety and security enough. For this is a principle grounded upon the light of Nature: let a man but grant a God, and he must needs grant his authority to be authentic, and that absolute credence is to be yielded unto him. Hence those Heathen Lawgivers would needs seem to derive their laws from some Deity, from such a god or goddess, as the story reports of Numa, Lycargus, Mahomet, etc. so the false Prophets and Impostors, when once they could make show of some relation to God, and entitle their fancies and fopperies to him, it went for currant that they uttered. For, God is true and every man a liar. 
Rom. 3.4.  Upon this ground, Abraham believed God, and it was counted to him for righteousness, Rom. 4.3. And he that thus believeth not God, 
1 joh. 5.10.  hath made him a liar, because he believeth not the record that God gave of his Son: sigh these things were purposely written, that men might believe, 
joh. 20.31.  and that believing, they might have life through his Name. Hence that of S. Peter, 
john 6.69.  we believe and have known that thou art that Christ: And that of S. Paul, we believe & know the truth: 
1 Tim. 4.3.  Believe and know? A man would think this were a preposterous course. In other sciences we first know and then believe, but here 'tis otherwise. We must first believe the truth and integrity of the Scriptures, because they are of God, and then we shall know whether these things are of God or not. And why should this seem so unreasonable to any man? Mahomet's dictates may not be disputed, on pain of death. The Pope though he draw thousands to ●ell with him, yet no man must dare say so much as what dost thou? The Friars, though their Governors command them a voyage to China or Peru, 
Sands his Survey of West. p. 18  without dispute or delay, they are presently to set forward. 
Sicum Angelo iniissescolloqutii, avocame Superiore actutù nest obtemperandum. Si B●ata Virgo sua praesentia freter. ulum dignaretur, interpellante vel suo inseriore, non debut manere. D. Prid. in Eudaemond joh. ex Epist. ad fratres in Lusitan.  To argue or debate on their Superiors Mandates were high presumption, to search their reasons, proud curiosity, to detract or disobey them, breach of vow equal to sacrilege. Such authority do these men usurp, such absolute and blind obedience do they exact of their Vassals, and votaries. Oh give God the glory of believing and obeying him simply and only because he speaks it, 
Rom. 4.20. Deo agnito & collaudato, ut Luc. 17.18.  and for his bare words sake. This is to glorify God indeed, as Abraham did being strong in faith and not doubting of the promise. This is to set to our seal, that God is true; This is to give him a testimonial, as it were, Joh. 3.33. (such as is that, Deut. 32.4. A God of truth and without iniquity, just and righteous is he) than the which I know not what greater honour can be done the Creator by the creature, or befall the creature from the Creator. 
Contrary to jam. 3.1. Math. 23.8.  Those Masters of opinions (as Magistri nostri Parisienses, for so they will needs be called) are to be exploded, that seek to obtrude upon God's inheritance their conceits and placits, the brood of their own brain without sound proof of Scripture. We should sooner believe even a layman, saith honest Panormitan, affirming any thing according to God's word, than a full Council determining besides or against the word. Let us stand, saith S. Basil, 
Stemus arbitratui inspiratae à Deo Scripturae, & apud quos inveniuntur dogmata divinis oraculis consim●, illis veritas adjudicetur sententia. Epist. 8●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.11. Heb. 5.14. 1 john 4.1. 1 Thess. 5.20. Math. 23.8.  to the arbitrement of holy Scripture, and let them be thought to have the truth on their side, whose opinions are found agreeable thereunto. The Beraans' would not trust S. Paul's doctrine till they had tried it, and are therefore commended as more generous (or better-descended) than those of Thessalonica that did not so. Those dull Hebrews also are sharply censured by our author, for not having (all that while) their senses better exercised to discern good and evil, to try the spirits, to prove all things, and hold fast that which is good. Christ is the only Rabbin, the irrefragable Doctor, 
Prov. 8.8. Rev. 5.5. Math. 7.24.  the Ipse dixit, all the words of whose mouth are right words. He only was found worthy to open the seals of the book, he taught with authority, and not as the Scribes. All the confirmation he used against all their corrupt glosses set upon the Law, was, Verily, verily, I say unto you: It hath been thus and this said of old, etc. But I say unto you Sometime ('tis true) he proved his doctrine by Scripture, but this was either for the weakness of those whom he instructed, according to that, these things speak I (not for any other need, but) that ye may be saved, John 5.34. whence he called the Law, which he alleged, their Law; 
john 8.17.  or else to confirm to them the authority of the Scriptures, and leave us an example, John 13.15. For otherwise, if he but say to the righteous, It shall go well with him, 
Isay 3.10, 11.  and but say to the wicked, the reward of his hands shallbe given unto him, it is surety & security enough. 
H. b. 6.13.  As he swears by himself, because he hath none greater by whom to swear, so he affirms of himself, and needs not confirm it by any other: his naked assertion is selfe-sufficient, his authority most authentic, his bare word to be taken, without any further proof or pawn. Thus it ought to be with all; but thus, alas, it is not, with most men nowadays; who deal with the faithful God, as they would do with some slippery persons or patching companions, trust him no further than they see him, or than they can see cause or reason to yield unto him, such of his precepts as cross their carnal humours, and corrupt dispositions, they give no credit to, but are ready to rise up against them, as a Horse against his rider, and to reply with Pharaoh, who is the Lord, that I should obey him, 
1 Sam. 25.11.  or with Nabal to David's servants, shall I take my bread, and my water, and my flesh, and give it to men I know not? they will needs turn scholars to their own reason, though they are sure to have a fool to their Master: they look upon God's Jordan, with Syrian eyes, as Naaman, 
john 3.  and after all ask with Nicodemus, How can these things be? The like we may say for the menaces of God's mouth, those terrible threats of the Law against men's lose and lewd practices: these they think to put off, as those miscreants in the Gospel, 
Luc. 20.16.  with a God forbidden. They take up bucklers strait against the strokes of the Spirits sword, and boldly bless themselves when God curseth: 
Deut. 19.19.  which is that enraging sin that God cannot speak of with any patience: but is therefore absolute in threatening, because he will be resolute in punishing. And deal not many as ill with him in the matter of his promises? which, be they never so faithful say, and therefore worthy of all acceptation, 
1 Tim. 1.15.  yet either they be above ordinary belief (as God's plenty in Samaria was to that infidel Prince of Ahab) or, 
2 King. 7. 2.  not presently performed as soon as ever the word is out of his mouth, they distrustfully cry out, where is the promise of his coming? 
2 Pet. 3.4. 2 King. 6.33.  What should I wait for the Lord any longer? Surely GOD hath forsaken the earth, forgotten to be merciful, etc.  
But is it fit to prescribe to t●e Almighty? 
Psalm 78.41.  to limit the holy one of Israel? to send for God by a Post, and to set him a time, or else he comes too late, as those Bethulians in judith did? The Chinois whip their Gods when they come not at a call, help not at a pinch. Deal not these men as coursely with the Lord, upon the matter? whom they eftsoons distrust, and basely withdraw from, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steal from his Captain. Heb. 10.38.  by unbelief? which they would not do, had they but to deal with a sufficient man, or a creditable person. Let but an Astronomer tell them, that the Sun will be such a day in the Eclipse, they'll believe him strait (though they see no reason for it) because he is a learned man, and skilful in his Art.  
Now who, and where is he amongst us that can convince God of untruth, or his word of falsehood? The promises are ancient, Tit. 1.2. so are the threats and precepts: and hitherto they never failed, or fell to the ground (any tittle of them) because they are the issue of a most faithful, and righteous will, void of all insincerity or guile. God, the author of them, is eternal, and so one and the same without alteration. The Eternity of Israel cannot lie. 
1 Sam. 15.29.  He is also simple, without composition, and so without contrariety. Besides he is unchangeable, and reputes not. But whatsoever he speaks, 
When God is said to repent, it is not a change of his will, but of his work: Mutatio reinon De● effectus, non affectus; facti, non consilij. Repentance with man is the changing of his will: Repentance with God is the willing of a change. Gatak.  as he speaks from his heart, so being I am that I am, he will not be off and on with us; but as Pilate said, What I have written, I have written: so doth God: what I have spoken, I have spoken, it shall surely stand. Heaven and earth shall pass, but a jot of the Law shall in no wise pass. The grass withereth, the flower fadeth, but the word of the LORD stands firm for ever. Neither may we once imagine that he can forget what he hath spoken, as men many times: for he hath the Jdea of all things in himself, and every thought is before his eyes long before. 
Psal. 139.16.  Ahashuerosh may forget Mordecai; the Butler, joseph; the preserved City, 
Eccles 9 15.  the poor man that saved it. 
Heb. 6.10.  But God is not unrighteous to forget your labour of Love, or his promise of retribution. Holy men (that have but a spark of God's flame, 
Psalm. 15.4.  but a drop of his Ocean) will stand to their word, though it turn to their loss. They are children that will not lie, 
Esay 63 8. Zeph. 3.13.  neither is a deceitful tongue found in their mouth: how much less in his, who can as soon die as lie, 
2 Tim. 2.13.  or deny himself? Certainly if he say us any good, we may safely seal to it, seem it never so improbable, never so impossible: especially, since we have for our security not his word only (which yet were sufficient) but his hand to show for it, yea his covenant, his oath, 
Eph. 1.13. Rom. 4.11.  his seal, both that privy seal of his spirit, and that broad Seal of heaven in the Sacraments, not in wax white or red, but in the precious blood of CHRIST who is white and ruddy as of a Lamb undefiled, 
Cant. 5.10. 1 Pet. 1.19.  and without spot. For which cause also the book (among other things) was sprinkled with the blood of the sacrifice: that by all these immutable things, 
Heb. 6.12.  in the which it was impossible for God to lie, we might have strong confidence in him who is so true of his word, so firm in his promises, so sure in his performances. An admirable pattern of faith in God's faithfulness we have in that Reverend old couple Abraham and Sarah. He having once heard from heaven, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 4.18, 19  so shall thy seed be, staggered not at the promise through unbelief: cared neither for the dryness of his own body, nor the deadness of his Wives, but looked with the one eye on God's promise, and with the other on his power, and was fully assured. Likewise also Sarah though at first she faultered, and laughed at the unlikelihood; yet afterward (when she had better bethought herself) she judged him faithful who had promised: and though past age, and hope, yet by the force of her faith she conceived, and was delivered. 
Heb. 11.11.  Be not therefore unbelieving, but believe: 
joh. 20. 27. 2 Chro. 20.20. Isay 7.9.  believe the Prophets, and ye shall prosper. If ye will not believe, surely ye shall not be established. If I say the truth, why do ye not believe me? Which of you convinceth me of sin? 
john 8.46. Pro. 8.8.  Is there any thing perverse or froward in Wisdom's words?  
It may seem so, 
Sic Doctor quidam Sorbovicus, & Grangius Jesuita apud Sharpium in Symphonia prophet: & Apost. ep. dedic. Sic Rabuenabi refert sapientes Hebraeos veteres cogitasse Ecclesiastem librum occultare, quoth repugnantia continerit, & alijs libris contraria. Pro. 8 9 Ora & Lahora. james 1.5. wilson's Theolog. Rules.  say some, and that one place contradicts another: and this they think to prove out of Ezechiel 1. To this Wisdom answereth in the very next words. They are plain to him that understandeth, and right to them that find knowledge, and that they may find, beg and dig for it, as the Wiseman bids, Prov. 2.3, 4, 5. Beg it, I say, of him that gives it richly, and hits no man in the teeth. Thus did Daniel the Prophet, and John the Divine, and that Heroical Luther. It was the saying of a godly Minister that he profited in the knowledge of the Scriptures more by Prayer in a short space, then by study in a longer. And we will give ourselves (said the twelve) continually to prayer, and to the ministry of the word, divide our whole time betwixt these two duties. 
Prov. 30.1, 2. Cathedram in coelo habet, qui corda docet. Aug.  Run therefore to Ithiel and Vcal, as Agur did, take unto you the words, and say as Herald Surely I am more brutish than any man, and have not the understanding of a man in me. I neither learned wisdom, nor have the knowledge of the Holy: 
Psalm. 1 19 Platonici lumen mentium esse, dixerunt ad discendum omnia eundem ipsum Deum a quo facta sunt omnia: Aug. de civ. Dei.  Teach me good judgement and knowledge: open thou mine eyes, that I may behold the wonders of thy Law. The very Platonists could say that the light of the mind, whereby we learn all things, is that very GOD that made all things.  
But then, as you must beg, so dig too, saith Solomon: dig for understanding as for silver, search for her as for hid treasure. Do herein as the Wise Merchant or Metallary, who finding a rich Mine of gold or silver, is not contented with the first oar that offers itself to his view, but digs deeper and deeper till he be owner of the whole Treasure. So neither should we ever give over in this search after knowledge of the Scriptures, till we have gotten all the degrees and dimensions of it here attaineable. Never had men better means, or more encouragements hereunto then now. Good books at home, good Sermons at Church, good society every where; and conference, I can tell you, hath incredible profit. But here's the misery of it, some men are so shy and shamefaced, others so stiff: and stout minded, that they'll rather continue ignorant, then reveal their ignorance, and seek information: Men will at no hand be beholden this way one to another. But as in Alcibiades his army, all would be leaders, 
Scholiast: in Thucydid.  none learners: so is it here. Most men love to bear fruit to themselves, with Ephraim that empty Vine, 
Hosea 10.11.  and choose rather to remain needy then discover their poverty.  
As for good books (another special help) never did any Age abound with them more than this, nor any Country, then ours. Those English fugitives that have written on the Pope's side, have in show of wit and learning gone beyond not only all former, but all other of this age: 
See Cade of the Church. Preface.  so that Bellarmine takes most out of them, in the points whereof they have written, as , Allen, Stapleton, etc. These went out from us, because they were not of us. But for those that are, and have written on the holy Scriptures, how many hundreds are there extant in our our own language, of whom it may be as truly said, as he did once of calvin's institutions, 
Praeter Aposlolicas', post Christi tempora, Chartas, Huic p●perere libro saecula nulla parem. Paul Melissus. Buxtor fij iberiada, omnis miratur & mirabitur semper, quoad stabit hic mundus, eruditio. Dieslius de ratione stud. I heol.  that since the Apostles times, scarce any book can equal it: or as another of Buxtorfes Tiberius, all learning doth and shall admire it, while the world stands. This is certain, that what shows of uncertainty, and difference soever may appear in holy writ, either in numbering of years, or circumstance of History, or in any point of doctrine, they are so fully and apparently reconciled by those that have laboured therein, that there can be no just colour of exception.  
But for real contradictions, never dream there are any such to be found in the word of truth. In every part and parcel whereof there appears such an admirable sutablnesse consent and harmony of all things, though written at sundry times, in sundry places, by several persons, and on several occasions and arguments, as plainly speaks it to be the Word of God. The books of Scripture are not like the books of our Astrologers, that reform one another's calculations, and control one another's prognostications: but as they shoot all at one mark, so they agree all in one truth. There are above two hundred places of the old Testament cited in the New: so that almost in every needful point, the harmony is expressed. The Psalms are cited fifty three times. Genesis forty two times, Esay 46. times, etc. This shows the wonderful agreement betwixt the books of both Testaments. Especially since the testimonies of the old Testament cited in the New, are cited not only by way of Accommodation, but because they are the proper meaning of the places: so that they all agree as if they were but one writing, yea one sentence, yea one word, yea as if uttered by one mouth, so do they sound all one thing. 
Luke 1.70. Hinc Basilius Scripturan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat.  This should exceedingly knit our hearts to the holy Scriptures, as the most delightful Music (far surpassing that which Pythagoras dreamt to be in the air among the spheres) and teach us when we meet with doubts and objections, or seeming contradictions, to condemn our own ignorance, and to rest assured of this, that there is an infallibility in the promises, and a truth in the Scriptures, though we do not yet see so much.   

Section 6.  
LAstly are the holy Scriptures of God? Then can they not possibly be abolished, or brought to nought. If this counsel be of God, said that grave Counsellor Gamaliel, 
Acts 5.32.  ye cannot overthrow it, lest haply ye be found even to fight against God. There have been a generation (of men shall I say, or monsters rather?) that have attempted to take arms against Heaven, thinking utterly to have razed and rooted out God's Name and Book from under Heaven: but all in vain. Manasseth and Amon, to draw the people to Idolatry, had suppressed the book of the Law; but in the days of josiah, it was found again, even in the ruins, and rubbish of the Temple. 
jeremy 36.32.  jehoiachim cut in pieces and  jeremies' prophecies, but the Lord himself set forth a second edition hereof with an addition. Antiochus Epiphanes (alias Epimanes) that little Antichrist, commanded that all the holy writings should be burnt, 1 Machab. 1.59. Yet shortly after there were copies found that had been rescued from the fire, doubtless, by good people, as young Joas was by jehoiadah from his bloody Grandmother. And within a while the Scriptures being by the seventy Seniors, 
Aristaeas'.  at the request of Ptolemy King of Egypt, translated into Greek, were published a great part of the world over. Since that Dioclesian, the Emperor, commanded by proclamation the holy Scriptures to be burnt, where ever they were found throughout the Roman Empire. 
Euseb. lib. 8. c. 3.  And what bonfires of Bibles the Papists have made in this kingdom, who knows not? Before all this, Apocryphal Esdras tells us (and many of the Ancient Fathers believed him) that when the Temple was burnt by the Babylonians in jeremies' time, all the holy Copies also were then burnt: and that they were restored again by himself, who being a perfect scribe, could perfectly remember, and renew them. But this narration of his is altogether unlikely to be true. For. 1. There's no mention of any such thing in the Canonical Scripture, as neither in josephus, Philo or Athanasius, in synopsi de libris Mosis, who would not have passed it over. 2. Who can reasonably imagine that those good figs, Ezechiel, Daniel, and the rest of the Religious captives at Babylon, or, that jeremy, Gedaliah, Ebedmelech, and other holy men at home, could have been without the books of the Law for seventy years together? It's sure that Daniel had the Bible, and therehence collected the number of the years of the captivity to be now expired. Chap. 9.2. and verse 13. he saith, as it is (not was) written in Moses. 3. Besides Ezra himself chapter 6.18. testifies that the captives that returned to jerusalem had the law, and read in it. This was the Lords own doing, and is (justly) marvellous in our eyes. Many a time have they afflicted me from my youth, may the Scripture now say. 
Psa. 129.1, 3.  Many a time have they afflicted me from my youth, yet have they not prevailed against me. The plowers ploughed upon my back, etc. The righteous Lord hath cut asunder the traces of the wicked. The rage of Tyrants hath overflowed it, and yet they could neither drown, nor deface it; condemned it hath been to the fire, yet could never be consumed by the fire: rejected by the world, yet lives and reigns in despite of the world. Other books of what authority or excellency soever (as Tully de Republica, origen's Octapla) are utterly lost, others that are come to our hands, are woefully maimed and mangled many of them. Not so the holy Bible, any part of the Canon. The book of jehu and the rest that are perished, were not Canonical, but (as the Chronicles of England)  records of events of things in that kingdom of Israel: penned they were, saith Saint Austin, 
Non tam inspiratione divina, quam humana diligentia. Aug. the civ. Dei. lib. 18. cap. 38. Non ad authoritatem religionis, sed ad virtutem cognitienis. Jb.  not by divine inspiration, but by humane diligence, and thereupon he well infers, that these Volumes did not appertain to the proving or propagating Religion, but to the promoting, and enlarging of good literature among the Jews. But admit that devilish attempt of Tyrants had been effected, and all the Bibles in the world abolished, yet the word of God could not be destroyed, because the Archetype, the platform, the Original draught of it is in the eternal God. For ever, O Lord, 
Psalm 119 1 Peter 1.  thy word is established in heaven, saith David, and thy word of the Lord endureth for ever, saith Peter: it remaineth firm, as mount Zion, that can never be removed; and like the faithful witness in heaven, it stands fast till time shall be no more. So that if all the power on earth should make war against the very paper of the Scriptures, they cannot possibly destroy it: but the Word of God written will be to be had to the world's end, Maugre the malice of earth, and hell. What God hath written, he hath written, and it shall stand inviolable, when heaven shall pass away with a great noise, 
1 Peter 3.  and the earth with its works shall be burnt up. Man, had he never fallen from his first integrity, must have lived by the same law that we do now. His children should have met, saith one, at the Tree of knowledge, as at an Altar or Temple, 
Bucholc. Chronol. p. 40.  and there have solemnly performed, on the Sabbath day especially, the great business of Religion, repeating the History of their Creation, worshipping and praising God, their Creator, propagating his word, etc. Saint Paul also rapt up into the heavenly Paradise ceased not to profit in the doctrine of the Law and Prophets: though there he had heard words unspeakable. 
2 Cor. 12 4. Paulus in tertiu usque coelum raptus non destitit tamen proficere in dectrina legis & prophetar●m Calv.  He knew and saw that they live by no other law in Heaven than we do. And albeit some special duties of certain commandments shall cease, when we come to Heaven, yet the substance of every one remaineth for ever. For seeing the Image of God standeth in righteousness and holiness, which are the two branches of the moral Law, it must needs tie us with an everlasting bond, who were first made in that likeness, and whose perfection in heaven is to be fully and wholly renewed thereunto. And this perpetuity and perennity of the moral Law, was not obscurely noted by the engraving of it in stone, Exod. 34.27. 2 Cor. 3.7. etc.    

CHAP. IU.  
FOr a second Use of this point: Are the Scriptures GOD'S own word and a part of his Name, Acts 9.15. and 21, 13? This mainly meets with and makes against such as seek either to debase and oppose it, or to pervert and abuse it: especially since God hath magnified his word above all his name. 
Psalm 138.2.   

Section I.  
OF the first sort, (besides those monstrous tyrants above mentioned that sought to extirp and extinguish it, and those other Heretics ancient and modern, Saduces, Manichees, Marcionites, Anabaptists, etc. That rejected the holy Scriptures, either wholly or in part,) the men we are most to deal withal here, are our adversaries the Papists; who besides those forementioned terms and titles of dishonour they have blasphemously bestowed upon the Book of God, 
Melius consultum fuisse Ecclesia, si nulia unquam extuisset Scriptura, Tilen. Syntag p. 17.  one of no mean rank among them fears not to say, that had it been better with the Church, had there never been any Bible. Others of them refer the rise and Original of the Scriptures, not to the Holy Ghost, as Saint Peter doth, 
ad fortuitas quasdam occasiones a Prophetis & Apostolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arreptas referunt. lb.  but only to certain occasional events, and accidental occurrences, befalling the Prophets and Apostles, as it happened. They tell us that Saint Paul wrote his Epistles, not for the common use of the Churches of all succeeding ages, but only for the particular uses of those particular places whereto, 
Pareus in 1. Cor. 1.1.  and times wherein he wrote: that he was so transported with pangs of zeal and eagerness in most of his disputes, that there was no great reckoning to be made of his assertions; 
Relation of West. Religion by Sir Edw. Sands, an ear witness.  yea that he was dangerous to read, as savouring of heresy in some places and better perhaps he had never written. Oh tongues worthy to be pulled out of their heads with hot burning pincers, cut into gobbets, and driven down their throats, those open Sepulchers, wherein they thus shamelessly seek to entomb the name, and Word of God It hath been seriously consulted among them, saith mine Author, to have censured by some means, and reformed Saint Paul's Epistles, 
Jdem, Ibid.  whom they teach in the Pulpit not to have been secure of his preaching, but by conference with Saint Peter; nor that he durst publish his Epistles till Saint Peter had allowed them, prodigious blasphemy! but what better can we expect from those that hold and teach that the Apostles were men as others are, 
Piggbius lib. 1. Hier. Eccles. c. 8. pag. 8.  and therefore might err, lie and forget (as others) deceiving and being deceived. As for Saint Paul, 
Annal. Tom. 1. Anno Christi 51. Num. 39  Baronius sticks not to withstand him as stoutly as ever Paul did Peter, and dares defend it that Peter was not to be blamed, but Paul a great deal too busy rather. As johannes Mollinus also was with the Pope and Cardinals, when disputing before them out of Saint Paul, concerning Original sin, 
Fox Martyrol. fol. 855.  justification by faith, freewill, etc. when they could not refel his doctrine, they sent him away with this answer, that it was truth which he affirmed, but not meet for this time: for that it could not be taught or published without the detriment of the Apostolic Sea. Wherefore he should henceforth abstain from the Epistles of Saint Paul (as delivering dangerous doctrine) and so return again safe to Bonony: 
Lectio Bibliorum citius haereticum Lutheranum quam Catholicum Romanum faciet. Apud Hassenmull: Hist. Jesuit. c. 9  and there profess Philosophy. Reading the Bible, saith a jesuite, will sooner make a Lutheran Heretic, than a Roman Catholic. At a public Assembly of the States of Germany, one Albertus (Bishop of the people there called Vindelici) lighting by chance upon a Bible, and reading therein, when one of the Counselors asked him what book that was? 
D. Prideaux Orat: inaug. p. 17. ex Luthero.  I know not, said he, what book it is, but this I know, that whatsoever I read in it, is utterly against our Religion. So john Bishop of Misnia confessed, that reading the holy Bible, he found therein a Religion much differing from that that was then established, 
Scultet: Aanal:  which was Popery. The Bishop of Dunkelden in Scotland stoutly said, I thank God, that I never knew what the old and New Testament was, 
Fox Martyrol. fol. 1153.  neither care I to know more than my porteous and Pontifical. Go your way, Deane Thomas, and let be all these fantasies. tindal told a Doctor, 
Ibid. fol ●82. Vide Be●man: de Origin: L●●g: Lat. in dissert.  with whom he disputed, that if God gave him life, ere many years, he would cause a boy that drives the plough to know more of the Scriptures than he did. In his prologue before the books of Moses he testifieth, that the Priests of his time (many of them) were so rude, and ignorant, 
Jdem ibidem.  that they had seen no more Latin then that only which they read in their Portesses, and Missals. And when for their and others use, he had translated the Bible into English, they raged extremely, some affirming that it would make the people Heretics: Others, that it would cause them to rebel. They scanned and examined every title therein so narrowly, that if but an i lacked a prick over his head, they noted and numbered it to the ignorant people for an Heresy. 
Ibidem fol. 983.   
The Parson of Rocking in a Sermon at Queen Mary's first entering to the Crown, 
Ibid. 1720.  exhorted the people to believe the Gospel, for it was the Truth; and if not, they should be damned. 
An. Dom. 1525 Berlini Monachus qui l'aulum mendacij arguerat, sub. ito in suggestu extinctus est apoplexiâ, die, Stephani. Buchol Ind. Chro.  But in a second Sermon he turned tippet and preached, that the Testament was false in forty places. The Schoolmen make little mention of Scripture in any of their disputes. Aristotle was their Patriarch, and Logical axioms their prime proofs. Philosophers they cite often, seldom the Apostles: though ancient fathers if they call in for confirmation of any thing, they make them of equal authority with the Scriptures, 
Lomb. lib. 2. sent. distinct. 34. & l. 2. distinct. 9 & passim.  and doubt not to hoour their writings with the name of Scripture. Their Richard de sancto Victore, Lucifer-like, sets himself, for skill in Divinity, above the Prophets and Apostles. 
Paraeus, Hist. Eccles. medul. p. 344.  And that graceless Gratian blusheth not to reckon the decretal Epistles of the Bishops of Rome among the Canonical Scriptures: which who so believeth not, 
Tilen: Scent: pag. 38. Jbid. p. 28.  saith Pope Nicolas, is guilty of blasphemy against the Holy Ghost. A senseless sentence, worthy of such an Author, and deserving such an answer as his successor Benedict the eleventh had from the Ambassadors of the Counsel of Constance. 
In histor: Concil: Constant:  When the Pope laying his hand on his bosom cried with a loud voice, Hic est arca Noae, they tarily, but truly replied. In Noah's Ark, were few men, but many beasts, intimating that there were six abominations, and seven (as the Scripture speaketh,) lurking in that breast, wherein he would have them believe that all right and Religion were lodged, and locked up: Or such as Philip the Fair, King of France returned to Pope Boniface requiring homage of him, 

Anno 1924.  
Alsted: Chronol. page 359.  
Agnosco te primogenitum Diaboli:   Sciat tua maxima Fatuitas, Be it known to your egregious foolishness. A title too good for such as account the Gospel's foolishness, 1 Cor. 1.20, 23. and the Bible a fable: as that first borne of the Devil Leo the tenth, who admiring those huge masses of money, which he had raked together, in Germany with wrench and wile, by his indulgences, is reported to have said to Cardinal Bembus, see what a deal of wealth we have got by this fable of Christ. And when the same Bembus brought him a place of the new Testament to comfort him, 
A●age has nugas de Christo. Dan: Parei Medulla. Hist: Eccles. pag. 402.  now lying upon his death bed, Away, said he, with these baubles concerning Christ. But I am weary of stirring any longer in this abominable sink, although I might further set forth, how this stiff necked generation, 
Acts 7.51.  and uncircumcised heart and ears do always resist the Holy Ghost: as their fathers did, so do they, by defacing the first Commandment of the moral Law, disannuling the second, dispensing with the third. 
Holliensis cap. 4 Potest de injustitia lacere justitiam, ex ●hi●o aliquid, ex virtute vitium. Bell. l. 4. de Pont. Rom.  The Canonists stick not to say that the Pope may dispense against the Law of God, and of nature, against Paul, and all the commandments, of New and Old Testament, which they commonly, to this day, slander of obscurity and ambiguity, to the Laity, sending such to learn of dumb Images, those teachers of lies, 
* Hab. 2 18.  and shutting them up close prisoners in the Pope's dark dungeon of heathenish Ignorance, which they commend to the people for the best mother of devotion; and that it is not necessary for the common sort to know more than the Articles of the Creed. 
Commenti●ia pericula, & Panica terricula quibus pontificij tanquam Gorgone objecta a Scripturae lectione suos absterrent. Tilen: Matth. 23.  As for the Scriptures, it is heresy to read them, saith one: it was the invention of the Devil, saith another: A husbandman reading the Bible was possessed, saith a third. Thus seduce they silly souls, laden with lusts, putting out their eyes, as the Philistims did sampson's, and taking from them the key of knowledge, as the Pharisees did of old. The Falconer knows he can better rule his Hawk or tassel, 
Paenè peccatu● putant Scripturas legere, ne sic fiant haevetici: Espencaeus in Tit. c. 1. p. 104.105.  when he hath hooded him: so do Popish Fawlkners, Priests and jesuits' deal, by their misled and muzzled proselytes, whom they therefore keep in the dark. They suffer not any to read the Scriptures, no though he have taken degrees in Schools, without a special licence from his Ordinary: and then they tie him too to the Vulgar Latin Translation, 
D. Pride: Lect. ex Greg. de Valentia.  that Idol of Trent, which they have made authentical, and where it differs, saith the jesuite, in all Copies from other editions, the Hebrew, Chaldee, etc. those other are rather to be corrected out of it, than it out of them. The best learned Papists do know and yield the Original Greek and Hebrew fountains to be pure and uncorrupt: affirming, that though some slips of Printers or Writers may be found in letters or words, yet they hurt not the sense, nor derogate at all from their authority. Thus Bellarmine, Sixtus Senensis, 
Veterum librorum fides de Hebruis voluminibus examinanda: novorum veritas Graeci Sermonis normam desiderat. Gratian: ex August.  Ribera, Acosta, yea Gratian himself yields to this truth, alleging a place to the same purpose, out of Austin. But Francis Xinnenius, Cardinal of Toledo, was of another judgement. For in his preface before the Bible, set out at Complutum in Spain, he saith, that he set the Vulgar Latin between the Hebrew and Greek, as Christ was set betwixt two Thiefs. A proper comparison, and well becoming so grave a Cardinal ● How well may it be said of these, that so magnify the Vulgar, as that Chian servant said of his Master who sold the Wine, and drank the Lees, whilst they had good, they sought for that which was naught. But wots you what was the reason? The Protestants in the Reformation began to search the Originals, and charged their Adversaries thence to produce their proofs. The Papists to obviate this, decreed in the Counsel of Trent, that the Vulgar Latin should be holden for the Original: which some of them prefer before the Hebrew and Greek, that is, the foul channel before the fair fountain. Gretser saith, sufficit aequatio, non praelatio. It's enough indeed, and more than enough. But bad wares love dark shops, 
Cameli lutulenta● aquas captant, puras resugiunt, etc. Solinus. c. 63.  and Camels trouble the clear waters with their feet, when they drink, that they may not see therein their own deformities. Plutarch tells of a Painter that had illsavouredly proportioned a Hen, and therefore chased away the living Hens, lest his evil workmanship should be perceived. So do these bunglers, these Lucifugae Scripturarum, as Tertullian calls them, deal by the truth of God, revealed in the Scriptures: they wipe out Verbum Dei, 
Fox Martyr●l. fol. 1338.  as the Painter in Queen Mary's days, and as they have wiped out origen's Commentary upon the sixth of john, as fearing it should confute their error touching the Eucharist: they think to dance naked in a n●t, and none shall see them when their shame lies open to all the world, 
Jbidem.  as Master Philpot long since told them in open Convocation. Some men's sins, go before to judgement: and they that are otherwise then good, cannot be hid, 1 Tim. 5.24, 25.   

Section 2.  
SEcondly, this doctrine condemneth such of detestable wickedness, as do not indeed openly oppose, yet ordinarily abuse the good Word of God, which they ought to tremble at: And this either in point of judgement or matter of practice.  
Of the former sort are such as for the confirming of errors, or countenancing of enormities, wrist the Scriptures to their own destruction, 
2 Peter 3.16.  wilfully misalledge or misinterpret them, as all heretics do: and they have it from their father the Devil, who came not without his Scriptum est, his Bible under his arm, when he set upon our Saviour. In imitation of whom we know who they are that argue thus out of Scripture: The Pope is Monarch of the Christian Commonwealth, 
Pasce oves meas: id est, supremum in Ecclesia dominium tibi assere. Baron t'Regio more impera. Bel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to govern (usually to ●eed) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (twice used in the Text) always to feed.  because Christ said, when I am lifted up, I will draw all men to me, John 12.32. He may challenge supreme dominion over the Church, saith Baronius, rule like an Emperor saith Bellarmine, because Christ bad Peter feed his sheep. He may kill and slay whom he pleaseth, because it is said, Acts 10. Arise Peter, kill, and eat 
* Sententia Baronij super excom. Venet, Concil. Trid. oratione Cornelij Episcopi Bipontini sub Paulo tertio. : triumph over and trample upon Princes, because it is said, upon the Asp and Lion shalt thou tread, etc. That saying of our Saviour, I came a light into the world, john 12.45. (He means not a light by participation, as the Apostles were lights of the world, but by nature, as God is only) was detestably ascribed and applied to the Pope in the Counsel of Trent. So in the Lateran Counsel, thus they blasphemously bespoke the Pope. Thou art all and over all: All power is given to thee in Heaven and earth. The Pope replies, Peace I leave you, my peace I give unto you. He, (say other of his claw-back Canonists) takes away the sins of the world, rules from Sea to Sea, is the root of David, Lion of the Tribe of judah, Saviour of the world, 
Tu merito in terris, diceris esse Deus Fran. Zabar: Rev. 13.1, 2. 2 Thes. 2.7.  God upon earth, etc. Is not this the beast (judge you) that hath a mouth like a Lion, and speaketh great things and blasphemies? Is not this the very same whose true name is blasphemy, his pretenced name, Mystery? A mystery indeed of iniquity, as Saint Paul hath it, and as josephus saith of Antipater, that his life was a very mystery of malice. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joseph.  Adrian the sixth (afore he was Pope) taxed many errors and abuses in the Court of Rome (so did Pius secundus) which being afterward pressed to reform, now that he was in place, and had power in his hand, his answer was, when I was a child, I spoke as a child, etc. 
Sphinx Philos.  but being now a man, I have put away childish things. So when Philip King of Spain. out of a bloody zeal, suffered his eldest son Charles to be murdered by the cruel Inquisition, because he seemed to favour our Religion: that mouth of blasphemy the Pope gave him this panegyr, He spared not his own son, but delivered him up for us. 
Hier: Catina.  So in the holy War, as they called it, against the Waldenses, (whither the King of France sent his eldest son in person) the Pope's great army took one strong populous City, and put to the sword 60000. among whom were many of their own Catholics. For Arnoldus the Cistercian Abbot being the Pope's Legate in this great War, commanded the Captains, and Soldiers saying, 
Caesarius Heisterbachensis Hist: lib. 5. cap. 21.  Caedite eos: novit enim Dominus, qui sunt ejus. Kill them up one among another, for the Lord knows who are his. So, Give not holy things to dogs, 
2 Tim. 2.19.  that is, the Scriptures to the ignorant. 
Staphysus in Apolog. Ledesma de div: scrip cap. 22.  Our Saviour closed the book after he had read a few verses, Luke 4. therefore Divine service is not to be said in a known tongue. 
Roffensis adver: Luther. Acts 16. Tyrabosco Patriarch of Venice: Via tutae. page 164.  Give us this day our daily bread, therefore we must communicate in one kind only. There are seven Sacraments, because Christ broke and divided to the people five loaves, and two fishes; 
Greg. de Valen. de Jdolol. c. 7.  some Idolatry is lawful, because Saint Peter condemneth the unlawful service of Idols, 1 Peter 4.3. 
In Colloquio Ratish. apud Polycar. Lyser: Si● ex Jacob 5. & Marc. 6.13. Male intellecto pro pa●toribus Ecclesia habuit unguentarios, & pigmentarios. Bern. Confess.  The Bavarian Collocutours exclude all women out of Heaven that have lived before Christ's Incarnation, and allege Scripture for it. Not that there is any such thing there to be found: but that they factiously contend to fasten their own conceits upon God; and like the Harlot in the holy History, they take their dead and putrified fancies, and lay them in the bosom of the Scripture, as of a mother: Aristotle tells us of one Antipheron Orietes that thought he saw his own shape and picture still going before him. So in divers parts of Scripture, where these men walk, they will easily believe that they see the shadow of their own opinions, wherewith they come prepossessed. 
Chemnitius de Theologia Jesuitarum. p. 48.  What was it else that made Thammerus disputing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so oft used by the Apostle in the 4th to the Romans) to think that because it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Reason, 
Item quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Varino explicatur quod sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ideo Tham. contendit ex Rom 3.24. operibiu nostris reddi debitam mercedem: Ibid.  therefore the righteousness of faith must be such as a man may comprehend by natural reason? What else should make the Turks to be of opinion that as Moses did allude to the coming of Christ, so Christ did foretell somewhat of the appearing of Mahomet? whereupon it is ordinarily received amongst them (saith Archbishop Abbots) that when Christ in Saint john's Gospel I said, that although he dep●rted, 
Geograph. p. 149.  he would send them a Comforter, it was added in the Text. And that shall be Mahomet; but that the Christians in malice towards them, have razed out those words: Semblably Montanus the Heretic gave out, that that promise made by our Saviour at his Ascension, Acts 1.8. 
Beza in locum.  Ye shall receive the power of the Holy Ghost coming upon you, was (next after the Apostles) fulfilled in him and his Philumena. Some such thing Epiphanius relates of Simon Magus, and others of Novatus. Now what is this else but to torment a Text, 
Caedem Scripture: facere ad mate riam suam Ter. depiasc. adv. haer.  as one calls it? to slaughter the holy Scriptures to serve therewith their own purposes, as Tertullian terms it? what is itself but to speak perverse or distorted things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. loquitur Lucas ut de membris a suo cerpore crudeliter avulsls, pergens in eadem translatione. Acts 20.30.  that they may discerp, or violently drag Disciples after them as Saint Paul foretold it? What is it else but afferre sensum ad Scripturas, non refer, as Hilary hath it; to give unto the Scripture, and not to receive from it the sense; to impose it, and not to expect it? Lastly, what is it else but to stretch God's word to their sinful purposes, as shoemakers do their greasy over-leathers with their teeth? which Polydore Virgil long since observed and complained of to be the trick of Popish Canonists. 
Non secus ac sutores solent sordidas dentibus extendere pelles-de invent: rer: lib 4. c. 9  Neither can we here excuse the jews, who to countenance their conceit of the ineffability of the name Jehovah, misallege that text Exod. 
Galatinus. Prov. 8.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, isti lege●unt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creavit.  3.15. This is my name (legnolam) for ever, which they read Legnalam, to be concealed. Much worse the Arrians, who to disprove the Deity of Christ, by changing of one little letter, corrupted the Text, and carried it a clean contrary way to its own meaning. The Nestorians also abused that Text, Heb. 2.9. (reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the grace of God, to prove that he that suffered for us, was not God. And is not the like liberty, (or Legerdemain rather) in use among Papists? 
As in stead of, Non habent Petri haereditatem qui Petri Fidem non habent, they print qui Petri Sedem non habent, ex Jnd: expurg:  Make they not overbold in this kind, not with men's writings only, but with Gods also? Harding to prove satisfaction, allegeth, 2 Cor 7.1. seeing then we have these promises, dear beloved, let us cleanse ourselves from all filthiness of flesh and spirit, making perfect our satisfaction in the fear of God. Where mark that the Doctor hath chopped the word satisfaction into the Text for sanctification, 
Answer to jew. Apol. part. 2. c. 16. fol. 117.  and so quite altered the Apostles meaning. So Cardinal Hosius for the same doctrine of satisfaction alleged (with like honesty) that Rom. 6.19. 
Confess. Petri: c. 48. de Sacram: p●nit: fol. 127.  Let us yield our members to serve justice unto satisfaction. Saint Paul saith sanctification, but they are willing to mistake him, that so they may seem to make their adulterate coin good silver. Somewhat like hereunto is that, Vnus è millibus, job 33.23. which their Vulgar Version corruptly reads Vnus è similibus. 
Lightfoots Miscel. p. 62.  The Septuagint also are said to have translated against their will: sure it is we have but slippery do from them, job 2. they help Jobs wife to scold, adding there a whole verse of female passion. I must now, saith she, go wander, and find no place to rest in. And whereas Ionas 3.4. it is, Yet forty days, and Niniveh shall be destroyed, the Septuagint reads, Yet three days, etc. Besides that, 
Taylor & Beotius count Morin  divers of the clearest prophecies concerning jesus Christ they have utterly perverted: which therefore the Apostles allege out of the Hebrew verity, and not out of the Septuagint: if at least this be the Septuagints Translation, that is now taken for it. 
Weemses exercitat.  Origen never saw it, as appears by his Hexapla: for it was burnt by Diocletian (as some hold) in the Library of Alexandria: or (as others) by julius Caesar when he burned Serapion.   

Section 3.  
But (to speak forward) a second sort of delinquents against God's holy Word come here to be convinced of singular impiety, and they are such as misuse it in matter of practice. Now of these, there are sundry sorts of sinners against their own souls.  
First, those that wickedly produce and plead it for defence of wickedness. See an instance hereof Eccles. 4.6. 
Leo Judae. in Annotat.  Better is a handful with quietness, saith the sluggard, then both the hands full with travel, and vexation of spirit. This in its true meaning is not fare different from that, Prov. 17.1. 
Si det oluscula mensa minuscula pace quietâ, Ne pete grandia lantaque prandia lite repleta.  Better is a dry morsel, and quietness therewith, than an house full of sacrifices (or good cheer) with strife. But this Scripture is here ill applied by the idle person. For it is as if he should say: A little with ease is best: Better is a penny by begging, than twopences by true labour. So Eccl. 8.15. Then I commended mirth, because a man hath no better thing then to eat and drink, and be merry, etc. This is the judgement of the flesh, as that in the former verse is of the spirit. Wicked men make ill conclusions of good premises, and perverse applications of wholesome precepts, as the Spiders suck poison out of the most fragrant flower, or as a soul stomach turns good food into ill nourishment. See this Eccles. 9.7. Go thy way, eat thy bread with joy, drink thy wine with cheerfulness, etc. 
Pemble in locum Quia nihil distat sors pio●is & impiorum, ede, bibe lude, post mortem nulla voluptas, ut sentit Sardanapa●icus greae. Leo Judae ad locum. Sardanapalus successoribus post obitum suum inscribi in Sepulchro hanc vocem mandasse dicitur.  The use that carnal men make of the point of God's providence is sensuality and Epicurism. Whatsoever thy hand finds to do (either in matter of profit or pleasure) do it with all thy might. As who should say: spare for no pains, care for no cost, but make much of one, and be merry. Why? For there is no work nor device, etc. in the grave whither thou goest, as who should say; After death there's no more to be done, or desired. Let us therefore eat and drink, for to morrow we shall die. These be evil words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (though they pretend God's Word for their ground) that corrupt good manners. Neither are they the better to be liked, that think to excuse their evil courses by the sins of God's Saints set down in the Scripture. Did not DAVID swear, say they, commit adultery, make Vriah drunk, make him away, etc. So for Noah, Lot, Peter, others. Holy men are called a cloud of witnesses, Heb. 12.1. In things praiseworthy and imitable, they are as the cloud that led Gods Israel, and conducted them in their way to Canaan. But in things unwarrantable, in their faults and failings, they are as the black of that cloud, which who so followeth, with the Egyptians, is like to be drowned, as they, in the bottomless lake. Briefly and in a word; to all these wicked God saith, what hast thou to do to declare my statutes for defence of thy sins, or to take my covenant in thy mouth, 
Psal. 50.16, 17.  thou that hatest instruction, and castest my words behind thee? High words are as unfit for a fool, as a gold ring for a Swine's snout: the Lepers lips should be covered according to the Law. To allege Scripture in favour of sin, is to entitle God to that which he hates worse than the Devil; it is to make him a patron and pattern of wickedness, 
Num 15.30, 31  and his word a sword for satan his sworn enemy; it is a kind of blasphemy.   

Section 4.  
HOw much more than is it (in the second place) an abominable abuse to the sacred Word of God, to carp and cavil at it, as some do. And first, at the homeliness of the stile: secondly at the harshness of the matter.  
Of the former sort are the wits of the world, the Minions of the Muses, 
Donsa.  Mentemque habere queis bonam, Et esse corculis datum est, our cunning and curius critics that deliver their words by weight, drive their clauses to an even cadency, eschew nicely the meeting together of vowels, the harsh sound of syllables, are careful to speak no more than may breed admiration of their wit and worth. Their discourses are so curiously couched, so neatly starched and set, their words so ranked and meetly marshaled, as if they were a kin to him whose name is six hundred sixty six. As for the contemptible coarseness of Scripture phrase, it grates their delicate ears, it offends their queasy stomaches, which cannot away with these wholesome (because not toothsome) words, 2 Tim. 1.13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They scorn the grave eloquence, the stately plainness, the rich poverty, that humble majesty that shines in the simplicity of the Scriptures, which they are no way able to poise or praise. Such a one was Politian, who being asked whether ever he had read over the Bible? 
D Pezel. part 2. Postill: Mclanct.  Yea once, said he, but it was the worst time that ever I spent. He preferred Pindars Odes before David's Psalms, like a wretch as he was, and spent his time (which he counted cast away, so much as he laid out upon once reading over the Scriptures) in scanning whether a man should pronounce Vergilius or Virgilius, preimus or primus, etc. (which was laborious loss of time, as the Philosopher calls it.) And if he had any further leisure, 
L. Vives. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot.  he spent it in making some Greek Epigram, in commendation of lechery and Sodomy; being delivered up by God (and justly for contempt of his holy Word) to an injudicious mind as those Heathens were, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.28.  Rom. 1. Such another was that Countryman of his, 
P. Mornaeus de ver. Relig. Chr. cap. 26.  Domitius Calderinus, who seriously dissuaded young men, that studied eloquence, from looking into the Bible: But what goodly matter than should they read? forsooth his Comment upon Virgil's Priapus: 
Vixit Calderinus Anno 1477.  a book which a lmen, that have not altogether put off manhood, are abashed to speak of. A grave judgement, in sadness, for men to set their minds upon. But what greater inducement to a good heart to honour the Scriptures, then that such persons despise them? as one said once, that religion must needs be the right that Nero persecuteth. Surely, saith Austin, where I understand the Prophets and Apostles: 
De doctrina Christia. l 3.  I never met with any thing, not only more wise, but more eloquent than they are. What a deal of imparallell Rhetoric is to be read in that twelfth of Ecclesiastes, all the former part of it? how bravely and tightly doth he pursue the allegory! Quot lumina, imo flumina orationis ibi exserit, saith one? 
Heidelseldius.  See a like lofty passage in Moses his song, Deut. 32.6. So what a deal of confidence and eloquence, of humility and majesty, of reasons and affections, is there in the Prophecy of Esay? What comparison betwixt the rollings of Demosthenes, or Cicero's flattering insinuations, with childish excuses of ignorance, and the lively and lofty entrances of Esay? betwixt the Orators long periods, the which he harkneth to so devoutly, 
P. Morn. de verit. relig. c. 6.  and the others piercing paragraphs: and pressing discourses, which are so many thunder-strokes doubled and redoubled, able to daunt the stoutest stomach upon earth? Never any man came near him (certainly.) Whether ye look to the evidence of his vision or the eloquence of his stile till Paul set pen to paper. 
Audire mihi videor, non verb v●sed tonitrua. Hieron.  He indeed thundered as often as he spoke; When he spoke to Elymas the forcerer especially; he set his eyes upon him saith the Text, as if he would have looked through him. After which lightning, followed that terrible thunder clap. 
Acts 13.9, 10.  O full of all subtlety and mischief, thou child of the devil, etc. so when he unstarcht the Orators speech (as one phraseth it) afore Faelix, 
Acts 24.  and again, 
Acts 26.  when he pleaded his own cause in the presence of Agrippa, 
De Cicerone non nemo.  Raptare eum judicem credas, involvere, praecipitem agere: not incendere auditorem modò, sed ipsum putes ardere, etc. Oh what an Orator was he when he listed I Pericles himself could never have been more powerful or persuasive. His adversaries, the false Apostles, gave out against him, that his letters were weighty, but his bodily presence weak, and his speech contemptible. Whereunto he answers. Let every such one think this, that such as we are in word by letters, 
2 Cor. 10.10, 11.  when we are absent, such are we indeed, when present. And how is that? In brevitate verborum est luxuries rerum, saith Origen. 
Verborum parcus, sententiarum dives. Lud. Vives.  In fewness of words there is fullness of matter. Spare he is of words, rich in sense, as one saith of Livy. 
Densus & brevis & semper instans sibi Thucydides: ait Quintil: l. 10. c. Astrictus & profluens. subtilis & clarus, sine cura illa accuratus. Do Q. Curtio Lipsius. Hoc ipso ornati quod ornamenta negligerent. Cic.  Thick and short, pithy and pathetical, brief and yet full, concise and yet clear, careless and yet accurate. Tully tells us of the books of his friend Atticus, that this was their chief ornament, that they neglected ornaments. This is properly true of this book of books: no part whereof is without a grave eloquence, such as none could ever attain to. The Apocrypha-writers that endeavour it, are yet but cold, and even barbarous in comparison. Wherefore Marcilius Ficinus and JOHANNES Earl of Mirandula (the honour of ITALY and of his age for skill in all sciences) having read all the good authors in the world, 
Mornaeus.  came at length to rest themselves in our Scriptures, and were in the end out of liking with all others; but as for these, they could never have their fill of them. 
De Q. Curt●● Colerus epist.  For indeed, Lectorem citius defatigatum quam satiatum dimittunt: of these living waters the more we drink, the more we may, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isoc.  the deeper the sweeter. In all other things is satiety, not of this. Other books like insidiating jael, may allure men with the blandishments of their stile, blanched over with the title of eloquence, till they have destroyed them. Wanton wits hunt only after pompous and painted words, rarities and niceties of speech, high strains, a soaring sublimity of phrases and choice composures; such as they may meet withal in Apuleius and Sidonius, who speak nothing almost without a figure, but abound with continual Metaphors and circumlocutions. These Balaams see not such Angelical lustre in holy writ as in the unhallowed writings of their so much magnified Magnificoes, and do therefore disdain them. 
Res grandes ornatè dicere, pucrile est. Cicero. Ornari resipsae vetat, contenta doceri. Horat.  But they must be told, that Summa ornari nolunt, true beauty needs no paint: the native comeliness of the Scriptures scorns the unnatural drugs of these bewitching Iezabels. God would please these men well, should he deal by inductions, as Plato, or Syllogisms, as Aristotle, or pretty sleights as Carneades, or outcries as Cicero, or fine conceits, as Seneca doth. They could be content he would utter his words by weight, that they might fall in just measure and sound, and that he would interlace some farre-sought words, some allegorical matters, some strange devices wherewith common use is unacquainted. What is this but sus Minervam? 'ttwere pity surely, but those men were pleased, and GOD, instructed how to deliver his mind a little better. Paul the babbler will not down with these Athenians, that hunt after novelties, and curious speculations. But my speech and my preaching, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 2.4. Tertullian.  saith he, is not with the persuasible words of man's wisdom, but in demonstration of the spirit and in power. The Valentinians had a trick to persuade before they taught: but the only pen men persuade by teaching, they do not teach so much by persuading, some of them (as I have said) are wondrous eloquent above all humane authors whatsoever, God thereby shows that he could, if it had pleased him have fretted, as it were, the whole volume with excellency of words; Yet generally it is carried with a lower phrase of speech; which nevertheless savours not of any earthly mould, but makes one even in despite of himself, to admire it. Thy testimonies are wonderful, 
Psalm. 119.129, 130.  saith David, and yet the very entrance into them showeth light, 
fermentum cognitionis ets magis inesse quam bracte as eloquëtiae deprehendas De polyhistore suo Solinus.  giveth understanding. Besides that, under an humble and abject simplicity of words, it puts forth a divine virtue, whereby it lively affects the minds of men, above all the masterpieces of the most polite and Elaborate Orators in the world. But to such enough (if not more than enough) as stumble at the stile of holy Writ: We have a second sort to deal with.   

Section 5.  
ANd they are such, 
Durus est hic sermo, joh. 6.  as are misgrieved at the matter of the word, as if it were a hard word, and God the Author of it an austere Lord, 
Luk. 19.21.  for requiring of them (as once he did of the rich Pharisee) such things as they are not willing to perform. 
Prov. 19 ●.  The wickedness of a man perverts his way, and (when he hath no other way to ease himself) his heart frets against the Lord: he riseth up against his precepts as the horse casteth his rider and riseth up against him. 
Rom. 7.12.  The Law is holy and just and good, founded upon so much right reason, that if God had not enjoined it, yet had it been our best course in (self-regard) to have observed it. Howbeit by accident and through our singular corruption, this good Law irritates naughty nature and makes bad men worse, as the message of dismission did Pharaoh. The waves do not beat or roar any where so much as at the bank which restrains them: nor would the vapour in a cloud make that fearful report, if it met not with opposition. Corruption when checked, grows mad with rage, and asks, who is the Lord? Let us break his bonds, say they, Psal. 2. and live by the laws of our own lusts: Let us eat and drink and rise up to play, 
Exod. 34.  for as for this Moses, we cannot tell what is become of him: and as for his Man, 
Luke 19.14.  we will not have him to rule over us, neither will we submit to the laws of his kingdom. But who art thou, O man, that thus chattest against GOD, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex ad●erso responsus. Rom. 9.20.  and quarrelest with his word? God's will therein revealed is the supreme rule of right: the King's standard, as it were, and the King's beam; and is not therefore to be regulated or corrected by any other, but to determine and overrule all. But these Yokelesse Belialists snuff at it as over-strict, and say in effect to it, as the Sodomites to Lot.  
Base busy stranger, comest thou hither thus  
Controller-like to preach and prate to us? 
Sylvesters Dubartas.   
There is in Peter Lombard this sentence cited out of Austin de vera innocentia cap. 56. The whole life of an Infidel is sin, neither is any thing good without the chiefest good. At this truth Ambrose Spiera a certain postiller shooteth his fool's bolt, saying, Crudelis est illa sentencia. This is a cruel sentence. The like censure passeth many a wicked Atheist upon the righteous Oracles of God, imputing to them falsehood, unlikeliehood, iniquity, extremity, what not? warding off (as well as they can) Gods blow, motting themselves up against his fire, not suffering his terrors to seize upon their souls, like Lot's sons in Law, till at last (all too late) they feel them sticking in their souls and flesh, 
job 6.4. Psalm 15.5.  as so many venomed arrows of the Almighty, throughout all eternity.   

Section 6.  
ANother intolerable abuse in daily practice offered to God's holy word is, 
In hisVltimis & pessimis temporibus. Bern.  when profane persons take liberty to jest at it or out of it: a course too too common in these last and losest times of the world. Scurrility and foolish jesting in any kind is flatly forbidden by the Apostle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arislot: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appella● Ephes. 5.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid.  as unseemly for a saint, reckoned among those things that are not convenient, or conduce not to the main end. How much less lawful is it to frame jests out of Scripture? Sith the greater any good is, the greater the abuse, and the heavier will be the doom, when the Righteous judge shall be revealed from Heaven with thousands of his Saints, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to convince the ungodly (to set them down, and stop their soul mouths, as the word signifies) of all their hard speeches, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jude 15.  dry wipes, sly taunts, bitter jeers and salt jests, that ungodly sinners have uttered against him and his truth. This was that, that Henoch the seventh from Adam preached of old to those spirits now in prison, then in jollity, 
1 Peter 3.  that jeered when they should have feared, like those in Ezechiel: that scoffed at God's threats and said, Let the word of the LORD come, that we may see it. And of the same stamp were their nephews in Noah's time. He, as a Preacher of Righteousness, spared for no pains in foretelling the flood, but to little purpose. They looked upon him, as one drowned in a deep melancholy: they said, sure he dreamt (not of a dry summer but) of a wet Winter. Many a bitter flout they give the good old man whilst he is building his Ark and ask, what this mad fellow means to make such a vessel? whether he intended to sail on the dry land, or to make a Sea, when he had made his Ship? They held him in that work no wiser than the Prior of Saint Bartholomew's in London, 
Hollinshead in Anno 1524.  who upon a vain prediction of an idle and addleheaded ginger, went and built him an house at Harrow on the Hill, to secure himself from a supposed flood, that that ginger foretold. And therefore though he clapped and called early and late, proposing their danger, and pressing them to provide for their own safety, 
Psalm 1.1.  yet (being now sat down in the seat of the scornful) they stirred not a whit, neither abated an ace (as they say) of their lose and lewd living. But they eaten, they drank, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Asyn deton ●leg●ntiss: Luke 17.27.  they married, they gave in marriage, they remitted nothing, but passed, without intermission, from eating to drinking, from drinking to marrying, from marrying to planting, and providing for posterity, and would know nothing, that is, would take no knowledge of any thing, but lay buried in deep and desperate security, till the very day, saith our Saviour, that the flood came, and buried them all in one universal grave of waters. Then might the old Preacher (had he had any mind to it) as fitly have sat and gibed at them, as they once foolishly did at him. Now Jubal, let's hear one of your merry songs. Now, jubal, whether is the wiser work, the building of Tents, or the building of an Ark? Now sirs, you that are such men of renown, you that were the brave gallants of the earth, now tell me who is the fool, and who is the Wiseman now? By this time, from the tops of the mountains they descry the Ark, and behold that with envy, which they erst beheld with scorn. Surely, 
Prov 3 34.  GOD scorneth these scorners, that spend their biting girds, and bitter jests upon holy things. GOD himself will laugh at their destruction, 
Prov. 1. ●6. Plaime 52.6.  and mock when their fear cometh. The righteous also shall see it and fear, and laugh at such: as they did in julian the Apostates time, that notable scoffer, that would smite Christians, in contempt, on the one cheek, and bid turn t'other also. He resused to hear their complaints of injuries, because Christ bade them patiently suffer, nor would he pay them their wages that they might be poor in spirit, 
●ibanius sophista  and so sitted for the kingdom of Heaven. One of his bosome-birds tauntingly asked of them, what the Carpenter's son was now in framing? whereunto they replied, 
Septem libros in expeditione Parthica adversus Christum evomuit: Et Galilaeum statim in praelio sensit, & mercedem linguae putdissimae, conto in ●●●js perfossu●, accepit. Hieron.  He is making a Coffing for julian: And it fell out accordingly: for he was slain shortly after, with an arrow of Christ's shooting, and died raving with Vicisti Galilaee in his mouth This was julian. And the like befell Hanun King of the Ammonites, that sent away David's servants, with shaved beards and short garments, in derision of their law (likely) that forbade them both these. But was there not bitterness in the end? had he not sour sauce to his sweet jests ere he was a year elder? The holy oil might not be put to a profane use on pain of death, Exod. 30.32. No more may the holy word, on pain of God's displeasure, which is worse than death. 
2 Peter 2.3.  Surely their damnation stumbreth not, saith Saint Peter, of his scoffers, may we say of ours. David points them out for the worst of sinners, in that excellent gradation of his, Psalm 1.1. these Rhetorical mockers as one translates that word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  those pests or botches of humane society, as the Septuagint render it. These are the merry Greeks' of our time, that had rather lose their God then their jest: those facetious and fantastical companions, that dare play with edge-tools, and rather than want mirth will call in GOD'S Word (which they ought to tremble at, 
judges 16.25.  and not to toy with) as the Philistims did Samson, to make them pastime. These are worse than Pilate who when he heard but the name of the Son of God, was afraid: 
john 19 ●.  but these fear nothing more, than not to be held witty and conceited, like Sir Thomas Moor, of whom the Chronicler doubteth, whether to call him a foolish wiseman, 
Edw Hals Chronicle.  or a wise foolishman. And why? He thought nothing, saith he, to be well spoken except he had ministered some mock in the communication. And qualis vita, finis ita, as he lived a mocker, so he ended his life with a mock in his mouth. A thing too too common among the French, who are said to be great scoffers in matters of Religion, even upon their death beds, some of them. A Gentleman lying at point of death, when the Priest had persuaded him, that the Sacrament of the Altar was the very body, and blood of Christ, refused to receive it, 
D. heylin's Geog. pag. 77.  because it was Friday. Another seeing the Host brought unto him by a lubberly Priest, said that CHRIST came unto him (as once) riding upon an Ass. What is this else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazianzen calleth it, to play with mysteries, to make jests in high matters, than which what can be more absurd and unseemly. And hitherto may be referred, 
As the Heathens called the jews Asinarios, and the Christians cruciarios sarmentitios. Motive 48.  that the Papists in scorn call us Evangeli●os & Scripturarios, Gospelers and Scripturists, thinking thereby to jeer us out of our weak and false Castle of holy Scripture, into the plain fields of Counsels and Fathers, as their Bristol adviseth them. It is notoriously known, saith Doctor Fulke, 
Annot: in Rhe●● Test. on Acts 11 Sect. 4. ex Christoph Franch: Coll: jesuit: in sine.  that the most honourable name of Christian is in Italy and at Rome a name of Reproach, and usually abused to signify a Fool or a dolt. This is properly blasphemy in the second Table; for it reflects upon GOD Himself, who will not suffer it to go unpunished; as little as he did in Domitian the Emperor, who to break a jest upon Christ the Lords Anointed, and upon john his servant, 
Pareus in Apoc. 1.9.  who had written, ye have an unction from the father, etc. is said to have cast him into a vessel of scalding oil; out of which when he came forth unhurt and more fresh than before, Domitian banished him into the I●e Pathmos where he received the Revelation, and whence he was called bacl, after that the persecutor had received his guerdon from the righteous hand of GOD. Now therefore be not ye mockers, (at holy things especially) lest your bands be made strong. 
Esay 28.22. Discite justitiam moniti: Virg.  Let it never be said, that Religion is not more a matter of form then of scorn amongst amongst us. 
Josephus.  Appion a Grammarian of Alexandria scoffing at the jewish worship, and especially at Circumcision, had an ulcer the same time and in the same place. And one john Apowell, in Queen Mary's days standing by William Maudon as he was reading on a Primer at Greenwich, mocked him after every word with contrary gauds, 
Acts & Moni. fol. 1906.  and slowting speeches unreverently, insomuch that he could no longer abide, but turning to him said; John, take heed what thou dost, thou mockest not me, but God in his Word, though I be simple that read it. He mocked on, till Mawdon reading, Lord have mercy upon us, Christ have mercy upon us, the other with a start said suddenly, Lord have mercy upon me. With that, Mawdon turned about, and said, what aileth thee, john? He said, I was afraid. Whereof? said Maudon: nothing now, said the other. After this, he asked him again, who answered: When you read that, Lord have mercy upon me, me-thought the hair of my head stood upright with a great sear that came upon me. On the next day he ran mad, and was bound in his bed. After that he lay almost day and night, never ceasing to cry out of the devil of hell, etc. It seems he was possessed of an evil spirit. A fair warning for such foul mouths, which shall one day smoke for it, as Divesses did. And then, 
Nestorij lingua vermious exesa. Euagr. l. c. Psalm 5●.  what reward shall be given thee, thou godless tongue? even sharp arrows with hot burning coals, yea those very coals of hell from whence thou wert enkindled. Then woe to our mirth-mongers that laugh now, laugh themselves fat; that are altogether set on the merry pin, jeering and gibing at that which they should hear and fear, 
Luke 6. Te miror, quorum ●alla imitaris, eorum exitum nonperhorrescere. Cicer● Anton. in Philip.  and do no more so, as the Scripture speaketh. These shall one day howl as fast, saith our Saviour, there where is wailing and weeping and gnashing of teeth. Can we hear of such men's sins, and not tremble at their torment?   

Section 7.  
LAstly such come here to be convinced of notorious impiety, and indignity to the Scriptures, 
Ignatij conclave  as abuse them to spells and charms The first verse in Saint john's Gospel is always employed in popish exorcisms, and the Lords prayer to cure persons forespoken (as they call it) and ayred. So to find things that are lost, there are that will have a seive, and a pair of shears, and repeat a place of Scripture. This is an horrible way of perverting God's Word, and prosaning his Name. This is to serve the Devils turn with the Scriptures, and to make them as it were, Sacraments to the Devil, than the which what greater abuse can be possibly offered unto them?  

Ob.  Tell me not here in defence of this abomination, that the words then used are God's Words: for, as thus abused, 
Sol.  they are not Gods, but the Devils, who hereby insensibly possesseth himself of men's souls: and every one that by seeking to such consults with Satan, as Saul did, worships him, though he bow not as he did: that evil spirit desires no other reverence then to be fought unto: Satan seeks to such in his Temptations, they seek to him in their consultations: and now that they have mutually found each other, if they ever part, it is a miracle. Say not again: 
Ob.  How can there be so much hurt in words so good? 
Sol.  I tell thee that Samuel himself could not have spoken more gravely, more severely, more divinely than the fiend did to Saul, then when he preached saul's funeral, 
Oratio funebris Sauli dicta a Diabolo. Buchol.  as one calls it. When the Devil himself puts on gravity and Religion, who can wonder at the Hypocrisy of men? Had not Elymas (that child of the Devil) called himself Bar●eus as if he had been son to but Saviour, or of his very near alliance, Acts 13.6. 
Acts 13.6. Filium nominis i viris celebrem.  where the Syriack hath it Bur-shuma, a some of renown, a famous person. And did not Simon the Sorcerer give out himself to be some great matter? he so bewitched the Samaritans with a semblance of extraordinary holiness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8.9. unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he so amazed them therewith, that he had gained them, they were more his then their own, as the word signifies. justin Martyr, who was borne at Samaria, and lived near those very times, tells us, that this varlet had an image set up in honour of him with this superscription, Simoni Deo sancto, to Simon the holy God. Epiphanius also hath left recorded, that this Hellhound called himself GOD the Father and Son, and his Helena (I abhor to relate it) the Holy Ghost. But to speak forward: When Saint Paul came to Ephesus a place too too much addicted to these damned studies, (which gave occasion to that Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesian learning, for the black art, Saint Luke speaks the best of them, when he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curiosities) certain of the vagabond jews, exorcists, took upon them to adjure evil spirits by the name of jesus whom Paul preacheth. Here were good words, we see, but out of an ill mouth, and for ill purposes: and therefore with as ill an issue to the speakers, who were glad to fly out of the room naked, and wounded, as hardly bestead, and scarcely scaping with their lives. Whereupon the Name of the Lord Jesus was magnified, the number of Christians increased, and the curious conjuring books, though never so costly, burnt up and abolished. 
Acts 19.13, to 21.  Those were good words that the Pythonisse cried after Paul, and his fellow-labourers at Thyatira, These men are the servants of the most high God, which show unto us the way of salvation. 
Acts 16.17, 18.  What could Lydia herself have said more in their commendation? Yet Paul was grieved at it, and cast out the Devil that spoke it. So, what could any Peter have spoken better of his master CHRIST, than the Devil spoke? jesus thou son of the living God, etc. But where was his calling? What commission had he to confess Christ in that sort? Surely none. Therefore he hears, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be dumb. Our Saviour Halters him up, and will hear him no further. No more will he have any such do, 
Leu. 20.6. Deut. 18.10.  as this we speak of amongst his people: but will find out both them, and such as seek to them: yea their sin will find them out. God's word, for certain, is no fit means for any such purpose, as we see in those Ephesian Exorcists. Neither can it be of faith for want of a promise, and is therefore sin, yea a sin of a double dye, 
Rom. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of a crimson colour, such as nothing can fetch out, but the blood of Christ, or the fire of hell.  
Say not to me, 
Ob.  in the last place, we have received good by these men, and as for the Devil, we defy him, and will have nothing to do with him.  
If any jew had yielded himself to Rabshakehs lure, 
Sol.  had he not gone with him to Senacherib his master? so do these to the devil, by resorting to his instruments. As the fisher catcheth the fish by the baits, so doth Satan hook in men's souls, by those smaller kindnesses. 
Esay 39  And as the Babylonish Ambassadors brought Hezekiah some petty presents but to carry away all: so is it here. The sheep is never in so much danger of the Fox as when he comes upon her in sheep's clothing. If thy deadliest enemy drink to thee, 
— timko Danaos & dona serentes. Virg.  though in a cup of gold, wouldst thou take it for any better than rank poison? such are the Devil's cutthroat kindnesses this way. Lastly (besides the hurt done to the Charmer, who is hardened hereby, in his wickedness, whereas without such customers his trading would fail) God sustains a double injury. 1. In his glory, as if he were not able or ready to help his, but there must be trudging to Endor or Ekron. 2. in his word thus wretchedly abused, 
2 Kings 1.  as hath been already discoursed.    

CHAP. V.  

Section 1.  
THe third use is for reproof. And so, Is it God that speaketh in the Holy Scriptures? This serves deeply to shent and shame us for our first brutish ignorance, secondly, barbarous unbelief, 
2 Peter 1.17.  thirdly, inexcusable disobedience to that divine voice that came from the excellent glory. This is my beloved son, in whom I am well pleased, Hear ye Him.  
For the first: how justly and unanswerably may the Lord renew the quarrel of his covenant, and take up his old controversy against us, that there is no knowledge in the land, 
Hosea 4.1. Hosea 8.12.  that he hath written for us the great things of his law, and we have counted them a strange thing, that whereas for the time we might have been teachers, we have yet need to be taught the first principles of the Oracles of God, we have need of milk, 
Heb. 5.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Peter 2.1. Esay 66.11. Prov. 14.6.  and not of strong meat? Was it not reasonable milk that we have sucked in from the breasts of Consolation, the two Testaments? Is not knowledge easy, and obvious to him that is willing? Are ye also ignorant? saith our Saviour to his Disciples: 
joh. 3.10.  Art thou a Doctor in Israel, and knowest not these things which thou hast read so much of in Ezekiel and elsewhere? What? Owls abroad in so bright a firmament? blind as beetles, in a land of light? dark in Goshen, amidst so many means and mercies? in the land of uprightness do ye deal unjustly, and not behold the Majesty of the Lord? 
Isa. 26.10.  O generation, see ye the word of the Lord: Have I been a wilderness to the house of Israel? a land of darkness, and of the shadow of death? 
je. 2.31.  How is it then that ye are still sottish children without understanding? wise to do evil, but to do good, ye have no knowledge. 
jeremy 9.3. 2 Chron. 13.5.  Ought ye not to have known? as Abijam said to jeroboam, and all Israel? should ye not all know the Lord from the least to the greatest? 
Hab. 2.14.  Should not the earth be filled with the knowledge of the Lord, as the waters cover the Sea? These are the times, if ever, wherein God hath poured forth his spirit upon all flesh; 
joel 2.28.  stretched forth his hands to us all day long, 
Prov. 1.  lifted his voice in the high places of the City, caused the Candle of his Gospel to shine full fair upon this kingdom for so long together, 
Matth. 11.  so that we have been lifted up to Heaven, as Capernaum in the abundance of means, and plenty of outward privileges. In the time of Pope Clement the sixth, when as Lewis of Spain was chosen Prince of the Fortunate Lands, and was gathering an Army in Italy and France, the English Ambassador then resident at Rome together with his company, got them home, as not doubting but that Lewis was set up against the King of England, 
Robertus Avisburiensis.  than which they could not imagine there was any more fortunate Island under heaven. Was it so then overspread with Egyptian darkness? what would our forefathers have judged, had they had our happiness to live in these glorious days? of Alexandria in Egypt, Ammianus Marcellinus observeth, that once in a day the Sun hath been continually ever seen to shine over it.  
In the Island of Lycia, the sky is never so cloudy, saith Solinus, 
Vnde Horat: cam claram vocat.  but that the Sun may be seen. Semper in sole sita est Rhodos, The Rhodes is ever in the Sunshine, saith Aeneas Silvius: And Tacitus tells us, that here in Britain the Sun in Summer neither riseth nor falleth, but doth so lightly pass from us by night, 
In vita Agricolae  that you can hardly put a difference between the end and beginning of the light. This is indeed chief true of us, in respect of the bright and beautiful sunshine of the truth. Other Countries sit in darkness and shadow of death, like the Valley of Sci●ssa near the Town called Patrae, 
Locus radijs solis ferme invisus ●ce aliam ob causam memorabilis. Solin. c. 12  which being shaded by nine high His is scarce ever visited by the beams of the Sun: But to us, (as to Zabulon and Nephtali) is a great light risen, Matth. 4.16. Now when a master sets up his servant a great light to work by, he looks to have it done both more, and better. 
Nihil in Hispania ●tiosum, nihil ster●●● Solin: cap. 36.  So here. Surely it should be with us as they say of Spain, that there is nothing idle, nothing barren there. But a lass it falls out fare otherwise: for some have not the knowledge of God, 
1 Cor. 15.34.  to their shame be it spoken, but are as bard and rude every whit in very fundamentals, and have the same bald and base conceits of God and his will as the blind Heathens had. Let me tell you a Pulpit-story (and that's no place to lie in) of an old man above sixty, who lived and died in a Parish, where besides the word read, continually, there had been preaching almost all his time, and for the greatest part twice on the Lord's Day, 
Pembles Serm: Misch●●fe of Ignorance.  besides at extraordinary times. This man was a constant hearer as any might be, and seemed forward in the love of the Word. On his deathbed, being questioned by a Minister, touching his faith and hope in God, you will wonder to hear what answers he made. Being demanded what he thought of God? he answers, that he was a good old man. And what of Christ? that he was a towardly young youth. And of his soul? that it was a great bone in his body. And what should become of his soul after he was dead? That if he had done well, he should be put into a pleasant green meadow. These answers astonished those that were present, to think how it were possible for a man of good understanding, and one that in his days had heard, by the least, two or three thousand Sermons, yet upon his death bed in serious manner thus to deliver his opinion in such main points of Religion, which infants, and sucklings should not be ignorant of. Oh who can sufficiently bewail and expiate the gross ignorance found in the greater number, as rude and raw in Scripture matters, as if they were not reasonable creatures, though in other things wondrous acute and apprehensive. And for the better sort, that run to and fro to increase knowledge: 
Dan. 12.4.  some smattering skill they have got, but it's woefully indistinct and ill bottomd. It would puzzle them shrewdly (after so much teaching) to give a good account of their faith. Surely as Lactantius wittily said, that there was never less wisdom in Greece then in the time of the seven wisemen: so may it be justly complained of the extreme want of knowledge in the abundance of so many means of knowledge. That little, men have got, is for most part, ineffectual, and hath little influence into their hearts and lives. They use it (as some do artificial teeth) more for show then service; or as the Athenians are said to do their coin, to count and jingle with only: striving more to an ability of discourse then to an activity of practice, to talk of it, then to walk by it. The very entrance of God's word giveth light, etc. 
Psalm 119. 1● john 3. In agris Sard● reperitur animal perexigu● simileque araeneis sorma, solifuga dicta, quod diem sug at. Solinus, c. 1 Acts 28.27.  But this is condemnation, that is hell above ground that light is come into the world, etc. like the creature called solifuga, the day is to them as the shadow of death. These men's ignorance is not merely privative, as was that in our Saviour as man only, nor natural, as in infants: nor invincible as theirs that lived in the midnight of Popery; but wilful and affected,  liberius peccent, libenter ignorant, saith Bern. they wink with their eyes, as the Pharisees: they shut the window lest the radiant tresses of the sun should trouble them in their sleep: they are wilfully ignorant, 
2 Peter 2. Psalm. 50.  with those in Peter, whiles they cast God's word behind them and bespeak him in their language, 
job 21, 14.  Depart from us, we will none of the knowledge of thy ways: being as glad to be rid of him as the Philistims were of the Ark, or as the Gadarens were of Christ. Now how righteously shall CHRIST regest one day upon all such profane Gadarens Discecite, Depart, I know you not? be just as strange unto them then, as they will needs be now to him? fill these backsliders in heart with the fruit of their own ways, Prov. 14.14. and sigh they have loved darkness, give them their belly full of it, cast them into outer darkness, that darkness beyond a darkness, the dungeon of darkness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  where they shall never see the light again, till they be lightened by that universal sire of the last day. 
Psalm 95.  They that know not Gods ways revealed in his word, he hath sworn they shall never enter into his rest: and although they always wander in heart and err not knowing the Scriptures, yet can they not go so fare wide as to miss of Hell. An ignorant person is that Leper in Leviticus, his plague is in his head, 
Leu. 13.44.  he is utterly unclean, and is therefore utterly to be excluded. See 2 Thes. 1.7.   

Section 2.  
SEcondly this, that the Scriptures are of God, serves sharply to reprove our hateful infidelity. Many amongst us believe the Bible no otherwise then they do humane Histories, or not the strange wonders there related, or no more thereof than they can see cause for, or than suits with their carnal humours, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  or not the menaces, or not the promises, or apply them not, neither individuate the same to themselves: but rather, put all off, as if it nothing concerned them, and dispose of it to others. Is this to mingle the word with faith? to melt, 
jer. 31.18.  with josiah? to smite upon our thighs as Ephraim? to examine our ways with David, by God's Word, 
Psalm 1●9. 59. Prov. 9.12. Esay 1. Esay 55. ●2.  and finding ourselves fare wide, to turn our feet to his Testimonies? Is this to be wise for ourselves? to consent and obey? to buy and beat? Many men come to the word as they do to feasts, where they lay liberally on other men's trenchers, let their own lie empty: they read the Scriptures as they do news out of a fare Country as not pertaining to themselves. Whereas the Bible should be read, as we read the Statute-booke, (wherein every man holds himself as much concerned, as if his name were there written) and should therefore turn short again upon himself and say, what have I done? 
jeremy 8.6. Rev. 10.9. Prov. 25.10.  what case am I in? what may I do to be saved? This is to take the book and eat it, as john did: this is to feed upon the honey that we have found, as Solomon biddeth: this is the way, 
Esay 66.1.  to tremble at the Word, whilst men dwell upon it, till their hearts ache and quake within them. As for those that do other wise, I may fitly say to them, as our Saviour said to the jews concerning john: what went ye out into the wilderness to see? a Reed shaken with the wind? 
Matth. 1 1.  so what take ye in hand the book to read, or come to God's house to hear? an idle song? an oldwives tale? a foolish History? a frivolous interlude? Or, if it be God that speaketh in the Word read and preached, how is it that ye believe him not? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 7.30.  why seek ye (with the Pharisees) to make void the counsel of God concernning yourselves? Christ that by his absolute power can do any thing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark 6.5.  by his actual power can do no great matter for these unbelievers, more than wonder at them. Verily, Verily faith our Saviour to Nicodemus, 
john 3, 11.  we speak what we know, and testify that we have seen, and ye receive not our witness. Lo, he joins himself with the Prophets which Nicodemus had read, so cursorily and carelessly, as not to have there-hence learnt the doctrine of Regeneration. This sin is now the greater, because as the Law and the Prophets, Heb. 4.2. so the Gospel much more was written that men might believe, 
john 20, 31.  and that believing they might have eternal life, which now they cannot enter because of unbelief: 
Heb 3. ult.  but being cut off from Christ, 
Romans 11, 22. Revel. 21, 8.  they are lest without among dogs and devils, without heaven, I say, but far within hell: whether they are sent and set as freeholders', to whom other sinners there are, but Tenants or inmates, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24, 51.  and are therefore said to have their part with hypocrites and unbelievers.   

Section 3.  
THirdly doth the Lord himself speak to us from Heaven in the holy Scriptures? and is he our Maker and master? 
Malachy 1.6.  how is it then that he is no better obeyed? that his word hath no more place in us or power over us? that it sways not in our hearts: that it rules not in our lives? Shall he stretch out his hand to a disobedient people? do we provoke the Lord to jealousy? are we stronger than he? 
job 9.4.  hath any ever waxed fierce against God and prospered? Shall we sit like sots under the sound of his word, and not be sensible? or shall we feel his axe at the root of our consciences, and be smitten with some remorse, and yet go on in sin? What became of Pharaoh that would not hearken to Moses though he came with a message from heaven? of the rich glutton that made no more reckoning of Moses and the Prophets? 
Luke 16. ult.  of Lot's sons in Law that counted their father's fore-warnings a mere mockage? 
Acts 13.41.  Behold ye despisers, and wonder, and perish: for I work a work in your days, a work which you shall in no wise believe, though a man declare it unto you. Which to prevent, precious and worthy of all acceptation is that counsel of our Author. 
Heb. 11.25.  See that ye refuse not him that speaketh from Heaven: see that ye shift him not off, as the word signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●er. 2, 8.  or send excuse as those recusant guests in the Gospel did. When the truth stands at the door of your Conscience, and pleads for admittance, say not as he did to his friend that came to borrow two loaves, Come to me to morrow; or as Felix to Paul, at a more convenient time I'll send for thee. For if the word spoken by Angels only was steadfast, and every transgression and disobedience, that is, every commission and omission received a just recompense of reward, how shall we escape if we neglect (he saith not, if we deny, betray, oppugn, but if we neglect, (light, let slip) so great salvation, which as first began to be spoken by the Lord, etc. Heb. 2.2, 3 Where our Author, making use of the Doctrine delivered in the Text, presseth Obedience to the Gospel from the danger of doing otherwise, fare more probable and more importable then of those that despised Moses Law, 
Hebr. 10, 28.  (who yet died without mercy.) 1. By comparison of the instruments that delivered it. 2. From the manifold confirmation the Gospel had, by testimony both humane, verse 3. and Divine, ver. 4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur, ne pere●mus.  And thereupon firmly argueth, therefore surely we ought to give the more diligent heed to what we have heard from Christ's mouth, lest at any time we should leak, or as Chrysostom interprets it, lest we utterly perish, lest we become as water spilt on the ground, that cannot be gathered up again. 
Psalm 58, 8. 2 Sam. 14, 14. 1 Sam 15.23. Esay 30.8.  Rebellion is as witchcraft; it's a sin that God bids be written in a book (above all other sins) for the last day. Yea, for ever and a day. His usual course is to give up such as obey not the truth, but refuse to be reform to strong delusions, vile affections, just damnation. 
2 Thes. 2, 20. Rom. 1, 26. 2 Thes. 1.8. jere. 5, 13.  That word which they have held for wind only, with those in jeremy, shall prove a fire in their bones. And although they have made some sorry shift to shake it off and slight it, as an empty ring, a vain sound, a dead letter, etc. it shall lay fast hold upon them, Zach. 1.6. 
john 12, 48. Matth. 3, 10. Matth. 24, 14.  judge them at the last, and cut them down as fuel to the fire. The Gospel is preached for a testimony against worlds of people that contemn it. And for the Law, they that will not have the direction thereof, must and shall have the correction. Aut fatiendum certè aut patiendum: there's no avoiding of it. They that tremble not in hearing, shall be crushed to pieces in feeling, 
Bradford.  as that Martyr said.    

CHAP. VI  
Our last use is of Exhortation, and first to Ministers, 
jeremy 2.8.  whose office it is to handle the Law, 
Mar. 16, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 2, 15. Eph. 4, 11.  to preach the Gospel, to divide God's Word aright, to speak as the Oracles of God, for the perfecting of the Saints and the building up of Christ's mystical body: It highly importeth all such, as they will answer it to him whose person they bear, whose stead they stand in, whose work they wait upon, to fulfil their ministry, 
Col. 4.17.  by discharging their duty therein. 1. With all assiduity and earnestness. 2. With fidelity and boldness. 3. With integrity and unblameableness.  

Section 1.  
FIrst, what ever thy hand finds to do in this weighty work of the Lord, do it with all thy might, as David danced, as Baruc builded, 
2 Sam. 6, 14. Neh. 3, 20. Genesis 31, 40. Acts 20, 31. 2 Tim. 4.2.  as jacob served, as Paul preached night and day with many tears and temptations, and as he charged Timothy in preaching to be instant, to stand to the work, yea to stand over it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and that both in season and out of season, as knowing the worth of a soul, 
jeremy 48, 10.  and the terror of the Lord, who hath bitterly cursed the careless, and sent the idle servant packing to his place in hell. Be not ye therefore idle nor unprofitable, 
2 Peter 1.  but as any hath received the gift, minister the same to others, as good stewards of the manifold grace of God. 
1 Peter 4.  Christ the good Samaritan brings the hurt and wounded sinner into the Inn of his Church, where he delivers to the Host, (I mean the Minister) those two pence of his Word and Sacraments, with charge to see him safe and well look● to, till his return. Now if there be either no balm in Gilead, 
jeremy 8.22. job 13, 4.  or no Physician there, If those that are there be Physicians of no value; either have no healing medicines, jer. 30.13. or no care of the cure, but, gather temporals by themselves, sow spirituals by others, 
In Mat. 10, 16.  (as Albertus Magnus complained of the Pastors of his time) eat the flesh, and wear the fleece, 
Ezek. 34, 3.  but feed not the flock, nor heal the sick, as Ezekiel hath it: what then will they do when the Archshepheard riseth up? 
job 31, 14.  and when he visiteth, what will they answer him? woe to the Idol-shepheard that leaveth the flock, 
Zach. 11, 17. Zach. 11, 15.  or that wen he comes hath only forcipes & mulctram (those instruments of a foolish shepherd) look only after lac & lanam, doth the work by others (as Peter Martyr complained of some in those days) reap the profits by themselves, and as it is in the book of job, 
Com: in 1 Sam. 12.  saith he, Boves arant, & asini pascuntur. How shall our Saviour shake up such lose or lazy Pastors, that look not to the flock (over whom he had made them over seers) as Eliab did David, 
Acts 20.  with what makest thou here? and with whom hast thou left those few sheep in the Wilderness? 
1 Sam. 17, 18.  I know thine idleness, and the naughtiness of thine heart. The careful Levite makes haste home, 
judges 19, 5. Procul ab agro suo dissitus, jacturae vicinus. Columella. Domini vestigia sunt fimus optimus in agro. Aust. Occon. lib. 1. cap. 6.  when called abroad about his necessary business. His heart is where his calling is; and by how much the more sacred his charge, by so much the more attendance, he knows it expects. When therefore he is from home, he is like a fish in the air: his heart cleaves to his people, as a fathers to his children: his daily thoughts and cares run upon them; he fears nothing more than that any Martha should say unto him: Domine, si tu bio fuisses, frater meus non fuisset mortuus. And forasmuch as where vision fails, the people perish, 
Prov. 29, 18.  he gladly takes all opportunities and advantages of preaching publicly, of instructing privately. The love of Christ so wrought in Doctor Taylor Martyr, that no Sunday, nor Holiday passed, 
Act: and Mon:  or other time when he might get the people together, but he preached to them the Word of God. 
Ibid. 1457.  Master Bradford even during his imprisonment preached twice a day constantly unless sickness hindered him. This was according to the example of our Saviour, Matth. 13.1. In the same day wherein he had confuted and confounded the Pharisees, (as it may seem) in the morning, he taught the people out of the ship in the afternoon. Bishop Ridley also preached every Holiday and Sunday for the most part, 
Ibid. 1559.  except he were letted by some weighty businesses. To whose Sermons the people resorted, swarming about him like Bees, and coveting the sweet juice of his heavenly doctrine. He well understood that praedicationis officium suscipit, quisquis ad sacerdotium accedit, 
In ●astora●.  as Gregory the Great hath it. And his successor Gregory the third who sat Anno 731. 
Funccius in Chronol.  preached frequently to the Clergy and people of Rome (an extraordinary example) and was held so well insighted into the Scriptures, as no man of his age came near him. The Roman Generals when they had once ridden in triumph, were wont to take their case ever after. But Cato is commended for this, 
Pomp: Labernele: Comp: Ro. Hist: lib. 2.  that he still continued his care for the Commonwealth; after he had obtained that honour of triumph. Neither is this great Bishop less to be praised, if that be true especially, that was spoken by Doctor Bassinet a jacobine Friar, 
Act: and Mon: fol. 862.  that at Rome it was as great a wonder to hear a Bishop preach, as to see an Ass flee. The common Praedicants they bind heavy loads upon. 
Sands his Relation: pag. 27.  For the custom of Italy is for the same man (in their greater Cities appointed) to preach every day in LENT without intermission, if their strongth do serve them. Saint Chrysostom's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shows, he preached every day ordinarily. So did Origen, mostly, though never above an hour, sometimes not halfe an hour, as appears by his Homilies. The like is reported of Master Calvin, and of Melancthon, 
Tres labores afstrinavitesse difficil: regentis, docentis, partus rientis. Melch. Adam Ger: the. 359.  who also was wont to say that None under wont such pains as Preachers, Rulers, and women in travail. Luther also saith that a Master of a family hath somewhat to do, a Magistrate strate more, a Minister most of all. And he afterward addeth, that if he were now to choose or change his calling, 
Idem. Jbid.  he could with fare more ease dig and delve, and so sweat out a poor living than preach and preach the Gospel. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prout rustici laborant. 1 Cor. 15.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 4 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mancipia ad remos damnata, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remigo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torostrale or beat, as the bird doth the shell fish.  Ministers are called labourers in harvest, their pains is as great as of those that cleave wood, or that are fast chained to an oar. They are the people's servants for jesus sake, and aught to labour even to lassitude, as the foul doth to get the fish out of the shell to spend themselves without spare, yea, to spend and be spent, as Paul; whose pertinacy in Preaching, at Ephesus especially, was admirable; where besides other ministerial offices, he disputed every day with the jews in the School of one Tyrannus, and that from the fifth to the tenth hour, five hours together, as one ancient Greek Copy hath it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 19, 9 Bez.  The Highpriest whithersoever he turned him, was to be heard by the sound of his bells, upon pain of death. The staffe-rings were to continue upon the Ark, the Kohathites shoulders felt. Wherefore. The best was, the Lord helped the Levites that bore the Ark of the Covenant: 
1 Chro. 15, 26.  and so he will do us, if we can but seek him, out of a sense of our utter insufficiency to these things, and do our utmost to look to the Ministry that we have received of the Lord, that we fulfil the same. 
Col. 4.17.  How this is done see Acts 6.4. Let others be appointed over the business, but we will give ourselves continually to prayer and preaching: we'll beg and dig, and dig and beg as that good Vine-dresser did, whose mattock kept off the Master's Axe. 
Luke 13.8.  It was a foolish pride in Montanus to overween his Pepuza & Tymium two pelting Parishes in Phrygia, and to call them jerusalem, 
Eusebius lib. 5. cap. 17.  as if they had been the only Churches in the world. But this is the commendable zeal of every true Pastor, to adorn his own lot by a redoubled diligence. Verbi Minister es, hoc age, 
D. Ward: pref. in Perk: probl.  was Master Perkins his Motto. It is a whole man's work, and a good one too: entangle himself he need not with the affairs of life. 
2 Tim. 2 4. Canon: tert:  The Council of Chalcedon flatly forbids Ministers the care of outward things. Some care they must needsly take, but let it be as little as may be. Saint Paul dispatcheth his own private business with Philemon in one word, Prepare for me a lodging, etc. verse 22. His main care and labour was for the welfare of Onesimus, whom he had begotten to Christ in his bonds. A Ministers chief study must be how to save himself and those that he are him. 
1 Tim. 4.16.  Our Saviour's threefold Pasce to Peter imports as much, and he did it to the utmost. I will not be negligent, saith he, as long as I am in this Tabernacle to stir you up. His Lord had charged him, Feed my sheep (with golden fleeces on their back) yea do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mihi, as the Syriack hath it. Let my love constrain thee to do thine utmost at it, till such time as thou shalt no longer gird thyself, and walk whither thou wilt, but another shall gird thee, or rather cord thee, fetter thee, 
john 21.17, 18.  and carry thee whither thou wouldst not. Master Calvin being much weakened by uncessant pains in the Lords work, was toward his latter end advised by his friends to take care of his own health. 
Quid? vultis ut Dominus veniens me otiosum inveniret? Beza in vitae ipsius.  To whom he replied, not without some indignation, what? would ye have the Lord, when he comes, to find me idle? Bishop jewel riding to preach at Lacocke in Wiltshire, a Gentleman that met him, perceiving the feebleness of his body advised him, for his health's sake, to return home again. His answer was, Oportet Episcopum concionantem mori. And so he did. 
D. Humphrey in the life of B. jewel.  For presently after the sermon, he was by reason of sickness forced to his bed, from whence he never came off till his translation to glory. The like is reported of Bandisius a Dutch Divine. 
Faciam of ficium dum pot●ro, etiamsi mo●lem mihi concionando accelcrem. Melch. Adam in vitae.  I will do my duty, said he to his friends (that otherwise advised him) while I can; yea though I hasten my death by preaching. And of a certain Scotch Minister the same Author relateth, that a little afore his death he offered to rise out of his bed, sick as he was; and being asked the reason, he answered, that all that night he had been wholly taken up with the meditation of CHRIST'S Resurrection, and now he was desirous to go into the Pulpit, that thence he might comfort others with the same comforts wherewith he had been comforted. 
Melch. Adam de Theol: exter: page 139.  He showed his good will to have spent his last breath in preaching, according to Saint Augustine's wish, that Christ when he came might find him aut precantem aut pradicantem, praying or preaching. O happy is that servant, whom his Lord, when he comes, 
Mat. 24.46, 47.  shall find so doing! Verily, I say unto you, that he shall make him ruler over all his goods.   

Section 2.  
SEcondly, let Ministers be called upon and exhorted, to deliver the Word (sigh it is God's Word) with all faithfulness, 
1 Cor. 4, 1. 1 Cor. 3, 10. 2 Tim. 2.15. 2 Cor. 6, 1. Rev. 19, 10, and 22, 9  as good stewards, as wise master-builders, as workmen that need not be ashamed, as co-workers with God and fellow-labourers with the Angels, in the matter of man's salvation. 
Tit. 1, 4. 2 Cor. 2, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or, it is a metaphor from deceitful Vintners who for gain mix water with Wine. 2 Cor. 4.2.  Hold fast the faithful word, yet not concealing, nor corrupting it, not handling it deceitfully, or Huck-stering it (as men do their wares, caring rather to beguile then benefit the buyer) but by manifestation of the truth, commending themselves to every man's conscience in the sight of God. He that hath my word, let him speak my word faithfully, Jer. 23.28. 
1 Cor. 4.2: Heb. 3, 2. Ezech. 13, 12, 22 Rom. 16, 17. 2 john 10.  And in Stewards, it is required that they be found faithful, as Moses was faithful in all God's house. Delîver they must the will of GOD, his whole will, nothing but his will, neither pleasing, or false, or strange doctrine, nor for vain glory, contention, or envy, 
Phil. 1.14, 15.  but purely, sincerely, seasonably, giving to every one his own portion: Not as he in the Emblem, that gave straw to the dog, 
Theologus Gloriae dicit malum bonum, & bonum malum. Luther.  and a bone to the Ass, not calling good evil, and evil good, not walking in craftiness, but as of sincerity, but as of God, in the sight of God, speaking in Christ. 
2 Cor. 2.17.  Let Saint Paul be our pattern for fidelity in his ministry. What he delivered to others he first received of Christ, 1 Cor. 11.23. And as he received what he delivered, so he delivered what he received, he kept nothing bacl, Acts 20.17. of all the Counsel of God. This hath many particulars in it. 1. Those ministers that would be found faithful, must deliver the truth only. Aaron's Bells were of pure gold, not of copper or other base mettle. 2. Wholly, not budging for any man's greatness, nor balking any thing necessary to be known. 
Acts 20.24. 2 Tim 4.5.  3. Plainly to the capacity of the Hearers, Mar. 4.33. john 16.12. not in a stately stile, or Roman English, Acts 22.2.4. Powersully, and with all authority, as Christ did, 
Tit. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compelling men to come in, charging and commanding them to consent and obey ' that Gods house may be full. 5. Constantly, being ready for to teach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint PAUL, 
Acts 26.29.  the more and the less, laying down line after line, precept after precept, 
Isa. 28.10.  proving if at any time, God will give men Repentance, 
2 Tim. 2.25.  that they may awake, etc. Holy Zachary took not his dumbness for a dismission, but stayed out the eight days of his course: though he ceased to speak, yet he ceased not to minister. 6. Lastly, and chiefly, the man of God must preach his Word boldly, as Isay who was very bold, 
Rom. 10 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 4.13.  as Peter, and john who used great freedom of speech, as Michaiah who after he had seen GOD on his throne, feared not before 2. Kings in their Majesty. Not budging a whit nor yielding an hair, no not for an Angel's authority, as Paul: but witnessing a good confession, 
Galath. 1, 8. 1 Tim. 6, 13.  as the Master did before Pontius Pilate, and keeping his Commandment without spot, 1 Tim. 6.13, 14. unrebukeable, which is: Be strong, and of a good courage, 
josh 1, 4.  have not I commanded thee? be not afraid, neither be thou dismayed, for the Lord thy God is with thee: he will not fail thee nor forsake thee. 
Psalm 45. Philippians 2. Esay 3, 10, 11 Esay 58.1, 2.  Ride on therefore, because of the word of truth: hold forth the word of life amidst a perverse and crooked generation. Tell the wicked from God, it shall go ill with them: show the people their transgressions, and the house of jacob their sins. I know men are naturally sick of a Noli me tangere: the earth would gladly sit still and be at rest, that they might go down to hell without disturbance; 
Zach. 1, 11. Amos 5, 10.  they bate him that reproveth in the gate, as Ahab hated Michaiah because he never spoke good to him. It is probable, that Michaiah was that disguised Prophet, who brought to Ahab the fearful message of displeasure and death for dismissing Benhadad. And Ahab hates him, and hath him fast in prison ever since. From thence he is now sent for, and solicited by the way to speak good to the King. But he was at a point, for that, to speak whatsoever the Lord should say unto him though he were sure to kiss the stocks for his stoutness. The other Prophets prophesied placentia, like Squirrels they had a trick to build evermore, and have their holes to the Sunshine to keep themselves on the warmer side of the hedge, 
Ad latus navis saelicius, pro temporum ratione, seize inelinant. Buchole.  to incline to the happier side of the ship, to hold in with Princes and great ones, howsoever.  
But, Ezek. 13.10, to 15. God threatens to rend the wall of security, which those caementarij Diaboli (as one calls them) the Devils dirt-dawbers had daubed with untempered mortar, 
Non ad veritatem solum, sed etiam ad opiniones eorum qui audiunt, accomodanda est oratio. Cicer: Partit:  and there shall be an overflowing shower in his fierce fury, to consume both it and them that daubed it. Rhetoricians have a rule, to fit their speech not to the truth of things only, but to the opinions and fancies of them that hear them. This is by no means to be practised by a Preacher. Saint Austin repent him of nothing more than that being young he preached ut placeret, non ut deceret, more to delight the care, then to smite the heart. 
 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ab omnibus gratiam inire cupit: quem quidam per incum placentam dixit.  For if I yet please men (as once when I was a Pharisee) saith Paul, I am no more the servant of Christ. Men, be they pleased or displeased with divine errands, GOD that sends us on them must not be displeased. But he hath excluded the fearful, and will not employ a whitelivered Soldier so far as to break a Pitcher or to bear a torch. Thou therefore (as a good Soldier of jesus Christ) suffer hardship, do the work of an Evangelist, 
Galat. 1.10. Rev. 21.8. judges 7.3. 2 Tim. 2.3.  do it throughly, do it boldly, do it sharply, if need be, rebuke them cuttingly, that they may be sound in the faith. 
Tit. 1.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chirurgos misericordes esse non oportet.  It is a metaphor from Surgeons, who must not be merciful saith Celsus, but have Lions hearts, lest their mercy prove as great cruelty, as his, that should forbear to draw a drowning man out of the water, for fear of pulling off some part of his hair. Great is our charge to declaim against sin, yea to proclaim hellfire against it, if men amend not; upon every opportunity to use all importunity for the rousing of sinners out of that dead Lethargy whereinto Satan and an evil custom hath cast them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Pet. 2.13.  Cry aloud, saith the Lord, cry in the throat, 
Esay 58.1. jer. 1.17.  spare not, lest I confound thee before them; lift up thy voice like a trumpet. Cast away the inverse Trumpets of Furius Fulvius, which sounded a retreat, when they should have sounded an alarm. It is a treacherous slattery to soothe men up in their sins, and to make all fair weather before them, when the storm of God's heavy displeasure is ready to burst out upon them, such a storm as shall never be blown over. If Ministers must be mannerly in the form, yet in the matter of their message they must be resolute. It is probable joseph used some preface to Pharaohs Butler in reading him that destiny, 
Genesis 40, 19 Chap. 4.19.  such as was that of Daniel, My Lord, the dream be to them that hate thee, etc. or as Philo brings him in, with a, utinam tale somnium non vidisses, etc. I would thou hadst not dreamt such a dream. But for the matter, he gives him a true, though sharp interpretation. Bitter truths must be told, however they be taken. If men hate us, they do it with as good justice, as if some fond people should punish the Herald, or accuse the trumpet as the cause of their war. If they exclaim against us, they show as much madness, as if the widow of Naims' son should have railed upon our Saviour for offering to raise him from the dead. If they deride our message, and command us ad quercum dicere, 
Livy.  se interim alia acturos, as a Governor of the Aequi in Italy bade the Roman Ambassadors, to speak to the walls, they have something else to do then to regard us: we must take the boldness to answer them again, as they did him. Et haec sacrata quercus audiat saedus a vobis violatum. Let these stones of the wall, and beams out of the house-sides, yea let Heaven and earth witness your intolerable contempt, wherein ye have not despiled man, but God. 
1 Thes. 4, 8  What are we that ye have murmured against us? saith Moses, your murmur are not against us, but against the Lord, 
Exod. 16, 7, 8  who will justly punish it. Thus must Ministers contest against the raging world, and contend for the doctrine of faith once received, not loving their ease, no not their lives unto the death, 
Acts 20.  that they may fulfil their course with joy. Itching ears would have clawing Preachers, and these are the times foretold by the Apostle, 
2 Tim. 4, 3.  wherein men cannot abide wholesome doctrine. Briars and thorns be with thee, saith God to Ezekiel, such as a man can hardly handle: he that toucheth them must be fenced with iron, and with the staff of a spear. 
2 Sam. 2, 6  But fear them not, nor be dismayed though they be a rebellious house. And that he might not, behold the spirit took him up, and he heard behind him a voice of a great rushing, saying, Blessed be the glory of the Lord from his place. 
Ezek. 4.12.  Hereby his heart was fortified against all affronts of the people, and afflictions of the world; whether they would hear, or whether they would forbear, yet he should find there was a reward, for the righteous, a God that judgeth in the earth, and pleads for his faithful servants (when they little think of it) in the hearts of their greatest enemies. 
jeremy 9.3.  A godly man that is valiant for the truth, and refuseth to praise the wicked, but when he hath cause, will contend with them, and not be like a troubled fountain, or a corrupt spring, well he may for the time receive ill words from the wicked, but their hearts are afraid of him, and their Consciences admire him, Prover. 24.25, & 28.4. Saint Paul standing before Faelix, (who had more regard to gain then justice,) and Drusilla a jewesse, yet married, against the Law, to an uncircumcised person, taketh occasion in a certain kind of grave wisdom, joined with great liberty of speech, to discourse and dispute afore them of justice, Temperance, and the judgement to come, till Faelix trembled, 
Acts 24.25.  and could hear him no longer. The like spirit was found in Athanasius, that eye of the World, as one calls him: Of whom Nazianzen reports that he was Magnes & Adamas, 
In Encom: Athanas:  a loadstone in his sweet gentle drawing nature, and yet an Adamant in his resolute stout carriage against those that were evil, 
Pueris illa terriculamenta proponenda sunt sc. exilia, supplicia, etc. Greg Naz. de laud: Baesi●ij.  were they never so great. And how did Saint Basil despise the menaces of Valens the Arrian Emperor, and so daunted him with his presence, that he reeled and had fallen, had he not been upheld by those that stood next him. Who hath not read or heard how freely Ambrose dealt with Theodosius? 
Tripar: hist. lib. 9 cap. 30.  B. Ridley offering to preach before the Lady Mary, and receiving a repulse, being brought by Sir Thomas Wharton her servant to the Dining place, he was desired to drink. Which after he had done, he paused a while, looking very sadly; and suddenly broke out into these words. Surely I have done amiss. Why so? quoth the Knight. For I have drunk, said he, in that place where God's word offered, hath been refused. Whereas if I had remembered my duty, I had departed immediately, and shaken off the dust of my shoes for a testimony against this house. These words were by the said Bishop spoken with such a vehemency, 
Fox Martyr: fol. 1270.  that some of the hearers afterwards confessed the hairs to stand upright on their heads. 
So Arch●: Grindall by cunning practices of his adversaries, lost the Queen's favour, because he had condemned an unlawful marriage of julio an Italian Physician with another man's Wise, Camden's Elis. transl. The Newlanders cure by Sir Will: Vaughan: Ep: dedic.  Another learned Bishop admonished, that peerless Q. Elizabeth in a zealous sermon to think on her last end, by reason of her great age, which few Princes had attained to, and of the Climacterical year of her life which happened at that time, She took it so impatiently (Gods children wrangle sometimes with their meat, as Asa did) that the Bishop, for his good intentions, was not only distasted by her, but put for a time to some trouble. Yet God did ever after so bless him (saith mine Author) that few Bishops of this kingdom left behind them to their wives and children such fair estates as he did. Neither was the Lord behind hand with D. Parker (afterwards Archbishop of Canterbury) for his Sermon near Norwich before the Rebels in Kets conspiracy; 
Life of K. Edw: 6. by S. Io. Hay: pag. 72.  wherein he touched them so near for their living, that they went near to touch him for his life. saith the Historian. And surely it is a hard hazard, and a great disadvantage to deal in this kind with those that have thirty Legions at command, as Phavorinus said of Adrian the Emperor. 
Necesse est ut eum doctio●em omni●us ag●oscam qui triginta habet legiones. Ael. Spartian. Periculosum est ei contradicere qui petest & aquá & ig●i interdicere. Kex platonic. Eccles. 6.10. 2 Chron. 14.6.  Contend not with him that is mightier than thou, saith Solomon. But when the cause is not ours, but the Lords (as jehosaphat told his judges,) great heed must be taken that we betray not the truth by a cowardly silence, under whatsoever fair shows, and pretences. Fear not men, saith our Saviour to his Disciples, For there is nothing covered that shall not be revealed, and hide that shall not be known, Matth. 10.26. As who should say, This and that may be colourably pleaded and pretended in favour of your deceitful and slippery handling Gods holy Word: but all will out at last, and it shall well appear that you did it to decline the danger of plain dealing, and that you might sleep in a whole skin: As Moses, who hung off a great while from going to Pharaoh with a message of dismission, till God (who knew where it stuck, 
Exod. 4.19.  and what pad was in the straw) told him they were all dead that sought his life. But fear not (saith our Saviour there) them that kill the body, But cannot keep either the soul from bliss, or the body from a blessed Resurrection. Rather fear ye him that can cast body and soul to hell, yea I say unto you fear him. The second Commandment is the first with punishment, that as one fire, so one fear may drive out another. The fear of God, if we be not faithful in his work, the fear of mischief from men, if we be. Elias for telling truth shall hear Troublere, jeremy Traitor, Paul Pest, prattler, trifler, news-carryer, 
Act: and Mon:  one that tells whatsoever men will have him for gain, or advantage: one that will for a piece of bread say what you will wish him, as M. Roger's our Proto-Martyr in Queen Mary's days expounds it. Epiphanius somewhere saith, that the envious jews gave out that he turned Christian merely out of discontent: because he could not obtain to wife the High Priests daughter. But this calumny he could shake off lightly enough, who loved not his life to the death for the name of jesus. Zacharias lost his life for his plain dealing, so did john Baptist, our Lord Christ, his servants in former ages not a few. As of latter times, 
An Dom: 1125  Platina tells of one Arnulphus a godly Preacher in the days of Pope Honorius the second, much admired by the Nobility of Rome, but treacherously slain by the Clergy, 
Verbis vivis, animatis sententiis, & spiritus fervore flagrantissimis. Sixtus Senens.  whose lasciviousness and covetousness he courageously cried out against. The like is recorded of Hieren: Savanarola first cast into prison (where he wrote those lively Meditations upon Psalm 51. now extant) and afterwards burnt for the testimony of jesus, and for his bold invectives against the sins of the times. William Farell, that precious man, that daunted by no menaces, 
Hic est ille Farellus, qui nullis minis, convitijs, verberibus denique inflictis territus, M●mpelgardenses, Aquileienses, Lausannenses, Genuenses, Novocosmenses, Christo lacrifecit Melch. Adam. ext. Theol. p. 115  reproaches, stripes, banishments, gained 5. Cities with their adjacent territories to Christ, coming to Geneva one of the five, and for attempting a Reformation there, brought before Authority, he was thus railed upon; What makest thou here, thou Arch-devill, troubling our Town with thy new fangled opinions? He modestly answered, I am no such one as thou callest me: but I preach Christ crucified, and that whosoever believeth in him shall be saved. I am debtor to all men that are but willing to hear and obey the Gospel. And for this cause came we hither, to see if any in this City would lend us audience, being ready to render an account of the faith and hope that is in us, and to seal it, if need be, with our dearest blood. Here one of the Assessors stood up & cried out; what need we any further witness? Away with such a fellow from the earth. Better this one Lutheran be put to death, than the whole Town be troubled. To whom Farell replied. Speak not in the language of Caiaphas, 
Scult. Annal. pag. 384.  but in the Word of God. Here, being smitten on the face, & bid to go out, till they should advise what to do with him, ho was shot at but not slain (as God would have it) with a Pistol, & afterwards driven out of the City. But one of the chief Magistrates favouring him, he returned again, and (notwithstanding all opposition) prevailed with them for a happy Reformation. Whereupon money was forthwith coined with this posy on the one fide, Post tenebras lux, 
Ibid. 474.  Light after a long darkness, and on the other side. Deus noster pugnat pro nobis. Our God fights for us. Thus was it at first, and who but Farellus was much made of and magnified, as their Reverend reformer. But not long after, as john Baptist soon grew stolen to the jews, and S. Paul became enemy to the Galathians, because he told them the truth: so when Farellus (as he was a most zealous Preacher) cried down their evil courses, and pressed them to a better life, 
Melch. Adam in vita Calvini.  they paid him the world's wages, called him in question for his life, and both designed and did such things against him, Anno 1553 as Calvin (his Colleague in the Ministry) could have wished washed out with his own blood. As for Calvin himself, Who passing through Geneva as a young student, and being bound for Italy, was adjured by Farellus to settle there, and (under pain of God's heavy curse upon him & his pretended studies) charged to help the Lord against the mighty; 
judg. 5.23.  how coursely was he used, at first, in that City of Geneva? Some for Calvin called him Cain; others in contempt of him, named their dogs Calvin: many kept from the Lords Supper out of hatred to him, their painful Preacher: nec pauci erant scelerati, saith he on his death bed, à quibus indignissima multa sum perpessus, there were not a few wicked person, who dealt most unkindly and unworthily with me. At length being cast out of the Town by an ostracism (though afterwards recalled) surely, said he, if I had served men, 
Certè si homini bus servivissem est. Contra Wolsaeus semetipsum detestatus, est quod Regi pocius quam Deo studusset placere, Seult. Annal. 332. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I had been but ill requited for all my love and labour. But God be thanked, I have served him, who never leaves his: but whiles they be preaching lustily on earth, he is interceding instantly for them in heaven, Rev. 8.3. The spirit also hemmes them, in as it did S. Paul, Act. 20.22. he comprehends and keeps them, so that when a mans own strength would fall oose, this supernatural strength stays and strengthens it. This M. Calvin felt, and confessed a little afore his death to his fellow Ministers, that came to visit him; that the Lord so confirmed and comforted him, 
Calvin morteturi Oratio ad collegas apud Melch. Adam invita Calvini, pag. 106.  who was by nature timorous and faint-hearted, that he was no whit daunted or discouraged by the injuries and indignities of his greatest enemies: but cheerfully went on with the work of the Lord Jesus, who with the same right hand raised his servant John, wherein he held the seven Angels of Asia. 
Rev. 1 17, 20.    

SEC. 3.  
LAstly, let Ministers (sigh it is God's Word they handle, God's Ark they bear, God's Altar they wait at, God's errand they go on) be holy and unreproovable in their whole course, expressing God to the World as much as may be. Be clean, ye that bear the vessels of the Lord, yet that are the vessels to bear his holy Name to the people. 
Esav 42 11. Acts 9.15.  Let holiness to the Lord be written on your frontlets, nay on your pots, and on the bridles of your horses. In the levitical Priests, nil plebeium reperiebatur, nil populare, 
Zach. 14.20.  saith Ambrose, nothing vulgar or ordinary was to be found. Special order was taken that they should be neither blear-eyed, nor blemished, nor any other way deformed or defective. Neither might they at any time serve at the Altar, till they had washed in the Laver, lest they die. The very workmen were filled with the spirit of wisdom, 
Exod. 30.20.  for the making of their vestments; the high Priests especially, who came forth Os humerosque Deo similis like an earthly God, in his glorious and gorgeous attire, every piece whereof was mysterious and significant. By his linen breeches, there are that think he was minded and admonished of purity: 
Sunt qui per feminalia ponti●icis, puritatem, etc. D. Predeaux, Lect. de vestibus, pag. 38.  by his girdle (say they) he was taught discretion; by his embroidered coat heavenly conversation, by his golden bells, sound doctrine; by his pomgranats, godly living: by his humeral, patience in bearing other men's infirmities, by his Rational, or breastplate, carefulness for the faithful: by his Mitre, a right intention: and by the plate thereof, an open profession of holiness. Remarkable it is that when Aaron and Miriam had murmured against Moses, and were both alike in the transgression, Miriam only was smitten with leprosy, and not Aaron. chrysostom saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homil. in Coloss. 3.  it was for the holiness and honour of the Priesthood, and lest the leprosy on his person should redound to the dishonour of his Office. How much more careful should such then be of sin, which defileth much worse than any leprosy or jakes whatsoever, as our Saviour shows in the Gospel? 
Mat. 15.18, 19  How should they see to it that their doctrine, though it be carped at, yet it may be sound speech that cannot be condemned, and for their persons and practices, though they be nibbled at, yet both may be unrebukable. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 2.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 6.24.  Ministers should be as the Cedars of Libanus, Cant. 1.17. tall, and that admit not of any worm; that of covetousness especially, 
1 Tim. 6.10.  which boareth through the conscience. Yea, as the tree of Paradise, sweet for taste, and fair to look upon; as Absolom in whom there was no blemish from head to foot: as Saul higher by head and shoulders, in goodness than the rest of the people: as Daniel, who could be found no fault with, save in the matter of his God: as John Baptist, who lived so strictly, that by some he was taken to be the Christ: yea as Christ himself, that imparallell pattern of perfection, who jest us a copy, saith S. Peter, that we should write after, in that he did no sin, neither was guile found in his mouth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 2.21.22.  He preached many times ('tis Theophylacts' observation upon Math. 5.2.) when yet he opened not his mouth, viz. by his holy life and wonderful words. So must a Minister: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Every thing in him had need be edificatory and exemplary. He should go before the flock, John 10.34. The custom of the Eastern Country, it seems, was for Shepherds, not to drive their Sheep, but go before them. Let no man despise thy youth, saith Paul to Timothy. How shall I help it, 
1 Tim. 4 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Mign. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  if they do, might he say? Why, be thou an example of the believers in word and conversation. The word rendered example, signifies, such a thing as makes the stamp upon the coin, or the mould for the bullet. The Minister's life is the life of his Ministry, and Teachers sins are the teachers of sins. For the people are led more by their eyes than by their ears; the eyes of their Understandings, like jacob's sheep, being too firmly fixed on such particoloured objects, 
Malac. 2.  as say well and do worse; cause their affections to bring forth spotted fruits. But God will cast dirt in the faces of irregular and irreligious Levites, that cover foul sins, as Elies sons did, under a white Ephod, that have Vrim without Thummim on their brest-plates, bells, without pomegranates on the borders of their garments, that (Pharisee like) speak by the talon, 
Meritò present Cic●ro, Catonè, Socra●●, quon●● hujusdecta, illius facta laudantur. De amicitia.  work by the ounce, that (Lizard-like) make prints with their feet, dash them out with their tail, and (as the Lapwing) cry aloft, as if their affections were there fixed, which yet are fashtned here below. these resemble coin, which is white in itself, but draws a black line after it: Or water in great men's kitchens, which having cleansed other things, is itself fit only for the sink. Unsavoury salt is hardly fit for the dunghill, nor a wicked Minister for any place, but hell. Certainly he is the worst creature upon Earth, and who are Devils in Hell now; but such as once were Angels in Heavens. 
Pop. Rom. Carbone pollicente quipiam & addente jusjarandum cum exsecratione, vicissim juravit se illi nom credere. Suadet loquentis, vita non oratio.  Neither helps it any whit that their tongues are so smooth in speaking good Divinity, while their hands are so rough with Esau, in uttering false. The Bethshemites far the worse, for being a City of Priests, their privilege doubled their offence, 1 Sam. 6.19, And God would not permit Aaron the passions of another man, because he was a Priest. It was at the funeral of his two sons that he is forbidden to weep. 
Levit. 10.6.  He must not so much lament the judgement, as magnify God's Justice, in the deserved death of those two drunken priests. They coming off their alebench, likely, brought strange fire & by fire they perish. Immediately thereupon charge is given to Aaron and his sons that they drink not wine nor strong drink, 
Verse 9  when they go into the Tabernacle of the Congregation, lest they die. Moreover Moses said to Aaron, This is that which the Lord hath spoken, 
Verse 3.  I will be sanctified in all them that draw near unto me. How sanctified? may some say: Austin answers, Aut à nobis, aut in nos: Either by us, while we preach painfully, live hoilly: or else, on us, by our just and utter destruction. Seldom do loose-lived Ministers escape the visible vengeance of God, forasmuch as they stumble with the Lantern in their hands, and the words of reproof in their mouths, therefore will he seed them with gall and wormwood. 
jer. 23.15.  By living otherwise then they teach, they teach God to condemn them: they carry Vriahs' letters, and put a sword into God's hand, as it were, wherewith to undo them. Balaam, Satan's spelman (as one calls him) though he blessed Gods Israel, and wished well to their heaven; yet for his contrary courses and counsel to Balack, he was so far from inheriting with them, that he was cut off by them. Hophni and Phineas, because they made the service of God to stink, by their stinking courses, so that men abhorred it for their sakes (like as the Donatists pretended to do the Church, for the evil life of Cecilian) an ill end befell them. Commonly God sensibly rejects such even in this life: either rooting them out by death, and making their places spew them out, or else by blasting their gifts, 
Zach. 11.17.  drying up their right arms, putting out their right eyes, causing the night to come upon their divination, and utterly refusing to be glorified by them. Well it may be, that they may live long, as Saul did, after his rejection; and the Pharisees after they had fallen into the unpardonable sin. The Devil also gave them many thanks, as he is said to have done the Popish Priests in Hildebran's time Anno 1072, 
Math. Paris. Hist.  for furnishing Hell so fast with so many souls as had perished by their default. 
Rasis sac●ificulorum verti●ibus, & magnatum galeiss stratum inferni p●vimentum esse proverb b. o screbatur.  And better he would thank them (doubtless) when he should meet them in hell, the pavement whereof was commonly said to be pitched with shavelings skulls, and great men's crests. But surely Christ's will chashiere them as the Tirshata did those turncoat Priest, 
* Ezra 2.61. 62, 63. Matth. 7.  and wash his hands of them for ever: Yea though they can produce and prove that they have prophesied in his name, and by his name done great Miracles, if nevertheless they be workers of iniquity; and albeit they have taught others, Yet themselves have not done the Will of his Heavenly Father. 
〈◊〉 Ministers may as files, 〈◊〉 others, themselves remain rough, & as Carrier's bear bags of many for the use of them, to whom they are sent.  A blind man may bear a torch to the lightning of others; and a stinking breath sound a Trumpet with great commendation. The lifeless Heaven gives life, and the dull whetstone sharpeneth Iron. Noah's Carpenters that made the Ark, perished in the stood, and Aeneas his Pilot saved the ship, 
Medijs, palinurus in ●ndis &c.  and was drowned himself. The Toades-head may yield a precious stone (Busonites) of great virtue, 
Medicorum tituli ●edicamenta si●● pyae des, ve●ena ●●ctant.  and wholesome sugar be found in poisoned cane. Saint Paul gives us to know that a man may Preach profitably to others, and yet himself be a castaway: Nolite igitur magis eloqui magna quam vivere, 
D. Bed. concio ad C●●●.  saith One. Vivite concioninibus, concionamini moribus. Let your lives be a transcript of your Sermons, your Precepts enlivened by your practice, which should be as a visible comment on the audible Word. A Minister, of any man, had need to be godly, Mal. 2.5, 6. Acts 11.24. 2 Tim. 2.15. Else, profaneness will easily go out from the Prophets of Jerusalem, 
jer. 23. ●5.  throughout all the Land, as Jeremy hath it. In him that is sent to win souls, saith a Divine, his mouth, eyes, hands, feet, gesture, conversation, all had need be exact and exemplary. Mention is made in the Ecclesiastical History of one Bonnus a Churchman, 
Sosom. lib. ●. cap. 28. Hominis vita magno om●itum consensu probatur: j●m id non leve praejuditi●● est quod nec ●●stres repentant, quod c●l●umn●entur, de Luthero, Erasmu●. Acts and Monuments.  who was never seen by any man to be angry, or heard to swear, lie or utter any thing rash light or unbeseeming himself. And M. Bucer, whiles he was here in England brought all men into such admiration of his integrity, that neither could his friends sufficiently praise him, nor his enemies in any point find fault with his singular life and sincere Doctrine. The like is reported of Master Bradford. Now what a thing was this to slaughter Envy, to stop an open mouth, 
Acts and Mon.  to rejoice his friends, and to  his enemies with their own shame. This was to shine as a light in the dark World, yea as the Sun in his strength: which although some men curse (as the Atlantes) because it scorcheth them; others hate sometimes, because it discovers their deeds of darkness, 
Atlantes  Orientem Occidentemque dira imprecatione contucatur, ut exitialem ipsis agrisque, Plin. lib. 5. cap. 8. Godwins Heb. Antiq.  yet are they so convinced and dazzled with its beauty and brightness, that few can, forshame, speak against it. The Highpriest was the chief God on Earth: and therefore, during his life, the Offendor was confined to the City of refuge, as to a Prison. And David, when he was hunted from the Prophet, fled to the Priest; as one that knew, that Justice and Compassion should dwell in those breasts, if any where. Venerable Beda tells us, that the Ancient British Bishops rejected Austin, the Pope's Legate, because he shown not himself gentle and humble amongst them (as became a Minister) at the first meeting. And holy Hooper, though his life was so pure and good, that no kind of slander could fasten any fault upon him; Yet there is mention made of a certain Citizen, who having in himself a conflict of conscience, came to Master Hoopers' door for counsel. But being abashed, 
Acts and Mon. fol. 1366.  saith mine Author, of his austere behaviour, durst not come in, but departed; which he afterward by the help of Almighty God, did find and obtain. This might be no fault in him, but in the other that should have sought to him. But hereby we see how much it behoves Ministers, to be curiously observant of their whole deportement, that they may lay forth themselves, and the talents concredited unto them, for the best advantage of their Lord and Master; becoming all things to all men, that they may win some. And this the rather, because the World expects from such (though unjustly) Angelical perfection, and looks round about us, to see if they may find ever a hole in our coat, through which, they may evade and slip the cords of our doctrine.    

CHAP. VII.  
A Second Exhortation is now to be addressed to all of all sorts, and that is to stir men up to a threefold duty. 1. To be thankful to God that gave us his Word, and to his ancient people the Jews, by whose hands he conveyed it to us Gentiles. 2. To read it diligently. 3. To rely upon it confidently, both for counsel and comfort.  

Sect. 1.  
BE thankful first, and chief to God for entrusting us with this true treasure, for concrediting unto us these lively Oracles, for drawing so near us, and dealing so familiarly with us, as he hardly ever did with any before us. For what nation is there so great, that hath God so nigh unto them, 
Deut. 4 7, 8. Mich. 6.7, 8. Esay 5.  and that hath statutes and judgements so righteous, etc. He hath showed thee, O England, What is good, and may justly demand, as of old, what cold I have done more for thee that I have not yet done? 
Deu. 33.29, 32.  Happy art thou O Israel! who is like unto thee, O people saved by the Lord, etc. Before the Covenant with Abraham, all nations were alike respected: but after it was said; I will be thy God, 
Gen. 17 7.  and the God of thy Seed; the Church was divided from the rest of the world, as light was from darkness in the first Creation, as the Sabbath from other days by divine consecration, 
Act. 14.16.  as Goshen was from the rest of Egypt in that wonderful separation. All other Nations he suffered to walk in their own ways, to sit in the dale of darkness and shadow of death: but in Judah was God known, his name was great in Israel. 
Psal. 76.1, 2.  In Salem was his Tabernacle, and his dwelling place in Zion. Hence that beautiful Land (though part of the Continent) is called an Isle, 
Esay 20.6. Deut. 7.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as separate from other people's 〈◊〉 and the inhabitants thereof are called Gods peculiar, his enclosures the people of his purchase that comprehended, as it were, all his get, the sheep of his pasture, yea his son, his firstborn, to whom he gave (for a childs-part) right judgements and true Laws, 
Hos 11 34. Exod. 4. 2●.  good Statutes, and just Commandments, Nehem. 9.13. He shown his word unto Jacob, his acts unto the children of Israel. He hath not dealt so with my Nation, etc. Psal. 147.19, 20. By the dim light of nature they might get some glimpse of God as a Creator, not as a Redeemer, of his eternal power and Deity, rendering men without excuse, not of the riches of his patience leading men to Repentance. Hence David, Psal. 93.5. Having declared the testimonies of the power of God, 
Rom. 1.20. Rom. 2.4.  that are to be seen in the very waves of the Sea, concludes the Psalm with, Thy testimonies, O Lord, are very sure: intimating, that there is no certain or comfortable knowledge of God to be got, but only thence. Nevertheless those poor Ethniks, for their unthankfulness for that little they had, and because that when they knew God (after a sort) they glorified him not as God, 
Rom. 1.20.  neither were thankful, God gave them up to a reprobate sense; as likewise he did the idle servant to the tormentor for not improving his one talon. O then what will he do, or rather what will he not do to us, that have made so little of so many advantages: 
Psal 8●. 15. Cant. 2.12. Psal. 84.  that have heard the joyful sound, the voice of the Turtle so long in our Land: that have seen the face of God so frequently and familiarly in his Ordinances, had the everlasting Gospel so poorly and powerfully preached amongst us, even the revelation of the mystery that was kept secret since the world began, but is now made manifest, and by the Scriptures of the Prophets according to the Commandment of the everlasting God made known to all Nations for the obedience of Faith. To God only wise be therefore glory, through Christ Jesus for ever, Rom. 16.25, 26, 27.  
The greatness of this inexplicable benefit will the better appear to us if we consider it as clothed with these ensuing circumstances.  
First, that this good Word of God is come to our hands (after so many ages) so perfect and entire wanting nothing, that no part of the holy Canon is perished, not a hair of this sacred head missing.  
Next that we have it so exactly and tightly rendered and translated into the vulgar tongues. A privilege that our forefather's wish● well to, but obtained not. It were a great grace, saith Lambert the Martyr, if we might have the word of God diligently and often read and sung unto us, in such wise that the people might understand it. Then should it come to pass that Craftsmen should sing spiritual Psalms, 
Acts and Monuments, fol. 1015.  sitting at their work, and the Husbandman at his Blow, as wisheth S. Hierome, Bugenhagius a famous Divine of Germany was so joyful of the Dutch Bible, in translating whereof out of the Hebrew and Greek Originals, he and some other learned men had laboured together with Luther; 
Melch. Adam in vita Bugenhagij.  that every year he invited his friends on that day of the Month, whereon the work was finished, and called it the Feast of the translation of the Bible.  
Thirdly, that we have the whole will of God in so little a room, in so portable a Volume. In reading many books there is no end, 
Eccles. 12.12.  and much study is a weariness to the flesh. It dulls the spirits, wearies the body, mars the eyes (those Musarum perspicilli, 
Diestius.  as one terms them) wastes the marrow, spends the time, shortens the life, but brings no sound satisfactory knowledge. He that loveth reading (of humane Authors, I mean) shall not be satisfied with reading, 
Eccles. 1.8.  as the Eye is not satisfied with seeing, nor the Ear with hearing: As those that have a flux, though they take in much, yet are neither fuller, nor fatter. 
Multi propter arborem screntie amit●unt arborem vitae.  And which is worse, many for the tree of knowledge sake, lose the tree of life, as one saith: Like Jsrael in Egypt, they are scattered all over the Land to pick up straws to load themselves with thick clay, 
Habac. 2.6.  not minding that which mainly concerns them, the knowledge of the Scriptures, 
Discamu● in terris quorum scientia perseveret nobiscum in coelis, Hierom.  the learning of that out of the Bible here on Earth that may stick to them for ever in Heaven. These seek after asses with Saul, after servants with Shimei, and lose themselves therewhile: They drink deepest of those Authors, whereof to sip were sufficient; sigh we may sooner surfeit, than satiate ourselves of such, 
The epitom● of Tostatus upon Matthew contains above a thousand pages i● folio.  I speak not only of those fabulous and frivolous fancies. But books of better note and use there are not a few in this scribbling age, which yet by their intolerable prolixity are over-tiresome and tedious to the intelligent Reader; 
Salmeron hath his twelve volumes upon the Evangelists sixth Senens. Bibl l. 4. Occiditque legen do plurima potius quam optima scrib.  the gains will not pay for the pains. As voluminous Tostatus, trifling Turrion, and Salmeron, that wearieth and well nigh killeth his Reader with infinite discourses De verbis Dominae, that is, Of the words that the Virgin Mary spoke to the Angel, and to her cousin Elizabeth, 
Ex cutab. Nundini Autumn. A. 1671.— tenent insanabile nultos Scribendi caco●thes, juven.  twelve Books distinguished into two tomes were printed at Venice Anno Dom. 1617. Paleattus Archbishop of Bonony made a great Book of the shadow of Christ's body in a Sindon, and it was commented upon by the Professor of Divinity there; 
Wolphius mem. lect.  pity it were that he had had not written something of that holy relic, the tail of that ass whereon our Saviour road, which they show at Genua, and adore with great humility. Amidst all which mass and multitude of books wherewith the world is nowadays pestered, who sees it not a sweet mercy, and just matter of thankfulness, that we have so much in so few; the whole will of God compacted and contrived into so little a volume, that we may make it our vade mecum, our constant companion and counsellor, 
Melch. Adam de vit. Ger. theol.  as Plato did his Sophron, George Prince of Anhalt his Siracides, Cr nmer his new Testament, which he learned by heart in his voyage to and from Rome, 
Act. and Mon.  whither he was sent by King Henry the eighth about the divorce. Especially, since it is of so excellent and exquisite use, good for all occasions, and in all things necessary; so plain and perspicuous, that we need seek no further; so full and perfect that it is able to make not the Vulgar only (as Bellarmine somewhere grants) but the man of God thoroughly furnished, that is, the Minister himself; who in Francis Junius his judgement, needs no more books in his study besides the Bible, but Cevallerius, his Hebrew Grammar, calvin's Jnstitutions, and Beza's Confession: And yet he is both to know and declare the whole counsel of God. For if Varro the Roman upbraided the Heathen Priests (and worthily) that there were many things in their rites and Religions, 
Vivi● in Aug. de civ. Dei, lib 4 cap. 1.  whereof they were ignorant: How much more unseemly is it in a Minister of the Gospel, that hath so large a direction in so little a volume, not to preserve and present knowledge to the people?  
Fourthly, who seethe not a mercy in this that we have the Scriptures so well digested and distinguished by Books, Chapters and Verses, whereby (with the help of Tables and Concordances especially) we can easily and readily turn to any place we need or desire. In the Apostles times, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  all they could say for the help of the hearer was, It is written, or it is contained in the Scripture, as 1 Pet. 2.6. without particular quoting the place where. After this they had their partitions, 
Lege Casaub. Not. in Mat. 1.  sections, special portions of Scripture, set out, but Chapters were not heard of (as now) till the year of grace, 1195. nor verses, till o'late devised by Robert Stevens that learned French Printer: 
Scultet. Annot. in Marc.  a great ease both to the Preacher and Reader.  
Fifthly, that it comes to us so light cheap, is cause of thankfulness; which our godly Ancestors so hardly got and gladly bought at so dear a rate; some of them gave five marks, some more, some less for a Book in King Henry the eigths days, some gave a load of hay for a few Chapters of Saint James or of Saint Paul in English. 
Act. and Monfol. 756.  To see their travels, charges, earnest seeking, burning zeal, readings, watch, sweet assemblies, love, concord, etc. may make us now, in these our days of free profession, blush for shame. Plato for three books gave thirty thousand florins. S. Hierom● learned Hebrew with the hazard of his life. Capnio paid a Jew that read Hebrew to him at Rome, for so many hours so many crowns in gold. The Book of books, the best of all Authors cometh now to us upon easiest terms and rates, so exactly translated, 
johnst. de Naturae constan. Neand Chron, pa. 144.  so fairly printed, as was never seen before.  
Add hereunto in the sixth place, that God (in these last days especially) hath sent and stir●d up many burning and shining lamps, many diligent and dexterous interpreters to lay all level and plain afore us, to break the shell, that we may come at the kernel, 
* judg. 7.15.  to roll away the stone from the Wells mouth, to remove rubs and difficulties, to clear dark and doubtful places; so that not only Jacob and his sons (Scholars and Ministers) but also the cattles and the sheep, that is the illiterate and ignorant may drink freely of these waters of the Sanctuary; as Origen allegorically expounds it. 
Origen. contra Celsum.  The Jews also had their Interpreters. Hence that of the Apostle, 1 Cor. 1.20. Where is the wise? that is, the teachers of traditions: Where is the Scribe? that is, the text-men that stuck to the literal interpretation: Where is the disputer of this world? that is, the teachers of Mysteries and Allegories, which minister Questions rather than edifying which is in Faith, 1 Tim. 1.4. and are no better, faith one, at best, than the froth of the Scriptures. But how weakly and corruptly these exercises were performed by those slubbering Priests, and blind Pharisees of old, our Saviour partly shows and confates in the Gospel: And how poorly and slenderly by the Friars and postillars o'late, is well to be seen in their writings at this day extant. Scarce was there any Commentary on the Bible for many hundred years better than the gloss of Orleans, Hugo de sancto Claro, and Peter Comestor, by all which the Scriptures were as a clasped Scriptures were as a clasped book even to the simpler sort of their Clergy. Certain Monks there were that took it for a singular glory to write upon the Revelation, but such wretched Note, as Thomas and Nicholas, and (after them to mend the matter) Passavantius made upon that excellent Work, De civitate Dei; Whereby they have bemired and utterly marred the sense of it, as Erasmus shows in the Proverb. Asinus ad paleas. 
Scultet. Annal. dec. 2 p. 117.  Apocalypsis, saith Faber the Augustinian, comes of Apo re, and clipsor, velo. And Alexius Grad the Dominican, as Bucer relateth it, said that he had read somewhere in the Dictionaries that Cephas signifieth a head, and that therefore Peter was head of the Church. This buzzard saw not what the Evangelist had so plainly set down, that Cephas signifieth a Rock, to be skilful in the Greek tongue was in those days superstitious, but to be an Hebrician, was little less than heretical. Latin was so ill understood of many of their Priests, that he held himself sufficiently well excused from paving the Churchway with the rest of his neighbours that could allege for his purpose that of Jeremy. Paveant illi, 
Alex. Cook.  ego non paveant. Another for Sumpsimus read Mumpsimus, and because he had long used it so, would not alter it, for any admonition. Parens when he was young (begging an alms according to a superstitious custom of those times) had this answer from a Friar: 
Becman de Orig ling lat.  Nos pauperi fratres, nos nihil habemus, an piscimus, an caro, an panis, an misericordia habemus. And if any went about to show them their bard and barbarous mistakes, they shrouded themselves under that of Gregory. 
In vita Parei operib praefix.  Non debent verba coelestis or aculi subesse regulis Donati. Now God hath graciously removed this Remora to the profitable reading of his sacred word, by stirring up studious men to labour after learning which was almost banished out of the world, and all places o'erspread with baseness and barbarism. Look how in the first plantation of the Gospel in Europe, he shipped the Arts before into Greece; that they might be Harbingers unto it (as Tertullian speaketh) or (as Hierom) the munition to batter the sorts of the wise, meaning of send the soldiers soon after: So in the reviving of the Gospel, in the late Reformation, there seemed to go before it a general resurrection of all humane learning, and the effectual means of all this, that nob●e invention of Printing; which seems reserved to the weightiest times of the Church, even the revealing of the Western Antichrist: 
Melancth. Chron l. 5.  Whereunto that Eastern Antichrist hath lent us his hand: I mean the Turk, that never did any good to Christendom but this, and this against his will, in sending the Greek tongue (by the sack of Constantinople, and ruin of Greece) into these Western climates. Thus canes lingunt ulcera Lazari. God's will is done by the wicked though beside their intention. He hath given gifts to men, even to the rebellious, 
Psal. 68.18.  common gifts of illumination, interpretation, etc. That he may dwell on Earth, to wit, in his Religion and Worshippers, who being wise Merchants, besides the pearl of price, seek also other goodly pearls: 
Mat. 13.45, 46.  make much of common gifts bestowed many times upon unsound and unsanctified Interpreters for their behoof and benefit. It is well said in the Law that apices iuris non est ius. It is as true in Divinity, that the letter of the word is not every where the Word of God; but the right meaning thereof. God's Word foolishly understood is none of his, 
Verbum Dei stolidè intellectum non est verbum Dei.  saith Theodoret. The occasion, scope, phrase of the Holy Ghost, coherence, consent with other places is well to be weighed. For our help hereunto, and that we may read with judgement, Christ in his wonderful Ascension gave gifts to men, some Apostles, 
Rom. 10.14. Gal. 3.2. Act. 8.30. Mal. 2.7.  some Prophets, etc. with charge not only to propound to his people the word in gross, but also fruitfully expound it, rightly divide it, fitly apply it, be as so many speaking Commentaries upon it, non libro, sed labro conservantes scientiam, bringing forth new and old store, as good Scribes, and speaking home to men's hearts to edification, exhortation and comfort, 1 Cor. 14.13. This, this is to do the work of an Evangelist, for every sound is not Music, nor every Pulpit-Discourse, preaching) and is therefore perhaps, termed prophesying by Saint Paul, because the matter of Preaching in those days was the Scriptures of the Prophets, in opening whereof the Servants of God were then especially conversant. As also now the Church (blessed be GOD) abounds with those that want for no parts, that spare for no pains; but as Candles waste themselves to give light to others, and as clouds sweet themselves to death for common benefit, lay forth their talents to the utmost, that they may lay all knots and crags level, pave men a pathway to Christ, and so give them the knowledge of Salvation by the Remission of their sins. 
Luk. 1.77.  Thus Paul reasoned with the Jews of Thessalonica out of the Scriptures, opening and alleging, etc. laying it before their eyes, as the word signifies, and making it as clear as the noonday light, by express testimony of the word and due deduction therehence, 
Acts 17 3,4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ob oculos ponens i● tam manisestè exponens quàm cernimus quae spectanda proponuntur, Beza.  that this Jesus whom I preach unto you, saith the Text, is Christ. And this is still the guise of all godly Preachers to ground their Discourses upon the written word, pressing the people either with the very direct words or firm consequences, as our Saviour dealt by the Sadduces, Math. 22.32. And Saint Paul by the Corinthians, 1 Ep. 7.10. To the married I command, yet not I, but the Lord, let not the wife depart from her husband. In so many words the Lord hath not said it, but plainly for the sense, when he said, Therefore shall a man leave Father and mother, and cleave to his wife. And again, That which God hath joined together, let no man put asunder. Now that which the Ministers in this sort, speak out of the word, is the word: and must be so reputed and received: according to that in the Gospel, He that heareth you heareth me. And again, I am with you to the end of the world. And that of the Prophet Esa 59.21. where God maketh a covenant with Christ that those words of his which he put into his mouth should not departed out of the mouth of his seed, nor out of the mouth of his seeds seed for ever.  
Lastly, stir up yourselves to thankfulness for this, 
Rom. 10.6, 7, 8  that God's Word is so nigh us, even in thy mouth and in thine heart, and that is the Word of Faith that we preach; So that we need not say, who shall go up to Heaven or down to the deep for it. We need not travel hundreds of miles as the Queen of Sheba, or ride abroad to hear the Prophet, 
2 King. 4.23.  as the good Shunamite did customarily every Sabbath and new moon. We need not send down to Egypt with old Jacob for that Bread of Life, wherewith we are daily and daintily fed; or go on Pilgrimage to Palestina and Syria for it with the seduced Popelings. 
See Hist. of holy war. Dan. 12.  We need not run too and fro to increase knowledge, as those in Daniel, nor trudge from place to place, as our godly forefather's in times of persecution. 
George Eagles surnamed Trudge-over. Act. and Mon. Rev. 6.6.  These be not those unhappy days (praised be God) of the black Horse, wherein there is but a small measure of wheat for a penny, and three small measures of barley for a penny. Wisdom hath killed her beasts amongst us: she hath mingled her wine, 
Prov. 9.2. Hist Aethiop. chap. 137. In all the vast continent of Africa, there is not any region entirely possessed by Christians, but the kingdom of Habassia, Sands.  she hath also furnished her Table. Alvarez tells us in his History of Aethiopia that at his being at the King of Habassiars Court, there were Ambassadors sent out of Nubia, to entreat for a supply of Ministers to instruct their Nation, and to repair Chistianity that was gone to ruin among them, but they were rejected. A doleful case doubtless, when the children come to the womb, and there is none to deliver, or cry for bread and there is none to break it unto them: They run too and fro to seek the Word of the Lord, 
Amos 8.12.  and cannot find it. But this is not our case (God be thanked) we never yet tasted of that Famine of the Word, nor have been forced to wander for it from Sea to Sea: but as in Egypt every city had their Barns and storehouses, 
Gen. 41.48.  so is it here. And as Manna fell at their very doors, it was but stepping out and taking it up, so is it with us; all the fear is lest God cut off this Manna from our mouths for loathing it, lest he send in the Assyrians to drink up our milk, Ezek. 25.4. lest he call for his love-tokens bacl again which we have set light by, and then follow utter desertion and desolation: Good turns aggravate unkindnesses, and our offences are increased by our obligations. Abused mercy turns into fury, 
Laesa patientia fit suror.  as Moses staff cast from him into a Serpent; and as Aiax his Sword given him by Hector, so long as he used it against his Enemies, served for help and defence: but after he began to abuse it to the hurt of hurtless Beasts, it turned into his own Bowels. When the old world would not be warned by Noah's preaching, but grew foul and stanke, God saw it but time to wash it with a flood. 
Gen. 6.11.  When neither Lots godly admonitions, nor their own late deliverance from Kedarlaomer and his company could mend or melt the sinful Sodomites. God reigned down Hell from Heaven upon them. The Land of Shinar, where they built Babel, was part of the Garden of Eden (as most Geographers think,) whereof though the amenity and chief beauty were destroyed by the deluge, 
Plin. lib 6. c. 26 Herodot: l. 1. c. 19●. Cecidit rosà mansit spina, Bucholc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod Ier 51 9 Isa 13.21.  yet is it still fruitful above beeleefe, and returns the seed beyond credulity. Nevertheless, because GOD would have healed Babylon, but she was not healed; therefore was it made not only a place of Nettles and Salt-pits, but also of Dragons and Devils. The Sword, Famine and Pestilence, were but the beginning of sorrows to the Jews for their hateful unthankfulness and contempt of the Gospel: 
Mat. 24.8.  This was it that filled up the measure of their sins; 
Mat. 23.32.  and brought God's wrath upon them to the utmost. Pererius the Jesuit commenting upon those words, 
1 Thes. 2.16.  The sins of the Amorites are not yet full, If any ask, 
Gen. 15.  saith he, why England continueth to flourish notwithstanding the cruel persecution of Catholics (execution of Traitors, he should have said) there? Our answer is ready; because their sin is not yet full, sed veniet tandem iniquitatis complementum, saith he; but it will not be long ere their iniquity be finished, and ere that be made up that is yet wanting to their just weight, that God may fall upon them with his full weight: A blister on that foul tongue! GOD forefend and prevent their long-looked for day. Oh pray that the Sun of that morning may never arise, or that Day be numbered to the Months of the year, wherein it shall be said, that our Candlestick is remooved, that the Ark is departed from our English Israel.  
Ah ne diem illum posteri  
Vivant mei, quo pristinum  
Vertantur in lutum aurea  
Quae nos bearunt saecula!  
If any thing ever undo us, it will be our hateful unthankfulness for the Gospel of peace, according to that Prophecy of Luther. Three things, saith he, 
Melch: Adam in vita Luth.  will destroy Christian Religion, carnal Security, worldly policy, and forgetfulness of the benefits received by the Gospel. Of all things God cannot abide to be forgotten. Therefore the Jsraelites were so often charged by Moses not to forget the Lord in the good Land whither they were going; 
Deut. 6.12. & 8.11, 14. & 9.7, etc.  which because they did, 
Amasios' meos Tremell. Hol. 2.8, 9  the floodgates of God's wrath was set open upon them to the utmost. Because they say I will go after my sweetheart's, and remembered not that I gave her corn, and wine, and oil, etc. therefore I will take away my corn in the time thereof, and my wine in the season thereof, etc. Ingratitude forfeits mercies as Merchants do all to the King, by nonpayment of Custom. Because Pharaoh saith the River is mine own, therefore saith God, I will dry up the River, Ezek. 29.3 9 Esa. 19.5, 6. with Deu. 11.9, 10. The River Nilus watereth Egypt, and makes it fruitful. The Egyptians used in mockery to tell the Grecians, 
Creditur Egyptus ca●uisse juvantibus arva. Imbribus at● a●nis sicca utsse novem, Ov d Vide Senec nat. quaest. l. 4. c. 2.  that if God should forget to rain, they might chance to starve for it. They thought the rain was of God, but not the River. God therefore threatens to dry it up, and so he did. Tamberlane having overcome Bajazet, asked him whither ever he had given God thanks for making him so great an Emperor, who confessed ingenuously he never thought of it. 
L●unclav: in Annal: Turc.  To whom Tamerlane replied that it was no wonder so ungrateful a man should be made a Spectacle of misery. To live under the sound of the word is a greater favour, than (without it) to be made Monarch of the whole world. For four benefits Plato was especially thankful, 1. That he was made a reasonable creature, and not a beast. 2. That he was a man and not a woman. 3. That he was a Grecian and not a Barbarian. 4. That he was borne in the days of Socrates and bred a Scholar under him. How much more cause have we to bless God that we were not borne Pagans or Papagans, but brought forth in these glorious and golden days of the Gospel. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch.  Demarathus of Corinth was wont to say that those Grecians lost a great part of the comfort of their lives that had not seen great Alexander sitting in Darius his Throne. But Bucholcerus more truly pronounced those men unhappy, that were Nati & Donati, borne and buried before the Reformation of Religion begun by Luther: and himself he held most happy, 
Mel Ad. in vit. Gerard theol pag. 550.  that his birth fell out in Melancthons' time, a famous instrument of that renowned Reformation. This is yet our case, and long may it be. Great heed is to be taken that we force not God for our Unthankfulness, to take his own and be gone, as he did in Ezekiel; where he makes many remooves, 
Ezek 9, 10, 11  and ever as he went out, some judgement came in, as he did from those seven once flourishing Churches of Asia, 
Rev 2, & 3.  now a habitation for Jim and Ohim, as he hath not long since done from that large region of Nubia in Africa, 
S. Ed Sands Survey of West  which had from the Apostles time, as it is thought, professed the Christian Faith, till somewhat above an hundred years since it hath again forsaken it, and embraced partly Mahometism, and partly Idolatry, and merely through Famine of the Word, and lack of Ministers. Lastly, as he did from our forefather's in Q. Mary's days. And will ye know the reason? hear it from a Martyr's mouth. 
Acts and Mon:  Ye all know (saith M. Bradford in a letter of his written out of prison) there was never more knowledge of God (viz. in the days of King Edward) and less godly living, and true serving of God. It was counted a foolish thing to serve God truly, and earnest Prayer was not passed upon; Preaching was but pastime; communion was counted too common; Fasting to subdue the flesh was fare out of use; Alms was almost nothing; Malice, Covetousness and uncleanness was common every where, with swearing, drunkenness and idleness. God therefore now is come, as ye have heard me preach, etc. God forgive me mine unthankfulness: It is I Lord that have sinned against thee. It is my Hypocrisy, 
Ib. 1477.  vainglory, security, idleness, unthankfulness, self-love, and such like which have deserved the taking away of our good King, of thy Word and true Religion, of thy good Ministers by exile, prisonment and death, 
Hos. 14.2. Amos 4. 1●.  etc. Thus he: and thus we should take unto us words and meet the Lord, if so we may prevail, that he cause not our Sun to go down at noon and darken the Earth in the clear day, as he threatneth, Amos 8.9. The very course of the Sun may well warn us of the course and progress of the Gospel, which went first forth from the East (that is Judaea) to the South (that is Greece) and from thence passed to the West, (that is the Latins) till now it is turned to the North (which is the utmost angle of this Universe) even to us, and so it hath almost finished its course. Wherefore as much as it is the pitching time of the day, 
1 joh. 2.18. 2 Kings 4.27.  Judg. 19.9. it is the last hour, lay we hold upon our Lord Christ, as the Spouse did, and although he make as if he would go further, constrain we him, 
Luke 24.29.  as those Disciples did at Emaus, by our importunity, saying, Abide with us, for it is toward Evening, and the day is far spent; why shouldst thou be as a stranger in the Land, 
Vespera nunc venit, nobiscum, Christ, maneto: Extingui lucem ne patiare tuam.  as a wayfaring man that turneth aside to tarry for a night only? Yet thou, O Lord, art in the midst of us, and we are called by thy name, leave us not, Jer. 14.8, 9   

Sect. 2.  
But secondly, as we are bound to God for his Word, so to the Jews, Gods depositaries and dispensers of his word, his treasurers, and, as it were the keepers of his Cabinet, 
Act. 7.  to whom first were committed these lively Oracles, and by whom they were transmitted and brought safe to our hands. 
Godw: Antiq: Hebr.  Their Masorites have carefully reckoned and summed up, not the verses only, but all the words and letters of each book of the old Testament: 
Rom. 15.27.  which as it is an argument of their industry, so is it an engagement on●our part, sigh we are partakers of their spiritual things: and cannot minister unto them of our carnal, yet to pity them and pray for them. Let Solomon (I mean Christ) have his thousand of thanks. 
Cant. 8.12.  Let those also that have kept the fruit of his Vineyard (whereof we have so freely fed) have their two hundred: thank we must the sender of this sweet fruit, but withal pay the Messenger that brought it. Let it not be forgotten that the Law came out of Zion, 
Esay 2.3. Psal. 110.2.  and the Word of the LORD from Jerusalem to all the ends of the Earth, that to them pertained the Adoption and the Glory, 
Rom. 9.4, 5.  the giving of the Law and the promises; that of them were the Fathers. Yea of them as concerning the flesh came Christ, who is God blessed for ever, 
Rom. 10.1.  Amen. Let our hearts desire therefore and Prayer to God for Israel be, that they may be saved. They before the time of our calling, prayed hearty for us, as appears, Can. 8.8, and by sundry Psalms: and from them we received the word and worship of God. 
john 10.34. & 15.25.  The Law is called their Law. And for the Gospel, if they had not rejected it, we had never received it, Act. 13.46. Rom. 11.11. and vers. 28. The poor, the maimed, the halt and the blind had never been admitted, if the guests that were invited, had not refused to come, Luk. 14.21. They refused Christ that came into the world to save them, and shamefully nailed him upon the Cross, for the which they are become a renegade people now 1600. years together; without Church, without Commonwealth, without form or face of government good or bad, their pleasant Land turned into a wilderness, their fruitful country into a dry and barren desert. Strabo indeed spitefully depraves the country; affirming it (at best) to have been hungry and unfruitful, not much to be envied or desired of any. But (besides the testimony of holy Scripture, that it was a Land flowing with milk and honey) Rabshakeh confesseth, that it was a Land of corn and wine, 
2 King. 18.32.  a Land of bread and vine-yards, a land of oil olive and honey. Tacitus also tells us, that it is a fat and fertile soil; Another, that it is sumen totius orbis; 
Heidelseld.  the rocks yielded them honey, and flints, oil, Deut. 32.13. As for the chief City Jerusalem, that City of God, the valley of vision, the vision of peace. Pliny witnesseth that it was the most famous of all the Cities of the East, we may add of the whole world: because it was the Mother of us all, the chief Church to the which all other Churches conformed themselves, and were wont to resort for direction, and decision of their Controversies: 
Act. 15.2.  and from the which they all went, 
Act. 8.4, 5. & 11.19, 20.  that first carried the light of the Gospel to the Genetiles. Their debtors therefore we are surely. Rom. 15.27. neither may we hate their name and their Nation, but love them and pray for them, yea weep and bleed over them as our Saviour did, Luke 19.41. And the rather because the unspeakable miseries then foretold by him are long since befallen them, ver. 34, 44. Vespasian is reported to have broke in upon them, 1, at the brook Cedron, where they apprehended Christ: 2, at the same Feast of Passeover that Christ was taken at: 3, to have whipped them in the place where they whipped our Saviour: 4, to have sold thirty of them for a penny, 
Adricom. in Ache Apost. fol. 282. Lib. 7. bell● jud cap. 17.  as they bought and sold the Son of God for thirty pence. In that last desolation by Titus, Josephus tells us of a thousand thousand of them slain, and ninety seven thousand carried captive. Such affliction befell them then as never had been from the beginning, nor shall be to the world's end: so our Saviour had foretold it, Mar. 13.19. Ever since this, they have continued a dispersed and despised people, abhorred of God and men, and exiled out of the world, as it were, by a common consent of Nations, for their inexpiable guilt in murdering their Maker. The first country of Christendom, out of which they were cast, without hope of return was England, by King Edward the first, Anno Dom. 1290. 
Breerewoods' Inquiries.  Out of France, 1307. Out of Spain, 1492. Out of Naples and Sicily, 
Polyd. Virgil. pag. 327.  1539. Out of Portugal, 1597. Their Messiah is expected of the Tribe of Judah, which was settled in Portugal, where they boast still to have millions of their race, to whom they give complete dispensation to counterfeit Christianity even to the degree of Priesthood; 
Blounts' voyage into the Levant, p. 121.  and that none are discovered but some hot spirits whose zeal cannot temporize. The reverence to the Messiah makes them breed their children up in Portugal speech, and make it their domestic tongue, where ever they dwell. They remain to this day a very exceeding great people: So that in Constantinople and Tessalonica there are esteemed to be about 160000 Jews. But in Jerusalem there be not to be found at this time a hundred households of them, saith Breerewood; yet there are ten or more Churches of Christians there. Adrian the Emperor, for their sedition under Captain Barchocab, drove the Jews utterly out of Jewry; 
Funccij Chronol.  set a Sow of white Marble over the chief gate of Jerusalem in reproach of their religion, and commanded them by Proclamation, 
Yet they afterward obtained once a year to go in, and bewail the destruction of their temple, giving a piece of money to the soldiers. And so they that bought Christ's blood, are glad to buy their own tears, as S. Hierom noteth. Tom. 6. p. 256. Funccius.  not so much as to look toward that Land from any Tower or high Mountain. In Cyprus they are so hated for a bloody Massacre they made there of the Inhabitants in Traian's time, that its present death for a Jew to set foot on that Island; yea though he be driven in thither by a tempest, or cast upon that coast by ill accident, he is trussed up immediately. And albeit they have endeavoured from time to time to ingratiate and curry favour with Emperors, Heathen, and Christian, yet they could never do it to any purpose. Titus indeed would have preserved the Temple as a Wonder of the world, a Monument of Magnificence, 
josephus.  from being burnt, but could not; such was the outrage of the soldiers. And Julian the Apostate, to spite the Christians, permitted the Jews and encouraged them to re-edify their Temple of Jerusalem at his charge: 
Ammian. 23. Socrat 3. Theodoret. Bucbalc. Func.  howbeit attempting it, they were hindered from Heaven by a mighty Earthquake, together with balls of fire issuing out of the foundation, and consuming the bvilders. But Caius the Emperor cast them out with contempt, and would not hear Philo their Countryman (an excellent Orator) making apology for them against Appion of Alexandria, their deadly enemy. Whereupon Philo comforted his colleagues and companions saying, 
Bono animo nos esse oportet quious iratus est Caius: quia necesse est adesse divinum, ubi humanum cesset auxilium.  Be of good cheer, my friends; God will not fail to help, where man's help faileth. A pious speech, but not appliable to such a people; who were not now to expect help from God, but from Caesar whom they had lately preferred before the Son of God, and were therefore worthily now rejected of both. A couple of their Rabbins also in the year 1530, 
R David Reubenita & R. Shelonioh Mol●u  set upon Charles the fifth, to persuade him to Judaisme: but with ill success; for one of them was burnt at Mantua in Italy, 
Alsted Chronol. pag. 426.  and the other put to a cruel death in Spain, for that bold attempt. 
Beza in Mat. 5.46.  Publicans they are at this day to the Turks, farmers of their customs and tributes, and to the Christians where they are suffered to dwell, they serve for hucksters and brokers to improve underhand their unlawful rents to the utmost proportion, as being permitted to strain up their usury upon the Christian (for among themselves they no where use it) to eighteen in the hundred. But in Turkey, 
Sands his Relation of the West. Relig.  though every Visier and Bassa of State is reported to keep a Jew of his private Council, whose malice, wit, (for they are generally found to be the most nimble and Mercurial wits in the world) and experience of Christendom, 
Blunts voyage into the Levant, p. 114.  with their continual intelligence, is thought to advise most of the mischief, which the Turk puts in execution against us: Yet generally, they are so hated of the Mahometans, that they use to say in detestation of a thing, 
In execrationibus dicunt, judaeus sim si fallo. Sanctius in Zach. 8.13.  I would I might die a Jew then; or, Let me be a Jew, if I deceive thee. And Biddulph tells us, that in Constantinople and Thessalonica (where are so many thousands of them) if they but stir out of doors at any Easter-time between Maunday-Thurseday at noon, and Easter-eve at night, the Christians, among whom they dwell, will stone them; because at that time they derided, buffeted, and crucified our Saviour. Thus as they use to say (poor souls!) amongst themselves, 
Moses Gerundinensis.  there is an ounce of the golden calf in all the punishments that befall them: so no doubt there is a pound of that direful and dreadful execration, His blood be upon us and our children, for the which wrath is now come upon them to the uttermost. They clothed themselves with a curse, 
Psal. 109.18.  and it is come into their bowels as water, and like oil into their bones. Their mouth is still full of cursing and bitterness. 
Rom. 3.  They curse the Lord Christ in a covert abbreviature of his name, calling him in relation to his death on the Cross, 
jesum Iudaei corruptè & improbè scribunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adeoque, sub tribus literis abbreviatis intelligunt vocabula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deleatur nomen ejus. Si transcas Iudaeu● Zeloten, aud●es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ethnice spurle: quod nuper Wormatiae petulant a lole cens praetereuntibus nobis acclamabat. Par. in Rom. 11.25.  the woof and the warp. They curse also his servants, closing their daily prayers with a Maledic Domine Nazareis, calling them Gentiles, nay bastard Gentiles, nay devils in their salutations by craft, and under a show of courtesy. Therefore also are themselves become a curse among the Gentiles, as was fore-prophesied by Zachary, Zach. 8.13. as who should say, God make thee as a Jew. The Turks (whom they call Ishmaelites) will not suffer them to turn Turk, unless they will be baptised: as neither will the Papists suffer them to turn Christians, unless they will quit all their goods to the Christians, under pretence that those goods, 
They entertain Christians with Shedwilcom, welcome devil. Hei Isord. Sands his Survey of West.  being gotten by usury, are part of the devil's works. which in baptism they profess to renounce. This is cold comfort to men of their metals, and a main means to keep them Jews still, stiff in their own religion, which yet is part of their calamity. For they pay to the Pope and other Princes in Italy a yearly rent for the very heads they wear. 
Ibid.  Besides other means to rack and wreck them in their purses at pleasure: they being used as the Friars to suck from the meanest, and to be sucked by the greatest. This is a pressure they grievously groan under, and do therefore call so loud for their long-lookt-for Messiah, 
Tantis expos●unt ululatibus, D. ●rideaux Lect.  crying; Let thy kingdom come quickly and in our days. 
Bimberah. Beiamenu. Lights Miscell  That earthly kingdom they mean that the Disciples of our Saviour also (being soured with the leaven of the Pharisees) so dreamt and doted on; and wherein they will not endure that christians should have any share or interest. Rather than any such thing should be, they would crucify their Messiah a hundred times over, they say. And as for those few Jews that turn Christians in Italy, they pretend that they are none of them, 
Blunts voyage.  but poor Christians hired from other cities to personate their part. Thus hath God to all other their plagues and punishments, 
Mat. 13.14. Mar. 4.12. Luk. 8.4. joh. 22 40. Act. 28.26. Rom. 11.8.  added this worst of all, of a fat and hard heart: according to that of the Prophet so often cited in the New Testament against them. He hath given them the spirit of slumber unto this day. 
Ezr. 10.2.  But yet there is hope in Israel concerning this: 
Act. 3.17. joh. 16.2. Rom. 10.2.  for they have rejected the Gospel, not out of mere malice, but ignorantly, out of a blind zeal. Besides, blindness is but in part happened to Israel, Rom. 11.25, 26. (it is not a total nor a final obstinacy) until the fullness of the Gentiles be come in, and so all Israel shall be saved. This he calls a mystery, because no man can conceive how it should be: But yet he would not have us Gentiles ignorant of it, that remembering our engagement, 
joh 4.  and that salvation is of the Jews, we may further their conversion, by crying day and night, 
Psal. 14.7.  O that the salvation of Israel were come out of Zion, etc. and not hinder it, as the Papists do by their abominable idolatries and exactions, and the common protestants by their damnable oaths and blasphemies (a sin that they very Turks punish, and the Jews assign for the cause, wherefore the Turks have so prevailed against us.) And lastly, (as the best of us may do) by our dulness to this duty of pitying and praying for them, and so promoting their conversion: for the which neglect they have, I fear, an unanswerable action against us.    

CHAP. VIII.  
SEcondly, is it God that speaks in the Scriptures and Writes to us these great things of his Law, me thinks we should not need be exhorted, 1. To read it diligently: 2. To rest upon it confidently for instruction and comfort.  

Sect. 1.  
Read it first, 
Quid est S. Script nisi quaedam Epistola omnipot. Dei ad creaturam suam? Greg. Ovid.  for it is God's Epistle for our sakes Written, 1 Cor. 9.10. for our Admonition, 1 Cor. 10.11. and Consolation, Rom. 15.4. quid Epistola lecta nocebit? Study it, for it is God's Statute Book: Peruse it, for it is our Father's Will and Testament, wherein we may find our own names written, as David did, 
Psal. 40 7.  In the Volume of thy Book it is written of me, that I should do thy will O God: and as the Church in Hosea did, He found Jacob in Bethel, 
Hos. 12 4.  and there he spoke with us. So, what was said to Joshua, 
Iosh. 1.8.  I will not leave thee nor forsake thee, was said to every good soul, Heb. 13.5. that shall read in the book of the Law, as he did day and night: that shall esteem it above their necessary food with Job, 
job 23.12.  who had rather miss a meal, than not read his task: that shall exhale and spend his spirits, fainting and panting in continual sallies as it were, 
Psal. 119.97.  and egressions of affection to God's Word, as David did: that shall understand God's Will by books as Daniel, 
Dan. 9.2.  who had learned the number of the years, out of Jeremy, and got light to the interpretation of Nebuchadnezars dream out of Ezechiel. 
Dan. 2. with Ezek. 31.3, etc.  Christ himself hath honoured Reading with his own Example: for he came to Nazareth, and, 
Luk 4.16.  as his custom was, stood up to read the Scriptures. He hath also bidden us, Search the Scriptures, search here as for hid treasures, with delight and diligence, as those noble Bereans. Not carelessly and cursorily, as the modern Jews, 
Sr. Edw Sands.  who are as reverend in their Synagogues, 
Sic ut posset quivis animo advertere quod servet illam pro con●uetudine potius quam pro● religione, reverentiam. Epist. 1. lib. 1. Nil obiter.  as Grammar boys are at School when their Master is absent. Not customarily, and of form only, as Sidonius reports of Theodoricus, that he did his devotions more of custom then of conscience. Not suddenly or in haste; but with preparation, pause and deliberation, ever having oculum ad scopum (which was Lud: Vives his Motto) an eye to the main intent of that Text we read. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Not with hearts and thoughts distracted and dissipated, but called in and concentred on the business in hand; as the Sunbeams in a glass, or as the lines in the middle of a circle: Beseeching God to fix our quicksilver, and to hold our hearts to the good abearance; 
Psal. 119.12.  that we may hid God's Word therein with David, melt at it as Josiah, lay it up as the Virgin Mary; 
Sabellicus.  who is said to have spent a third part of her time in reading the Scriptures. Sure it is, she was excellently well versed in them, as appears by her Song. Neither she only, 
Contra Appl. on. lib. 2.  but any one of us Jew's, saith Josephus, being asked about any point of the Law, can answer as readily as tell you his own name. 
Celebrantur seduli in lectitandis sacris. Malcolm. in Act. 6.5.  Among those seven first Deacons, Acts 6. Prochorus, Nicanor, and Timon, are famous for their diligence in reading the Scriptures. Of Anthony the Hermit it is reported, that though he knew no letter on the book, yet he could readily repeat the whole Scripture by heart: 
Aug de doct. Christ.  And of Johannes Gatius, a certain Divine of Sicily, 
Alsted Chronol. p. 267.  that he was so well skilled in the Bible, that he thought, if it were utterly lost out of the world, he could (for a need) restore it. Of Nepotian S. Hierom testifieth, that by much reading and meditation of the Scriptures, 
Pectus suum Bibliothecam Christi ●ffec●sset.  he had made his bosom that Library of Christ. As of Cecilia it is said, that she carried always the Gospel of Christ in her breast. 
Euseb. l. 6. c 3.  Origen was from his cradle enured to remember and recite the holy Scriptures; 
Basil. epist. 74.  and Basil was taught them of a child by his nurse Macrina. Didymus Alexandrinus. (though blind from his childhood, yet) was not only a good Artist, but an able Divine; and wrote certain Commentaries on the Psalms, 
Hieron, in Catalo. vir. illustrium. Initio dial. cum Tryphone. D. Pride Lect.  and Gospels; being now, saith S. Hierom, above 83 years of age. Justine the Philosopher, and Cyprian the Necromancer (as some conceive it) were converted by reading. So were S. Austin, and Fulgentius; and of late Franciscus Junius was turned from Atheism by reading the first Chapter of S. John's Gospel, 
In vita operibus praefixa.  as himself confesseth in his life. Others have hereby been notably prepared for conversion, as the Bereans, 
Acts 17.11.  and other Jews; who were more easily wrought upon by the Apostles preaching, because so well acquainted with the Scriptures, there was no need of quoting the places to them; it was sufficient to name the words only. Reading with attention and application, breeds both knowledge and conscience, 
Mat. 24.15. Dan. 9.2.  teacheth Gods holy fear, and transformeth us into the same image: as the pearl by the often beating of the Sun beams upon it becomes radiant as the Sun; and as Moses by conversing with God, came down from the holy Mount with his face shining. It seasons the heart that it be not drowned in earthly vanities, illightens the judgement, helps the memory, comforts the conscience, composeth the affections, keeps the King himself (who hath more temptations) from pride and selfe-confidence; 
Deut. 17.  It keeps out worldly cares, dulls carnal delights, strengtheneth faith, inflameth love, directeth the whole life secretly, yet sweetly draws a man above the world, above himself, so that he converseth with God, is in Heaven aforehand, he eats, and drinks, and sleeps eternal life. S. Jerome writes of certain holy Women so devoted this way, 
In regula sa●ct.  ut caro esset paenè nescia carnis; they seemed in place only remote, but in affection to join with that holy company of Heaven. 
Hoscus de Expr. verb. Dei Cyril. Alex. lib 6. Cont. julian.  What meaneth then that foul-mouthed Cardinal to affirm that a distaff were fit for a woman then a Bible. Julian indeed the Apostate upbraideth the Christians, that their women were meddlers with the Scriptures. But Jerome highly commends it in his Eustochium, Salvina Celantia, Paula, and her maidens, whom she set to learn the Scriptures. And S. chrysostom calls upon his hearers to search the Scriptures, and sharply reproves them for that they could not say Psalms, 
Hom. 3. in Mat.  and other portions of Scripture by heart. It is a lamentable thing that most people have either so much, or so little to do, that they can never find time to look into the Scriptures, to any purpose. If they read, yet they profit not; either because they are carnal, and savour not the things of the Spirit; 
Among jews, the Rabbi sat, termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scholar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lies along in the dust, at the teachers feet. Psal. 25.9.  or their hearts are yet stuffed with pride and passions, or cares and lusts; or they sit not at God's feet, as Paul at gamaliel's, as Mary at our Saviour's to receive his Word; or they read but now and then, or but here and there, and not in order and with due observation; or they pray not, or they propound not their doubts, and seek satisfaction. Some think it sufficient to say they are not book-learned, neither can they skill of this Scripture-learning. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. ibid.  This was the old excuse in Chrysostom's time, I am no Monk, I have not been bred a scholar, I have wife and children to take care for, etc. But what saith he to this? Audite, obsecro, seculares omnes, 
Homil 9 in ep. ad Coloss.  comparate vobis Biblia, animae pharmaca; Harken ye lay-men, get ye Bibles, the physic for your souls. If you cannot read, get others to read them to you, as ye will do your deeds and evidences. Blessed are they that read & (in case they cannot read) hear the words of this Prophecy. 
Rev. 1.3.  The Scriptures are called the Word, as if all the use of our ears were to hear this Word. Get you Bibles therefore; and if you count it a shame not to have fit furniture for your houses, decent attire for your bodies, or attendance for your persons; think it much more shame to be without Bibles; or having them, to cast them into corners, or toss them up and down the house, 
Blunts voyage into the Levant.  as old Almanacs. The Jews in their Synagogues carry the Law in procession, usually all about, at the end of Service, with many ornaments of Crowns and Sceptres, the children kissing it, as it passeth by them. In their private houses they never lay any other book upon the Bible: they wash their hands before they touch it, they will not sit upon the bench where it lies; as often as they open and shut it, they use to kiss it, and if it but fall to the ground they institute a fast for it. Surely their excessive reverence to the Word will rise up in judgement against our heathenish profaneness, and hateful heedlessness. The very Turks at this day do so admire Moses, 
Parei proleg. in Genes.  that if they light upon lose or torn papers, wherein any thing of his is written, they take it up and kiss it. Their own Koran is to be read in Arabike under pain of death, not to mistake a letter, 
Lightsoots Miscell. p. 127.  which is as easily done in this tongue, as in any. And amongst those Mahometans of Morocco, 
Rel. of entert. of Mor. Emb. pag 36.  the Talby or priest that cannot read the Koran all over on their Good-Friday at night, is held unworthy of his place, and preferment. Indeed they require none to hear them but such as can well awhile. 
Turk. Hist.  But S. chrysostom (besides what's done at home) will have his hearers make a while to attend to the public reading of the Word, 
Hom. 28. in Gen. Obsecro ut subinde huc veniatis, etc.  bringing their Bibles with them. See for this, Nehem. 8.3, 9 2 Chron. 34.30. Act. 13.15. & 15.21. 1 Thess. 5.27. Coloss. 4.16. The Epistle to the Colossians must be read in the Church of the Laodiceans; and not only so, but the Colossians must read the Epistle from Laodicea.  
But what Epistle was that, Quest. may some say, and where is it?  
Some think the Laodiceans wrote to the Apostle, Answ. and propounded their doubts, unto which he hath answered in that Epistle to the Colossians: 
Bifield in coloss.  and therefore required that his answer may be compared with their doubts. Other good books than may be read and publicly too: but especially the Scriptures. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The same word in Hebrew signifies reading and a Convocation or Assembly. And another word in that tongue signifies to read and meditate: to show that we must not read the Scripture as we do a History for delight, nor run it over only as an Ephemeris or day-book, nor turn it over the thumb as a task, but with pause and deliberation; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss. 3.16.  never giving over, till it dwell richly in us, become familiar to us, and be as well known of us, as those of the same house, yea as our own brethren and sisters. Say unto Wisdom, thou art my sister, and call understanding thy kinswoman, Prov. 4.7. He that knows not his own flesh and blood, we count him a singular idiot; so doth the Lord all such, as are unskilled in his Word. Who would not think shame to be counted and called as rude as a horse, as ignorant as an ass? Behold God esteems no better of such as are not skilful in the Scriptures, Psal. 32.9. Esay 1.3. be they otherwise never so profound and politic. Wherefore read and let him that readeth understand, Mat. 24.15. And that you may, take these directions in reading.   

Sect. 2.  
FIrst read though thou understandest not, 
Chrysost. ser. 3. de Lazaro.  God may graciously drop some further light into thee (as he sent Philip to the Eunuch) even whiles thou art reading, or some other time, when thou least look'st for it. Joseph understood not his own dreams at first, till he saw his brethren prostrate before him. 
Gen. 42.9.  Then Joseph remembered the dreams that he dreamt of them. I remember, saith Jehu to Bidkar, when thou and I road after Ahab, 
2 King 9.25.  the Lord laid this burden upon him. These things understood not his Disciples at first; but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. 
joh. 12.16. joh. 2.22.  The Spirit came not upon Saul in the anointing, but afterwards, when he was departed from Samuel. 
1 Sam. 10.1, 6, 5.  My Beloved was gone, saith the Spouse, my soul failed when he spoke, or because of his speech, that he had uttered, 
Cant. 5. 2-6.  but she for present either heard not, or heeded not; Open unto me my sister, etc. God's Word lies sometimes as the seed under a clod, or as the Sun under a cloud, it appears not, affects not for the present (as John Baptists preaching wrought not for divers years after it was delivered, and then it did) till it be seconded by some powerful Sermon, 
joh. 10 4●, 41.  as there, or some piercing cross, as Joh. 14.26. or unexpected accident, Acts 10.34, etc. Go on therefore constantly in thy Christian course of reading as Job did, Chap. 23.12. and be not dismayed with any difficulties, as David, who when he understood he should be put upon hard and hot service, it pleased him well. 
1 Sam. 18. 2●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.3.  Only as S. Luke wrote, (so must you read) in an orderly manner; beginning at the beginning of the book we undertake, and so continue reading till you come to the end of it. Account not any part of this venerable Volume to be superfluous or super-vacaneous, not inscriptions, saith chrysostom, not iterations, say we, or expletives or any the least jot or tittle, saith our Saviour, but all pure, precious and profitable. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For if Hypocrates could say of his faculty of physic, that there was nothing to be accounted little in it, nothing contemptible; 
Platonici in corporibus coelestibus quendam veluti florem, in hisce inferioribus quandam veluti ●ae●em esse dicebant, etc. Mureti Orat.  how much more may we say the same of the holy Scriptures. The Platonists affirm that in the heavenly bodies is a certain flower, and quintessence, in these inferior bodies a kind of dregs and sediment. Sure it is, that all sciences whatsoever are but dross and dregs to the doctrine of Divinity contained in the Scriptures: there's not a leaf nor a line, not a syllable nor a particle, saith S. Jerome, but hath its sense and substance well worthy to be weighed and observed.  
Here some make question whether it be their part to read on in Chronicles, Ezra and other places, where are nothing but names and Genealogies, which they conceive to be to us (now) of no great use?  
The resolution is, 
Pemble of the Pers. Monar.  that they must read on, if it be but to show their obedience to God, in reading over all his sacred Word. But besides, there is much to be had out of the Genealogies, and Chapters full of names to a wise and diligent Reader. And what if we understand not, can pick nothing out of some such Chapters; yet we must know that those places have in them an immanent power to edify, though as yet it be not transient, conveying the profit of it to us, till in some measure we do understand it.   

Sect. 3.  
SEcondly, make the best of that you read, by serious and set meditation thereupon. 
Psal. 119 98, 99, 100  David hereby became wiser than his Teachers, Elders, Enemies. And why? 
Psal. 62.11.  when the Lord spoke once he heard him twice: to wit, by an after-meditation. Reading and meditation are both expressed by one and the same word in the holy tongue, pointing us to what we must do, if we will either understand what we read, or retain what we understand. Meditation is a studious act of the mind, searching the knowledge of an hidden truth by the discourse of reason. A most sweet exercise to those that are any whit acquainted with it; who could even wish themselves penned up (as Anchorets) in the voluntary prison-walles of divine meditation. This, this is that, that makes a man see fare into God's secrets, and enjoy both God and himself with unspeakable comfort. We read of Socrates that he would stand plodding of points of Philosophy, 
A. Gellius.  in the same posture of body, for divers hours together, not sensible of any thing that was done about him. And of Chrysippus, that he was so transported at his study, that he had perished with hunger, had not his maid Melissa thrust meat into his mouth. 
Democ. junior.  Crede mihi in Mathematicarum studijs etiam mo ri, dulcissimum esset. IT were a sweet thing, saith one, to die studying the Mathematics, as Archimedes did. 
Vir ingeniosa & prosunda meditatione, &c sine cibo & somno nisi que● cubito innixus capiebat, per triduum totum. Thuan  Thuanus writes of one Franciscus Vieta Fontaneio a Frenchman, so close and constant a student, that he would sit many times three whole days together in a deep muse, without food or so much as sleep, but what he took a little now and then leaning on his elbow. Valere est Philosophari, the study of Philosophy is truly health, saith Seneca, who therefore salutes his friend Lucilius thus, si Philosapharis bene est. 
Epist. 15.  But I say the only true health is to meditate with David, 
Horum meditatio valetu●o mea, vita mea. Scultet Anno●. in Marc.  day and night on the Word of God. S. Bernard saith, that he had once no other masters but oaks and beech-trees; 
Author vitae Bern. lib. 1. ●. 4.  that among them he had got that skill he had in the holy Scriptures, that he had profited more therein by meditation and prayer, 
Ascendamus meditatione & oratione veluti duobus pedibus, etc. Bern.  then by reading the largest Commentaries. These two were the wings, whereby he flew into Heaven, and had his hearts desire to be taught of God. Therefore shall ye lay up these my words in your heart, 
Luk. 2.13.  and in your soul, etc. Deut. 11.18. as the Virgin Mary did laying up what she understood not, and chewing upon it: And as David did, 
Psal. 16.7. Psal 4 4. Psal. 119.24. Act. 109, 10. Esay 6.1, 2. Anno a d●●uvio 1540Vide, quaeso quàm di versa siant ●oc anno in Ecclesia & extra Ecclesiam. Ethnici in Graecia spectant ludos ●uos. Esaias in judea contemplatur revelatä Dei gloriam, etc. Buchol. Chron. 541.  whose reins instructed him in the night season, whilst he communed with his own heart upon his bed, and advised with God's statutes as the men of his counsel. So Eliah on Mount Carmel, Daniel by the river Vlay, Peter on the leads, Isaac in the fields, Esay among the Seraphims, seeing and setting forth the Lord sitting upon his throne high and lofty, when the vain Grecians were at the same time tumultuating & triumphing at their Olympic games. O quàm sordeant huius mundi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animo ad coelum erecto; 
* D. Pride Lect.  O how vile are the tastlesse foolerics of earthly pleasures, or the best contents that Philosophy can afford, to a mind lift up in heavenly meditation. Such a man's thoughts feed hard upon the fairest objects: such as are those, set down in that brief of the Bible, 
jam. 1 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch saith that Corio●anus had so used her weapons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they seemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In vita Cor.  Philip. 4.8. till he hath turned them in succum & sanguinem, till the Word become an engrafted Word, settled on his soul, as the science on the stock, and close applied as the plaster to the sore, that will surely heal.   

Sect. 4.  
THirdly, to Meditation join hearty prayer to the Father of lights for the Spirit of Revelation, that unction from on high, that spiritual eyesalve, that so ploughing with his heifer we may understand his riddles. No man knows the things of a man save the spirit of a man that is in him, 
Prov. 20.27. 1 Cor. 1.11. Rom. 8.27.  (which is therefore called God's candle searching all the inward parts of the belly) Even so the deep things of God knoweth no man, but the Spirit of God. But as God understandeth the mind of the Spirit, so doth the Spirit understand the meaning of God, and we by the Spirit have the mind of Christ. 
1 Cor 2. ult.  Read not therefore but pray first and last, that God would give us his Spirit to instruct us; that he who commanded the light to shine out of darkness, would shine into our hearts, that he would beat out windows in these dark dungeons, and let in the light of the glory of God in the face of Jesus Christ. 
2 Cor. 4.6.  Prayer is as the Merchant's ship to fetch in heavenly commodities, 
Prov. 31.14 2 Sam 1.22. 2 Sam. 18.27.  as Jonathans' bow that never returned empty of spoil, as Ahimaaz, that always brought good tidings. When ever therefore you take up the Bible and open it, cry, 
Psal. 119.  Lord open mine eyes that I may see the wondrous things of thy Law. When you are reading, think you see written over every line, 
Zach. 14.20. Sancte liber, venerande liber, liber optime, salve.  Holiness to the Lord, and lift up some good requests. As when you shut the book again, say, Lord who am I that thou shouldst shut up thy mysteries in such an earthen vessel, 
O animae nostrae Biblia, dimidium.  put such a precious pearl in a leathern purse, commit such a rich talon to me who am of saints the least, of sinners the greatest. Thus as Moses prayed devoutly both when the Ark removed, and likewise when it rested again. And as Paul gins, continues, and concludes his Epistles with holy prayers, 
Hoc primum repetas opu●, hoc postremus omittas.  so must we our reading of the Scriptures if we mean to make any thing of it. No sacrifice was without incense, so must no service be without prayer. 
Mar. 9.24.  Yea let us pray with tears, as he in the Gospel did, and sped. They are effectual Orators with Christ, who found time to look upon the weeping women, when he was in the midst of his agony, and in his way to the tree. Jacob wrestled with him and prevailed by prayers and tears. The Prophets usually received their Revelations besides rivers. 
Esay 62.4. Cant 1.15. Cant. 4.1.  The Spouse (Christ's Cheptsibah) is said to have doves eyes, glazed with tears. John the beloved Disciple wept and so obtained that the book should be opened. 
Revel. 5.4.  Like as when God's bottle was filled with Hagars tears, he opened her eyes, and sent his Angel to show her where she might fill her bottle with living water. Luther (that great instrument of God's glory for the bringing of life and immortality to light by the Gospel) was a man of prayer, 
2 Tim, 1.10.  and so ardent therein, that (as Melancton writeth) they which stood under his window, where he was praying, might see his tears falling and dropping down. 
Scultet. Annal.  George Prince of Anhalt, though he saw something by Luther's light, yet being not throughly convinced of divers points then in controversy, besought God with many tears to bend his mind to the truth, using often those words of David, 
Psal. 119.124.  Deal with thy servant according to thy mercy and teach me thy statutes. This was the first and the only Prince of Germany that himself taught his subjects the way to Heaven, 
Ibid.  both by lively voice, by printed books, and by his daily prayers for his people, that he might save himself and those that heard him. 
Luk. 6.12.  Our Saviour, when he was to send forth his Apostles, spent a whole night in prayer with strong crying and tears for a blessing on their Ministry, and was heard in that he requested. The harp yields no sound till touched by the hand of the Musician: nor can Paul prevail with Lydia till God open her heart. Rebeccah may cook the venison, but it is Isaac that must give the blessing: Paul may plant, etc. but God gives increase. The cause why the Word works no more upon many men's hearts, when they read of hear it, is because they rest too much upon it (as that Idolatrous Micah, who said, 
judge 17.  I know God Will be merciful unto me, because I have got a Levite) and cry not earnestly to God to come himself unto them in the fullness of the blessing of the Gospel of Christ, 
Rom. 15.29.  to strike a holy stroke by his powerful Spirit, to give us right judgement and understanding, that we may approve things that are excellent. Pray therefore with S. Paul, 
Phil. 1.  that the God of our Lord Jesus Christ, the Father of glory, would give unto us the Spirit of Wisdom and revelation, the eyes of our understanding being enlightened, etc. 
Ephes. 1.17, 18 Rev 3. Rev. 5.  Pray him that hath the key of David, and was found only worthy to open the seven seals, to open our eyes that we may behold wondrous things out of his Law, to irradiate both Organ and Object to give us sight and light: not that outward light only that is in the Scriptures themselves, but that inward also of his Spirit, the light of faith in our hearts. 
Aug de Civ. Dei.  The Platonists could say that the light of our minds, whereby we learn all things, is no other but God himself, the same that made all things; say therefore with David; 
Psal. 119.12.  Blessed be thou, O Lord, teach me thy statutes. And with Zuninglius, I beseech Almighty God to direct our ways; 
Deum O. M. precor ut vias nostras dirigat ac sicubi simus Beleami in morem veritati pertinaciter obluctaturi, etc. Epist lib. 3●. fol. 118.  and if Balaam-like, we shall wilfully withstand the truth, to send his holy Angel, who, with the dint of his drawn sword, may so dash this Ass (our blindness and boldness, I mean) to the wall, that we may feel our feet (that is, our carnal affections) to be crushed, and ourselves kept from speaking aught amiss of the God of Heaven. 
Omnipotent sempiterne ac mi●ericors Deus, cujus verbum, etc. Scultet. Annal p. 328.  His public Lectures on the Bible he always began with this prayer. Almighty, everlasting, and merciful God, whose Word is a lantern to our feet, and a light to our paths, be pleased to open and enlighten our minds, that we may both understand these thine Oracles piously and holily, and also be transformed into that we rightly understand, so that we may not in any thing displease thy Majesty, through Jesus Christ our Lord, Amen.   

Sect. 5.  
FOurthly, confer with those that are better able: propound to them your doubts, and seek satisfaction as the Disciples did, Joh. 16.16. and the Eunuch, Acts 8.34. and the Corinthians, 1 Cor. 7. But ever do this with a desire to be resolved, and to yield to the truth revealed, Not like that None-such Ahab, 2 Chron. 18.14. or those perverse Pharisees, 
joh 18.38.  Mar. 8.12. or Pilate, that asked what is truth? but cared not to hear an answer; or Herod who was desirous of a long season to see our Saviour, 
Luk. 23 8.  as hoping to have seen some miracle done by him (as by some base juggler) but would never stir out of doors to fee him. 
Ier 42.19.  Not like Jeremy's hearers that had made their conclusion before they came to inquire of him, and were resolved upon their course: nor like those tattling women in Timothy, 
2 Tim 3.7.  that are ever learning, but never knowing the truth. 
Luk. 24.  But with an humble and honest heart, as those two going to Emaus: for such shall know all Christ's mind, as they: Such shall be of his Court and Counsel, 
Gen. 18.17.  as Abraham: to such will he look, 
Esa. 66.1, 2.  even to such with special intimations of his love and good liking, 
Luk. 23.28.  as he did to the devout women; and spoke kindly to them, when proud Pilate could hardly get a word of him. The stiffnecked Jew's might ask our Saviour what he meant by that saying, After a while ye shall see me, etc. and receive no satisfaction: but let his Disciples propound the same question to him, 
joh, 16.18, 19  and he answers them to the full. So ready is Christ to satisfy the hungry with good things, whereas the rich he sendeth empty away. When therefore you come in company of God's abler servants, (Ministers or others) trifle not out the time in idle curiosities, nice and needless questions, unprofitable and endless disputes, etc. but ask good things with the Disciples, seek with the Spouse in the Canticles, knock at the door of their lips for a spiritual alms, who as liberal housekeepers feed many. 
Prov. 10.21.  This is a high point of heavenly wisdom, and a course of incredible profit: such as may beseem a Paul, (who would both give and receive some spiritual gift from the believing Romans) or an Apoll●, 
Rom. 1.11.  who though an eloquent m●n and mighty in the Scriptures, yet was taught the way of God more perfectly by a couple of poor tent-makers. 
Acts 18.26.  Let our civil conversation be in Heaven, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.20. 1 Cor. 11.17.  and our meetings be for the better, not for the worse, that if Christ should suddenly chop in amongst us, and ask us as he did those two going to Emaus, what manner of communications are these ye have one with another, 
Luk. 14.  we may give him a good account of that we have been talking of: and our very speech may bewray us, as it did Peter, to be of his number and retinue; good stewards of the manifold grace of God. 
1 Pet. 4.10.    

Sect. 6.  
LAstly, despise not prophesying, but plant thyself under the droppings of the preaching Ministry: for there (if any where) the doctrines of the Scriptures are beaten out (as spices to the smell) and made familiar and plain to us. Wait therefore daily, duly, diligently, at these posts of wisdom's gates, 
Prov. 8.34.  wear out the threshold of God's House, seek to the Sanctuary for satisfaction in your doubts: as David did, when he met with a matter that was too hard for him, he went to the house of God, and by the help of the public Ministry, he got the right understanding of God's providence, righteousness and wisdom in ordering the disorders of the world, which by private reading or meditation he could never attain to, 
Psal. 73 13.  though himself were a Prophet. They are fools that say they know as much as ere a Preacher of them all can teach them: 
joh. 4.  for the Law is a deep well, as jacob's, and we want a bucket, and the Gospel is a mystery, yea the wisdom of God in a mystery. 
1 Cor. 2. Col. 1.26.  So that as a man may look on a trade, and yet never see the mystery of it, he may look on artificial pieces, as pictures, watches, clock-works, that wonderful globe of silver sent by Ferdinand King of Romans to Solyman the Turk for a present, that did daily express the hourly passing of the time, the motions of the planets, 
Turkish Hist. p 713.  the change and full of the Moon, the wonderful motions and conversions of the whole celestial frame. This rare and curious devise, ever moving by certain wheels and weights conveyed within it, and exactly keeping due time and motion, a man might have looked on long enough, or ere he could conceive the art whereby it was devised and perfected. So it is in reading many places of Scripture. A man may look upon the letter, and never understand the sense, any more than the Philistines did sampson's riddles: there may be a well of water hard by him, and he perceive it no more than Hagar did, till God had opened her eyes. Have you not read? 
Mat. 12.3 & 19.14. & 21.16, 42.  and did you never read? saith our Saviour to the Scribes. Yes: none more: But they searched not into the heart of the sense, but stuck in the back of the letter, and died in their sins, because they would not hearken to his Sermons and Expositions of the Law. The Mathematics are not learned without a teacher, 
Mathemat● quòd sine praeceptore percipi nequeant, dicta sunt.  and thence have their names no more are many Scriptures. How can I understand, saith the Eunuch, except some man guide me? 
Act. 8.31.  Our Saviour expounded to those two, in all the Scriptures, 
Luk. 24.27.  the things concerning himself. And shortly after, at his solemn inauguration into his heavenly kingdom, when he ascended up on high, he led captivity captive, and gave gifts to men. The Holy Ghost, in that expression, seems to allude to the manner of the Roman triumphs; wherein (besides the captives driven before the Chariot of State, bound and pinioned) the Generals used, in token of their bounty, to cast abroad certain new pieces of coin to be picked up by the people. Semblably, our blessed Saviour triumphing gloriously over fin, death, and hell on the chariot of his Cross, and having spoilt principalities and powers, minds an open show of them, he also gave gifts to men, and what are those? some Evangelists, some Prophets, etc. See therefore that ye despise not prophesying, 
1 Thess 5.20.  lest ye wish you had not; as Saul did, who slighted Samuel while alive, and would feign have heard him, and advised with him when he was dead: like some drowning man that stretcheth out his hand to that bough, which he contemned standing safe on the bank. But now (alas) it was all too late. As he lost his kingdom by not discerning his time to sacrifice, and not staying for the Prophet; so he lost his life (if not his soul) by not harkening to the Prophet. Saul enquired of the Lord, but the Lord answered him not, 
1 Sam. 28 6.  neither by dreams, Vrim, 
Flectere si nequeo sup●ros Acher●●ta movebo. Nescis quid serus vesper vehat.  nor Prophets. The devil must now be his ghostly father, his Vrim darkness, his refuge a Witch, his Prophet a Spirit. Walk therefore and work too, while the light lasteth. Today hear his voice, whiles it is called to day, 
Prov. 27.1.  for who knows what a great-bellied day may bring forth? Harden not your hearts, but hasten to God's house, as the waters to their place, as the doves to their windows. Come, say ye, 
Esa. 60.8. Zach. 8.21. Esay 2.2.  and let us go speedily to the house of the Lord, I will go also. And he will teach us there of his ways, and we will walk in his paths. Neglect not any opportunity of hearing: thou knowest not what light thou losest, what a prize thou forgoest. Thomas was absent but once from the holy meeting (and perhaps about some weighty business) but we all know how woefully he was thereupon beblinded and hardened, 
Joh. 20.24.  to incredulity he adds obstinacy, to weakness wilfulness, Joh. 20.24. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.25.  Forsake not therefore the assemblies of Saints as the manner of some is, but cling close to Christ, as the chickens do to the hen that clucks them: such an allusion there seems to be in the Original. Come carefully to the public reading of the Word, there's a special blessing annexed, & to be expected. Come to the preaching of the Word, that ye may hear and understand, 
Mat. 15.10. Esay 55.3. 1 King. 19.11, 12.  yea that ye may hear & live. God was in the still voice, to show that he had sanctified a voice to be the ordinary means of coming to his creature. 
Diestius de rat. 'slud Theol.  Nescio quid in auscultatione divinum est, saith one. I know not how, but there is some divine and extraordinary matter in hearing the Word, for informing the judgement, helping the memory, and reforming the life. Especially if we bring Bibles to Church and turn to the proofs, as the noble Bereans did: 
Act. 17.  whereas otherwise we may be shamefully seduced. Socrates tells us of one Sabbatius a Novatian Bishop, that reading this Text of the Gospel, 
Luk. 22.1.  Now the feast of unleavened bread (which is the Passeover) drew near, he added of his own head, 
Socrat lib. 5. cap. 21.  Cursed is every one that keepeth the Passeover, without unleavened bread. And by this falsification, many of the more simple Novatian Heretics were carried away from the faith. Whereas on another's side, when by comparing the Text and the gloss, we perceive the Preacher delivering nothing for truth, but what is grounded upon the Word of truth, our hearts will be the better ballasted, bottomed, rooted and established in the faith, like those trees planted by the river of waters, and not like chaff which the wind driveth away, Psal. 1.3, 4. whiffled and tossed too and fro with every wind of doctrine, Ephes. 4.14. 
Mat 13.44. 1 Thess. 2.23. jer. 6.16. Coloss. 2.2.  We shall grow to a certainty in what we hold, yea we shall persevere and hold fast that we have learned and heard, we shall obey what we know, and find rest to our souls. Come therefore to God's house, and come betimes, to be there with the first, striving to outrun one another, as Peter and John did not the Sepulchre of our Saviour. 
Homericum Nestoris sacrificium, suit matutinum. Ac omnino matutinum tempus, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antiqui sacrificijs idoneum putabant, quo guidē Deos assidere templis opinabantur. Stuchi. us de sac●. gentle.  The Philistines flock betime to the Temple of their god, so did other Heathens besides. What a shame is it then for us to come lag to ours? doth it not speak us careless, if not contemptuous? Being there, set thyself reverently as in the presence of God with Cornelius, look him full in the face with David, say, This is the house of God, the gate of heaven, with Jacob. Keep silence before him, as ye are bidden, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Esay 41.1. and as the watchword was in the Primitive times among Christians, yea anciently among Heathens. Sleep not therefore, talk not, read not, gaze not. 
Hoc age.  Origen chides his hearers for nothing so much as for their seldom coming to the public meetings, 
Erasmus in vita Orig. operibus praefixa.  and their careless hearing that which they ought to listen too as for life. 
Psal. 45.10. Prov. 2.2. Divina eloquia tanto altius quisque intelligit quanto altius in ea intendit. Greg; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 19.48. Cant. 1.1.  Harken O daughter and consider, incline thine ear, etc. And Cause thine ear to hearken, incline thy heart to wisdom and understanding. Hang upon the Preachers lips (which are appointed to preserve knowledge, and to drop as honeycombs) as the people did upon our Saviour's: covet these kisses of Christ's mouth with his Spouse: say, Speak Lord for thy servant heareth. All that the Lord shall say unto me, that will I do. I come hither resolved to deny mine own reason, 
Mar. 10.2.  profit, pleasure, credit, friends, all, for the words sake: loving what God by the Preacher promiseth, fearing what he threatneth, hating what he rebuketh, embracing what he commendeth, lamenting what he aggravateth, 
De doctr● Christian●●● 4. ca 12  as Austin sweetly adviseth. Thus if we dance when we are piped unto, weep when we are mourned unto, 
Acts 20.31, with 37  as those Elders of Ephesus: If we lay down ourselves at Christ's feet, submitting to the Sceptre of his Kingdom, 
Isa 16.1.  and sending a Lamb to the Ruler of the whole Earth. God will give us the meeting in that Ordinance, and teach us things great and high that we knew not before. 
jeremy 33 3.  Only we must bring with us good and honest hearts, free from every root of bitterness; such as are those mentioned, 1 Pet. 2.1, 2. The pure in heart only see God, as transparent bodies only let in light, and as the eye, unless it be well affected, cannot discern the object. 
Psalm 25.14. Ezek. 46.9.  The secret of the Lord is with them that fear him, and he will show them his Covenant. But then they must not unmannerly turn their backs upon the propitiatory, but stay out the last. Judas by departing afore all was done, met the Devil at the door. The carnal Capernaites conclude it was a hard saying of our Saviour, and went their way; whereas had they stayed out the Sermon, they might have heard that doubt resolved, that his meaning was spiritual, John 6.60, 63. The multitude thought Zachary long, yet, 
Luke 1.  though they could but see a fare off, they would not away, till he returned to bless them. In the Council of Agathon it was decreed, 
Canon: 32  that people should not presume to go out of the Temple before the Ministers had blessed the Congregation. And in the 24. Canon of the fourth Council of Carthage, it is said, Let him that goeth forth of the Auditory, when the Minister is speaking to the Congregation be excommunicated. Among the Romans, none stirred out of the Temple, till the Priest had finished and cried Ex Templo; 
Becman: de Originibus ling: Lat.  which because it was soon done, (every man hasting out upon the word spoken) therefore is that word used to signify suddenly, quickly. This argues deadness of heart and disaffection, when men are so weary of well-doing, when they are so soon sated, and so easily entreated to departed. 
Psalm 16. Psalm 84.  These are fare from David's desire to dwell in the house of the Lord, all the days of their life: Neither would they be forward to beg his office out of his hand of being some doorkeeper there. 
Revel. 4.  And what would such men do in Heaven, Where they rest not day nor night praising God, but serve him uncessantly without intermission. The Jews when they ended one Section of the Law in their public reading, they ever began another, that they might show themselves unsatisfiable in serving God: And when they had read through Moses, and began Joshua they called that Section, Haphtorah latitiae legis, etc.    

CHAP. IX.  
SEcondly, Is it the word of God's grace that we read and hear? then may we safely rest and rely upon it for direction and consolation, establishing our hearts thereon, and delivering up ourselves thereto: When expounded and applied. It is a sure Word of prophecy, 1 Pet. 1.20. more sure than some voice from Heaven, for that might be a delusion: More sure than any words or writings of men whatsoever; sigh all men are liars and may err and deceive, whether they be bad men or better. For the former, the Church (by Gods, whether permission or appointment for excellent ends and uses) hath ever been pestered with Impostors, 2 Pet. 2.1. Acts 20.30. Speaking perverse things, and seducing unstable souls, as with the cogging of a die. The Devil deals by such as the Fisher doth by the bait, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he catcheth one fish with another, that he may make a prey of both.  
Secondly, there are not the best, but if we have their persons in overmuch admiration, or think of of them above that which is written, 
2 Cor. 11.3. 1 Cor. 13.  they may corrupt our minds from the simplicity of Christ. Here they know but in part, and therefore prophesy but in part: By means of those remains of ignorance (mother of mistake) they may, if they speak not according to the Oracles of God, taint our judgements and misguide us, as Nathan did David, as Peter did Barnabas, as Saint Luke and the rest of the Brethren would have done Saint Paul, Acts 21.12. We besought him not to go up, etc. Wherein if they had prevailed with him, they had merely misled him (as the old Bethlehite did the Prophet of Judah) to his singular disadvantage. 
1 Kin. 13.  So that it is not safe trusting to any man's authority or bare testimony, without just ground of God's Word: there being none so venerable for height of holiness, or depth of learning, but may step besides the way, Deceiving and being deceived. But now, 
Pro 30. Psalm 1●. 7, 8 expounded. Bisson Colos.  Every Word of God is pure, saith Solomon, there is no crookedness in it: And the Law of the Lord is perfect, saith David, good for all occasions, useful in all our ways; such as answereth all our needs and doubts.  
Apocryphal Authors deliver themselves doubtfully; are not confident of their own Relations, have some things beside, some things against the truth. And as in notable burglaries, a hat, glove, or sword is often left behind for discovery, so in the Apocryphas, though more honest, some errors have escaped to discover the Authors. These books were added to the Canon by the Jews of the dispersion, called Hellenists, in their Greek Translations, as profitable to be read, but yet with Judgement, 
Ie● 15.19.  wisely separating the precious from the vile, for what is the chaff to the wheat, saith the Lord?  
The like we may say of other humane Authors, though never so Authentical. 
Cuffs d●ffer: of ages.  Aristotle, the Patriarch of Philosophers, denies Gods singular providence, affirms the world's eternity, commends Revenge, 
* Arist: Rhet: cap. 1. l 9  etc. Hom●r the Prince of Poets is banished by Plato out of his Commonwealth, as a teacher of vices, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 1.18. De nat: dear: l. 3. Stantibus Hierosolymis, pacatisque Iudaeis, tamen ist orum religio sacrorum a splendore hujus imperij, gravitate nomini● nostri, mai●rum institutis abhor rebat, &c Cich pro L. Flacco.  by the example of their gods. Cicero, the chief Orator, refuseth to be reduced from the superstition received by tradition from his forefather's by any argument: And judgeth the Roman Religion, to be better than that of the Jews, because more suitable to the splendour of the Empire, and customs of their Ancestors, and because they prospered and were victorious, when the Jews were their slaves and vassals. Of those since our Saviour's time, Seneca jeers the Jews for casting away a seventh part of their time upon a weekly Sabbath: And although he writ many things divinely, 
Epist. 53  yet one thing execrably, Est aliquid, quo sapiens antecedat Deum: ille Naturae beneficio non suo sapiens est. Tacitus is said to be Primus in Historia, yet how basely doth he speak of the Christian Religion, 
Tacitum Lipsiu● immemorem secumque pu●●●̄ tem● Tertu● mendacioril loquac●ssimii ap●ellat, john's: d● Nat. G●●enus. biblia irrisit, etc. ●. Pride:  and for other matters Lipsius shows how he forgets and thwarts himself in many things: And Tertullian calleth him, Mendaciorum loquacissimum, a loud and lewd liar. Galen the chief Physician laughs at the Bible: Ulpian the chief Lawyer by his impious whisper, incensed Severus the Emperor against the Martyrs. Porphyry the chief Aristotelean, and Plotinus the chief Platonist wrote bitterly against Christianity. 
B. Andrews  So did Libanius and Lucian the chief Orators: And Julian made and published false Dialogues between Christ and Peter to induce youth to the hatred of our Religion.  
Come to the Fathers, whom we worthily follow, 
1 Cor. 11.1.  so fare as they follow Christ, and Say't Paul requires no more. 
Non audiamus Haec ego dico, haec tu dicis, sed haec dicit Dominus, Aug: de unit, Eccles c. 3 Hieron: non dubitat anathema illi denunciare qui dlxerit legis impletionem esse impossibilem ●ed quid visum sit Hieronymo, nihil moramur: nos quid verum sit inquirimus, Calv: Scholastici vel hoc nomine non ta●ti sunt à nobis faciendi quia in Iustifica●ionisarti●ulo, vix quicquam tradiderunt solidi, O Prideaux.  But they had their errors many of them, and will not pass (though currant gold) without their allowance. Jreneus affirms that our Saviour died at the age of fifty. Austin that the Communion ought to be given to Infants. Origen that at length all (Devils and men) shall be saved. Hierome Anathematizeth all that shall say, It is impossible to fulfil the Law, etc. After them the Schoolmen sprung up a rotten Generation of dunghill Divines, in comparison of the Fathers, from whom they would needs descent, in the Article of the Sacrament of the Lords Supper especially, for the forming and fomenting of their monster of Transubstantiation, the fountain of innumerable other errors. Their whole time and pains is spent about foolish and unlearned questions, 
1 Tim. 6.  for most part, and opposition of science falsely so called. About these they Spider-like eviscerate themselves and wrack their wits, and all to wove a curious network to catch a fly.  
The like we may say of most of the Jewish Rabbins. Onkelos the Chaldee Paraphrast (the same is held to be that Aquila that translated the old Testament into Greek) is a work of good use: so are some of their Targums and Commentaries upon Scripture. Sunt mala mixta bonis, sunt bona mixta malis. But for their Talmud; besides that it hath many things fabulous and superfluous, the Jews make too much of it, as Cleopatra in Plutarch did of the viper that destroyed her: For they set it and their Kabbalah in equal Authority with the holy Scriptures. After the sealing up of the Babylonish Talmud, that is, after the years of grace 500 till the year 1000, there was little written among the Jews by reason of their many calamities. 
Alsted: Chron: pag. 417 Ius Caronicum voluminibus infinitis Canonistae declararunt, codemferè tempore quo Talmudistarū celebrari coepit nomen apud judaeos, & apud Arabas Alchorant valere caepit authoritas, Heidelfield. Buxtor: in Rab Bibliotheca. Alsted: Chronol p. 447. It is written in Arabic verse in form of dialogue between the Angel Gabriel and Mahomet.  That which was, were some frothy Commentaries upon the Talmud, (as the Schoolmen altogether almost upon Peter Lombard, and the Canonists upon their Canon Law, neglecting the sacred Canon of the Scriptures) saving that they delighted (as there is not a more vainglorious people under Heaven) to prefix some stately titles before their books out of the Bible, as Caphtor uperach, An Apple and a flower; out of Exodus 21.23, etc. But Josippus Ben-gorion is an Ocean of Jewish Fables patched together by the Rabbins in the time of Charles the great. The Turkish Alcaran is a very mixture and hodgepodge of froth and filth, vanity and villainy, lies and lewdness. Yet they will need be the the only Musulmans, that is right Believers. The Papists also will seem the only Catholics, 
I am cast out with the Fathers: I defend the doctrine of the Fathers: I transgress the not, etc.  as the Donatists did before them. They challenge all the Fathers as theirs, as Dioscorus the Heretic did in the Council of Chalcedon. And let but some bragadochio Jesuit soldier and piece together some sentences of the Fathers or Schoolmen, so as the books may come forth in folio, with some goodly pictures in the Frontispiece, then Cedite Romani Scriptores, cedite Grace: Such a flaunt is made in the world, as if there was never the like seen. They say that the Empire of learning is within the territories of the Jesuits; 
Literarum imperium est penes Iesuita●, Causab ex Apologis● a Sands his Relation  that Satan sent Luther, and God sent them to withstand him, that a Jesuit cannot be an Heretic, that the Church is the soul of the World, the Clergy of the Church, and they of the Clergy. Great Clerks we yield them to be for most part, 
Paterculus.  great Politicians and Orators, such as was Caius Curio, ingeniose nequam, wittily wicked. But withal we say, that in all the Shop of Hell there is no anvil so well set, whereon to forge any choice piece of mischief as that man that is both learned and lewd. Ten of their crew obviated and encountered Martin Luther at once; 
Eiusden sarinae.  summo conatu, acerrimo desiderio, non vulgari doctrina, 
Tom: 1. Epist. Relinquo priora ut in illis latrē●, sequor posteriora, ut & illis allatrent, He put him in mind of Aeneas Silvius, who changing his opinions becâe of a poor Canon of Trent, both Bishop, Cardinal and Pope. Also Bessarion of Nice, who of a poor Caloyer of Trapezond, became a Renowned Cardinal, and wanted not much of being Pope Hist of Conc of Trent, pa. 73 Heb. 11.37. they were tempted. He ranks their using tongues with their terrifying saws, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with a great deal of heat, wit and learning, at his first setting forth. But all in vain (so God would have it) Quo magis illi furunt (saith he in a certain Epistle) eò ampliùs procedo, etc. The more they rage, the more resolved I am upon my course: I leave what's behind, for them to bark at: I follow after that which is yet before me, that they may have further matter for them to bark at. The more outrageous were they, the more courageous was he. Vergerius was sent to offer him a Cardinalship, would he relinquish his opinions. But he answered, Contemptus est à me Romanus & favour & furor, I care neither for the favour nor fury, the allurements nor aff●ightments of Rome. Another time, there was a design of proffering him a great sum of money, but one wiser than the rest, cried out, Hem! Germana illa Bestia non curat aurum. That Beast of Germany cares for no money. In his book of the Babylonish Captivity he professeth that whether he would or no, he became daily more learned, and insighted into matters of Religion; and whence those Meditations came into his head, but from Heaven, he could not imagine. Yet in the business of the Sacrament of the Lords Supper, this brave man showed himself to be but a man: And in a certain work of his professeth, that he will rather admit of Transubstantiation, 
Scultet. Annal● tom. 1. p. 13.  then remit any thing of the Corporal Presence. Yea, that he might shift the Arguments wherewith Zuinglius pressed him, 
In libro, quod verba Christi adhuc firma stint.  he feared not once to affirm that our Saviour's Body even before his Ascension was in Heaven and in Earth, yea in all places at once. Zuinglius also himself though he had the better end of the staff, yet, was he not so fully enlightened in the point he defended. For in his answer to Jacobus Struthio, 
Res enim externas internum hominem aliqua in re iuvare, vel fidem aug re non posse  among other things he affirms that the holy Supper was not instituted for the confirmation or increase of Faith (for how could outward things any way help the inward man, or tend to the increase of Faith?) But rather for a testimony of our thankfulness, and for a Commemoration of the death of Jesus Christ, till his coming again. So great need is there (we see) that we try all things we are taught, before we trust any thing, 
1 Cor. 14.32.  being neither over-censorious (Let the spirits of the Prophets be subject to the Prophets) nor over-credulous (the fool believeth every thing) but that we prove all points (whither of Faith or fact) as Lapidaries do their stones, 
Pro. 14.15.  as Goldsmiths their metals, by bringing them to the Test, that is to the Testimony, Esa. 8.20. to the pattern of wholesome words, 2 Tim. 1.13. (as they of old did to the pattern delivered in the Mount) to that sure word of Prophecy, 
2 Pet. 1●  that safe beam and balance of the Sanctuary. If here they hold weight and prove approoucable, Hold fast that which is good, 
1 Thess. 5.22.  account every parcel of truth precious, defend it to the death, 
Funccius Chro.  as the Barons of Polonia anciently professed to do, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by pulling their Swords half out when the Gospel was read. As if you find it to be a falsehood, Abstain, 
1 Thess 5.22, 23.  saith the Apostle from all appearance of evil, that is, if it look but illfavouredly, 
Quicquid suerit malè coleratum.  as S. Bernard phraseth it, if it be either simply evil, or but seemingly so, if it appear but hetorodox, or carry a suspicion of sin, abstain from it, as you would do from poison in your meats, from a Serpent in your way, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euseb  as St. John sprang out of Bath where Cerinthus was, for fear of further mischief. 
Ps. 93.5.  Through thy Precepts I get understanding, therefore hate I every false way, though never so plausible. Thy testimonies are very sure, saith David. And, the Promise is sure to all the seed of Abraham, saith Paul: 
Rom. 4.16.  For therein we are sure we hear God himself speaking, and that it is the Truth that we hear, because it comes immediately from God, the first truth. And although it be translated by men, yet is there fare less mixture of humane ignorance and infirmity, then in the Sermon of any Preacher in the world; which must be examined by it. Hence our Saviour in token of Reverence stood up to read, 
Luke 4.16, 20  but sat down to preach. The people also stood up all when Ezra opened the book to read: But when they heard the Sermons they were wont to sit; My people sit before thee, and hear thy words, Ezek. 33.31. The Word preached must be proved: but the Word read simply and absolutely obeyed, without making any question; unless it be to be further informed or confirmed therein, as Gen. 15.8. Judg. 6.34, 37. 2 King. 20.8. Luk. 1.34. with 45. that so we may yield the obedience of Faith, Rom. 16.26. to this word of Faith, Rom. 10.8. to this Faith of Truth, 2 Thess. 2.13. 
Psalm 119.31  Hold fast the faithful Word therefore, Tit. 1.9. Cleave and cling to God's testimonies that you be not confounded: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 5.15.  Stand strictly to them: Walk precisely by them; so may you safely say, Lord if I be deceived, 
jer. 20.7. Psalm 130.5. Psalm 119.  thou hast deceived me. I have waited on the Lord, my soul hath waited, and I have trusted in his Word: Thy testimonies are my delight and my counsellors. These he found more faithful than Ahitophel, more certain than Polybius, whose counsel while the Roman General followed, he prevailed, as where he did not, 
Pro. 20.18.  he miscarried, if Pausamas may be believed. Establish thy thoughts by counsel, saith the Wiseman, q. d. conceive not a thought without warrant of God's word. Aim at it as an Archer at a mark, 
Psalm 119.15 Pro. 7.2. Pro. 2.11.  with David. Keep it in thy heart as the pot of Manna in the Ark unputrified: Keep it as the apple of thine Eye, keep it and it will keep thee. 
2 Thess. 1.5 Veniat, veniat verbum Domini, & subm●●emu● ei, sexcenta si nobis essent colla. Baldassar in Epist: ad ●ecolamp.  Let it run through thy whole life, as the woof runs through the web. Receive it constantly, and with thy, as those Thessalonians did, though it cost them many perils and pains, crosses and disgraces. In all thy ways acknowledge God, and he shall direct thy steps, as the Angel did Israel in the Wilderness. Only as they, so must we, 
Lord, saith Nazianzen, I am an Instrument for thee to touch.  follow him and the line of his Law, though it seem to lead us in and out, backward and forward, as he did them there, as if we were treading a maze. Let the watch of our will be set by the sun-dial of his ward, let us yield ourselves up to him as instruments to touch. And if it be God that speaks in the Scriptures, what remains but that we hear him with silence; obey him with cheerfulness in all things, as well as in any thing, Acts 3.22, 23▪ making his Word thy Rule and Rudder, thy Lantern and Lodestar to steer thy whole course by. 
Eadem ratione hanc vitae vi●● quaeri oportet qua in alto iter navibu● quaeritur: nisi aliquid ●oeli lumen observent, incertis ●●rsibus v●gantur, Lactant: l: 6 c 8 Hunc audite, Matthew 17  A good man's way is like the Mariners guided by the heavens: his hand is on the oar, but his eye on the star. And as the wisemen went no further than the star, and the star no further than Christ: so doth the godly Christian, He follows the Lamb whersoever he goeth, he heareth him (according to the voice from heaven) sticketh to him as close as Elisha to his Master Eliah, let's falls his plumes afore him with the Angels, 
Magnus est animus, qui se Deo tradidit: Pusillus, & degener, qui obluctatur, & deos mavult emendare quam se. Sen. Ep. 107 Matthew 11.28  Eze. 1.24. casts down his crown at Christ's feet with the Elders, Rev. 4. sets the Crown on Christ's head, with the Spouse, Cant. 3.11. puts a Sceptre into his hand by submitting to the Word of his Kingdom, by admitting of his Government, by taking his yoke upon him, by learning of him to be humble and holy, that he may find rest to his soul.   

CHAP. X.  
AND that's a second thing we were exhorting all to do. If it be God that speaks rest upon his Word, and improove it for strong consolation, 
Heb. 6. Psalm 56.4. Psalm 119.54  singing with David, In God will I praise his word, in the Lord will I praise his word. Thy Statutes have been my Songs in the house of my pilgrimage. He sang away the time and trouble of his travel toward Heaven, as Pilgrims and Passengers use to do: 
Rom: 15 4. 1 Cor. 9.10  And went on merrily, as Samson sucking sweetness out of his honeycomb. The Bible was purposely written that we through patience and comfort of the Scriptures might have hope. O take this book out of Christ's hand, and eat it as john did. 
Rev. 10 9  It will be bitter in the belly, by breeding godly sorrow, but sweet in the mouth, when we come to chew the cud by the ensuing comforts. David found it so, and therefore not only panted and fainted, but his soul even broke with desire after it, and once cries out, 
Psalm 119.20, 40, 141. Psalm 51.8.  Make me to hear of joy and gladness, that the hones which thou hast broken may rejoice. Had it not been for thy word, I had surely fainted in mine afflictions. In the multitude of my thoughts within me, thy comforts delight my soul. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 94.19.  The word there used signifieth thoughts so perplexed and intertwined one within another, that there is no way out almost. When a man is brought into the briers, as Abraham's Ram was, Gen. 22.13. As our Saviour's soul was, what time he cried out, Lammah sabachtani. When a Christian is in the deep with David, and all outward means are miserable Comforters, Physicians of no value, 
job 16.11. job 20 12.  God sends from on high and helps him out by dropping some sweet meditation into his mind, by putting some sweet promise into his mouth, which he rolls as Sugar under his tongue, chewes, 
Psalm 62 11  digests, incorporates it into his soul, as it were by a second concoction. Thus David when God spoke once, heard it twice: 
G●n●s. 32 9, 1●  And Jacob being in a great agony about himself with the Promise of God, which he therefore repeats, and pleads twice in a breath, as tasting and taken with its incomparable sweetness. Draw waters therefore with joy out of these Wells of Salvation: Forget not the Consolations, 
Isa 12.3.  as those Hebrews had, Chap. 12.5. 
Heb. 4.1.  Take heed lest, not a Promise, bet a multitude of Promises being left us, any of us should seem to fall short, 
Isa 66.11.  press and oppress those Breasts of consolation (laid forth on purpose that we might suck them) till we express that reasonable milk, 
1 Pet. 2 1.  that we may grow thereby fat and fair-liking. Why should the consolations of God be small unto us? Why should wisdom furnish her table, and yet want guests? Hast thou found honey, 
job 15.11 Pro. 9 1, 2. Pro. 25 6. Psalm 19  eat it, saith Solomon. Lo the Promises are the hony-drops of Christ's mouth. Oh hang upon his holy lips, as they, Luk. 19 ult. as the little bird doth on the bill of the dam, as the sucking child on the mother's breasts, as the busy Bee upon the juicy flower. Nullus apibus, si per coelum licuit, otio perit dies, saith Pliny. 
Lib: 11. c 6.  No day passeth the Bee without some purveyance, if the weather hinder not. No sooner is the Sun up, then she's abroad And being once lighted, will not off till she hath made somewhat of it: No more should we let go the word of Promise, till we have extracted, yea extorted the Cordial comfort that is in it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthew 11 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk 16.16.  From the days of John Baptist (who paved a way to Christ) the Kingdom of Heaven suffered violence, saith one Evangelist, was preached, saith another: And men were so earnest and eager of hearing that good news, that they pressed upon our Saviour, they scarce left him leisure or liberty to eat or sleep. As for themselves they cared not to continue three days together without Food, to hear those sweet words which were better to them then their appointed Food. 
john 6. job 23. Isa 25.6.  There had they that Feast of fat things full of Marrow, of wines on the lees well refined and purified. The Rock yielded them Butter, 
Deut. 32, 13. 1 Cor. 10.4.  and the flinty Rock poured them forth Rivers of Oil. This Rock was CHRIST, who also bids them welcome, 
Cant. 5.1  with, Eat O Friends, drink, yea drink abundantly, O Beloved! But it grieves him not a little, when either we make excuse with those, Matthew 22. 
Psalms ●  Or fall not too lustily with David, but piddle for want of Appetite, or in the pettishness of our spirits, 
Matthe●  Refuse to be comforted with Rachel: When like sullen children, we will not eat our milk, because we have it not in the golden dish: 
jonas 4.  Or wrangle with it at least, as Jonah did with GOD, by cavilling Objections. When we turn the backside, and not the palm of the hand to the Promise; which as a Staff would sweetly support us, and help us on, 
Genesis 29.1.  as jacob's Staff did him in his way to Padan Aram. He lift up his feet and went on lustily, after the Promise made him at Bethel: As a generous Horse after a bait by the way. 
Nehemia 8 10  The Joy of the LORD was his strength: He scarce felt the ground he went on. This is my Comfort in mine affliction, for thy Word hath quickened me. 
Psalm 119.50 and 92.  This fetched him again, when ready to faint. When the Promises were apprehended and applied as Cordials, than he felt CHRIST'S left hand under him, 
Cant. ●. 6. Cant. 2.5.  and his right hand over him; then was he stayed with flagons, and bolstered up with apples, those apples of gold, with pictures of silver, those right words, precious and pleasant words, savoury and saving words, that have a healing property in them, to bind up the broken hearted, 
Pro. 25.11. job 6.25. Eccl. 2.10, 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 6.3. Rev. 3.1. johan Bodin: de utilitate historiae.  and to strengthen the things that are ready to die. Alphonsus is said to have recovered of a dangerous disease by reading Q. Curtius, and others by reading Livy, Aventinus, etc. But these were Physicians of no value to that of David: Unless thy Law had been my delight, 
Psalm 119.92  I should then have perished in mine affliction. That Psalm is made up of experiments: And it is not unlikely that he speaks here of his distress at Ziklag. The city was sacked and burnt, his wives and children carried Captive, his soldiers embittered, and his life in suspense; for they spoke of stoning him, 
1 Sam. 30.6.  but David comforted himself in the Lord his God. In the fail of all outward comforts, he retired into his countinghouse, as it were, and finding there the Promise firm for him, he was strong in Faith and glorified God: So he did another time, when he was glad to hid himself from Saul in the Wilderness of Judah. He said in his haste, all men are liars, 
Psalm 116.11  Prophets and all, who had promised him the Kingdom. But upon second thoughts, and when better composed, when he had prayed himself sober, and bethought himself of Gods Promise to make him King, his soul was satisfied as with marrow and fatness in that dry and thirsty Land, where no water was: Yea he concludes the Psalm with, The King shall rejoice in God, he meaneth himself. A poor king he was at that time, but God had promised to make him a king, and therefore he is confident: 
Psa. 63.1, 5, 11  But the mouth of all them that speak lies (as himself amongst the rest had done, in saying all men are liars, Samuel and all) shall be stopped, and God justified to be true of his word, notwithstanding all the roar and repine of corrupt nature to the contrary. God may bring us into straits, as he did David here, but he will not leave us in them to shift for ourselves, as the Priests did Judas, with what's that to us? Look thou to that: Or if he leave us for a time to our thinking (as he may without breach of Promise, Psal. 119.8.) yet he will not forsake us: For, he hath said and it is five several times repeated in Scripture for more surety, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.5.  as Pharaohs dream was) I will not leave thee, (or if I do, yet) I will not forsake thee. So many Notes there are in the Original for our better Assurance. Oh incomparable comfort! Who is then amongst you that feareth the LORD, and yet walketh in darkness, and hath no light, let him trust in the name of the LORD, and stay upon his GOD. But if this most savoury and saving course please you not, Walk another while in the light of your own Fire, 
Esa 50.10, 11.  and in the sparks that ye have kindled: Not the fire of the Sanctuary, that shadowed out the will and wisdom of God in his Word, but in the sparks of your own tinderboxes, of your own imaginations, and conceits, strange fire, carnal pleas, the misgivings of your unbelieving hearts, 
Esa 55.1.  This shall ye have of mine hand, ye shall lie down in sorrow. The soul is ready to hang her comforts on every hedge, to knock at the door of every creature for relief, to use the means as Mediators, to shift and shark in every bie-corner for Comfort, and is hardly drawn to buy of CHRIT without money, would gladly come with her cost; or if not so, than she stands off in a sinful shamefacedness. But this is not the way: Christ must be All and in all; 
Ephes 6.14. Revel 1.13 Charitatem de signat, Inter mamillas amoris sedes, Cor. Pareus. 1 Pet. 1.13.  and it will never be well till we gird up the loins of our minds (with the girdle of Truth, or rather with that golden girdle wherewith Christ is girt about the pap●; which betokeneth his entire love to us) and trust perfectly on the grace that by him is brought unto us. Satan deals by the soul, as Joshua did by the men of Ai, gets it out of the city, out of the strong-hold of the Promise, and then doth what he will with us. Good therefore is the counsel of Saint John; Little children keep home; 
1 john 2.28. 1 joh. 3. ●3. Heb. 6.13  if ye abide in God's Commandments, ye abide in God. Now this is his Commandment, that we believe on the name of his Son Jesus Christ, and become followers of them, who through Faith and Patience have inherited the Promises. The patriarchs in their tiresome and troublesome pilgrimages, lived by them, died upon them, and would not be buried but where they had received them, giving commandment concerning their bones. Father Latymer when he stood at the Stake, ready to shed his heartblood for the Truth (which was one of the three things he so hearty prayed for in the time of his imprisonment, and obtained) he lifted up his eyes toward Heaven, with an amiable and comfortable countenance, saying, 
1 Cor. 10  Faithful is God, who will not suffer us to be tempted above that we are able, and so afterwards shed his blood in the cause of Christ. The which blood, 
Acts & Monuments, fol. 1579  saith Master Fox, ran out of his heart in such abundance, that all the godly that were present did much marvel to see the most part of the blood in his body to be gathered to his heart, and with such violence to gush out, his body being opened by the force of the fire. The same Author reporteth of Alice Benden Martyr, that being kept in prison nine weeks with bread and water, sequestered from her loving fellows, she continued in great heaviness, till on a night as she was in her sorrowful supplications, rehearsing, Why art thou so disquieted, O my soul, 
Ibid: fol. 1797  etc. And again, The right hand of the most high can change all this, she received comfort in the midst of her miseries.  
The like he relateth of Mistress Joyce Lewis of Manchester, Martyr: that about three of the clock in the morning before she was to suffer, Satan (who never sleepeth especially when death is at hand) began to stir himself busily, shooting at her those fiery darts, 
Ibid: fol: 1826  which he is wont to do against all that are at defiance with him. But by conference with Christian friends and especially by the sweet and precious Promises of Christ, Satan was vanquished and she comforted. She overcame the great red Dragon by the blood of the Lamb, and by the word of her testimony, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  she loved not her life unto the death, Revel. 12.11. Death is the king of terrors, saith Job, of all terribles the most terrible, saith Aristotle. Nature shrinks at the apprehension and approach of it, at the least motion or mention of it, and her boldest champions that seem to outbrave death and to dare it to a duel, calling for it as Gaal once did for Abimelech, 
judg. 9.28, ●.  with, Increase thine army and come out, yet when death comes in good earnest, they are not able to look it in the face with blood in their cheeks. Death ceiseth on them as a merciless officer Ps. 55.15. as a cruel Landlord, as he that took his fellow by the throat and threw him into prison, as God's executioner, as the messenger of eternal death, yea as the Devil himself. Hence those unutterable anxieties, and anguishs, those doubts and perplexities, those horrors and amazements, those terrors and tortures, those convulsions of soul, that hell above ground, a very foretaste and handsel of eternal torments. This makes them catch as fast hold on the hints of life, as Joab did on the horns of the Altar, play as loath to departed out of the world, as Lot out of Sodom, willing to be slaves or any thing with the Gibeonites so that they might live here, rather than to departed hence: Which if they must needs and there be no remedy, they go out of life with as ill a will, as the unjust steward did out of his office, as the Jebusites did out of their Jerusalem, as Adam out of Paradise, yea as the Devil out of the demoniac, raging, raving, rending, tearing, fuming, foaming. Yea, it is a just wonder how any such can die in their right wits that die not partakers of the Promises, 
Luk. ●. Egredere ó anima mea, etc.  that see not their own names written in them, as in God's Book of life. This, this is that, that will make a Simeon sing out his soul, an Hilurion chide it out, a Bradford put off his cap and praise God when the keeper's wife came to tell him he must be burnt the next day, a Tailor fetch a frisk at the stake, a Hawks clap his hands over his head in the flames, and others sing Psalms till the fire and smoke had stopped their breath. 
A cordibus suis facti sunt fug●tivi, Tertull.  When a Cain, cast out from God's presence, and bereft of the comfort of his Ordinances, becomes a fugitive from his own conscience, and thinks every bush a man, and every man an Executioner, 
Isa. 7.2.  a butcher to do him to death. Ahab mourns and goes softly upon a message of death; 
1 Sam. 28. ●0. 1 Sam. 15.37.  Ahaz and his company tremble as the trees of the wood, Saul faints and falls flat upon the Earth, as a beast. Nabal lies dead in the nest like a block. Adrian warbles out that doleful ditty, 
Carion. Chron.  Animula vagula; blandula, Quae nunc abibis in loca, etc. Silly soul whether art thou wending? Another seeing her dear children slain afore her, 
Cratificlia mater Cleomenis apud Plutar. in Cleom.  and herself ready to be served in like sort, uttered only this word, Quo pueriestis profecti? Poor children what's become of you. Anxius vixi, dubius morior, nescio quo vado, saith a third: Careful I have lived, doubtful I die, whether I go, I wots not. 
2 Cor. 5.1, ●.  But we know (saith the Apostle for himself and his Corinthians) that when our earthly tabernacle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  our clayie cottage shall be dissolved, we have a building of God, a house not made with hands, eternal in the Heavens. And for this we groan earnestly, desiring to be dissolved, to lose from the shore of life, and to launch out into the main of Immortality, forasmuch as we know (not we think or hope only, but by the certainty of Faith grounded on the Promise, we are well assured) that we shall be then at home with Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 1.23.  which is far far the better. Look how the Disciples when they had been tossed all night afore upon the Sea, 
A transcendent expr ssion. joh. 6. ●1.  after they had once taken Christ into the ship, were immediately at shore. So he that hath founded his faith upon the word of Christ, which dwelleth plentifully in him, what measure soever he hath met with here, yet no sooner takes he death (as conquered by Christ) into his bosom and bowels, but he is immediately▪ landed at the key of Canaan, at the kingdom of Heaven. The fore-thoughts hereof fills his heart with unspeakable and glorious joy: fortifies his spirit against the fear of death; which he hath learned out of God's word to be to him neither total nor perpetual, Rom. 8.10, 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉. His Funeral preached by M. Rich. Stock.  and causeth him to over-abound exceedingly with comfort, as S. Paul speaketh. O that joy! O my God, when shall I be with thee! said that heavenly spark, now ready to be extinct, the young Lord Harrington. I am by the wonderful mercies of God, saith another upon his deathbed, as full of comfort as ever my heart can hold, and feel nothing but Christ, with whom I hearty desire to be. 
M. Rob. Bo●ton.  Another reverend Divine of our Church, the day before he died, called eagerly for the holy Bible, with these very words, Come, O come, 
M. john Holland Bachelor of Divinity.  death approacheth, let us gather some flowers to comfort this hour. All other comforts, he knew were but Ichabods without this: and therefore turning with his own hands to that 8. chap. to the Romans, 
M. William Leigh B.D. and Pastor of Standish in his Souls solace against sorrow  he gave me the book (saith the Reverend man that relates it) and bade me read: At the end of every verse, he made a pause and gave the sense in such sort & with such feeling, as was much to his own comfort, but more to our joy and wonder. Having thus continued his meditation and exposition for the space of two hours or more; on the sudden he said, O stay your reading, what brightness is this I see? have you light up any candles? To which one answered, no, it is the Sunshine, for it was about five a clock in a clear Summers-evening. Sunshine, saith he, nay my Saviors shine. Now farewell world, welcome Heaven, the Daystar from on high hath visited my heart. O speak it when I am gone, and preach it at my funeral: God dealeth familiarly with man. I feel his mercy, I see his Majesty, whither in the body or out of the body, I cannot tell, God he knoweth: but I see things that are unutterable. So ravished in spirit, he shut up his blessed life with these blessed words, O what an happy change shall I make? from night to day; from darkness to light; from death to life; from sorrow to solace; from a factious world to an heavenly being? 
Mistress Kath. Brettergh of Bretterhoult in Lancashire in her life annexed to her funeral Sermon.  etc. One more yet, and that of the weaker sort and sex, but strong in Faith, and ready in the Scriptures, wherein she used to read eight chapters a day at least. This was her constant task in her health and the fruit thereof she reaped and received in her sickness and at her greatest need. Once indeed, being conflicted by a temptation of Satan, she cast her Bible from her, and said, it was indeed the book of life, but she had read the same unprofitably, and therefore feared it was become to her the book of death. But another time, when the temptation was vanished, and comfort recovered, she took her Bible in her hand, and joyfully kissing it, and looking up toward Heaven, she said that of the Psalm, 
Ps. 119.71, 72.  O Lord it is good for me, that I have been afflicted, that I may learn thy statutes. The Law of thy mouth is better to me then thousands of gold and silver. During the time of her sickness she rehearsed for her comfort many texts of Scripture, but especially the eighth to the Romans, and the 17. of S. John, many times concluding and closing up that she read or repeated with prayer and most comfortable uses and applications thereof to herself: crying out est-soon, O happy am I, that ever I was born, to see this blessed day! O praise the Lord for he hath filled me with joy and gladness. O the joys! the joys! the joys, that I feel in my soul! O they be wonderful! they be wonderful! they be wonderful! O how merciful and marvellous gracious art thou unto me, O God, etc. And this my soul knows right well, and this my soul knows right well: which speech of her assurance she often repeated. Her last words were, My warfare is accomplished, and mine iniquities are pardoned. 
Isa 40.1. Ps. 7 5.  Lord whom have I in Heaven but thee? and I have none in Earth but thee. My flesh faileth and mine heart also: but God is the strength of my heart, 
una est, in ●● pida mihire, medicina, ●e vaelor patri●● o● verax, 〈◊〉 ●otensque, ma● Nath. Chyt●  and my portion for ever. He that preserveth Jacob and defendeth Israel, he is my God and will guide me unto death. Guide me, O Lord my God, and suffer me not to faint, but keep my soul in safety. And with that she yielded up the ghost, a sweet Sabbaths sacrifice, on Whitsunday being the last of May, 1601 Now what but the mighty word of God (which is his power to salvation) could have thus filled the heart and mouth of a weak woman, at the time of death with such unconceivable comfort? and who would not read and rest steadfastly on such a word of God's grace, 
●●. 19.7. ●oh. 5.25. Ps. 119.50. ●ev. 12.11. ●oh. 8.31, 34. ●rov. 6.21. 〈◊〉. 59.21.  as rejoiceth the heart and enlighteneth the eyes, quickeneth the spirit, and comforteth the conscience, armeth us against Satan, and subdueth sin, preserveth us from all evil, and abideth with us for ever. O hid this word in your hearts, Ps. 119.11. have it ready at your heads, as Saul had his spear and pitcher: 
● Sam. 26.11. Prov. 6.22, 23.  let it lead you walking, watch you sleeping, talk with you waking. For the commandment is a lamp, and the Law is light: yea every word of God is pure: he is a shield to them that put their trust therein: we had better, saith one, 
Malemus career ●●lo, terra, omni●● elementis, etc. Se●●ecce. ●●s in Paedago. ●to Christians.  want meat, drink, the light of the Sun, we had better be without air, earth, all the elements, yea life itself, than that one sweet sentence of our Saviour. Come unto me all ye that are weary and heavy laden, etc.  
FINIS.