THE TRIUMPH and UNITY OF TRUTH, IN TWO TREATISES; Intended As a Preservative against the many Errors, and unhappy Divisions of these times in point of Religion.  
By JOHN ROBINSON, A lover of Truth and Unity.  Stand, having your loins girt about with Truth. Ephes. 6. 14. jerusalem is builded as a city at unity in itself. (So Tindal's translation hath it.) Psalm 122. 3. Legant qui non ceciderunt, ne cadant; qui ceciderunt, ut surgant. Augustinus. 
LONDON, Printed for Thomas johnson, at the Golden Key in S. Paul's Churchyard, Anno 1657.   

Mens Emblematis.  

BRight Truth, whose tabernacls in the Sun, 
In sole p●suit tabernaculum suum. Sic vulg. Lat. Psa. 19 4.   
To the whole Universe can be but one;  
And (though in clouds she for some time remain)  
Will with fresh lustre yet break forth again.  
On the divided world the Furies set,  
Labouring t'extinguish her in vain do sweated;  
Whilst silly Mortals fluttring up and down,  
Sing their fond wings at candles of their own.  
Be gone than with your petty lights, away;  
The Sun alone must rule, and have the day.   

MAGNO CONATV NIHIL AGIMUS  
AMBULATE IN LUMINE IGNIS VESTRI 〈…〉    

TO THE READER.  
READER;  

NOT Theorem that Euclid builds upon 
Sic unitatem veritatis Aegyptii in Hieroglyphicis per solem repraesentarunt. Pier. Valer. lib. 44. cap. 4   
Can be more firm than this, That truth's but one.  
Moore S●ns than one in nature cannot be,  
Nor saving Truths in true Divinity.  
Or if sometimes three Suns at once were seen,  
Two have but merely Apparitions been:  
Thus Truth hath her Parelii, Which to eyes  
Dimmed with pride, ignorance or prejudice,  
Do seem herself; and whilst they are in view,  
The world's divided which should be the true.  
Now to discover this, the Prince of Night  
Persw ades men candles of their own to light,  
And that they cannot dash on falshood's shelves,  
When guided by the light that's in themselves.  
This counsel they embrace, until they found,  
That what should light, doth burn and make them blind:  
And whilst they buisily, like flies, about  
These twinkling false lights flutter in and out,  
His Emissaries, all the Furies sw eat 
Sic Libertinos iisque similes, qui S. Scripturas despiciunt, Furiis Calvinus assimilat. In 1. Thessalon. cap. 5. vers. 20.   
About extinguishing the true: But yet  
'tis all in vain, for this will than be done,  
When with their bellowss they blow out the Sun:  
All this truth's Hieroglyphic doth thee show  
Obscurely legible, and more than so;  
For look again, and see this only one  
Placed on a radiant and triumphant throne.  
Where she's beyond all blasts, and gives forth light,  
Maugre those clouds that would the world benight.  
If than Truth's shadow thus illustrious be,  
How splendent is herself in Majesty!  
Not violence, craft, nor th' audacious rout  
Of Sectaries shall e'er her light puff out.  
But if thou wait a while, she'll shine more clear,  
Than in our troubled sky doth yet appear.  
So common is it for our eyes to see  
The Sun grow brighter by obscurity!   

Only sh'expects (though in a clouded state)  
Thy true fidelity; nor will she bate  
One jot of that, but have thee constant prove,  
And serve her with thy joy, esteem, and love.    

To the much Honoured and truly Religious Lady THE LADY HUSSEY of DODDINGTON.  
Madam;  
IEsteem it an honour to be related to any stem of that Body, whereof your Ladyship is the Root; God having made you the happy Stock of a numerous & verdant Offspring in your country, and at the present, of as many eminent Families there, as the golden Candlestick in the Tabernacle 
Ex. 37. 18.  had Branches proceeding 
Sic de sorore Nazianzenus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orat. 11.  from it; who are all looked upon as singular ornaments and examples of Virtue in it.  
And I hope it will be (if an error) easily pardonable, to ingratiate my service here by this Relation, and humbly to beg your Ladyship's patronage for these two small Treatises: which may serve as a little vantage ground to stand upon, from whence you may see the Unity of Truth encompassed with Errors, as the Sun with Clouds, on every side, and puffed at by enemies of all sorts, endeavouring (if it were possible) to blow it out; the strangely-destructive ways some take, whilst they walk in the light of their own fires, and will not have the great Luminary of God's Word to guide them; together with the sad divisions in this our Zion; & upon sight thereof, take occasion to mourn over her.  
Now whether (Honoured Lady) can I better address these Lines for Sanctuary, than to yourself, whom God hath given (what few of your Sex arrive at) Virilem intellectum, 
In understanding be ye men. S● we translate it, 1 Cor. 14. 20.  to be as a man in understanding; able, not only to discern Truth from Falsehood, and Unity of Religion from Combination in Faction; but also, with the Elect Lady and her children, (O let not envy grudge when the Grace of God is magnified) to walk in the 
2 Epistle of S. john verse 4.  Truth with an upright and steady heart?  
Continued than your stand (most Christian Matron) in the Reformed Religion you have received, as most consonant to the word of Truth in the sacred page; and your affectionate love to our Jerusalem, 
Gal. 4. 26.  which is from above, and the mother of us all, though now forced by the unkind struggle of her own children within her, to cry 
Gen. 25. 22.  out with Rebekah, why am I thus?  
Let your Constancy be made manifest to all men, for the Lord is nigh at hand: and persevere (as you have begun,) that none take 
Rev. ●, 11. 7, 9 Sine perseverantia nec militarem qui pugnat coronam, nec palmam victor consequilur. Bern. Epist. 1 29.  either the Crown or Palm from you; either the Crown from of your Head, or else the Palm out of your Hands.  
Your Zeal hitherto hath provoked many; do but add to it the exercise of your Faith and Patience, and see the Salvation of God: For the poor shall not always be forgot, 
Psal. 9 18.  the patiented abiding of the meek shall not perish for ever: but Truth and Unity, which are yet so much clouded with us, shall e'er long (when God hath sufficiently humbled us under the want of them) 
Clarius eluxit lumen Phoebi redeuntis à tenebris. Ovid.  break forth again, and shine more gloriously than ever; the one triumphing over falsehood, and the other over division. Which choice blessings that your Ladyship may live to see God's Church here reinvested with, and have a high enjoyment of, even till Shiloh come again, is the sincere prayer of him, who is  
MADAM, Your Ladyship's most humble and faithfully devoted servant JOHN ROBINSON.   

Mistakes to be corrected.  

PAge 32. line 35. after immediately, read relate.  
P. 48. marg. l. 6. read Liv.  
P. 97. l. 8. read covetousnesses.  
P. 108. l. 32. read as it did the.  
P. 129. marg. l. 2. read contra unitatem.  
P. 141. l. 18. read religand●.    

THE TRIUMPH OF TRUTH.  james 1. ver. 18. beginning of the verse. Of his own will he begat us with the word of Truth; or, by the Word of Truth, as the French translate it. 
THe writer of this Epistle was S. james. 
Par la parole de Verity.  Now there were two of this name, and 
Mat. 10. 2.  both Apostles. The one was the son of Zebedee, and brother to S. john the beloved disciple, whom Herod Agrippa slew, as you read Acts 12.  
The other was the son of Alpheus: and this is 
Mat. 10. 3.  our Apostle here, who in the 15. chapter of S. Mark verse 40. is called james the lesle, to distinguish him from the former by his small stature; and in the 1. chapter to the Galathians 
Creditur esse filius illius Mariae, quae fuit soror Domini. Sic Bucholc. ad annum Christi 63. et Spalata in his Resp. Ecclesiastica, lib. 2. cap. 2.  vers. 19 he is said to be the brother of the Lord, non natura sed cognatione, not by nature but kindred, as being Cousin-german 
Erat Cognatus domini, ideoque Hebraeorum more Frater; Gagu. in locum.  to Christ by the mother's side.  
And the Ecclesiastical writers tell us, That he was the first Bishop of jerusalem, 
Euseb. Hist. Eccles. lib. 2. cap. 23. Et Doroth. in Synopsi.  unto whose special charge the care & oversight of that Church was committed by the Apostles.  
They to whom he wrote were the twelve Tribes that were scattered abroad, (as we read verse 1.) For when S. james wrote this Epistle, God had put the faith of the jews to the trial by three great dispersions, besides some smaller scatter.  
The 1. was of the ten tribes, by Salmanazer king of Assyria.  
The second was of judah 
See M. Mede's Diatribe in Acts cap. 2. vers. 5.  and Benjamin the two remaining tribes by Nabuchadnezzar king of Babylon.  
The third was of those jews that returned out of Babylon to jerusalem under Cyrus, and built the second temple, of whom many were carried away captives into Egypt by Ptolemeus Lagi one of the Grecian kings, when he surprised jerusalem.  
Now the Apostle in this Chapter doth  
1. Comfort the twelve Tribes in their sad dispersions and tentations: For the Apostle knew that comfort could never be more seasonable than now in their needful time of trouble; and a word spoken in season (says the Wise man) how good is it▪ And this he doth from the 1. verse to the 13.  
2. Instruct them, as to the cause of tentations, (viz) That God, although he be the Author of penal evils, as the executions and acts of his punitive justice, yet not of sinful evils; for let no man say (says S. james) 
De hoc vide Lips. de constant. lib. 2. c. 6. Et King in jon. pag. 246. ad fol. 251. Vu●t Deus fieri malum, licet non v●lit malum.  when he is tempted, he is tempted of God, for God cannot be tempted with evil, neither tempts he any man, verse 13. And one reason is, because he is the fountain of all good, verse 17. and a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Invect. 1.  fountain cannot sand forth at the same place sweet water and better, chap. 3. verse 11. Nay, he is not only good by nature, but further, even goodness itself, and 
God makes it a branch of his name that he is abundant in goodness. Exod. 34. 6.  so cannot possibly be the author of any evil. Indeed God is granted in sinful evils to be permissive, restrictive and ordinative, 
S● quid boni est (Domine) donum tuum est, & non est nostrum n●st malum. August. Soliloq. 15. ver. 14. 15.  but not effective: Not, their efficiency is from their inward cause, which is our own lust and natural corruption; this being the womb that brings forth actual sin, which once finished brings forth death.  
3. He exhorts them to a 
Quia de sermone veritatis sententiam proximae congruentem mox annecti●, non dubito quin exhortationem hanc peculiariter instituto suo accommodet. Calv. in locum.  most diligent and effectual hearing of God's word, verse 19 And the ground of it is here premised in the Text, because 'cause it is the instrumental cause of our new birth.  
Of his own will he begat us with the Word of Truth.  
The Apostle than in these words lays down two things.  
First, the nature of true conversion, in this word Beg at. Our birth of Grace being in some respects like that of nature; wherein 
a 1 Pet. 1. 3.  the father that begets us is God; 
Jerusalem quae est sursum, & communis nostrum mater, est Ecclesia, originem habens à gratia coelesti, Idem Galat. 4. 26.  the mother that bears us and brings us forth, the Church; the men-widwifes, God's ministers, 
b 2 Cor. 6. 1.  Gods co-workers (as the Apostle calls them:) and the 
c Luc. 8. 11.  seed of which we are begot, the word of God.  
Secondly, the efficient causes of it. And they are two.  
First, the Principal, The will of God.  
Secondly, the Instrumental, The word of Truth.  
First, the principal is the will of God. His will is the source and fountain of all subordinate causes, which as inferior orbs have their influence and motion from this, and to this, as to the principal, is our conversion here attributed: before which there could be nothing, because it is eternal; nothing 
Cui semper subest cum volet posse, non aliud est in illo velle quam pesse. 1. lib. Fulgent. ad Mon. cap. 12.  greater, because omnipotent, for what God wills, he doth in heaven and earth, says the Psalmist, Psal. 135. 6. nor any thing more just, 
Totus ordo justitiae originaliter ad divinam voluntatem reducitur. Carthusian. in 4. Sent. dist. 46. qu. 1.  because it is the rule of all justice & righteousness. There is nothing than without God deserving 
Neque extra, neque ultra divinam voluntatem causa est inquirenda. Aug. in Manich. l. 2. c. 2.  this, nothing beyond him moving to it, nothing by way of activity concurring with him in it. Our birth of grace is neither from our Parents, nor ourselves, whether by nature or industry: which makes S. john say expressly of those that have the prerogative to be the sons of God, that 
a joh. 1. 13.  they are not born of the will of man. Where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So the Hebrews distinguish betwixt Isch and Adam, & the Latins betwixt Virro & Homo, reading it in their translations generally, Ex vol●ntate viri, not hominis.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which notes a man qualified with some goodness or other, that serves to advance him above the common sort. And though we grant a man that is to be converted and considered in the state of degeneration a passive concurrence, as a subject endowed with reason, and therefore capable of grace, if God will give it; yet do we deny him 
The will of man fallen is able to do nothing to the performance of any spiritual actions, without the assistance of grace. Suffrag. Theolog. M. Britan. in 3. & 4. Artic. posit. 1.  any actual concurrence whatsoever to it.  
Our conversion is no work of nature, but of Grace; Nature being the subject of it, but not the cause: for there is this difference (says Aquinas,) betwixt 
Hoc interest inter gratiam Dei & hominis: quod gratia hominis non causat, sed praesupponit bonitatem in homine grato, vel veram, vel apparen●em; Gratia vero Dei causat bonitatem, quia voluntas Dei est causa omnis boni creati. Sum. 3. part. qu. 86. Artic. 2.  God's grace & man's, that God's grace creates goodness, because his will is the cause of all created goodness, whereas man's grace presupposes it. And hence it is that our conversion is here compared to the generation of a child: Now it is against nature for a child to be its own parent: Generation is no act of the child, but of the Parent.  
Let no man 
The condition of man after his fall is such, that he cannot turn and prepare himself by his own natural strength and good works to faith, nor do good works acceptable to God, unless prevented by the grace of God in Christ. So the 10. Art. of the English confession.  say than, that we are able by the strength of nature to prepare and dispose ourselves for the grace of conversion, since it is God (says S. Paul) that works 
Phil. 2. 13.  in us both the will and deed of his good will and pleasure; not only the deed, 
Dei est & ut bonum facere velimus, & ut bonum facere valeamus; Fulgent. ad Monim. lib. 1. cap. 9  but the will also which disposes us for the deed. And here there is a distinction in Alvarez that may be taken notice of, and it is of a twofold disposition to Grace. 
Alvarez de auxiliis gratiae.   
First, negative, and this is when a man is not so practical of sin in the notorious courses of it.  
Secondly, positive, and this is when he hath an aptitude or fittingness to embrace and yield to the motions of sanctifving grace.  
Now one man (says he) is more negatively disposed for grace than another; and it is exemplified in the Scribe, of whom our Saviour says, Non long 
Mark 12. 34.  erat â regno Dei, that he was not far from the kingdom of God: but no man positively. As dry wood is more negatively disposed for fire, than the wet, as containing not those so many hindrances of fire as the wet doth; and yet the driest wood cannot positively make itself fire.  
But here it is not amiss (I suppose) to take in a grain or two of salt to season this withal: As  
First, that every one by nature is alike indisposed to good; for we have all sinned (says the Apostle) 
Rom. 3. verse 22 and 23.  and are come short of the glory of God: nor is there any difference betwixt one and another, as to the corrupted mass, but we are all equally sinful, till grace come to give the difference, and are all 
August. in Soliloq. Nullum est peccatum quod unquam fecit homo, quin alter possit facere, si creator absit, à quo factus est homo.  disposed naturally to commit the worst of sins that the worst of men were ever guilty of. Again▪  
Secondly, that the reason why one man is less sinful in his life than another, is not because he hath less evil in his heart, or better dispositions of himself than he; but from restrictive grace, which suppresses the natural rebellion, and keeps it, not from being, but from breaking forth: as the lion hath the same nature when he is tied up, as when he is free, though it expresses itself more violently in a lose than in a chained condition.  
And thus much for the principal cause of our new birth, which is the will of God.  
The Instrumental follows, which is the word of Truth.  
Now this presents 2. things to our consideration.  
First, that the word of God is the word of Truth.  
Secondly, that the word of Truth is the ordinary means or instrument of our new birth and conversion.  
Where by the word of Truth, I understand not any human or moral truth, (though this may do something to the reforming of the outward man in sundry particulars; as we read of Polemon, a lose young man at Athens, who by hearing Xenocrates read but one 
Valer. Maxim. lib. 6. cap. 9  lecture in the commendation of Temperance, became afterwards very sober;) but that only which is divine and theological, there being no other truth that works throughly upon the inward man, and purifies the heart, but this alone. And that I call divine and theological, which is originally contained in the Scripture, is deducible from it, and conformable to it; whether conveyed unto us by preaching, as Gods solemn and public ordinance, or else by reading, writing, conference, or otherwise, as his more private ways of communicating it. All which God uses as several channels to let his word of Truth run in towards our conversion, though all of them be not alike clear and excellent, but every one of them in their own order, and in that rank of superiority and subordination wherein God hath placed them.  
Now that this word of Truth is a means or instrument of our new birth, (I think) needs not be questioned, since the mayor part of Divines is for it, and S. Peter, in that parallel place of his, seems to express, where he says, that we are born again not 
1 Pet. 1. 23.  of corruptible but incorruptible seed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the word of God which lives for ever. And what else this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should note there besides the instrument, I do not see; nor this par la parole de Verity, this by the word of Truth in the Text, as the French translate it. Nor shall I take upon me to determine what kind of operation it hath upon the soul; as whether it work upon it either as a physical, or moral instrument: (though my judgement be for the 
Baxt. Sts Rest, 2 part, pag. 160.  latter of the two:) But that it is set a work by God the principal agent 
Instrumentum agit dispositive ad virtutem principalis agentis. Aquin. Sum. 3. part. q. 42. Art. 1. & Keck. log. p. 132.  to operate upon the soul, and that powerfully too, the Scripture every where is plain enough, as in the 2 Cor. chap. 10. verse 4. 5. where the Apostle says, that the weapons of our warfare (the chief whereof there intended by the Holy Ghost, says chrysostom, 
Chrysostom. in locum.  is the word of God,) are not carnal, but mighty through God to the pulling down of strong holds; casting down imaginations, or reasonings of flesh and blood, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  every high thing that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. For what can be more powerful against the hold of lust, than the word of purity? against the hold of infidelity, than the word of faith? against the hold of presumption, than the word of fear? or against the hold of falsehood and insincerity, than the word of Truth?  
But in the next place, that it is Gods ordinary means of our conversion, I am sure was yet never doubted by any rational Christian. And by this I distinguish it from those extraordinary means that God made use of at the first, before that this standing Canon of the truth was fully settled and sealed by the Holy Ghost for the ordinary means; 
Revela●. last, v. 20.  which now (there being not the same reason for them as before) we look upon as out of date in the Christian Church, and have in their stead the more sure word of the Prophets to rest upon, or the 
Firmissimum Sermonem. 2 Pet. 1. 19  most sure word, as Beza renders it.  
And this makes me wonder at 
Rog. in 17. Artic. proposit. 7.  the Schwenckfeldians, and others of the same mol●e in these times, who depending altogether upon 
Caspar Schwenckfeldius Eques erat Silesius, nobili ortus genere; Docuit Scripturam literam esse mortuam, ac illuminationes & revelationes majoris esse faciendas. Spanhem. in Diatri●. Historic. de Anabaptist. Numero 24.  the immediate revelations of God's spirit, do slight this word of truth, and Gods ordinary calling by the ministry of it, affirming the Scripture to be as a dead letter, and their own Enthusiasms to be preferred before it: Whereas God's word of Truth and his spirit of Truth go together; nor is there any other ordinary 
Ideo Evangelium dicitur Ministeriumspiritus 2 Cor. 3. 8. quia est instrumentum per quod fidem in nobis vivificam Spiritus Sanctus operatur.  way revealed unto us but this, to the truth of regeneration. The word of God therefore in the Scripture is compared to seed, without 
Luc. 16. 13  which we cannot in reason expect here any harvest of grace, since the harvest is potentially in the seed.  
It is than but an idle 
Christianis spiritus non est phantasma quod aliqui somniant, sed quem prophtae commendarunt, & evangelium nobis in sanctificationem praedicat. Calvin. Instit. lib. 3. cap. 3. Sect. 14.  dream, to think of an immediate Spirit to work in us this n●w birth without the word, or otherwise than the word prescribes; since the work of God's Spirit now is not to perfect the word, or to be in stead of it, but only to clear the dim sight of our understandings, whereby they are enabled to see more plainly what is that good and perfect will of God revealed to us in the Scriptures.  
And yet there be too too many nowadays that have such conceptions in their brains, which (like false conceptions in the womb) never come to have their perfect form, nor to amount to any substantial birth: that as the evil spirits said to the Exorcists, 
Acts 19 13.  who took upon them to cast them out in the name of Jesus, jesus we know, and Paul we know, but who are ye? so say I to such, The Spirit of Jesus Christ we know, and the same spirit in the mouths of all his holy Prophets and Apostles we know, but that spirit whereof these men speak, we do 
Spiritus iste qui multos nunc dierum sanctos reddit, ac est ipsis pro norma fidei & doctrinae, mille formas induit, exuitque in dies, ●● as, & momenta, dubiae ac fluxae inspirationis. D. R. pag. 369.  not know; nor have we any warrant at all to look after it; or if we should, could we found any thing but error and thing but error and incertainty in it. But I forbear to speak more of this, because it is a theme obvious every where; and turn 
That the word of God is the ordinary means of our new birth, see more in Reinolds on Psalm 110. & Baxt. Saints rest, 2. part.  back to the former of the two, viz. That the word of God is the word of Truth: upon which I lay the main weight of my discourse, & set down my rest.  
And it is called the Word of Truth not only by 
Psa. 119. 43 2 Cor. 6. 7. 1 Ephes. 13. 1 Coloss. 5. joh. 18. 38.  S. james here, but also by the Prophet David, and S. Paul above once or twice.  
Now in speaking to this, I shall not go about to answer pilate's question to Christ, What is Truth?  
Nor yet shall I give you any exact definition of it; it being like the eye, which although it see other things, yet doth it not see itself; 
Democriti proverbiale, Veritas in profundo: Tull. 1. Academic. Erasm. Adag. p. 453; & Are●. Probl. de veritet●.  which made one of the ancients feign her dwelling in a deep pit under ground, and another say, that she lies there in 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plat. Epist. ad Dionysium.  a little room; both which imply some difficulty to found her out.  
Though it will better appear if we consider  
Either the parts of truth, which are very numerous. 
De hoc lege Timplerum in Metaphysic. lib. 2. cap. 4. & 8. ubi plura.   
Or the conceptions of men, which are exceeding various.  
Or the dim-sightednesse of our in ward man, which is apt to mistake 
Gen. 29. 25  Leah for Rachel, and falsehood for truth, as looking upon it here but through a glass darkly. 
1 Cor. 13. 2.   
Nor will I be so troublesome as to tell you how some 
Polan. Syntag. de veritate; & Tilen. de Attrib. communicab. disp. I a. Thes. 12.  as to tell you how some distinguish her, viz. into Original, Real, Intellectual and Signal. The Signal truth (they say) is that which is signified either by word o● otherwise, as when the word agrees with the understanding; the Intellectual truth they call that whereby the understanding doth suit and accommodate itself to the true nature of the thing it searches after; the Real truth that whereby the things themselves are agreeing and conformable to the Ideas and patterns of them in the mind of God; and the Original truth that which resides in the understanding of God himself, which had in it the Idea and pattern of all created truths from eternity; It being nothing else but the very essence and nature of God, which, although it be but 
una est in rebus omnibus veritas, quia non in ipsis rebus, aut ex ipsis suum habet esse; sed cum res ipsae secundum illam sunt, tunc hujus vel illius rei dicitur verit●s. Ans. Dial. de Veritate cap. 14. Et Lessius de Perfectionibu● divini● l. 6. cap. 4.  one and the same in all created things it is given out into, yet, as the things themselves are different, so doth this Truth receive divers names; like as the sea, which although in itself it be but one, yet according to the divers shores it washes in its passage, it hath divers names, being sometimes called the German, sometimes the British Ocean, and the like. Even so it is with Truth, which, when it lights upon natural things, it is than called Natural Truth; when upon Moral things, ethical Truth; and when upon divine things, Theological Truth.  
And from hence by the way, we may take occasion to admire the excellency of Truth, as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the offspring of God: for what is Signal Truth, but a conformity of words, or such like, to the understanding of him that speaks? again, what is Intellectual Truth, but a conformity of the understanding to the things themselves? or Real Truth, but a conformity of the things to the eternal mind of God?  
So that every truth (you see) hath its foundation in the very Deity. And this made the Greek Poet call Truth the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar. Olym. 10  daughter of jupiter the chief of the heathen Gods.  
But to wave this discourse of Truth in general, and to come more particularily to the point in hand. Now here know, that (as Divines make a twofold beginning, viz. of being 
Essendi, Gognoscendi. see Keck. Syst. Theolog. lib. 1. cap. 8.  and knowing) so also is there a twofold Truth.  
First, veritas essendi, Truth of being; and this is God himself, who is the being of beings, or the most perfect and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 17. 28. ex Arato. And thus understand that of Hermes Trismegistus; That which is true, hath of itself alone its constitution, and abides according to itself, such as it is. In l. 15. num. 26. De veritate.  simple being: which is the reason that when God would make himself known to the Israelites by a name that would suit best with his own nature, he makes Truth one branch of it; as Exod. 34. 6. where the Lord proclaims his name this, The Lord, the Lord God, merciful and gracious, long-suffring, abundant in goodness and Truth; Truth being essential to him, though to us only contingent and accidental. And our Saviour also styles himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Truth, John 14. 6.  
The second is Truth of knowing God: which is 1. Natural, by his works. Now this way of knowing God is afforded even to the heathen who are without the pale, and is but a duskish 
Qui foris sunt. 1 Cor. 5. 12.  and uncertain light; which makes S. Paul call it a feeling or groping after God, as men do in the dark after a 
Acts 17. 27  thingthey are in some doubt to found.  
2. Supernatural, by his word. Now this, is a favour indulged only to Gods own 
Verbum Dei in Scriptures, peculium Ecclesiae. Ambros. Sola Ecclesia pio affectu veritatem possidet. Id. tom. 2. p. 979.  people, as in the 147. Psal. verse 19 where it is said, that he shown his words to Jacob, his statutes to Israel; and is most clearly assured unto us in the prophetical and Apostolical writings of the Old and New Testament; from whence they are called by S. Peter, the more sure word of the prophets, and a light in a dark place 2 Peter 1. 19 And this is the word of truth here spoken of. And it follows upon the former: for if we believe that there is a God, we must believe him to be 
Si Deum credas, veratem credas oportet; & si veracem, nihil verius quam quod veritas ipsa in Scriptures inspiravit. Erasm. Enchirid. milit. Christiani.  true of his word; and if this be so, than can nothing be truer, than the word which truth itself hath inspired in the holy Scriptures. The Heathen had 
Credit me folium vobis recitare Sibyllae, juvenal. Satyr. 8.  their Sibylls leaf in high esteem, insomuch that they cried it up for truth by way of proverb; but with us Christians, if any leaf be thus far truth, it is Scripture folium the sacred page, called here the word of truth in four respects.  
First, Normaliter, by way of rule, because it is the rule of all saving truths. Wherein observe  
First, what truths come under the cognizance of the Scriptures; and  
Secondly, how they come under it.  
First, what truths come under the cognizance of the Scriptures, and these are all saving truths; to distinguish them from natural, civil, and moral truths, whereof the Scripture takes small notice, because they make a man wise only to the world, and not (as the Scriptures do) wise to salvation: yea 
2 Ti. 3. 15.  and from some divine truths too, for all truths in divinity are not saving truths; of which sort are many historical, ethical, ecclesiastical, and problematical truths, that serve rather to puff up the head with knowledge than to edify the heart with charity. Now these & such like are vera, sed libere credenda, Truths indeed, but such as we have a liberty in, either to believe or not, without laying our salvation to stake upon them. But as for Doctrinal truths, that serve as well to reform our lives as to inform our understandings, these only are necessario credenda ad salutem, necessarily to be believed to salvation, and so become saving truths, at lest in their fundamentals, whereby 
Fundamentals must be believed with a faith explicit, absolute and divine. Baxt. Saints rest part 2. pag. 241.  they challenge the holy Scriptures to be their rule; as in the doctrine of the Trinity, the deity of Christ, and others of like sort.  
And the reason is this, because all such truths are either in plain and express terms laid 
See the 8. Article of the Church of England, and the 20. Article proposit. 7. explained by Rogers.  down in the Scriptures, or else are naturally and by good consequence deduced from them as their grounds, or else reduced to them as to their rule.  
Whereby the way take notice, that inference 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (That is) There are some things that both are in the Scriptures, and are expressed there plainly in so many words and syllables: but other things that are there, though not so expressed, but only collected from them; as that the Father is unbegotten, etc. Nazianz. orat. de Spiritu Sancto, ubi plura.  of truth from Scripture is scripture-truth, though not formaliter formally (as the school speaks) yet reductive & fundamentaliter, that is, as it is reduced to it, and founded on it: Christ being the personal foundation our faith must rest upon, as in the first Epistle to the Corinth. chap. 3. verse 11. Other foundation can no man lay than that which is laid, even Jesus Christ; but the Scripture the Doctrinal, as in the 2. chap. to the Ephes. verse 20. Ye are built upon the foundation of the Prophets 
Ambr. in locum; supra vetus & novum testamentum  and Apostles, i e. says S. Ambrose, upon the prophetical and Apostolical Doctrine of the Old and New Testament. And so much for the first.  
The second is, how all saving truths fall under the cognizance of the Scriptures: and this is by being subjected to them as to their rule. Whereby Rule I do not mean so much the material book wherein they are written, as the formal truth, which is the will of God revealed in them; as when we speak of a rule, we intent not so much the material wood, as the formal measure. And S. Paul in two several places calls it so in express words: as in the 3. chap. Philip. verse 16. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let us walk by the same rule; and 6. Galat. 16. As many as walk after this rule, etc. Where the word that we translate Rule is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence we have the name of Canonical Scripture, to distinguish it from the Apocryphal, admitted no further than as regulated by this, and conformable to it: And it is a Metaphor taken from 
Translatum à fabris lapidariis, aut lignariis, qui funiculo illo regulari operis aequalitatem explorant, Eras. in his Adag. pag. 199.  Masons or Carpenters, who try by it whether their work be equal or not; so doth God, the great Architect, use the Scriptures of the Old and New Testament as his rule or square to build his Church by.  
Now a Rule hath four properties, all which are agreeable to the holy Scriptures.  
First, a rule hath a kind of authority over the things that are laid to it, to be tried and examined by it whether they be straight or no: and so have the Scriptures a delegated power over all truths that are held out in order to salvation; every one of them may say of this word of truth as S. Cyprian did of Tertullian, Cedo 
Hieronym. in Catalogo virorum illustrium.  Magistrum, Give me my master; this being the Magisteriall truth, unto which all others resort to be tried and examined, as the Scholar doth to his Master: to this rule and standard they must go; To the 
Isai. 8. 20.  law and Testimony says the prophet.  
There is no particular Church, much less any man, that can obtrude upon their own word and credit any Doctrines to bind their people's faith, until they have first weighed them in the balance of the Sanctuary, this word of truth. For all human assertions taste much of the earthen vessel through which they run: 
We have this treasure in earthen vessels. 2 Cor. 4 7.  but what the Scripture affirms for truth, we must believe as the Oracle of God; and what it denies, we must reject as falsehood. Hence it is that truth in human testimonies is truly said to be Verit as probanda; but in divine, Veritas probans: because the word of man, how true soever it be, yet is it in the great matter of salvation to be received only with a Quatenus, so far as it accords with this rule of truth, 
With the Pythagoreans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. 1. Invect.  and no further. It is not than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He said it, that must sway with us, (as it did with Pythagoras his Scholars) nor is it every word which this or that Minister says, that is the word of Truth; for there shall arise many false Prophets 
Mat. 14. 11, 24.  (says our Saviour) and shall deceive many, yea, if it were possible even the elect: but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what God spoke by the mouths of his holy Prophets and Apostles, in the verbum scriptum, in the written word of the Old and New Testament. And 
Isai. 8. 20.  if any speak not according to this word (says the Prophet) it is because there is no light 
Erasm. Adag. sub loco communt Libertatis.  of truth in him. Amicus Plato was the old saying, that is, Plato is my friend; sed magis amica veritas, but truth much more. And therefore though in matters of faith we that are Gods Ministers expect your hearing 
Nemo trahatur authoritate cujusquam, sed verita●i potius saveat & cedat. Lactan. de falsa sapient. lib. 3. cap. 13.  and believing us too, yet (as they said to the woman of Samaria) Non tam propter verbum nostrum, 
joh. 4. 41, and 42.  not so much because of our word, as because of Christ's word, which we carry in our mouths; for when it is said of the people, that Crediderunt 
Exo. 14. 31  Deo & Mosi, that they believed God and his servant Moses, the meaning is, that they believed the Doctrine which Moses taught them, but yet only propter Deum, because of God, from whom it came, and whether it tended. And if an angel from heaven 
Galat. 1. 8.  (says S. Paul) shall preach another Gospel, another Doctrine than is held forth by this word of truth, let him be accursed.  
Secondly, a rule must be straight and right: and so is the Scripture, a right word, (as David calls it;) 
Psal. 33. 4. Ecclesiastes chap. 12. verse 10.  and the Preacher says to the same effect, that what was written was upright, or, as Tremelius translates it by the Hebrew, Scriptum rectitudine verba veritatis. It is not like that Lesbian rule which 
Regula non quam formosa, sed quam recta sit quaritur. Sen. Epistol. 76.  would bend any way: not, it inclines neither too much on the right hand, nor yet on the left, either to maintain superstition on the one hand, or profaneness on the other.  
Thirdly, a rule is perfect, at lest in suo genere, and in relation to the things that are to be perfected by it; it being impossible to perfect any thing by an imperfect rule. And such also is the holy Scripture, a perfect rule in order to saving and converting truths: which made the Prophet David say, That the law of 
Psalm 19 7.  the Lord is perfect, converting the soul. Else why doth S. Paul tell us that all Scripture is given of 
2 Tim. 3. 16, 17.  God by inspiration, that the man of God may be perfect? Now it cannot make perfect, 
Nihil dat quod non habet, nec minor est vir●us causae quam effect us. Gerhard in locum.  unless it be perfect itself. And it is Locus Classicus, a Signal place (says one) against the Papists, in which the perfection of the Scripture is demonstrated: and if (says he) it can perfect the teachers, why not the hearers also?  
Fourthly, A rule must be known: for though 
This Bellarmine acknowledges, lib. 1. de verbo dei cap. 2. Si regula catholicae fidei nota non sit, regula nobis non erit.  it have in itself both authority, rectitude, and perfection; yet if I know it not, it is no rule to me; since there is the same reason for things that do not appear, as 
The law rule is this: De non en●ibus & de non apparentibus eadem est ratio.  for things that are not.  
Now from that which hath been said (methinks) the Papists are much out.  
First, By making the Scriptures depend upon the Church, and not the Church upon the Scriptures; as if the reed spoken of 
Sic lapis ad amissis (non amussis ad lapidem) applicandus▪ Eras. Adag▪ sub loco communi I●sti●ae.  Revel. 11. 1. were to be measured by the Temple, and not the Temple by the reed. Whereas we, although we honour the Church in divers respects, yet still do we remember that of S. Paul, Non tu radicem, sedra●i● te, That thou dost not 
Ro. 11, 18.  bear the root, but the root thee: so that the Scriptures bear up the Church, 
Where the Scripture is silent, the Church is my Text: where that speaks, it is but my Comment. Relig. Medic. Sect. 5.  and not the Church the Scriptures; The Church being Christ's spiritual house or building, and the Scriptures the foundation of it, as it is in that place before cited, Ye are built upon 
2 Ephe. 20.  the foundation of the Prophets and Apostles, that is, upon their Doctrine (as 
Anse me, Gagnaeus, Cajetan. & Aquinas in locum.  some of their own learned men expound it.) Now the building (you 
Huc etiam tendit illud Bielis; Veritates Catholicae absque omni approbation● E●clesiae ex natura rei sant immutabiles, & immutabil●ter verae. In Sent. lib. 3. dist. 25. Conclus. 6. dub. 3.  know) depends upon the foundation, and not unce versa, the foundation upon the building.  
Secondly, by telling us, That the Doctrine of the Church (meaning that of the Roman Church) must rule us, though yet they will not rectify it by the rule of God's word; whereas particular Churches may and do often err (as Rome now doth) from the right way of truth, because Gods promise' of sending 
john 14. 13  his holy Spirit to lead into all truth, was not made to any particular, but only to the Catholic Ch●rch. 
See Carlton's Directions to know the true Church, pag. 48.  And therefore when they cry out to us so much, that their Doctrine must rule us, (methinks) it would do well, if withal they would let us know what rule should rule their Doctrine; which is this rule of truth here spoken of.  
Thirdly, By making unwritten truths (as they call Traditions) a part of this rule, as Bellarmine doth, whose words are these; I say that the Scripture is not the total, but the partial rule of 
Totalis enim regula est verbum Dei, sive revelatio Dei Ecclesiae facta, quae dividitur in duas regulas partiales▪ Scripturam & traditiones. Bellarm. lib. 4. de Verbo Dei non scripto, cap. 12.  faith. Whereas if the Scripture rule (as it is) be perfect, than is there no need of their traditions, which have only a pretended Original 
De hoc lege 6. q. clar. Theol. Whitakeri de Scriptura, ubi plura.  from Christ & his Apostles, to complete and make it up.  
Fourthly, by denying the reading of the Scriptures to the people in a tongue they understand; whereas no man can 
Qui dat operam veritati, venit ad lucem, ut opera ejus sint manifesta. john 3. 21.  walk by a rule that is either not known to him, or else hid from him: Truth being like 
Non amat veritas angulos, sed in medi● stat. Bern. in bis Serm.  a candle, that is not brought to be put under 
Mark 4. 21  a bushel, but to be set on a candlestick, to give light to all that are in the house.  
2. The Scriptures are called the word of truth Efficienter, from the efficient cause, or author of them; and this is God, who is essentially true: so says the Spirit, Rev. 3. 7. These things says he who is holy and true. For which cause it is called the breath of God, as in the 2. Epist. to Tim. 3. chap. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and 16. ver. where S. Paul says, that all Scripture, whether Legal or Evangelicall, is inspired or breathed of God; even as the soul is said to be breathed into the body, Gen. 2. 7. to show its immediate Original from God the father of spirits.  
Now though all truth calls God father, as flowing from him, who is as well the Summum verum, the highest Truth to fill up the understanding, as Summum bonum, the highest good to satisfy the will and affections; yet is there none that lays so strong and near a claim to 
Of this Baxter discourses at large in the 2. part of his Saints Rest.  him as Scripture truth; this being to God as Reuben was to jacob, his firstborn, and the beginning of his strength: and you know that the nearer any stream is to the fountain, the more strong and clear it runs; which is the reason that God owns it for his, after a more special manner, both by his word, hand, and seal.  
1. He owns it for his, by his word and hand; which were both immediate for the truth of the Law, as to the plain Tex: and groundwork of it, (for 
Deut. 5. 22.  this he spoke viva voce, with a lively voice from heaven, and wrote it with his own finger in two tables of stone) but mediate as to the exposition and revelation of it, both by his Prophets in the Old Testament, and his Apostles in the New; for holy men of God spoke it (says S. Peter) as they were moved by 
2 P●t. 1. 2●.  the holy Ghost. And S. Paul also tells us, that the things which he wrote were the commandments of 
1 Cor. 14. 37  God; God was the Dictator of them, and S. Paul only his Spokesman or Amanuensis.  
2. God owns it also for his, not only by his word & hand, but also ratifies and confirms it by his seal.  
Now for prophetical Doctrine we have his seal in the 8. chap. of Isai. verse 16. where the Lord says thus, Bind up the testimony, seal up the law among my disciples; comparing there his word by the Prophet to a letter, which though the people slighted, yet was it of divine and authentic truth, because it had God's stamp and seal of authority impressed upon it.  
And for Apostolical Doctrine, we have that sealed in the end of the Revelation, where we have 
Rev. last, verse 20.  his Amen to it, which S. jerom 
Hieron. in Orat. Dominicam.  calls well Sigillum or ationis Dominicae, the seal of the Lords prayer: And so is this Amen here the seal of the New Testament, to confirm and ratify all the books of Evangelicall Doctrine for God's special and peculiar truth. And therefore if any one now after that God hath impressed his seal upon it, shall add any thing to it, God says, that he will add unto him all the plagues that are written in this book; or if any shall detract from it, God shall than take away his part out of the book of life.  
And now by way of Corollary▪ If God be the Author of this word of Truth, who is but one, nay more, Unissimus (to use Bernard's expression) most 
Deus (si dici possit) est unissimus. Bern. de Consid. lib. 5. cap. 7.  one, why than it will follow, that as God is one, so also is that truth of salvation, which is originally in the Scriptures, and derivatively from them, but one also: That as the Apostle 
Ephe. 4. 5.  says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as but one Lord, so but one Faith; so may I here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as but one God, so also but one Truth. And this did the Egyptians represent 
Pier. Valer. lib. 44. p. 130. Totus mundus non sufficit ad duos continendos soles, said Alexander 〈◊〉 Q. Curt. hist.  by the Sun, which is but one in the firmament of heaven. Indeed you may distinguish God into 3. persons; but you cannot, you must not divide him into 3. substances: the essence and substance of all 3. being but one and the same. And so it is with this saving truth here, which is one for the nature of it, but not one for number; as there be many rays of the Sun, and yet but one light: again one 
Ut solis multi radii, sed lumen unum. Cyprian de unit. Eccles.  truth, ratione Objecti for the object that is to be believed, but not one ratione Subjecti for the subjects that are to believe, who are all true Christians. To this end know that the Law and the Gospel are not at odds, as two several truths, but are only one and the same; Diversa, not Adversas divers one from another, but not adverse one to another: for the Law what is it but Verit as Dei ●elata, and the Gospel but Verit as Dei revelata? the one Gods veiled, the other his revealed truth; the one his condemning, the other his absolving truth?  
Indeed Multa novit vulpes, 
Aesop. sab. pag. 43.  (as in the Apologue) ●t f●lis unum magnum; the Fox bragged he had many shifts to save himself from the dogs, but the poor Cat said that he had but one: yet that one was unum magnum a great one, and better than the Fox●'s many; which was to leap up into a tree, and there to be secured.  
And so doth the unstable man found out to himself, many new lights to walk by, and many truths in order to salvation; but when false teachers, whom 
Phil. 3. 1.  S. Paul compares to dogs for their barking and snarling nature, when they (I say) come to hunt for him, all his own truths will than leave him in the briers, as Abraham's ram was in the thorns to be sacrificed. But as for the true Christian, he hath but one truth to fly unto, and this is God's Scripture truth, his will revealed in his word; whither he retires himself in any danger, and is safe.  
Let the unstable man than coin unto himself many truths: sure I am, that (as jesus told Martha) unum 
Luc. 10. last  necessarium, that one only is absolutely necessary, one alone is current, which hath God's image and superscription upon it; and this will go when other base coins shall be rejected.  
And yet what a number of false and sergeant pieces of Truth are put of in these days, because fathered upon the word of God, and 
Lege P. Samosateni opuscula, Eunomii, Priscilliani, ubi cernes nullam omitti paginam, quae non novi aut vet. testam. sententi is fucata sit; ut qui humanum facile despiceret errorem, divina nonfacile despiceret oracula. Vincent. Lyrin. in lib. de cathol. fidei univerfitate.  stamped upon with a forged impress of Scripture to hold them up? wherein (methinks) they are like those who, to uphold a bad cause the better, use to entitle the King and his law to it; or else 
Sicut quis gypsum aquae mixtum dat, seducens per similitudinem coloris. Iren. lib. 3. cap. 19  like him that gives lime mixed with water instead of milk, seducing thereby the simple with the likeness it hath to it in its colour: so do many now give a colour of truth to falsehood, that so by that means they may more easily deceive the ignorant, and make truth & falsehood cleave together, as the iron and clay did in the toes of Nebuchadnezzar's image, 
Sr. Fr. Bac. Essay 1.  though they will never incorporate; so that we may well complain after this manner, Alas poor Truth! How art thou used, or rather abused in these times of ours? Even worse than the Levite used his Concubine; for she 
ludg. 19 29  was divided but into twelve pieces, but thou into 12000. pieces, and art sent away into all the coasts of this our Israel.  
Thus the Papists and Arminians have their truth, the Antinomians and Anabaptists theirs, and the Socinians and millenaries theirs also: Quot homines, tot veritates, look how many men, so many truths there are. And every 
Sic Arriani 40. loca Scriptura prose torquebant contra filii consubstantialitatem; ac Arrius ipse nihil praeter Scripturas crepabat, Evangeium, Evangelium. Plura apud Phil. Bosqui. volum. 1. pag. 642.  one hath now got the Devil's trick, to cry up his own by Scripture, with Sifallor ego, fefellit me Scriptura; when God knows, if we look into the Scripture with a discerning eye, we shall found these men's truths to be but old errors newly varnished, and than set out to the vulgar for new truches.  
That as the Heathen used to paint over a piece of old rotten wood, and set it up for a new God to be worshipped: so do these with old falsehoods, and hold them forth to be adored for new truths, croaking them up with as much noise as the ignorant Ephesians did their Goddess: I, and we hear what some call truth to day, but what they will call it to morrow we cannot tell; such is their ignorance and unconstancy in the truth.  
So that it is much to be 
Religionem evertit, quisquis libertate religionum inducit, ex qua contemptus Dei sequitur, & confusio. Lips. in lib. de una religione.  feared that whilst we admit of all religions, we may soon lose the true one in the crowd; and that our having of so many truths, will bring us in a short 
That divisions in religion are an inlet to Atheism, see Sr. Fr. Bacon Essay 16.  time to have none at all, and to ask e'er long with Pilate, what is Truth? But though there be many that are called Gods, (says 
1 Cor. 8. 5.  the Apostle) yet to us there is but one: so, though there be many nominal 
Seu potius multa verisimilia, sed unum verum. Sen. Epist. 118.  truths, yet to us there is but one real; and though many Idols, yet but one God; though many superstitions, yet but one faith; and though many falsehoods, yet but one truth, as God the author of it is but one.  
And so much for the second reason, why the verbum Scriptum the written word is called the word of Truth.  
3. The holy Scriptures are called the word of Truth Eminenter, 
What he said of philosophy, is more truly verified of this, Hoc sapientiae studium est sublime, magnificum; caetera sunt pufilla & puerilia. Seneca Epist. 88  for their eminency and excellency, as the highest and most excellent truth that ever was made known to the sons of men; which makes our Saviour call it, the Truth, per modum eminentiae, John 17. verse 17. and S. Paul 
Ephe. 1. 13.  prefix an emphatical article before it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not only the word of Truth, but the word of that Truth, by way of eminency, as communicating unto us the excellency of the 
Eminentiam notitiae Icsu Christi. Phil. cap. 3. v. 8.  knowledge of Christ Jesus, in comparison of which he counted all things as loss, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qu●si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae conibus projiciuntur. Corn. à Lapide. & Gagnaeus.  & for whom he suffered the loss of all things, & counted them as dung, or as scraps which are thrown away to dogs, that he might win Christ.  
There is no liberal Art or Science but hath its truth, yea, & its word of truth too; but none its word of that Truth, that which brings us to eternal life, but only this: for search the Scriptures, (says our 
joh. ●. v. 3●  Saviour) in them ye think to have eternal life. Other truths lie very low, and mole themselves in the earth, whereas this is high and sublime, the head thereof (like Jacob's ladder) reaching up to heaven. Though I have all knowledge (says S. Paul) yet if I 
1 Cor. 13. 1  have not charity, I am nothing; 
Bucholc. ad ann. Christi 212.  and Severus the Emperor used to say, Omnia fui, & tamen nihilexpedit, I have been all I could desire, yet this all is nothing: And so may I say here, that though we have the knowledge of all other truth, yet without the 
Vulgar, sed verum; Si Christum nescis, nihil est si caetera discis.  true knowledge of Christ, which this word of truth teaches, it is nothing; much it may be to this life, but nothing to eternal life; for this is life eternal, to know thee, and whom thou 
john 17. 3.  hast sent thy son jesus Christ.  
That as Esau said, I am now ready to die, and what 
Nec quicquam tibi prodest Aerias tentasse domos, animoque rotundum Percurrisse polum moritur●. Hor. lib. 1. od. 28.  is this birthright to me? so may a dyingman say of all other knowledge, Quid tu si pereo? in what stead canst thou stand me if I perish eternally? Surely in none at all, unless it be (as King james said well) to let 
In Declar. in Vorst.  us see how to go to hell with more light than others, 
Haec est condemnatin, quod lux venit in mundum. joh. 3. 1●.  which will but aggravate our condemnation.  
It was said of Themistocles a heathen man, that being now above a hundred years old, he shed tears, Quod tunc egrederetur ex hac vita, cum coepisset sapere, because he was 
Plutarch. in vita, & Bruson. lib. 2. cap. 31.  than going out of the world, when as he had yet but newly entered himself ut veritatis candidatus, as a Candidate of Truth in nature's school & had only gained some little smattering of her wisdom. But had he been so happy as once to have heard of the Scriptures, Gods supernatural truth, that is able to make a man wise unto salvation, (as the Apostle speaks) 
● Tim. 3. 15.  than think how much he would have been troubled, that he was to leave the world before he had so much as tasted of it. How would he than have slighted his natural truth in comparison of this, and have counted it (as Caligula was in Dion Appius) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a 
Dion. App. Hist. lib. 59  great Dotage?  
4. The holy Scriptures are called the word of truth Effective, for the effect they work upon the understandings and hearts of men, which per se is nothing but truth: and therefore if at any time we found the contrary in those that profess the knowledge of truth, we must conceive this to arise not causally from the word of God, which so considered is the word of truth, and leads us into all truth, but occasionally only; non ex natura sua, sed ex accidenti; the fault not lying in the word itself, but in those that pervert the word, and deal with it as Caligula did with the image 
Suetonius in vita Caligulae.  of jupiter Olympicus, who did proprio capite dempto suum imponere, who took from him his own head of gold, and put upon him one of his own making that was of a 
Tantum veritati obstrepit adulter sensus, quantum & corruptor stylus. Tertull. adversus hares. cap. 16.  base metal: and so do some take of from the word of truth its pure and genuine sense, and put upon it a false gloss and interpretation of their own, which doth spoil and mar the Text. And this is that which S. Peter says 2. Pet. last chapter verse 16. that some who were ignorant & unstable did wrist the Scriptures, or lay them upon the rack, (for so much 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the word imports) that so they might extort a sense from them they never meant; which is contrary to the proper end for which they were written, that being to lead us unto truth here and salvation hereafter.  
Now by this that hath been said, we may easily 
Use of Examination,  see whether we be the sons of the true Church, or the sons of the false; of God's holy Catholic, or else of Satan's malignant Church, (as the Septuagint hath it:) or else by this lapis Lydius, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 26. 5.  by this touchstone, we may easily discover where the truth of Christian Religion is.  
As whether it be with the Antinomian, who is all for the Gospel's rule as obligatory 
 rectum est index sui & obliqui, sic verum sui & falsi.  to believers, and nothing for the law: or whether it be with the Socinian and the Anabaptist, who are neither for the one, nor yet for the other; the one making reason his chiefest rule, the other his own private and immediate spirit: or else whether it be with us of the Reformed Religion, or else with the Papists, (for against these I shall chief bend my discourse, as the most subtle and considerable enemies of God's truth, above others.)  
Indeed none have been so great pretenders to truth as the Papists, 
Fox in suo martyrolog. 2. part.  which made Q. Marry at her coming to the Crown bear for her Impress winged Time drawing truth out of a pit, with this Motto, Veritas temporis 
Aul. Gell. noct. Att. ●. 12. cap. 12.  filia, Truth is the daughter of time. But whether she or her sister, whether the Papist or the Protestant have most right to that bearing, I leave it for you to judge. And here I lay down this for my ground to build upon, (viz.) That Church, whose Doctrine is according 
Religio è libris sacris sincere petita, vera est & Christiana religio: Lips. in lib. de una religione. Ea demum vera religio est, quae verbum Dei pro cultus divini lege habet. Pless. de verit. Christ. Relig. cap. 20.  to the word of Truth, without question hath the truth of Christian religion; which if the Popish Church (qua Papalis, and dissenting from ours) have, yea or not, we are now to see.  
The Apostle in the second Epist. to the Thessaly. chap. 2. verse 11. speaks of some upon whom God would sand strong delusions, and infatuate so far in their pertinacy to error, as that they should believe a lie: and doth he not hereby seem to point at the Roman Church? The time would fail should I tell you of all her Theological untruths, as of , praying to and for the dead, Justification by works, merit of condignity and congruity, the carnal presence of Christ in the Eucharist under the forms of bread and wine, the Doctrine of Purgatory, of human satisfaction for temporal punishments, works of Supererogation, and the like: of all which the Scripture speaks not a word of herself, without enforcement.  
But to wave these, and to instance only in 2. or 3. particular falsehoods that do more immediately to the Scriptures, this word of Truth. For  
First, what? when our adversaries 
Inter alia quae ab Ecclesiae Praesidibus sunt optime constituta, illud non minimam meretur landem, quod biblias vernaculas populo interdixerunt. Stella in Luc. 9  shall commend as a meritorious act, the prohibiting of the sacred Scriptures to be read of the people in a known language; though our Saviour's command to all in the 5. chap. of S. john and the 39 verse, is to search the Scriptures: And how shall they do this; when they keep them as a fountain sealed up, to this end that they may not be searched into? Is this according to the word of Truth?  
Secondly, again, when they teach that all decisions of saving truth must be resolved ultimately to the Pope, who cannot err dogmatice in Cathedra, dogmatically in his chair; whereas the word of 
Isai. 8. 20.  Truth says, to the law, and to the testimony; is this their Truth according to the Scriptures?  
Thirdly, when they would obtrude upon us, that the written word (which is the formal object of faith) is not Veritas prima the first truth, but the testimony of the Church; whereas S. john says, that 
1 john. 5. 9  the witness of God is greater than the witness of man; is this their Scripture Truth?  
Fourthly and lastly, when they hold not the true rule of saving Truth, viz. the Prophetical and Apostolical Doctrine of the Old and New Testament, which the Church of Christ ever held, till 
Non erat legitimum Christianorum concilium, sed Antichristi conventiculum ad oppugnandam Evangelii veritatem institutum. Whitak. 1. Q. cap. 4. de Scriptures.  the Trent Conventicle (for so it may be called) did determine unwritten truths and Traditions to be respected pari Pietatis affectu 
In the 1. Art. of their 4. Session.  ac reverentia cum Scriptures (that is) with the same equal affection of piety and reverence that the Scriptures are; (for so their own words go) think you that this is the Truth of Christian Religion, and yet so contrary to the word of Truth? Or 
1 Rom. 25.  rather is not this to change the Truth of God into a lie, as the Apostle speaks?  
The harlot (you know) would have her child divided; 
1 Reg. 3. 26  whereas the true Mother would have her whole child or none at all. By this than you may judge which is the true Mother, I mean, that Church which hath the true Religion; and again, which is the harlot, or whore of Babylon, Quae adulteravit verbum Dei, (to use Calvin's 
Adulterantes ve●bum Dei, 2 Cor. 2. 7.  expression) that hath adulterated God's word by her own traditions: whether we, who hold the verbum Dei scriptum, the written word to be the total rule of saving truth; or else they, that divide this rule betwi xt the Scriptures and Traditions.  
As Elijah said, If God be God, than follow him: 
1 Kin. 18. 21  so say I, if our Protestant faith be truth, let us follow it; but if Popery be truth with us, than we may follow that, and see what will be the sad end thereof.  
2. If the Scriptures be the word of truth, than see 
Use 2.  from hence the great encouragement we have to search the Scriptures, since 
Quid veritate admirabilius, ad quam omnis sp●ctator per●enire se cupere confitetur? August. in lib. de vera Relig.  all men naturally do pursue after truth to enrich their understandings, as well as after goodness to satisfy their wills and affections; and the word of God in the Scriptures is the only mine where this rich treasure of truth is to be found. Our Saviour therefore commands 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, john 5. 39  his disciples, and us in them (for the verb is imperative) to search the Scriptures: And it is a metaphor taken (it may be) from silver mines, as may be thought, by comparing this place with that of the Proverbs chap. 2. verse 4. where Solomon speaking of wisdom says, That we must seek for her as for silver, and search for her as for hid treasure. Atque utinam omnes faceremus illud quod scriptum est, Scrutamini Scripturas; and it was Origen's wish, that we would all be searchers 
Orig. in Isai. homil. 2.  of them.  
I but you'll say (it may be) to me, as the woman of Samaria did to 
The true sense of the scriptures lies not in the Superficies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but as a treasure hid in great depth. Euthym. in joh. 5. 39 ex Chrysost.  Christ, that the well is deep; so, that saving 
john 4. 11.  truth lies deep in the Scriptures, and we have nothing to draw it out withal.  
For answer to which know, that although the true sense of the Scriptures lie very deep, and to draw it out from thence is the gift of God; yet doth 
jam. 1. 17.  not he give it now by immediate inspiration, or miracle, as he did, when he gave the Israelites Manna from heaven, or as he did in the Apostles days, but he gives it now unto us by the use of ordinary means.  
And here (if I would tyre out your patience in making use of the scholars Directory) I could than tell you of these means to be used for the extracting of it: As of the general opinion and practice of the Church in all ages, of the Decisions of Counsels, the interpretation of the ancient and modern writers, the Inspection into the fountains and Original languages, the knowledge of human Arts and Sciences, conference with learned men, and the like; all which are good helps towards the extracting of Scripture truth. But it shall suffice me to insist here only upon those that are most obvious to the practice and capacities of the meanest. And to this end I shall fit and prepare you for the use of the subsequent means by 2. previous qualifications.  
The 1. is Humility. For none err more than proud persons, who lean too much to their own wisdom; which makes the Apostle exhort his Romans that they be not w●se in their own 
The Greek is very elegant, and runs the third verse with a double Paronomasy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  conceit. Rom. 12. 16. We must not than be highly conceited of our own knowledge, nor think of ourselves more highly than we aught to think; but think soberly (verse 3. of the same chapter) endeavouring chief to have a sight of our own ignorance, and with 
Erasm. lib. 3. Apoph.  Socrates, hoc tantum scire quod nihil scimus, to know only this, that our ignorance is above our knowledge. chrysostom writing on the 3. chap. of the Ph●l. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verse 15. says, that it is the perfection of a Christian to acknowledge himself to be imperfect. And so it is the knowledge of a Christian to know himself ignorant of many things he aught to know. For if a man be filled before with 
Intus exist●ns probibet alienum. A full stomach loathes a honeycomb. Prov. 27. 7.  his own wisdom, there will than be no room in him for the wisdom of God to enter.  
If than thou wouldst be truth's scholar, and a good proficient in her school, go thither prepared with humility; for it is the meek (says David) 
Psal. 25. 9  whom God will teach his way: And a man is so much 
Tanto veritati vicinior, quanto longior ab ea tuo fueris arbitratu. Bern. de ordin. vit. sol. 1126. Et Isiodor. Hispal. Sentent. cap. 23.  the nearer truth (says Bernard) by how much further he is from it in his own overweening conceit: which makes the Apostle say 1 Cor. 8. 2. If any man thinks he knows any thing, (i e.) hath 
Multi ad veritatem pervenire potuissent, ni jam putassent se pervenisse. Ludou. Viu. in Introductione sua ad sapientiam Sentent. 198.  a proud opinion of his own knowledge, he knows nothing as he aught to know; for the true knowledge of God begets humility, and this teaches a man always to suspect his own sense in divine things, but than especially, when he is singular 
Quam facile deviare potest, qui nec tramitem habet quem sequatur, nec lucem!  in it, and hath not the clear evidence of Scripture for it. And it is pulcher locus, an excellent place, 
Quem utinam omnes perdiscerent! Calvin. in locum.  says Calvin (which he wishes all men to be throughly acquainted with; if they were, there would not be so much novelty in religion, nor yet so much erroneous obstinacy as there is in the world) for if any man (says the Apostle) consent 
1 Ti. 6. 3, 4  not to whole some words, and to the doctrine according to godliness, he is proud, knowing nothing. Alas! there is no rock more dangerous to a Christian, than pride of spirit: it hath shipwrackt many a soul, and lost it irrecoverablie. And here do but take a view of the Enthusiasts and Quakers in these times, and you shall found spiritual pride to have had a great influence upon them: for hence it is that (like the old Gnostics) they think themselves the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and boast so much of their new light, and of those immediate revelations of God's Spirit, as their guides both for life and Doctrine; whereas now, new doctrinal and saving truths are vainly expected, and fond pretended to, since this Gospel we have from 
The Mendicant Friars published a book which they called their Evangelium aeternum, circaannum Domini 1250. cujus meminit Mat Paris, Chawcer in Roman. de Ros. Et Fox Martyrol. 1. part. pag. 322.  Christ is that Evangelium aeternum, that Gospel which must continued for ever; neither needs the Church any such in these days, as some heretofore would have obtruded on her. But o the pride of graceless hearts! As if that in the great matter of salvation, the new light of their own fancy or reason (for it is no better) did shine as bright, if not outshine the Scriptures: Whereas the Prophet Isai says, To the law and to 
Isai. 8. 20.  the testimony; and, if any speak not according to this word of truth, it is because there is no light in him. And such were they against whom the Lord complains by the Prophet, who followed their own 
Ezech. 13. 1, 2.  spirits, and saw nothing. Or else, as if the Scriptures were of little or no use at all unto them, but they must have the same unerring and immediate spirit to be their guide, which the Prophets and Apostles had who wrote the Scriptures, being moved thereunto by the Holy Ghost; which is too high a 
2 Pet. 1. 21.  presumption for the highest of men since their times to lay claim unto.  
Again, hence it is that they profess their own consciences to be the rule of their Faith and Doctrine, conforming the Scriptures to them, and not them to the Scriptures; which is, as if a man should set his sun-dial by Clock, and not his Clock by the Sun.  
And they add further, that nothing to them is Scripture-truth, till it be made out by the voice of the spirit within them. As if that the voice of God's spirit speaking infallibly in the Scriptures, should speak truth unto them not further than it doth answer the voice of their own spirit, (for their own it is, if not worse) when it speaks otherwise 
Euseb. Ecclesiast. hist. lib. 2. cap. 2.  than the Scriptures do: That as Tertullian said of the Romans, who would not acknowledge Christ for God, because he was not approved of by their Senate, Nisi homini Deus placuerit, nun erit Deus? Must God be made by man, or shall he not be God? So, must the word of God please our taste, or else must it not be his word? Yes; For prophesy (says S. Peter) came not of old by the will of man, but holy men of God spoke it as they were moved by the holy Ghost. 2 Peter 1. last. But last of all, hence it is, that they would make us believe they walk above all ordinances; when 
Quis non harret hujusmodi profanas novitates verborum & sensuum● Bern. Epistol. 190.  as both Christ himself, who was herein our great exemplar, & the children of God in all ages have ever had recourse to Scripture-ordinances upon all occasions.  
Whereby we see, that these and such like strange Phaenomena are nothing else (whatsoever is pretended to the contrary) 
Libertini similesque illis furiae, superbe Scripturam ipsam despiciunt, ut spiritum assequantur, ac quot quot illis desiria ingerit Satan, pro arcanis spiritus revelationibus fastuose venditant. Nos autem, Pauli exemplo, discamus spiritum cum voce hominum conjungere. Cal. in 1. Ep. ad Th. c. 5. v. 20  but either the furies, or dotages of our own brains, which Satan puts in, that so we may in the pride of our hearts set up our own private spirits in the throne of rule and authority, & keep under the sceptre of God's spirit in the Scriptures from ruling over us; from whence we are easily led by Satan's instigation, and our own natural corruption joining issue with him, into all manner of Atheism and profaneness without control.  
And such as these doth S. Judas point at in the Gnostics, of whom he says, that they did separate 
Judas v. 19  themselves and were sensual, having not the spirit, (whatsoever they conceited of themselves otherwise.) And therefore as the prophet I sai speaks to such by way of Irony, so do I, Behold all ye that kindle a fire, that compass yourselves about with 
Isai. 50. last  sparks, as refusing to walk after the light of God's word, that Ignis Sacer, that holy fire, and light in a dark place (as S. Peter calls it) walk in the light of 
2Pet. 1. 19  your fire, and in the sparks yourselves have kindled: but this shall ye have from my hand, that ye shall lie down in sorrow: that is, that not withstanding all the fire which yourselves have kindled, and all the dark lights you have set up, ye shall in the end, when ye come to die, found no ease or rest therein for your souls, but lie down in sorrow and perplexity.  
Thus when S. Austin lay upon his deathbed, whither did he go for comfort but to the Scriptures? whereof he caused some choice and suitable passages 
Sibi jusser at psalmos Davidicos de poenitentia scribi, ipsosque contra parietem positos legebat. Possidon. in vita Augustini.  to be writ upon the wall before him, that so he might have them ready for his use on all occasions. And so, when our souls shall one day come to sit upon our lips, ready to take leave of our bodies, alas! how 
Haec est consolatio mea in tribulatione, sermonem tuum vivificare me. Psal. 119. 50.  little water of comfort shall we than found in our own broken cisterns, 
jer. 2. 13.  when we have deserted the sacred Scriptures, which are the fountain of living waters!  
And this is the first previous qualification in order to the means of extracting saving truth out of the Scriptures.  
The 2. is Prayer; for it is but lost labour to think of any means conducible to truth, unless we first beg of God his blessing on them by our prayers. It was the preparative speech the Primitive Christians used in the Introitus to God's public service, Ante omnia oremus; and it must prepare us also, since it is prayer that calls God's spirit to 
Sanctum ad se spiritum oratio advocate, serenat cor, abstrabit à terrenis, redditque ad accipiende spiritualia capacius. Cassiodor. in psalm. 16.  us, called therefore the spirit of supplication Zach. 12. 10. Prayer that clears the heart of earthly things, and makes it more capable of reciving spiritual comforts. In a word, prayer it is that sanctifies the means unto us, and without which they avail nothing: which made Mr. Bradford (as Mr. Fox tells us) be ever 
In Martyrol. 2. part. Fulgentius also hath a good prayer to this purpose. A te (Domine) postulo, ut praeveniente ac subsequente gratia, quaecunque salubriter scienda vescio, doceas me; in his quoe vera sunt, custodias me; in quibus vero titubo, confirms. Ad Monim. lib. 1. cap. 4.  down upon his knees to God blessing, before he would presume to take this book of truth into his hands. And to this purpose it will not be amiss to make use either of that short ejaculation of David, Psalm 119. verse 18. Open thou my eyes, O Lord, that I may behold the wondrous things out of thy Law; or else that other parallel place of his in the 43. Psal. ver. 3. O sand out thy light and thy truth, that they may lead me; let them bring me to thy holy hill and to thy tabernacles.  
And now being thus prepared and qualified,  
The 1. means I shall commend unto you for the 
1 Means.  extracting of saving truth out of the Scriptures is, the constant reading of them. That as S. Paul advises Timothy to attend unto reading, so must we 
1 Ti. 4. 13.  give our daily service and attendance upon reading the Scriptures: Even as the eyes of a servant do wait upon his master, so must our eyes wait on the sacred Canon, to read it at all times, and upon all occasions. 
Cum oramus, cum Deo loquimur; cum vero legimus, Deus nobiscum. Sentent. lib 3. cap. 8.  For as we speak (says I siodore) to God in praying, so also doth God to us in our reading the Scriptures. And if there be a Golden legend to a Christian, I mean a book that deserves (as the heathen man said of the beginning 
Quidam Platonicus dicere solebat, Initium Evangelii S. joannis aureis inscribi literis dignum. Augustin. de Civit. Dei lib. 10. cap. 29.  of the S. John's Gospel) to be writ in letters of gold, and to be read constantly of us, the holy Bible is that book, wherein is contained the word of truth. There is many a one reads the Scripture, yet doth not see presently that truth which is embowelled in it. Thou takest phusick (it may be) 
Medicamentum sumis, & non primo sanat; an non altero die adhibebis? Lips. de constant.  which doth not presently cure thee; and wilt thou therefore give it over, and not take it again a second time? So thou pursuest after truth in thy reading of the Scriptures, and yet dost not presently overtake it; it may be, not at the first, nor at the second time; what? wilt thou therefore flag thy diligence in reading of them? no; but rather read them over and over again, as often as Alfonsus' 
Panormit. lib. 1. de rebus Alsonsi.  King of Arragon did, which was 14. several times: and so should we be so enamoured of this book of truth, as that it 
Nunquam de manibus tuis sacra lectio deponatur. Hier. add Nepotian. de vit. cleri●or. Ne discedat lib. legis ex ore tuo. Ios. 1. 8.  should be seldom out of our hands, and seldomer out of our eyes.  
It was a good wish of King James (our Maecenas of learning) upon the sight of those chained books in Oxford Library, that he might be always imprisoned with them; Simihi daretur optio, hisce catenis cuperem ego me semper illigari. And so should we tie, and chain our 
Nocturna versate manu, versate diurna.  selves to a constant task of reading the Scriptures, and be always turning them over: for how knowest thou but God may give in to 
Nemo sensum Scripturoe potest cognoscere, nisi legendi familiaritate; sicut scriptum est, Ama illam, & exaltabit te. Hispal. sent. cap. 11. lib. 3.  thy continued course of reading his book, that truth which otherwise he will deny?  
The 2. means to extract saving truth out of the 
2. Means.  Scriptures, is the light of reason which God hath set up in our understandings, that so (as the Apostle 
1 Co. 14. 15  would have us to pray with understanding) we may read the Scriptures with understanding also.  
Now this, as it is a principal means of beating out truth in natural and moral things, so also do we allow it for a subordinate means in things divine and Theological; for 
Baxt. in prafat. ad part. 2. of th● Sis. rest.  if reason (saves one) were of no more use about divine truths, than some would make it, madmen and infants were fittest to make Christians of.  
And therefore though we do not adore it so much as the Socinians do, yet do we not on the other side altogether slight it and lay it by, since the Apostle 
Rom. 12. ●  says, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the reasonable as well as the religious service which God accepts. For wherefore hath God made us rational creatures, and given us the talon of reason, but to make use of it to his glory, and our best advantage? reason making up the best 
Optimum in homine ratio est: Mac antecedit animalia, Deum sequitur. Ratio perfecta bonum est hominis proprium, caelera illi cum animalibus communia. Sen. Epist. 76.  part of our essence & human constitution: for it is by this (says the Moralist) that we excel other creatures, and become like unto 
The Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as creatures of no logic, of no reason.  God, and without it 
2 Bet. 2. 12.  are but as bruit beasts (as we translate it.)  
Now our reason applied instrumentally to our reading of the Scriptures, will be a good auxiliary to help us unto the saving truth that lies in them divers ways, but especially these four.  
1. Per modum Concessionis, by way of concession, that is, by yielding some things in the Scripture for truth primo intuitu upon our first sight and reading of them. 
Alexander Severus caused this sentence to be in-laid in the walls of his palace; and it is part of the Turks belief to this day. Aelius Lamprid. in vita; and Greg. in his notes on Scripture pag. 143.  As when we read Mat. 7. 12. That we must do to others, as we would they should do to us; That we must speak every 
Verum volo dici mihi, mendacem odi. Plaut. Most.  one the truth to his neighbour, Zach. 8. 16. and not lie one to another, Col. 3. 9 That we must not break our oaths, Nu. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was one of Pythagoras' first lessons to his scholars; Iambl. in vita. Tu nequa parentum jussatime, new praeceptis parere recusa. Virg. Ae●eid. lib. 2.  30. 2. That we must be subject to Principalities and powers, and obey Magistrates our political parents, Titus 3. 1.  
Now in these and such like principles engrafted in us by nature, our mere reason will tell us, (as it did the Heathen) that these are the words of truth, without any further questioning of them; and on the other side, that the Romish 
Notandum, omnes qui sunt haeretico aliqua obligatione obstricti jurisjurandi five fidelitatis, liberari. Azor. Instit. mor. lib. 8. cap. 13. Erat quastio philosophica in Comitiis Cantabr. an. 1606. Aequivocationis tenebrae pugnant cum rationis lumine. See Mason's treatise of the Jesuits new Art of lying or equivocation. Also Whites way to the true church, Sect. 43. digress. 46. And King james Defence of the right of Kings, pag. 215, & 227.  Doctrine of keeping no faith with heretics, upon which advantage is taken of injurying them upon all occasions; again, that her Doctrine of lying and equivocation, at which the jesuited Romanists are now very dexterous; that her Doctrine of absolving subjects from their oaths of allegiance to their Rulers, yea and than murdering them, (if it will make in rem Catholicam for the advance of the Catholic cause,) must needs be falsehood, as being against those common rules of honesty and equity that flow from the natural principles of reason that are within us.  
2. Our own reason will help us to found out saving truth in the Scriptures per modum Dispositionis, by way of disposing those things we conceive for truth in the Scripture to the main end they were ordered and appointed to. It is so in natural and moral things, as well as divine. And here take this short, and easy rule. viz.  
That Doctrine which disposes most to the glory of God, as in 
Bucan. Loci common. de Sacr. Script. pag. 42. Thus Christ proved his Doctrine to be true, because therein he sought not his own glory, but his that sent him, john 7. verse 17, & 18. Of this see Bishop Andrews also, in preface to the Decalogue.  the beating down of corrupt nature, and comforting a distressed sinner after he is humbled, that certainly must be the truth of God in the Scriptures. And this is so evident, that he who hath but, the dim eye of reason may see it.  
Now than, if we consider which Doctrines, either the Romish or ours, do this, than that will be easily yielded for the truth of 
Tutiores vivimus, si totum Deo damus, non autem nos illi ex parte, & ex parte nobis commi●timus. Aug. de dono persever. cap. 6. Itidem Bellarminus; Ob periculum inanis gloriae tutissimum est (inquit) fiduciam totam in sola Dei misericordia reponere. De Justificat. lib. 5. c p. 7.  God in the Scriptures. As whether the Doctrine of free Grace or Works, the Doctrine of final falling away from grace or of not falling, the Doctrine of laying hold upon salvation by our own merits or else by the merits of Christ, etc.  
Without question, there is no doctrine conducing so much to this end, as the doctrine of our Reformed Religion; and therefore this, and not Popery, must needs be the truth of God held out unto us in the Scriptures.  
3. Per modum Illationis, by way of inference; and so our reason will help us to draw and conclude divine truths from Scripture grounds. As when we read Acts 3. 21. of Christ, that the heavens must receive him till the restitution of all things; here my reason will come in and conclude thus much from it, That than the body of Christ cannot be carnally in the Eucharist; because it is against reason to imagine a true body, whose inseparable property is to be circumscribed in one place, yet to be at once in two several places, as in heaven and at the Lords table.  
4. Per modum Collationis, by way of comparison: and that two ways.  
1. By comparing the doctrines collected out of the Scriptures with themselves, that so we may see by their agreement one with another whether they be true or no: for reason will tell us, that not only in natural and moral, but also in divine things there is no surer index of falsehood than contrariety, and of truth than consent 
Veritas Dei una, semperque sui similis. In praefat. ad Harm. Confess. Veritas in omnem partem sui semper eadem est. Sen. Ep. 79. Verum vero semper consonat; Aristot. lib. 1. Ethic. cap. 8. Nullum est sic arte compositum mendacium, ut undique sibi constet. Erasm. Ratio verae Theolog.  and harmony of things compared together; it being the nature of truth to be one, and of falsehood to be manifold & disagreeing. As you may see by those that bore witness against Christ, 
Mark 14. 57, 59  it is said of them, that their witness was false, for it did not agreed together: And so in divinity one truth doth not give the lie to another.  
And by this I would feign know how the Doctrine of Christ's humanity can stand well with the doctrine of Ubiquity, the last of these pretending to Scripture-truth as well as the former, and so held out in one and the same religion.  
Surely, a rational Christian needs nothing more to convince him of the falsehood of the Romish faith, than the dissonancy 
A quibusdam igitur veritas dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex ae private. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblivio, quia mendacii comes est, non, veritatis, oblivio; secundum illud, Oportet mendacem esse memorem. Lips. Decad. 4. lib. 4.  of the parts thereof: all error being a liar, and very apt to forget itself; whereas the truth of God doth sing always one constant note.  
2. By comparing the doctrines collected out of the Scriptures, with 
See the 2. Article of the English Confession, proposit. 5. Analogia fidei nihil aliud est quam constans Scripturae sententia in locis apertis minimeque obscuris, quales sunt Articuls fidei in Symbolo, quaeque continentur in Decalogo & oratione dominica. Rainold. de lib. Apoc. & Keck. Log. lib. 2. cap. 1. Ita est temperata Scripturae obscuritas, ut facile quis se possit expedire, modo cum similibus locis Scripturae minus obscuris locum obscuriorem conferat, & inprimis oculos à scopo non dimoveat. August. de Doctr. Christiana lib. 3.  those ordinary rules that Divines give us for the right interpretation of them: As whether they agreed with the Analogy of faith spoken of in the 12. chap. of the Rom. ver. 6. with other parallel Scriptures less obscure of the same nature, with the scope of the place, with the antecedents and consequents, and the like; all which a Christian may do by the strength of his own reason he carries about him, if he know how to make right use of it. And yet seldom do the Popish Commentatours on the Scriptures eye these rules in their expositions of it, which is the reason they many times give such wild senses (as they do) of many places, and err so grossly; else they would never allege 
See King james Defence of the right of Kings, pag. 163. & 164. ubi plura.  the two swords spoken of in the 22. chap. of Luke ver. 38. for the Pope's spiritual and temporal power, nor yet the spiritual man's judging of all things, and his being judged of none, in the 1 Cor. chap. 2. verse 14. for his infallibility: both which interpretations are so absurd, that I wonder much how any sober Christians 
Tritum illud, Contra rationem nemo sobrius.  should take them up. Which shows the untruth of their religion, by the dissonancy of their Doctrines in these and many other places (if I would cite them) from the former rules.  
The 3. is, the attentive hearing of the word 
3 Means.  preached in the mouths of God's Ministers. That as the people spoken of in the 19 chapter of S. Luke ver. last, did hung upon Christ hearing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  him; (for so the Greek hath it) so must we (as it were) hung upon the mouths of God's Ministers, even as bees do upon flowers, to suck out the sweetness of saving truth which falls from them: the Ministry of the Gospel being Gods great Ordinance he hath constituted in his Church to lay hold on that Scripture-truth, which our own reading and reason doth often miss of. And God will not (on his part) be wanting to his own ordinance, since he hath promised always to 
Mat. 28. 19, 20. Acts 13. 2.  assist the Ministers of it with his gracious presence: for to this end hath he set them apart, and enabled them after a special manner for the better interpretation of the Scriptures, which S. Peter calls well 
2 Pet. 1. 20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the untying of the hard and knotty expressions in them; which makes Christ bid his spouse, (if she would found him) to feed her Kids, that were 
Cant. 1. 8.  newly taken into the fold of Christ, besides the shopherds' tents, or by the tents of those good shepherds which of old led the flock, of which sort were Moses and Aaron, with all those that succeed them, (as Athanasius succeeded Marcus at Alexandria) no less in knowledge and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. G. Nazianz. Orat. 21.  piety than in place and office. And this is that which the prophet Malachy says in the commendation of Levi, chap. 2. verse 6. The law of Truth (says he) 
See Deut. 17. 9, 10, 11 12.  was in his mouth: and again in the 7. verse he says further, that the priests lips should preserve knowledge, and the people should seek the law at his mouth; for he is Angelus domini the messenger of jehovah, and interpreter of his will unto the people.  
Now the word preached in the mouth of God's Ministers is a good means to extract saving truth out of the Scriptures two ways. 1. By way of discovery. 2. By way of application.  
1. By way of discovery; whereby the shell is broken that so we may come to the kernel, and the letter of the Scripture opened, that so we may see the truth that lies hid under it. And thus the Levites are said to read the law distinctly, to give the sense, and 
Neh. 8. 8.  'cause the people to understand the reading.  
2. By way of application, by applying the truth discovered to our own use and practise; for else, though the word preached may be a truth in itself, yet is it not so to me, till it be made mine own by application. The word of God therefore is called a rule: now there can be no right and orderly building up of the Church without application of the rule unto it.  
The fourth is meditation of what we have read 
4 Means.  ourselves, or heard from others: else all that we read or hear is but as water 
Meditaberis in libro legis diebus ac noctibus, Ios. ●. 8  put into a sieve, that will not stay with us; for Meditation is as it were a second Sermon, or a review of truth, 
vide 1 Ti. 4. 15.  when we look upon it with a more serious eye, and come to have a more distinct and settled knowledge of it: for what we know not (says Isodore of Sevill) 
Quicquil nescimus lect onibus discimus, quod vero didicimus meditationibus conservamus. Hispalensis in lib. sentent. de lectione.  we learn by reading, but what we have learned we keep by meditation; which made the prophet David break forth into that affectionate speech, Oh! how I love thy law, it is my 
Psa. 119. 97  meditation continually.  
It is the best title that the law gives ad habendum & tenendum, to have and to hold; and to hear and retain is likewise the best possession that is given us by the Gospel: and this is done by meditation.  
It is a sign of health in nature, when the retentive faculty of the stomach 
Cibus mentis est sermo D●i● ubi alimentum non retinetur, de vita desperatur. Greg. M in Mat. c 13.  holds good, and doth not faileus; and so it is also in grace, when we retain those truths we have gained by reading: but when our retentive faculty shall once cease her office, we are than in great danger of death.  
The last and chiefest means of all the rest is the 
5. Means. ●  Spirit of God, though not the only means, (as the Anabaptists would have it.) And to this end it is called the Spirit of Truth john 16. verse 13. because it is the principal means of leading us into all truth. For Truth is as it were the haven we sail to, the means (before spoken of) as the tackle we sail with, the promises of God as the Anchor we stay ourselves upon in our passage to it, Faith as our cable we lay hold on, the Scriptures as the Compass we sail by, and the spirit of God as the Pilot that stands at the stern to guide us according to that Compass. All other means without this are little worth: for the letter kills (says the Apostle) but the 
2 Cor. 3 6.  Spirit gives life; quasi dixisset, it is no outward means that can of itself be quickening 
Magisteria forinsecus adjutoria quaedam sunt, at in coelo cathedram habet qui corda docet. Aug. tract. 4. in Exposit. Epist. joannis.  and efficacious; for we may read the Scriptures, and apply our reason to them, hear them preached, and meditate on them; yet are all these nothing, unless the spirit of God speak to our hearts, as our Saviour did to the deaf man, saying, Ephphatha, 
Mark 7. 34.  be opened.  
Other means may suadere, move us to think this or that Doctrine we conceive from Scripture to be saving truth, but none of them can persuadere, go throughstitch with it, and infallibly persuade the heart that it is so, but the Spirit of God. This being Gods seal to imprint all saving truth in our hearts; for so much the Apostle intimates where he says, 
1 Eph. v. 13  that after the Ephesians heard the word of Truth, they were sealed with the holy spirit of promise.  
Nor is it only as a seal to imprint it, but also as a witness to attest it: so says S. john, The spirit 
1 john 5. 6.  bears witness, because the spirit is truth, (that is) because the Doctrine delivered by the spirit (which is there called the Spirit by way of Metonymy) is truth.  
O how should the consideration hereof prevail with us to beg every day the assistance of his blessed spirit! And our Saviour tells us, that if we ask his Spirit of him, he will give it: which made the 
Luke 11. 13  Prophet David pray in one place, that God would 
Psal. 143. 10  lead him by his good spirit into the land of uprightness; and in another, that God would not take away 
Psal. 51. 11  his holy spirit from him. And so should we pray too; for if he should once take him from us, 
1 Tim. 4. 1.  alas! how soon should we give heed to lying spirits, and doctrines of Devils!  
And thus much for the Means of extracting saving Truth out of the Scriptures.  
And now having extracted it by these Means, what remains on our parts? but  

1. To hold it firmly.  
2. To rejoice in it affectionately.  
3. To prise it highly.  
4. To love it dearly.   
1. We must hold her firmly (at lest in her fundamentals) 
Fundamenta nobis esse debent firmamenta. Augustin. de doct. Christiana.  against all opposers, whether by way of contradiction or persecution, as the Spouse did her heloved; the text says, that she 
Cant. 3. 4.  held him, and would not let him go.  
And this is that standing fast in the faith, or sticking 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  close to it, unto which the Apostle exhorts us in the 1 epistle to the Corinthians the 16. chapter and 13. verse; that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  quitting ourselves like men, or playing the men for it; yea that gathering up our main strength, and planting it 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in defence thereof; again, that fight the good fight of faith, whereof he speaks in his first epistle to Timothy chap. 6. vers. 12. that resisting unto blood, Heb. chap. 12. vers. 4. and that earnest contending for the faith in the 3 verse of S. Jude's epistle, when we contend for the 
Quae praeter fidem, non impetuosiùs prosequamur; quae autem fidei sunt, cum vilae dispendio ●ueamur. Bp. Hall in lib. qui insc●●bitu●, Pax in terris.  substance of it even unto death, and struggle for it as for life. And because this is attended on all hands 
Ad mortem usque certa pro veritate, & pro te Deus pugnabit. Ecclesiasticus cap. 4. vers. 28.  with troubles▪ O●r Saviour therefore encourages us to it with the proffer of a crown, and a crown of life too, even of eternal life; which is enough to put the highest of our ambition to a stand, and to make amendss for all kinds of deaths we are to undergo, for all sorts of sufferings; for so he says to the Angel of the Church of Smyrna, Fear none of those things thou 
Rev. 2. 10.  shalt suffer: behold, the Devil shall cast some of you into prison, that you may be tried, and ye shall have tribulation 10 days; 
These 10 days are said to be the 10 general persecutuns within 300 years after Christ. Pars. Christ. Directory, 2 part. pag. 674. & ●agnaeus in locum.  but be thou faithful unto death, and I will give thee a crown of life. And again, in the next Chapter and the eleventh verse, to the Angel of the Church of Philadelphia, Hold fast, that no man take away thy Crown from thee. A parallel place to which is that of S. James, whe●e he says, 
jam. 1. 12  Blessed is he that endures temptation; for when he is tried, he shall receive a crown of life.  
And this was figured in the Old Testament, where we read that the Ark of the Testament, which kept 
Ex. 25. 11.  the two tables of the Law, had a Crown of gold round about it, in manner of a circle 
Beda de Tabern.  (says Beda;) to signify thus much, that if we keep fast the law of truth in the 2 
Mal. 2. 6.  tables of the old and new Testament, we shall have for ou● reward a Crown of Glory, 
Corona rotun●a instar circuli significat perfectionem b●norum onmium fin● c●rentem. A Lapide in Revel. 2. 10. Vide Drexel. 1. consider. de aetern. cap. 1.  which hath in it the perfection of allimaginable good, and is as a circle, that hath no end: which is the reason that the Ancients made the Circle always the Emblem of Eternity.  
Nay, of how precious Crowns (says the 
Quàm preciosis ille dignus coro●is, cujus fidem n●lla tyr●nnorum vis subvert●re, non minae frangere, non ludibria movere, nec delinire blanditia pote●●! Fox in his Euch●risticon.  Martyrologist) is he worthy, whose faith holds up above all that tyrants can do against it, either by force o● threats, scoffs or flatteries!  
And here I cannot but make an honourable mention of S. Stephen Christ's Protomartyr, Act. 7. who had his Crown legible in his name, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to whom all the stones in his Cross, that were fling at him by the hardhearted and enraged multitude, served only as so many pearls and diamonds to embellish his crown of Glory. For our light affliction (says S. Paul) which is but for a moment, worketh for us a far more exceeding 
Upon this occasion Tertullian wrote his book De corona Militis, when as a Christian So●ldier refused the military crown that was proffered him, saying▪ Non de●et Christianum in hac vita coronari.  weight of Glory. In which place of the blessed Apostle we have laid down, as a support to us in our sufferings for Christ and his truth, not only a double Antithesis between our afflictions and glory, as that the one is light, but the other heavy, the one momentany, the other eternal; but also a double Hyperbole, or exceed 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of Glory beyond our sufferings, for it is a far more exceeding weight of glory (as we translate it) 2 Cor. 4. 17.  
And now (methinks) I see divine Truth riding in her Triumphal Chariot with that immarcessible or 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 5. 4.  never-fading crown of Glory (as S. Peter calls it) upon her head: where on the one side of her behold a glorious company of Prophets and Apostles confirming it to us by their writings; on the other side a troup of Confessors bearing it up with invincible 
Viros ●ortes & magnanimos esse volumus veritatis am●cos. Tull. Offi●. lib. 1.  courage and fortitude before Kings and Princes, speaking one to another in Hester's language, If we perish, we perish, Hest. 4. vers. 16. here a Convocation of Ministers spending their time, breath, bodies, minds, estates, and all in vindication of it; there a noble Army of Martyrs asserting and witnessing it even with their bloods, embracing the Truth, 
We must rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Naz. Orat. 3.  though with death and bonds, rather than falsehood with freedom of life and prosperity.  
We can do nothing (says S. Paul) against the 
2 Cor. 13. 8  truth, but for it. Where you see that S. Paul is so weak in acting against the truth, as that he can do nothing, and yet so valiant for it, as that he can do very much: And if you ask, what? take this account of it.  
That he can writ all his Epistles in defence of it: he can travail up & down like a pilgrim from one country to another to propagate it; as you may see in his peregrination written by S. Luke, from the 9 chapter of the Acts unto the end; where we read that he journied from Damascus in Syria (which was the place of his Christendom; to omit Lands, towns and cities, which were infinite) into 12. feveral countries, viz. into Palestine, Cilicia, Pamphylia, Pisidia, Lycaonia, Phrygia, Galatia, Mysia, Bythinia, Achaia, Macedonia, and at the last into Italy, to sow them all with the seed of Christianity, with the truth of the Gospel. Again, he can make the Magicians to burn their books, though worth 50000. pieces of silver, which amount (say Divines) to about 600●. 
In nuperrimis Annotationibus, on Acts 19  of our sterling money at the lowest estimate, being no inconsiderable sum, that so they might thereby purchase to themselves that invaluable pearl of the Gospel's truth, which S. Paul preached unto them. He can make Felix tremble by reasoning about it. 
Acts 24.  He can make an open profession of it before Agrippa, 
Acts 26.  and almost persuade him to be a Christian; and so startle Demetrius the silver-smith, and his fellow-crafts-men, about the falsity of their Goddess, as that they had no way to crutch her up, but by the vogue of the simple and foolish multitude, who when 
Acts 1●.  they could not make good her Deity by reason, knew another way how to make it out, even as children do, by cry and clamour, with Great is Diana of the Ephesians.  
I but, some may say, can S. Paul only do for the truth, and not suffer also? Yes; he suffered (as 
2 Cor. 1. 8.  he says of himself) above measure: For he was counted by the Epicureans for telling the truth as a babbler, a trivial fellow, and one made up of nothing 
Acts 17. 18.  but prate and noise; and by the Galathians as an enemy. But is this all? no; he can endure more 
Gal. 4. 16.  from that glozing orator Tertullus than this; for in the general, he taxes S. Paul for a pestilent fellow, Acts 24. 5. nay more, for 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the abstract.  the very pest and plague of the world (for so the Greek hath it) which is a disease 
Sic etiam Lutherum, Germaniae calamitatem ae contagium, vocat Strada l. 2 de b●llo Belgico pag. 33. & 34. Id animis heresis, quod corporibus pestis: Et duo sunt quae pestem efficiunt terribilem; unum, quod momento extinguit, alterum, quod cum unum interficit, cen●um alios inficit; Bellarm. in praefat. disp. de controversiis fidei.  (you know) malignant and infections in the highest degree: so was S. Paul traduced for one whose Doctrine would infect and destroy the souls of men, as much and as soon as the plague or highest malignant fever would their bodies, and therefore was not to be endured. But in particular, and more plainly,  
1. For a mover of sedition in the Commonwealth. And this he knew would tender him very odious to Felix the Roman governor, because it would speak him an opposer, or at lest a disturber of the power and authority that was than in being. Again  
2. For an Arch-heretick in the Church, and a ringleader of the Nazarene sect, i e. of those that worshipped jesus of Nazareth, which was than the only true worship of God, though at that time cried down by the supercilious Pharisees for a Sect of all others most despicable; as you may see by that speech of theirs john 7. 52. Search and see (say they) for out of Nazareth, (so out of the Reformed Church say the Papists, and other malevolents to it) there arises no prophet.  
These and such like aspersions were than cast upon S. Paul, yet is he content to suffer by them as a malefactor even to bonds: for so he says of himself, 2 Tim. 2. chap. verse 9 Neither is this all, but further, 
Gal. 6. 17.  he can for the truth of the Gospel's bear in his body the marks of the Lord jesus; the marks of the manacles in his hands, of the irons in his feet, of the rods on his back, and of the stones in his face and head; for he was in prisons frequent, thrice beaten with rods, once stoned, besides his other sufferings, whereof you may read at large in the 2 Epist. to the Cor. 11. chap. from the 23. verse to the 28. Now all these marks we think very hard to be born, who are now unwilling to touch the lest of them with the lest of our fingers, or to endure any rent or scar in our 
Qui bonorum direptionem, ac capitis dolorem non patimur benign, quomodo pro Christo capitis abscissionem pateremur? Hugo l. 2. de claustro animae.  estates, much less in our bodies: But yet S. Paul can suffer a Plus ultra, and that is, not only to be bound and stigmatised, but also to die for truth of Christ; as he professes of himself in the 21. chap. of the Acts verse 13. That he was ready not only to be bound, but also to die for the name of the Lord jesus.  
But did S. Paul only suffer 
Veritas odium parit. Te●. in Andria, Scen. 1.  this for the holding fast of Christ's truth, and not others of God's children also? Yes; for did not the 
1 Kin. 19 2. 1 Kin. 22. 8. jer. 37. 15. Mat. 14. 10.  truth cost Elias danger, Micaiah disgrace, jeremy imprisonment, and john Baptist his head? yea thousands of Christians the most cruel and barbarous deaths that could be invented? as you may read in the 11. chapter to the Hebrews, (which we may well call the Scripture Martyrology) from the thirty sixth verse of that chap. unto the end: where it is said, 
Qui de passionibus Sanctorum plura volet, legate 8. caput ad Romanos vers. 36. & priorem Epistolam ad Corinth. cap. 4. vers. 11, 12, & 13.  that they had trial of cruel mockings and scourge, yea moreover of bonds and imprisonment; they were stoned, they were sawen asunder, were tempted, were slain with the sword; they wandered about in sheepskins, and goatskins, being destitute, afflicted, tormented, of whom the world was not worthy; they wandered in deserts, and in mountains, and in dens, and caves of the earth. And yet all these will the children of God suffer for the truth's sake; nay, rather than they will gratify the greatest persecutors and heretics with the lest inch or title of saving 
Qui modica concedit, paulatim decidit. Aug. Conf. l. 9 c. 8.  & fundamental truth.  
For many have been the tempests raised against it in all ages; yet never any so boisterous as was that of the Arrians against the Orthodox Christians. And why was it? only for a small thing in show, but great in substance; because (forsooth) they would not grant the Arrians one letters against Christ's Divinity; and this was but a poor iota 
Quod de lege judaei, idem nos de fidei confession; de unaquaque syllaba magni montes pendent: Literulae unius mutatio quantat in Ecclesia vetere turbas cierit, sensit orbis. Scilicet quaesono vix discrepant, reipsa tamen ita toto coelo distant, ut qui divinis enueriti ●unt eloquiis, millies mori mavelint, quam ut literam unam in fidei suae professione corrumpi finant. B. H. in libro cui titulus Pax in ter is.  too, the Orthodox holding Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same substance with the Father, but the Arrians only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the like substance. Now if we respect the matter of this speech, we found that the Arrians brought up their tenet so near truth, that a man would have thought the contention could not have been great about it. And again, if we have respect to the terms, we shall found very little difference between them. Yet see how stiff the Orthodox stood for one letter, that they would not yield it to them.  
As the Ecclesiastical history says of 
Theodoret. hist. l. 3. c. 7.  Marcus Arethusus, that he would not give so much as one halfpenny to the re-edifying of an idolatrous temple, though to free himself at that time out of the hands of his tormentors: so neither would they contribute one letter towards falsehood, which was the cause that so many streams of blood were drawn out from them by the Arrian Emperors, and thousands 
Constantius, julian and Valens, etc.  of them in defence of it breathed out their last. Unto whom give me leave a little to address my speech by a holy prosopopoeia after this manner.  
O blessed and victorious champions for the truth of Christ! though I should pass by all other combatants for it, as justin Martyr and Tertullian, who apologized for it against the Gentiles; and S. Augustin and Prosper, who vindicated it against the Manichees and Pelagians; again, Cyprian against the Donatists, with many others: yet you I cannot pass by without wonder and admiration. The whole world almost at that time was become Arrian; 
Totus mundus ingemuit, & Arrianum se esse miratus est. Vincent. Lyrin. cap. 6.  and could not you have sat down quietly among the rest, & have saved your own skins? If as much as a whole word had differenced you, was that so great a matter, as that you could not have yielded it? 
The Orthodox held Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the same substance with the father; but the Arrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only of like substance.  yet was not the difference betwixt you so much as a word, but only a letter; yea and the lest letter also of the Alphabet, but a poor lota. Tell me, had you so little of Christian wisdom, yea even of nature and self-preservation in you, as that you would not be beholding to your adversaries for your lives by granting them so little a letter? Or rather, was it your godly zeal to the truth that made you stand so much for the lest parcel of it? Yes; this it was, that made them valiant even unto martyrdom; and this it is that makes a true Christian both do and suffer so much for it. I and if we have any good blood running in our veins, if any heroic resolution, if any undaunted fortitude and magnanimity, we will do the like: for as Scaevola said, That it was Roman-like to suffer for our countly; 
Pro patria pati Romanum. Liv. hist.  so say I, Pro veritate pati Christianum, that it is most Christian to suffer for the truth of Christ, for so did the Prophets, Apostles, and others of God's children before us, that so those words of our Saviour may be fulfilled to the utmost, That heaven and 
Matt. 5. 18.  earth shall pass away but, not one jot or tittle of the law (which is but one part of God's scripture truth) shall pass away.  
But it is here queryed,  

1. Quare, why we must hold saving truth so fast.  
2. Quomodo, by what means we must do it.   
And first for the Quare. Now for this take 3 reasons.  
1. Because we are only Lessees to truth from our great Landlord: For Truth is not our own freehold to cell or dispose of at our pleasures; which makes S. Paul enjoin Timothy to hold fast the pattern 
2Ti. 1. 13.  or breviary of sound words; and one reason there given, is, because it was committed unto him to keep by the Holy ghost: And they that are Feoffees in trust must be faithful, and not embezzle what was committed to them as a Depositum; but keep it safely to themselves, 
Vid. Annot. in 1 Tim. 6. 20.  and carefully transmit it to posterity. Indeed Truth is ours for the use and efficacy of it, but Gods for the right and title; and we must neither cell, nor diminish that which is committed to our custody as a matter of trust from God, for our own good, and the good of those that succeed us both in Church and State. If we do, O what a sad account shall we have to give unto God, when he shall one day ask us, as S. john did the Bishop of jerusalem for the young man he committed to him, Ubi depositum, animascilicet fratris? where is that I committed to thy keeping, viz. the soul 
Euseb. eccles. hist. lib. 3. cap. 26.  of thy brother? Bonum reliqui ego fratris animae custodem; I left thee a goodly keeper of thy brother's soul indeed: So, when God shall one day say unto thee after this manner, where is that Protestant and saving truth which I left deposited in thy hands? what hast thou done with it? Ah! bonum reliqui ego te veritatis custodem, I have left you a good keeper of truth indeed; whenas you have thrown away one part the eof by Atheism and licentiousness, and lost another by carelessness; when as you have sold away one parcel thereof for profit and preferment, and given away another by a willing apostancy. And yet such keepers of truth we have in these days too many. Our lands and temporal estates God hath given us as moveables, and over these he hath empowered us with a right of passing them away to others, as may seem good to us; but as for his saving truth, this is somewhat of himself given out unto us, and therefore is not to be made away, but to remain as a standard by us, until the same hand that fixed it, do (for our unworthiness) remove it from us to some other nation that shall make better use of it than we have done: which God grant may never be until time shall be not more!  
Whatever than we part with, we must not part with Truth, but keep it for God our great Landlord and right owner of it: that so when he shall come to accounted with us, he may receive his own again with advantage, and reward us for faithful stewards with an Euge bone serve, well done good and 
Mat. 25. 21  faithful servant, enter into the joy of thy Lord; and not say to us as David to Abner, Thou art worthy 
1 Sa. 26. 16  to die, because thou hast not kept the Lords anointed, even the doctrine of truth that should have ruled over thee.  
2. If we hold the truth, it will uphold us. For in 
2 Reason Isai. 26. v r. 1. & 2.  that day (saith the Lord) that we shall be called the righteous nation which keeps the truth, in that day shall God make strong our cities, and appoint them salvation for bulwarks. For the truth of God is like a ship at sea, in preserving whereof we preserve ourselves.  
The valour of Crnegirus the 
justin. hist, lib. 2.  Athenian General, in pursuit of the Persian navy, was such, that he espying a ship of the enemies making of to sail from him, presently lays hold on it with both his hands to hoard it; & when the Persians' had cut of his hands, he holds it than with his mouth: so should we hold truth with our hands first in acting (if we can) or writing for it; but should we fail of these, than with our mouths in speaking for it, since our care of that shall reflect beneficially upon ourselves: for as judah told joseph, That jacobs' life was bound up 
Gen. 30. 40.  in the life of his youngest brother Benjamin; so is our welfare in the welfare of true religion; if we preserve that, it will preserve us: which made David 
Psal. 91. 4.  call it his buckler for preservation. Now it is reported of Epaminond as the Theban, 
Plutarch in vit.  that he was want to say of his buckler, That he would defend that, or else die for it: And so should a good Christian either defend the buckler of truth, or else die for it, because he hath no such defensive weapon as this. Was it not than a good saying of Hezekiah, Is it 
1 Reg. 10. 19  not good if there be peace and truth in my days? since upon these 2. pins all that is dear to a Christian both in Church and State depends. 
Barklay de faelicit. p. 523.  Lewis the eleventh of France used to say (speaking against his court parasites) that he wanted nothing but truth: as if his 
Principes cum omnia habeant, unum ill is deest, scilicet qui verum dicat. Sen. Epist.  want of this weighed more with him than all other things. And indeed so it aught to be with every good man, the possession of 
Non usquam Resp. st●tit fine religione: quanta igitur verae illius vis est cujus umbra sustinet bane molem! Lips. in ●●●e una religione.  truth should be more to him than all other enjoiments: for I dare boldly say, that we hold our liberties, our lives, our livelyhoods, and all, by holding the truth of religion among us. So that, if there be none with us (which God forbidden) to pled for truth, (which was the miserable estate of the jews Isai 59 4.) how than can we think that truth should pled a word for us, when God shall come to judge us? Or if Truth be fallen in our streets, as it was in theirs, verse 14. it cannot be than, that we should stand long after it, not more than Troy did after the Palladium was gone. For tell me, I pray, what was the fall of Lucifer, but because he abode not in the truth? or of 
john 8. 44  the jewish Church, or of the 7. Churches of Asia, or of the Greek Church and Empire too? And why should we think to speed better than they, when we let true religion, which is the stay and buttress of the State and Church, moulder away to nothing, and take no care at all to keep it up?  
The 3. reason why we must hold truth so fast is, 
3. Reason.  because what ever becomes of men, the truth of God and his word shall be sure to hold. And this S. Peter tells us, 1 Pet. 1. 24, 25. All flesh is grass, and the glory of it as the flour of the field: the grass withers, and the flour fades; but the word of the Lord endures for ever.  
For 1. when evil men and haters of truth, with all their contrivements and combinations, shall fall, this shall be sure to stand.  
I can do nothing (says S. Paul) against the 
2 Cor. 13. 8  truth, but only for it. A man than can do no act against the truth, that will hold long, but only for it. Wicked men have attempted 
Malorum improbitate depressa veritas emergit, in●erclusa respirat. Cicer. Pro Cluent.  still from time to time to stub it up, yet never could. The light thereof hath been sometimes hid under a bushel, but not put out; snuffed, but not extinguished. That, what S. Paul says of himself, that he was as dying, and 
2 Cor. 6. 9  yet behold alive: so may I say of truth, that it hath been often moriens, but never mortua; often gasping for breath, but yet never expiring: or as David speaking of his enemies says, Many a time have they afflicted me from my 
Hinc alii veritatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictam volunt ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 negativo & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lateo; quod veritas latere non possit, sed licet ad tempus prematur, tandem tamen victrix evadet. Pasor. Lexic.  youth up (may Israel say;) 
Psal. 129. 1  so, many a time have they afflicted me from my youth up (may the truth of God say▪) yet have they not prevailed against me: but if there hath been one against it, there hath been another for it; if one to discountenance it, there hath been another to favour it; if one to cast it down, another to hold it up; a jesus to save it, as well as an Apollyon to destroy it. 
Rev. 9 11.   
Now for examples herein I could abound, did I not desire to limit myself to 4 or 5 most eminent ones above the rest.  
And I begin with jeroboam, upon whom the scripture sets this brand, that he made Israel to sin; for in his days it was, wherein the Prophet Azariah complains, how for a long season Israel had been 
1 Reg. 14. 16. 2 Chron. 15. 3.  without the true God, without a teaching priest, and without the law, i e. without the true service of God in the tabernacle, and without priests called as Aaron was, to offer up both morning and evening sacrifice unto him, and enabled by him to teach the law unto the people: for these they cast out (says the text) even the priests of the Lord, the sons of Aaron, and the Levites, 
Or, he made the lowest of the people priests. 1 Kings 12. 31.  
Chap. 13. 9  and made them priests after the manner of the heathen, so that whosoever came to consecrated himself, the same might be a priest unto them. By which it appears, that the truth of religion lay under a very black cloud all his days. But as violent 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. Orat. 1.  things seldom hold, so neither did this: for yet a little while, and jeroboam is no more, but good Asa is sent to clear the sky, to break down the altars of the strange Gods, to reduce the Levites to their duties, & to re-establish the true worship of God in Israel.  
My next instance is in 
Hence comes the word villain, as Isai. 32. 6. The vile person will speak villainy.  Antiochus, whom the Scripture notes for a vile person, as in the 11 chap. of Daniel verse 21. Than shall stand up a vile person (says the Text) meaning Antiochus Epiphanes, i e. the Illustrious, who obtained the kingdom by flatteries, but having once gained it, became Antiochus Epimanes, Antiochus the Mad, such was his rage against the truth; for he did according to his own will, 
Sic volo, sic jubeo, etc.  verse 36. his own will was his law, yea he exalted himself above all that was called God, and spoke marvelous things against the God of Gods. And if you would have a 
See also another bedroll of his wicked acts in the 1. of the Maccab. and the 1. chapter. Among which this was one, that he caused the books of the Law to be rend and burnt with fire, and with whomsoever was found the book of the Testament, him he commanded to be put to death, vers. 56. & 57 josephus also says as much in Antiq. lib. 2. cap. 7.  further character of him, look back to the eighth chapter of Daniel, verse 11. where you read that he took away the judge sacrificium the jews used to offer up to God both morning and evening, & cast down the place of his sanctuary Dan. 8. 11. Nay farther, an host was given him (says the 12. verse) against the daily sacrifice, by reason of the people's sins; and it cast down the truth to the ground, and prospered.  
But yet though the truth of God were concussa fearfully shaken by Antiochus, yet was it not excussa quite shaken of, like the viper from S. Paul's hand into the fire, there to perish; and though much disjointed, yet was it not 
See jerom in Dan.  quite broken a pieces: for (notwithstanding that false title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antiochus the God, wherewith he flattered himself) yet did he suddenly die as a man, or rather (to use 
Psal. 22. 6.  David's expression) as a worm and no man; for worms came out of his body (says the Author of the book of Maccabees) while he was yet alive, and 
2 Mac. 9 9  did eat up this Deus stercoreus, this dunghill God, and set truth right again by judas Maccabeus.  
My third instance is in D●ocletian, a great enemy to the truth of Christ in the 
Vide Euseb. Eccles. Hist. lib. 8. cap. 3.  primitive Church, and yet prevailing nothing; for which cause Orosius the historian makes him Pharaohs parallel, both for his obstinacy, 
Bucholc. Chronol. ad annum Christi 313.  and his impotency against it. And so great an enemy he was, that the Devil seemed (as it were) on purpose to have picked him out among those heathen Emperors, 
The last persecution had 7 tyrants to make it out, viz. Diocletian, Maximinian, Galerius, Severus, Maxentius, Maximinus, and Licinius.  to give a very sore blow unto it: for he led the van of the tenth persecution, and used all the ways of violence he could, to have razed out all that was called Christian; as appears by that Inscription to him upon a pillar in Spain. 
Fox in Martyrol. 1 part.   
Diocletiano, amplificato per orientem & occidentem Imperio Romano, 
Edicto praecepit ut libri sacrorum bibliorum cremarentur, & Ecclestarum praesides ad sacrificandum Idolis omnibus tormentis adigerentur, etc. Plura apud Bucholc. ad annum christi 303. ex Euseb. hist. Eccles. lib. 8. cap. 2. & 3.  & nomine Christianorum delcto: id est, To D'oeletian, who hath enlarged the Roman Empire East and West, & utterly blotted out the name of Christians.  
But (by his leave) though he did blur and blot the truth of Christ very much, yet blot it out he could not; and though he cut it of in many branches that sprung from it, yet cut it up both branch and root he could not; no more than Pharaoh could stub up the I srael of God: because he that sets bounds to the sea, and says to the proud waters of it, 
job 38.11.  huc usque, thus far shall ye go, and no farther, did also bound Diocletians, pride, and forced him (maugre all his spite) after he had even tired out his spirits with foaming against it, to leave root thereof, viz. the word of truth, still in the earth; which a little after, in the halcyon reign of Constantine, put forth again more 
Veritatem aperit dies. Sen. lib. 2. deira.  green and flourishing than before.  
My fourth instance is in julian the Apostate, who brought up the Pagan religion in the rear, being the last of the Roman Emperors that held it up. An enemy as much beyond the former in his attempts against the truth of Christianity, as subtlety is beyond force and violence.  
For (as if julian had been ashamed of all those compulsory weapons that had been formerly drawn out in vain against it) he 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In his 1 Invective.  eekes out now (says Gregory Nazianzen) the Lions with the Fox's skin, consulting with his Daemons about politics to destroy it with: from whom (no doubt) he learn'c 3 cursed Maxims.  
The first was, to destroy the Schools and nurseries of it, by interdicting therein to the Christians the reading of the liberal Arts 
Nam propriis (inquit julianus) pennis configimur. Theodor. lib. 3. cap. 8. Et Sozomen. lib. 5. cap. 17.  and Sciences; for want whereof they must needs be disabled to deal with their adversaries at their own weapons, which of all others with the Heathen were most convincing.  
The second was, to take away from the Christians their spiritual Fathers and Pastors, their Orthodox Bishops and Clergy. And this he Conceived would be done throughly, and with less noise, by spoiling them of their 
Satan ejusque instrumenta tentant doctrina privare Ecclesiam, dum inopia & famis metu plurimos absterrent ne id oneris suscipiant. Calvin. in 1 Tim. c. 5. ver. 17.  temporal estates and livelyhoods: because it would be ameans to destroy not only their persons, by exposing them to scorn and starving; but their sacred 
Diocletianus occidit piesbyteros, jullanus autem presbyterium. L. Cook, 2 part of his Reports. Et Sr. H. Spelm. de non temer, ecclefiis.  office too, which with such hard usage could not reasonably expect any issue or succession: for who will feed a flock (as the Apostle reasons in his first Epistle to the Corinthians Chap. 9 ver. 7. & 14.) and not eat of the milk thereof, or preach the Gospel, and not live (as the Lord hath ordained) of the Gospel? And (as if this were nothing) the Apostate doth but scoff and gibe at them for their nakedness, abusing to that end the Scriptures (as the Devil did) to the patronising of all his wickedness, with a Scriptum 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. 1 Invect. in julian.  est; It is written (says he) in your law, that you Christians must neither possess any thing, nor call any thing your own: for your Master tells you Mat. 10. verse 9 that you must make no provision for yourselves either of gold or silver, nor must ve have two coats, or change of raiment: and besides in the 5. chap. of S. Matthew verse 3. he says, that the poor are blessed, and that theirs is the kingdom of heaven: which if you believe for truth, than may you thank me for making you poor, and so forwarding your blessedness.  
His third Maxim he learned from them was, to spy out the several tempers and dispositions of the Christians, and accordingly to fit his gins and snares 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibidem.  for them. As when he met with weak and fearful natures, these he thought best to fright into paganism, by taking away from them all benefit of the law, and threatening them with 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in eadem Invect.  bonds and banishment, death and torments. Again, when he had to do with simple and credulous persons, his course was to stagger these in their Christian faith, by making his falsehood (as near as he could) the ape of Truth. But when he was to work upon the selfconceited and licentious, these he thought fit to court into compliance with him by a toleration 
Ammian. Marcellin. lib. 22.  of all sects & opinions whatsoever in point of religion. And for the covetous & worldly-minded, these he flattered into his Idolworship by conferring upon them places of 
Nounullos assentatione & muneribus ad immolandum allexit. Socrat. Eccles. Hist. lib. 3. cap. 11.  profit and preferment; as well knowing that such earthly advantages, although they contributed nothing to make his false religion true, yet did they put a fair gloss and outside upon it, and so made it appear more worth receiving and embracing with carnal spirits.  
These and many other cunning fetches had julian against Christ and his truth; which was the reason of that Father's exclaiming so tartly against him, O soul, wise only to do evil! Yet all this devilish wisdom 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Naz. in eodem loco.  (to use S. james his 
jam. 3. 15.  expression) would not do; but, like Achitophel's, was soon turned to folly. For 
2 Sa. 15. 31.  as Athanasius foretold of this persecution, that it would prove but a could which would presently be 
Nubes quae citissime dissolveretur. Theodoret. l. 3. cap. 9  dissolved: so it did indeed; when as he not long after being mortally wounded, threw up his own blood into the air, and acknowledged 
Vicisti Galilaee. Idem lib. 3. cap. 25.  Christ and his truth to have been too hard for him.  
Upon which a Christian Historian of those times 
Orosius in his Chronic.  gives this note, That Impii morte Deus impia dissolvit consilia; that▪ God usually dissolves wicked counsels by the deaths of their authors. And Solomon hath a saying much to the same purpose Prov. 21. 
Nihil invitis fas quemquam fidere divis. Virg. Aeneid.  verse 30. I here is no wisdom, nor understanding, nor counsel against the Lord. A sentence so succinct, and yet full, as that I wish all the Atheists and Machiavels of this age would writ it in their hearts with a pen of iron, and engrave it there with the point of a diamond.  
But to leave these, and close up here with one of a later date, and more nearly relating to ourselves. And this is the example of Q▪ Marry: whom, as the spirit of God pointed out King Ahaz with This 
2 Chr. 28. 22.  is that King Ahaz, so may we her, with this is That Queen Mary; that None; such of women, for her persecuting the Protestant truth: for there is none of us (I suppose) can be ignorant, how low it ran in her days, though it did not 
So I Carl. the Martyr said, That the main solution the Papists had for all questions was, fire and ●aggot. Mr. Fox in Martyr. 2. part, pag. 1750.  clean run out; wherein the chief argument of the Papists against the Professors of it, (as one of the Martyrs well said) was Argumentum bacillinum an argument drawn from fire and faggot, to out the true Religion, and to establish Popery in this nation, as by a law.  
But yet, though the truth of God were (like Moses 
Exod. 3. 2.  bush) all on fire in her reign, yet was it not consumed by it: For Hoc non duravit aetatem, that law of hers did not endure an age (as our 
In juelli vita.  jewel foretold it;) but ended with her before 6. years' end; and than did her sister repeal that act which (like the laws of 
Hinc leges quas sancivit, prae nimia earum rigiditate, non inepte vocavit Aristoteles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, not the laws of a man, but of a dragon. In Rhetoric.  Draco the Athenian Legislator) had been writ with blood, even with the blood of so many Confessors and witnesses of the Truth, and restore us Gods Truth again to its former beauty and lustre: for which she deserves ever to be honoured by us, as the Repairer of our breaches, and Restorer of paths 
Isai. 58. 12.  to devil in.  
So that by what hath been said, you see that to be verified of Truth, which S. Paul says of himself, namely, how it hath been troubled on every side, but not distressed; perplexed, 
In the Greek there is an elegant Paronomasia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but not in despair; persecuted, but not forsaken; cast down, but not destroyed. 2 Cor. 4. 8, 9  
For if Satan, the reputed God of the world, (as he is called in the 1 Cor. 4. ch. verse 3.) if he (I say) thrust sore at truth that it 
Prement Deo, fert Deus alter opem. Ovid. de Trist.  may fall; the true God of heaven and earth will presently put under his helping hand to bear it up. Beloved, the Truth can never die, because it is an essential attribute of the Deity, a ray of God himself; and therefore as he is, so is that immortal. men's persons indeed may die, and so may their names, power and plots with them; yea, they are dead already (says the Angel) that sought the child's life, so, they 
Ma●. 2. 20.  are all dead already that sought the life of Truth from the beginning: For where is the King of Hamath, 
Isai. 37. 13.  and the King of Arphad, and the King of the city of Sepharvaim, of Hevah and Ivah? so, where are the Grand persecutors of Christ's truth above mentioned? And (if I may but slain a little paper more with naming of them) where is Manes the heretic, upon whose 
Diabolus sibi arcem struxisse videbatur. In his 5. Serm. de jejunio.  madness (says Leo) the Devil seemed (as it were) to have raised up to himself a high tower and fortification against the Truth? for he denied the holy Trinity, rejected the Old Testament, and held two beginnings, the one of good, and the other of evil.  
Again, where is Arrius, who denied the Divinity of Christ, and by his 
Ingentes secum fluctus traxit. Niceph. lib. 8. cap. 31.  subtlety drew great multitudes after him?  
And last of all, where is schismatical Donatus, (for I forbear to name farther) who confined the true Church (as some do now) 
Vide August. lib. 2. contra Petilian. c. 15.  to those of his own party, as altogether spotless here, and without sin; and taught also that the virtue of the sacraments depended on the worthiness of the person administering them? Is not the skin of their hypocrisy long since pulled over their ears, their madness manifested to all the world, their falsehoods uncased, their names gone out in a stench, their doctrines exploded out of the Church of God, their opinions condemned? and hath not the truth of Christ prevailed against them? nay, are they not all dead, and with them their power and malice against the truth also? Yes; their breath goes forth, (says David) they return to their earth, in that 
Psal. ●46. 4.  very day their thoughts perish.  
But as for the truth of God, (as he says in another 
Psa. 100 5.  psalm) that endures to all generations: for one generation (says the Preacher) passes away, 
Eccl. 1. 4.  and another comes, but the earth, so the truth of God upon the earth, abides for ever. And if we look back but to Christ's time, we shall found sixteen generations and more to be passed since that; wherein 
1600 years.  the Centurists are very punctual in relating the adversaries 
Tantam semper potentiam veritas habuit, ut nullis machinis, aut cujusquam hominis ingenio vel arte subverti potuerit. Cicer. in Vatin.  which the truth of Christ hath had of all sorts, together with their particular names, the places where, and the times wherein they lived, the several instruments they made use of, and all their cursed policies to root it up: and yet hath it outlived them all till this very day (blessed be the God of truth) and shall live till death be swallowed up in victory. For he that fights against the truth of God, doth (as much as in him lies) fight against the God of Truth; and it is as easy to pull God out of heaven, as his truth out of the earth, since God hath said it Isai. 40. verse 8. that Verbum Domini manet in aeternum, the word of the Lord endures 
joannes Wolffangus in his Lect. Memor. ad annum Christi 1549. (viz) V D. M. I. A.  for ever. A sentence that some of the Germane Nobility were so much in love withal, that in the beginning of the Reformation they caused the initial letters of the words to be embroidered on the sleeves of their garments; to let the world know, that they were not afraid to profess it openly against all oppositions whatsoever, as being too weak to prevail against it.  
And therefore, if thou be an enemy to truth, let me advice thee, as our Saviour did Saul, not to kick 
Acts 9 5.  against the pricks; for it is but vain and foolish so to do, since thou canst gain nothing but hurt unto thyself. So says the Proverb, Do not strike 
Noli verberare lapidem, ne laecas manum. Erasm. Adag. loco communi inanis gloriae, ex Plauto.  a stone, jest thou hurt thy hand; & the truth of God is that lapis offensionis, that stone of offence spoken of Isai. 8. 14. which if thou strike and offer violence to, it will not only hurt thy hand (as it did (you know) jeroboam, when it was dried 
1 Reg. 13. 4.  up upon his stretching it forth against the man of God) but (without repentance) destroy both body and soul for ever. For in that day (saith God) I will 
Zach. 12. 3.  make Jerusalem (so will God make his truth) as a burdensome stone to all people, and they that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it: and upon whomsoever this stone shall 
M●t. 21. 44.  fall, him it shall grinned to powder.  
Little thought Libanius, 
Erat Libanius sophista Iuliani in religione Ethnica praeceptor.  when as he asked scoffingly what the carpenters son was a doing, of receiving this answer, that he was than a making a Coffin to carry julian in, and all his mischievous intendments against the truth of Christ, to be buried. Yet so it was indeed; for julian the 
Vide Theodoret. lib. 3. c. 21. & 23. & Sozom. lib. 6. cap. 2.  Apostate had no sooner vowed to sacrifice the blood of the Christians (by him styled, in derision, Galilaeans) to his heathenish Gods, but presently the true God disappointed him in it, by cutting him of in a battle against the Persian. So truly says the Psalmist, Psal. 21. 11. That the wicked imagine a mischievous device against the Lord, but shall not be able to bring it to pass. For why? He that sits in heaven laughs them to 
Psalm 2. 4.  scorn, the Lord shall have them in derision. He brings the counsels of the heathen to naught, he 
Psal. 33. 10.  makes the devices of the people to be of none effect. He disappoints the devices of the crafty (says Eliphas) 
job 5. 12.  so that their hands cannot perform their enterprises.  
Again, if thou be a friend to truth, be exhorted that, however thou mayest see the truth of religion obscured in a nation for a time, as a just judgement of God for the people's turning of their backs upon it; and their former unthankfulness to God for it; yet  
1. Not to be troubled at it, as one without hope, nor to give it over as quite lost: but to stay thyself a little upon God by faith 
Hinc aiunt veteres, Olim operto capite rem divinam Saturno fieri; significantes tegi aliquando veritatem, sed tempore aperiri: Saturnus enim temporum author ac Deus fingitur. Plutarch. in problemat.  and patience; and ere long, (so soon as God hath sufficiently humbled the land by it) thou shalt see yet once more, that the lost groat will be found, and the Sun shine again upon God's inheritance. For (as the Heathen man said) Time is the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripides.  mid wife to bring truth to light: which though it be spoke there of human truth, yet will it hold also in divine; 
Veniet qui conditam, ac saeculi sui malignitate compressam, veritatem dies publicet. Sen. Epist. 79.  For the day is coming (says the Moralist) wherein that truth which is now held down under the clods of Malignity, shall rise again: That, as it was with Christ, who though he lay 2. days in the grave, yet did he rise the third, the third day was a sure day unto him; so shall it be with the truth of Christ, which, though it may lie a day or two buried under all sorts of pressures and sufferings, yet after two days (to use the Prophet's words) 
Hos. 6. 2.  shall God revive it, and the 3. day he will raise it up, and it shall live in his sight, to the comfort of his Church and people.  
2. Be exhorted not to let the truth of God fall to the ground for fear of man: For there is nothing that prevails more upon weak spirits than the fear of man; when as we are so timorous in the cause of Christ, as not to venture, therein (when he calls) to be stripped either of our lives or livelyhoods. Nor is any thing (says G. Nazianzen) so to be feared, as 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Orat. 12.  our fearing of something more than God, and for that to desert the Doctrine of faith and truth. S. Cyprian in his book De Lapsis, and M. Fox in his Martyrology, do furnish us with many examples this way: (and to name not more than two) the one tells us of Nicomachus, how he being tormented in the city of Troas by the Proconsul under Decius the Tyrant, deserted presently his colours of Christianity, and cried out Non sum Christianus. The 
Martyrolog. 2. part pag. 1362.  other tells us of Dr. Pendleton, how his fear alone ran him out of the field, and that before he had yet received the lest blow from the adversary.  
But it must not be so with us; for who art thou (says the Prophet) that thou shouldest be afraid of 
Isai. 51. 12. and 13.  a man that shall die, or of the son of man that shall be made as grass; and forgettest the Lord thy maker, and hast feared continually because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor? Wherein there seems to be a holy kind of Sarcasme against the oppressors of God's truth, which teaches us to stick close to it by Gods slighting the opposers of it. And the rather are we to hold it up in these declining times, wherein are held out so many falsities to oppose it; since God in his care and providence doth so order it, that whatsoever becomes of men, his truth shall be sure to hold, if not by us, yet by some others. And to that end let us seriously lay to heart those persuasive words of Mordecai to Hester; If thou hold 
Hest. 4. 14.  thy peace at this time, than shall enlargement arise to the Jews (and so shall enlargement arise to the truth of God) from some other place and by some other hand; but than thou and thy father's house shall be destroyed. For who knows whether thou art come for such a time as this? O that every one of us than would think at this time, that we hear God speaking unto us thus:  
Thou seest, O Christian, how my truth gins to totter almost every where in the world; and I must hold it up, because my word and honour are engaged for it. Now, thou art the man whom I have set up (as I did S. Paul) to be my champion for the 
Phil. 1. ●7.  defence thereof; having not only chosen and enabled thee for this great work, but also purposely reserved thee for such a time as this▪ Know therefore, that I do now expect thy helping hand herein: else I shall, for thy default, soon employ some other in thy stead to do it for me; but than thou and thy father's house shall perish. Again  
2. When good men also and lovers of truth, with all their helps and assistances, shall leave us, the truth itself shall be sure to hold; and though the Candlesticks may be removed, yet shall the light 
Revel. 2. 5▪ 1 Sam 3. 3. Leu. 24. 2, and 3. Psal. 27. 10.  of them like the lamp of God in the temple burn continually, and not go out, until the day of glory do appear. The prophet David observed it by his own experience, that when his father and mother forsook him, yet the Lord took him up. Our natural parents and friends they will die, (how soon we know not) and so will God's Ministers too, our Spiritual fathers: 
1 Cor. 4. 15 Zach. 1. 5.  and the Prophet Zachary by that question of his puts it out of all question, Your fathers (says he) where are they? and the Prophets, do they live for ever? Not; and who knows but that the mouths of God's 
For he that follows truth (says Sr. W. Raleigh) too near at the heels, is in great danger to have his teeth struck out. In his praef. to his history of the world.  Ministers, who are now the dispensers of his sacred truth unto us, may be e'er long stopped, and the doors of their Churches shut up? But as for the truth itself received by them, this shall never die; 
1 Esd. 4. 38.  for truth is immortal, (as in Esdras) and lives for ever; and when they are dead and gone, this will remain to quicken us: so says David, This is my 
Ps. 119. 50.  comfort in my trouble, thy word hath quickened me. S. Paul says of himself, that he suffered trouble as 
2 Tim. 2. 9  an evil doer, even to bonds, but the word of God is not bound: And so say I, that the faithful ministers of God may suffer trouble as evil doers even to bonds, and death also, for the truth of the Gospel; but as for the word of God, this word of truth made known by them, this is neither bound, nor dies. For  
1. If truth should fail, so must God too, who is essential truth, and the source from whence all saving truth proceeds▪ which is impossible.  
2. We have besides, Christ's prayer and promise for it at his personal farewell to the world. I will 
Io. 14. 16, 17  pray the Father (says he) and he shall give you another Comforter, that he may 
Noli d●fi●ere, ubi te veritas reficere promi●tat. Ber. epist. 106.  abide with you for ever; even the spirit of truth. Now as his prayer was always effectual with his Father; (for I know, says Christ to his Father, that thou hearest me always) 
joh. 11. 42.  so is his promise true and firm; not as ours are, Yea and Nay, but yea and Amen. And to double our 
2 Cor. 1. 2●▪  comfort herein, our Saviour doubles his promise, by telling his disciples further in the next verse, that he will not leave them comfortless. The words in 
joh. 14. 18.  the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i e.) I will not leave you orphans: as if Christ should have said thus unto them; I see that you all eye me as your common parent in my provisionary care for your future estate and welfare in a better life, but it will not be long that I shall stay with you: yet be not discouraged at it, for 
Quasi dixisset, Tempore sepulturae meae eritis pupilli, sed non manebitis tales; nam spiritum vobis, qui vice patris sit, relinquam. H. Grot. in locum.  though I am shortly to departed from you, as touching my bodily presence; yet will not I for all that leave you as orphans that have none to look after them, but will abundantly supply your want of my person, by the continued presence of my spirit.  
And as our Saviour thought this a sufficient cordial to stay up their drooping spirits in the declension of outward comforts; so is it likewise to us, whenas we shall consider, that although Christ himself be now in heaven, and there must abide until the restitution of all things, yet in his stead hath he left us here on earth the Comforter, even the spirit of Truth, who shall continued with us for ever, and ever preserve the truth of his Gospel to us, which is superabundantly more than all earthly enjoyments, as being his immediate instrument he works by to beg●t us a new to holiness of life. So says the text, Of his own will he begat us with the word of truth.  
And so much for the first thing, which is the Quare, or reasons why we must hold truth so fast.  
The second is Quomodo, or by what means we are to do it. And here I commend unto you these five.  
1. Get a sound knowledge of God in the Scriptures, at lest competentem scientiam, if not eminentem, a competent if not an eminent measure of it, that so thou mayst be able in some degree to give 
1 Pet▪ 3. 15.  a reason of the truth thou dost profess, and of the hope that is in thee: for it is knowledge which is the settle-brain 
King james used to say, that the reason why so many fell away to Popery and other errors was, their ungroundedness and ignorance in the points of catechism, which are the grounds of Religion.  of a Christian, and bears him up steadily in any weather; whereas ignorance makes him unstable in all his ways. Ye err (says our Saviour to the Sadducees) not knowing the Scriptures. There is nothing will sooner slide a man into error than ignorance; for the ways of darkness (says the Prophet) are slippery ways, in which it is 
jer. 23. 12.  easy to stumble and fall.  
Alas! How easily is a simple soul led aside from 
Eheu! quam miseros tramite devio abducit ignorantia! Boet. l. 3. met●. 8.  the way of Truth! but than especially, when he hath to dea● with a cunning jesuite, or a crafty Pelagian, with a prating Anabaptist, or a strong-pated Socinian, when they shall set their wits a work to glaze over old falsehoods, to set an edge upon them, and to set them out to sale for new truths.  
It was said of Schwenckfeldius, 
Errores suos in superioris Germaniae provinciis disseminavit circa annum M D XXVIII. Vide Spanhem. Diatrib. historic. de origine, progressu, & sectis Anabaptistarum, Numer. 25.  who pretended so much to Enthusiasms and Revelations, that he had a good heart, at caput illi bene regulatum defuisse, but that he wanted a head well-regulated: and the same may be said of many poor people in these days, that they have good meaning hearts to God and his truth, but as for their heads they are very weak, and not well ballasted with the principles of true Religion; which is the reason that they stagger to and from therein like a drunken man, and are not fixed. And these S. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
2 Tim. 3. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which (if we understand actively) will signify, men of no judgement concerning the faith (as the marginal note in our Bibles hath it:) and prays for the Philippians, that they may abound in all knowledge and judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Phil. 1. 9, 10  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is) that they may be able to discern with judgement the things that differ. Now what causes the falling-sickness, but a weakness in the brain? or an apostasy from the truth, but a weakness in the understanding, 
Cognita judicio constant. Cato in Distich.  when as we are either altogether ignorant of the will of God in the Scriptures, or else know it but superficially, and not with a judicious knowledge.  
2. Dispute not against the grounds and principles of Truth, which are plain 
In Theologia duplicia reperiuntur principia: Essendi, ut Deus; cognoscendi, ut Scriptura; Keck. Syst. Theol. cap. 8.  Scripture, common sense and reason; it being a true saying, that Contra negantem principia non est disputandum, that there can be no disputing with a man about any art, that denies the principles of it.  
For you must know, that in every art and science there are allowed some first 
Hinc illud Aristotelis, Principia non ab aliis, sed à seipsis fidem faciunt. 1 Post. c. 2. Itidem, Principia non accipiunt, sed daunt. Keck. Log. pag. 144. Et hoc vulgar; Oportet discentem credere.  principles, which are not to be demonstrated a priori, from any preceding cause, to him that learns it, but to be granted by him, and believed of him; and these they call Postulata, that is, such things as the art itself requires the Scholar to grant unto her, and believe, or else she will not undertake to teach him. Now of these he is not to ask a former cause or reason, Quia unumquodque Primum superiorem in suo genere causam non habet, because every first thing in any kind hath in the same no superior cause to retreat unto, and so, not being demonstrable a part ante by any thing that was before it, is not be questioned.  
Thus, if any one (says the Philosopher) will question whether there be motion in nature, or not, it is fit that he have Argumentum 
See Pars. Christ. Directary Part 1. cap. 2.  a fustibus, that he have a club argument to convince him of it, and be well cudgeled until he yield it; for it is only a feeling argument that is moving to a sottish and stupid nature. Again if he deny the fire to be hot, let his hand be held in it, till it extort from him a confession of it. Or if any one shall deny all liberty from necessitations, let him be well 
See B●. Bramhalls defence of true liberty from antecedent and extrinsecall necessity, pag. 90. and. 91.  scourged till he be a suppliant to him that beaten him, and confess him to have either power him to strike, or else to hold his hand.  
Evident sense and reason must not be questioned by us as we are men, in such things as are within their verge; nor as we are Christians, the great 
Verbum Dei est commune principium ab omnibus concessum. Bell. Proef. in Disput. de Contr. fidei.  principle of Religion, the Sacred Scriptures. It was Eves fault, and our misery, that she entertained 
Gen. 3. 2.  a parley with the serpent about the truth of God's word: and should we come once to the same pass, the Devil need trouble himself not further with us, as being his sure enough. I and it is his shorter cut, and more hopeful way too, to make us Atheists thus, 
Dr. Hammond in his book of the rationality of Christian Religion.  by our breaking up the foundation itself, than (while that remains firm) to demolish what is erected on it. And therefore when Satan shall watch us a fall to the purpose, his main design will be to make us question the Scriptures whether they be the word of God's truth or not; as well knowing that when he hath once got us upon this lock, he can be the break-neck of all Religion with us when he pleases: for what than can hinder us from turning Ranters, or Quakers, or any thing else but what we should?  
It is than very dangerous to admit any question about the truth of the Deity, the Doctrine of the Trinity, the Deity of Christ, the authority of the Scriptures, the immortality of the 
Of this sort is Crellius de uno vero Deo, against the Trinity; the book De tribus mundi impost oribus not long since translated into English; Divers Socinian books against the Deity of Christ and satisfactoriness of his death; Many Quakers pamphlets against the Authority of the Scriptures; and a Treatise lately published and entitled Man's Mortality, assering that our souls die with our bodies.  soul, and such like fundamentals; about which some have been of late too buisy, and have misemployed their brains and pens too much: there being no other end and fruit to be expected from these men labours, but to heathenize and unchristian the world a second time. For when the foundations are destroyed, what can the righteous do? or whether shall he go for saving truth? If to any, it must be to the Church his mother. But alas! what can he expect from her, when as the son of Sirach says, that he who roots out foundations 
Eccl. 3. 9  hath the curse of his mother upon him. The heathenish Ephesians, when the deity of their goddess came once to be discussed, which they took pro concesso for a granted truth, this they would not endure at any hand, but carried it away with a loud hollow, Great is Diana of the Ephesians. 
Acts 19 28   
Now if these heathenish Ephesians would not endure to hear their false grounds to be questioned, as well knowing that the whold superstructure of their superstition would fall with them; how much less should we Christians endure the true fundamentals of our Religion? If we do, there is no saving truth will stay long with us, but we shall quickly be at a loss therein.  
And therefore, when any such truths shall be called in question by wandering heads, and graceless hearts, let us cry them down with, Magna est veritas Christianorum. Why, these are the foundations 
Si ipsa fundamenta destruantur, quid faciat justus? what can the righteous do? so we translate it. Ps. 11. 13. Videtur esse vox impotentis ad agendu, aut ignorant is quid agate: & Metaphora est ab oedificiis, quoe dirutis fundamentis, tota concidere, & possum ire necesse est. Calv. in locum.  of our Religion, and without these we shall not know what to do, nor which way to turn ourselves towards heaven and happiness, but be in a most desperate and lost condition: yea, these are the great pillars of Truth in Christianity, that are not to be moved; for if we once suffer these to be shaken by the gainsayings and contradictions of simple and unsettled men, we shall quickly see the whole structure of our religion to be shaken with them, and Sampsons' fate befall us, who had not sooner pulled down the pillars of the house wherein the Philistines were assembled, but presently the whole house fell upon his head, and buried 
jud. 16. 30.  him in its ruins.  
3. Be not too credulous: For the Orator could say as much, That if we will discern truth from falsehood, we must not give our 
Noli incognita pro cognitis habere, nec his temere assentire. Tull. Offic. lib. 1. Tarda solet magnis rebus adesse fides. Ovid. Ep. 16.  assent rashly to such things as are proposed as truths unto us, until we throughly know them to be so. If we do, we shall thereby show ourselves very weak and simple: for the simple believes every word (says Solomon;) whereas the 
Pro. 14. 15  wise Christian will not take every thing for truth which is offered to him, but weigh it first in the balance of the sanctuary, before he pay his belief unto it. And here that posy of Epicharmus is good, Memento diffidere, remember not to trust too soon. And this accords 
Erasm. Adag. pag.. 181.  with that of S. john, Not to believe every spirit, but to try the spirits whether they be of God, or 
Nemo verius fidit, quam qui sic diffidit. Erasm. Epist. ad Volsium.  no. 1 john 4. verse 1. For there be many false prophets (says our Saviour) who shall say, Lo here is Christ, 
Mat. 24. 23, 24.  and lo there is Christ; so, Lo here is truth, and, lo there is truth: but believe them not. And hence it is that the wise man will have us buy the truth; that 
Pro. 23. 23.  is, to deal with truth, as 
The saying is, Caveat emptor.  buyers do with wares: not to believe all wares to be good, which the seller would obtrude upon us, because there is a great deal of naughty and sergeant stuff, which the seller (if he can) will labour to foist upon credulous persons; but rather let us do as those 
Acts 17. 11  noble Bereans did, let us bring those nominal truths to the bar of Scripture, there to be examined; and if they can acquit themselves for truths at that tribunal, 
Quod si unquam, hoc tempore maximopere satagendum, quo tot haereses pullularunt. Del Rio Adag. Sacr. vet. Testam. 404. part 2. Sen. Epist. 3. De hoc vide Calvinum, in 1 Thessal. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. (that is) belief and unbelief have been alike destructive; belief of every one, and unbelief of any one.  than we may believe them, but not before. Namutrumque in vitio est, (says the Moralist) & nulli credere, & omnibus; for both are in fault, as well to believe none, as to believe every one. The one is obstinacy, the other lightness: the one lets truth knock at her door a long time, and it is well if she get in at last; whereas the other lets her quickly in at one door, and outs her again at the other.  
And as not too credulous, so neither too curious, nor prying into those things which God hath clouded: for this itch of knowing 
Prurigo sciendi scabies Ecelesiae.  more than we should is very dangerous, and proves an heretical scab at last not easily cured. It was the disease 
Gen. 3. 6.  of our first parents, and from them we caught it. O that their fall by it, would be a means to make us stand against it, and that we would be wise 
Rom. 12. 3.  unto sobriety (as the Apostle speaks!)  
For why art thou so inquisitive to know all the secrets of predestination, whenas S. Paul tells thee, that it is one of God's 
Here Traske was out, who took upon him by his inspection upon any man's countenance, infallibly to reveal unto him whether he was elected to life eternal, or 2 Tim. 2. 15 no. See Dr. Slater in 1 Epist. Thessaly. c. 1. verse 4.  foundations, and such a one too that God hath set his seal upon; The Lord knows who are his? Now it is very dangerous to break up seals, and especially Gods, the endorsement being enough for us to read, viz. That he who calls upon the name of Christ, departed from iniquity.  
Again, to know what God did before the beginning of the world; when the 
Prudens futuri temporis exitum caliginosa nocte premit Deus; Ridetque si mortalis ultra Fas rogitat. Horat. lib. 3. carm. ode 29  precise day of judgement shall be; and the like: which are therefore hid from us, 
Mark 13. 32  that so we may not call our wits to an inquisition about them; since Moses tells us, That secret things belong 
Deu. 29. 2●  to the Lord, but revealed to us and to our children. And here that common rule is good, Relinque incertum & tenebis certum, Touch not at that which is uncertain, and by this means thou wilt fix the better upon that which is certain. And it would do well if we would take the advice of Syracides 
Ecclesiast. 3. 21, 22, 23.  in this point. Seek not (says he) the things that are too hard for thee, neither search the things that are above thy strength: But what is commanded thee, think upon with reverence; for it is not needful for thee to see with thine eyes the things that are in secret. Be not curious in unnecessary matters; for more things are showed unto thee than men understand.  
I read of Thales, that he gazing 
Stobaeus Serm. 78.  on the stars, fell into a pit; whereupon a maid took occasion to laugh at him, saying, That it happened deservedly to him, because he would first learn to know the 
Ne plus sapiasquam oportet, ne dum lucem sectaris, impingas in tenebras, illudente tibi daemone meridiano. Bern. Serm. 90.  heavens, before he did well know the earth. And so are pryers into God's secrets justly suffered to fall into the pit of error, because they run division in religion, before they know the plainsong of it. Had Thales looked into the water first, its like he might have seen the stars; but looking first upon the stars, he could not think to make them his perspective to behold the water. And so, if we shall begin and take our rise from the lower points of religion, we shall come in time, and by degrees, up to the highest; but if we begin first to build our houses at the roof, we shall show ourselves thereby but disordered bvilders, and cannot think our structure should stand long having no foundation to hold it up.  
And here S. Austin hath two excellent say; which are these. Multo facilius 
In serm. de Eclipsi solis.  inveniet syderum conditorem humilis pietas, quam syderum ordinem superba curiositas: Compescat 
De Gen. contra Manich. lib. 1. cap. 3. Et Calv. Institut. lib. 3. cap. 23. sect. 2.  itaque (says he) humana temeritas, & ne quaerat illud quod non est, ne illud quod est non inveniat. i e. An humble piety will sooner found the maker of the stars, than a proud curiosity can the order of the stars: let human rashness therefore keep within those bounds God hath set it, and not seek after that truth which is not to be found; lest in so doing, he lose that which he aught to seek, and may be found. For he that 
Melior est sidelis ignor antia, quam temeraria scientia. Lomb. lib. 1. dist. 41.  hath a modest ignorance will sit down in the way of truth, when he that hath a presumptuous knowledge will soon lose himself and his faith too in the many winding Meanders of an overbold and curious inquiry.  
4. If we would hold fast saving truth, we must not lay too fast hold on the world. And this made the prophet David say, If richeses increase, set not 
Ps. 62. 10.  your hearts upon them: 
He that will take liberty to disobey Christ in some gainful particular, will not stick in his own defence (that he may appear congruous to himself) to cast of at last Christianity itself; Dr. Hammond in his introduct. to the rationality of Christ. Religion.  for if our hearts be once tenacious of the world, we shall soon let go our hold of truth. Nay I dare boldly say, that more have been won from truth by the smiles and embraces of the world, than have been forced from it by her frowns and hard usage: as the sun (you know) in the Apologue 
Plutarch. & Aesop. sab. pag. 32. Mundus ille periculosior blandus, quam molestus. Augustin. epist. 144.  made the traveller cast away his cloak when the blusting wind could not, but rather caused him to gather it up the closer about his loins.  
Now for examples of this; we read in Christ's time of a young man who to preserve his estate deserted 
Mat. 19 22  Christ, and of a Judas, who to gain an estate turned traitor to him for 30 pieces of silver: so hard is it (says our Saviour) for them that trust in richeses 
Mar. 10. 24.  to enter into the Kingdom of God. And in the Apostles days we read of a Demas that forsook 
2 Ti. 4. 10.  Paul, to hug and embrace the present world.  
Again, in the Primitive times that presently succeeded, and were wholly clouded with heathenish persecutions, we read of many that took up the name of Christ; but to desert it so soon as their Apostasy might be any ways gainful to them: from whence (it may be) the Heathen might take occasion so wickedly to falsify 
Vide Suetonium in vita Tiberii claudii Drufi Caesaris.  the name of Christ, in turning it by way of nickname and reproach into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Gaine, and calling the followers of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men made up of gain rather than Godliness. And of such we hear S. Ignatius (who 
Ignatius in Epist. ad Trallianos.  was S. john's contemporary) complaining thus, That they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather Merchants of Christ, than true Christians indeed. And Gregory Nazianzen also (who lived in the third Century after Christ) tells us of great numbers during the reign of julian the Apostate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
In his 1 Invect. in julianum.  who (miserable men as they were) had not resisted falsehood in the lest measure, (much less resisted it unto blood) but had exchanged 
Heb. 12. 4.  and bartered away for a little gain their own salvation. And now after those 10. days, 
Rev. 2. 10.  those ten primitive persecutions were ended, and that the See of Rome began to be honoured and enriched by the favour and bounty of Princes, than presently do we hear of her Apostasy from her former faith. So truly was it said of her, that Religio peperit divitias, & filia devoravit matrem; that Religion brought forth richeses, and the daughter had devoured the mother. And 
Non inepte igitur Pontificiae Religionis caput, Missam; Purgatorium autem caeterasque lucrosas quae ab eo pendent Doctrinas ventrem quidam appellavit Sadeel in Praefat. lib. adversus human▪ satisfact. Hinc excitatus primum Lutherus, ut Indulgentiarum Pontificiara● nundinationi obicem poneret. Lucri bonus est odor ex re qualibet. juven. Satyr. 14.  indeed, he that looks now into her Doctrine, will easily found a great deal of mercenary wares in it; as that of Supremacy, Relics, Purgatory, Human satisfaction for temporal punishments, the Treasure of the Church, Pardons, Indulgences, & the like; as if that the main design of Popery were only to be a mere engine of gain, to heighten and screw her up to the top of worldly wealth and glory.  
But to leave Rome, and to come to ourselves.  
Now here I would feign know why so many in these times join with the Anabaptists, to destroy the Ministerial function in the 
Percute pastors, & dispergentur ●ves. Zach. 13. 7.  Church of Christ, being that great instrument ordained by him to preserve us from apostasy in these latter days. Surely, if men would but impartially examine themselves herein, they would soon found the main ground thereof to be covetousness, even a greedy desire of preying upon that portion of maintenance which God himself hath given in dowry with it, and dividing it among themselves, saying, as the husbandmen did of the heir, Come and let us 
Ma●. 21. 38.  kill him; so, come and let us kill and destroy the Ministry, that the inheritance of it may be ours.  
They may pretend herein (it may be) as some Noble men of Scotland did at the beginning of Reformation there, the spiritual good of the Church, the purity of religion, and the like; but if you look near unto them, it will than appear that they intent by it to get spoils, to gripe 
Hist. Sco●. sub Knoxi nomine edita, pag. 503.  the possessions of the church, and to have their share of Christ's coat to  themselves and their children withal. That as Caligula laid  upon Tiberius being sick, as if he would have befriended him in the want of heat, when it 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Di. App. hist. l. 58.  was to smother him: so do they with the sick Church, cloth her with pity and commiseration, when indeed it is to kill her, and set up themselves in her stead; crying out as the 
Saepe mantelo religionis velatur ambitio & avaritia. Lips. in lib. de una religione.  jews did, Templum Domini, The temple of the Lord, the temple of the Lord, but-to destroy it, and to spin a sacrilegious web for themselves out of her bowels. Which makes a Learned Divine 
Baxter in his Sts rest part 4. pag. 282.  of our own take up this sad complaint against these times. Alas! that we must see the cause of Christ and his Church tossed about in contention from one to another, like a football among a crowd of boys; every one sweeting about it with a foolish violence to get it into his own power, that so he may drive on by it to the goal of his private and worldly interests. And this we need not wonder at, especially if we consider the ripeness of sin among us: for when the sins of a nation are ripe, it is than usual with God, in his just judgement, to suffer a varice to give law to religion, whilst generally 
De civet. Dei lib. 7. Et Lact. de origine erroris, lib. 2.  sub obtentu numinis, under the cloak of religion, men satisfy their own lusts and covetous desires upon it, as S. Austen notes.  
This hath been so heretofore, & it will be so still, so long as there is a Pluto in 
Erat Mammon idolum quod Syrii colebant, ac opibus praefuisse credebant. Irenaeus lib. 3. c. 8.  Hell, and a golden Mammon 
Mat. 6. 24.  on earth to worship. S. Peter in his second epistle, his 2 chapter, and 3 verse, speaking of false teachers, who should speak evil of the truth, and the ways thereof, makes the original of it to be Covetousness, where he says, that through covetousness they should make merchandise of their brethrens; and again verse 14. that they had hearts exercised with covetous practices: the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, with covetousness; not only with the practices, but also with the principles of covetousness: by which means we read verse 15. that they forsook the right way, and went astray by following the way of Balaam the son of Bozor, who loved the wages of unrighteousness. And S. Paul also says of some who resisted the truth, that they 
2 Tim. 3. 8.  were men of corrupt minds; that is, such as being bribed with rewards, and 
Avaritia fidem & probitatem subvertit, ac pro his Deum negligere, ac omnia venalia habere docuit. Sallust. de conjur. Catiline.  corrupted with earthly principles, would either be Polytheists in religion, or else Atheists; either of any religion, or else of none at all. And there be too many now adays of this mind: like him, who being asked not long since of what principles he was, answered, that in troublesome 
Theodor. Ver. in Hist. Ind.  times he professed no principle but gain; as for his religion, this he would not trouble his head withal, but would think upon that, when the times were for it.  
He than that is principled with covetousness, will never be brought to hold any principles of religion long; covetousness being the root of all evil (as the Apostle 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 6. 10. Ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, H. Grotius.  calls it) which whilst some eyed too much, they have erred from the faith. And without all question, there is no such bait to draw a carnal mind from truth, as the pleasing things of the world: for what (says the figtree) in Iotham's parable, shall I leave my 
judg. 9 9, 11, 13.  sweetness? and the olive, shall I leave my fatness? and the vine, shall I leave my wine that cheers God and man? So says the worldling, shall I leave my sweet bits of profi●, my fat morsels of places and honours, or my delicious wine of pleasures, for truth? Not; there is no 
Nullum est officium tam sanctum, quod non avartia violare soleat. Tully pro Quinti●.  duty so sacred, but love of gain will violate. And whosoever thou art, if thou be once taken with these, God's sacred truth will never be sure of thee; but, if the world will give thee higher wages and entertainment, 
Such was Eustathius Bp. of Sebaste, who was one day for the Homousian, and another for the Homoiusian confession, according as they suited with his present turn and advantage. Magdeb. cent. 4. cap. 11.  actum est de veritate, farewell poor truth, thou art her servant not longer. And the picture of such a one the Scripture holds out unto us in Demetrius and his fellow craftsmen, Acts 19 (crafty enough I'll warrant you to keep up their silver shrines;) for when S. Paul preached the truth among them, which they conceived would be much to their loss in their means and fortunes, you found verse 23. that there was no small stir at Ephesus about that way of truth which he made known unto them: and that Demetrius bestirred himself lustily in it, you may see by his speech to them verse 25. Sirs, ye know that by this craft we get our wealth. As if he should have said thus; What? doth Paul think by his new upstart kind of truth to out us of our outward possessions? Hath he nothing else to buisy himself about, than about our D●ana, our Tutelary Goddess, by making of whose medals we have our trade and 
What we translate silver shrines, is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silver temples, that is, Medals of silver having the figure of Diana's temple stamped upon them, which the Asiaticks bought up very mu●h and kept by them in honour of their Goddess. Beza in ver. 24. Horum fabros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocari, notaet Salmas. ad Solinum.  livelihood, our means and subsistence? If he think with his truth to undo us in our fortunes, he will be much mistaken in it; for rather than he shall beggar us with that way, we are resolved what way to take, and that is to buzz about him like so many drones to some purpose, to decry his truth, & to cry up our falsehood, with Great is D●ana of the Ephesians.  
In the first chapter of Isai, verse 22. the Lord complains of Israel, that she mixed his wine with water, which doth much abate the strength and efficacy of the wine: and in the second Epistie to the Corinthians, the second chapter and the last verse, we found the like expression, where the Apostle says of some that they did corrupt the word of God. Now the Greek word there used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and it is a Metaphor (says one) from deceitful vintners, that 
A corrumpendo vino, atque infuscando, ut caupones solent. jun. Annotat. in locum.  use to corrupt their wine by mixing water with it: and what moves them to do this, but only gain? And so there are some in these days who do corrupt God's truth with the watery conceptions of their own brains; and if they can gain to themselves this way never so little, they think they have done well enough, though in the mean time the truth be at a great loss with them in its former strength and efficacy. But as Simon Peter said to Simon Magus, Thy money perish with thee: 
Acts 8. 20.  so say I to all such, your gain perish with you, who can so far abase your precious faith (as S. Peter 
2 Pet. 1. 1.  calls it) as to make it wait on your earthly interests.  
But as for us, let us beware of such mixtures; and if they be offered to us, let us reject them: for though sometimes we may get by them here, yet sure I am, that we shall lose hereafter; and if we gain the world, we shall lose our own souls: and what profit 
Mark 8. 36.  will there be in this (says our Saviour) when as that is only true gain which will abide with us in another life? He than that looseth an estate here for Christ and his truth, shall be sure to found it hereafter 
Mat. 19 19  with advantage. Nor can we call him (says our kingly Divine) a loser, that loses all, yet saveth his own 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 219.  soul at last.  
5. and lastly, If we would hold the truth of God fast, we must watch over the flexibility of our own corrupt nature, which is very apt to wheel about to any thing which is called truth. For the world can have no such power to unsettle us of truth, did not the inclination of our own spirits join issue with it against us. And thus also may truth be well compared 
Astringit hominem veritas, recte igitur baltheo c●mparatur. H. Grotius in Eph●s. 6. 14.  to a girdle, because a girdle is of a restraining nature, and ties up that which is loosely disposed: so are all our hearts naturally very lose, and love not to betyed up close to any constant rule. Hence it is that in the 1. Epistle of S. Paul to Timothy, chap. 4. verse 1. the Apostle speaking there of some who in the latter days should prove Apostates from the faith, he makes the inward cause of their apostasy to be the lightness of their own spirits, whereby they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give heed too much to wand'ring spirits and Doctrines of Devils; for a lightminded man is naturally 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. 1 Invect.  apt to believe any thing to be truth.  
And such a light-head was Marcus Antonius de Dominis 
Erat primo Archiep. Spalat. apud nos autem Decanus de Windsor.  (the Grand Ecebolius of later times) who (besides his eyeing of worldly profits and preferments) was of himself, in religion, so light and unconstant, as that he knew not where to stand, but still took it up a new wheresoever he came; even as children do flowers, tanquam spectaculi & spiraculirem (as Tertullian 
In lib. de Resurrect. Carnis.  speaks) even as a matter only of sight and scent, and than threw it away again: for so we read in Socrates of him, that he was a Christian under Constantius, under julian a Pagan, 
Adeo levis & inconstans erat Ecebolius, ut se ad Imperatorum ingenia in Religione semper conformaret. Socrat. Eccl. Hist. lib. 3. cap. 11.  under jovinian a Christian again: such a juggling Impostor he was all his days! And there have been too many of late like unto him, who have pinned their Religion more upon the sleeve of the times, than upon the truth, turning themselves (like the heliotropium) still towards the sun; and if they do but see a thief, (as David speaks) 
Psa. 50. 18  I mean a thievish and upstart opinion stealing upon God's freehold, do presently get up, and ride after it, as jehu did, furiously. How aught we than 
2 Kings 9 20.  every day to set a guard over our vagrant and yielding spirits, and to pray in 
Cited by Calvin, Opus●. pag. 470.  those words of S. Augustin, A me salva Dom ne, Lord keep us from ourselves. A saying that the Spaniards are so much taken with, that one tells us how 
Mons. de Scudery in his Censure of Math as Corvinus King of ●ung●ry, Curi▪ Politiae.  they do ordinarily use it by way of Proverb, Guarda me D●os de mi, that is, God guard me from myself. And it were a good prayer for us also, that God would daily guard us from ourselves, I mean, from that unsettledness of spirit that is within us.  
And so much for the first thing, viz. That we must hold it firmly.  
The 2. follows; which is, That we must rejoice in it affectionately.  
And to this end I lay before you these two considerations.  
1. The great joy and delight that the understanding hath in natural truth; which is such, that some have conceited a proper union 
Ld. Brooks in his book of the souls union with truth.  and identity between truth and the understanding: which though I cannot see how to grant, yet am I 
Summum in union consistit gaudium; quoque propio● unio, eo major oblectatio. Aquin.  sure of this, that there is a more inward, and nearer conjunction of the Intellect to truth, than there can be of the quickest sense to any outward object, and so more rejoicing in it.  
Thus when Archimedes 
Vitruvius' de Archit. l. 9 c. 3. Et Erasm. Adag. pag. 543.  had found out but one natural Truth (which was the proportions of mixture in gold) he was so ravished with it, as he cried out in the ecstasy of his joy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have found it. I have found it: And Democritus also was so taken with it, as that it made him willing to lose his bodily eyes, that so he 
Aul. Gellius lib. 10. Noct. Attic. cap. 17.  might with the eyes of his mind (whenas he had no outward objects to call them of) be wholly taken up with a most clear contemplation of nature's truths. And hath God bestowed upon thee divine Truth, and art thou no ways affected with it? O why dost thou not break forth into that affectionate speech of the Prophet jeremy, Thy word I have found, 
jer. 15. 16.  I have found it, and it was unto me the joy and rejoicing of my heart? It was great joy whenas Artaxerxes 
Est. 7.  sent his letters to the jews, the contents whereof were Peace and Truth. And hath God given thee his Gospel, with the Superscription of peace and truth upon it, and yet can it extract no joy from thee? Thy testimonies (says David) have 
Psalm 119. 111.  I claimed for my heritage, and they are the rejoicing of my heart.  
A good man rejoices as much in the possession of truth, as a man doth in his heritage, which he is to enjoy for him and his heirs for ever. And this may appear further by the indefatigable labour and travel that nature's Scholars have taken to attain it. S. jerom, writing to Paulinus, says of 
Hieron. Epist. Paulino, in prae●at. vulg. Latin. Bibl.  Plato and Pythagoras, that they traveled over all Egypt, Italy and Persia, to found it out; 
De Apollon. vide Philostrat. in vit. Sophorum.  & of Apollonius, that he searched no less than 19 several countries to come to the knowledge of it.  
Nature hath than taught her Scholars to joy in nothing so much as truth: for what do you tell them either of their own native 
Chara est patria, uxor; chari liberi, parents, fratres, propinquis sed omnes omnium charitates veritas una complectitur; Sa Tully Offic. lib. 1. Nullus animo cibus suavior quam cognitio veritatis. Lactant. Instit. l. 1. cap. 1.  country, of their wives and children, of their parents, brethrens and kinsmen in the flesh? all these are nothing to them in comparison of truth. So that you see there is no delight like that which the soul hath in the knowledge of the truth.  
And if truth be so much to nature, than much more to grace.  
Which made S. jerom (of whom we spoke before) go from S●ridon in Hungary unto Rome for his education, which was than in his time, (being the 3. Century after Christ) Veritatis schola (as one calls 
Hutter. in Prae●at. lib. de Sacrific. Missae.  it well) long celeberrima; and from thence after to travel over the greatest part of Europe, to confer with learned men; and at last to fix himself at Bethlehem in judea, to acquaint himself there with the Hebrew tongue, the primitive language of Scripture truth.  
Indeed we need not go so far in these days for the 
Non est ultra mare, sed p opinquum est tibi verbum hoc valde. Deu. 30. 13, 14  word of truth, nam venit ad limina, for it is come home to our thresholds: and yet how few be there now among us, that will give it any entertainment, much less suffer it to devil in us richly, as the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Apostle exhorts us Col. 3. 16. For which God may justly give us up to that fearful judgement he threatened Israel with, Amos 8. 12. viz. that we shall e'er long wander up and down from sea to sea, and from the North to the East shall we run to and from, to seek the word of the Lord, this word of truth, and shall not found it; because we took so little pleasure in it when we were in possession of it.  
The 2. Consideration to this end is, the great pleasure that men take in falsehood, when it goes masked with the vizor of truth to cover its deformity. For let a man think but any falsehood to be truth, and it will please him to enjoy it, though with the enduring of the greatest evils.  
Thus, if the old Carthaginians 
Solebat ea gens infantes suos aeneae Saturni statuae cavae, & intus incensae, in sinum ponere; qui velut in Dei complexu enecabantur. Hinc refert fabula, se omnes suos devorasse filios. Plut. in Apoph.  be persuaded that the sacrificing of their children be the true way of pleasing their idoll-God, they will than make 200. of them at once victims to him. And the like the Scripture says of the idolatrous Israelites, 
Leu. 18. 21  how they made their children pass through the fire to the Idol Moloch, in the valley of the 
Idolum hoc quandoque vocatur Melcham vel Malcham, Zeph. 1. 5. ab Hebraeo Melech, quod regem denotat, quem alii Saturnum (ut supra) alii Martem volunt. Minuc. Fel.  sons of Hinnon, after the pattern of the Canaanites and Amorites; while their miserably-deluded parents did at the sound of the drum, cornet, and other loud instruments, dance about the Idol, that so they might not hear their infant's cries.  
So again, if Friderick Barbarossa the Emperor be but persuaded that the Pope is the true head of the Church, and Successor of Peter, how sordidly than will he lay his neck under the Pope's feet; but especially 
Alexander the 3. Fox in Martyrol. Et Bucholc. chron. pag. 685.  when he hears him quote that place of Scripture for it, Super aspidem & basiliscum ambulabis? though 
Psal. 91. 13  every novice could see how pitifully he tortured and misapplied that place, to serve his own turn upon him.  
Tell me than, what is it that a persuasion of truth in point of religion, though never so false, is not able to do? Sleidan in his Commentaries tells us, that 
Sleid. Comment. lib. 10; & Lambertus Hortensius lib. de tumulibus Anabaptistarum. Ignorant zeal is too blind to go right, and ●oo active to stand still. F●ller, Prof. state, l. 5. ●. 1●.  it did too much in Germany: and it is sad to say what it hath done with us of late; but what it will do, or rather undo hereafter (unless God prevent) is like to be a great deal more.  
Tantum religio poterit suadere malorum! 
Lucrer. 1.   
Such a Colluvies of evils doth usually attend upon 
De ho● qui plura velit, legate eruditam I Arm. oration●m de compon●ndo dissidio religionis inter Christianos.  error, when it is miscalled by the name of truth, & bleareyed Leah is mistaken for comely Rachel; but than 
Gen. 29. 17 and 23.  most of all, when we are hurried to it either by a misguided zeal, or else by selfish interests. And if seeming and apparent truth be so pleasing, what should that be which is real?  
3. We are to prise it highly: for the truth of Christ 
3.  is that rich pearl spoken of Mat. 13. verse 46. which when the merchant finds, he sells all that he hath and buys it. All that we have than we must cell to purchase truth, but not cell truth at any rate: So says the wise man, Buy the truth, but cell it not. Pro. 23. 23.  
To this end consider her admirable propertyes and effects.  
For it is Truth that informs our understandings, that directs our wills, that regulates our lives, & sits a Conqueress over our passions. In the 1 of Esdras chap. 3. and 10. verse, we read of a great contention before King Darius about what should be strongest, whether wine, or women, Kings, or Truth: and in the 4. chap. ver. 38. King Darius determins the controversy right enough, by giving the garland to him that spoke in the behalf of Truth. For wine (says he) is strong, so are Women, and Kings; but above all Truth is strongest. And there are added in the same place divers high prerogatives that are given to Truth, and all of them truly enough (though found in an Apocryphal book.) Truth (says he) endures, and is always strong, it lives and conquers for evermore; she is the strength, kingdom, power, and majesty of all ages. Blessed be the God of truth, for great is truth, and mighty above all 
L. Tract. Theolog. lib. 2. c. 12. pag. 95.  things. That if God (says one) were to be corporeal, he would have light for his body, & truth for his soul: for God 
Deut. 32. 4. Psal. 31. 5. Isai 65. 16. Luc. 23. 46. john 14. 16  delights in no title more than to be called the God of truth; and what was the name that Christ took to himself, but the Way, the Truth, and the Life?  
And what was one of the main ends of his coming, 
joh. 5. 33▪  but to bear witness to the truth? And what was the chief thing he prayed for in our 
john 17. 17  behalf, but that we may be sanctified through the truth? And what is one of the chief Epithets the Holy Ghost is known by, but the Spirit of truth? 
john 15. 26   
And what is the high dignity of the Church of God, but to be called the ground and pillar of truth? 
1 Tim. 3. 15  And what is the first piece of St. Paul's Panoply, but 
Eph. 6. 14  the girdle of truth?  
O the admirable properties and effects of truth! O the high eulogiums that are given to it!  
It is truth that commends men of all sorts and degrees. For (if we speak of great men) it was the commendation that Quintilian gave of Vespasian the Emperor, that he was Patientissimus 
In Institut. Oratoriar. lib.  veri, that he would endure the truth. Or if we speak of judges and Magistrates, you shall found in Jethroes counsel to Moses, that truth is one of the chief things to be eyed in their election. Thou 
Exo. 18: 21  shalt provide (says he) out of all the people men of truth. Or if we speak of Ministers, it is the badge and cognizance of their profession, to be searchers and holder's out of truth. And to this purpose is the Proverb of the French 
Leighs Annotat. in Mark 13. 32. Ministre ne doit scavoir que sa Bible.  Protestants, that a Minister must know nothing but his Bible; nothing so much as this book of truth. Which makes St. Paul say, that 
2 Cor. 4. 2.  he had his ministry by the manifestation of the truth. 
1 Tim. 6. 5.   
And on the other side, speaking of false teachers, he brands them for men of corrupt minds, and destitute of the truth. Or, if we speak of man in general, the Orator tells us, that est homini 
Tul. Offic. lib. 1.  propria inquisitio veri, that the searching out of truth is proper to us as men, much more as Christians.  
Again it is Truth that enfranchises us, and makes 
john. 8. 32.  us free; Truth that ennobles us, and makes us honourable: I say not so much in respect of that civil state we are members of (as it did the Vere's family in this nation, who with reference to their name and fidelity that way, bear this honourable 
Cambden in his Remains.  Motto in their coat of Arms, Vero nihil verius;) but in respect of our spiritual estate, as did the Bereans, who are said to be more noble than those of Thessalonica, because 
Acts 17. 11  they searched the Scriptures, this word of truth.  
Again, it is Truth that preserves us in the midst of all dangers; as it is in the 40. Psal. ver. 11. Let thy mercy and truth continually preserve me. Truth, that shields us from Satan's darts; as in the 91. Psal. ver. 4. Thy truth (says David) shall be my shield and buckler: Et O felix anima, (cries Bernard) quae tentationum 
Bern. in Psal. 91.  jacula scuto veritatis repulerit! and O happy soul that canst repel Satan's darts with the shield of truth! Truth, that comforts us in all distresses: for which cause our Saviour calls the 
John 14. 16, 17.  Holy Ghost both the Comforter, and the Spirit of truth. Truth, that sanctifies us; as in the 17 Chapter of S. john, and the 17 verse, Sanctify them in thy truth. Truth, 
Hoc est, Vitam eorum indies per veritatem tuam redde puriorem. H. Grotius in locum.  that confirms and strengthens us: from whence it is, that the Apostle also may compare it to a belt or girdle in the 6. Chapter to the Ephesians and the 14 verse; and such a one (I suppose) the Apostle means, as Soldiers used to wear, which was beset with iron and brass plates to strengthen their loins. In a word, truth, that regenerates us; as in the Text, where it is said, That we are begotten with the word of truth.  
Now, what shall I say more? Surely, if all this will not set up truth in her throne of excellency, than may it truly be said of us, what God doth by way of complaint against Israel, that Truth is fallen in our 
Isai. 59 14▪  streets; she is of very low and base account among us, and hath need of an Atlas from heaven to come 
Atlantem fingunt coelum humeris sustinuisse. Nat. Com. l. 4. cap. 7.  and shore her up: for it is 
Psal. 119. 116.  time, Lord (says David) for thee to set thyself to the work, whenas men do their utmost to make voided thy law, even that law of truth thou hast established with us.  
And so much for the third thing, that we must prise it highly.  
The 4. and last follows, viz. that we must love it 
4.  dearly; i e. not look towards truth for fear, (as many do) but merely out of love; for truth is Per se pulchra beautiful enough of herself; yea, Incomparabiliter 
Augustin. in Epistol. ad Hieron.  pulchrior (says S. Augustin) est veritas Christianorum quam Helena Graecorum, (that is) The truth of the Christians is incomparably fairer than Helen was with the Greeks, and needs no slavish motive to draw our eyes unto her; this being more suitable to servile natures, than to the sweet and ingenuous spirits of God's children. For this cause the Lord exhorts the house of judah to love 
Zach. 8. 19  the truth. And there is no slavish fear in love (says S. john) but perfect love casts out fear; for no man 
1 joh. 4 18.  was ever scared into truth, that was not 
Non viextorqu●nda fides, sed suadenda. Hispal. se●. lib. 2. cap. 2.  God's slave, more than his, servant in it.  
And good reason that we should love truth: for there are but 3. objects of love, viz. God, our neighbour, and ourselves; and if we love these, or any of these, we must needs love truth.  
1. If we love God, we must needs love truth, because God is Summum verum as well as Summum bonum, the highest truth as well as the highest good; which makes David call him the God of truth, and Moses also. 
Psal. 31. 5. Deut. 32. 4.   
2. If we love our neighbour also we must needs love truth, because without truth neighbourly love and unity cannot be continued. And in this sense (if there were no other) may we understand that of the Philosopher, that Verum & unum convertuntur, that truth and unity are convertible: which made our Saviour, in that zealous prayer of his for the preservation of his elect in unity, desire of his father, that he would sanctify them through the 
joh. 17. 17.  truth; and tells them further, that his word is truth. The word of truth than is a special means to preserve the people of God in unity: For did not the word of truth direct all the members of Christ's mystical body to act orderly in their several charges, you should see none of them keep their proper stations; but the tongue would fall out with the hand, the hand again with the foot, and all of them stand out against the command of the head, to the destruction of the whole body.  
3. If we love ourselves also we must needs love truth, because herein the happiness of the soul, the better part of us, consists. And to this purpose is that saying of S. Austin, Quid aliud est beate vivere, quam 
Augustin. in lib. contra Academicos.  in disquisitione veritat is consenescere? (i e.) what is it to live blessedly in this life, but to grow old in the searching out of truth?  
For the happiness of the soul wherein doth it consist, but in its uni on with God? Now our understanding is the highest faculty of the soul, and truth the object of it. The more than that the understanding is employed about truth its object, the nearer doth it come to God, who is purus & aeternus Intellectus, 
Biel, Aquin. etc.  (as the Schoolmen call him) and so make us happy. Now because Love is an inward affection, & probatio dilectionis est exhibitio operis (as Gregory 
Greg. Magn. in Mor.  speaks) and the best trial of our love to a thing is to do something for it; therefore would I have you to manifest your love to truth these 2. ways.  

1. By your prayers for it.  
2. By your practice of it.   
1. By your prayers for it. For wherefore was it S. Paul's desire & prayer for Israel that they might 
Rom. 10. 1  be saved, but only out of the overflowings of his, love to them? which if it were not highly excessive, you may judge by that hyperbolical wish of his, verse 3. of the 9 chapped. and the threefold protestation 
Rom. 9 1, 3.  he premises to it verse 1. I say the truth in Christ and lie not, mine own conscience bearing me witness in the holy Ghost; that I could wish myself to be accursed for my brethrens and kinsmen according to the flesh.  
You see than, that love is an excellent Orator, and there needs not a better key to open our hearts to God in the behalf of the truth than this. Our own keeping will not keep truth safe enough: Not; Except 
Quae habemus ab eo, servare non possumus sine eo. Bern. in Psal. Qui habitat, pag. 283.  the Lord keep the city (says David) the watchman waketh 
Psal. 127. 1  but in vain.  
And they are our prayers chief that keep God from taking away his truth from us. For Philosophy tells us, that eodem nutrimur 
Aristotel. lib. 7. de anima.  quo generamur, that we are preserved with what we are begotten; and Politics, that empires are 
jisdem artibus quibus parta sunt, retinentur imperia. Sallust. in conjurat. Cat.  kept by the same means that they were gained. It cost the Martyrs many prayers and tears too in Q. Marry's days to reinstate us with it afterwards in her sister's time; witness that zealous 
Fox in Martyr. 2. part.  Ejaculatory of Latimer at the stake, Vel semel, Domine, Once again, O Lord, restore the truth of thy Gospel to England. They gained it for us by their prayers, & let not us lose it now for want of our own; but every day beg of Almighty God with the prophet David, That he 
Ps. 119. 38.  would establish his word of truth unto his servants, that are devoted to fear his name: that so they who succeed us both in Church and Commonwealth, may have cause in aftertimes to bless him who is the God of love and truth for us.  
Or else we may this way (if we please) collect ourselves in the words of S. Augustin; Our strength 
Coram te est firmitas & infirmitas mea (Domin●:) Illam serva, istam sana. Ad calcem lib●i 15. de Trinitat.  and weakness, O Lord, in the Orthodox faith are both before thee: Preserve (we humbly beseech thee) the one, and heal the other.  
2. Our love must appear to it by our practice of it: for it is not so much prayer that is prevalent with God, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an effectual or working 
jam. 5. 16.  prayer; nor is love so much verbal as real: so says S. john, Love not in word and tongue, but in deed 
1 john 3. 18.  and truth.  
S. Paul was a lover of truth, and all that he could do for her he thought little enough; for he denied himself, he chastised his body, and kept it under by 
1 Cor. 9 27.  fasting, he injured no man, was malicious to no man, but lived with a good conscience, and inoffensively 
Acts 24. 16.  before God and man. And shall we profess 
Non penitus amat, nisi qui moribus e●primit Evangelium. Erasmus in Cyclope Evangeliophoro, per quem talem denotat, qui Evangelii veritatem semper habet in ore, cum in vita nihil sit evangelicum. In Colloq.  a love to the truth of God in his word, and yet do nothing for it; but live loosely, scandalously and inordinately, in riot and drunkenness, in chambering and wantonness, in malice and envy, without mortifying of any one lust, or denying ourselves in any thing? Surely, as that learned controversal Divine of ours Dr. Whitaker said once in a Sermon of his, upon the like consideration, in 
In Concione ad Clerum. So Linacre said, whenas upon his reading of Christ's Sermon in the mount, he found the lives of Christians in his time, so far disagreeing with the rules laid down in it.  the words of Linacre, Aut hoc non est Evangelium, aut nos non sumus Evangelici, Either this is not the Gospel, or else we are not professors of it: so may I say in relation to our practice, Either that faith we profess is not the true Protestant faith according to the word of truth, or else we are not faithful Protestants, and true professors of it. For what? shall the Papists walk more close to the rule of truth with their glow-worm light, than we with our sunshine? shall they fast often, and we never? shall they be strict in their blind devotion, and we lose in our knowing service? they just to 
Plerique nostrum qui Christianam religionem profitemur, ita vivimus ac si ni il plane crederemus. In Prae●at. Plessaei de verit. Christianae religionis.  their neighbours, and we injurious? they charitable to the poor in giving of them bread, and we hardhearted 
Luc. 11. 11  in giving them a stone instead of bread, and instead 
Pudet haec opprobria nobis Et dici potuisse, & non potuisse reselli. Ovid. metam.  of fish a scorpion? O what a dishonour is this to our holy profession! what a shame and blemish is it to our religion! It is enough 
It was taken up as ● proverb against the Athenians, Athenienses scire quae recta sunt, sed facere nolle. Tully, lib. de Senectute.  for bats and owls, heathen and infidels, those children of darkness, to do thus: but as for us, who (as the Apostle speaks) are the children of the light, and the children of the day, 
1 Thes. 5. 5.  how should we endeavour to put of these works of darkness, because they are not for the truth, but against it! For the grace of God (says St. Paul) that 
Titus 2. 11, 12, 13, 14.  brings salvation (so say I, the truth of God, that brings salvation) hath appeared, teaching us, to deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present world: looking for that blessed hope and glorious appearing of the great God and our Savious Jesus Christ; who gave himself for us to redeem us from all iniquity, and to purifyings us unto himself a peculiar people zealous of good works.  
St. Athanasius therefore gins well his Creed thus, Whosoever will be saved, above all things it is necessary that he hold the Catholic faith; and not only so, but also keep it undefiled, without the lest soil and blemish from worldly lusts; like the stone Amianthus, whereof Isiodore of Sevill 
Isiod. Hispalens. Etymol. lib. 6. c. 4.  speaks, that will endure the fire and not be blemished by it. And to this purpose St. james hath a saying very pertinent, jam. 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is) Pure religion 
Dictum hoc saeculo (inquit H. Grotius) maximè ●ogitandum. In locum.  & undefiled, which like the stone Amianthus will be able to endure a fiery trial without blemish, is to be charitable to those that want, and to keep a man's self unspotted from the world; whether it be either the lust of the flesh, the lust of the eyes, or pride of 
1 john 2. 16.  
Haec tria pro trino numine mundus habet.  life: for all that is in the world is one of these three. An undefiled religion and a defiled life non bene conveniunt, do not well suit together; but are as great an incongruity, as that of the foolish actor, who being to pronounce O Coelum! pointed down to 
O Heaven!  the earth: which made Pol●mon say of him, that he committed a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philostrat. in vit. Sophor.  soloecism with his hand. And so do they that are of a heavenly profession, and yet of earthly conversations. If we will be called the sons of the Reformed Church and Religion, we must be of reformed lives & conversations; and live (as the Apostle would have the Philippians) 
2 Philip. 15. 16.  blameless and harmless, the children of God, without rebuke, in the midst of a crooked and perverse generation, among whom we are to shine as lights in the world; holding forth the word of life, that so we may rejoice in the day of Christ, that we have not run in vain, nor laboured in vain (and I add also) nor received the word of truth in vain.  
It was the saying of Luther, that Verba Scripturae non sunt verba legenda, but vivenda; And so say I, that the saving truths of Scripture are not so much credenda, as vivenda; requiring 
Qui volet facere voluntatem Patris mei, cognoscet de doctrine, an ex Deo ●●t; john 7. 17.  not so much our knowing, or believing of them, as our living up to them. And this is the very life of truth, this is truth indeed; not only to believe, but also to obey it. Nam errat (says St. Augustine) 
Augustin. in lib. de Ago Christian.  quisquis seputat veritatem cognoscere, si adhuc nequiter vivat, i e. He errs much, who thinks he knows truth effectually, if he live wickedly. Ferrerius said, that the Protestants might well laugh at them, and say, that 
Patres scire, sed facere n●ll●. Hist. Concil. Trident. pag. 539.  the Trent Fathers had knowledge enough, but would not do thereafter: and I wish, we did not in these days give our adversaries too much cause to say the like of us, that the Reformists indeed know the truth, but will not do it; and that this is the 
john 3. 19  condemnation of England, that the light of divine Truth is come unto us, and yet have we loved darkness more than light, because our deeds are evil. It were well than that we would labour now at last to be not so much disputants for truth, as agents of it. For what talk we either of wording or 
Sic ille apud Ovid. Quid verbis opus est? spectemur agendo▪ Metam. l. 13  knowing truth? or why are we taken so much with men of knowledge, when they are not men of conscience? Alas! to admire a man for his knowledge of the truth, whenas he makes no conscience of steering his practice accordingly, is just as if a man (says our Kingly Divine) 
jacob. Rex.  should admire a soldier for his goodly head of hair, who is a coward, and dares act nothing. If than we be truths children, we must show ourselves such by doing the Truth, and making it our work, (to use 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3 john 21.  our Saviour's words;) that so our knowledge be not confuted by our practice, but that the word of truth and the work of it may meet together.  
And there be 3. reasons of reducing truth to practice.  
1. Because the chief end it was ordained for was practice: which made our 
joh. 17. 17.  
Scopus Christianae religionis est, ut qu● ex doctrina veritatis didicimus, opere impleamus. August. Ser. de blasphemia in S. S.  Saviour pray for his Elect, that they might be sanctified through the truth; not only enlightened by it, but sanctified through it.  
2. To be active is a sign of health; and so to be acting in saving truths is a sign of spiritual health; which is one reason why the Apostle gives it the name of a Rule, and says, We must walk by it. 
Gal. 6. 16.  If we do not, it is a shrewd sign that we are ill at the heart, and unsound in the faith. And therefore in the 1 Tim. chap. 1. ver. 10. we read of sound or healing Doctrine. And it 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is so called, either  
Because it is of a healing nature, and a means to cure us of those spiritual maladies and corruptions that do adhere to us; as of the inflammation 
They burned with lust. Rom. 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Corrupt communication. Eph. 4. 29. A metaphor (says Zanchy) either from rotten apples, or a stinking breath. Some shall fall from the faith. 1 Tim. 4. 1. Than Antiochus swollen with anger. 2 Macab. 9 4.  of lust, the rotten or corrupt breath of evil speeches, the falling sickness of apostasy, the swelling of anger, and the like: or else  
Because when it hath once recovered a Christian out of these diseases, and set him upon his legs, it presently puts him upon walking and action, to preserve his spiritual health.  
3. Because it is not knowledge, 
So also S. james, Whoso is a doer of the work, this man shall be blessed in his deed. c. 1. v. 25.  but practice that must make us for ever happy: so says our Saviour, If ye know these things, happy are ye if ye do them. John 13. 17.  
But to close up all; as the Author to the Hebrews speaks, so do we, Beloved, we are persuaded 
Heb. 6. 9  better things of you, and such as accompany salvation, though we thus speak: and hope that we may praise God for you, as S. Paul did in the behalf of his Romans, with Deo gratias, Godbe thanked, that 
Rom. 6. 17  ye were the servants of sin, but now ye have obeyed from the heart, the form of doctrine which was delivered unto you; and conclude (as S. Paul doth his 2 chapter to the Thessalonians)  
Now our Lord jesus Christ, who hath 
2 Thes. 2. 16, 17.  loved us, and given us everlasting consolation, and good hope through grace, comfort our hearts by the word of Truth, and establish us in every good word and work. To whom, with the Father and the ever-blessed Spirit, be all glory and honour both now and for ever.  
Trinuni Deo Gloria.   

THE UNITY OF TRUTH.   

THE UNITY OF TRUTH.  15. Romans 5. Now the God of patience and consolation make you  one towards another, according to jesus Christ. But the Greek runs it thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord give you to mind the same thing. 
THe Church of Christ may well be resembled to Rebekahs' womb, wherein 
Gen. 25. 2●  there was a great deal of struggling betwixt the strong and weak child, about the honour of primogeniture. And we need not go far for an example of it, not further than the newly-converted Romans in the Text; with whom there was a hot strife about meats forbidden to be eaten by the levitical Law as unclean. For the strong Romans were throughly persuaded of their liberty in the use of things indifferent, and therefore did eat what was set before them, making 
Ti●● 1. 15  no question for conscience sake, because to the pure all things are pure; but the weak Romans, being not yet fully instructed about the lawfulness of it, forbore.  
Thus were they divided in opinions; and not only so, but in affections too: for the strong took upon them with a great deal of liberty to despise the weak, and the weak likewise on the other side to judge and censure the strong. The one are despised as simple and ignorant, the other judged as scandalous and uncharitable.  
Now S. Paul seeing the breach so wide betwixt them, doth here, like a good umpire, endeavour what he can to arbitrate the matter in difference with them, and to reduce them to concord and unity. And this he doth 2. ways.  
1. By dissuading the weak from judging the strong. Who art thou (says he) that judgest another man's servant? He stands and falls to his own master. chap. 14. verse 4. And it is an argument drawn from common equity, which tells us that we must not usurp upon another's right. For there are 3. prerogatives that God will not have us to entrench on.  
The 1. is his own glory. Isai. 42. 8.  
The 2. is vengeance; for vengeance is mine, I will repay, saith the Lord. Rom. 12. 19  
The 3. is judgement; as in that place of S. Paul, He that judgeth me is the Lord. 1. Cor. 4. 4.  
2. By persuading the strong to bear with the infirmities of the weak; as in the 1. verse of this chap. where the word that we translate bear, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and it is a Metaphor either from Porters, who make it their livelihood to bear other men's burdens; or else from Nurses, who bear up their weaklings in their hands, lest at any time they dash their feet against a stone.  
And the arguments here used by the Apostle are two.  
The first is drawn from the good of their neighbours unto edification, verse 2. Let every one of us please his neighbour for his good unto edification. Where the reason is this, That their bearing with the weak would be a means every day to build them up into a better liking and opinion of the strong; for it is not the beating down of weaknesses, but the bearing with them, 
Nobile vincendi genus est patientia▪ Ovid.  that gains upon ingenuous natures.  
The 2. is taken from the example of Christ, verse 3. For even Christ pleased not himself (says the Apostle;) as it is written, 
This is cited out of 69 Psverse 9  The reproaches of them that reproached thee fallen upon me. As if the Apostle had said thus unto them; Even he that is infinite in strength, and so could not have been forced to have born with any thing in his people, yet was he pleased notwithstanding for their sakes to bear their sins, that were so reproachful to his father, by suffering the utmost punishment due unto them, in his own body upon the 
1 Pet. 2. 24  tree (as S. Peter speaks.) And this example of Christ (which is a perfect pattern for all moral duties) should move those that are strongest among you, to bear with the weaknesses of your brethrens.  
And now, when he could not lay their heat this way, he than bethinks himself of another course to do it by; and this is by prayer: That what he could not gain at their hands by reasoning with them, he may now obtain at God's hands by praying for them. And this he doth here in the words of the Text, which run in the form of a solemn benediction, 
Moore Patriarcharum & prophetarum, Romanis hanc grandem precatur benedictionem. Anselm.  the more affectionately thereby to express his well-wishes and prayers for them: Now the God of patience and consolation make you , etc.  
In which benediction 3. things offer themselves unto your consideration.  
1. The duty wished or prayed for in the behalf of his new Christian Romans; and this is, to be  one towards another, both in opinion and affection: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is a general word, (as one notes) and is 
Zanch. in locum.  to be referred unto all the endeavours of the mind, whether intellectual or affectual.  
2. The efficient cause of this like mindedness; and this is God: For it is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God (says David) that sets the solitary in families, (as it is in our new translation after the Septuagint) Psal. 68 verse 6. or that makes men of one mind in an house, (as it is in the old;) for the Hebrew word there used (says one) 
Fisher in his defence of the Liturgy, pag. 295.  comes of a root signifying to unite or make one.  
Like-mindednesse than is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's gift: therefore it runs here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord give you to mind the same thing. That, as the Apostle says of our salvation, that it is not of ourselves, it is the gift of God: so say I of like-mindednesse, 
2 Ephes. 8.  that it is not of ourselves, it is not of our planting, but a graft implanted in our natures by the hand of God; for we are all naturally (as jacob said of his firstborn Reuben) unstable as water, 
Gen. 49. 4.  (i e.) of a wavering and unsettled temper, of scattered and divided spirits, (as to worldly things, so also to religious duties:) which makes the Prophet David pray Psal. 86. at the 11 verse, that God would unite his heart to fear his name.  
Now this Efficient is described here by the two attributes of patience and consolation.  
2. But why is he not called here the God of faith and hope, as well as of patience and consolation?  
R. Either because S. Paul would suit the attributes he gives to God according to the sense of their losses, as having by their divisions sensibly lost much of that patience and comfort which they received by Christ; or else because he would mind them whether to have recourse for the recovery of their losses, and that is to God, who is a full store-house of patience and consolation: for the strong were not patiented towards the weak, nor the weak to the strong; which was the cause of such animosities and heart-burnings among them, as did much waist and consume their spiritual joys and comforts.  
And now if God be the Author of Unity and like-mindednesse, it will than easily follow, that Satan is the author of disunity and division; and you may know him (say the common people) by his cloven foot, which is the Emblem of division. And if they be God's children 
Si Dei vocantur filii qui unitatem colunt, proculdubio Satanae sunt, qui pacem confundunt. Greg. in Pastor.  that love unity; who can think otherwise, but that they are Satan's brats that love division?  
3. The restriction of the duty; and this is, according to Christ. Nam bene addidit, secundum jesum Christum 
Anselme in locum.  (says Anselme) for he hath well added this clause, because there is an agreement 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Orat. 1. propace.  which is not according to Christ: as in the 2 Psalm, ver. 2. where we read that the Kings of the earth stood up and took counsel together, or agreed together 
Convenere in unum.  in one (as the vulgar Latin hathi●;) but it was against the Lord, and against his Christ. For as 
Sicut Dei una jerusalem, it a Diaboli una Babylon. S. August. initio lib. de civet. Dei.  God's jerusalem is one, so 
Psal. 112. 3 Mark 3. 26.  is Satan's Babylon one also.  
Examples of this abound. As of Sime on and Levi, who as they were brethrens by nature, so also by 
Gen. 34. 25  combination in evil; as in killing of Hamor King of Sichem and his people: which made jacob their Father highly detest them for it; as appears by that pathetical Apostrophe unto his soul, O my soul, 
Gen. 49. 6.  come not thou into their secret; unto their assembly, (mine honour) be not thou united: For in their anger they show a man, and in their self-will digged down a wall: Therefore was their rage accursed.  
And the like example we have in judas and the high Priests; the former being of the tribe of Sime on (if the jews may be credited in it) and the latter of the tribe of Levi: and both these enter into a covenant one with another, to slay the man Christ jesus. 
Mat. 26. 15   
So also in Herod and Pilate, who the same day 
Luc. 23. 12.  (says the Evangelist) were 
Sic h●retici, licet mutuo se lacerant, sic tamen invicem sese collidunt, ut contra ecclesiam simul existant uniti. Isiodor. Hispal. Sent. l. 1. cap. 19  made friends together, (for before they were at enmity among themselves;) but it was against Christ, and to destroy him.  
But above all look upon the 83. Psalms, which was penned on purpose against the joint combination of several malicious enemies, to destroy the Church of God in Iehosaphats time; (the story whereof is set down at large in the 2 Chron. chap. 20.) where the Psalmist complains thus; That they took crafty counsel together 
Augustine calls this unilatem contra veritatem, Serm. 6. de verb. domini c. 12.  against God's people, & consulted 
Verse 3, 4, and 5.  against his hidden ones: that they said, Come, let us cut them of from being a nation, that the name of Israel be no more had in remembrance: Yea, that they consulted together with one consent, and were confederate against the Lord. And who these were he tells us in the 6, 7, 8. verses; viz. the tabernacles of Edom and the Ismaelites, of Moab and the Hagarens; G●bal, Ammon and Amalek, the Philistines, with those of Tyre. Ashur also is joined with them; and they have helped the children of Lot.  
But our agreement must not be such: if it be, it is perversa unitas & execranda 
Serm. 5. in Assump. B. Marioe.  (as Bernard calls it;) or rather Conspiratio magis quam unitas, a conspiracy rather than an unity; and so it is called Acts 23. 13. where it is said, that more than 40 men made a conspiracy against Paul, binding themselves with an oath, that they would neither eat nor drink until they had killed Paul: as if all the blustering power and malice of hell had been stirred up to blow out the taper of S. Paul's life.  
First than, for the duty wished or prayed for by the Apostle in the behalf of his new Christian Romans; and this is, to be  one towards another. From whence I commend unto you this obvious, but seasonable observation.  
That it is the duty of Christians to be , 
Observat.  or at unity one with another.  
Now this truth I shall make good unto you both by precept and example.  
1. By precept: as in the 2. Epist. to the Corinthians, 
1.  the last chapter, and 11. verse, where the Apostle in his valediction to them leaves these jewels to be deposited with them, & God's benediction upon them; Finally, brethrens, far ye well: be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.  
And again in the 4. chapter to the Ephesians; where, being now a prisoner at Rome, and ready to be offered up in the service of their faith, he begs this one boon of them before 
Vnitas in abstracto nusquam legitur in novo testamento, nisi in hoc capite.  his departure, that they would endeavour to keep the unity of the Spirit in the bond of peace: And among many other unities wherewith he doth balance his obtestation, there are none (methinks) more attractive, than that trinity of unities (if I may so speak) verse 5. and which may serve as a threefold cord to enforce the duty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is but one Lord, even the Lord jesus Christ. For though the Heathen had 
1 Cor. 8. 5.  their many that were called lords, and their many that were called Gods, who had their several sacrifices and services from them; yet to us Christians (says the Apostle) there is but one God, the Father, 
6. verse.  and one Lord jesus Christ: And therefore in our religious worship of this one God we are to be as one; for so it was prophesied of the Gentiles by the 
Zach. 14. 9  prophet Zachary, In that day shall there be one Lord over all the earth, and his name shall be one.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is but one faith, but una fides qua cred mus, and una fides 
Lomb. lib. 3. Distinct. 23. Sic etiam Augustin. lib. 13. de Trinitat. cap. 2.  quam credimus (as the School speaks;) that is, but one grace of faith whereby we believe, and one Doctrine of faith which is to be believed: and besides, but unum objectum fidei, but one object of justifying faith in whom we believe; and this is Christ: who was not one to the jews, and is now become another to the Gentiles; not; Christ is not divided (says the Apostle) but is the same yesterday, to day, and for ever; Velatus in 
1 Cor 1. 13 Heb. 13. 8.  veteri, revelat us in novo, vailed in the Old Testament, revealed in the New, and therefore we must be one.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is but one baptism: and this is given us too by one spirit, and incorporates us into one body, whereof Christ is the head: and therefore we must be one, for by one spirit (says 
1 Cor. 12. 13.  the Apostle) we are baptised into one body.  
2. By Example. As in the children of Israel, 
2.  who are said at the building of the second temple 
Ezra 3. 1.  to be gathered together as one man unto jerusalem, as if there had been but one heart among them all. So also we read of the twelve Apostles, Acts 1. that when they began to build up the Christian Church in the world, (whereof that of Zorobabel was but a type) they assembled all together in jerusalem, and continued there with one accord daily in prayer and supplication, verse 14. So that the first grand Jury (you see) that ever gave in their verdict for Christianity, did all agreed together in sacred duties: And not only in these, but also in common actions; as in breaking of bread from house to house, and eating their meat with gladness and singleness of heart. Acts chap. 2. v. 46. They had a single heart as well in common, as sacred duties: Not Cor duplex (as the Psalmist says 
See the Margin of our Bibles.  of the wicked, Psal. 12. 3. or else a heart & a heart, (as the Hebrews expression is;) much less Cor d●visum, a divided heart among so many: but (as it is more fully set down Acts 4 32.) there was to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one heart and one soul. I say not in substance (which 
Vide Zanch. in locum. Non est animus ubi animat, sed ubi amat. Eras. Dialog. Proc.  was Averro dream) but in consent and affection; for the soul is not so much where it lives, as where it loves.  
And this was foretold of the Gentiles by the prophet Zephany, in his third chap. and 9 verse, That they should serve God with 
Humero unc; sic T●emel. Vulgar. Lat. Beza, etc.  one consent, or with one shoulder, (as most of the Latin translatours tender it after the Hebrew.) A phrase (it may be) taken 
See Exod. 25. 14. and 1 Chro. 15. 15.  from the Levites, who were to bear the Ark of God upon their shoulders; and were so agreeing together in it, as if there had been among them all but one shoulder in bearing of it. And thus must we Christians so unite our several strengths together to support the ark of God's Church, (wherein the two tables of his truth are preserved) as if the strength of each several were to be resolved into the shoulders of one particular man for the bearing it up. 
Q.   
But it is here queryed, wherein we are to be . 
R.   
To which (because in this subject of Unity we would run as little division as may be) it is answered, only in two particulars. 1. In our judgements and opinions. 2. In our affections. The one relating to faith, the other to love.  
And 1. we must be  in our judgements and opinions. Which makes the Apostle beseech his Corinthians by the name of the Lord jesus Christ, to be perfectly joined together in the same mind, and the same judgement, 1. Cor. 1. 10. We must not than every day set abroach new opinions, to the prejudice of the truth we have received, and disquict of the Church; For no man (says our Saviour) having drunk of old wine, straightway desireth 
Luk. 5. 39  new: for he says, the old is better. Indeed new wines may be more gustful and pleasing to men of a gluttonous and licentious appetite; but to those that are of stayed palates, the old is most desirable, as being more helpful for the stomach, and refreshing for the spirits. Our opinions than & judgements when they are once for the truth, there they are to stand and fix.  
It was the Motto of Q. Elizabeth, (who was a Glory to the age wherein she lived) to be 
Cambden.  Semper eadem, always the same: And the like Eulogy is given to Venerable Usher, a great 
It was the Anagram was given him, when Bp. of Meath, (viz.) james Meath, I am the same.  Master of learning (while he lived) in this our I srael, that he was, without wavering, always one and the 
Barn. in li●. de vita & morte jacob. Armac. pag. 52. & 106.  same, holding fast the form of sound words in Doctrine and practice to his last. And so must we be no Changelings of our holy faith, but always the same men in it. And therefore it was a good saying of Melanchthon, (the learned Phoenix of Germany) that he would be neither the Author 
Senovi dogmatis in Ecclesia nec Authorem fore, nec Defensorem. Meminit bujus Overallus noster in Oratione ad convocat.  of any novel opinion in the Church, nor the Defender of it; neither beginning to others in the cup of error, nor pledging any one that should begin to him therein.  
And this condemns that boundless liberty of opinion that some are so eager after in these days.  
For if it be so, that a child of God hath a liberty (as they say) in the Doctrines of faith purchased for him by Christ, to what end than doth S. Paul here pray, that the strong and weak Romans be ? For what (might the weak Romans say) if we be of opinion that circumcision and the law of ordinances given by Moses be still in force? why, this is our conscience, and why should not that be free?  
But to this we answer, That (do what we can) offences must come (says our Saviour;) so also will 
Mat. 18. 7.  differences in judgements and opinions: for even the very Angels differ thus, 
Tilen. Syntag. sub loco communi bonorum angelorum. Et Bucan. p. 71.  as Divines teach truly. And one reason thereof the Apostle gives 1 Cor. 13. 9 because here we know but in part. And as we know imperfectly, so also unequally: for God hath not made the judgements of men all of one complexion, not more than their faces; nor our knowledge in Divine things all of a size, not more than our bodies; the acies of one Christian being a great deal more dim than of another. Now different degrees of sight cannot but 'cause a difference of judgements among Christians. Besides, the Church of God hath ever had in it some babes in Christ, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some children in knowledge, who, like ships wanting ballast, are not able to sail an even and steady course, but are ready to topple over with the lest wind of contradiction, or persecution that blows upon them. And the reason of it is this, because every one is swayed and biased in his judgement according to his knowledge: So that a weakness 
Ignorantia veritatis incertam facit labentemque sententiam. Lactant. in Instit. Christ. Relig.  in knowledge must needs beget an unsettledness in judgement.  
But yet take this Caveat by the way: That this liberty of ours be not in such things as are clearly and positively laid down in Scripture as essentials of Faith and Worship. For there are some things in Scripture that are only Credibilia, that is, such things, as we either may, or elf may not believe, without peril of eternal damnation: and in these that of the vulgar Latin in the 14, chap. to the Romans 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we translate better thus, Let every one be fully persuaded in his own mind.  at the 5. verse, (though very ill translated there) yet here will it hold well enough, Abundet quisque sensu suo, every one may abound in his own sense. Again, other things there be that are Credenda, things absolutely to be believed; as, that there is a God, and 
Heb. 11. 6.  that he is a rewarder of those that seek him; the one against the Atheist, the other against the Epicure: again, that this God is one in essence, and three in subsistence; and that there is no other way of attaining eternal salvation but by Christ, who is the way, the truth, and the life; Via in exilio, Veritas 
john 14. 6.  in consilio, & Vita in praemio, (as Armachanus 
Richardus Arm. erat Hiberniae Primas in diebus Edv●rdit●rtii 1350. See Fox Martyrol. 1 part.  well glosses that passage in his Doxology) the way to guide us, the truth to counsel us, and the life to reward us.  
Now in these and such like fundamentals, our liberty is tied up to the word of God: for (as the Author to the Hebrews hath it in the place before cited) He that comes to God must believe that he is; so, we must believe these things; and to believe contrary to these, is no part of our liberty purchased by Christ, but rather of that vassalage wherewith Satan hath enthralled us.  
It is true indeed that Christ hath purchased for us a liberty by his death, not only from the ceremonial, 
Si liberet vos filius, vere eritis liberi. joh. 8. 36.  but also from the moral law, both in respect of terror, curse and justification; he hath also purchased for us a liberty from the power of sin, and a liberty in the use of things indifferent. But that Christ should purchase for us a liberty from our obedience to the moral law (as the Antinomians say; or else liberty that excludes the being of sin in the elect, as the Catharists teach; or else a liberty to close with any fundamental error, as the Anabaptists would have it; this is a licentiousness of erring, 
Licentia errandi, non libertas credendi. Vid. Gerhard. in loc. come. de Magistrate. & B. H. in his Peacemaker, Sect. 7.  rather theh a liberty of believing, and the bane of all religion.  
It was a strange image which Nabuchadnezzar saw in a dream, Dan. 2. v. 32. whereof one part was of gold, another of silver, a third of brass, and a 4. of iron. And they are as strange Christians that 
1 Reg. 3. 26  can be content to divide their religion, as the harlot did the child; a●● to be either jews or Arrians, Papists or Protestants, Socinians or Antinomians. Deus bone! quomodo hic 
So Gualther said, when in Henry the 8ths. days he saw Papists hanged for denying the King's sapremacy, and others burnt for denying Christ's carnal presence in the Sacrament. Fox in Martyrolog. 2 part.  vivunt gentes! (as one complained) good God how atheistically do some men live! as if, with the old Romans, they would set up a new Pantheon, wherein every one may have a deity of his own to fall down before and worship! But the Lord charges the jews Levit. 19 19 that they should not sow their field with mingled seed, nor wear a garment of linsey-woolsey: which you must not understand according to the letter, Hoc enim (says the 
Glossa ordinaria.  gloss upon that place) videtur ridiculum, for this is ridiculous; but you must understand it (say Divines) as spoken against mixtures in religion, when we sow truth and falsehood in one 
Herein seems to be employed an instruction against mixtures in religion. Sic nuperrimae Annotationes in locum.  Church, and wear a cloak of religion patched up of sound and heretical Doctrines; much like the Samaritans, 
2 Reg. ●7. 41  who would feign fear God, but their idols too, or like the Isralites, 
Zeph. 1. 5.  who would swear by the Lord and Malcham.  
It is enough for Poland to be a miscellany of indifferentmen, and a medley of mongrel Christians: some there following the Romish, others the Reformed Church; and of these one is for Luther, and another for Calvin; some admitting the Bohemian, some the Augustane, and others the Helvetian confession. But for my heritage (says God) to become as a speckled bird, or a bird of divers colours, as it is jer. 12. 9 this God seems to much troubled at, and therefore interrogates them by way of admiration (as the vulgar Latin reads it) Numquid avis discolor haereditas mea mihi? What? is my heritage become as a bird of divers 
Notat hic inconstantiam in religione, modo enim Deum colit, modo idola sectatur. Sanctius in locum.  colours to me? As if he should have said, It would never have put me to any wonder or trouble at all, to have seen others as speckled birds unto me; but for the dearly-beloved of my soul, verse 7. yea for my heritage too, ver. 9 and her that was my pleasant portion and vineyard, verse 10. for her (I say) to be a speckled bird unto me, and to wear a particoloured coat made up of divers superstitions borrowed from the Heathen, this is a wonder and trouble unto me indeed. For though Israel play the harlot (says the prophet Hosea) 
Hos. 4. 15.  which had enured herself to a strange worship of God ever since jeroboam defection, (who to keep up that usurped power he had got into his hands, made himself a religion suitable to it) yet let not judah, so, let not England transgress.  
It was a happy age, when as the whole earth was of one language, or of one lip (as 
Sic nuperi Expositores.  the marginal note hath it;) which was till about 130 years after the Deluge: and so it would be still, if in the substance of religion, men's lips and opinions were but one. But when that one language was cleft asunder into 72, according to the nations that descended from Noah's sons, than, and not before, was Babel built, which speaks confusion. 
Gen. 11. 9   
Indeed, a rainbow hath many seeming and specious colours in it; but if you mark, you shall ever see it in opposition to the sun: so hath this liberty of opinion a fair show of pleasing our corrupt nature, which loves not any tye upon it; but yet it is still in opposition to Christ the Sun of righteousness, who is but one; and precedes a storm in the Church, if not the shipwreck of it. For I look upon (as he did) a toleration or connivance 
Brinsly's arraignment of separation, pag. 73.  at all sects whatsoever in religion, as the passing-bell to the Church's peace and glory, if not to the true religion of God in this nation.  
2. As we must be one with our brethrens 〈◊〉 opinion, so also in affection; for love is (as the School 
Aquin. Sum. 1a. 2ae, Quae. 28. Art. 1.  says well) an affection of Union. And thence it is that one calls Charity, the 
Arc. Cant. in his Sermon on 4. Ephes. verse 3.  glue of the spirit. For there is a Law of love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a royal law (as S. james speaks) that God 
james 2. 8.  hath subjected us to, as well as a law of faith Rom. 3. 27. Now we must not (as they say commonly) rob Peter to pay Paul; I mean, under pretence of keeping one law, break another: but though we be at some dissension one from another, yet must we not be at discord and enmity with one 
So Constantine told Alexander Bp. of Constantinople, and Arrius, that although they did dissentire in matters of opinion, (siquidem neque omnes de omnibus idem sentimus, neque una ●ademqu● in nobis indoles, aut mens versatur) fieri tamen potest ut inter vos integre servetur concordia, ac benevole alter alterum excipiatis. Euseb. de vita Constantini lib. 3. cap. 67, & 68  another. For there is a great deal of difference betwixt Dissentire, & Discordare, dissension & discord; the one relating to our intellectuals, the other to our affectualls: and though we may be different as touching the one, yet must we not be divided as touching the other.  
Hence it is that S. Peter writing to those of the Circumcision, 1 Peter 3. 8. exhorts them to be all, not only of one mind, but also of one affection: which you may see by the following expressions that breath out nothing else; as  
1. That they were to have compassion of one another in all their failings and infirmities. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes a sympathy or fellow-feeling of another's misery; as when one member suffers, all the members suffer with it, (says the Apostle 1 Cor. 12. 26.) or rather such a 
Leighs Annotat.  sympathy as men have who suffer in the stead of others.  
2. They were to love one another as brethrens. Now 
The Greeks therefore call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brotherly love. Heb. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the very name of brethrens should be sufficient to exclude all differences whatsoever arising from disaffection, according to that of Abraham to Lot, Gen. 13. 8. Let there be no strife between thee and me, for we are brethrens: Which must be understood in a large sense, either for brethrens 
So it is taken Acts 15. 36. and 2 Cor. 8. 18.  by profession of the same religion, or else by consanguinity: for else (if it be taken strictly and in its proper sense) Lot was not brother, but nephew unto Abraham.  
3. They were to be pitiful to one another; even as affectionate parents, who have a natural propensity this way towards their children. And so much seems to be intimated by that of the prophet David in his 103. Psal. 13. verse; Like as a Father pities his children, so doth the Lord those that fear him.  
Lastly, they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, friendly-minded or courteous (as we translate it) i e. as full of affection as jonathan was to 
Est amicus conjunctior fratre. Prov. 18. 24. Antiqui dixerunt amicorum esse unam animam, propter vim scilicet amoris; quia igne charitatis conjuncti unum sine dissensione sapi●bant. Isiodor. Hispal. l. 3. sentent. c. 28. Sic ab Alexandro dicitur Ephestion, Altar Alexander, in Q. Curt. Hist.  David, as one friend is to another. Now we call a friend usually Altar idem, another same; viz. another from us in person, but the same in affection.  
And this is that knitting together in love, whereof the Apostle speaks in the 2. chap. of the Coloss. and 2. verse; and that bond of love in his 3. chap. and 14. verse. Now the use of a bond (you know) is to bind things together that are severed from one 
Sic Aquin. 2. 2aes. quaest. 81. Ar●ic. 1. Ex Augustino in lib. de vera Religione, non procul à fine.  another: And we can never be truly religious, unless this bond be upon us as well as the other; the bond of love as well as the bond of faith. For which cause the word Religion hath its Etymon a religanda, from binding to and again; as first to God by faith, and than by love to our neighbour.  
Neither can we believe aright without it: for it is a part of our Creed to believe a communion of Saints on earth; and we cannot profess this truly, without love, which is one of the two uniting graces. 
Fides & Charitas.  And to this the Apostle exhorts us 4. Ephes. the last, Be ye kind (says he) one to another, and tenderhearted, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or well-bowelled (as the word signifies) i e. as tender in affection, as we would be to our own▪ bowels, which are our most inward and tender parts: and in order to this he tells them before, that all wrath and clamour, and evil-speaking 
vers. 31.  must be put away from us, with all malice.  
It was this which was the charge that our Saviour left with his Disciples in his last will and testament, before his departure out of this world: Little 
joh. 13. 34.  children, as I have loved you, so do also ye love one another. And by this cognizance he would have them known when he was gone, ver. 35. By this shall men know ye 
Hoc ipsum Christi praeceptum ut alterutrum diligamus, Joannes quinquies prius ipsissimis verbis in duabus epistolis inculcarat; ut 1 Joh. 3. ver. 11. & 23. Itidem 1 Joh. 4. ver. 7. & 11. 2. Epist. Joh. ver. 5.  are my disciples, if ye love one another. Yea, it was this which was the standing Sermon of S. John the beloved disciple and ultimus Evangelistarum to his auditors, in his age and weakness; Little children, love one another. And being asked why he inculcated it so often unto them, his answer was this, 
Hieron. in comment. ad Epist. Joannis.  Quia praeceptum Domini est, & si hoc fiat, sufficit; because Christ commanded it, and thought it command enough, as being the breviate both of the law and gospel. And Athanasius notes it, That this might be the reason why our Saviour died not after the manner 
Misso carnifice decollavit Joann●m Baptistam Herodes in carcere. Mat. 14. 10. Doroth. in Synopsi.  that John did, with his head cut of, nor yet was cut asunder, as Isaias was; that so even in death he might keep his body undivided: by 
Athanas. de Incarnate. verbi.  which no occasion might be taken for the dividing of his Church, which is his mystical body. And had we eyed this in our differences of late, we should not have had with Jerusalem such cause of complaining as we have, that the Lord hath dashed us one against another, and his anger hath divided us; or else with trees in the Apologue, 
Aesop. Fab.  that we are cleft asunder with wedges taken out of our own bodies. For behold (says 
Amos 6. 1●▪  the Prophet Amos) the Lord hath smote the great house with breaches, and the little house with elefts. Yea, and so wide are those breaches and clefts now grown among us, as that there is little or no hope at all to see them closed again; but rather much fear that e'er long they will swallow us up, as the earth did Corah and his rebellious rout, unless by faith 
Numb. 16.  and repentance we get into the clefts of the rock, into the wounds of our Saviour, there to be secured, until this storm of God's indignation be overpast.  
And now, as Del Rio a learned Spaniard said of his countrymens' opinions 
Benedictus Deus, quod unus adhuc in Hispania populus sumus! In bis 153. Sacr. Adag. V Testam. parte prims.  and affections to the Popish Religion, Blessed be God that we are yet in Spain an undivided people! so do I wish I could say the like of ourselves in this Nations, as to the truth of our Reformed Religion, Blessed be God, that we are yet therein unus in Anglia populus, a people at unity in England, and undivided!  
But alas! I cannot: for we have been so indeed; but how sad and unhappy 
Quam missrum est dixisse (fuimus) & non (sumus!)  is it to say, that we have been so for the time past, and not to say, that we are so for the present! which gives me rather occasion of bewailing the general want of unity now among us. Devout Bernard bewailed itmuch in his time: 
De modo vivendi Ser. 41.  Ecce (says he) sumus in domo una diver si homines, diversa corda, diversae animae! See (says he) how many several men we are in one house, and every one of us of divers minds, of divers hearts! And have not we cause to take up also the same complaint in these days? We have doubtless. And not only cause of complaint against the want of unity, but also against the want of any care and endeavour after it. That although the blessed Apostle will have us study to keep the unity of the spirit in the bond of peace, Ephes. 4. 3. yet is it with 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  some nowadays a great 
Maxima pars studiorum est studere parts.  part of their studies to study parts-taking and division. For ye have seen the breaches of Zion (says the prophet) that they are many, Isai. 22. 9 Therefore in that day did the Lord call the Jews to weeping and mourning, verse 12. not only to weeping with the eye, but also to mourning with the heart. And so have we seen the sad breaches of this our Zion, that they are many, and therefore have great reason to weep bitterly for them. Yea S. Austin thinks it strange we should not; and says withal, That the agreement of the very Heathen in their superstition should move us to it. 
Aug. de utilitate jejunii.  Ecce Pagani (says he) multos Deos indivisi colunt; See (says he) how the Pagans' are undivided in the service and false-worship of their many Gods: and shall we worship the only true God, and yet not be sub uno in unitate, at unity under that one true God? Et tu non doles Christiane, tu non gemis? and dost not thou, O Christian, grieve and sigh for this?  
Or if this come not home enough to us, let me add here what one of our own 
Mr. Ley of Budworth.  says, in his notes upon that passage of Scripture in the tenth chapter of Genesis verse 25. The name of the one was Peleg, for in his days was the earth divided: where he seems to be so much troubled for our want of unity, as that he makes this stand by the way to vent his grief. Alas! How great cause (says he) have we to call the children that are born in these days by the name of Peleg or division! For how are we divided, not in tongues alone (as at Babel) but in heads, hearts and hands! and not only so, but subdivided too, and snipt 
 Titus Quintius apud Livium: Qui finis erit discordiarum? Ecquando unam urbem; so, ecquando unam Angliam, unamque Angliae Ecclesiam habere licebit?  into many Schisms! O when shall it once be, that the manifold ruptures of our sacred peace shall be made up again!  
It is true that there have been breaches among Christians in all times: as at Rom: (you know there were in the Apostles days; where the heat was not only inter ignes minores, among the lesser stars, but among those that were primae magnitudinis of the first magnitude, as between Paul and Barnabas, 
Acts 15. 39  between whom there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sharp contention, a sharp fit, which, like the fit of an ague, put the Church into a great shaking for a time.  
So also in aftertimes we read in the ecclesiastical history of the Church, that there was a hot contention between the Greek 
Euseb. eccles. hist. lib. 5. c. 22. & 23.  and Latin, between the Eastern & Western churches, about the celebration of Easter: which contest held of and on for the space of 200 years together, 
Praefa● ad Harm. confessionum.  and proceeded so far as to the excommunication of each other.  
And of late days, since 
The Lutherans rail as bitterly against the Calvinists as ever, not forbearing to profess openly, That they will return rather to the papacy, than ever admit their sacramentary pestilence▪ Sr. Edw. Sands in Relig. of the W. parts, pag. 63. Prolaeus l. 1. fascicul. q. 7.  the Reformation, we are not ignorant of the virulent invectives of the Lutherans and Calvinists one against another about the presence of Christ in the Sacrament; as if the coat of Christ were not only of different colours, but also of different seams; but especially on the Lutheran part, insomuch that one of them hath not stuck to pray thus, A fraternitate Calvinistarum libera nos Domine, from the brotherhood of the Calvinists Lord deliver us.  
Thus have the children of God been divided in all ages. But yet either their differences have been about Scholastical niceties, or else in things circumstantial, and indifferent, or in Churches newly planted, as here in the Church of the Romans, or else in Churches differing one from another by several forms of Ecclesiastical polity.  
But for Protestants so called, of one and the same nation, and of one and the same visible Church, (that hath been now planted among us 100 years and more, and since watered 
Cranmer, Ridly, Taylor, jewel, Raynolds, Whitaker, Andrews, Perkins, Davenant, Usher, etc.  with the blood of so many Martyrs, with the writings and Sermons of so many pious and learned Divines, as that we were herein the boasting, or rather the envy of our neighbouring nations) for these, yea multitudes of these 
Thus Dr. Barnard tells us of Archb. usher (one of singular learning and piety in our Church) That he did, a little before his death, much lament the disjointings of affections of men, one against another, by their several opinions in religion, both in opposition to the Ministry and sacraments. In his funeral Serm. pag. 90.  to divide so far, as to the questioning, if not denying, both our Baptism, which is the door to let them into the Church, as likewise our Ministry, which opened that door unto them, and preserves them in it; O this is sad indeed.  
Well than might the poet call us a 
Et penit ut t●to divisos orbe Britannos. Virgil.  people by ourselves, and divided from others; for (sure) in division we are like no body else, nor will any be like us. Gregory Nazianzen speaking of 
Nazianz. Orat. 14.  divisions at Constantinople in his time; as that a liberty of all things was granted to all men, and that he was to day a Judas who was yesterday an Elias; and all this to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in such a city as Constantinople, which was the glory of the Eastern Empire; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (says he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for these things I weep. And can we see so many 
Double-minded men. jam. 1. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to use S. James his expression) who, like travellers, coming to a bivium, to a place where two ways of gods worship meet, are at a stand presently, and neither know, nor resolve which of the two to take; or else can we hear that called heresy to day, which was Orthodox yesterday; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in such a nation as England is, which hath hitherto been accounted Antistita Veritatis the prime defendresse of the truth, and reformed religion; and yet be never affected with it? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for these things aught our eyes to weep, and our souls to mourn in secret; to 
For every one to publish what he thinks in matter of religion, and to gather disciples to what he publisheth, thi● liberty, or licentiousness rather, is the bane of all religion. B. H. in his Peacemaker, Sect. 7.  see how many are (as it were) Pelagians in this particular, by affecting freewill in opinion: as if novelty and truth were all one nowadays; and whatever some apprehended for truth, were free to be vented by them, though to the ensnaring of the weak consciences of their brethrens, without any respect at all to unity in religion.  
There goes a fable of fire, water, wind, and truth, how they travelled together: and at their parting, it being their joint desire to know where they should found one another again, the fire told them, that they should be sure to found him again in a flint; the water said that she should be found at the root of a bulrush; the wind, that they should found him in an aspen leaf; but when truth came to speak, she told them, that she knew not where they should found her, for she had no house to put her head in, no place whereon to set down her rest.  
Now to apply this is easy enough: Mr. Sedgwick doth it for me in a late 
His sermon entitled, Christ's counsel to his languishing Church.  printed Sermon of his: One week (says he) this is a truth, and cried up almost to an article; and the next there is no such matter, but another thing is in the right. And it is cast (says 
Baxt. Sis rest, part. 1. pag. 119.  another) as a just reproach upon us, that we profess our religion with reserves, and resolvedly settle upon almost nothing; that we are to day of one opinion, and within a day, week, month, or year, of another. Again, (says another) I must herein accuse those of 
Relig. Med. Sect. 25.  mine own Religion; for there is not any of such a fugitive faith, that transform themselves into several shapes of Christianity, as we do.  
Alas, poor truth! whither art thou going, or where shall we seek thee, o● seeking, where shall we found thee? For what? Num 
Ovid. Met. lib. 1.  terras, Astraea, relinquis? art thou leaving the earth, and going back again to heaven from whence thou camest? There, there indeed mercy and truth shall meet together, righteousness and peace shall kiss each other; and when we are come thither, there we shall be sure to have a full enjoyment of thee in him who is essential truth. But stay, o stay thou heavenly passenger; why goest thou away so fast? Though parents, friends, and all earthly comforts leave us, yet do not thou, but let peace and truth be in our days, and in the days of our children, even until Shiloh come again. Yet indeed we are so far happy, as to call ourselves by thy name, and to wear thy badge and livery; but to do so long we cannot think, since we slight thee every day more and more, and are willing to court every phantasm instead of thee: for which thou mayest justly leave us to that sad complaint which Phinehas wife made when the ark of God was taken, The 
1 Sam. 4. last.  Glory, the glory is departed from Israel.  
Q. But from whence (you'I say) arises such disunity among us?  
R. To which I answer; Either from Pride, Anger, or Impatience.  
1. From pride; when like Narcissus we fall in love with our own shadows, and with the Pharisee 
Luk. 18. 11  contemn our brethrens, though never so regular, with a non ut caeteri, nec ut hic publicanus, we are not as other men are, nor as this slight publican.  
The belly is one part of the body, and a principal 
With this Apologue Menenius Agrippa pacified the Commons of Rome, whenas they risen up against the Senators. Liv. l. 2. dec. 1. & Quintil. Instit. lib. 1. cap. 11.  one too; yet if the other parts shall out of pride conspire against her, and deny her food, because (to their thinking) she lives more idly than the rest, what will they gain in the end by it, but only wasting and destruction to themselves?  
It is pride than that makes a rent in the natural body, yea and in the body of the Church also. To this end is that passage of S. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. G. Nazianz. orat. 1. propace.  Paul 1 Cor. 12. verse 21. where he says, that the eye must not despise the hand, by saying out of pride and singularity, I have no need of thee, nor the hand to the foot, I have no need of thee. And one reason there given is, because this will make a rent in the body; whereas God hath so well tempered the body together, that there may be no schism in the body, vers. 25. but that the members should have the same care one for another, since the hurt and welfare of any one member reflects upon every one, because they all jointly considered make up but one and the same entire body.  
Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used by the Apostle is not found (as one notes) in any 
Leigh. Crit. Sacr.  profane author, nor yet in any Greek versions of the Old Testament; only in the 
Mat. 9 16. Mark 2. 21. joh. 7. 43. joh. 9 16. joh. 10. 19 1 Cor. 1. 10. 1 Cor. 11. 18 1 Cor. 12. 25  New it is used eight several times: but as for the thing signified by it, which is the cutting ourselves of from the unity of the Church, which is the mystical body of Christ, both in opinion and practice, it is hard to say how many thousand times this hath been done by men of arrogant and presumptuous spirits.  
And here take these few instances instead of many.  
1. What made Simon Magus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. hist. l. 2. c. 13.  the ringleader and Patriarch of all others heretics, affirm so blasphemously of himself, that he was the father and the son in the Trinity▪ and his harlot 
Iren. l. 1. cap. 20.  Helena the holy Ghost, but only pride? for the Text says, He gave out that he was 
Acts 8. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some great one.  
2. What made Diotrephes cast out of the Church those that would have been fellow-helpers to the truth, and prate so much against S. john with malicious words, but only because he was proud, and 
3 Ep. v. ●  loved the preeminence?  
3. What made Novatus 
Vixit Acesius Novatus tempore Decii, circa annum Christi 251. primo Presbyter Carthaginiensis. Cyprian calls him, Importunum Innov●torem, & poenitentiae interfectorem, in epist.  fall of from the rest of the Church, in not receiving into the bosom of the Church, but denying all means of recovery after baptism, to them that had lapsed their faith in those times of persecution for fear of torments, though they gave afterwards never so good testimony of their true repentance and conversion. As if it were impossible for him that is once shipwrecked, to found any Tabula post naufragium, any plank of repentance to save himself upon, but of necessity he m●st perish unavoidably. The Ecclesiastical history speaking of him, says, that he was a man blown up with pride and self-conceit: 
Superbia inflatus. Euseb. lib. 6. cap. 42.  which made Constantine give him this tart reproof, Go to, Acesius; make 
Erige tibi scalam, Acesi, ac in coelum solus ascend; Sozomen. lib. 1. cap. 21.  a ladder, and set it up for thyself to go alone into heaven▪ And what hath been said of him, may be said also of Arrius, Pelagius, and multitudes more of the same gang, did I not forbear.  
But to pass them by, and to instance it now in whole Churches. And here tell me, what made the Eastern Church a separatist from the Western, about the Procession of the Holy Ghost only from the father, (a point in our Christian Religion of highest concernment) but only pride? The fault (says Reverend Hooker) lying in the 
Hookers Eccles. polit. l. 5. p. 191.  subtle wits of the Grecians, being ever proud of their new conceptions. Or what caused Rome, 
Absit ab Ecclesia Romana vigorem suum dimittere. Cyprian. epist. 31.  sometimes the most eminent member of the western Church, (from whose breasts Constantine le bon as well as legrand, with multitudes of God's children more 
Idem Hooker. eccls. pol. l. 4  did such that food which nourished them to eternal 
O Roma à Roma quantum mutata vet●sta es! W. Thom. hist. of Italy.  life) yet afterwards to make so manifest a declension from her primitive faith unto Antichristian falsehood, but only pride; which than began to work, and swell her up above all that was called God, whenas Boniface the 3. arrogated to the Prelates 
Gregory the Great and first of that name opposed john Bishop of Constantinople, in obtaining the name of Oecumenicus Patriarcha from Mauritius the Emperor, saying, it was a proud t●●le▪ yet afterwards his successor gained ●● of Phocas that murdered Mauritius his Sovereign. Greg. l. 4. epist. 32. & Fox Martyr. pag. 120. & Buchol●. Chron. ad ann. Christi 609.  of that See the universal rule and headship over the Church of God? A title so full of pride, that his predecessor said it belonged to none but him who was Pr●cursor Antichristi, the forerunner of Antichrist.  
Whereby we see that it is pride which hath ushered in all the heresies that have been in the world.  
Indeed Knowledge unsanctifyed is as the tool or instrument to shape and fashion them, Vainglory as the trumpet to blow them about, Ignorance as the sponge to receive and suck them in, and Obstinacy as the bolts and fetters to hold them fast: but as for the harbinger that goes before to make way for them, this is Pride; which makes the wise man say Prov. 16. verse 18. that pride goes before a fall; for if pride go before, a hundred to one but a defection will follow after, either from faith to God, or else from love to our brethrens.  
Again it is pride that is the first stick to kindle contention 
●●ns omnis dissidii est superbia, dum sibi quisque tribuit, alteri minimum. Erasm. Ratio verae Theologia; pag. 130. Only by pride comes contention. Prov: 13. 10.  in the Church of God; so says Solomon Pro. 28. 25. He that is of a proud heart stirs up strife. Pride, that divides the seamelesse coat of Christ (as the rude soldiers did) into as many parts as there be particular 
joh. 19 23.  persons: And pride still that alienates us from our brethrens, and makes us of other minds from them, though they walk up never so close to the Scripture rule. And this is the ground of the Apostles exhortation in the 2. chap. 
Hence it is, that the Apostle will have us, Not to think of ourselves more highly than we aught▪ Rom. 12. 3.  to the Philippians verse 3. Let nothing be done out of strife and vainglory, but in lowliness of mind let each esteem others better than 
Et contra hoc praeceptum (inquit Grotius) peccarunt omnium fere Schismatum authores.  themselves. And in the 4. chap. to the Ephesians and the second verse, the Apostle there in his invitation to keep the unity of the spirit in the bond of peace, tells us of the manner how it must be done; and that is with all lowliness and meekness: for Christian unity is than at the highest, when Christian humility is at the lowest; and were many of us more humble than we are, without question we should not be, as we appear at this present, so much divided.  
2. From anger: which makes Solomon say, That 
Pro. 29. 22.  anger stirs up strife and division. For anger is as a cloud to the understanding, interposing betwixt it, and the light of God's truth; or as the fire is to the eye, which scatters the visive beams too much.  
Now here I speak not so much of a light anger, which like a bubble is as soon down as up; but of an 
Sic inter iram & iracundiam distinguit Hispalensis, lib. 1. de verborum differentiis.  anger that is settled, & congealed by long standing into malice & hatred against the persons of our brethrens, and reflected (as it is usually) from their persons upon their opinions and practices. Hence it is that S. Paul exhorts his Ephesians, 
Eph. 4. 26.  not to let the Sun go down upon their wrath; and he premises this ground for it, because we are members one of another. As if he should have said, If the Sun do once but go down upon your wrath, and your anger boil long against your brethrens, this 
Ne diutius iram concoquatis, Gagnaeus.  will soon disunite and dissociate you so far, as if you were not members of the same mystical body with 
Aristoteles in Politic. Sic etiam Author Distic. qui inscribitur Cato, Impedit ira animum ne possit cernere verum.  them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (says the Philisopher,) for they that are far gone with passion cannot discern the truth; no more than he that looks upon things through a read glass, can rightly apprehended them, and in their proper colours. So that if we once look upon 
Omnem inquirendae veritatis rationem amittit occupatus affectibus: astu fertur, & velut rapido flumini obsequitur. Quintilian. Instit. Orator. lib. 6. cap. 3.  any one through the false spectacles of anger and hatred, all that he doth than (be it never so good) will be represented unto us as under the notion of evil; and from this misapprehension, we shall be easily drawn to divide from him, or (which is more) to walk contrary to him; and this sometimes to the loss of our reason and religion too.  
Thus we read of Aquila, the 
Hist. Magdeburg. centur. 2.  ancient translator of the Pentateuch into Greek, that he being angry at a sentence of excommunication against him, turned to judaisme. Again of Lucian and Porphyry, that they 
In eadem Centur.  were first Christians, but upon a supposed injury received from the Church, did both of them in mere spite and stomach against her turn Atheists. And one tells us of an Italian, being at deadly feud with a great rival of 
Balth, Castil. de aulico.  honour, how he should say, when he came to vote in the senate, that he voted against that which such a one spoke: but being told that his adversary had yet spoke nothing; than (says he) against what he will speak.  
And so have there 
Proclivis admodum lapsus est in dissensionem ● Doctrina ipsa veritatis quim veri profitentur Christiani, quum id studio habeat, qui odit, nequid commune ipsi sit cum adversario; ut Arabes, qui Heraclii, ac eorum qui sub illo merebant, odio, ab iss disc●sserunt religione. Arm. orat. de compon. Rel. dissidio.  been such waspish spirits in all times, who have set themselves both against what is professed, & to be professed by their adversaries, though never so right; as accounting it better to be any ways pseudodox in opposition to them, than orthodox Christians in union with them.  
But as, when Patricius was angry with John Patriarch of Alexandria, and at evening received from him this 
Dr. T. in vit. & mort. Christi.  message, Sir, the Sun is set; the good man presently threw away his anger, and was ruled by him: So, if when we are angry with the persons of any, we shall but mind our own hearts before we go to sleep, that the Sun is set, and that the Apostle says it must not go down upon our wrath; 
Eph. 4. 26.  this happily will make us not only think well of their persons, but also, in stead of crossing those ways of God wherein they walk, embrace them ourselves, or at lest take no prejudice against them.  
3. From impatience; when we will not forbear our brother in the smallest matters, but make every grasshopper, every ceremony, circumstance, and 
Eccl. 12. 5.  thing indifferent, to be a burden; whereas S. Paul exhorts 
It is one thing to affirm Christ to be God, & another to say, It is lawful to eat all meats: for the one I may contend to death; for the other I may not break the peace of the Church, but forbear my brother. Parr in Rom. c. 14. ver. 19  us to deal gently with a bone out of joint, and to restore it into its place with the spirit of meekness, and not to break it in pieces with the spirit of bitterness. Gal. 6. 1. And hence it is, that the Apostle exhorts his Ephesians, to keep the unity of the spirit, not only with lowliness of mind, but also with long-suffering, and forbearing one another in love. For the bond of unity will soon be broke, if every error, every miscarriage and infirmity be made a forfeiture.  
And this was the cause of such heart-burnings here between the strong and weak Romans; that the strong, who were best able, were not patiented towards the weak; and the weak, who had most cause, were not patiented towards the strong, but condemned them as scandalous and uncharitable.  
O that we would than strive to close up these 
Use of exhort. 1 Means.  clefts that are among us with our tears!  
And to help us herein, it will be good a little to cast our eyes upon them. It is said of our Saviour, that he 
Luke 19 41  be held the city, and wept over it: And it would do well, if we did behold the distractions both in city & country; else we shall never come to weep affectionately overthem. Vidi contradictionem in civitate, 
Psal. 55. 9  says David; and so have we also seen contradictions both in city and country, the divisions of Reuben being very many. See than, O see how the 
judg. 5. 15.  Church is rend in two by the struggle of her own children, and cries out to us as in the Lamentations, 
Lam. 1. 12  Is it nothing to you, O all ye that pass by the way, and behold by sorrows, under which I groan as a woman in travail, and long to be delivered? The time would fail me to tell you of all the stinking heresies that are now revived, as judaisme, 
Olim damnata & sopita dogmata, nunc dierum suscitare conamur, insuper & nova addimus. Surrexerunt à mortuis multorum baerese, quae dormierant, & apparuerunt multis. Bern. Epist. 190. & 191.  Arrianisme, Pelagianisme, Antinomianisme, Socinianism, and the Doctrine of the Millenaries. These, with many such like, are the monstrous issues of our sad disunions; and we aught to look upon them as our sin, as our shame, that so our eyes may affect our hearts in mourning 
Lam. 3. 48.  for them.  
And yet this is not enough, unless in the next place 
2. Means.  we do every day contribute our prayers unto God for the sewing up of our great rents and divisions. And this was David's practice Psal. 60. 2. Thou hast made (says he) the land to tremble, thou hast broken it; o heal the breaches of it, for it shakes.  
We are much in prayer for pardon of sin, for holiness, for patience under persecution, etc. and we do well in it: but where is he among us that prays with S. Paul here in the text, that the God of patience and consolation would make us  one towards another: or else in the Apostles language 
●. 4. ver. 14.  to his Ephesians, that we be no more as children, tossed to & from with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. Where the word that we translate (sleight) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies such a sleight as false gamestersuse by cogging of dices to deceive the simple: So who prays for poor ignorant souls, that they be not cheated out of their religion by false teachers into Socinian blasphemies, and anabaptistical fancies?  
Whatever than we omit in order to union, let us not omit prayer; for when other means shall fail us, this will be sure to hold. And this made our Jewel pray so earnestly upon his deathbed, 
In juelli vita.  that God would give Unitatem Ecclesiae ac piam pacem, unity to his Church and godly peace. And our Saviour, he prayed four 
John chap. 17. vers. 11, 21, 22, 23.  times for it in that affectionate prayer of his for his disciples, before his departure from them, that they may be one, as he and his father were one. And the of prayer to this end our Apostle here knew well enough, when not being able to work his Romans into union by his reasoning and argumentation, he doth here by his prayers interest God in it; Now the God of peace, etc.  
But yet this is not all neither, 
3. Means.  for there is one thing 
Non sais est plangere vel orare, sed opus est etiam ut cur a geratur qua ratione gravissima Ecclesia tempestas sedetur. Chrysost. Innocentio.  still behind; and this is, to have manus ad clavum, our hands to the helm, as well as oculos ad coelum, our eyes to heaven, and to endeavour after unity, (as the Apostle exhorts his Ephesians) as well as to eye it 
Eph. 4. 3.  in our prayers and tears. And this we must do with the utmost of our strength, care, and vigilancy: which is the reason of that expression in the Psalms, 
Psal. 34. 14. Rom. 14. 19  of pursuing peace, and in the Romans, of following after it; which are taken (I suppose) from hunters, who use eagerly to pursue and follow after their prey until they have taken it. Nay, we must Nullum 
Erasm. Adag. sub loco communi Conatus.  non movere lapidem, leave no stone (as they say) unturned, nor any means unassayed to procure the Church's peace. But all this, intra sphaeram activitatis, within our own sphere and orb, within our several places and stations wherein God hath set us: for else our endeavours will not be regular, but we shall (to use S. Peter's word) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
1 Pet. 4. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) play the Bishops in another's diocese, and so doing, make a rent in the body, by inverting that order, which the God of order hath settled 
Non est Deus confusionis author, sed pacis. 1 Cor. 14. 33.  there to preserve the unity of it.  
And here for a whetstone to your endeavours, do but take a little into your consideration the inestimable good of Unity. It being a good  
1. In itself absolutely 
So the stoics of old distinguished their good into Honestum, jucundum & Utile. And the Septuagint here expresses good by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Scripture uses in all 3. significations. 1 Pro bono honesto, Rom. 12. 17. 2 Pro jucundo, Gen. 3. 6. 3 Pro utili, 1 Cor. 7. 1.  considered; whereof David speaks Psal. 133. ver. 1. Behold how good it is for brethrens to devil together in unity!  
2. As it is to us, jucundum & utile, a pleasant and profitable good; comparing it for the one to Aaron's precious ointment 
Hinc illud Ethnici, Persusus liquidis urget odoribus. Horat. lib. 1. Ode 5.  verse 2. which was made up of the most fragrant and pleasing spices, whereof we read in the 30. chap. of Exod. verse 23. and 24. and for the other to the dew of Hermon, that made fruitful the hill of Zion, in the beginning of the 3. verse: and so doth unity make the Church of God 
 Menenius Agrippa dicere solebat, sio Ecclesia; se multum huic debere sententiae, Concordia res parvae crescunt. Sen. Epi. 94.  fruitful in works of piety and charity; the Church of God being much beholden to it, both for her being and well-being here on earth.  
But in the close of the Psalm he goes further, and says, That where unity is, there hath the Lord commanded the blessing, and life for evermore. The meaning whereof may be this:  
1. That God hath bestowed upon unity not only that inferior good which appertains unto this transitory life, but also the Summum bonum, the highest good of all others, even eternal life, or life for evermore called here the blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of eminency; as if that the naming of this were loadstone enough to draw us to unity, without the lest respect to any other good whatsoever.  
And this made that learned 
Erat Ep. Davenantius vir apprime doctus, ac inter nostrates non postremi nominis Theologus.  Divine of ours, a little before his death, close up his pen with that golden Treatise, which he calls, Adpacem Ecclesiae Adhortatio, An Exhortation to the peace of the Church, it being as his Viaticum to eternal life, which he now enjoys.  
2. That God hath laid a special charge and command upon eternal life, to wait as a handmaid on Unity. An expression (methinks) that hath a great deal of Majesty in it: for it brings in God speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a King, by way of command, or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above any earthly King; because a King on earth, though he command a thing to be done, yet may he fail in the execution of it for want of power, whereas God, (whose power is, as himself, infinite) his command and deed are all one, as in the 33. Psalm verse 9 He spoke and it was done, he commanded and it stood fast. So that whether we eye this life or a better, in either of them we see a sufficient attractive unto unity.  
But that I may yet set of the good of unity the better, it will not be amiss to give you a clearer prospect thereof 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 2 Rhet. cap. 13.  by the evil of Disunity, which is contrary to it; since it is a good rule, That contraries laid one by the other do best appear.  
And this evil of Disunity is twofold: Either the evil of scandal, or of ruin●  
1. The evil of Scandal.  
And here I dare boldly say that no one thing hath cast more dirt in the face of our Religion, and hardened the Papists our adversaries from embracing it, than the differences and divisions that are among us: for how do they upbraid us with them, and cast them in our teeth upon all occasions?  
It is an usual saying among them, Ex uno Luthero quam multoe fides! How many several faiths hath one Luther brought forth! and how many byways of Religion are cut out of that one they call the Reformed Religion! even 
Quot Confessiones, tot Religiones. In Proefat. ad harm. Confessionum.  as many as there be Confessions of several Churches among them. Tush (say they) do you Protestants ever think to gain us to your religion, whenas you do not yet agreed yourselves about it? but have run ever since King Henry the eighths' days round about in a maze of Reformation, and know not where to fix? Surely, if you were in the right, you would be at more certainty than you are, and not take up every day so many new Doctrines, according as they suit with the changeable fancies of particular leading men among you severally biased. 
Monsieur de la Militiere in his book lately dedicated to C. R.  It is easy (says one of them) to conclude upon the Maxims of the Protestants Reformation, that they have neither Church nor Faith; for how many Sects and infects swarm among them? and let there be with them what difference there will, they still agreed in nothing more than in their indifferency.  
Lactantius says of Arcesilas, that he having considered the many contradictions among the Philosophers, was drawn from it to slight them all: and so hath there been of late many a one drawn to slight, (which is more) to renounce their former Communion with our Church, merely upon the consideration of those contradictions and differences among them who profess themselves to be her children; and among the rest (to name not more) Hugh PaulindeCressy, who 
Erat nuper nonimi apud nos subsell●i, sed Decanus de Laghlin in Hibernia, & Pioebendarius e windsor in Anglia.  makes our aversion from unity, one motive of his conversion to Popery; adding also touching the French Churches, That whatsoever union among themselves in the Protestant religion they boast of, they own it entirely to the Civil power there: for world, that allow them but the liberty, they would soon fall into 
In his exomologesis cap. 14. num. 4.  as many divisions as any of their brethrens.  
Thus doth the cause of God suffer diminution every day by our discords, which proclaim it too much to the world, that either the Religion we profess accuseth our errors, or else that we professors accuse our Religion, and are ourselves either without Christ, 
Caussin in his book entitled, The Angel Peace.  or else Christ without peace and unity. Even Heathen and Insidels have always upon this account kept of from Christianity: for chrysostom observed as much of his times, speaking of the Gentiles, A Heathen 
Venit Gentilis, & dicit, vellem fieri Christianus, sed nescio cui adhoeream. Multoe inter vos pugnoe, divisiones mulioe. Singu'i dicunt, ego verum dico. In Act. Apost. Homil. 33. Et in 1. cap. ad Galat.  comes (says he) and says, Feign would I become a Christian, but to whom among them I should adhere for truth I do not know; for I see many differences and divisions among you, and every party says, that they only have the truth. And the like also may be said of these times; a Papist comes, and says thus, Feign would I be of the Reformed Religion, but I see that there is much siding in it, and which side I should be on to gain the truth I do not know; for I hear how every one lays claim to it, even as the cities of Greece did to the birth of Homer: as the Lutheran 
Hinc templa templis opposita frequentantur, ubi non modo diversa, sed & contraria Religionis dogmata proferuntur, u que adeo, ut in quo pars un a proram & puppim ceritatis constituit, altera horrendam blasphemiam vocet; in gi●o high pictatis apicem, illi exscerandam idololatriam appellent. I. A. in Orat.  says, that the Truth is on his side, but the Calvinist says, Not; and what the Calvinist hugs for truth, the Anabaptist rejects, and what one says is Christ's cause, the other says is Antichrists. So hard is it to resolve pilate's question, What is Truth! Which makes us to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Gregory Nazianzen speaks concerning 
G. Nazianz. Orat. 14.  the divisions of Constantinople) even a laughingstock to our enemies; who take occasion by it to clap their hands, and insult over us in that 
Hec ipsum Priamus totoque Troja velit. Ovid. Epist. 1.  language of David's 
Psal. 35. 25  enemies, So, So, thus would we have it.  
But why do we such things? (says the same Father) why repent we not? nay, why are we not ashamed of them, if for nothing else, yet at lest to silence the tongues of our adversaries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who do easily fasten false crimes upon us, and strengthen themselves in evil by our differences about good?  
Tacitus says, that when the Romans had heretofore overrun a great part of this Island, Galgacus a noble Britan told his 
Illi discessionibus nostris clariores facti, vitium hoc in gloriam exercitus sui vertent. In vit. Agricoloe.  countrymen, That it was their own divisions which turned most to the glory of the Roman army. And so may we say now, That there is no one thing the Romanists make more use of, to credit their superstition by, than our differences in Religion; judging their own waters therefore clear, because they see ours are mudded.  
O that our hearts than 
See Baxt. in his Dedic. Epist. to the Sts rest.  could bleed to look upon the present state of England! to see how few places there be that are not cut into shreds, and crumbled as to dust by separations! to think how by this we have wounded the Christian name, rend the seameless coat of Christ into pieces, and broke his bones asunder, yea hardened the ignorant, confirmed the Papists, and are become the scorn of our enemies, and the grief of our friends! And that this could never have been told in Gath, nor published in the streets of Ascalon, for the 
2 Sa. 1. 20.  daughters of the Philistines to rejoice and triumph in!  
2. The evil of Ruin, which always waits on division, as the shadow on the body. The Church therefore is well resembled 
Navicula (id est, Ecclesia) turbatur fluctibus in profundo, unda ascendit super naviculam cum persecutio venit etc. August. de verbis domini in Mat. Ser. 14.  to a ship at sea, where the waves that beat against it are troubles and persecutions of all sorts, and whose leaks are divisions, through which the waters enter to swallow it up: Or else to a natural body, which (says Gregory) 
Gregor. Moral. lib. 29. Eandem habet & similitudinem Seneca lib. 2. de Ira, cap. 31.  as it consists in unitate membrorum, in the unity of its members; so doth the mystical body of Christ the Church in unit ate fidelium, in the unity of the faithful: which unity if it be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. 1 Invect.  once broke, all the members will be ill at ease, and the whole structure of the body (without a miracle intervening) be presently dissolved with it.  
Thus when Satan would have destroyed Christ, 
Matth. 4. 6.  the means he makes use of to this end is Fallacia divisionis, a fallacy of division, (as Logicians speak) betwixt God's promise of 
Promissionem objicit, at conditionem abijcit. Pareus in locum.  preserving him, and the condition annexed unto that promise, which was the walking in the ways of God. And the same method also doth Satan (like a cunning sophister) now seem to use for our destruction, by urging the promise of God unto us, and telling us, that we are his vineyard, which he hath promised to hedge about against waist and spoil; but in the mean time waving the condition, and saying not a word of walking in God's ways, (whereof one is the way of love and Unity) that so we may have a right claim to this promise of his for preserving us, the neglect whereof hath made so many scissures among us, as (without God's great mercy) must bring swift and inevitable destruction upon us: for truth itself hath said it over 
Mat. 12. 25. Mark 3. 24. Luc. 11. 17.  and over again, in the 3. former Evangelists, that so we may the better take notice of it, that every kingdom divided against itself is brought to desolation, and every city or house divided against itself cannot stand.  
If than the honour of our 
Mixture of falsehood is like allay in gold and silver, that doth embase the coin. Sr. Fr. Bac. Ess. 1.  Religion be not of force enough to make us lay aside our differences, yet let our own safety and preservation be so far prevalent with us. Now every thing naturally labours to 
 in animalibus, cum in unum coeunt ac permanent anima corpusque, id animal vocatur: cum vero haec unitas utriusque separatione dissolvitur, interire, nec jam animal esse liquet. Boet. de Consolat. lib. 3. pros. 11. Singula, eo ipso quo unum quid sunt, idipsum sunt quod sunt, & in eo quod sunt, union ista conservantur. Arm. ad initium orat. de comp. relig. dissidio.  preserve its own being, and the being of every thing consists in unity: For Omne quod est (says one excellently) tamdiu est quamdiu unum, (i e.) every thing that hath a being, hath it not longer than it continues one. Which makes Gregory Nazianzen say, That unity is the great preserver of all things: whereas confusion (says he) breeds thunder in the air, shake in the earth, shipwreck in the sea, diseases in men's bodies, sin in their souls, dissipation in families, ruin in Churches and States; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nazian. Orat. 26.  for all these (says he) are not the names of peace and unity, but of confusion and perturbation.  
It was this that destroyed the Eastern Church and the Greek Empire: and who knows what it may do with us? for if the Duke of Rouen be right in his censure, 
In his book entitled the Interests of the Stages of Christendom.  That England is a great Animal which will never dye till it kill itself; than 
In hoc posit● est salus reip. nempe in una fide; quae ergo spes regnis esse potest, ubi quot capita tot fides. Del Rio Adag. Vet. Testam. 153. parte prima.  may we fear much by our home dissensions, that she is now very nigh her end.  
When some sparks of discontent began to fire betwixt the English and the Netherlanders towards the latter end of Q. Elizabeth's reign, the state of both 
Cambd. in his Remains.  was represented by two pitchers floating upon the water, with this motto, Si collidimur, frangimur, (i e.) if we beaten one against the other, we are broken. And such seems the state of our Church and nation at this time, like two pitchers floating upon an Adrian sea of trouble, and dashing one against the other, to the ruin and destruction of both. All other sins destroy the Church consequentially, but none so directly as division; for if building the Church be an orderly joining of the materials, what than (I pray) is disjoining, but pulling it down?  
We found in the Scriptures false teachers compared to dogs, as Philip. 3. 2. where there is a threefold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or caveat against them, Beware (says he) of dogs, etc. And they are so called,  
1. Either to note their wilful obstinacy against the truth, always barking at it, as the dog doth at the moon, though he be unable to reach or hurt it.  
2. Or else to note their watchfulness in spying out all occasions for worrying of the sheep, if they keep not within the fold. And S. Cyprian notes it of the primitive Christians, that if they had agreed better 
Non venissent haec fratribus mala, si in unum fraternitas esset animata. Cypr. lib. 4. Epist. 4.  together, they had not been worried and persecuted so much by their bloody adversaries as they were, no● would they have endured so great evils as they did.  
Alas! the Papists are not any way so considerable to destroy the Church, God's pillar of truth set up among us, (so the Apostle calls it) as ourselves 
1 Tim. 3. 15  divided; even as the sword without kills not half so many as those diseases that 
Plures gula quam gladius. Erasm. Adag. pag. 468.  are from within, which ever are with some breach of unity. For diseases are either by inflammation in some vital part, or by strife in the humours, or luxation in the joints, or breaking veins or sinews; all which speak some way or other breach of unity.  
And therefore, as it was the Apophthegm of Severus the Emperor, by way of advice to his sons, when 
Bucholc. chronol. ad annum Christi 212.  he lay a dying, Estote concords & caeteros contemnite: So say I, simus unanimes & concords, let us all be of one mind and one heart among ourselves, and than we need not fear what Papists or Anabaptists, men or devils, can do against us; but we may slight all that oppose us without danger: for this it is that Satan is most 
Bern. de modo vivendi, serm. 41.  afraid of. And it is Bernard's observation, that there be some good duties the devil doth not fear: as he doth not fear our fasting, quia ipse nunquam comedit, because he himself never eats; nor doth he fear 
The devil is therefore called a roaring lion 1 Pet. 5. 8. Now the Egyptians made the lion's head the Hieroglyphic of watchfulness, quia hoc ex animalibus recurvos ungues habentibus, simulatque natum est, cernit. Pier. Val. lib. 1. p. 2.  our watching, because he watches too as well as we, and never sleeps: sed si charitatem & concordiam tenemus, hoc diabolus vehementer timet, but if we be in love and unity one with another, the devil is much afraid of this, quia hoc tenemus in terra quod ipse in coelo tenere noluit, because herein we hold that on earth which he would not keep in heaven, and therefore was thrown down from 
Inveniat vos diabolus concordia armatos, quia pax vestra bellum illi. Tertul. ad Martyrs.  thence; which makes him ever since look upon our peace as a set war raised up by us, on purpose to destroy him and his kingdom here upon earth.  
And as Satan is afraid of our unity, so also are all his evil instruments here on earth; for it is unity that makes the Church of God terrible to her adversaries, even as an army 
Acies bene ordinata. vulg. Lat.  with banners, or as a well-ordered army (so the 
Isiodor. Hispal. in Cantic. cap. 6.  vulgar Latin reads it) Ubi nullus locus hosti per malum discordiae aperitur (as he glosses it) when we give no advantage to our adversaries by our divisions. But if still Manasseh shall devour Ephraim, 
Isa. 9 last.  and Ephraim Manasseh, and they both be against Judah; they are than sure to be carried a way captives with the other tribes. And so they were by Salmanazar king of Assyria in the sixth year of Hezekiah, which Isai lived to see. And let us look to it, jest while we by't and devour one another, we 
Gal. 5. 15.  be devoured one of another.  
The consideration whereof should make us run to Christ our heavenly physician, and say with the prophet 
Psal. 6. 2, 3.  David, Restore us, O Lord, for we are feeble and sore broken, all our bones are out of joint, our souls also are sore troubled for it: but, Lord, how long?  
Let that exhortation than of the prophet Zephany 
Zeph. 2. 1, 2, 4.  take place with us, Gather 
Sileant bumanarum contentionum animosa certamina, & inclinemus verbo Dei. August. in lib. de unitate Eccles. cap. 7.  yourselves together, yea, gather yourselves together, O nation not worthy to be desired, before the decree come forth, and the fierce anger of the Lord come upon you; when Gaza shall be forsaken and Askalon made a desolation.  
O that the name of unity were amiable in all our eyes! and that we were but 
Roger's in his Presace to the 39 Articles.  of Mr. Calvins mind, who said Ne decem maria, that he would not refuse to pass ten of the roughest seas, so that he might be any ways by it instrumental for the reconciling of the differences betwixt the Protestants. Yea, how happy were the Church of God in this nation, if that prophecy spoken of Ezek. 37. chap. and the 19 verse were now to be fulfilled with us, namely, That God would take the stick of joseph, the stick of Israel, and make it into one stick with the stick of judah!  
And let it shame us to hear the Turks 
Knolls Hist. Turc.  call themselves Islami (i e.) men of one mind, in their Mahometan superstition; and yet we be of so many minds as men in our Protestant profession: or that the Papists, Arminians, Pelagians, Socinians, Antinomians and Anabaptists should be tied together like Sampsons' foxes 
judg. 15. 5.  with firebrands at their tails, 
In his Praf. to the Galat.  (as Luther makes the comparison) to destroy the good corn growing in the field of Christ's Church; and yet we agreed together so little to preserve it.  
But I have said enough; and close up all with those endearing expressions of the blessed Apostle to his Philippians: If there be any consolation in 
Phil. 2. 1, 2.  Christ, if any comfort of love, if any fellowship of the spirit, if any bowels of mercy; fulfil ye my joy, that ye may be , having the same loves being of one accord, of one mind.  
And my earnest desire and prayer to Almighty God is that in the text;  
Now the God of patience and consolation make you  according to jesus Christ, that we may with one heart and one mind glorify God the father of our Lord jesus Christ, to whom with the holy and ever-blessed Spirit be all Glory both now and for ever.  
Trinuni Deo Gloria.   

Aspiratio.  
O that the God of Truth and Peace would inspire Magistrates, and people of all ranks, with an ardent desire of both! That he would plainly discover unto them the foul and cursed mischiefs that flow naturally from the bitter source of Disunity in Religion; and affect their hearts so deeply with a serious apprehension of them, as that they may gather up all their prayers, counsels and endeavours, to procure such safe and gentle remedies for the sick body of Christ his Church, as the nature of her present distempers requires, to the closing up of all her rents, and restoring her to health again! And all for Christ jesus sake, our only Lord and Saviour.   

A General view of the Heads contained in the first Treatise, out of James 1. 18.  

1 The Occasion and Coherence of the words.  
2 The Division of them.   

From whence arise 3 Propositions.  
1 The principal cause of our new Birth is the will of God. From whence is inferred, That we cannot by the help of Nature prepare ourselves for the Grace of Conversion.  
2 The Word of Truth is the ordinary means and instrument of cur new Birth. Under this head the Schwenckfeldians are taxed, for preferring their Enthusiasms before Scripture.  
3 The Word of God is the Word of Truth. And this is the Point chief insisted on.   

In the prosecution whereof, Truth is distinguished  
1 Moore generally, into 

Original.  
Real.  
Intellectual.  
Signal.    
2 Moore particularly into 

1 Truth of Being: which is God himself.  
2 Truth of knowing God: which is 

1 Natural, by his Works, and common to all.  
2 Supernatural, (and peculiar to his Church) by his Word, contained in the books of the Old and New Testament, which is here called the Word of Truth, 

1 From its being the Rule of all saving Truth. Now a Rule hath these properties agreeable to the Holy Scripture: That it is 

Authoritative,  
Strait.  
Perfect.  
Known.    
And here our Adversaries are taxed, who do in effect divest the Scriptures of these properties.  
2 From its immediate efficient Cause, viz. God, who is essential Truth. And from hence is inferred, That as there is but one God, so also but one Truth of Salvation, which is originally in the Scriptures, and derivatively from them.  
3 From its eminency above other Truths.  
4 From the effect thereof, which is of itself nothing but Truth.         

Uses.  
1 For discovery, where the truth of Christian Religion is: whether with us, who conform therein to the Word of Truth; or with others, who are but pretenders to it.  
2 For encouragement, to search the sacred Scriptures, because in them lies that saving Truth we desire to found. And from thence we are 

1 To extract it for our own use & comfort. In order to which we must be prepared 

1 With humility of spirit. And here the Enthusiasts are taxed for want of it in sundry particulars.  
2 With prayer for a blessing upon the means to be used for the extracting of it. And these (setting aside the Scholastical) are 

1 A constant reading of the Scriptures.  
2 The appyling of our reason to our reading of them. And this helps us to extract out of them saving Truth four ways. 

1 By way of concession.  
2 By way of disposition.  
3 By way of inference.  
4 By comparing the doctrines collected out of the Scriptures with themselves, or with the ordinary rules given for their interpretation.    
3 The Word preached in the mouths of God's Ministers; which helps us to saving Truth out of the Scriptures 2 ways. 

1 By way of discovery.  
2 By way of application.    
4 Meditation of what we have read ourselves, or heard from others.  
5 The Spirit of God, as the chief and principal.    
2 Having, etc. See the following page.       

2 Having extracted saving Truth out of the Scriptures by these means; we are  
1 To hold it firmly against all opposers. And to do so we have 

1 Encouragement 

1 From the reward annexed to it.  
2 From the examples of God's children, who have done and suffered much, rather than they would yield their adversaries one tittle of saving and fundamental truth.  
3 From these Reasons. 

1 Because we are only Lessees to Truth.  
2 Because in holding that up we uphold ourselves.  
3 Because though men may fail, yet shall the truth of God besure to stand . And this is instanced 

1 In those that have been haters of truth; as in the notorious examples of leroboam, Antiochus, Diocletian, julian, & others. Inferences from hence are 

1 Of advice to the persecutors of God's truth, To desist from their rage against it as vain and foolish.  
2 Of exhortation to the friends of Truth; 

1 Not to despair of seeing Truth recover her former lustre, though for the sins of a nation she may be for a time obscured.  
2 Not to let the truth of God fall to the ground for fear of man.    
2 In those that are lovers of Truth, who though their persons may dye, and the exercise of their Ministry be taken from them, yet shall the Truth, taught and maintained by them, live for ever.! 

1 Because God who is Essential Truth is Immortal.  
2 Because of Christ's prayer & promise.             
2 Direction, etc. See the next page.  
2 To rejoice etc. See the next page.  

2 We have direction as to the means how to hold fast the Truth: which are 

1 A sound knowledge of God in the Scriptures.  
2 Not questioning the principles of Truth.  
3 Not being too credulous nor curious.  
4 Not laying too fast hold of the world.  
5 Watching over the flexibility of our own natures.   

2 We are to rejoice in it affectionately. Which is pressed upon 2 considerations. 

1 From the great joy which the Understanding hath in natural Truth.  
2 From the pleasure men take in only apparent Truth.      
3 To prise it highly, from its admirable propertyes and effects.  
4 To love it dearly: which we cannot but do, if we consider it in relation to. 

1 God.  
2 Our neighbour!  
3 Ourselves    
And our love must appear by our 

1 Prayers for it.  
2 Practice of it. Because 

1 Practice is the chief end that Truth was ordained for.  
2 It is a symptom of spiritual health.  
3 Eternal happiness consists in it.          

A General view of the Heads contained in the second Treatise, out of Rom. 15. 5.  

1 The Occasion and Coherence of the words.  
2 The Division of them.   

Out of which arise three Observations.  
1 That God is the Efficient Cause of Unity.  
2 That there is a like-mindednesse which is not according to Christ.  
3 That it is the duty of Christians to be , or at unity one with another. And this is the point chief insisted on: which is 

1 Confirmed 

1 By eminent places of Scripture.  
2 By Reasons.  
3 By Examples.    
2 Demonstrated in two particulars. 

1 In our Opinions and judgements in relation to Faith. Under which head is condemned that exorbitant liberty of opinions in Religion, so much pursued in these days.  
2 In our Affections, in relation to Love.       

Uses.  
1 To discover the exceeding want of Unity now among us; and to let us see how great cause we have to mourn for it. And to this end are set before us 

1 The sad divisions that have been in the Church of God in former times.  
2 The aggravation of our differences compared with theirs, by way of complaint.  
3 The grounds & causes of disunity in religion: which are 3. 

1 Pride: which is exemplified 

1 In particular men.  
2 In whole Churches, as in the Eastern & Western Churches.    
2 Anger, and hatred to men's persons.  
3 Want of Patience to our brethrens.      
2 To exhort us unto Unity. In order to which we are to make use of these means. 

1 To have an affectionate eye upon the present distractions.  
2 To pray unto God for his assistance.  
3 To consider the inestimable good of it. Which is 

1 Demonstrated to be 

1 In itself, an HonestGood.  
2 As to us, pleasant and profitable.    
2 Illustrated by the contrary evil that attends Disunity in Religion: which is taken 

1 From the scandal and dishonour it brings upon our Reformed Religion.  
2 From the inevitable Ruin it draws upon the church & State.         
FINIS.