either in good sort or in bad This though it be unjust in them yet is just in God upon the Jews for depraving Christs miracles as done by I know not what superstition of the word Shemhamphoresh Alsted Lexic Theolog. Evangelium hodie vocant Aven-gelaion volumen vanitatis And for his Oracles they have scornfully rejected the Gospel as a volume of vanity stumbling at that passage especially where it is said that neither did his brethren beleeve in him Blunts voyage into the Levant 115. John 7.5 not knowing faith to be the gift of grace onely But their Ancestours which yet were no Christians beare us witnesse that Jesus Christ was famous for his wisdome and wonders was slaine by the people Joseph lib. 18. cap 14. Contra Appion lib. 1. non ita proculab initio Dan. 5.25 Mene mene techel upharsin They were the Samaritan characters therefore the Babylonians could not read them nor could the Iewes understand them though they knew the characters because they understood not the Chaldee tongue as Daniel did Weemse rose againe the third day c. All this and more Josephus the Jew who also testifieth that the bookes of the Old Testament were the very word of God Which is further also confirmed by the Samaritane Bible the Copy whereof was brought by one Petrus de Valle from Damascus Anno Domini 1626. wherein though written in a different character from the Hebrew yet for the matter they as much agree as the Jewes and Samaritanes did utterly disagree 3. Heathens also not a few have sealed to the truth of the Scriptures by their testimonies and confirmed them to be divine Porphyry in his fourth book against Christians beareth this record of Moses that hee had written the history of the Jews truly Numenius the Pythagorist recites Moses his history almost word for word testifying of him that he was a great Divine Law-giver and Prophet Diodorus Siculus affirmeth that Moses gave a Law to the people of Israel which he had received of JAH for so saith he do they call the God whom they worship Geogr. lib. 15. And Strabo writeth that Moses having rebuked the Egyptians for their vanities and superstitions withdrew himself from among them that he might serve God In Vandalicis lib. 2. Calunmiae hae binae olim in Tingitana visendae Selden de Diis Syr. proleg cap 2. Procopius tells of two marble pillars in Numidia wherein are engraven these words in the Phenician tongue We be those that fled from the robber Joshuah the sonne of Nun. The mighty deeds of Hercules are held to be fained out of the doings of Sampson and the vow of Agamemnon out of Jephtaes vow Orpheus his forfeiting his wife whom he had fetcht from hell by unseasonable looking back upon her out of the history of Lots wife Virg 4. Georg. who turn'd her but and she was turn'd Nisus robbed of his golden haire Metamorph. l. 8. Janus Oenotrius is Noah lapetus lapheta and lupuer Hammon that gelded his father Saturne is Ham that discovered his fathers nakednesse c Ex Henochi historia originem sumpsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethnicorum and betrayed by Scylla out of Sampson and Dalilah It was the devill doubtlesse that found out these fictions in an apish imitation of the sacred history and for a cunning elusion of divine truths Who was it else that set Herodatus aworke to write that Sethon King of Egypt and Priest of Vulcan being invaded by Senachâ—râ—â— King of Assyria with a formidable army and seeking help of his god was admonished in a dreame to encounter his adversary though with unequall forces and to expect helpe from heaven Sethon did accordingly and the night before the armies should meet an innumerable company of Mice and Rats were sent into the â—amp of the Assyrians which so â—nawed asâ—under their quivers bucklers bridles and other harnesse that they were forced to flye with the â—osse of many of their bast souldiers the King himselfe being shortly after slaine at home Herodotus addes further that even in his time there was yet to be seene in Vulcans temple in Egypt the picture of Senacherib holding a Mouse in his hand with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod lib. 2. Learne by me to feare God This was a meere sleight of Sathan that loud lyar shamelesly seeking by the Egyptian priests to elevate the truth and authority of the holy Scriptures and to transferre upon himselfe the glory of so great a worke of God But Demetrius Phalareus disciple to Theophrastus told Ptolomy Philadelph King of Egypt that the Bible of the Hebrewes was the onely booke that was divine indeed who therefore at his great charge caused it to be translated into Greeke by the seventy Seniours Which when the King had read and marvelled that of so many things and so worthy of remembrance there was little or no mention made by the Historians and Poets of Greece Demetrius Phalereus answered him as both Josephus and Eusebius report it out of Aristaeas Ioseph Antiq. lib. 12. cap. 2. Husâ—b praep-Evang lib. 8. c. 1 a Chamberlaine of King Ptolomies that it was a divine Law given of God which ought not to be touched but with cleane hands And that if any prophane persons had presumed to meddle with it he was sure to smart for daring to defile those holy matters with the glosse of their owne inventions Moreover he told the King that Theopompus a Scholler of Aristotles Aristaeas in in calce libelli de 72. legis Hebr. interpretibus p. 512. for attempting to disguise the Scriptures of the Jewes with Greek eloquence was stricken with amazednesse for above thirty dayes together And that Theodates a Tragoedian having intermingled some Scripture-matters with his Tragedies suddenly lost his sight which was afterward restored again to him upon his prayers when he once dame to a sight of his sin Thus for Humane Testimonies of the Authority and Divinity of the Scripture we have heard sufficient both from friends and foes heretikes Jewes and Gentiles But wee have better testimonies than these those are Divine which are of two sorts 1. Outward 2. Inward That without us first is the Scripture testifying of it selfe and we know its testimony is true because it is the word of that God that can as soone dye as lye Hence heare we so often in Moses I am the Lord in the Prophets Thus saith the Lord in the Gospels Jesus said in the Epistles 1 Cor. 11. I have received of the Lord that which I delivered unto you c. And the truth is the best proofe of Scripture is to bee fetcht out of it selfe whence it is also called Light Psal 119.105 because it discovers it selfe and the Testimony of the Lord because it beares witnesse to it selfe And this it doth not authoritativè onely by an unartificiall argument as above-said but ratiocinativè by sound reasons whether we looke to the Pen-men of the
Ezech Glos ordin interlâ—n and hath the Eagle for his ensigne assigned him by the Ancients But of him more in his place Mathew of a publican by a gracious call from Christ became an Apostle and Evangelist Publicans were officers for the Romanes to take toll and tribute of the Jewes and were therefore extreamly hated among them and not altogether undeservedly For they were most of them notoriously unconstionable griping fellowes as we see in Zâ—châ—us A faithfull Publican was so rare at Rome it selfe how much more in the remoter Provinces that one Sabinus for his honest managing of that office in an honourable remembrance thereof had certaine images erected with this superscription The honest Publican 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suet. in Vâ—spasiano But that the hatred born them by the Jewes ever impatient of foraine exactions and bragging of their freedome Iohn 8. when most in bondage was greater than there was cause is apparent in the Gospel Iudaei quibus olim publicani tantopere exosi fucrunt hodie sunt Turcarum publicani admrabili quodam Dei judicio Beza in Math. 5.46 Now see the just judgement of God upon them They that so much hated Publicans of old are now turn'd Publicans to the Turkes whose revenues of the sea they rent at this day as those of old did of the Romanes But this by the way onely Luke 5.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad verbum acceptionem magnaÌ„ quod passim in co omnes accipiantur Annot. Erâ—â—nus ex Athenaeo splendidum epulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocari It is more to our present purpose that as much was forgiven this blessed Apostle so he loved much and sealed up his love by a liberall feast for joy of his conversion which while the other Evangelists relate they concealâ— the name of Mathew whereby he was best knowne and call him Levi â— but hee by a gracious simplicity freely and plainly reports his owne more common name Omnipotenti medico nullus insanabilis occurrit morbus Isidor and the nature of his offence that the greater the cure was the more honour might accrue to Christ that cured him and as a confirmation of the cure called him to so high an office in his Church After him comes Saint Marke and abridgeth him yet ever with usury and some singular addition for the most part Whether hee wrote his Gospel at Peters mouth which is the common opinion or otherwise I have not to say But if he did who can beleeve that either Peter himselfe or Marke his Notary would ever have past over in silence that famous Tues Petrus thou art Peter Math. 16. c. that the Papists so bragge of and build on if hee had held it as they doe to have beene the foundation of the Catholike Church Peters deniall this Evangelist sets downe more expresly and amply than any other Lastly for Saint John there is an Ecclesiasticall tradition and Eusebius records it Hist Eccles lib. 3 cap. 21. that the three former Evangelists being presented to him by the Saints at Ephesus that he might peruse them and by his testimony recommend them to the Churches reading he well approved and ratified what they had written Onely he thought meet that something more should be added concerning such of our Saviours words and workes as did clearly evince and evidence his Deity which even in those purer times began to be oppugned by Ebion Cerinthus and other odious heretikes and apostates Wherefore at the instant request of the Church but chiefly by the instinct and motion of the holy Ghost who set him a worke he undertooke in his old age the writing of this fourth Gospel that now beares his name That lofty and lively beginning thereof I doubt not saith Mercer Mercer in Prov. Amelius Platonicus apud Cyrill Alex. lib. 8. contra Iulian. Apostat but he tooke out of Prov. 8.22 A certaine Philosopher lighting upon it by accident cryed out Hic barbarus c. This barbarian hath heaped up more matter in three words than all wee have done in so many volumes The learned and judicious Junius confesseth In vita sua that he was converted from Atheisme by the serious reading of this first Chapter Never could any man say better than this beloved Disciple both of his Gospel and of his Revelation 1 Iohn 1.1 3. That which we have heard and seene with our eyes c. of the word of life declare we unto you The Alogians recited all Saint Johns writings the Valerians all the Gospels but Saint Johns Some other peeces of the New Testament have beene questioned by some but causlesly as likewise in the Old Testament the Anabaptists reject the booke of Job as a tragicomicall fiction Canticles as a love-song Ecclesiastes as a doctrine of liberty and doore to Atheisme But this nothing elevateth or diminisheth their worth and authority with the sound and sober-minded Ob. If here it bee objected that counterfeit writings might bee published and put upon the Word under the name of the Apostles I answer with M. Perkins Sol. In ep ad Galdt If they were in the dayes of the Apostles they by their authority cut them off And therefore Paul saith If any teach otherwise Evangelium quod tum praeconiaverunt poslea in Scripturis nobis tradi lerunt Iren. Cum credimus hoc primum credimus nihil esse quod ultrà credere debeamus Tertul. Rev. 22.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gâ—d 3. let him bee accurst And as they faithfully committed to writing what they had preached for a pillar and foundation of our faith so they provided that no couÌ„terfeits should be foisted under their names after their departure And hereupon John the last of the Apostles concludes the New Testament with this clause If any man shall adde unto these things God shall adde unto him the plagues that are written in this booke The Scripture foresaw as Saint Paul hath it there would bee forgers and faâ—furies and that Antichrist would usurpe authority to chop and change to foist in and force upon the Church for doctrines the devices of men to coine and obtrude new articles of faith as they have lately done in their Trent-conventicle God therefore hath spoken it with his mouth and made it good with his hand upon them 2 Chron. 6. 15 as Salomon phraseth it in his prayer by adding to them the plagues written in this booke that one above the rest the noysome and grievous ulcer falling upon the men that have the marke of the beast after the first and fift Angel had poured out his viall Revel 16.1 2 10. These Angels are according to most Interpreters the Preachers of the Gospel and those renowned Reformers that sore and grievous ulcer is as some will have it the French disease Bullingerus Are us alti but as others better the devils disease of envy and evill will to the Gospel Pareus 2 â—hess 3.1 which
must first beleev the truth and integrity of the Scriptures because they are of God and then we shall know whether these things are of God or not And why should this seeme so unreasonable to any man Mahomets dictates may not bee disputed on paine of death The Pope though he draw thousands to â—ell with him yet no man must dare say so much as what doest thou The Fryars though their Governors command them a voyage to China or Peru Sands his Survey of West p. 18 without dispute or delay they are presently to set forward Sicum Angelo iniissescolloqutii avocame Superiore actutù nest obtemperandum Si Bâ—ata Virgo sua praesentia freter ulum dignaretur interpellante vel suo inseriore non debut manere D. Prid. in Eudaemond Ioh. ex Epist ad fratres in Lusitan To argue or debate on their Superiours Mandats were high presumption to search their reasons proud curiosity to detract or disobey them breach of vow equall to sacriledge Such authority do these men usurpe such absolute and blind obedience doe they exact of their Vassals and votaries Oh give God the glory of beleeving and obeying him simply and only because he speakes it Rom. 4.20 Deo agnito collaudato ut Luc. 17.18 and for his bare words sake This is to glorifie God indeed as Abraham did being strong in faith and not doubting of the promise This is to set to our seale that God is true This is to give him a testimoniall as it were Joh. 3.33 such as is that Deut. 32.4 A God of truth and without iniquity just and righteous is he than the which I know not what greater honour can be done the Creatour by the creature or befall the creature from the Creator Contrary to Iam. 3.1 Math. 23.8 Those Masters of opinions as Magistri nostri Parisienses for so they will needs bee called are to be exploded that seek to obtrude upon Gods inheritance their conceits and placits the brood of their own braine without sound proofe of Scripture Wee should sooner beleeve even a lay-man saith honest Panormitan affirming any thing according to Gods word than a full Councell determining besides or against the word Let us stand saith S. Basil Stemus arbitratui inspiratae à Deo Scripturae apud quos inveniuntur dogmata divinis oraculis consimâ— illis veritas adjudicetur sententia Epist 8◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.11 Heb. 5.14 1 Iohn 4.1 1 Thess 5.20 Math. 23.8 to the arbitrement of holy Scripture and let them bee thought to have the truth on their side whose opinions are found agreeable thereunto The Beraans would not trust S. Pauls doctrine till they had tried it and are therefore commended as more generous or better-descended then those of Thessalonica that did not so Those dull Hebrews also are sharply censured by our author for not having all that while their senses better exercised to discerne good and evill to try the spirits to prove all things and hold fast that which is good Christ is the only Rabbin the irrefragable Doctor Prov. 8.8 Rev. 5.5 Math. 7.24 the Ipse dixit all the words of whose mouth are right words He only was found worthy to open the seales of the book he taught with authority and not as the Scribes All the confirmation he used against all their corrupt glosses set upon the Law was Verily verily I say unto you It hath been thus and this said of old c. But I say unto you Sometime t is true hee prooved his doctrine by Scripture but this was either for the weaknes of those whom he instructed according to that these things speake I not for any other need but that ye may be saved John 5.34 whence hee called the Law which he alledged their Law Iohn 8.17 or else to confirme to them the authority of the Scriptures and leave us an example John 13.15 For otherwise if he but say to the righteous It shall go well with him Isay 3.10 11. and but say to the wicked the reward of his hands shal be given unto him it is suerty security enough H. b. 6.13 As he sweares by himselfe because he hath none greater by whom to sweare so he affirmes of himself and needs not confirme it by any other his naked assertion is selfe-sufficient his authority most authentike his bare word to bee taken without any further proofe or pawne Thus it ought to be with all but thus alas it is not with most men now-adayes who deale with the faithfull God as they would do with some slippery persons or patching companions trust him no further than they see him or than they can see cause or reason to yeeld unto him such of his precepts as crosse their carnall humors and corrupt dispositions they give no credit to but are ready to rise up against them as a Horse against his rider and to reply with Pharaoh who is the Lord that I should obey him 1 Sam. 25.11 or with Nabal to Davids servants shall I take my bread and my water and my flesh and give it to men I know not they will needs turne schollars to their owne reason though they are sure to have a foole to their Master they looke upon Gods Jordan with Syrian eyes as Naaman Iohn 3. and after all ask with Nicodemus How can these things bee The like we may say for the menaces of Gods mouth those terrible threats of the Law against mens loose and lewd practices these they think to put off as those miscreants in the Gospel Luc. 20.16 with a God forbid They take up bucklers straight against the strokes of the Spirits sword and boldly blesse themselves when God curseth Deut. 19.19 which is that enraging sinne that God cannot speake of with any patience but is therefore absolute in threatning because he will be resolute in punishing And deale not many as ill with him in the matter of his promises which bee they never so faithfull sayings and therefore worthy of all acceptation 1 Tim. 1.15 yet either they be above ordinary beleefe as Gods plenty in Samaria was to that infidell Prince of Ahab or 2 King 7. 2. not presently performed as soone as ever the word is out of his mouth they distrustfully cry out where is the promise of his comming 2 Pet. 3.4 2 King 6.33 What should J waite for the Lord any longer Surely GOD hath forsaken the earth forgotten to bee mercifull c. But is it fit to prescribe to tâ—e Almightie Psalme 78.41 to limit the holy one of Israel to send for God by a Post and to set him a time or els he comes too late as those Bethulians in Iudith did The Chinois whip their Gods when they come not at a call help not at a pinch Deale not these men as coursely with the Lord upon the matter whom they eftsoons distrust and basely withdraw from 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Theologia Theologiae THE TRUE TREASURE OR A Treasury of holy Truths touching GODS WORD and GOD the WORD Digg'd up and drawn out of that Incomparable Mine of unsearchable Mystery HEB. 1.1 2 3. Wherein the Divinity of the holy Scriptures is asserted and applied By JOHN TRAPPE M. A. Pastor and Preacher of GODS WORD at Weston upon Avon in Glouceste-shire Tertullian Sitanti vitreum quanti verum maâ—garitum LONDON Printed by R.B. for George Badger in S. Dunstane's Church-yard at his shop turning up to Clifford's Inne 1641. TO THE Right Honourable my singular good Lord and Patron LIONELL Earle of Middlesex all the blessings both of Heaven and of Earth RIGHT HONOURABLE MY first adventure into the World I presumed to present some three yeares since to your most Noble and Vertuous Consort for a Consolatory This next being my first fruits at Your Lordships Weston I knew not to whom more fitly to addresse than to your Honourable selfe who may lay as good claime to the Man as to the Mannour The One yeelds You an annuall increase a goodly income And the Other hates to be held either barren or not busie in the Lords Vineyeard whether You have so freely and fairely sent â—im and set him awork King Salomon had a Vineyard at Baal-hamon He let it out to keepers Every of them for the fruits thereof was to bring a thousand silverlings Salomon had his thousand and those that kept the fruit thereof two hundred Cant. 8.11 12. I spare to expound or apply so plaine a Text to your Lordship who can soone see without my shewing Your Noble-selfe in Salomon and unworthy Me Your meanest keeper To come in with Your thousand and yet reserve to my selfe two hundred I cannot But if your Lordship be as I doubt not of Davids mind Psal 119.72 The Law of thy mouth is better to me than thousands of gold and silver my rent is ready and I here tender it in a Treatise of Gods Word and God the Word All my feare is lest the Divinity of the Scriptures herein asserted and applyed should sustaine some detriment from the utter insufficiency of him that handleth it But what meane I or what need I to feare Psal 52.1 The goodnesse of God endureth yet still He once accepted a handfull of meale for a Sacrifice and a gripe of goates-haire for an Oblation And for men Si desint vires tamen est laudanda voluntas Hac ego contentos auguror esse deos The wise Jeweller cares not though the Ring be not so bright so the Diamond that is set therein have a right sparkle As for the Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch and especially the Malevolent they know my mind already in a former advertisement If that satisfie not I have no more to say to them Nihil ad nos attiner quid homunculi sentiant Lact. Marke 14.31 Satis est Equitem mihi plaudere Hor. but have learned from our Saviours parle with Peter not childishly to strive for the last word May I but enjoy your Lordships approbation and encouragment I shall of such crave no favour seeke no farther say no more than shut up with that Apostolike perclose The grace of our Lord Iesus Christ be with your spirit Amen Stratford upon Avon this 25 of January 1641. Your Lordships in all due observance most humbly devoted JOHN TRAPPE The Contents of the following Treatise CHAP. 1. The Text analysed and opened p. 2 CHAP. 2. That the Scriptuurs are of God proved by testimonies Humane and Divine and these both Outward and Inward p. 10 CHAP. 3. The manifold Uses and Praises of the Scriptures p. 40 SEC 1. Of the Antiquity and Authority of the Scripture p. 41 SEC 2. Of the Dignity and Excellency of the Scriptures p. 63 SEC 3. Of the Power and Purity of the Scriptures p. 85 SEC 4. Of the Perfection and Sufficiency of the Scriptures p. 99 SEC 5. Of the Verity and Integrity of the Scriptures p. 122 SEC 6. Of the perennity and perpetuity of the Scriptures p. 139 CHAP. 4. Condemneth those that offer abuse or violence to the holy Scriptures p. 146 SEC 1. Against those that seeke to debase and vilifie the Scriptures p. 146 SEC 2. Against those that alledge Scripture for maintenance of Errors p. 158 SEC 3. Against those that alledge Scripture for countenancing of Enormities p. 167 SEC 4. Against those that carpe at the homelinesse of the stile p. 170 SEC 5. Against those that cavill at the harshnesse of the matter p. 179 SEC 6. Against those that jest at the Scripture or out of it p. 182 SEC 7. Against those that abuse the Scripture to spelles and Charmes p. 192 CHAP. 5. A sharpe Reprehension of the Ignorant SEC 1. p. 198 A sharpe Reprehension of the Incredulous SEC 2. p. 206 A sharpe Reprehension of the Disobedient SEC 3. p. 210 CHAP 6. An Exhortation to Ministers to open and apply the Scriptures with all Assiduity earnestnes SE. 1. p. 214 An Exhortation to Ministers to open and apply the Scriptures with all Fidelity and boldnesse SE. 2. p. 225 An Exhortation to Ministers to open and apply the Scriptures with all Integrity holinesse SE. 3. p. 244 CHAP. 7. An Exhortation to all sorts to bee thankefull for the Scriptures and 1. to God that gave them SEC 1. p. 257 An Exhortation to all sorts to bee thankefull for the Scriptures and 2. to the Jews that kept them SEC 2. p. 287 CHAP. 8. An Exhortation to read the holy Scripture p. 300 SEC 1. Motives to the reading of the Scriptures p. 301 SEC 2. Rules Reade though you yet understand not p. 312 SEC 3. Meditate on that you have read p. 315 SEC 4. Pray for understanding yea pray with teares p. 319 SEC 5. Conferre propound doubts and seeke satisfaction p. 325 SEC 6. Attend upon the Word preached p. 328 CHAP. 9. An Exhortation to rest and rely upon the Scriptures for direction of life p. 340 CHAP. 10. An Exhortation to rest and rely upon the Scriptures for consolation both in life and in death p. 356 Erratis vâ—nâ—am poscentiâ— reddere sas est PAG. 2 l. 25. for to a threefold r. under a fourefold p. 7 l. 7. it is worthily agitated r. unworthily exagitated p. 56 l. 4 dese verse p. 80 l. 2 Iacob r. Isaac p. 94 l. 6. â— note p. 178 l. 6 â— holy p. 194 l. 26 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 220 l. 7 r teach p. 2â— p l. 5 r. inclosure p 274 l. 1â— r. sweâ—â—e p. 283 l. 25 r. â—enoti p. 286. l. 19 r. wherefore forasmuch p. 330 l. 25 r. bark p. 358. l. 2â— r. bethought p. 304 l. 23 r. Not not not p. 5â—4 l. 24 r. Nots p. 368. l. 22 for her r. his THE True TREASURE OR A Treasury of holy Truths Touching God's Word and God the Word Digg'd up and drawne out of that Incomparable Mine of unsearchable Mystery HEBREWES 1.1 God
to be got by the Gospel if a man reade it cursorily and carelesly but if he exercise himselfe therein constantly and conscionably hee shall feele such a force in it as is not to be found againe in any other booke whatsoever Humane writings may shew some faults to bee avoided but give no power to amend them but the feare of the Lord is cleane Nemo adeo fâ—rus est qui non micascere possit Si modò culturae patientem accommodet aurem Hor. saith David and Now are ye cleane by the word that I have spoken unto you saith our Saviour Sanctifie them by thy truth thy Word is truth Philosophy may civilize Abscondit vitia non abscindit Lactan. Siresipuit à vino suit semper tamen temu'entus sacrilegio Ambr. de Elia jejunio cap. 12. not sanctifie hide some sins not heale them cover not cure them barb and curb them not abate and abolish them Ambrose saith well concerning Poleme who of a drunkand by hearing Xenocrates became a Philosopher Though hee forsooke his wine-bibbing yet he continued drunke with superstition Porphyry saith it was pity such a man as Paul should be cast away upon our religion Plato came thrice into Sicily to convert Dionysius the tyrant to morall Philosophy and could not But Peter by the foolishnesse of preaching converted his thousands Hieron de clar scriptorib and Paul his ten thousands And as Scipio was called Africanus Da mihi virum qui sit iracundus maledicus effraenotus paucissimis Dei verbis tam placidum quà m ovem reddam Da cupidum avarum tenacem jam tibi eum libera'em dabâ— c. Da libidinosum crude'em injustum continuò aequue castus clemens c. Nunquis haec Philosophorum aut unquam praestitit aut praestare potest Lactant. lâ—b â— Inst t. cap. 86. another Numantinus a third Macedonicus from the countries they conquered so had this worthy Warriour his name changed from Saul to Paul for a memoriall likely of those first spoiles hee brought into the Church of Christ not the head but the heart of that noble Sergius Paulus After whose conversion he beganne to be knowne by the name of Paul and not till then Act. 13.9 So then the efficacy and vertue of the Scripture to produce the love of God and our enemies to purifie the heart to pacifie the conscience to rectifie the whole both constitution and conversation of a man to take him off from the delights of the world and flesh to make him glory in afflictions sing in the flames triumph over death all these and more doe necessarily conclude the divine authority of the Scriptures What words of Philosophers could ever make of a Leopard a Lamb of a Viper a Childe of a leacher a chaste man of a Nabal a Nadib of a covetous carle a liberall person Isay 23.18 Tyrus turning to God and receiving the Gospel leaves hoarding and heaping her wealth and findes another manner of employment for it viz. to feed and cloath the poore people of God Two or three words of Gods mouth saith that Father worke such an evident and entire change in a man Pauca Dei praecepta sic tâ—tum hominem immutant ut non cognoscaâ— eundem esse Lactant ubi supra that you can scarce know him to be the same as in Zacheus Paul Onesimus and others Neither need we wonder hereat considering that Dei dicere est facere Gods words where he pleaseth to speake home to the heart are operative and carry a vertue in them together with his Word there comes forth a power as his bidding Lazarus arise and came forth caused him to doe so And as in the Creation he said Let there be light and there was light so in the new creation see 2 Cor. 4.6 As there the spirit moved upon the face of the waters and there-hence hatched the creature so here he spake unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.2 and at the same time breathed on them the holy Ghost Job 20.22 It is said Luke 5.17 that as Christ was teaching the power of the Lord was present to heale the people so is it still in his Word and Ordinances As for me this is my covenant with them saith the Lord My spirit which is upon thee Isay 59.21 and my words which J have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever The Word and Spirit runne parallell in the soule as the veines and arteries doe in the body The veines carry the blood and the arteries carrie the spirits to beat forth and to quicken the blood Hence 2 Cor. 3.6 spirit is put for the Gospel in and with which it worketh and grace in the heart is elsewhere often likened to seed in the wombe because it is first formed there by an admirable coition of the Word and Spirit till Christ be formed in us It is the worke of the Spirit to make the seed of the Word prolificall and generative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1.21 to make it an inbred Word as Saint James calleth it not onely able but effectuall to save the soule Surely as the earth is made fruitfull when the heavens once answer the earth Hos 2.21 Rom. 7.4 so are our hearts when the Spirit workes with the Word causing us to bring forth fruit to God And this doubtlesse is that reall testimony given by the Spirit to the Word that it is indeed the Word of God Neither is he wanting in his vocall testimony that inward divine testimony above-mentioned which yet is heard by none but Gods own houshold is confined to the communion of Saints whose consciences he secretly perswadeth of this truth and sweetly seales it up to them This is promised Esay 52.6 They shall know in that day that I am he that doth speake behold it is I. And Joh. 7.17 If any man will doe his will he shall know of the doctrine whether it be of God or whether I speake of my selfe And as it is promised so is it performed too for he that beleeveth hath the witnesse in himselfe 1 Iohn 5.10 Cant. 2.8 Cant. 5.2 1 Cor. 2.15 1 Iohn 2.20 27. Isay 53.1 Matth. 13.11 so that he can safely say It is the voice of my beloved that knockes The spirituall man discerneth all things for he hath the minde of Christ and an unction within that teacheth him all things to him is the arme of the Lord revealed and to him it is given that which is denyed to others to know the mysteries of the kingdome of heaven So that he no sooner heares but he beleeves Eph 1.13 and is sealed with that holy spirit of promise whose inward testimony of the truth and authority of the Scriptures is ever met by a motion of the sanctified soule inspired by
the same spirit more stedfastly resting it selfe in that testimony 1 Cor. 12.3 1 Cor 14.37 than if he should heare from heaven as Austin did Sae penumeâ—ò mâ—ceum cogitans unde tam sitadibilis sit haec scriptura unde tam potenter instuat c. Vide an id sit in causa quod persuasi sumus eam à pr mâ— veritate sluxisse Sed undè sumus ita persuasi nisi a â— ipsa c. Becanâ— baculus pag 104. Tolle lege take and reade this booke of God or than if some Angell should bring him a Bible and say This is the very word of the living God For such a voice might haply be suspected for a delusion of the devill who can easily transforme himselfe into an Angell of light But this testimony of the Spirit we know to be true Joh. 14.17 because he is both a Spirit of truth and a searcher of the deepe things of God 1 Cor. 2.10 Onely it must be remembred that this inward witnesse is not to be pretended or produced for confirmation of doctrine to others or for confutation of adversaries but that every one for himselfe might be hereby certified and satisfied in his very conscience that the holy Scriptures are of God The Churches testimony without this is of little value or validity with us Testatuâ— Ecclesia sed ut index non ut judex Eph. 2.20 Lib. contra ep Fundam cap. 5. it being meerly informativum directivum non certificativum terminativum fidei And whereas Austin saith I should not beleeve the Gospel but that the authority of the Church moved me thereunto we must know that hee speaketh there of himselfe as then unconverted to the faith and so not acquainted with the Spirits testimony Testificatio Ecclesiae potest apud infidel s esse occasio ut credere incipiant at nihil facit ad fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alsted syst Th. Now what wonder if such be moved by the consent and authority of the Church which is to them an introduction whereby they are better prepared to beleeve the Scriptures yea inclined at first to thinke them to be the Word of God and so made willing to reade and heare them This is all that that Father intends and as much as the Scripture allowes As for the Papists that are all for their holy mother-Church in this businesse they plainly proclaime hereby that they are an adulterous generation a bastardly brood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spuria soboles whereas the babes of Christ know their Father 1 Joh. 2.13 and that the excellency and authority of his Word is above all both men and Angels Gal. 1.8 how much more above that Church malignant which they resolve at last into the Pope whom they say to be the Church vertuall Illud nescio an sit argumentum omnibus argumentis m jus quod qui vere Christians sunt ita se animo divinitùs affectos esse sentiant ut praecipuè quidem propter nullum argumentum sed propter supernaturalem divinam revelationem c. Greg. de Valentia de analysi fidei lib. 1. c. 20. But how can I better shut up this part of my discourse than with that of a famous Jesuite subscribing to this truth I know not saith he but that this is an argument above all arguments that they that are Christians indeed finde themselves so affected from heaven toward the Scriptures that they beleeve them to be divine for no other argument so much that can be drawne from their antiquity efficacy number of Martyrs confession of adversaries c. as for a supernaturall divine revelation that strongly perswadeth them thereunto CHAP. III. THe Doctrine of the Scripture hath as many uses at the Scripture it selfe hath offices 2 Tim. 3.16 and those according to S. Paul are foure 1. To teach or informe our judgements 2. To reprove and refute errours 3. To correct ill manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus numeris absolidus 4. To instruct in righteousnesse that the man of God may be perfect thoroughly furnished or every way accomplished unto all good workes First then by way of Inference and Information this Doctrine sets before us divers irrefragable truths touching 1. the Antiquity and Authority of the holy Scriptures 2. their dignity and excellency 3. their power and purity 4. their perfection and sufficiency 5. their verity and integrity 6. their perpetuity and perennity Sect. 1. FOr the Antiquity first of the sacred Scriptures they are the words of the Eternall God the conceptions and expressions that were before all beginnings in the minde of the Most High Verbum Patris idâ—ò dictum est quia per ipsum innotescit Pater Aug. de fide c. 3. Prov. 1.23 Jesus Christ that came out of the bosome of his Father and is both the Essentiall and Enunciative Word Dan. 8.13 hee alone is that Palmoni hammedabber that excellent speaker in Daniel that knowes all the secrets of his Father as perfectly and uttors them as readily as if they were numbred before him as the word there imports Hee it was that went of old and preached by Noah unto the spirits now in prison 1 Pet. 3.19 that spake in times past to the Fathers by the Prophets or otherwise and afterwards in the dayes of his flesh revealed to the world those things that he had heard of the Father Joh. 8 26. This was his office as Mediatour and Archprophet and this hee faithfully fulfilled from the beginning of the world The Father never spake or appeared immediately but in the baptisme and transfiguration of the Sonne For this is a rule in Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theolog Rules out of Iâ—â—â—â—â—s and Tertullâ—â— that where the Old Testament brings in God appearing and speaking to the Patriarchs and Prophets we are to understand it alway of the second Person Rev. 1.14 whose head and whose haire when he delivered the Revelation to his servant John are said to be white like wooll yea as white as snow denoting his venerable Antiquity or rather Eternity Mark 16.5 The Cherubims were framed and the Angels ever appeared in the forme of young men not so the Ancient of Dayes Dan. 7.9 He it was that had no sooner made man upon the earth and is then first stiled Jehovah Elohim but he rejoyced in the habitable part of Gods earth Genes 1. that Microcosme Man that miracle of daring Nature as the Heathen called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trismegist in Pâ—nuvidio his delights were with the sonnes of men Prov. 8.31 to whom he appeared with whom he parled in Paradise After the fall hee gently called them to account and reasoned it out with them which he would not deigne to doe for the Serpent but presently doomed him not once asking What hast thou done Hee preached the first Gospel to them and there delivered them that grand Charter of their and our salvation
therefore they have their reward such as it is their own reward not Gods saith Hierom they have what they look for Egregiam vero laudem a poore reward God knows but 't is that they have chosen How much better David In keeping thy Law saith hee there is great reward Psal 19.11 After he had once well waighed this insufficiency of that bigger book of the Creature whereof there are three large leaves onely Heaven Earth Sea as Clemens Alex. speaketh and three dark lessons only as Hugo hath it Hugo de Sancto Vict. lib. 2 de arca cap. 3. Accipe Redde Fuge Receive Mercy Returne Duty Hy Punishment but how to do any of these it shews not the Prophet wisely turnes him to that lesser but better book of the Scripture which after he had highly commended for perfect and right and pure and sure and cleane and true c. hee subjoynes for his own and others encouragement that for elder people that are all for profit Gods Word is more to be desired than gold and for the younger sort that are all for pleasure t is sweeter than live-hony dropping from the comb If any find it otherwise it s because their mouths are either out of taste or fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alex. Aphrodys Problem Mel vulnera purgal ulcera mordel Honey causeth paine to exulcerate parts though of it selfe it bee sweet and medicinall Hence children will not suffer it to come neare their cankered lips which when they are well they are well apaid of So is it here Oh how sweet are thy words unto my taste yea sweeter than honey to my mouth David found fatnesse and sweetnesse in Gods house a feast of fat things full of marrow of wines on the lees well refined and purified Antichrist Esay 26. I confesse hath turned what in him lyes these wines into water and this water into wormwood Hee hath fed Gods people with worm-wood and given them water of gall to drink Ier. 9.15 Rev. 8.11 so that not a few have dyed of the waters because they were made bitter ever since the falling star that notable Apostate hath fallen upon the fountaines of Israel the holy Scriptures which they have disparaged and corrupted yea ever since that third Angel powred forth his vial on the Sea that is say some Ibid. Psal 68.26 upon the Councell of Trent it is become as the blood of a dead man so that every living soule dyed in that Sea Looke how the fish dyed in Nilus Exod. 7.21 and the river stank when it was turned into blood so that the people could not drink of it So hath it fared with that Sea of Rome since they have attempted to deprave and debase the Scriptures by that heathnish decree of Trent wherein they have every way equalled if not preferred the Apocryphall books to the Canonicals their Vulgar Translation to the Originals their unwritten Verities to the written Word and their traditions to the Scriptures Not content with one Transubstantiation which yet is monstruous they have endeavoured to bring in another worse which is to change Articles of Faith into Fables and again Fables into Articles of Faith For the Scriptures saith Eckius Hosius So said the Lieutenant of Lions concerning S. Pauls Epistles Fox fol. 826. and Hermannus Coloniensis as touching the sense of them are no more to be regarded than the fables of Esop without the authority of the Church The holy Ghost himselfe saith one is not to be heard according to their Tenet albeit hee produce a testimony out of the Scripture D. Prideaux lect de Testibus unlesse he can withal produce a testimoniall from the purple whore The word written say they Coster Enchiri pag. 44. is a deafe and dumb Judge a black gospel Colloq Wormac Anno 57. inkhorne divinity a dead letter Lesbian rule nose of wax matter of strife Hosius Tom. 1 op adv Brentii Proleg pag. 530 Pigg l. 1. Hier. Eccles c. 2. pag. 8 seed-plot of controversies and book of hereticks Anno Domini 1523. It was objected by Doctor Bennet Chancellor of London against one Richard Butler that diverse times you erroneously and damnably read in a great book of heresy certaine chapters of the Evangelists in English Fox Martyrolog fol. 735. containing in them diverse erroneous and damnable opinions and conclusions of heresie Thus have the Heathens changed the truth of God into a lye Rom. 1. Articles of Faith into fables or worse and so they have also fables into Articles of Faith Witnesse those twelve new-coyned articles gathered by the authority of Pope Pius the fourth Ex Sulla jurameuti de professione fidei in Onuphrio Anno 1564. out of the Councell of Trent and added to the Nicene Creed to bee received with oath See these 12 Art in the Ep. dedic to B. Ievvels works as the true Catholike faith to be beleeved by as many as shall be saved Tindal reasoning with a great Doctor of those times drave him to that issue that he burst forth into these words wee were better be without Gods Laws than the Popes Fox Martyrol fol. 982. The Popes interpretation saith Hosius what ever it bee yea though it seeme never so much to oppugne the Scriptures yet is it the very word of God And again That which the Church teacheth is the expresse word of God Hosius de expresso Dei verbo pag. 99. saith he as that which is taught against the sense and consent of the Church of Rome is the expresse word of the Devill Thus for their Church with its pretended Head but what for every hedge priest Cardinall Tolet saith Tolet. cas consc lib. 4. cap. 3. The people may merit at Gods hands in beleeving an heresie if their teachers propound it for their obedience is meritorious And Stapleton They must not regard Quid but Quis saith he not what is the matter but who is the man that delivers it If a Priest therefore teach any thing Cade of the Church p. 68. bee it true bee it false take it as Gods Oracle Thus he A little afore Luther stirred their Sermons were ordinarily stuft out with Legendary lyes and old-wives fables as how Vespasian was freed from Waspes by Veronica's napkin Trajan fetch out of hell by P. Gregory's prayers Sybylles conference with Augustus Anno Domini 1517. c. Tecelius perswaded the common people in Germany that as soon as ever their ten shillings that was the price of an Indulgence ting'd in the bason any friend they would name should be immediately delivered out of Purgatory etiamsi per impossibile Matrem Deivitiasset In a word all places were so full fraught with superstition that the Abbot of Neuhuse in Germany doubted not to say that if that unlucky Luther had not started up Scultet Annal. Tom. 1. pag. 13 ex Chytraei Chron. we might easily have perswaded the people to have eaten hay
rage of Tyrants hath overflowed it and yet they could neither drowne nor deface it condemned it hath beene to the fire yet could never be consumed by the fire rejected by the world yet lives and raignes in despight of the world Other books of what authority or excellency soever as Tully de Republica Origens Octapla are utterly lost others that are come to our hands are wofully maymed and mangled many of them Not so the holy Bible any part of the Canon The booke of Iehu and the rest that are perished were not Canonicall but as the Chronicles of England civile records of events of things in that kingdome of Israel penned they were saith Saint Austine Non tam inspiratione divina quam humana diligentia Aug. de civ Dei lib. 18. cap. 38. Non ad authoritatem religionis sed ad virtutem cognitienis Jb. not by divine inspiration but by humane diligence and thereupon he well inferres that these Volumes did not appertaine to the proving or propagating Religion but to the promoting and inlarging of good literature among the Jewes But admit that devillish attempt of Tyrants had beene effected and all the Bibles in the world abolished yet the word of God could not be destroyed because the Archetype the platforme the Originall draught of it is in the eternall God For ever O Lord Psalme 119 1 Peter 1. thy word is stablisht in heaven saith David and thy word of the Lord endureth for ever saith Peter it remaineth firme as mount Sion that can never be removed and like the faithfull witnesse in heaven it stands fast till time shall bee no more So that if all the power on earth should make warre against the very paper of the Scriptures they cannot possibly destroy it but the Word of God written will bee to bee had to the worlds end Maugre the malice of earth and hell What God hath written he hath written and it shall stand inviolable when heaven shall passe away with a great noise 1 Peter 3. and the earth with its workes shall bee burnt up Man had he never fallen from his first integrity must have lived by the same law that wee doe now His children should have met saith one at the Tree of knowledge as at an Altar or Temple Bucholc Chronol p. 40. and there have solemnely performed on the Sabbath day especially the great businesse of Religion repeating the History of their Creation worshipping and praising God their Creator propagating his word c. Saint Paul also rapt up into the heavenly Paradise ceased not to profit in the doctrine of the Law and Prophets though there hee had heard words unspeakeable 2 Cor. 12 4. Paulus in tertiu usque coelum raptus non destitit tamen proficere in dectrina legis prophetarâ—m Calv. He knew and saw that they live by no other law in Heaven then we doe And albeit some speciall duties of certaine commandements shall cease when we come to Heaven yet the substance of every one remaineth for ever For seeing the Image of God standeth in righteousnesse and holinesse which are the two branches of the morall Law it must needs tye us with an everlasting bond who were first made in that likenes and whose perfection in heaven is to bee fully and wholly renewed thereunto And this perpetuity and perennity of the morall Law was not obscurely noted by the engraving of it in stone Exod. 34.27 2 Cor. 3.7 c. CHAP. IV. FOr a second Vse of this point Are the Scriptures GODS owne word and a part of his Name Acts 9.15 and 21 13 This mainely meetes with and makes against such as seeke either to debase and oppose it or to pervert and abuse it especially since God hath magnified his word above all his name Psalme 138.2 Section I. OF the first sort besides those monstrous tyrants above mentioned that sought to extirp and extinguish it and those other Heretickes ancient and moderne Saduces Manichees Marcionites Anabaptists c. That rejected the holy Scriptures either wholly or in part the men we are most to deale withall here are our adversaries the Papists who besides those forementioned tearmes and titles of dishonour they have blasphemously bestowed upon the Booke of God Melius consultum fuisse Ecclesia si nulia unquam extuisset Scriptura Tilen Syntag p. 17. one of no meane ranke among them feares not to say that had it bin better with the Church had there never beene any Bible Others of them referre the rise and Originall of the Scriptures not to the Holy Ghost as Saint Peter doth ad fortuitas quasdam occasiones a Prophetis Apostolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arreptas referunt lb. but only to certaine occasionall events and accidentall occurrences befalling the Prophets and Apostles as it hapned They tell us that Saint Paul wrote his Epistles not for the common use of the Churches of all succeeding ages but only for the particular uses of those particular places whereto Pareus in 1. Cor. 1.1 and times wherein hee wrote that he was so transported with pangs of zeale and eagernesse in most of his disputes that there was no great reckoning to be made of his assertions Relation of West Religion by Sir Edw. Sands an eare witnesse yea that he was dangerous to reade as savouring of heresie in some places and better perhaps hee had never written Oh tongues worthy to be pulled out of their heads with hot burning pincers cut into gobbets and driven downe their throates those open Sepulchers wherein they thus shamelesly seeke to entombe the name and Word of God! It hath beene seriously consulted among them saith mine Author to have censured by some meanes and reformed Saint Pauls Epistles Jdem Ibid. whom they teach in the Pulpit not to have beene secure of his preaching but by conference with Saint Peter nor that he durst publish his Epistles till Saint Peter had allowed them prodigious blasphemy but what better can we expect from those that hold and teach that the Apostles were men as others are Piggbius lib. 1. Hier. Eccles c. 8. pag. 8. and therefore might erre lye and forget as others deceiving and being deceaved As for Saint Paul Annal. Tom. 1. Anno Christi 51. Num. 39. Baronius stickes not to withstand him as stoutly as ever Paul did Peter and dares defend it that Peter was not to be blamed but Paul a great deale too busie rather As Iohannes Mollinus also was with the Pope and Cardinals when disputing before them out of Saint Paul concerning Originall sin Fox Martyrol fol. 855. Iustification by faith free-will c. when they could not refell his doctrine they sent him away with this answer that it was truth which he affirmed but not meete for this time for that it could not be taught or published without the detriment of the Apostolike Sea Wherefore he should hence-forth abstaine from the Epistles of Saint Paul as delivering
dangerous doctrine and so returne againe safe to Bonony Lectio Bibliorum citius haereticum Lutheranum quam Catholicum Romanum faciet Apud Hassenmull Hist Jesuit c. 9. and there professe Philosophy Reading the Bible saith a Iesuite will sooner make a Lutheran Hereticke then a Roman Catholike At a publike Assembly of the States of Germany one Albertus Bishop of the people there called Vindelici lighting by chance upon a Bible and reading therein when one of the Counsellours asked him what booke that was D. Prideaux Orat inaug p. 17. ex Luthero I know not said hee what booke it is but this I know that whatsoever I reade in it is utterly against our Religion So Iohn Bishop of Misnia confessed that reading the holy Bible he found therein a Religion much differing from that that was then established Scultet Aanal which was Popery The Bishop of Dunkelden in Scotland stoutly said I thanke God that I never knew what the old and New Testament was Fox Martyrol fol. 1153. neither care I to know more then my portuise and Pontificall Goe your way Deane Thomas and let be all these fantasies Tindall told a Doctour Ibid. fol â—82 Vide Beâ—man de Origin Lâ—â—g Lat. in dissert with whom he disputed that if God gave him life ere many yeares he would cause a boy that drives the plough to know more of the Scriptures then he did In his prologue before the bookes of Moses he testifieth that the Priests of his time many of them were so rude and ignorant Jdem ibidem that they had seene no more Latine then that onely which they reade in their Portesses and Missals And when for their and others use he had translated the Bible into English they raged extreamely some affirming that it would make the people Heretickes Others that it would cause them to rebell They scanned and examined every title therein so narrowly that if but an i lacked a pricke over his head they noted and numbred it to the ignorant people for an Heresie Ibidem fol. 983. The Parson of Rocking in a Sermon at Queene Maries first entring to the Crowne Ibid. 1720. exhorted the people to beleeve the Gospell for it was the Truth and if not they should be damned An. Dom. 1525 Berlini Monachus qui l'aulum mendacij arguerat sub ito in suggestu extinctus est apoplexiâ die Stephani Buchol Ind. Chro. But in a second Sermon he turnd tippet and preacht that the Testament was false in forty places The Schoolemen make little mention of Scripture in any of their disputes Aristotle was their Patriarch and Logicall axiomes their prime proofes Philosophers they cite often seldom the Apostles tho ancient fathers if they cal in for confirmation of any thing they make them of equall authority with the Scriptures Lomb. lib. 2. sent distinct 34. l. 2. distinct 9. passim and doubt not to hoour their writings with the name of Scripture Their Richard de sancto Victore Lucifer-like sets himselfe for skill in Divinity above the Prophets and Apostles Paraeus Hist. Eccles medul p. 344. And that gracelesse Gratian blusheth not to reckon the decretall Epistles of the Bishops of Rome among the Canonicall Scriptures which who so beleeveth not Tilen Sent pag. 38. Jbid. p. 28. saith Pope Nicolas is guiltie of blasphemy against the Holy Ghost A sencelesse sentence worthy of such an Authour and deserving such an answer as his successor Benedict the eleventh had from the Embassadours of the Counsell of Constance Jn histor Concil Constant When the Pope laying his hand on his bosome cryed with a loud voyce Hic est arca Noae they tarily but truely replied In Noahs Arke were few men but many beasts intimating that there were six abominations and seven as the Scripture speaketh lurking in that breast wherein he would have them beleeve that all right and Religion were lodg'd and lockt up Or such as Philip the Faire King of France returnd to Pope Boniface requiring homage of him Anno 1924. Alsted Chronol page 359. Agnosco te primogenitum Diaboli Sciat tua maxima Fatuitas Be it knowne to your egregious foolishnesse A title too good for such as account the Gospell foolishnesse 1 Cor. 1.20 23. and the Bible a fable as that first borne of the Devill Leo the tenth who admiring those huge masses of mony which he had raked together in Germany with wrench and wile by his indulgences is reported to have said to Cardinall Bembus see what a deale of wealth wee have got by this fable of Christ And when the same Bembus brought him a place of the new Testament to comfort him Aâ—age has nugas de Christo. Dan Parei Medull Hist Eccles pag. 402. now lying upon his death bed Away said he with these bawbles concerning Christ But I am weary of stirring any longer in this abominable sinke although I might further set forth how this stiffe necked generation Acts 7.51 and uncircumcised heart and eares doe alwayes resist the Holy Ghost as their fathers did so do they by defacing the first Commandement of the morall Law disannuling the second dispensing with the third Holliensis cap. 4 Potest de injustitia lacere justitiam ex â—hiâ—o aliquid ex virtute vitium Bell. l. 4. de Pont. Rom. The Canonists sticke not to say that the Pope may dispense against the Law of God and of nature against Paul and all the commandements of New and Old Testament which they commonly to this day slander of obscurity and ambiguity to the Laity sending such to learne of dumbe Images those teachers of lyes * Hab. 2 18. and shutting them up close prisoners in the Popes darke dungeon of heathenish Ignorance which they commend to the people for the best mother of devotion and that it is not necessary for the common sort to know more than the Articles of the Creed Commentiâ—ia pericula Panica terricula quibus pontificij tanquam Gorgone objecta a Scripturae lectione suos absterrent Tilen Matth. 23. As for the Scriptures it is heresie to reade them saith one it was the invention of the Devill saith another A husbandman reading the Bible was possest saith a third Thus seduce they silly soules laden with lusts putting out their eyes as the Philistims did Sampsons and taking from them the key of knowledge as the Pharisees did of old The Fawlkner knowes hee can better rule his Hawke or tassell Paenè peccatuâ— putant Scripturas legere ne sic fiant haevetici Espencaeus in Tit. c. 1. p. 104.105 when hee hath hooded him so do Popish Fawlkners Priests and Iesuites deale by their misled and muzzled proselytes whom they therefore keepe in the darke They suffer not any to read the Scriptures no though he have taken degrees in Schooles without a speciall licence from his Ordinary and then they tye him too to the Vulgar Latine Translation
a fly The like we may say of most of the Jewish Rabbines Onkelos the Chaldee Paraphrast the same is held to be that Aquila that translated the old Testament into Greek is a work of good use so are some of their Targums and Commentaries upon Scripture Sunt mala mixta bonis sunt bona mixta malis But for their Talmud besides that it hath many things fabulous and superfluous the Jewes make too much of it as Cleopatra in Plutarch did of the viper that destroid her For they set it and their Kabbalah in equall Authority with the holy Scriptures After the sealing up of the Babylonish Talmud that is after the years of grace 500. till the yeare 1000 there was little written among the Jewes by reason of their many calamities Alsted Chron pag. 417 Ius Caronicum voluminibus infinitis Canonistae declararunt codemferè tempore quo TalmudistaruÌ„ celebrari coepit nomen apud Iudaeos apud Arabas Alchorant valere caepit authoritas Heidelfield Buxtor in Rab Bibliotheca Alsted Chronol p. 447. It is written in Arabique verse in forme of dialogue betweeÌ„ the Angell Gabriel and Mahomet That which was were some frothy Commentaries upon the Talmud as the Schoole-men altogether almost upon Peter Lombard and the Canonists upon their Canon Law neglecting the sacred Canon of the Scriptures saving that they delighted as there is not a more vain-glorious people under Heaven to prefix some stately titles before their books out of the Bible as Caphtor uperach An Apple and a flower out of Exodus 21.23 c. But Josippus Ben-gorion is an Ocean of Jewish Fables patched together by the Rabbines in the time of Charles the great The Turkish Alcaran is a very mixture and hodge-podge of froth and filth vanity and villany lyes and lewdnesse Yet they will need be the the only Musulmans that is right Beleevers The Papists also will seem the only Catholikes I am cast out with the Fathers I defend the doctrine of the Fathers I transgresse the not c. as the Donatists did before them They challenge all the Fathers as theirs as Dioscorus the Heretike did in the Councell of Chalcedon And let but some bragadochio Jesuite soulder and peece together some sentences of the Fathers or Schoolmen so as the books may come forth in folio with some goodly pictures in the Frontispice then Cedite Romani Scriptores cedite Gray Such a flaunt is made in the world as if there was never the like seen They say that the Empire of learning is within the territories of the Jesuites Literarum imperiuÌ„ est penes Iesuitaâ— Causab ex Apologisâ— a Sands his Relation that Satan sent Luther and God sent them to withstand him that a Jesuite cannot be an Heretike that the Church is the soule of the World the Clergy of the Church and they of the Clergy Great Clearks we yeeld them to be for most part Paterculus great Polititians and Oratours such as was Caius Curio ingeniose nequam wittily wicked But withall we say that in all the Shop of Hell there is no anvile so well set wheron to forge any choyce peece of mischiefe as that man that is both learned and lewd Ten of their crew obviated and encountred Martin Luther at once EiusdeÌ„ sarinae summo conatu acerrimo desiderio non vulgari doctrina Tom 1. Epist Relinquo priora ut in illis latreÌ„â— sequor posteriora ut illis allatrent He put him in mind of Aeneas Sylvius who changing his opinions becâe of a poore Canon of Trent both Bishop Cardinall and Pope Also Bessarion of Nice who of a poor Caloyer of Trapezond became a Renowned Cardinall and wanted not much of being Pope Hist of Conc of Trent pa. 73 Heb. 11.37 they were teÌ„pted He rankes their using tongues with their terrifying sawes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great deale of heat wit and learning at his first setting forth But all in vain so God would have it Quo magis illi furunt saith he in a certaine Epistle eò ampliùs procedo c. The more they rage the more resolved I am upon my course I leave what 's behind for them to barke at I follow after that which is yet before me that they may have further matter for them to barke at The more out-ragious were they the more couragious was he Vergerius was sent to offer him a Cardinalship would he relinquish his opinions But he answered Contemptus est à me Romanus favor furor I care neither for the favour nor fury the allurements nor affâ—ightments of Rome Another time there was a designe of proffering him a great summe of mony but one wiser then the rest cryed out Hem Germana illa Bestia non curat aurum That Beast of Germany cares for no mony In his book of the Babylonish Captivity he professeth that whether he would or no he became daily more learned and insighted into matters of Religion and whence those Meditations came into his head but from Heaven he could not imagine Yet in the businesse of the Sacrament of the Lords Supper this brave man shew'd himself to be but a man And in a certain work of his professeth that he will rather admit of Transubstantiation Scultet Annalâ— tom 1. p. 13. then remit any thing of the Corporall Presence Yea that he might shift the Arguments wherewith Zuinglius pressed him In libro quod verba Christi adhuc firma stent he feared not once to affirme that our Saviours Body even before his Ascension was in Heaven and in Earth yea in all places at once Zuinglius also himselfe though he had the better end of the staffe yet was hee not so fully enlightned in the point he defended For in his answer to Jacobus Struthio Res enim externas internum hominem aliqua in re iuvare vel fidem aug re noÌ„ posse among other things he affirms that the holy Supper was not instituted for the confirmation or increase of Faith for how could outward things any way helpe the inward man or tend to the increase of Faith But rather for a testimony of our thankfullnesse and for a Commemoration of the death of Jesus Christ till his comming again So great need is there we see that we try all things we are taught before we trust any thing 1 Cor. 14.32 being neither over-censorious Let the spirits of the Prophets be subiect to the Prophets nor over-credulous the foole believeth every thing but that we proove all points whither of Faith or fact as Lapidaries do their stones Pro. 14.15 as Gold-smiths their mettals by bringing them to the Test that is to the Testimony Esa 8.20 to the patterne of wholesome words 2 Tim. 1.13 as they of old did to the patterne delivered in the Mount to that sure word of Prophecy 2 Pet. 1â— that safe beame and ballance of the Sanctuary If here they hold weight and proove approovcable