Now if in finding out Natures secrets the accutest are so sand-blind and cannot see far off what marvell is it if further than wee are all taught of God wee see no farther into the sense of the Scriptures Legumobscuritates non assignemus culpae scribentium sed inscitiae non assequentium Sex Cecil apud Gell. If refusing to plow with his heyfer we understand not his riddles Riddles they are not in themselves but to our shallownesse The obscurities of the Law saith that Civilian are not to bee imputed to the fault of the writers but to the ignorance of the Readers How much more is this true of Gods Law We many times unskilfully lay the blame where we should not as shee in the holy History that laid the death of her child to the presence of the good Prophet Or rather as shee in Seneca Fatua subitò videre desiit nescit essècoe cam ait domum essè tenebrosaÌ„ Senec. Epist 50. that bad open the windows at noone day when her selfe was smitten with a sudden blindnesse What we cannot conceive wee should admire and say of the Bible as Socrates of a worse book That I understand is good so I beleeve is that I understand not Plaine places are for our nourishment hard places for our exercise or these are to be masticated as meat for men those to be drunk as milk for babes by the latter out hunger is staid by the former our loathings Some things in Gods Word are folded up in obscurity to tame the pride of our natures and to sharpen the edge of our industry in searching the Scriptures and seeking out the sense by comparing one place with another This those holy Levites Neh. 8.8 red and gave the meaning of the Scripture by the Scripture as Junius renders it Thus also S. Paul is said to have confuted the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 9.22 by laying one Scripture to another A Metaphore saith Beza from hand-crafts-men that being to frame and fit one part of their work to another coÌ„pare peece with peece that all may be brought to a suitablenes and uniformity The Lapidary brightens his hard diamond with the dust shaved from it selfe so must we cleare hard Scriptures by parallell Texts which like glasses set one against another cast a mutuall light Thus for a taste Luk. 18.19 compared with John 3.19 Ephes 4.9 with Psal 139.15 Math. 16.19 with John 20.22 23. 1. Pet. 4.8 with Prov. 10.12 And this is so cleare a truth In Apocalips Not. 4. cap. 14. and beyond all exception that Ludovicus Alcasar a Spanish Interpreter is forced to confesse that in S. Peters Epistles are many difficulties that ought to bee explained out of the Epistle of Saint Jude Note this against other Popish Doctors who deny that Scripture is to bee interpreted by Scripture but loft to the judgement of the Church Whereas the Lord when he dwelt between the Cherubims he set the candlestick on his right hand and the table with shew-bread on his left Weemses exercitat to teach us saith one that the Scriptures are to be preferred still to the Church their excellency and authority being above all both men and Angels Gal. 1.8 It was the Spirit of the Lord and none other that anoynted and appointed Jesus the Mediator of the new Testament to preach the Gospell Luk. 4.18 out of Esay 61.1 Our Saviours text at Nazareth Now that the preaching of the Gospell is the immediate effect of the holy Ghost doth greatly serve to set forth the incomparable excellency authority certainty and sufficiency of the Gospell Had it proceeded from the incorrupt and unerring humane nature of Christ only this had been a high commendation how much more now that it comes from it no otherwise than it was dictated thereunto by the holy Ghost Had Adam continued in his integrity yet had he beene no fit man to give divine Laws to the Church because a man Nay that the very Angels were not meet for such a businesse appeareth in that they stand amazed at the mystery of Christ and looke intently into it wondering 1 Pet. 1.12 as the Cherubims in the Law did into the propitiatory Christ the Law-giver was for wisdom able and for love to his people willing to set them down a plaine and perfect direction And albeit hee obscure himselfe in some passages and make darknesse his pavilions yet this is but among other reasons to make us make higher account of those men of God the Ministers whose office is to expound and apply the holy Scripture 1 Tim. 3. ult whereby they themselves are perfected thoroughly furnished unto all good works it selfe must therefore needs bee much more perfect Sect. 5. FIfthly are the holy Scriptures of God this may fitly informe us of their verity and integrity sith the Author of them is Amen the faithfull Rev 3.14 1 â—et 2.22 and true witnesse as he stiles himselfe neither ever was the least guile found in his mouth Hence we may and must have a full assurance both of understanding Coloss 2.2 and also of assent Luke 1.1 upon Gods bare Word and sole authority without doubting or reasoning against the same because he will not suffer his faithfulnesse to faile Psal 89 33. nor alter the thing that is gone out of his mouth God is All-sufficient most perfect As he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolute and independent and as none can contribute to his being so neither to his truth If he have said a thing t is proofe sufficient t is surety and security enough For this is a principle grounded upon the light of Nature let a man but grant a God and he must needs grant his authority to be authentike and that absolute credence is to bee yeelded unto him Hence those Heathen Law-givers would needs seeme to derive their lawes from some Deity from such a god or goddesse as the story reports of Numa Lycargus Mahomet c. so the false Prophets and Impostors when once they could make shew of some relation to God and entitle their fancies and fopperies to him it went for currant that they uttered For God is true and every man a lyer Rom. 3.4 Vpon this ground Abraham beleeved God and it was counted to him for righteousnesse Rom. 4.3 And he that thus beleeveth not God 1 Ioh. 5.10 hath made him a lyer because hee beleeveth not the record that God gave of his Son sith these things were purposely written that men might beleeve Ioh. 20.31 and that beleeving they might have life through his Name Hence that of S. Peter Iohn 6.69 we beleeve and have known that thou art that Christ And that of S. Paul we beleeve know the truth 1 Tim. 4.3 Beleeve and know A man would think this were a preposterous course In other sciences we first know and then beleeve but here t is otherwise We
the Authour and matter of the Scriptures This makes much to the setting forth of their worth and excellency for he is the chiefe of ten thousand Cant. 5.10 and we if ever we will profit by hearing teaching reading must have our eye turned toward Christ as the faces of the Cherubims were toward the Mercy-seat For this hee is called the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propter articulum ad filium Dei refero not onely by Saint John often but by Saint Luke also Chap. 1.2 because hee is the matter and marke of the Word scarce a leafe or line in the Bible but some way leads to Christ as the Starre did the Wise-men and even point him out as John Baptist did with an Ecce Agnus Dei Behold the Lambe of God which taketh away the sinnes of the world In the Old Testament we have bookes Priestly Princely and Propheticall As in the New the Gospels are regall shewing that Christ was King of the Jewes the Epistles more Sacerdoticall beginning and ending with praises and prayer those sacrifices of the Gospel and the Revelation is meerly propheticall Hence that of our Saviour Search the Scriptures Iohn 5. for they are those that testifie of mee Now Christ is the most excellent and praise-worthy person in the world the fairest among men 2 Sam. 18.3 worth tenne thousand of us as the people said of David Looke upon him as he stands described in the Text. For his nobility he is Gods owne Sonne for his riches he is heyre of all things for his wisdome he made the worlds for his eminency hee is the brightnesse of his Fathers glory and the expresse image of his person for his might he upholdeth all things by the word of his power for his merits he hath by himselfe purged our sinnes for his preferment he sate downe at the right hand of the Majesty on high Loe this is He whom the Scripture treats of yea this is he who treats with us in the Scriptures and hath therein made us a pithy and perfect draught and description of himselfe Saint Chrysostome falling occasionally into the commendation of S. Paul Ne tanti viri laudes oratione sua elevaret magis quam exornaret feared much lest with the slendernesse of his stile he should rather lessen than to the life set forth the worthy praises of so praise-worthy a person And Gregory Nazianzen speaking of Basil the Great There wants but his owne tongue saith hee to commend him with An exact face saith the Oratour Picto es pulchra absolutamque faciem rarò nisi in pejus effingunt is seldome drawne but with disadvantage and therefore great Alexander forbade his portraiture to bee painted by any other than Apelles or carved by any but Lysippus men famous in those faculties But here there is no such thing to bee feared because Christ the Matter is also Authour of the holy Scripture whence it is cal d the word of Christ Coloss 3.16 Let the word of Christ dwell richly in you in all wisedome Any the least relation to the Lord Christ is that which innobleth and raiseth the worth of any thing Bethlehem where he was borne is therefore though the least yet not the least among all the cities of Judah Mat. 2.6 with Micah 5.2 And Rev. 7. of those that were sealed as among the sons of Leah Judah hath the preheminence for alliance to Christ according to the flesh so among those of Rachels side Nephthali is first reckoned for his dwelling in that tribe at Capernaum which is therefore also said to bee lifted up to heaven Math. 11. because there he dwelt and there hee preached this word of the kingdome Math. 9. yea of Christ the King which should therefore familiarly dwell in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 3.16 as a houshold guest yea it should in-dwell in us as the word there signifies and as Paul bids Timothy 1 Tim. 4 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be thou in these things give thy selfe wholly to them that thy profiting may appeare to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea it should in-dwell in us richly in the best roome as a welcome and well-knowne guest Entertaine it not in the eare only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 2.12 as in the porch or out-roomes but let it lodge yea dwell worthy of Christ whose Word it is in your mindes memories affections conversations Get a Bible stampt in your heads and the counterpane thereof engraven in your hearts Heb. 8.10 that yee may be manifestly declared to be the epistle of Christ which is the crowne of all commendation and that which actuates with acceptation and life all other good parts and practices written not with inke 2 Cor. 3.3 but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is to be delivered up to the forme of doctrine delivered unto us in the holy Scriptures this is to bee cast into the mould of the Word as the beleeving Romanes were and were therefore famous for their faith throughout all the world Rom. 1.8 This is to let the Word of Christ dwell richly in us in our very hearts as the two tables were laid up in the Arke of the Covenant and that in all knowledge which the Scripture counts and calls the onely riches wherewith the heart should bee stored as a rich mans house is fraught with stuffe in every corner I counsell thee saith Christ Rev 3.18 Prov. 23.23 to buy of me gold tried in the fire that thou maist be rich buy this truth but sell it not saith Salomon and the Queene of Sheba took his counsell She prized his wisedome above gold and therefore presented him with abundance of gold sweeter it was to her than the sweetest odours 2 Chron. 9 1. and therefore shee came to him with Camels laden with the best spices Dearer it was to her than the dearest gems and jewels therefore she found in her heart to part with the most precious stones and ingots in exchange for it She had learned belike out of Salomons workes ere she saw him that wisedome is more precious than rubies But say there may be something named that is better than rubies Tanti vitreum quanti verum margaritum Tertull. why all the things thou canst desire are not to be compared unto her Prov. 3.15 But where is it to be had and how to be atchieved by digging in the Mine of the mystery of Christ crucified the doctrine whereof is by an excellency called wisedome 1 Cor. 1.24 even the wisedome of God in a mystery 1 Cor. 2.7 And like as men by studying the Statute-booke become worldly-wise and politikes so by searching the Scriptures truly wise to salvation and he is the wise-man indeed that makes sure of that As on the other side the wise men are ashamed
him in their language Iob 21 14. Depart from us we will none of the knowledge of thy wayes being as glad to bee rid of him as the Philistims were of the Arke or as the Gadarens were of Christ Now how righteously shall CHRIST regest one day upon all such profane Gadarens Discecite Depart I know you not bee just as strange unto them then as they will needs be now to him fill these back-sliders in heart with the fruit of their owne wayes Prov. 14.14 and sith they have loved darknesse give them their belly full of it cast them into outer darknesse that darkenesse beyond a darknesse the dungeon of darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where they shall never see the light againe till they bee lightned by that universall sire of the last day Psalme 95. They that know not Gods wayes revealed in his word he hath sworne they shall never enter into his rest and although they always wander in heart and erre not knowing the Scriptures yet can they not goe so farre wide as to misse of Hell An ignorant person is that Leper in Leviticus his plague is in his head Lev. 13.44 he is utterly uncleane and is therefore utterly to be excluded See 2 Thes 1.7 Section 2. SEcondly this that the Scriptures are of God serves sharply to reprove our hatefull infidelity Many amongst us beleeve the Bible no otherwise then they doe humane Histories or not the strange wonders there related or no more thereof then they can see cause for or then suites with their carnall humours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost or not the menaces or not the promises or apply them not neither individuate the same to themselves but rather put all off as if it nothing concerned them and dispose of it to others Is this to mingle the word with faith to melt Ier. 31.18 with Iosiah to smite upon our thighes as Ephraim to examine our wayes with David by Gods Word Psalme 1â—9 59 Prov. 9.12 Esay 1. Esay 55. â—2 and finding our selves farre wide to turne our feete to his Testimonies Is this to bee wise for our selves to consent and obey to buy and beate Many men come to the word as they doe to feasts where they lay liberally on other mens trenchers let their owne lye emptie they reade the Scriptures as they doe news out of a farre Country as not pertaining to themselves Whereas the Bible should be read as we read the Statute-booke wherein every man holds himselfe as much concerned as if his name were there written and should therefore turne short againe upon himselfe and say what have I done Ieremy 8.6 Rev. 10.9 Prov. 25.10 what case am I in what may I doe to bee saved This is to take the booke and eate it as Iohn did this is to feed upon the hony that we have found as Salomon biddeth this is the way Esay 66.1 to tremble at the Word whilest men dwell upon it till their hearts ake and quake within them As for those that do other wise I may fitly say to them as our Saviour said to the Iewes concerning Iohn what went yee out into the wildernesse to see a Reed shaken with the wind Matth. 1 1. so what take ye in hand the booke to read or come to Gods house to heare an idle song an old-wives tale a foolish History a frivolous interlude Or if it be God that speaketh in the Word read and preached how is it that ye beleeve him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 7.30 why seeke ye with the Pharisees to make voyd the counsell of God concernning your selves Christ that by his absolute power can doe any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke 6.5 by his actuall power can do no great matter for these unbeleevers more than wonder at them Verily Verily faith our Saviour to Nicodemus Iohn 3 11. we speake what we know and testifie that we have seene and ye receave not our witnesse Loe hee joynes himselfe with the Prophets which Nicodemus had read so cursorily and carelesly as not to have there-hence learnd the doctrine of Regeneration This sin is now the greater because as the Law and the Prophets Heb. 4.2 so the Gospell much more was written that men might beleeve Iohn 20 31. and that beleeving they might have eternall life which now they cannot enter because of unbeliefe Heb 3. ult but being cut off from Christ Romans 11 22. Revel 21 8. they are lest without among dogges and devils without heaven I say but far within hell whether they are sent and set as free-holders to whom other sinners there are but Tenants or inmates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24 51. and are therefore said to have their part with hypocrites and unbeleevers Section 3. THirdly doth the Lord himselfe speake to us from Heaven in the holy Scriptures and is he our Maker and master Malachy 1.6 how is it then that hee is no better obeyed that his word hath no more place in us or power over us that it swayes not in our hearts that it rules not in our lives Shall hee stretch out his hand to a disobedient people doe wee provoke the Lord to jealousie are wee stronger then he Iob 9.4 hath any ever waxed fierce against God and prospered Shall we sit like sots under the sound of his word and not be sensible or shall we feele his axe at the root of our consciences and be smitten with some remorse and yet goe on in sin What became of Pharaoh that would not hearken to Moses though he came with a message from heaven of the rich glutton that made no more reckoning of Moses and the Prophets Luke 16. ult of Lots sons in Law that counted their fathers fore-warnings a meere moâ—kage Acts 13.41 Behold ye despisers and wonder and perish for I worke a worke in your dayes a worke which you shall in no wise beleeve though a man declare it unto you Which to prevent precious and worthy of all acceptation is that counsell of our Author Heb. 11.25 See that yee refuse not him that speaketh from Heaven see that ye shift him not off as the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—er 2 8. or send excuse as those recusant guests in the Gospell did When the truth stands at the doore of your Conscience and pleads for admittance say not as he did to his friend that came to borrow two loaves Come to me to morrow or as Felix to Paul at a more convenient time I le send for thee For if the word spoken by Angels only was stedfast and every transgression and disobedience that is every commission and omission receaved a just recompence of reward how shall we escape if we neglect hee saith not if we deny betray oppugne but if we neglect light let slip so great salvation which as first began to bee spoken by the Lord c. Heb.
above their necessary food with Job Iob 23.12 who had rather misse a meale then not reade his taske that shall exhale and spend his spirits fainting and panting in continuall sallyes as it were Psal 119.97 and egressions of affection to Gods Word as David did that shall understand Gods Will by bookes as Daniel Dan. 9.2 who had learn'd the number of the yeares out of Jeremy and got light to the interpretation of Nebuchadnezzars dreame out of Ezechiel Dan. 2. with Ezek. 31.3 c. Christ himselfe hath honoured Reading with his owne Example for he came to Nazareth and Luk 4.16 as his custome was stood up to reade the Scriptures He hath also bidden us Search the Scriptures search here as for hid treasures with delight and diligence as those noble Bereans Not carelesly and cursorily as the moderne Jewes Sr. Edw Sands who are as reverend in their Synagogues Sic ut posset quivis animo advertere quod servet illam pro conâ—uetudine potius quam proâ— religione reverentiam Epist 1. lib. 1. Nil obiter as Grammar boyes are at Schoole when their Master is absent Not customarily and of forme onely as Sidonius reports of Theodoricus that he did his devotions more of custome then of conscience Not suddenly or in hast but with preparation pause and deliberation ever having oculum ad scopum which was Lud Vives his Motto an eye to the maine intent of that Text we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not with hearts and thoughts distracted and dissipated but called in and concentred on the businesse in hand as the Sun-beames in a glasse or as the lines in the middle of a circle Beseeching God to fix our quicksilver and to hold our hearts to the good abearance Psal 119.12 that wee may hide Gods Word therein with David melt at it as Josiah lay it up as the Virgin Mary Sabellicus who is said to have spent a third part of her time in reading the Scriptures Sure it is shee was excellently well versed in them as appeares by her Song Neither shee onely Contra Appl. on lib. 2. but any one of us Jewes saith Josephus being asked about any point of the Law can answer as readily as tell you his owne name Celebrantur seduli in lectitandis sacris Malcolm in Act. 6.5 Among those seven first Deacons Acts 6. Prochorus Nicanor and Timon are famous for their diligence in reading the Scriptures Of Anthony the Hermite it is reported that though he knew no letter on the book yet he could readily repeate the whole Scripture by heart Aug de doct Christ And of Johannes Gatius a certaine Divine of Sicily Alsted Chronol p. 267. that he was so well skilled in the Bible that he thought if it were utterly lost out of the world he could for a need restore it Of Nepotian S. Hierom testifieth that by much reading and meditation of the Scriptures Pectus suum Bibliothecam Christi â—ffecâ—sset he had made his bosome that Library of Christ As of Cecilia it is said that shee carried alwaies the Gospell of Christ in her breast Euseb l. 6. c 3. Origen was from his cradle inured to remember and recite the holy Scriptures Basil epist 74. and Basil was taught them of a child by his nurse Macrina Didymus Alexandrinus though blind from his child-hood yet was not onely a good Artist but an able Divine and wrote certaine Commentaries on the Psalmes Hieron in Catalo vir illustrium Initio dial cum Tryphone D. Prid Lect. and Gospels being now saith S. Hierom above 83 yeares of age Justine the Philosopher and Cyprian the Necromancer as some conceive it were converted by reading So were S. Austin and Fulgentius and of late Franciscus Junius was turned from Atheisme by reading the first Chapter of S. Johns Gospell In vita operibus praefixa as himselfe confesseth in his life Others have hereby beene notably prepared for conversion as the Bereans Acts 17.11 and other Jewes who were more easily wrought upon by the Apostles preaching because so well acquainted with the Scriptures there was no need of quoting the places to them it was sufficient to name the words onely Reading with attention and application breeds both knowledge and conscience Mat. 24.15 Dan. 9.2 teacheth Gods holy feare and transformeth us into the same image as the pearle by the often beating of the Sun beames upon it becomes radient as the Sun and as Moses by conversing with God came downe from the holy Mount with his face shining It seasons the heart that it be not drown'd in earthly vanities illightens the judgement helpes the memory comforts the conscience composeth the affections keepes the King himselfe who hath more temptations from pride and selfe-confidence Deut. 17. It keepes out worldly cares dulls carnall delights strengthneth faith inflameth love directeth the whole life secretly yet sweetly drawes a man above the world above himselfe so that he converseth with God is in Heaven afore-hand he eates and drinkes and sleepes eternall life S. Jerome writes of certaine holy Women so devoted this way In regula saâ—ct ut caro esset paenè nescia carnis they seemed in place onely remote but in affection to joyne with that holy company of Heaven Hoscus de Expr. verb. Dei Cyril Alex. lib 6. Cont. Iulian. What meaneth then that foule-mouthed Cardinall to affirme that a distaffe were fitter for a woman then a Bible Julian indeed the Apostate upbraideth the Christians that their women were medlers with the Scriptures But Jerome highly commends it in his Eustochium Salvina Celantia Paula and her maidens whom shee set to learne the Scriptures And S. Chrysostome calles upon his hearers to search the Scriptures and sharply reprooves them for that they could not say Psalmes Hom. 3. in Mat. and other portions of Scripture by heart It is a lamentable thing that most people have either so much or so little to doe that they can never find time to looke into the Scriptures to any purpose If they reade yet they profit not either because they are carnall and savour not the things of the Spirit Among Iewes the Rabbi sate termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scholler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lies along in the dust at the teachers seet Psal 25.9 or their hearts are yet stuft with pride and passions or cares and lusts or they sit not at Gods feet as Paul at Gamaliels as Mary at our Saviours to receive his Word or they reade but now and then or but here and there and not in order and with due observation or they pray not or they propound not their doubts and seeke satisfaction Some thinke it sufficient to say they are not book-learn'd neither can they skill of this Scripture-learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ibid. This was the old excuse in Chrysostomes time I am no Monk I have
of spoile as Ahimaaz that alwaies brought good tidings When ever therefore you take up the Bible and open it cry Psal 119. Lord open mine eyes that J may see the wondrous things of thy Law When you are reading thinke you see written over every line Zach. 14.20 Sancte liber venerande liber liber optime salve Holinesse to the Lord and lift up some good requests As when you shut the booke againe say Lord who am I that thou shouldst shut up thy mysteries in such an earthen vessell O animae nostrae Biblia dimidium put such a precious pearle in a leatherne purse commit such a rich talent to me who am of saints the least of sinners the greatest Thus as Moses prayed devoutly both when the Arke removed and likewise when it rested againe And as Paul begins continues and concludes his Epistles with holy prayers Hoc primum repetas opuâ— hoc postremus omittas so must we our reading of the Scriptures if we meane to make any thing of it No sacrifice was without incense so must no service be without prayer Mar. 9.24 Yea let us pray with teares as he in the Gospell did and sped They are effectuall Oratours with Christ who found time to looke upon the weeping women when he was in the midst of his agony and in his way to the tree Jacob wrestled with him and prevailed by prayers and teares The Prophets usually received their Revelations besides rivers Esay 62.4 Cant 1.15 Cant. 4.1 The Spouse Christs Cheptsibah is said to have doves eyes glazed with teares John the beloved Disciple wept and so obtained that the booke should be opened Revel 5.4 Like as when Gods bottle was filled with Hagars teares he opened her eyes and sent his Angell to shew her where she might fill her bottle with living water Luther that great instrument of Gods glory for the bringing of life and immortality to light by the Gospell was a man of prayer 2 Tim 1.10 and so ardent therein that as Melancton writeth they which stood under his window where he was praying might see his teares falling and dropping downe Scultet Annal. George Prince of Anhalt though he saw something by Luthers light yet being not throughly convinced of divers points then in controversie besought God with many teares to bend his mind to the truth using often those words of David Psal 119.124 Deale with thy servant according to thy mercy and teach me thy statutes This was the first and the onely Prince of Germany that himselfe taught his subjects the way to Heaven Ibid. both by lively voice by printed bookes and by his daily prayers for his people that he might save himselfe and those that heard him Luk. 6.12 Our Saviour when he was to send forth his Apostles spent a whole night in prayer with strong crying and teares for a blessing on their Ministery and was heard in that he requested The harp yeelds no sound till toucht by the hand of the Musitian nor can Paul prevaile with Lydia till God open her heart Rebeccah may cook the venison but it is Isaac that must give the blessing Paul may plant c. but God gives increase The cause why the Word workes no more upon many mens hearts when they reade of heare it is because they rest too much upon it as that Idolatrous Micah who said Iudg 17. J know God Will be mercifull unto me because J have got a Levite and cry not earnestly to God to come himselfe unto them in the fullnesse of the blessing of the Gospell of Christ Rom. 15.29 to strike a holy stroke by his powerfull Spirit to give us right judgement and understanding that we may approove things that are excellent Pray therefore with S. Paul Phil. 1. that the God of our Lord Jesus Christ the Father of glory would give unto us the Spirit of Wisdome and revelation the eyes of our understanding being enlightned c. Ephes 1.17 18 Rev 3. Rev. 5. Pray him that hath the key of David and was found only worthy to open the seven seales to open our eyes that we may behold wondrous things out of his Law to irradiate both Organ and Object to give us sight and light not that outward light onely that is in the Scriptures themselves but that inward also of his Spirit the light of faith in our hearts Aug de Civ Dei The Platonists could say that the light of our mindes whereby we learne all things is no other but God himselfe the same that made all things say therefore with David Psal 119.12 Blessed be thou O Lord teach me thy statutes And with Zuninglius I beseech Almighty God to direct our waies Deum O. M. precor ut vias nostras dirigat ac sicubi simus Beleami in morem veritati pertinaciter obluctaturi c. Epist lib. 3â— fol. 118. and if Balaam-like we shall wilfully withstand the truth to send his holy Angell who with the dint of his drawne sword may so dash this Asse our blindnesse and boldnesse I meane to the wall that we may feele our feet that is our carnall affections to be crusht and our selves kept from speaking ought amisse of the God of Heaven Omnipotent sempiterne ac miâ—ericors Deus cujus verbum c. Scultet Annal p. 328. His publike Lectures on the Bible he alwaies began with this prayer Almighty everlasting and mercifull God whose Word is a lanterne to our feet and a light to our pathes be pleased to open and enlighten our minds that we may both understand these thine Oracles piously and holily and also be transformed into that we rightly understand so that we may not in any thing displease thy Majesty through Jesus Christ our Lord Amen Sect. 5. FOurthly conferre with those that are better able propound to them your doubts and seeke satisfaction as the Disciples did Joh. 16.16 and the Eunuch Acts 8.34 and the Corinthians 1 Cor. 7. But ever doe this with a desire to be resolved and to yeeld to the truth revealed Not like that None-such Ahab 2 Chron. 18.14 or those perverse Pharisees Ioh 18.38 Mar. 8.12 or Pilate that asked what is truth but cared not to heare an answer or Herod who was desirous of a long season to see our Saviour Luk. 23 8. as hoping to have seene some miracle done by him as by some base juggler but would never stirre out of doores to fee him Ier 42.19 Not like Jeremies hearers that had made their conclusion before they came to enquire of him and were resolved upon their course nor like those tatling women in Timothy 2 Tim 3.7 that are ever learning but never knowing the truth Luk. 24. But with an humble and honest heart as those two going to Emaus for such shall know all Christs mind as they Such shall be of his Court and Counsell Gen. 18.17 as