study wholy for the outward beauty and graciousnesse of the body as if with the Epicure they made the pleasure and contentment thereof their Summum bonum and onely end And so did the Gentiles lay to the charge of the Christians that vnder pretence of their religious meetings they gaue themselues wholly to Anarchy Sensuality and carnall liberty which must breed a reiection of all good Gouernment Order and care of the common good And on the other side whereas to the Iew is adscribed this kinde of Holme-Tree whose beryes as I shewed before yeeld that precious dye which pertaines onely to the Princes and great states-men of the world to bee attired in So the accusations which these men brought against the Christians were altogether or for the most part matters of Ambition Treason and Innouation as if they aspired to a worldly Power and Souerainty And this they charged them with thereby to make them odious to the Gentiles in whose hand the state then was And if either of these hapned to change into the others Arguments it proceeded of the lyding they bare either towards other against these Christians whom they had set vp for the Common enemie to them both and not of their owne Apprehensions But Daniel the iudgement of God steping forth in the mouth of sundry learned men Iustinus Aristides Athenagoras Tertullian Vid. Euseb which were notwithstanding but Priuate and as it were vnder age in order as to the State by their Discrete and just Apologies doe make manifest both to Princes and People the Innocency and holinesse of conuersation among the Christians and so their cause being heard they are acquieted and those false Iudges the Heathen and the Iewish Lawes exautorate as condemned to death and the Trewth of God in the Christians generally approued and receiued The last Circumstance is of the great reputation that vpon his judgement giuen the young Prophet groweth vnto among the people For after that the Integrity of the Christians was made thoroughly knowne Sella in Curali struma Nonius sedet Per consulatum peierat Vatinius Catul. they increased dayly in number and power the Doctrine of Christ obtaining the more credit by meanes that men did looke into the intolerable mischiefes and furies of the impious when they were in Authority and the fearefull plagues and punishments sent by God among them which were Defenders of Idolatrie and Superstition And so this Period is continued from the Determination of the Mosaical Church where the former Period ended for so long time as the Primitiue Church Christian is in Priuate estate and not receiued into place of Soueraine Gouernment as is represented both by the Sex and Order of a wife and the childhood of the Prophet Namely the times of the Church as they are by Saint John typed vnder the Ephesine Smyrnaean and Pergamine Churches The visions of the opening of the Seales of the Queene of Heauen in trauel and the King of Heauen and earth borne which was vntil by Publique Edict the Crowne was set vpon the Head of Christ and the Kingdomes were acknowlaged the Lords and the bynding power to pertaine alonely to Christ and to his Lawes The third Period is of an Jdolatrous Culture AN entrance is made into this Passage by a solemne Preface for preparation taken from the time when it is to be obserued to haue beginning Namely after the change of the Imperial state Now in this Preamble first is to be noted When King Asly ages was laide with his Fathers Cyrus the Persiā receiued his Kingdome that Literally it seemeth a manifest absurdity vnworthy the spirit of Prophecie to make mention of Astyages as pertaining to the State of Babilon For albeit that trew it is that Cyrus succeeded Astyages in his Kingdome yet this taken as I say according to the letter is altogether impertinent to the matters of Babilon For Astyages was King of the Medes and Persians and not of Babilon And the succession of Cyrus vnto him was in his owne right of inheritance to the Crowne of Media and Persia for hee was the sonne of Cambyses a Persian and Maudane the onely daughter of the saide Astyages Thereof was Cyrus by the Oracle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Mule becaus he had a Persian to Father a Mede to Mother Gen. 10. Gen. 7. who was a Mede by birth so that hee could by no meanes make title to the Crowne of Babilon not from the very first dispersion of peoples vnto their seuerall seates For Babilon came of Cham But the Medes from Iaphet and the Persians from Shem and from these two later as is shewed came Cyrus So that in this translation of the Empire of Babilon to the Medes and Persians is no relation to humane right that Astyages should bee mentioned But in it is first accomplished the blessing of Noah vpon his two elder sonnes and his curse vpon the younger And secondly the burden vpon Babilon from God in the mouth of his Prophets personally calling forth Cyrus to the performance of it Isa 44. 45. In the second place therefore the spiritual sense of this Introduction yeeldeth more Grace For the name Astyages duely searched into signifieth One that not so by Iustice and right as by crafty Policy and violent Tyranny hath the rule of the People Astyages Tyrannus And such were those that had the Empire of the world and of the Kingdomes of the Heathen in the time of their ignorance concerning Christ vntil it pleased God to send and set ouer them Cyrus the Substitute of his Heire as the name beareth Cyrus Pro-haeres Psa 2. And Daniel did eate at the Kings table and was honored aboue al his friends namely Christian Princes the Lieutenants of Christ Iesus the Heire Apparant and Lord Paraumont of Heauen and Earth which as they acknowlage to Reigne by God so they conforme the whole Reason of their Gouernment to the Plat-forme of his Law Knowing that wherein so euer their Lawes are not Regulated by it their Rules are Tyrannicall and inordinate how faire a shew soeuer they make otherwise And in this sort is Daniel taken into presence and conuersation with the King and State in Babilon Thus then by this Preface we are prepared to vnderstand when this Idolatrous Culture is timed to be in Babilon Namely after the change of the Empire thereof from vnder the Curse to pertaine to the Promise that is to say from Heathenish Idolatry to the Confession of the liueing God in Christ and yet the seate of the Empire continueth still in Babilon which because it was not found in the old Babilon for it was vtterly ruined and desolated and so continueth euen to this day in order as to Impery as appeareth by that which hath beene saide before Therefore it must of necessity bee verified in the NEW and this Idolatry spoken of it not as it was before Ethnique But as it is now become Christian and had
Detections brought against them in the mouth of our Mystical Daniel The iudgement of God though but a childe For the Doctrine of the kingdome of God in Christ was yet but as in the nonage amongst them First Against the former is brought forth the same burden that is by the Apostle laide vpon the Gentiles for their vnthrifty Ingratitude towards God Rom. 1. namely vnrighteousnesse vnmercifulnesse vnnaturalnesse c. And in the next place against the later is vrged Canaanitish vncircumcision and spirituall fornication Rom. 2. Mat. 15. whereby they seduced the people of God from their pure and chast Religion and seruice of him Isa 57. through their Adulterous traditions The fourth is the crime these lay to the charge of this chast wife The Church which is Adultery A young man come to her and lay with her Ezek. 16. 1. Cor. 5. Iac. 4. that is to say a violation of the Law of God in point of Relligion which by the mouth of God is called Spiritual Adultery and a violation of the Law of man in point of society which is also by the Spirit of God termed the Adultery of the world The fifth is the vindication of the Innocency of this chast spouse the Church of God And that out of the mouth of the Accusers themselues in their examinations seuerally taken found contrary one to the other Obserue here the weaknesses of iudgement giuen vpon Testimonies joyntly taken before men how circumspect soeuer otherwise and how easily the most sufficient vnderstandings may bee seduced and abused therein To which onely end this circumstance seemeth to be inserted And herein are we to consider the matter of their confessions whereby the falshood of their Testimonies is discouered namely that the one nameth the place to be vnder a Lentisque Tree the other vnder a Scarlat-bery Holme Tree Wherein literally is shewed out of the difference of these two Trees the impossibilitie that either that thing should bee trew which these false witnesses did arme with such contrary circumstances Or that they should be mistaken in the sensible differences of such manifest obiects For first both these Trees are obserued to haue on them through the whole yeare both leaues and fruite so that there could not bee wanting vnto these Accusers sufficient appearance of their differences Of the Lentisque is thus sung Iam verò semper viridis semperque grauata Lentiscus triplici solita est grandescere foetu Ter fruges fundens Plin. The Lentisque euer greene thrice yeerely burgeoneth Thrice yeerely rendereth fruite and flourisheth And of this kinde of Holme is recorded Plin. Ilici folia non decidunt The Scarlat Holme sheddeth not leaues And againe Ilex annifera novusque fructus illis cum annotino pendet The Scarlet Holme beareth fruite the whole yeare and shee hath new sprung fruite on her together with the fruite of the former yeare Secondly both these Trees are acknowlaged to bee Arbores indigenae Trees naturally growing and breeding in that countrey and of much and often vse among the People there So that the youngest child that can discerne of things among them according to Naturall sense cannot bee ignorant of the Difference of these two Trees Differences of them either from other are found these The Lentisque hath the leaues of a deepe greene colour the edges of the leaues and the ribbes or veines somewhat red But this sort of Holme hath leaues greene on the vpper side but not so darke and white vnderneath The leaues of the Lentisque doe resemble them of the Licorice or Oliue But the leaues of this kinde of Holme are like them of the Bay and prickly in manner of a Saw The Lentisque fruite is first mossy flowers in clusters vpon long stems after which comen beries like Fitches or Elder-beryes first greene then purple and last of all blacke which fruite is sometimes pressed into an Oyle and sometimes is seasoned into a Sallade But this sort of Holme hath first an Acorne like the Oake though shorter and smaller yet such as many vse for bread in time of penury of Grayne And afterward hath a Bery cleauing to the boughes without stemme other then as the Oake-apple and of the bignesse of a Pease or little other coloured first White after Ashcolour in which is gendred the vermine whereof is made the rich Scarlat dye Coccus Baphicus by vs called Coccianel The barque of the Lentisque is bright red and is as are the barques of those teary Trees thin The gummes of all these sorts of trees are properly called Lacrymae Teares and apt to bee wounded and to send forth their teares those precious Gummes they yeeld But the barque of this sort of Holme is very darke red inclining to blacknesse and is thicke and dry and spongy like that of the Corke-Tree insomuch as in some places the one is vsed insteed of the other These obseruations as they are deliuered by the most approued Authors Dioscorides Galen Cic. Plin. Matthiolus Amatus Lusitanus Dodoneus Gesner Gerard c. may suffice to shew that it ought not to bee reckoned vnlikely or hard for a childe to close these two false Accusers in the net they had laide for the Innocent And euen so easie was it for any that were not hardned in mischiefe to discouer the accusations laide against the Primitiue Church by the Iewes and Gentiles to bee so incompatible in one and the same subiect as it must of necessity appeare to haue proceeded not out of Trewth but of meere enuy and malice that they were so charged with them What out of the Nature of these two Trees seuerally considered doth farther arise is properly pertaining to the Accomplishment following The Accomplishment THe Primitiue Church at the first that is to say after the Apostles dispersed themselues from Ierusalem into all parts of the world consisted onely of priuate persons and was as a wife in the house without any commanding power in order as to the Publique state And had these two Aduersaries the Heathen Idolatry and the Iewesh superstition euermore standing forth in accusation against it By which it suffered grieuous Persecutions and Martyrdomes through their Calumnies put into the eares of the Emperours and Kings of the earth yet Infidels and vnconuerted Which as I haue saide did no better agree together then that two Trees so much different should be saide to resemble one the other or to be of one and the same kinde But what if wee shall say that out of the Appellatiue names of these two Trees are foretold what kinde of accusations should be brought against it by either of them Certainly when I consider the Nature of them both together with the reference they haue to the persons to whose Accusations they are adpropriate I cannot but vnderstand some speciall Mysterie hidden in it For first to the Gentile is allotted the Lentisque Tree whose teare is that vsuall gumme Mastique so seruiceable vnto them that
thing already so manifest let vs adde ex abundanti one Testimony more whether as necessary as the former I forbeare to say certainely no lesse Gracious The wonderfull Light I meane exhibited vnto vs from Heauen by the late Prodigious Comete according to the seueral differences to bee considered in it Namely 1. The Influence of its Compound receiued from the Aethereal bodyes 2. The peculiar motion allotted vnto it 3. The large progresse ouer the heads of so many Nations 4. The sundry constellations it visited in progresse 5. The different Extention of his trayne 6. The great distance of it from this Habitable of Mortality 7. Lastly the place of Exspiring and Disparition In all which it hath by Diuine Characters and Lynes drawne in the Heauens that all Mortals might by them be made Inexcusable preached vnto vs the Approach and Accomplishment of those workes of the Creators prouidence which were so long before ordained and reuealed that they should bee performed in their due time To the worldlings and to them that put their trust and content in the vncertaintie of Transitory things Dismal and Desolatory according to the word of God by his Prophet They shall say to the Mountaines couer vs and to the Hills fall vpon vs. But to the trewly faithfull and those that haue in Christ crucified themselues to the world full of ioy and comfort according to the word of their Lord when these things begin to come to passe Luc. 22. then looke vp and lift vp your heads for your Redemption draweth nigh For proofe whereof let vs make a Superficial Essay of some few Ara Lar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Original of it esteemed neere to the Constellation of The Altar and as it were bred out of the smoake therof As it seemeth to declare that the worldlings vnder pretense of Relligion did put themselues into Secret Combinations and in manner of Relligious vowes for the Prosecution of their pernicious calumnies and vniust Persecutions against their Enemies the Faithfull now more then euer Sap. 2.12 So in like manner it putteth the Godly in mind of the Glorious Altar from vnder which the Soules of the Blessed Martyrs cal for vengeance Ap. 6. and the Gratious answere they receiue for Confirmation of vs that are left behind The Influence it receiued from the Planetary Lights in the Generation of it as in the Euil Oppos with â— Coniunction with ♂ and ☿ it sheweth their ouer-growne Frowardnesse Infidelity and Rashnesse So in the Pious it portendeth their Constancy Princely Patience Martiall valor and boldnesse and Ingenious Compasses for their discreete and Conuenient Ends. The Lustre it gathered at the first by Reflection on Cauda Pauonis as in a Mirraur sheweth that notwithstanding the Pretext of Holinesse the Hypocrites make Cauda Pauonis yet it is wholy to aduance the Painted plumes of some whether Peacocke or Austriche that display their gay fethers more for vaine shew then for any gratious vse they put them to The Constellations is passeth through Lupus and â™ First Wolfe and Scorpion in the Euil is signe of their Rabide and venimouse Implacability against the Saints But in the Good their Inward Ardor in Piety towards their Godly Generation as Iacob fortelleth of his Louely Son the Wolfe Beniamin Gen 44. and their outward help from God against their Enemies as was vnto the Israelites amids fiery Serpents Scorpions Deut. 8.15 and drought in the wildernesse The not appearing of the Comet during his being vnvnder the Constellation of Libra because he was then vnder the beames of the Sun doth touching the Euil In ♎ sub radijs ☉ is testify the Summons of them to declare and a Compulsion of them to speake openly their Designes by Legall Proceedings Ambassyes Treatyes c. The trayne of it towards â™ which by the projection of his Trayne to the Characterisme of Virgo are then manifested to be intended against the Church eo nomine as it is the flocke of Christ ☉ is motus a â™ in â™ Motus Cometae a â™ in ♎ inde â™ versus On the other side to the Good it sheweth that howsoeuer by the Sunnes going forward according to the Order of the Signes in the Zodiaque and the Comets Retrogradation against the Order of the Signes God doth seeme to leaue the wicked to their Counsels with free liberty to pursue them yet doth he neuerthelesse impose a Seuere restreint of their Malice by Order of Iustice that it shall not bring any damage to his Spouse the Mayden-Mother Queene his Church Serpens Herevpon the Comete by his Northward way is carried to the Serpent by which he is stung and pricked forward for then the Comete is seene in the Mornings and his Motion is become most swift shewing that the Euil finding their Projects frustrate in manner as is aboue shewed should change their priuy Conspiracies into open Hostilities which they should pursue in most violent manner by the greatest strength they were able to make or procure But to the Godly it sheweth that by meanes of the Noble Serpent Dan the Iudge the more Expedition and Strength their Enemies should vse Gen. 44. the sooner should they be dissolued and vanish by the Chariot and Horse-men of Israel 2 Reg. 13. as the Comet in his comming to Bootes and the Rest of those Polar Characters is seene to languish Arctophilax c. And so by a slower Motion and through a Part of the Heauens not honoured with Constellations as through a Desert of Obscuritie Vrsa maior c. to hide the head Cauda Draconis Lastly the Comet drawing to the taile of the Dragon is by the Light of the New Moone then gathering strength wholy darkned Nouilunium his body dispersed and his fire quenched Shewing that howeuer the Euil doe yet a third time seeke to gather more new poyson from the Old Dragon and the Purple Harlot his Rider the founder of all their Practises yet it shall not be her Nasty skirts that shall serue to releiue or shelter them but by the Brightnesse of the Church comming forth as a Bride out of her Chamber Cant. 6. Gratious as the Morning faire as the Moone pure as the Sun and terrible as the Banners of Machanaijm Men and Angels Gen. 32. or Angelical Men they shal be vtterly frustrate and end in a Smoke and Stench as the Comete then did These few as I said haue I for an Essay thought good to touch vpon which how trew they haue beene vnto vs thus farre and how fully they doe square with the Captiuity of our Prophet in his last Period I neede not enlarge As also that no lesse in euery ones Particular then as before in the Generall it is in the faculty of Men to make vse hereof if they list to their Priuate counsels Neither let any vnderprise these as no more then voluntary Applications For if they thinke that eyther the Names first allotted to these Constellations were Sine Numine things wherein God had not a Speciall hand Or that they were not so Distributed into Characters by Diuine Inspiration Or lastly that these Caelestial Apparitions haue not Reference nor Enterview with this Habitable Orbe Let all such vnderstand that how much so euer knowlage whether of Humane or Diuine Letters they haue scraped vp together They haue not yet so much as by sight aloofe saluted the threshold of Trew wisedomes Sanctuary Pro. 9. The Conclusion NOw therefore for Conclusion let euery one as he tendreth his trew Aeternal good settle himselfe thriftily carefully to search into his owne heart that without wearinesse or Intermission vntil he finde in which of these 4. wayes of our Prophets Parables he standeth accordingly shape his Course With this rest to be laid vp that if in order as to the Church he finde not the world vnto him as in one of these States or that in order as to himselfe he beare not himselfe as by these precedents he is informed The same man hath no comfort out of this Prophecy nor out of any other that doth Analogize with it And such are the scorners of these times whom the God of this world hath so blinded that they begin to say againe as some did of old where is 〈…〉 Things are to day as they were yesterâ—â—◠〈…〉 shal be to morrow as they are to day 〈…〉 If we shal be saued we shal be saued let vs liue as we list and so moch at Reproofe and hate the Reproouer Oh that there were not so many of them in these dayes which turne the sweetest juices of Wit Learninge Tongues Fauor Strength Honor Wealth Place yea Relligion and all into the floaty Gall of vpbraiding and contemning others As I surmise there wil not be wanting some that wil doe of this my Labour vnto whom if any be I reply none otherwise then thus That there are yet other things enfolded in this Prophecy perteining to the Influence of a Different Climat Mundus alter idem which by the Rule of Prophetical wisedome and Sacred Sobriety in Spiritual matters are not to be entrusted to Paper and Enke 1 Ioh. 13. and therefore haue I in them followed I hope vpon good warrant the Apostles Rule of Reseruation Now my request to these men is that they first please to make Essayes of their owne Illuminations vnto the Discouery of those things Which if they atteine vnto it shal be to me a double comfort that I shal enioy their brotherly concurrence whereby more hopefully then by my single strength may be endeauoured the shortning of those Dayes which our Sauiour hath declared out of his incomprehensible loue and care ouer his Elect to be expedient that they be shortened vnto which worke euery good Christian is bound to conspire And herein I doe in the bowells of Christ Iesus desire these my deere brethren that laying aside al bitternesse and superfluity of Malice they wil joyne with me That so in them and in me and in al that loue the comming of our Lord may be heard the Melodious Harmony of the Angels Singing GLORY TO GOD IN THE HIGHEST
Generall FIRST when I doe enter in to serious consideration of the Sobriety of our fore-Fathers that hauing receiued from their Elders a volume of Gratious writings would not bee wanting to deliuer them ouer to their Posterity in the same Number and Order they had receiued them I cannot but approue their Pious Ingenuity choosing rather to subscribe to their Elders in things not altogether intolerable then to question their discretion And in the Second place when I behold the Syncerity of men of our owne times that will not admit the least blast of Earthly Ayre to mixe it selfe with the Oracles knowne to bee immediately breathed vnto vs by the Divine Spirit I must needes admire their Religious integrity that cannot indure any shew of Parity to finde place betwixt the things of God and of Men. Wherefore blessing them both in their seuerall Graces it is a Motion I make no doubt proceeding from the Spirit of Vnity and Truth adored of them and vs all that wee indeuour by reconciling them what in vs lyeth to injoy the benefit of both their Lights in common with them As wee rejoyce in the acknowledgement of Life in Communion with them The Question about which they differ is That whereas there are certaine writings deliuered vnto vs together with the bookes of the First Couenant partly adjoyned as Members of some of those bookes and partly subjoyned as Entire workes in themselues and yet not found recorded in the same Character whether they be to bee permitted to passe joyntly and promiscuously as hitherto they haue done or whether they ought at length to be diuorced as not lawfully brought together Touching them all I haue not at this time to speake but leaue it to those whose libertie of time and happinesse of State may solace themselues in the louely contemplations there to bee found For my part First answering the exceptions brought against them in General such as I haue found I shall by the helpe of the Diuine Grace discouer the Heauenly Mysteries implyed in some one Particular of them if perhaps thereby some other of them may finde the better entertainment And thou ô Holy Spirit which makest the light of truth to spring vp in our Hearts Pstl 112.6 out of the darkenesse of our Corrupt Nature strengthen mee by the heate of thy Loue that the clouds of my sinnes may bee so throughly dissolued into shoures of contrite teares that they neuer returne againe to hinder the sight of thy comfort and conduct this night of ignorance so powerfully praeiudicating vs in the things of God and our true happinesse One objection is that they are acknowledged on all sides to bee writings Apocryphal And therefore as some doe seeme to vnderstand ipso nomine not Canonicall for as much as these Names are taken to bee so contrary in themselues as to be applyed to one and the same thing in one and the same respect is altogether impossible Whereto I answer out of the Different meanings and vses giuen to the name Apocryphal which are found to be these First this word Apocryphal indeede in a proper and literall signification importeth Hidden or Remoued from our sight as it is saide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide the earth when by sayling farre into the Sea wee doe as Sea-men vse to speake bring land to water and the sight of the Land is wholly taken from vs. And in this Passiue Nature it is after a figuratiue manner made conuertible with the word Priuate which is to say Sequestred or hidden from publique vse So that taking the word Canonical to bee vsed for that which is made and ordained for publique vse and is so receiued and vsed in this sense indeede these Names vnto one and the same Subiect as is aboue saide are vtterly incompatible But this word Apocryphal is found also capable of a Secundary intention And that is by an Actiue signification to expresse an Excellencie of things by which some haue in them a Preheminency of Brightnesse and Illumination or a superiority of Dignity and victory in outward presence whereby the presence of others of not so great Outward note is obscured And so these become Latebrae Hyding places as the word is also found vsed vnto those others And in this sense these Apocryphals being according to the dead letter but as the Shells may haue for their kirnells maters of High and spirituall Mysteries enclosed and hidden in them in sort that the Names of Apocryphal and Mysticall may be found in them of one and the same Aire and Sense And these Mysteries being found Consonant and Analogicall to the Canon of the Sacred Scriptures purchase thereby the title of Canonical together with them For whereas according to the Literal context the Hystories Apocryphal seeme to make mention of some passages amongst the Iewes either in their Babilonian captiuity or soone after and so of no vse nor Reference vnto future times now if by a more illuminate search they bee in Mystery found to conuey vnto the present Church of Christ such Gratious speculations as either it cannot well want them or at least wise it be much holpen by them in their times and seasons which I doe verily beleeue our fore-Fathers did see though the notice thereof out of some speciall worke of the Diuine prouidence haue not as yet beene imparted vnto vs Then will this application of the name Apocryphal bee sufficient to vindicate them from the Aspersions cast on them by the Praeiudice of the former sense It is againe objected that many falsities and doublings indecencies and impossibilities are found in the Relations of their Histories and therefore not to bee admitted This for answer is indeede confessed according to the letter of them to bee true and I suppose many the like are to bee brought forth out of the Canonicals themselues which as these doe call for Spiritual eyes to discerne of them Ezeck 4. Hos 1. Luc. 16. as Ezekiels bands and bread and Hoseahs wife of fornications the Rich mans charitie in Hell and such like So that to the one as well as to the other this seemeth to bee imputable And therefore in these cases the eyes of flesh and blood are of necessity to be closed and wee must submit our selues wholly to bee led by the light of the Spirituall man and striue to acquiet our selues in the Mysteries of them without nice satisfaction of the Naturall reason A farther Exception is that because they are not concluded within the Number of the Alphabeticall letters fulfilling the Old Testament as the Rabbines register them to haue beene taken in Ezraes time nor found in that holy tongue nor admitted by Hebrewes old nor new therefore they cannot haue beene breathed by Gods Spirit For answer hereto first I cannot but make vse of the words of that good Father Saint Augustine in an Epistle which hee writeth to Saint Hierome for instructions from him as from his Elder Hee there vpon the words of our