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
Gen. 3.15 1 Iohn 3.8 The seed of the woman shall breake the Serpents head dissolve the devils worke as S. John expounds it By immediate revelation from him it was that Adam taught his sonnes to sacrifice Gen. 4.3 26. and his nephewes to call publikely on the name of the Lord. Yea out of the mouth of Adam divinely-directed as out of a fountaine issued all the profitable doctrine discipline knowledge and skill that is in the world Josephus tells us that by Adam and Seth two tables or pillars were made and erected Antiq. l. 1. the one of brasse the other of stone and that therein was written the word of God and certaine prophecies whereby that word was preserved for the use of the old world De civ Dei lib 15. cap. 24. Austin thinkes it may be proved out of the Epistle of Saint Jude that Enoch wrote something To mee truly saith that divine Chronologer it seemes probable Bucholcer Chron. that Moses in his Genesis collected and contrived into an entire and just body of a continuate History such things as had beene occasionally noted and here and there observed by the Fathers and left to posterity For Moses himself saith he makes mention of the Booke of the warres of the Lord. Numb 22. Iosh 10.13 And Joshua his disciple cites the booke of Jasher Hieron in Ezek 18. Parcus prolegâ—m in Genes which Hierome will have to be Genesis but others of good note dissent and doubt of it It is not unlikely that even afore Moses his time there were extant some remaines of ancient Records and Annotations the diligent perusall and carefull collection whereof together with a most profitable addition of other as yet unwritten verities to the knowledge whereof he came either by Revelation or Tradition was committed by God to his servant and Secretary Moses for the support and comfort of his poore people then groning under the Egyptian bondage or wandring in the wildernesse and of succeeding ages The late Jewes make such reckoning of Genesis that they have numbred the very letters of it which amount to 4395. Those three first Chapters thereof are the fountaine of all the following Scriptures and the common Catechisme of the Churches of both Testaments in explaining and applying whereof are spent all the Sermons and other labours of the Prophets Apostles The time betweene the Creation and the Flood Varro that great Antiquary and the most learned of the Romanes as Saint Austin holds him calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Degor Whear Method p. 25. or obscure and uncertaine which to us out of Moses is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clear and well known A very ancient Priest of Egypt that had read Moses likely told Solon the Athenian Law-giver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Timaeo You Grecians are all boyes and babies in matter of Antiquity neither is there one old man amongst you The Athenians bragge of Cecrops the founder of their City and the Thebanes of their King Ogyges and of them they terme all ancient things Cecropian and Ogygian Eras Chiliad And peradventure they will tell us that at that time folke bred out of the earth in the country about Athens as though they spake of Mush-romes and Grashoppers Long time after this came their gods and Oracles insomuch that all the Greeke History is as you would say tongue-tyed for many hundred yeares after like a brooke that loseth it selfe within thirty paces of its first spring There is not any notable thing in that story of the Greekes afore the captivity of Babylon Ezra is the latest one of them in the canon of the Hebrew writers and yet he lived afore the time that Socrates taught in Athens about three thousand and six hundred yeares after the Creation and afore any Chronicles of the world now extant in the world Diodâ—rus Siculus confesseth that all Heathen Antiquities before the Theban and Troian warres are either fabulous narrations or little better Eusebius and Clemens Alexandrinus shew that whatsoever in Plato savours of Divinity hee borrowed it from Moses whom hee meanes alwayes as some guesse by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex Strom â—â— 1. as the old saying hath it Hence also he was called by Numâ—nius the Pythagorist Moses Attiâ—us Pythagoras bade his Schollers search till they came to Unity in every thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Pythag. Deut 6.4 Iliad 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proleg in Genesin pointing thereby as is thought to the one God according to that of Moses Jehovah thy God Jehovah is one Homer saith parents must be honoured that wee may be long-lived Socrates in his Apology I love and embrace you saith he O ye Athenians but yet I will obey God rather than man David Chytraus affirmeth the morall writings of Philosophers to bee nothing else but a commentary on the Decalogue Which of the Poets or Philosophers saith Tertullian hath not drunk at the Well of Moses and the Prophets Whereupon Theodoret rightly calls Moses the great Ocean of Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serm. 2 de prm out of which all the Prophets and Apostles to the last of them have watered their severall gardens What peece soever of holy Scripture followeth this is but a commentary upon this saith Pareus in the perclose of his commentary upon Genesâ— After Moses comes Joshua and gives record to Moses The Judges succeed Joshua Samuel the Judges Kings and Chronicles Samuel and the Prophets succeeded them all Among that goodly fellowship of Prophets Samuel is reckoned the first after Moses Act. 13.20 God indeed is said to have come to Balaam Abimelech Laban and some other profane persons before and after but he never concredited his Word to these as he did to the holy Prophets which have beene since the world beganne of whom it is said that the Word of the Lord came unto them like as it did to Moses the man of God None of them 't is true conversed so familiarly with God as hee did whom God spake with face to face Exod. 33.11 as a man doth with his friend Yet ought not the Prophets writings to be rejected as they were by the brain-sicke Sadducees whom therefore our Saviour refutes out of Moses onely Math. 21.31 Neither yet to be sleighted in comparison as they are by the Jewes at this day who in then Church Liturgy reade one lesson out of the Law by some chiefe person Sands his Relation of the West Relig. and another out of the Prophets by some boy or meane companion For they will in no sort saith mine Authour doe honour neither attribute that authority to any part of the Bible that they doe to their Law But this is to have the glorious faith of our Lord Jesus Christ in respect of persons Iam 2.1 For was it not one God that spake by the mouth as of one of his holy Prophets 〈◊〉 〈◊〉
the ignorant Staphysus in Apolog. Ledesma de div scrip cap. 22. Our Saviour closed the booke after he had read a few verses Luke 4. therefore Divine service is not to bee said in a knowne tongue Roffensis adver Luther Acts 16. Tyrabosco Patriarch of Venice Via tutae page 164. Give us this day our daily bread therefore wee must communicate in one kind only There are seven Sacraments because Christ brake and divided to the people five loaves and two fishes Greg. de Valen de Jdolol c. 7. some Idolatry is lawfull because Saint Peter condemneth the unlawfull service of Idols 1 Peter 4.3 Jn Colloquio Ratish apud Polycar Lyser Siâ— ex Jacob 5. Marc. 6.13 Male intellecto pro paâ—toribus Ecclesia habuit unguentarios pigmentarios Bern. Confess The Bavarian Colloquutours exclude all women out of Heaven that have lived before Christs Incarnation and alledge Scripture for it Not that there is any such thing there to be found but that they factiously contend to fasten their own conceits upon God and like the Harlot in the holy History they take their dead and putrified fancies and lay them in the bosome of the Scripture as of a mother Aristotle tells us of one Antipheron Orietes that thought he saw his own shape and picture still going before him So in diverse parts of Scripture where these men walke they will easily beleeve that they see the shadow of their owne opinions wherewith they come prepossest Chemnitius de Theologia Jesuitarum p. 48. What was it else that made Thammerus disputing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so oft used by the Apostle in the 4th to the Romans to think that because it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Reason Item quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Varino explicatur quod sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo Tham. contendit ex Rom 3.24 operibiu nostris reddi debitam mercedem Ibid. therefore the righteousnesse of faith must be such as a man may comprehend by naturall reason What else should make the Turkes to be of opinion that as Moses did allude to the comming of Christ so Christ did foretell somewhat of the appearing of Mahomet whereupon it is ordinarily receaved amongst them saith Archbishop Abbots that when Christ in Saint Iohns Gospel I said that although he depâ—rted Geograph p. 149. hee would send them a Comforter it was added in the Text. And that shall bee Mahomet but that the Christians in malice towards them have razed out those words Semblably Montanus the Hereticke gave out that that promise made by our Saviour at his Ascension Acts 1.8 Beza in locum Ye shall receave the power of the Holy Ghost comming upon you was next after the Apostles fulfil'd in him and his Philumena Some such thing Epiphanius relates of Simon Magus and others of Novatus Now what is this else but to torment a Text Caedem Scriptur facere ad mate riam suam Ter. depiasc adv haer as one calls it to slaughter the holy Scriptures to serve therewith their owne purposes as Tertullian tearmes it what is it selfe but to speake perverse or distorted things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquitur Lucas ut de membris a suo cerpore crudeliter avulsls pergens in eadem translatione Acts 20.30 that they may discerp or violently dragge Disciples after them as Saint Paul foretold it What is it else but afferre sensum ad Scripturas non referre as Hilary hath it to give unto the Scripture and not to receive from it the sense to impose it and not to expect it Lastly what is it else but to stretch Gods word to their sinfull purposes as shooe-makers do their greasie over-leathers with their teeth which Polydor Virgil long since observed and complained of to be the tricke of Popish Canonists Non secus ac sutores solent sordidas dentibus extendere pelles-de invent rer lib 4. c. 9. Neither can we here excuse the Iewes who to countenance their conceit of the ineffability of the name Jehovah misallege that text Exod. Galatinus Prov. 8.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isti legeâ—unt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creavit 3.15 This is my name legnolam for ever which they reade Legnalam to bee concealed Much worse the Arrians who to disprove the Deity of Christ by changing of one little letter corrupted the Text and carried it a cleane contrary way to its owne meaning The Nestorians also abused that Text Heb. 2.9 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the grace of God to prove that he that suffered for us was not God And is not the like liberty or Legerdemaine rather in use among Papists As in stead of Non habent Petri haereditatem qui Petri Fidem non habent they print qui Petri Sedem non habent ex Jnd expurg Make they not over-bold in this kinde not with mens writings onely but with Gods also Harding to prove satisfaction allegeth 2 Cor 7.1 seeing then we have these promises dearely beloved let us cleanse our selves from all filthinesse of flesh and spirit making perfect our satisfaction in the feare of God Where marke that the Doctour hath chopt the word satisfaction into the Text for sanctification Answer to Iew. Apol. part 2. c. 16. fol. 117. and so quite altered the Apostles meaning So Cardinal Hosius for the same doctrine of satisfaction alledged with like honesty that Rom. 6.19 Confess Petri c. 48. de Sacram pâ—nit fol. 127. Let us yeeld our members to serve justice unto satisfaction Saint Paul saith sanctification but they are willing to mistake him that so they may seeme to make their adulterate coyne good silver Somwhat like hereunto is that Vnus è millibus Iob 33.23 which their Vulgar Version corruptly reads Vnus è similibus Lightfoots Miscel p. 62 The Septuagint also are said to have translated against their will sure it is we have but slipperie doings from them Iob 2. they help Jobs wife to scold adding there a whole verse of female passion I must now saith she goe wander and find no place to rest in And whereas Jonas 3.4 it is Yet forty dayes and Niniveh shall be destroyed the Septuagint reades Yet three dayes c. Besides that Taylor Beotius cont Morin diverse of the clearest prophesies concerning Iesus Christ they have utterly perverted which therfore the Apostles alledge out of the Hebrew verity and not out of the Septuagint if at least this bee the Septuagints Translation that is now taken for it Weemses exercitat Origen never saw it as appeares by his Hexapla for it was burnt by Diocletian as some hold in the Library of Alexandria or as others by Iulius Caesar when he burnt Serapion Section 3. BVt to speake forward a second sort of delinquents against Gods holy Word come here to be convinced of singular impiety and they are
Quod tamen Chananaeus suerit c. plures habet assertores textum multò faventiorem D. Prid. Lect. p. 95. who perhaps was Melchisedech Noah Enoch and the rest of the Anti-diluvian Patriarchs up to Adam Scarce was there any age that afforded not some or other holy man of God extraordinarily inspired enabled to deliver the doctrine of divine truth from the immediate mouth of God Although there were intermissions other-whiles as the history sheweth and the Church complaineth Psal 74.9 In diverse manners Three severall wayes as is well observed God revealed his will to mankinde 1. By the light of nature imprinting in man certaine principles common notions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or small sparkes and spinthers of divine light 2. By the bookes of the Creatures whereby he blew up those sparkes and kindled them into a flame Hence Tertullian Praemisit Deus Naturam magistram submâ—ssurus prophetiam quò faciliùs credas prophetiae d scipulus Naturae God first set us to schoole to dame nature that being entred there we might more readily understand better beleeve the Scriptures For when by mans fall the two former failed and proved insufficient God revealed himself lastly by his Word but after a diverse maner as the text here hath it Sometimes mouth to mouth as to Adam and those Ancients sometimes by the ministery of others whether Angels or men and to these either in dreames or visions representing to their senses or otherwise imprinting upon their mindes and so imparting to the world whatsoever he would have understood and uttered Num. 12.6 Job 33.15 16. sometimes lastly by his son Jesus Christ in humane shape of old but in these last dayes in a true humane nature revealing unto us all and all at once and no more by peeces and parcels Hence these times 1 Cor. 10.11 wherein Christ and the Apostles lived are called here the last dayes and elsewhere the ends of the world though so many ages afore the worlds end because there shall be no more alteration in Religion nor any more additions made to that which Christ hath taught by himselfe and his Apostles Rev. 21.14 who are therefore also said to be the foundations of the new Jerusalem Eph. 2.20 and of the whole Scriptures as now whereupon the houshold of God is built Jesus Christ himselfe being the chiefe corner-stone God spake unto the Fathers God spake to us c. Note hence that It is God that speaketh in the holy Scriptures of both old and now Testament Doct. It is the very minde of God that is there set forth unto us Prov. 1.23 the expresse patterne and platforme of that truth that is originally in God the fountaine of all truth It is the very voice of the Almighty comming as it were out of his secret seat out of his unapproachable light and disclosing to his creatures his ineffable essence his unsearchable counsell All Scripture is divinely inspired 2 Tim. 3.16 saith Saint Paul And holy men spake it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.21 as they were acted and carried thereunto by the holy Ghost saith Saint Peter Luc. 1.70 God spake by the mouth of his holy Prophets which have been since the world beganne saith Zachary in his Canticle And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee speake saith that great Apostle for himselfe and his fellowes not in the words which mans wisdome teacheth 1 Cor. 2.13 but which the holy Ghost teacheth whose not onely matter as vers 12. but words they are also that wee utter These are the very sentences yea notions that were written as I may so say of old in the minde of God and are now clothed with his owne very termes and expressions though by some of his servants he hath uttered himselfe more loftily by some in a lower language according to the severall abilities of the speakers and capacitie of the hearers But it was God that did dictate unto them both matter and words 2 Cor. 13.3 it was Christ that spake in them How prove you that may some say Saint Augustine answers Confess l. 6. c. 5. Piscatoribus credimus non Dialecticis Ambros Fidei Christianae mysteria meliùs credendo intelliguntur quam intelligendo creduntur Ruperius Abbas Tic ciensis Credo non probo I beleeve it I need not prove it That the Scripture is Gods owne word is a principle of faith and therefore cannot be demonstrated à priori as they call it We beleeve and know saith Peter Principles of faith are apprehended by faith and this faith howsoever it bringeth with it certainty yet doth it not clearnesse whether you looke upon the matter which are things not seene Heb. 11. or the manner it being through a glasse darkly 1 Cor. 13. And here the Schools lay down two remarkable propositions the one Tho. Aquin. 1. pâ—t q. 1. art 8. that Divinity is not argumentative to prove her principles but onely to prove her conclusions The other that against one which absolutely denyes her principles and namely the Scriptures one cannot proceed probando but solvendo that is not by proving the truth thereof but by dissolving the reasons brought to the contrary But for arguments à posteriori as they call it there is and may be enough and enough said to settle weake consciences and to silence all such wicked Atheists and adversaries as whose mouths the devill hath borrowed at any time to call the matter into question The venerable Antiquity matchlesse majestie lively efficacy beautifull harmony incorrigible purity invincible perennity and continuance of the Scriptures notwithstanding the injury and iniquity of times and tyrants who have sought to suppresse them doe all plainly evince them to be the undoubted word of God Besides the confirmation by miracles confession of Martyrs destruction of oppugners fulfilling of prophecies consent of Churches yea assent of enemies As 1. of heretikes who in oppugning of Scripture doe yet alledge Scripture so fighting against God with his owne forces Irenaeus l. 3. adv haer c. 11. Tertull. lib. de praescrip adv haer cap. 15. as Jehu did against Jehoram his master with his owne sword as David did against Goliah the Gittite but with unlike successe to their owne utter destruction 2 Pet. 3.16 2. Of Jewes Aug in Psal 56 p. 384. Gods Library-keepers as Austin calleth them for to them were committed the lively Oracles the bookes of the Old Testament which they studiously read and curiously kept by a singular providence of God for our behoofe and benefit As for the New Testament those Jewes of Italy complain they can never see it That Italian translation which they had is now called in and taken from them by those of the Inquisition alledging that they will have no dispute in matter of Religion either way Sands his Relation of west Religion Much like to an Edict set up at Dole by the Jesuites forbidding any talke of God
Scripture the subject matter or the admirable effects thereof The Pen-men besides their divine vocation mission inspiration were plaine men poore men shepherds neat-herds fishers publicans c. neither eloquent Oratours nor cunning-headed Politicians Romani sicut non acumina ita nec imposturas habent Bell. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 4.13 to art out an imposture nor witty enough to deceive as Bellarmine saith but how truly of his Italians The Rulers and Elders tooke them for no better than unlearned and ignorant persons Adde hereunto their unpartiall faithfulnesse in relating the naked truth enough to the discredit as it might bee deemed of themselves and their best friends Adulatione enim multa celat aut velat imò palam aliter norrat Ald. Manut. Ne amori erga suum parentem nimium aliquando indulserit nonnulli hand leviter suspicantur Deg. Wheâ— in Method In quamlibet partem nimius odio amore gratia simultate quoniam pecuniam amabat c. Mel. Canus Paterculus is an honest faithfull Historian saith one till he comes to the Caesars but then he smoothes and smothers many foule facts through flattery yea plainly falsifies in many particulars Anna Comnena daughter to the Emperour Alexius Comnenus wrote a Chronicle of the noble acts of her father and called it Alexias But being over-borne by naturall affection she reports not matters so sincerely as many could have wished Paulus Jovius the Historian was too much carried by love and hatred to some particular persons and because he loved money well in writing his history also hee was the slave of money In that famous battle at Belgrade where Mahomet the great Turke was foiled and driven out of the field Capistranus the Friar Minorite Bucholcer Index Chronol De quo ita Sylvius exclamat Ingens dulcedo gloriae faciliùs contenmenda dicitur quam contemnitur Exulat à Pontificiis talis ingenuitas quae Dei dona in hoste agnosceret D. Pâ—ideaux cont Eudoem Ioh. Facit Annales non scribit and Hunniades were chiefe commanders Both of these wrote the history of that battle without once making mention the one of the other each one assuming the entire honour of that dayes worke to himselfe Bellarmine in his booke of Ecclesiasticall writers â—ath not the honesty to name any one of our side notwithstanding it is certaine that he pickt up the best crums that he hath under their tables And Baronius writes not Annales but frames them saith learned Scaliger Not so the Pen-men of holy Scripture Moses reports the sinne and doome of his grandfather Levi of his brother Aaron and sister Miriam nay of himselfe how he sinned and was sentenced at the waters of strife David shames himselfe in his preface to the 51. Psalm Isay tells the world of the wickednesse of Ahaz and weaknesse of Hezekiah Esay 7. 39. his naturall Princes Ezekiel makes honourable mention of Daniel his coetaneus Ezek. 14.14 28.3 and Peter of Paul 2 Pet 3.15 with Gal. 2.11 1 Tim. 1.13 who yet tooke him up publikely for halting at Antioch I was a blasphemer an oppressour a persecutor saith that blessed Apostle This shewes the Scripture to have beene indited and the Pen-men guided by some higher Spirit it being so free from partiality or flattery From the Men come wee next to the Matter of the Scripture the majesty whereof is such besides the stately plainnesse of the stile as farre surpasseth the creatures capacity the fathom of flesh the reach of reason There is no jot nor tittle of it that savours of any earthlinesse But as Xenophon said of Cyrus his Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrop l. 8. that though a man should seeke or chuse blindefold he could not misse of a good man there so neither can you misse of a good text in the whole Bible Every word of Gods mouth is pure De Thucidide Cicero scribit eum esse adeo plenum vefertâ—mque rebus ut prope verberum numerum â—umero rerum exâ—equâ—t Si animalibus dixit Xenâ—phanes pingere daretur Deum proculdubiò sibi similem fingerent quia nihil animal animali supertus cogitare potest Mornaeus de veril rel precious and profitable not a syllable superfluous The very majesty of the sentence is such as cannot be conceived and yet is it alwayes more powerfull in matter than in words It sets forth such an admirable concurrence of Gods Mercy and Justice in mans redemption by the man Christ Jesus as no creature could possibly contrive or if they could yet certainly would not Not good men or Angels for they would never have put upon the world such a notorious imposture Not evill men or devils for it crosseth and controuleth their contrary courses and condemnes them to the pit of hell It utterly over turns the devils kingdome who therefore sharply eggeth and edgeth all his instruments against it yea and tempts better men other whiles to doubt of it Whereas if it were forged and false he would like a lyar as he is foment and fight for it promote and propagate it as he doth Turâ—isme Paganisme and other falshoods abroad the world though never so absurd and impious Thus we have seene how the holy Scripture by the divine matter of it proves it selfe to be no lesse than divine and that as plainly and with as much evidence of truth as if it should say to us as the Angell did to John Rev 21 â— Rev. 22.6 Iohn 21.24 These words of God are true And againe These words are faithfull and true Looke how wee learne not Grammar but by Grammar see not the Sunne but by the light of the Sunne and as a learned man proves himselfe to be learned So doe the Scriptures prove themselves to be the undoubted Word of God Ad probandani veritatent 〈◊〉 efficacius testimonio adversariorum Greg. Arch. Nazar Libros Scripturae canmicos esse divinâ—s praeter argumenta alia etiam haberi ex Scriptura ipsa lib. 1. cap. 2. de Verbo Dei the Wisdome of God in a mystery and Wisedome is justified of her children nay of her enemies Bellarmine impudently affirmes in one place that it cannot possibly be proved out of Scripture that any Scripture is of God But in another discourse forgetting what hee had elsewhere said hee gives himselfe the lye telling us that among other arguments tending to evince the divinity of the Canonicall bookes of Scripture there is sufficient said in the Scipture it selfe Lastly looke we upon its admirable effects and irresistible power to effect the thing whereunto it is appointed to breake the stubborne binde up the broken-hearted c. not onely to informe as other writings but to reforme yea transform the soule from glory to glory till it be wholly conformed to that heavenly patterne 1 Cor. 24 5. Num. 24.17 Christ shall unwall or cast down the wals of all the children of Seth is by the Gosp Rev. 6.2 Gods
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
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
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
Herod saw John Baptists head which he had lately cut off in our Saviours fame as Theodoricus that tyrant did the head of Symmachus whom he had slaine in the mouth of the fish that was set before him Math. 14.1 At that time Herod heard of the fame of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he said to his boyes This is John Baptist hee is risen from the dead The Jewes of that time and he it seemes for company had embraced that dotage of the Pythagoreans touching the transmigration of soules out of one body into another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore John saith he is surely revived in Jesus This might be his opinion then and more that he tels the trouble of his mind to his servants for a secret hoping belike the world should be nere the wiser But it fell out wee see somewhat otherwise for that which he spake then in secret is now preached on the house-top This was but one of the Devils anodynes and would not do the deed He betakes him therefore to another course and will be a Sadducee another while a sect that denied the Resurrection of the body and the immortality of the soule that so he might blunt the sting of his awakened conscience that haunted him like a fury for the slaughter of the innocent Baptist Thus much may be gathered out of Matth. 16.6 compared with Mark 8.15 Haec est eninâ— vis Verbi Dei saith Beza on that text This is the mighty worke of the Word on an exulcerate conscience God smites the earth that is earthly-minded men that are no better than earth earth earth when they heare the Word of the Lord with the rod of his month Is 11.4 and with the breath of his lips doth he slay the wicked Those pharisees Math. 22.15 for instance that were toties puncti repuncti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minimè tamen ad resipiscentiam compuncti as one speaketh for why they had made voyd the counsell of God when they heard our Saviour refusing to be reformed hating to be healed whereas diverse of the common sort who had by their instigation crucified the Lord of glory when the Word came close and found them out in their sins were prickt at heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 2.37 Prov. 23.32 thy felt their sins as so many stings of an adder pricks of a dagger yea as so many bearded arrows in their flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were added to the Church To the former 2 Cor. 12.7 Gods Word was a savour of death to death the axe therof laid to the root of their rotten consciences out them down as fuell to hel-fire To the latter Math. 3.10 2 Cor. 2.16 it became a savour of life unto life a seed of immortality an effectuall instrument not of conviction only but of conversion also Iam. 4 5 6. For think ye saith S. James that the Scripture saith in vaine The spirit that is in you c. doth it shew you your naturall corruption and no more Not so for it saith not only that is convinceth but it giveth more grace it converteth also It brings not only to the birth as Ephraim that foolish child Hos but carrieth the soule thorough the narrow womb of repentance into the light of eternall life And this is the powerfull and proper effect of the good Word of Gods grace ever good to them that are good Mic. 2.7 or that but wish to be good Psalme 119.4 5 6. It is indeed like the water of jealousie Num. 5.27 28. For when it is received into a good and honest heart it cleares it and makes it fruitfull as when into a corrupt heart it rottes it and makes it worse Abigails speech smote Nabal into a qualme that caused his death when the same tongue blessed David and drew blessing from him Rahab was melted with that message wherewith the King of Jericho was hardned Mannah to the rebels turned into putrefaction and stank Moses his rod while hee held it in his hand budded and brought forth fresh almonds the same rod when he cast it from him turn'd into a Serpent The living words of dying Prophets took hold of those refractaries in Zachary Zach. 1.6 and slew them Those two witnesses are by some interpreted to bee the two Testaments the Old and the New Gods giving power unto them is the authorizing of them They are cloathed in sackcloth that is disguised and obscured hidden from the vulgar they spet fire as it were and plague their enemies as the Arke did the Ekronites But who are they Saint Austin answers Adâ—ersarius est nobis quamdiu sumus ipsi nobis quamdin tu tibi inin iâ— us et inimicum habebis sermenem Dei Aug. The Word of God is adversary to none but such as are adversaries to themselves and such as shall in that name have him for their utter enemy at length who shall come in flaming fire rendring vengeance to all that know not God 1 Thess 1.8 Math. 11.20 and obey not the Gospel of our Lord Jesus Christ. Then shall hee shake such off as dust off his feet when they come to him for salvation and worthily for they have prejudged themselves already unworthy of eternall life Acts 13.46 because they have put away from them the Word of lift which they ought to have pul'd to them rather with both hands earnestly as David did Psal 119 48. and is therefore now triumphing in heaven as one that did not the will only but the Willes of God Acts 17. â—2 when others chose rather to do not the will but willes of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.2 and do therefore of the flesh reape corruption Gal. 6.8 Surely as the raine commeth down and the snow from Heaven and returneth not thither but watereth the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the eater So shall my Word bee that goeth forth out of my mouth it shall not returne unto mee voyd but it shall accomplish that which I please and it shall prosper in the thing whereunto I sent it Esay 55.10 11 saith the Lord. Section 4. FOurthly are the Scriptures of God This may further informe us of their perfection and sufficiency to our salvation as proceeding from God Al-sufficient from whom comes every good gift and perfect giving All Scripture as it is given by divine inspiration so is it profitable to all purposes to teach truth convince error correct vice direct to vertue comfort under the crosse that the man of God Minister or other may be perfect and entire wanting nothing The Law of the Lord is perfect saith David 2 Tim. 3.16 Iam. 1.4 Psal 19.7 the whole book of God is perfect with an essentiall perfectioÌ„ every part thereof with an integral perfectioÌ„ This cannot be said of the law of nature
or book of the creature as now since the fal The heaveÌ„s indeed declare the glory of God c. as reall postilles of the Divinity and that which may be knowne of God is manifest in them as in a mirror or theater Rom. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even his eternall power and Godhead Cusanus could say that the World was Deus explicatus God unfolded of the divine nature as it were coppied out and exemplified at large But the knowledge hence gotten is slender and unsufficient to salvation Our eyes alasse are now so dazeled that the creatures are unto us as a clasped book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.27 or as a thing written in ciphers The Philosophers could only grope after God by the dim light of Nature but in the wisdome of God the world by wisdome knew not God 1 Cor. 1.21 but did service to them that by nature are no gods Gal. 4.8 Vtinam tam facilè veram religlonem invenire possim quam fulsam convincere de nat deor Tullyes wish was that he could as easily discern the true God as disprove the false But that he might sooner wish than attaine without the help of holy Scriptures For as the Sun is not seen but by the light of the Sun so neither is God known but by the Word of God And as the Sun cannot be seen in rota as the Schooles speak in the circle wherein it runs but the beams of it only nor those neither but as they are made visible by reflection So neither can wee see God in his Essence in his Word we may his traine at least with Esay his back-parts with Moses wee can see no more and live we need see no more that wee may live Now if wee knock at the creatures doore for this knowledge the depth must say Iob 28.14 It is not in me and the sea It is not with me c. If they say otherwise they lye as fast as Rabshakeh did for his master Quia impossibile erat sine Deo discere Deum per verbum suum docet hom nes scire Deum Sic Hilarius Hoc solum de Deo benè credi in elligamus ad quod dese credédam ipse sibi restis â—â— hor extitit For no creature hath seene God at any time but the Son and hee to whom the Son reveales him saith our Saviour And because it was impossible to know God without God he therefore brings men by his Word to the knowledge of himselfe whom to know is life eternall saith Irenaeus Some few blind Notions I deny not are yet left in corrupt Nature and to bee found still in some few that have not already torne them out that they may sin without controll or at least lock them up in restraint as the Philosophers that held the truth prisoner in unrighteousnesse Rom. 1.18 But these common principles are now alasse so depraved defaced and as it were covered over with cobweb and other drosse like the carved stones in the rubbish of a ruined Palace as that they serve but to render us inexcusable Especially sith in men of corrupt minds Gods image is wholly wip'd out and those remnants or footsteps thereof utterly extinct When wine is powred out of a cup the sides are yet moist but when it is rinsed and wiped there remaines not the least taste or tincture therof Even so that glimmering of Divine light left in the naturall man is so put out by obstinacy in an evill course that not the least spark thereof appeares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2.14 He that is no more than a meere animal that hath no more than pure nature in him perceiveth not the things of God as having neither sight nor light organ nor object illuminated as the true Christian who hath his eyes in his head Eccles 2.14 and God who commanded the light to shine out of darknesse shining upon his heart 2 Cor. 4.6 in the face of Jesus Christ The Chineses use to say of themselves Descript of the World cap. of China and Cathaia that all other Nations of the World see but with one eye they only with two Sure it is that naturall men have but one eye wherewith some thing they may see that transcends not the light of reason But for spirituall things they are acutè obtusi Lusciosi siquando oculorum aciem inâ—endunt minus vident Lud. Viv. more blind than beetles To the Law therefore and to the Testimonies for if any speak not according to these it is because there is no light in them The Law is a light Lex Lux. Prov. 6 23. Psal 119. 2 Pet. 1. saith Salomon a lamp and lanthorne saith David a light shining in a dark place saith Peter And the Grace of God that is the doctrine of Gods grace the Gospel hath appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.11 12. as a Beacon on an hill or as the Sun in heaven teaching us the whole and sum of a Christians duty viz. that denying ungodlinesse and worldly lusts saying peremptory nay to all such importunate suitors we should live soberly Haec tria perpetuâ— med tare adverbia Pauli Haec tria sint vitae regula sancta tuae righteously and godly in this present evill world Loe here is our task in three words such as the Scripture only can teach and give us to performe Diodorus Siculus tels us that among the Egyptians when any good man dyed his holinesse righteousnesse and sobernesse were wont to be commemorated and commended by his surviving friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But these alas were but seeming vertues in those poore Ethnicks or rather shining sins beautifull abhominations Heb 9.14 dead works as our Apostle cals them because they proceeded not from a principle of life Eph. 4.18 that life of God or godly life to the which they were meere strangers through the ignorance that was in them of Gods holy Word the rule of righteousnesse Hence it was that all they did must needs be defective and insincere and that not onely quoad fontem as I have said but quoad fimm too For the utmost end they aimed at in al they did was to be seen and to be talked of All was theatricall histrionicall hypocriticall And so they might excell to see to those that are truly sanctified in morall vertues and outward performances as Actors upon a Stage may for the outward resemblance go beyond them whom they personate and whose acts they represent witnesse those hypocrits in Esay the Pharisees in the Gospel Esay 58. Math. 6. and that proud Patriarch that first affected the name of Vniversall Bishop who was for his frequent fasting sirnamed Nesteutes Iohannes ille qui Gregorii Magni tempore nomen Vniversalis Episcopi affectabat à jejuniis Nesteutae nomen obtinuit Vssierus Mercedem suam non Dei Hiero. or the Faster But this was neither of God nor for God and
therefore they have their reward such as it is their own reward not Gods saith Hierom they have what they look for Egregiam vero laudem a 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
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
men better means or more incouragements hereunto then now Good books at home good Sermons at Church good society every where and conference I can tell you hath incredible profit But here 's the misery of it some men are so shy and shame-fac't others so stiff and stout minded that they 'l rather continue ignorant then reveale their ignorance and seeke information Men will at no hand be beholden this way one to another But as in Alcibiades his army all would bee leaders Scholiast in Thucydid none learners so is it here Most men love to beare fruit to themselves with Ephraim that emptie Vine Hosea 10.11 and chuse rather to remaine needy then discover their poverty As for good bookes another speciall help never did any Age abound with them more then this nor any Country then ours Those English fugitives that have written on the Popes side have in shew of wit and learning gone beyond not only all former but all other of this age See Cade of the Church Preface so that Bellarmine takes most out of them in the points whereof they have written as Sanders Allen Stapleton c. These went out from us because they were not of us But for those that are and have written on the holy Scriptures how many hundreds are there extant in our our owne language of whom it may be as truly said as he did once of Calvins institutions Praeter Aposlolicas post Christi tempora Chartas Huic pâ—perere libro saecula nulla parem Paul Melissus Buxtor fij iberiada omnis miratur mirabitur semper quoad stabit hic mundus eruditio Dieslius de ratione stud I heol that since the Apostles times scarce any book can equall it or as another of Buxtorfes Tiberius all learning doth and shall admire it while the world stands This is certaine that what shewes of uncertainty and difference soever may appeare in holy writ either in numbering of yeares or circumstance of History or in any point of doctrine they are so fully and apparently reconciled by those that have laboured therein that there can bee no just colour of exception But for reall contradictions never dreame there are any such to bee found in the word of truth In every part and parcell wherof there appeares such an admirable sutablnesse concent and harmony of all things though written at sundry times in sundry places by severall persons and on severall occasions and arguments as plainely speakes it to bee the Word of God The bookes of Scripture are not like the bookes of our Astrologers that reforme one anothers calculations and controle one anothers prognostications but as they shoote all at one marke so they agree all in one truth There are above two hundred places of the old Testament cited in the New so that almost in every needfull point the harmony is exprest The Psalmes are cited fiftie three times Genesis fourtie two times Esay 46. times c. This shewes the wonderfull agreement betwixt the books of both Testaments Especially since the testimonies of the old Testament cited in the New are cited not only by way of Accommodation but because they are the proper meaning of the places so that they all agree as if they were but one writing yea one sentence yea one word yea as if uttered by one mouth so doe they sound all one thing Luke 1.70 Hinc Basilius ScripturaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat This should exceedingly knit our hearts to the holy Scriptures as the most delightfull Musicke far surpassing that which Pythagoras dream't to bee in the ayre among the spheres and teach us when wee meete with doubts and objections or seeming contradictions to condemne our owne ignorance and to rest assured of this that there is an infallibilitie in the promises and a truth in the Scriptures though we doe not yet see so much Section 6. LAstly are the holy Scriptures of God Then can they not possibly bee abolished or brought to nought If this counsell bee of God said that grave Counsellour Gamaliel Acts 5.32 yee cannot overthrow it least haply yee bee found even to fight against God There have beene a generation of men shall I say or monsters rather that have attempted to take armes against Heaven thinking utterly to have razed and rooted out Gods Name and Book from under Heaven but all in vaine Manasseth and Amon to draw the people to Idolatry had suppressed the booke of the Law but in the dayes of Iosiah it was found again even in the ruines and rubbish of the Temple Ieremy 36.32 Iehoiachim cut in peeces and burnt Ieremies prophecies but the Lord himselfe set forth a second edition hereof with an addition Antiochus Epiphanes alias Epimanes that little Antichrist commanded that all the holy writings should be burnt 1 Machab. 1.59 Yet shortly after there were copies found that had beene rescued from the fire doubtlesse by good people as young Joas was by Iehoiadah from his bloudy Grandmother And within a while the Scriptures being by the seventy Seniours Aristaeas at the request of Ptolomy King of Egypt translated into Greeke were published a great part of the world over Since that Dioclesian the Emperour commanded by proclamation the holy Scriptures to bee burnt where ever they were found throughout the Roman Empire Euseb lib. 8. c. 3. And what bonefires of Bibles the Papists have made in this kingdom who knowes not Before all this Apocryphall Esdras tells us and many of the Ancient Fathers beleeved him that when the Temple was burnt by the Babylonians in Ieremies time all the holy Copies also were then burnt and that they were restored againe by himselfe who being a perfect scribe could perfectly remember and renew them But this narration of his is altogether unlikely to bee true For. 1. There 's no mention of any such thing in the Canonicall Scripture as neither in Iosephus Philo or Athanasius in synopsi de libris Mosis who would not have passed it over 2. Who can reasonably imagine that those good figges Ezechiel Daniel and the rest of the Religious captives at Babylon or that Ieremy Gedaliah Ebedmelech and other holy men at home could have been without the books of the Law for seventie yeares together It s sure that Daniel had the Bible and therehence collected the number of the yeares of the captivity to bee now expired Chap. 9.2 and verse 13. he saith as it is not was written in Moses 3. Besides Ezra himselfe chapter 6.18 testifies that the captives that returned to Ierusalem had the law and read in it This was the Lords owne doing and is justly marvellous in our eyes Many a time have they afflicted me from my youth may the Scripture now say Psa 129.1 3. Many a time have they afflicted me from my youth yet have they not prevailed against mee The plowers plowed upon my backe c. The righteous Lord hath cut asunder the traces of the wicked The
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
books there is no end Eccles 12.12 and much study is a wearinesse to the flesh It duls the spirits wearies the body marres the eyes those Musarum perspicilli Diestius as one tearms them wasts the marrow spends the time shortens the life but brings no sound satisfactory knowledge He that loveth reading of humane Authors I meane shall not be satisfied with reading Eccles 1.8 as the Eye is not satisfied with seeing nor the Eare with hearing As those that have a flux though they take in much yet are neither fuller nor fatter Multi propter arborem screntie amitâ—unt arborem vitae And which is worse many for the tree of knowledge sake loose the tree of life as one saith Like Jsrael in Egypt they are scattered all over the Land to pick up straws to load themselves with thick clay Habac. 2.6 not minding that which mainly concerns them the knowledge of the Scriptures Discamuâ— in terris quorum scientia perseveret nobiscum in coelis Hierom. the learning of that out of the Bible here on Earth that may stick to them for ever in Heaven These seek after asses with Saul after servants with Shimei and loose themselves therewhile They drinke deepest of those Authours whereof to sip were sufficient sith we may sooner surfet than satiate our selves of such The epitomâ— of Tostatus upon Matthew containes above a thousand pages iâ— folio I speak not only of those fabulous and frivolous fancies But books of better note and use there are not a few in this scribling age which yet by their intolerable prolixity are over-tiresome and tedious to the intelligent Reader Salmeron hath his twelve volumes upon the Euangelists Sixt Senens Bibl l. 4. Occiditque legen do plurima potius quam optima scrib the gains will not pay for the pains As voluminous Tostatus trifling Turrion and Salmeron that wearieth and well nigh killeth his Reader with infinite discourses De verbis Dominae that is Of the words that the Virgin Mary spake to the Angell and to her cousin Elizabeth Ex cutab Nundini Autumn A. 1671. tenent insanabile nultos Scribendi cacoâ—thes Iuven. twelve Books distinguisht into two tomes were printed at Venice Anno Dom. 1617. Paleattus Arch-Bishop of Bonony made a great Book of the shadow of Christs body in a Sindon and it was commented upon by the Professour of Divinity there Wolphius mem lect pitty it were that he had had not written somthing of that holy relique the taile of that asse wheron our Saviour rode which they shew at Genua and adore with great humility Amidst all which masse and multitude of books wherwith the world is now-adaies pestered who sees it not a sweet mercy and just matter of thankfulnesse that we have so much in so few the whole will of God compacted and contrived into so little a volume that we may make it our vade mecum our constant companion and counsellor Melch. Adam de vit Ger. theol as Plato did his Sophron George Prince of Anhalt his Siracides Cr nmer his new Testament which he learnâ—d by heart in his voyage to and from Rome Act. and Mon. whither he was sent by King Henry the eighth about the divorce Especially since it is of so excellent and exquisite use good for all occasions and in all things necessary so plain and perspicuous that we need seek no further so full and perfect that it is able to make not the Vulgar only as Bellarmine somewhere grants but the man of God thoroughly furnished that is the Minister himself who in Francis Junius his judgement needs no more books in his study besides the Bible but Cevallerius his Hebrew Grammar Calvins Jnstitutions and Beza's Confession And yet he is both to know and declare the whole counsell of God For if Varro the Romane upbraided the Heathen Priests and worthily that there were many things in their rites and Religions Viviâ— in Aug. de civ Dei lib 4 cap. 1. wherof they were ignorant How much more unseemly is it in a Minister of the Gospell that hath so large a direction in so little a volume not to preserve and present knowledge to the people Fourthly who seeth not a mercy in this that we have the Scriptures so well digested and distinguished by Books Chapters and Verses whereby with the helpe of Tables and Concordances especially we can easily and readily turn to any place we need or desire In the Apostles times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they could say for the help of the hearer was It is written or it is contained in the Scripture as 1 Pet. 2.6 without particular quoting the place where After this they had their partitions Lege Casaub Not. in Mat. 1. sections speciall portions of Scripture set out but Chapters were not heard of as now till the yeare of grace 1195. nor verses till alate devised by Robert Stevens that learned French Printer Scultet Annot. in Marc. a great ease both to the Preacher and Reader Fifthly that it comes to us so light cheap is cause of thankfullnesse which our godly Ancestours so hardly got and gladly bought at so deare a rate some of them gave five marks some more some lesse for a Booke in King Henry the eigths dayes some gave a load of hay for a few Chapters of Saint James or of Saint Paul in English Act. and Monfol 756. To see their travells charges earnest seeking burning zeale readings watchings sweet assemblies love concord c. may make us now in these our dayes of free profession blush for shame Plato for three books gave thirty thousand florens S. Hieromâ— learnt Hebrew with the hazard of his life Capnio paid a Jew that read Hebrew to him at Rome for so many houres so many crownes in gold The Booke of books the best of all Authors commeth now to us upon easiest tearms and rates so exactly translated Iohnst de Naturae constan Neand Chron pa. 144. so fairly printed as was never seen before Adde hereunto in the sixth place that God in these last dayes especially hath sent and stirâ—d up many burning and shining lamps many diligent and dexterous interpreters to lay all levell and plain afore us to break the shell that we may come at the kernell * Iudg. 7.15 to roll away the stone from the Wells mouth to remoove rubs and difficulties to clear dark and doubtfull places so that not only Jacob and his sons Schollers and Ministers but also the cattell and the sheep that is the illiterate and ignorant may drink freely of these waters of the Sanctuary as Origen allegorically expounds it Origen contra Celsum The Jewes also had their Interpreters Hence that of the Apostle 1 Cor. 1.20 Where is the wise that is the teachers of traditions Where is the Scribe that is the text-men that stuck to the litterall interpretation Where is the disputer of this world that is the teachers
not beene bred a scholler I have wife and children to take care for c. But what saith he to this Audite obsecro seculares omnes Homil 9. in ep ad Coloss comparate vobis Biblia animae pharmaca Hearken ye lay-men get yee Bibles the physicke for your soules If you cannot read get others to reade them to you as yee will do your deeds and evidences Blessed are they that read in case they cannot reade heare the words of this Prophecy Rev. 1.3 The Scriptures are called the Word as if all the use of our eares were to heare this Word Get you Bibles therefore and if you count it a shame not to have fit furniture for your houses decent attire for your bodies or attendance for your persons thinke it much more shame to be without Bibles or having them to cast them into corners or tosse them up and down the house Blunts voyage into the Levant as old Almanacks The Jewes in their Synagogues carry the Law in procession usually all about at the end of Service with many ornaments of Crownes and Scepters the children kissing it as it passeth by them In their private houses they never lay any other booke upon the Bible they wash their hands before they touch it they will not sit upon the bench where it lies as often as they open and shut it they use to kisse it and if it but fall to the ground they institute a fast for it Surely their excessive reverence to the Word will rise up in judgement against our heathenish prophanenesse and hatefull heedlesnesse The very Turkes at this day doe so admire Moses Parei proleg in Genes that if they light upon loose or torne papers wherein any thing of his is written they take it up and kisse it Their owne Alchoran is to be read in Arabike under paine of death not to mistake a letter Lightsoots Miscell p. 127. which is as easily done in this tongue as in any And amongst those Mahometans of Morocco Rel. of entert of Mor. Emb. pag 36. the Talby or priest that cannot reade the Alchoran all over on their Good-Friday at night is held unworthy of his place and preferment Indeed they require none to heare them but such as can well awhile Turk Hist But S. Chrysostome besides what 's done at home will have his hearers make a while to attend to the publike reading of the Word Hom. 28. in Gen. Obsecro ut subinde huc veniatis c. bringing their Bibles with them See for this Nehem. 8.3 9. 2 Chron. 34.30 Act. 13.15 15.21 1 Thess 5.27 Coloss 4.16 The Epistle to the Colossians must be read in the Church of the Laodiceans and not onely so but the Colossians must reade the Epistle from Laodicea But what Epistle was that Quest may some say and where is it Some think the Laodiceans wrote to the Apostle Answ and propounded their doubts unto which he hath answered in that Epistle to the Colossians Bifield in coloss and therefore required that his answer may be compared with their doubts Other good bookes then may be read and publikely too but especially the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word in Hebrew signifies reading and a Convocation or Assembly And another word in that tongue signifies to reade and meditate to shew that we must not read the Scripture as we doe a History for delight nor run it over onely as an Ephemeris or day-book nor turne it over the thumbe as a taske but with pause and deliberation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 3.16 never giving over till it dwell richly in us become familiar to us and be as well knowne of us as those of the same house yea as our owne brethren and sisters Say unto Wisedome thou art my sister and call understanding thy kinswoman Prov. 4.7 He that knowes not his own flesh and blood we count him a singular ideot so doth the Lord all such as are unskilled in his Word Who would not thinke shame to be counted and called as rude as a horse as ignorant as an asse Behold God esteemes no better of such as are not skilfull in the Scriptures Psal 32.9 Esay 1.3 be they otherwise never so profound and politique Wherefore read and let him that readeth understand Mat. 24.15 And that you may take these directions in reading Sect. 2. FIrst reade though thou understandest not Chrysost ser. 3. de Lazaro God may graciously drop some further light into thee as he sent Philip to the Eunuch even whiles thou art reading or some other time when thou least look'st for it Joseph understood not his owne dreames at first till he saw his brethren prostrate before him Gen. 42.9 Then Joseph remembred the dreames that he dreamed of them J remember saith Jehu to Bidkar when thou and I rode after Ahab 2 King 9.25 the Lord laid this burden upon him These things understood not his Disciples at first but when Jesus was glorified then remembred they that these things were written of him and that they had done these things unto him Ioh. 12.16 Ioh. 2.22 The Spirit came not upon Saul in the annoynting but afterwards when he was departed from Samuel 1 Sam. 10.1 6 5. My Beloved was gone saith the Spouse my soule failed when he spake or because of his speech that he had uttered Cant. 5 2-6 but she for present either heard not or heeded not Open unto mee my sister c. Gods Word lies sometimes as the seed under a clod or as the Sun under a cloud it appeares not affects not for the present as John Baptists preaching wrought not for diverse yeares after it was delivered and then it did till it be seconded by some powerfull Sermon Ioh. 10 4â— 41. as there or some piercing crosse as Joh. 14.26 or unexpected accident Acts 10.34 c. Goe on therefore constantly in thy Christian course of reading as Job did Chap. 23.12 and be not dismayed with any difficulties as David who when he understood he should be put upon hard and hot service it pleased him well 1 Sam. 18 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.3 Onely as S. Luke wrote so must you reade in an orderly manner beginning at the beginning of the booke we undertake and so continue reading till you come to the end of it Account not any part of this venerable Volume to be superfluous or super-vacaneous not inscriptions saith Chrysostome not iterations say we or expletives or any the least jot or tittle saith our Saviour but all pure precious and profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if Hippocrates could say of his faculty of physick that there was nothing to be accounted little in it nothing contemptible Platonici in corporibus coelestibus quendam veluti florem in hisce inferioribus quandam veluti â—aeâ—em esse dicebant c. Mureti Orat. how much more may we say the
Abraham to such will he looke Esa 66.1 2. even to such with speciall intimations of his love and good liking Luk. 23.28 as he did to the devout women and spake kindly to them when proud Pilate could hardly get a word of him The stiffe-necked Jewes might aske our Saviour what he meant by that saying After a while yee shall see me c. and receive no satisfaction but let his Disciples propound the same question to him Ioh 16.18 19. and he answers them to the full So ready is Christ to satisfie the hungry with good things whereas the rich he sendeth empty away When therefore you come in company of Gods abler servants Ministers or others trifle not out the time in idle curiosities nice and needlesse questions unprofitable and endlesse disputes c. but ask good things with the Disciples seek with the Spouse in the Canticles knock at the doore of their lips for a spirituall almes who as liberall house-keepers feed many Prov. 10.21 This is a high point of heavenly wisdome and a course of incredible profit such as may beseeme a Paul who would both give and receive some spirituall gift from the beleeving Romanes or an Apollâ— Rom. 1.11 who though an eloquent mâ—n and mighty in the Scriptures yet was taught the way of God more perfectly by a couple of poore tent-makers Acts 18.26 Let our civill conversation be in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.20 1 Cor. 11.17 and our meetings be for the better not for the worse that if Christ should suddenly chop in amongst us and aske us as he did those two going to Emaus what manner of communications are these ye have one with another Luk. 14. wee may give him a good account of that we have beene talking of and our very speech may bewray us as it did Peter to be of his number and retinue good stewards of the manifold grace of God 1 Pet. 4.10 Sect. 6. LAstly despise not prophecying but plant thy selfe under the droppings of the preaching Ministery for there if any where the doctrines of the Scriptures are beaten out as spices to the smell and made familiar and plaine to us Wait therefore daily duly diligently at these postes of wisedomes gates Prov. 8.34 weare out the threshold of Gods House seeke to the Sanctuary for satisfaction in your doubts as David did when he met with a matter that was too hard for him he went to the house of God and by the helpe of the publike Ministery he got the right understanding of Gods providence righteousnesse and wisedome in ordering the disorders of the world which by private reading or meditation he could never attaine to Psal 73 13. though himselfe were a Prophet They are fooles that say they know as much as ere a Preacher of them all can teach them Ioh. 4. for the Law is a deep well as Jacobs and we want a bucket and the Gospell is a mystery yea the wisedome of God in a mystery 1 Cor. 2. Col. 1.26 So that as a man may look on a trade and yet never see the mystery of it he may looke on artificiall peeces as pictures watches clock-works that wonderfull globe of silver sent by Ferdinand King of Romanes to Solyman the Turke for a present that did daily expresse the hourely passing of the time the motions of the planets Turkish Hist p 713. the change and full of the Moone the wonderfull motions and conversions of the whole coelestiall frame This rare and curions devise ever moving by certaine wheeles and weights conveighed within it and exactly keeping due time and motion a man might have lookt on long enough or ere he could conceive the art whereby it was devised and perfected So it is in reading many places of Scripture A man may looke upon the letter and never understand the sense any more then the Philistins did Sampsons riddles there may be a well of water hard by him and he perceive it no more then Hagar did till God had opened her eyes Have you not read Mat. 12.3 19.14 21.16 42. and did you never reade saith our Saviour to the Scribes Yes none more But they searched not into the heart of the sense but stuck in the back of the letter and died in their sinnes because they would not hearken to his Sermons and Expositions of the Law The Mathematikes are not learn'd without a teacher Mathematâ— quòd sine praeceptore percipi nequeant dicta sunt and thence have their names no more are many Scriptures How can I understand saith the Eunuch except some man guide me Act. 8.31 Our Saviour expounded to those two in all the Scriptures Luk. 24.27 the things concerning himselfe And shortly after at his solemne inauguration into his heavenly kingdome when he ascended up on high he led captivity captive and gave gifts to men The Holy Ghost in that expression seemes to allude to the manner of the Romane triumphs wherein besides the captives driven before the Chariot of State bound and pinnion'd the Generals used in token of their bounty to cast abroad certaine new peeces of coyne to be pickt up by the people Semblably our blessed Saviour triumphing gloriously over finne death and hell on the chariot of his Crosse and having spoyâ—ed principalities and powers minds an open shew of them he also gave gifts to men and what are those some Evangelists some Prophets c. See therefore that ye despise not prophecying 1 Thess 5.20 lest ye wish you had not as Saul did who sleighted Samuel while alive and would faine have heard him and advised with him when he was dead like some drowning man that stretcheth out his hand to that bough which he contemned standing safe on the banke But now alasse it was all too late As he lost his kingdome by not discerning his time to sacrifice and not staying for the Prophet so hee lost his life if not his soule by not hearkning to the Prophet Saul enquired of the Lord but the Lord answered him not 1 Sam. 28 6. neither by dreames Vrim Flectere si nequeo supâ—ros Acherâ—â—ta movebo Nescis quid serus vesper vehat nor Prophets The divell must now be his ghostly father his Vrim darknesse his refuge a Witch his Prophet a Sprite Walke therefore and work too while the light lasteth Today heare his voice whiles it is called to day Prov. 27.1 for who knowes what a great-bellied day may bring forth Harden not your hearts but hasten to Gods house as the waters to their place as the doves to their windowes Come say yee Esa 60.8 Zach. 8.21 Esay 2.2 and let us goe speedily to the house of the Lord I will goe also And he will teach us there of his waies and we will walke in his pathes Neglect not any opportunity of hearing thou knowest not what light thou loosest what a prize thou