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
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 〈◊〉 〈◊〉
maugre their malice runnes as the Apostle speaketh and is glorified This these wicked Popelings see and are grieved Psal 112.10 they gnash with their teeth and melt away yea they gnaw their tongues for paine and torment of their sores Rev. 16.9 10. they blaspheme the Name that is Invidiâ Siculi non invenere tyranni Majus tormentum the Word of God which hath power over these plagues and repent not to give him the glory Sed in hoc ulcere non ero unguis it shall suffice to have pointed at it Section 2. SEcondly is it the very Word of God that we reade in the Bible and is Hee the undoubted Authour thereof this then informes and advertiseth us of the surpassing dignity and supereminent excellency of that thrice-sacred Booke above all humane writings whatsoever That which David said of Goliahs sword may be fitly applyed to the sword of the Spirit 1 Sam. 21.9 there is none to that And as of the river Pison in Paradise that compasseth the land of Havilah it is recorded that there is gold and with an emphasie Gen. 2.11 12. the gold of that land is good There is also Bdellium and the Onyx stone The other three rivers have nothing said of them in comparison of this first though they doubtlesse had their severall commendations So stands the case betweene this and all other Bookes though suo genere never so praise-worthy Prov. 31. Many daughters so Authours have done vertuously but this excells them all There was not such a man as Job Iob 1. nor can there bee such a Booke as this in all the earth Hence it is called the Bible that is the Booke by an excellency as the onely Booke Auferantur de medio chartae nostrae procedat in mediuÌ„ codex Dei In Psal 57. Ego odi meos libvos saepè opto eâ—s in crire c. Luther in Genes 1 4. Evangesâ—i libri sunt Apostolici an iquâ—â—ilque Prophetarum oracula quae nos manifestò â—â—siruunt c. suscipiamus igitâ— ex sermonibus divinitùs inspiratis quaestionum solutionem Chemnit ex Theodoâ—et And the Word is that which should bee ever sounding in our eares and the Scriptures as being to all other writings as Josephs sheaâ—e was to his brethrens or as the Sunne to the lesser Starres Hence that of Saint Austin Away with our writings that roome may be made for the Booke of God And that of Luther I heartily hate mine owne bookes and could wish them out of the world because I feare they keepe men from spending so much time in reading Gods Booke the only fountain of al true wisdom And that of Constantine the Great wherewith he opened the Councell of Nice Yee have the New Testament and the Old which plainly instruct us what to judge in divine matters Out of these therefore let us fetch answers to al questions that shall be moved amongst us as the High-priest did of old at the Oracle for they have God for their authour and are the platforme of that wisedome that is in God himselfe 1 Cor. 2.6 7. Excellent things are in Scripture-phrase said to be things of God as tall trees high mountains famous cities I have wrastled with my sister with wrastlings of God Gen. 30 â— said Rachel that is with great wrastlings and have prevailed How much more may the Bible bee said to be of God which sets forth its precious and peerlesse worth sith he uttered some of it with his own mouth and so might say as Joseph did once to his brethren Behold you see that mine owne mouth speakes and wrote other some with his owne finger as the Decalogue Deut. 5.22 and so might say as Paul to Philemon I Paul have written it with mine owne hand vers 19. That one short Epistle to Philemon sith we are fallen into the mention of it though about so low and abject an object so poore and petty a matter as the receiving againe of a fugitive bondslave yet with what admirable pithinesse and powerfulnesse of speech is it set forth Plena lacertorum roboris epistola Scultet observat singulis ferè verbis singula argumenta saith one Not a word but hath its waight not a syllable but hath its substance Those Epistles written as is pretended by Paul to Seneca they have his name indeed but not the least dram or drop of his spirit they savour not of his Apostolicall majesty and gravity which shineth even in this the least of all his Epistles Paulum quatiescunque lego videor mihi n n verba audire sed tonitrna In brevitate verborum est luxuries rerum Origen As often as I reade Saint Paul saith Hierom me thinkes I heare not words but thunders In fewnesse of words he hath all fulnesse of matter saith Origen and sets a grace and a glosse upon meane matters in his manner of handling them How much more when he treats of Predestination or any such profound mystery as in that lofty and lively Epistle to the Romanes which Melancthon was wont to call the confession of our Churches and thought it time well spent to goe over it a matter of ten severall times in his ordinary Lectures The truth is it is such as never could any man think speake or write sufficiently of its worth and excellency M. Perkins adviseth in reading the Scriptures first to beginne with the Gospel of Saint John and this Epistle to the Romanes after with the Prophet Esay because these three bookes bee as the keyes to open the right understanding of the rest Saint Jerome doubts not to affirme of that prophecie of Esay Quicquid est sanctarum scripturarum quicquid potest humana lingua proferre aut sensus concipere in eâ— volumine continetur that whatsoever other peece there is of holy Scripture whatsoever mans minde can conceive or tongue expresse is contained in this one booke Esay himselfe calls it a great Booke wherein but little was written chap. 8.1 We may safely call it a little book wherin great things are written even those mirabilia of the Law Hos 8.12 and magnalia of the Testimony or Gospel for so that Prophet in the same chapter divides the holy Scriptures into the Law and Testimony Esay 8.20 as into its integrall parts To the Law saith he and to the Testimony Now the Gospel is often called the Testimony by Saint John especially because it testifies of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose very name Jesus is a short Gospel the very summe and substance of all the good newes in the world The nativity preaching persecution apprehension death resurrection ascension of our Saviour yea and latter comming to judgement is lively set forth by this one Prophet Esay whence hee was called by a Father the Evangelicall Prophet The Babe of Bethlehem is wrapt up as it were in the swathing-bands of both Testaments Christ is both the subject and object
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
of spoile as Ahimaaz that alwaies brought good tidings When ever therefore you take up the Bible and open it cry Psal 119. Lord open mine eyes that J may see the wondrous things of thy Law When you are reading thinke you see written over every line Zach. 14.20 Sancte liber venerande liber liber optime salve Holinesse to the Lord and lift up some good requests As when you shut the booke againe say Lord who am I that thou shouldst shut up thy mysteries in such an earthen vessell O animae nostrae Biblia dimidium put such a precious pearle in a leatherne purse commit such a rich talent to me who am of saints the least of sinners the greatest Thus as Moses prayed devoutly both when the Arke removed and likewise when it rested againe And as Paul begins continues and concludes his Epistles with holy prayers Hoc primum repetas opuâ— hoc postremus omittas so must we our reading of the Scriptures if we meane to make any thing of it No sacrifice was without incense so must no service be without prayer Mar. 9.24 Yea let us pray with teares as he in the Gospell did and sped They are effectuall Oratours with Christ who found time to looke upon the weeping women when he was in the midst of his agony and in his way to the tree Jacob wrestled with him and prevailed by prayers and teares The Prophets usually received their Revelations besides rivers Esay 62.4 Cant 1.15 Cant. 4.1 The Spouse Christs Cheptsibah is said to have doves eyes glazed with teares John the beloved Disciple wept and so obtained that the booke should be opened Revel 5.4 Like as when Gods bottle was filled with Hagars teares he opened her eyes and sent his Angell to shew her where she might fill her bottle with living water Luther that great instrument of Gods glory for the bringing of life and immortality to light by the Gospell was a man of prayer 2 Tim 1.10 and so ardent therein that as Melancton writeth they which stood under his window where he was praying might see his teares falling and dropping downe Scultet Annal. George Prince of Anhalt though he saw something by Luthers light yet being not throughly convinced of divers points then in controversie besought God with many teares to bend his mind to the truth using often those words of David Psal 119.124 Deale with thy servant according to thy mercy and teach me thy statutes This was the first and the onely Prince of Germany that himselfe taught his subjects the way to Heaven Ibid. both by lively voice by printed bookes and by his daily prayers for his people that he might save himselfe and those that heard him Luk. 6.12 Our Saviour when he was to send forth his Apostles spent a whole night in prayer with strong crying and teares for a blessing on their Ministery and was heard in that he requested The harp yeelds no sound till toucht by the hand of the Musitian nor can Paul prevaile with Lydia till God open her heart Rebeccah may cook the venison but it is Isaac that must give the blessing Paul may plant c. but God gives increase The cause why the Word workes no more upon many mens hearts when they reade of heare it is because they rest too much upon it as that Idolatrous Micah who said Iudg 17. J know God Will be mercifull unto me because J have got a Levite and cry not earnestly to God to come himselfe unto them in the fullnesse of the blessing of the Gospell of Christ Rom. 15.29 to strike a holy stroke by his powerfull Spirit to give us right judgement and understanding that we may approove things that are excellent Pray therefore with S. Paul Phil. 1. that the God of our Lord Jesus Christ the Father of glory would give unto us the Spirit of Wisdome and revelation the eyes of our understanding being enlightned c. Ephes 1.17 18 Rev 3. Rev. 5. Pray him that hath the key of David and was found only worthy to open the seven seales to open our eyes that we may behold wondrous things out of his Law to irradiate both Organ and Object to give us sight and light not that outward light onely that is in the Scriptures themselves but that inward also of his Spirit the light of faith in our hearts Aug de Civ Dei The Platonists could say that the light of our mindes whereby we learne all things is no other but God himselfe the same that made all things say therefore with David Psal 119.12 Blessed be thou O Lord teach me thy statutes And with Zuninglius I beseech Almighty God to direct our waies Deum O. M. precor ut vias nostras dirigat ac sicubi simus Beleami in morem veritati pertinaciter obluctaturi c. Epist lib. 3â— fol. 118. and if Balaam-like we shall wilfully withstand the truth to send his holy Angell who with the dint of his drawne sword may so dash this Asse our blindnesse and boldnesse I meane to the wall that we may feele our feet that is our carnall affections to be crusht and our selves kept from speaking ought amisse of the God of Heaven Omnipotent sempiterne ac miâ—ericors Deus cujus verbum c. Scultet Annal p. 328. His publike Lectures on the Bible he alwaies began with this prayer Almighty everlasting and mercifull God whose Word is a lanterne to our feet and a light to our pathes be pleased to open and enlighten our minds that we may both understand these thine Oracles piously and holily and also be transformed into that we rightly understand so that we may not in any thing displease thy Majesty through Jesus Christ our Lord Amen Sect. 5. FOurthly conferre with those that are better able propound to them your doubts and seeke satisfaction as the Disciples did Joh. 16.16 and the Eunuch Acts 8.34 and the Corinthians 1 Cor. 7. But ever doe this with a desire to be resolved and to yeeld to the truth revealed Not like that None-such Ahab 2 Chron. 18.14 or those perverse Pharisees Ioh 18.38 Mar. 8.12 or Pilate that asked what is truth but cared not to heare an answer or Herod who was desirous of a long season to see our Saviour Luk. 23 8. as hoping to have seene some miracle done by him as by some base juggler but would never stirre out of doores to fee him Ier 42.19 Not like Jeremies hearers that had made their conclusion before they came to enquire of him and were resolved upon their course nor like those tatling women in Timothy 2 Tim 3.7 that are ever learning but never knowing the truth Luk. 24. But with an humble and honest heart as those two going to Emaus for such shall know all Christs mind as they Such shall be of his Court and Counsell Gen. 18.17 as
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
and stabble And indeed they fed them with no better as they basely glosse upon that text in Job The Oxen that is the Priests were plowing and the Asses Tu et Asinus unum estote Disci de temp ser 121. that is the People were feeding by them feeding hungerly upon thistles and huskes and fainting at the head of every street The children asked bread but no man brake it unto them Lam. 4.4 for bread they had stones for fishes scorpions Acts and Monuments fol. 1109. Thyrraeus de Daemon cap. 21. What a Devill made the to meddle with the Scriptures said Steven Gardner to Marbeck and of another they tell us that by reading the Bible he became possest with a Devill A very strange businesse Athanasius saith that evill spirits are expelled and driven away by that 68. Psal Exurgat Dominus c. But this is true of the whole book of God one part as wel as another Father Abraham sends the rich mans brethren to Moses and the Prophets for defence against the Devill and our blessed Saviour when he beat the Devill on his own dunghill as it were made the Word his only weapon chusing out of that one book of Deuteronomy and almost out of one chapter thereof as out of a preciously purling current all those stones wherewith hee prostrated the Goliah of hell Now if there be so much sufficiency in one book in one chapter what may we conceive of the whole But it will haply bee here objected If Moses his writings were so full Object 1 what needed any addition thereto of the Prophets and Apostles I answer Answer Not to perfect that which till then was defective and incompleate For the five bookes of Moses yea that one book of Genesis was sufficient to the salvation of such as then lived The Prophets were added for explanation of the Law the New Testament for clearing and applying them both Those things that were there more darkly delivered are here more plainely and plentifully set forth Hab. 2.2 so that a man may even runne and reade them Now we have a more cleare and perfect direction than they had under the Law Thence their light is compared to the light of a candle that shines in a dark place ours to the day-light 2 Pet. 1.19 2 Cor. 3.18 Now wee all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory as by the Spirit of the Lord. But how is it then that the Scriptures are yet stil so obscure and difficult Quest yea perplex and ambiguous Sublime they are Answer but not dark in themselves sith they came from the Father of lights and are lighted up to bee our candle in this world saith S. Austin Tract 35. in Iohan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 protreptic p. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 3. de Laza. that we walk not in darknesse a common light that shineth to all saith Clemens Alexandrinus so that every man of himselfe by reading them may learn the things therein delivered saith Chrysostome This is to bee understood of the doctrinall foundation of Faith and Manners in setting down whereof the Scripture is most plain and easie Bellarmine himselfe is forced to say De verbo Dei lib. 1. cap. 2. Scripturis nihil notius Nothing is more manifest than the Scriptures Esay 8.1 Inclinavit Scripturas Deus ad insantium tactentium capacitatem In Psal 8. Write saith God in the roule with a mans pen that is clearely that the simplest may conceive so much as concernes him to Salvation God hath fitted the Scriptures saith Austin to the capacity of the meanest So that if our Gospell bee hid it is hid to them that perish If men understand it not the veile is not drawn over it but over their hearts 2 Cor. 3.15 which the Lord doth more and more remove dispell and disperse the darknesse of the minds of his elect by his holy Spirit The book was open in the Angels hand Rev. 10.8 It had been shut and sealed but S. John had got it open by his prayers and teares and by his more diligent search and seeking to the Angell to instruct him Gods Spirit in his servants is heroick they are whetted on by difficulty to a more diligent enquiry as Sampson bound with new ropes went out and shook himself Prov. 26.13 A Lion in the way may fright a sluggard not a Sampson or an Alexander who meeting with a hard encounter said Iam par periculum animo Alexandri This is an enterprise worthy of great Alexander It cannot be denied but that the Scripture in many places is dark and difficult and the pen-men thereof as in some things like those Angels in Jacobs vision they descend to the â—â—â—plicity of the mâ—â—â—est so in other things they transcend the sublimity of the learnedest Mare est Scriptura divina habens inse sensus profundos Ambros Ep. 44. agnus peditet elephantus natet Ep. ad Leand. The Scripture is a great Sea saith Ambrose the Lamb may wade the Elephant may swim in it saith Gregory And there is such a depth therein saith Austin that a man may dayly profit in the knowledge thereof Si eas sotas maximo otio summo studio meliore ingenio conarer addiscere Epist 3. ad Volusian though he studied nothing else all the dayes of his life yea as long as the dayes of heaven shall last without any intermission or remission of his utmost indeavour And in another place Not only saith that Father in innumerable other things am I guilty of much ignorance Multo plura nescio quam scio Epist 119. c. 21 Iob 26.14 but in the Scriptures also my profession and chiefe study there are many more things that I know not than that I know How little a thing doth man understand of God saith he in Job the greatest part of our knowledge is but the least part of our ignorance Nondum hoc scio quod nihil scio This only I know said the wisest of the Philosophers that I know nothing Another comes after him and addes neither know I yet so much as that that I know nothing Natures best secretaries cannot with all their skill give us a convincing reason of the perennity of Rivers of the ebbing and flowing of the Sea of the colours of the Rayne-bow of the heat in the stomack that consumeth all other things and yet not the parts about it Pythagoras assignes no other cause of earth-quakes Conventus mortuorum Aelian lib. 4. ridicule than the meeting together of those that are dead Pliny wonders at the Gnat so small a creature and yet making so great a buzze Nat. hist. lib. 11 cap. 9. Hee also mentions one that spent threescore and eight yeares in searching out the nature of the Bee and yet fell short of his desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.9
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
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
such as misuse it in matter of practise Now of these there are sundry sorts of sinners against their owne soules First those that wickedly produce and pleade it for defence of wickednesse See an instance hereof Eccles 4.6 Leo Judae in Annotat. Better is a handfull with quietnesse saith the sluggard then both the hands full with travell and vexation of spirit This in its true meaning is not farre different from that Prov. 17.1 Si det oluscula meÌ„sa minuscula pace quietâ Ne pete grandia lantaque prandia lite repleta Better is a dry morsell and quietnes therewith then an house full of sacrifices or good cheare with strife But this Scripture is here ill applyed by the idle person For it is as if hee should say A little with ease is best Better is a penny by begging then two-pence by true labour So Eccl. 8.15 Then I commended mirth because a man hath no better thing then to eate and drinke and be merry c. This is the judgment of the flesh as that in the former verse is of the spirit Wicked men make ill conclusions of good premises and perverse applications of wholesome precepts as the Spiders suck poyson out of the most fragrant flower or as a soule stomacke turnes good food into ill nourishment See this Eccles 9.7 Goe thy way eate thy bread with joy drinke thy wine with chearefulnesse c. Pemble in locum Quia nihil distat sors pioâ—is impiorum ede bibe lude post morteÌ„ nulla voluptas ut sentit Sardanapaâ—icus greae Leo Judae ad locum Sardanapalus successoribus post obitum suum inscribi in Sepulchro hanc vocem mandasse dicitur The use that carnall men make of the point of Gods providence is sensuality and Epicurisme Whatsoever thy hand finds to doe either in matter of profit or pleasure doe it with all thy might As who should say spare for no paines care for no cost but make much of one and be merry Why For there is no worke nor device c. in the grave whither thou goest as who should say After death there 's no more to bee done or desired Let us therfore eate and drink for to morrow we shall dye These be evill words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they pretend Gods Word for their ground that corrupt good manners Neither are they the better to be liked that think to excuse their evill courses by the sinnes of Gods Saints set downe in the Scripture Did not DAVID sweare say they commit adultery make Vriah drunke make him away c. So for Noah Lot Peter others Holy men are called a cloud of witnesses Heb. 12.1 In things praise-worthy and imitable they are as the cloud that led Gods Israel and conducted them in their way to Canaan But in things unwarrantable in their faults and failings they are as the blacke of that cloud which who so followeth with the Egyptians is like to be drowned as they in the bottomlesse lake Briefly and in a word to all these wicked God saith what hast thou to doe to declare my statutes for defence of thy sinnes or to take my covenant in thy mouth Psal 50.16 17. thou that hatest instruction and castest my words behind thee High words are as unfit for a foole as a gold ring for a Swines snowte the Lepers lips should bee covered according to the Law To alleage Scripture in favour of sinne is to entitle God to that which he hates worse than the Devill it is to make him a patrone and patterne of wickednesse Num 15.30 31 and his word a sword for satan his sworne enemy it is a kind of blasphemy Section 4. HOw much more then is it in the second place an abhominable abuse to the sacred Word of God to carp and cavill at it as some doe And first at the homelinesse of the stile secondly at the harshnesse of the matter Of the former sort are the wits of the world the Minions of the Muses Donsa Mentemque habere queis bonam Et esse corculis datum est our cunning and curius critickes that deliver their words by waight drive their clauses to an even cadencie eschew nicely the meeting together of vowels the harsh sound of sillables are carefull to speake no more than may breed admiration of their wit and worth Their discourses are so curiously coucht so neately starcht and set their words so ranked and meetly marshalled as if they were a kinne to him whose name is sixe hundred sixtie sixe As for the contemptible coursenesse of Scripture phrase it grates their delicate eares it offends their queasie stomacks which cannot away with these wholesome because not toothsome words 2 Tim. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They scorne the grave eloquence the stately plainenesse the rich poverty that humble majesty that shines in the simplicity of the Scriptures which they are no way able to peise or praise Such a one was Politian who being asked whether ever hee had read over the Bible D Pezel part 2. Postill Mclanct Yea once said he but it was the worst time that ever I spent He preferd Pindars Odes before Davids Psalmes like a wretch as he was and spent his time which he counted cast away so much as hee laid out upon once reading over the Scriptures in scanning whether a man should pronounce Vergilius or Virgilius preimus or primus c. which was laborious losse of time as the Philosopher calls it And if hee had any further leasure L. Vives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot hee spent it in making some Greeke Epigram in commendation of leachery and Sodomy being delivered up by God and justly for contempt of his holy Word to an injudicious mind as those Heathens were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.28 Rom. 1. Such another was that Country-man of his P. Mornaeus de ver Relig. Chr. cap. 26. Domitius Calderinus who seriously disswaded young men that studied eloquence from looking into the Bible But what goodly matter then should they reade forsooth his Comment upon Virgils Priapus Vixit Calderinus Anno 1477. a booke which a lmen that have not altogether put off manhood are abashed to speake of A grave judgment in sadnesse for men to set their minds upon But what greater inducement to a good heart to honour the Scriptures then that such persons despise them as one said once that religion must needs be the right that Nero persecuteth Surely saith Austin where J understand the Prophets and Apostles De doctrina Christia l 3. J never met with any thing not onely more wise but more eloquent then they are What a deale of imparallell Rhetoricke is to bee read in that twelfth of Ecclesiastes all the former part of it how bravely and exquisitely doth hee pursue the allegory Quot lumina imo flumina orationis ibi exserit saith one Heidelseldius See a like lofty passage
Owles abroad in so bright a firmament blind as beetles in a land of light darke in Goshen amidst so many meanes and mercies in the land of uprightnesse doe yee deale unjustly and not behold the Majesty of the Lord Isa 26.10 O generation see ye the word of the Lord Have I beene a wildernesse to the house of Israel a land of darknesse and of the shadow of death Ie. 2.31 How is it then that yee are still sottish children without understanding wise to doe evill but to doe good yee have no knowledge Ieremy 9.3 2 Chron. 13.5 Ought yee not to have knowne as Abijam said to Ieroboam and all Israel should ye not all know the Lord from the least to the greatest Hab. 2.14 Should not the earth be silled with the knowledge of the Lord as the waters cover the Sea These are the times if ever wherein God hath powred forth his spirit upon all flesh Ioel 2.28 stretched forth his hands to us all day long Prov. 1. lifted his voyce in the high places of the City caused the Candle of his Gospell to shine full faire upon this kingdom for so long together Matth. 11. so that we have beene lifted up to Heaven as Capernaum in the abundance of meanes and plenty of outward priviledges In the time of Pope Clement the sixth when as Lewis of Spaine was chosen Prince of the Fortunate Ilands and was gathering an Army in Italie and France the English Embassadour then resident at Rome together with his company gat them home as not doubting but that Lewis was set up against the King of England Robertus Avisburiensis than which they could not imagine there was any more fortunate Island under heaven Was it so then over-spread with Aegyptian darkenesse what would our fore-fathers have judg'd had they had our happinesse to live in these glorious dayes of Alexandria in Aegypt Ammianus Marcellinus observeth that once in a day the Sunne hath been continually ever seene to shine over it In the Iland of Lycia the sky is never so cloudy saith Solinus Vnde Horat cam claram vocat but that the Sun may be seene Semper in sole sita est Rhodos The Rhodes is ever in the Sunne-shine saith Aeneas Sylvius And Tacitus tells us that here in Britany the Sunne in Summer neither riseth nor falleth but doth so lightly passe from us by night In vita Agricolae that you can hardly put a difference betweene the end and beginning of the light This is indeed chiefly true of us in respect of the bright and beautifull sun-shine of the truth Other Countries sit in darkenesse and shadow of death like the Valley of Sciâ—ssa neare the Towne called Patrae Locus radijs solis ferme invisus â—ce aliam ob causam memorabilis Solin c. 12 which being shaded by nine high His is scarce ever visited by the beames of the Sun But to us as to Zabulon and Nephtali is a great light risen Matth. 4.16 Now when a master sets up his servant a great light to worke by hee lookes to have it done both more and better Nihil in Hispania â—tiosum nihil sterâ—â—â— Solin cap. 36. So here Surely it should bee with us as they say of Spaine that there is nothing idle nothing barren there But a lasse it fals out farre otherwise for some have not the knowledge of God 1 Cor. 15.34 to their shame be it spoken but are as bard and rude every whit in very fundamentals and have the same bald and base conceits of God and his will as the blind Heathens had Let me tell you a Pulpit-story and that 's no place to lye in of an old man above sixtie who lived and dyed in a Parish where besides the word read continually there had beene preaching almost all his time and for the greatest part twice on the Lords Day Pembles Serm Mischâ—â—fe of Ignorance besides at extraordinary times This man was a constant hearer as any might be and seemed forward in the love of the Word On his death-bed being questioned by a Minister touching his faith and hope in God you will wonder to heare what answers hee made Being demanded what he thought of God hee answers that he was a good old man And what of Christ that he was a towardly yong youth And of his soule that it was a great bone in his body And what should become of his soule after he was dead That if he had done well he should bee put into a pleasant greene meddow These answers astonished those that were present to think how it were possible for a man of good understanding and one that in his dayes had heard by the least two or three thousand Sermons yet upon his death bed in serious manner thus to deliver his opinion in such maine points of Religion which infants and sucklings shold not be ignorant of Oh who can sufficiently bewaile and expiate the grosse ignorance found in the greater number as rude and raw in Scripture matters as if they were not reasonable creatures though in other things wondrous acute and apprehensive And for the better sort that runne to and fro to increase knowledge Dan. 12.4 some smattering skill they have got but it s wofully indistinct and ill bottomd It would puzzle them shrewdly after so much teaching to give a good account of their faith Surely as Lactantius wittily said that there was never lesse wisdome in Greece then in the time of the seven wise-men so may it be justly complained of the extreme want of knowledge in the abundance of so many means of knowledge That little men have got is for most part ineffectuall and hath little influence into their hearts and lives They use it as some do artificiall teeth more for shew then service or as the Athenians are said to do their coyn to count and gingle with only striving more to an ability of discourse then to an activity of practise to talk of it then to walke by it The very entrance of Gods word giveth light c. Psalme 119 1â— Iohn 3. In agris Sardâ— reperitur animal perexiguâ— simileque araeneis sorma solifuga dicta quod diem sug at Solinus c. 1 Acts 28.27 But this is condemnation that is hel above grouÌ„d that light is come into the world c. like the creature called solifuga the day is to theÌ„ as the shadow of death These mens ignorance is not meerely privative as was that in our Saviour as man only nor naturall as in infants nor invincible as theirs that lived in the midnight of Popery but wilfull and affected Vt liberius peccent libenter ignorant saith Bern. they winke with their eyes as the Pharisees they shut the window lest the radiant tresses of the sun should trouble them in their sleep they are wilfully ignorant 2 Peter 2. Psalm 50. with those in Peter whiles they cast Gods word behind them and bespeake
him in their language Iob 21 14. Depart from us we will none of the knowledge of thy wayes being as glad to bee rid of him as the Philistims were of the Arke or as the Gadarens were of Christ Now how righteously shall CHRIST regest one day upon all such profane Gadarens Discecite Depart I know you not bee just as strange unto them then as they will needs be now to him fill these back-sliders in heart with the fruit of their owne wayes Prov. 14.14 and sith they have loved darknesse give them their belly full of it cast them into outer darknesse that darkenesse beyond a darknesse the dungeon of darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where they shall never see the light againe till they bee lightned by that universall sire of the last day Psalme 95. They that know not Gods wayes revealed in his word he hath sworne they shall never enter into his rest and although they always wander in heart and erre not knowing the Scriptures yet can they not goe so farre wide as to misse of Hell An ignorant person is that Leper in Leviticus his plague is in his head Lev. 13.44 he is utterly uncleane and is therefore utterly to be excluded See 2 Thes 1.7 Section 2. SEcondly this that the Scriptures are of God serves sharply to reprove our hatefull infidelity Many amongst us beleeve the Bible no otherwise then they doe humane Histories or not the strange wonders there related or no more thereof then they can see cause for or then suites with their carnall humours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost or not the menaces or not the promises or apply them not neither individuate the same to themselves but rather put all off as if it nothing concerned them and dispose of it to others Is this to mingle the word with faith to melt Ier. 31.18 with Iosiah to smite upon our thighes as Ephraim to examine our wayes with David by Gods Word Psalme 1â—9 59 Prov. 9.12 Esay 1. Esay 55. â—2 and finding our selves farre wide to turne our feete to his Testimonies Is this to bee wise for our selves to consent and obey to buy and beate Many men come to the word as they doe to feasts where they lay liberally on other mens trenchers let their owne lye emptie they reade the Scriptures as they doe news out of a farre Country as not pertaining to themselves Whereas the Bible should be read as we read the Statute-booke wherein every man holds himselfe as much concerned as if his name were there written and should therefore turne short againe upon himselfe and say what have I done Ieremy 8.6 Rev. 10.9 Prov. 25.10 what case am I in what may I doe to bee saved This is to take the booke and eate it as Iohn did this is to feed upon the hony that we have found as Salomon biddeth this is the way Esay 66.1 to tremble at the Word whilest men dwell upon it till their hearts ake and quake within them As for those that do other wise I may fitly say to them as our Saviour said to the Iewes concerning Iohn what went yee out into the wildernesse to see a Reed shaken with the wind Matth. 1 1. so what take ye in hand the booke to read or come to Gods house to heare an idle song an old-wives tale a foolish History a frivolous interlude Or if it be God that speaketh in the Word read and preached how is it that ye beleeve him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 7.30 why seeke ye with the Pharisees to make voyd the counsell of God concernning your selves Christ that by his absolute power can doe any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke 6.5 by his actuall power can do no great matter for these unbeleevers more than wonder at them Verily Verily faith our Saviour to Nicodemus Iohn 3 11. we speake what we know and testifie that we have seene and ye receave not our witnesse Loe hee joynes himselfe with the Prophets which Nicodemus had read so cursorily and carelesly as not to have there-hence learnd the doctrine of Regeneration This sin is now the greater because as the Law and the Prophets Heb. 4.2 so the Gospell much more was written that men might beleeve Iohn 20 31. and that beleeving they might have eternall life which now they cannot enter because of unbeliefe Heb 3. ult but being cut off from Christ Romans 11 22. Revel 21 8. they are lest without among dogges and devils without heaven I say but far within hell whether they are sent and set as free-holders to whom other sinners there are but Tenants or inmates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24 51. and are therefore said to have their part with hypocrites and unbeleevers Section 3. THirdly doth the Lord himselfe speake to us from Heaven in the holy Scriptures and is he our Maker and master Malachy 1.6 how is it then that hee is no better obeyed that his word hath no more place in us or power over us that it swayes not in our hearts that it rules not in our lives Shall hee stretch out his hand to a disobedient people doe wee provoke the Lord to jealousie are wee stronger then he Iob 9.4 hath any ever waxed fierce against God and prospered Shall we sit like sots under the sound of his word and not be sensible or shall we feele his axe at the root of our consciences and be smitten with some remorse and yet goe on in sin What became of Pharaoh that would not hearken to Moses though he came with a message from heaven of the rich glutton that made no more reckoning of Moses and the Prophets Luke 16. ult of Lots sons in Law that counted their fathers fore-warnings a meere moâ—kage Acts 13.41 Behold ye despisers and wonder and perish for I worke a worke in your dayes a worke which you shall in no wise beleeve though a man declare it unto you Which to prevent precious and worthy of all acceptation is that counsell of our Author Heb. 11.25 See that yee refuse not him that speaketh from Heaven see that ye shift him not off as the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—er 2 8. or send excuse as those recusant guests in the Gospell did When the truth stands at the doore of your Conscience and pleads for admittance say not as he did to his friend that came to borrow two loaves Come to me to morrow or as Felix to Paul at a more convenient time I le send for thee For if the word spoken by Angels only was stedfast and every transgression and disobedience that is every commission and omission receaved a just recompence of reward how shall we escape if we neglect hee saith not if we deny betray oppugne but if we neglect light let slip so great salvation which as first began to bee spoken by the Lord c. Heb.
like Bees and coveting the sweete juyce of his heavenly doctrine He well understood that praedicationis officium suscipit quisquis ad sacerdotium accedit Jn â—astoraâ— as Gregory the Great hath it And his successour Gregory the third who sate Anno 731. Funccius in Chronol preached frequently to the Clergy and people of Rome an extraordinary example and was held so well insighted into the Scriptures as no man of his age came neere him The Roman Generalls when they had once ridden in triumph were wont to take their case ever after But Cato is commended for this Pomp Lab Comp Ro. Hist lib. 2. that he still continued his care for the Common-wealth after he had obtained that honour of triumph Neither is this great Bishop lesse to be praised if that bee true especially that was spoken by Doctor Bassinet a Iacobine Frier Act and Mon fol. 862. that at Rome it was as great a wonder to heare a Bishop preach as to see an Asse flee The common Praedicants they bind heavy loades upon Sands his Relation pag. 27. For the custome of Italy is for the same man in their greater Cities appointed to preach every day in LENT without intermission if their strongth do serve them Saint Chrysostomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewes hee preached every day ordinarily So did Origen mostly though never above an houre sometimes not halse an houre as appeares by his Homilies The like is reported of Master Calvin and of Melancthon Tres labores afstrinavitesse difficil regentis docentis partus rientis Melch. Adam Ger the. 359. who also was wont to say that None under wont such paines as Preachers Rulers and women in travaile Luther also saith that a Master of a family hath somewhat to do a Magistrate strate more a Minister most of all And he afterward addeth that if he were now to chuse or change his calling Idem Jbid. hee could with farre more ease digge and delve and so sweate out a poore living than preach and preach the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prout rustici laborant 1 Cor. 15.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mancipia ad remos damnata ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remigo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torostrale or beate as the bird doth the shell fish Ministers are called labourers in harvest their paines is as great as of those that cleave wood or that are fast chained to an oare They are the peoples servants for Iesus sake and ought to labour even to lassitude as the foule doth to get the fish out of the shell to spend themselves without spare yea to spend and bee spent as Paul whose pertinacy in Preaching at Ephesus especially was admirable where besides other ministeriall offices hee disputed every day with the Iewes in the Schoole of one Tyrannus and that from the fifth to the tenth houre five houres together as one ancient Greeke Coppy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 19 9. Bez. The High-Priest whithersoever he turnd him was to be heard by the sound of his bells upon paine of death The staffe-rings were to continue upon the Arke the Kohathites shoulders felt Wherefore The best was the Lord helped the Levites that bare the Arke of the Covenant 1 Chro. 15 26. and so he will do us if we can but seeke him out of a sense of our utter insufficiency to these things and doe our utmost to looke to the Ministry that we have receaved of the Lord that wee fulfill the same Col. 4.17 How this is done see Acts 6.4 Let others bee appointed over the businesse but we will give our selves continually to prayer and preaching we 'll begge and digge and digge and beg as that good Vine-dresser did whose mattocke kept off the Masters Axe Luke 13.8 It was a foolish pride in Montanus to overween his Pepuza Tymium two pelting Parishes in Phrygia and to call them Ierusalem Eusebius lib. 5. cap. 17. as if they had been the only Churches in the world But this is the commendable zeale of every true Pastor to adorne his owne lot by a redoubled diligence Verbi Minister es hoc age D. Ward pref in Perk probl was Master Perkins his Motto It is a whole mans work and a good one too intangle himselfe he need not with the affaires of life 2 Tim. 2 4. Canon tert The Councell of Chalcedon flatly forbids Ministers the care of outward things Some care they must needsly take but let it be as little as may be Saint Paul dispatcheth his owne private busines with Philemon in one word Prepare for mee a lodging c. verse 22. His maine care and labour was for the welfare of Onesimus whom hee had begotten to Christ in his bonds A Ministers chiefe study must bee how to save himselfe and those that he are him 1 Tim. 4.16 Our Saviours threefold Pasce to Peter imports as much and he did it to the utmost I will not be negligent saith he as long as I am in this Tabernacle to stirre you up His Lord had charged him Feed my sheepe with golden fleeces on their backe yea doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mihi as the Syriack hath it Let my love constraine thee to doe thine utmost at it till such time as thou shalt no longer gird thy selfe and walk whither thou wilt but another shall gird thee or rather cord thee fetter thee Iohn 21.17 18. and carry thee whither thou wouldst not Master Calvin being much weakened by uncessant paines in the Lords worke was toward his latter end advised by his friends to take care of his owne health Quid vultis ut Dominus veniens me otiosum inveniret Beza in vitae ipsius To whom he replyed not without some indignation what would ye have the Lord when he comes to finde me idle Bishop Iewel riding to preach at Lacocke in Wiltshire a Gentleman that met him perceiving the feeblenesse of his body advised him for his healths sake to returne home againe His answer was Oportet Episcopum concionantem mori And so hee did D. Humphrey in the life of B. Iewell For presently after the sermon he was by reason of sicknesse forced to his bed from whence he never came off till his translation to glory The like is reported of Bandisius a Dutch Divine Faciam of ficium dum potâ—ro etiamsi moâ—lem mihi concionando accelcrem Melch. Adam in vitae I will do my duty said he to his friends that otherwise advised him while I can yea though I hasten my death by preaching And of a certain Scotch Minister the same Authour relateth that a little afore his death he offered to rise out of his bed sicke as hee was and being asked the reason hee answered that all that night hee had beene wholly taken up with the meditation of CHRISTS Resurrection
of Mysteries and Allegories which minister Questions rather than edifying which is in Faith 1 Tim. 1.4 and are no better faith one at best then the froth of the Scriptures But how weakly and corruptly these exercises were performed by those slubbering Priests and blind Pharisees of old our Saviour partly shewes and confates in the Gospell And how poorly and slenderly by the Friars and postillars alate is well to be seen in their writings at this day extant Scarce was there any Commentary on the Bible for many hundred years better than the glosse of Orleans Hugo de sancto Claro and Peter Comestor by all which the Scriptures were as a clasped Scriptures were as a clasped book even to the simpler sort of their Clergy Certain Monkes there were that took it for a singular glory to write upon the Revelation but such wretched Note as Thomas and Nicholas and after them to mend the matter Passavantius made upon that excellent Work De civitate Dei Wherby they have bemired and utterly marred the sense of it as Erasmus shews in the Proverb Asinus ad paleas Scultet Annal. dec 2 p. 117. Apocalypsis saith Faber the Augustinian comes of Apo re and clipsor velo And Alexius Grad the Dominican as Bucer relateth it said that he had read somewhere in the Dictionaries that Cephas signifieth a head and that therefore Peter was head of the Church This buzzard saw not what the Evangelist had so plainely set downe that Cephas signifieth a Rocke to be skilfull in the Greek tongue was in those dayes superstitious but to be an Hebrician was little lesse then hereticall Latine was so ill understood of many of their Priests that he held himselfe sufficiently well excused from paving the Church-way with the rest of his neighbours that could alledge for his purpose that of Jeremy Paveant illi Alex. Cook ego non paveant Another for Sumpsimus read Mumpsimus and because he had long used it so would not alter it for any admonition Parens when he was young begging an almes according to a superstitious custome of those times had this answer from a Fryer Becman de Orig ling lat Nos pauperi fratres nos nihil habemus an piscimus an caro an panis an misericordia habemus And if any went about to shew them their bard and barbarous mistakes they shrowded themselves under that of Gregory In vita Parei operib praefix Non debent verba coelestis or aculi subesse regulis Donati Now God hath graciously removed this Remora to the profitable reading of his sacred word by stirring up studious men to labour after learning which was almost banished out of the world and all places ore-spread with basenesse and barbarisme Look how in the first plantation of the Gospell in Europe he shipped the Arts before into Greece that they might be Harbingers unto it as Tertullian speaketh or as Hierom the munition to batter the sorts of the wise meaning of send the souldiers soon after So in the reviving of the Gospell in the late Reformation there seemed to goe before it a general resurrection of all humane learning and the effectuall means of all this that nobâ—e invention of Printing which seems reserved to the waightiest times of the Church even the revealing of the Westerne Antichrist Melancth Chron l. 5. Wherunto that Easterne Antichrist hath lent us his hand I mean the Turke that never did any good to Christendom but this and this against his will in sending the Greeke tongue by the sack of Constantinople and ruin of Greece into these Westerne climates Thus canes lingunt ulcera Lazari Gods will is done by the wicked though beside their intention He hath given gifts to men even to the rebellious Psal 68.18 common gifts of illumination interpretation c. That he may dwell on Earth to wit in his Religion and Worshippers who being wise Merchants besides the pearle of price seek also other goodly pearles Mat. 13.45 46. make much of common gifts bestowed many times upon unsound and unsanctified Interpreters for their behoofe and benefit It is well said in the Law that apices iuris non est ius It is as true in Divinity that the letter of the word is not every where the Word of God but the right meaning therof Gods Word foolishly understood is none of his Verbum Dei stolidè intellectum non est verbum Dei saith Theodoret. The occasion scope phrase of the Holy Ghost coherence consent with other places is well to be weighed For our help hereunto and that we may read with judgement Christ in his wonderfull Ascention gave gifts to men some Apostles Rom. 10.14 Gal. 3.2 Act. 8.30 Mal. 2.7 some Prophets c. with charge not only to propound to his people the word in grosse but also fruitfully expound it rightly divide it fitly apply it be as so many speaking Commentaries upon it non libro sed labro conservantes scientiam bringing forth new and old store as good Scribes and speaking home to mens hearts to edification exhortation and comfort 1 Cor. 14.13 This this is to do the work of an Evangelist for every sound is not Musicke nor every Pulpit-Discourse preaching and is therfore perhaps tearmed prophecying by Saint Paul because the matter of Preaching in those daies was the Scriptures of the Prophets in opening whereof the Servants of God were then especially conversant As also now the Church blessed bee GOD abounds with those that want for no parts that spare for no paines but as Candles waste themselves to give light to others and as clouds sweete themselves to death for common benefit lay forth their talents to the utmost that they may lay all knots and cragges levell pave men a path-way to Christ and so give them the knowledge of Salvation by the Remission of their sinnes Luk. 1.77 Thus Paul reason'd with the Jews of Thessalonica out of the Scriptures opening and alledging c. laying it before their eyes as the word signifies and making it as cleare as the noone-day light by expresse testimony of the word and due deduction therehence Acts 17 3,4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ob oculos ponens iâ— tam manisestè exponens quà m cernimus quae spectanda proponuntur Beza that this Jesus whom J preach unto you saith the Text is Christ And this is still the guise of all godly Preachers to ground their Discourses upon the written word pressing the people either with the very direct words or firme consequences as our Saviour dealt by the Sadduces Math. 22.32 And Saint Paul by the Corinthians 1 Ep. 7.10 To the married J command yet not J but the Lord let not the wife depart from her husband In so many words the Lord hath not said it but plainly for the sense when hee said Therfore shall a man leave Father and mother and cleave to his wife And againe That which God hath ioyned together let no
every bush a man and every man an Executioner Isa 7.2 a butcher to doe him to death Ahab mournes and goes softly upon a message of death 1 Sam. 28. â—0 1 Sam. 15.37 Ahaz and his company tremble as the trees of the wood Saul faints and fals flat upon the Earth as a beast Nabal lyes dead in the nest like a block Adrian warbles out that dolefull ditty Carion Chron. Animula vagula blandula Quae nunc abibis in loca c. Silly soule whether art thou wending Another seeing her deare children slain afore her Cratificlia mater Cleomenis apud Plutar. in Cleom. and her selfe ready to be served in like sort uttered only this word Quo pueriestis profecti Poore children what 's become of you Anxius vixi dubius morior nescio quo vado saith a third Carefull I have lived doubtfull I dye whether I go I wot not 2 Cor. 5.1 â— But we know saith the Apostle for himself and his Corinthians that when our earthly tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our clayie cottage shall be dissolved we have a building of God a house not made with hands eternall in the Heavens And for this we groane earnestly desiring to be dissolved to loose from the shore of life and to launch out into the main of Immortality forasmuch as we know not we think or hope only but by the certainty of Faith grounded on the Promise we are well assured that we shall be then at home with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.23 which is far far the better Look how the Disciples when they had bin tossed all night afore upon the Sea A transcendent expr ssion Ioh. 6. â—1 after they had once taken Christ into the ship were immediately at shore So he that hath fouÌ„ded his faith upon the word of Christ which dwelleth plentifully in him what measure soever he hath met with here yet no sooner takes he death as conquer'd by Christ into his bosome and bowels but he is immediately landed at the key of Canaan at the kingdome of Heaven The fore-thoughts hereof fils his heart with unspeakable and glorious joy fortifies his spirit against the fear of death which he hath learn'd out of Gods word to be to him neither totall nor perpetuall Rom. 8.10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 His Funerall preached by M. Rich. Stocke and causeth him to over-abound exceedingly with comfort as S. Paul speaketh O that ioy O my God when shall J be with thee said that heavenly sparke now ready to be extinct the young Lord Harrington I am by the wonderfull mercies of God saith another upon his death-bed as full of comfort as ever my heart can hold and feele nothing but Christ with whom I heartily desire to be M. Rob. Boâ—ton Another reverend Divine of our Church the day before he died called eagerly for the holy Bible with these very words Come O come M. Iohn Holland Bachelour of Divinity death approacheth let us gather some flowers to comfort this houre All other comforts he knew were but Ichabods without this and therfore turning with his own hands to that 8. chap. to the Romanes M. William Leigh B.D. and Pastour of Standish in his Souls solace against sorrow he gave me the book saith the Reverend man that relates it and bad me read At the end of every verse he made a pause and gave the sense in such sort with such feeling as was much to his own comfort but more to our joy and wonder Having thus continued his meditation and exposition for the space of two hours or more on the sudden he said O stay your reading what brightnes is this J see have you light up any candles To which one answered no it is the Sun-shine for it was about five a clock in a cleare Summers-evening Sun-shine saith he nay my Saviors shine Now farwell world welcome Heaven the Day-starre from on high hath visited my heart O speake it when J am gone and preach it at my funerall God dealeth familiarly with man J feele his mercy J see his Maiesty whither in the body or out of the body J cannot tell God he knoweth but J see things that are unutterable So ravisht in spirit he shut up his blessed life with these blessed words O what an happy change shall J make from night to day from darknes to light from death to life from sorrow to solace from a factious world to an heavenly being Mistris Kath. Brettergh of Bretterhoult in Lancashire in her life annexed to her funerall Sermon c. One more yet and that of the weaker sort and sex but strong in Faith and ready in the Scriptures wherin she used to read eight chapters a day at least This was her constant task in her health and the fruit therof she reaped and received in her sicknesse and at her greatest need Once indeed being conflicted by a temptation of Satan she cast her Bible from her and said it was indeed the book of life but she had read the same unprofitably and therfore feared it was become to her the book of death But another time when the temptation was vanished and comfort recovered she tooke her Bible in her hand and joyfully kissing it and looking up toward Heaven she said that of the Psalme Ps 119.71 72. O Lord it is good for me that J have bin afflicted that J may learn thy statutes The Law of thy mouth is better to me then thousands of gold and silver During the time of her sicknes she rehearst for her comfort many texts of Scripture but especially the eighth to the Romans and the 17. of S. John many times concluding and closing up that she read or repeated with prayer and most comfortable uses and applications therof to her self crying out est-soon O happy am I that ever I was born to see this blessed day O praise the Lord for he hath filled me with ioy and gladnes O the ioyes the ioyes the ioyes that J feele in my soule O they be wonderfull they be wonderfull they be wonderfull O how mercifull and marvellous gratious art thou unto me O God c. And this my soule knows right well and this my soule knows right wel which speech of her assurance she often repeated Her last words were My warfare is accomplished and mine iniquities are pardoned Isa 40.1 Ps 7 5. Lord whom have I in Heaven but thee and I have none in Earth but thee My flesh faileth and mine heart also but God is the strength of my heart Vna est in â—â— pida mihire medicina â—e vaelor patriâ—â— oâ— verax 〈◊〉 â—otensque maâ— Nath. Chytâ— and my portion for ever He that preserveth Jacob and defendeth Israel he is my God and will guide me unto death Guide me O Lord my God and suffer me not to faint but keep my soul in safety And with that she yeelded up the ghost a sweet Sabbaths sacrifice on Whitsunday being the last of May 1601 Now what but the mighty word of God which is his power to salvation could have thus filled the heart and mouth of a weak woman at the time of death with such unconceivable comfort and who would not read and rest stedfastly on such a word of Gods grace â—â— 19.7 â—oh 5.25 Ps 119.50 â—ev 12.11 â—oh 8.31 34. â—rov 6.21 〈◊〉 59.21 as rejoyceth the heart and enlightneth the eyes quickneth the spirit and comforteth the conscieÌ„ce armeth us against Satan and subdueth sin preserveth us from all evill and abideth with us for ever O hide this word in your hearts Ps 119.11 have it ready at your heads as Saul had his speare and pitcher â— Sam. 26.11 Prov. 6.22 23. let it lead you walking watch you sleeping talke with you waking For the commandement is a lamp and the Law is light yea every word of God is pure he is a sheild to them that put their trust therin we had better saith one Malemus carere â—â—lo terra omniâ—â— elementis c. Seâ—â—ecce â—â—s in Paedago â—to Christians want meat drink the light of the Sun we had better be without aire earth all the elements yea life it selfe then that one sweet sentence of our Saviour Come unto me all ye that are weary and heavy laden c. FINIS