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
to be got by the Gospel if a man reade it cursorily and carelesly but if he exercise himselfe therein constantly and conscionably hee shall feele such a force in it as is not to be found againe in any other booke whatsoever Humane writings may shew some faults to bee avoided but give no power to amend them but the feare of the Lord is cleane Nemo adeo fâ—rus est qui non micascere possit Si modò culturae patientem accommodet aurem Hor. saith David and Now are ye cleane by the word that I have spoken unto you saith our Saviour Sanctifie them by thy truth thy Word is truth Philosophy may civilize Abscondit vitia non abscindit Lactan. Siresipuit à vino suit semper tamen temu'entus sacrilegio Ambr. de Elia jejunio cap. 12. not sanctifie hide some sins not heale them cover not cure them barb and curb them not abate and abolish them Ambrose saith well concerning Poleme who of a drunkand by hearing Xenocrates became a Philosopher Though hee forsooke his wine-bibbing yet he continued drunke with superstition Porphyry saith it was pity such a man as Paul should be cast away upon our religion Plato came thrice into Sicily to convert Dionysius the tyrant to morall Philosophy and could not But Peter by the foolishnesse of preaching converted his thousands Hieron de clar scriptorib and Paul his ten thousands And as Scipio was called Africanus Da mihi virum qui sit iracundus maledicus effraenotus paucissimis Dei verbis tam placidum quà m ovem reddam Da cupidum avarum tenacem jam tibi eum libera'em dabâ— c. Da libidinosum crude'em injustum continuò aequue castus clemens c. Nunquis haec Philosophorum aut unquam praestitit aut praestare potest Lactant. lâ—b â— Inst t. cap. 86. another Numantinus a third Macedonicus from the countries they conquered so had this worthy Warriour his name changed from Saul to Paul for a memoriall likely of those first spoiles hee brought into the Church of Christ not the head but the heart of that noble Sergius Paulus After whose conversion he beganne to be knowne by the name of Paul and not till then Act. 13.9 So then the efficacy and vertue of the Scripture to produce the love of God and our enemies to purifie the heart to pacifie the conscience to rectifie the whole both constitution and conversation of a man to take him off from the delights of the world and flesh to make him glory in afflictions sing in the flames triumph over death all these and more doe necessarily conclude the divine authority of the Scriptures What words of Philosophers could ever make of a Leopard a Lamb of a Viper a Childe of a leacher a chaste man of a Nabal a Nadib of a covetous carle a liberall person Isay 23.18 Tyrus turning to God and receiving the Gospel leaves hoarding and heaping her wealth and findes another manner of employment for it viz. to feed and cloath the poore people of God Two or three words of Gods mouth saith that Father worke such an evident and entire change in a man Pauca Dei praecepta sic tâ—tum hominem immutant ut non cognoscaâ— eundem esse Lactant ubi supra that you can scarce know him to be the same as in Zacheus Paul Onesimus and others Neither need we wonder hereat considering that Dei dicere est facere Gods words where he pleaseth to speake home to the heart are operative and carry a vertue in them together with his Word there comes forth a power as his bidding Lazarus arise and came forth caused him to doe so And as in the Creation he said Let there be light and there was light so in the new creation see 2 Cor. 4.6 As there the spirit moved upon the face of the waters and there-hence hatched the creature so here he spake unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.2 and at the same time breathed on them the holy Ghost Job 20.22 It is said Luke 5.17 that as Christ was teaching the power of the Lord was present to heale the people so is it still in his Word and Ordinances As for me this is my covenant with them saith the Lord My spirit which is upon thee Isay 59.21 and my words which J have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever The Word and Spirit runne parallell in the soule as the veines and arteries doe in the body The veines carry the blood and the arteries carrie the spirits to beat forth and to quicken the blood Hence 2 Cor. 3.6 spirit is put for the Gospel in and with which it worketh and grace in the heart is elsewhere often likened to seed in the wombe because it is first formed there by an admirable coition of the Word and Spirit till Christ be formed in us It is the worke of the Spirit to make the seed of the Word prolificall and generative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1.21 to make it an inbred Word as Saint James calleth it not onely able but effectuall to save the soule Surely as the earth is made fruitfull when the heavens once answer the earth Hos 2.21 Rom. 7.4 so are our hearts when the Spirit workes with the Word causing us to bring forth fruit to God And this doubtlesse is that reall testimony given by the Spirit to the Word that it is indeed the Word of God Neither is he wanting in his vocall testimony that inward divine testimony above-mentioned which yet is heard by none but Gods own houshold is confined to the communion of Saints whose consciences he secretly perswadeth of this truth and sweetly seales it up to them This is promised Esay 52.6 They shall know in that day that I am he that doth speake behold it is I. And Joh. 7.17 If any man will doe his will he shall know of the doctrine whether it be of God or whether I speake of my selfe And as it is promised so is it performed too for he that beleeveth hath the witnesse in himselfe 1 Iohn 5.10 Cant. 2.8 Cant. 5.2 1 Cor. 2.15 1 Iohn 2.20 27. Isay 53.1 Matth. 13.11 so that he can safely say It is the voice of my beloved that knockes The spirituall man discerneth all things for he hath the minde of Christ and an unction within that teacheth him all things to him is the arme of the Lord revealed and to him it is given that which is denyed to others to know the mysteries of the kingdome of heaven So that he no sooner heares but he beleeves Eph 1.13 and is sealed with that holy spirit of promise whose inward testimony of the truth and authority of the Scriptures is ever met by a motion of the sanctified soule inspired by
Word is his arme to gather his Saints about him out of the world his power of salvation to as many as beleeve his mighty weapon of warre to cast downe strong holds his charriot of state whereon the King of glory rides triumphantly into the hearts of his chosen Upon those white horses his holy Apostles the Lord Christ rode with a crowne on his head Britannorum inaccessa Romanis loca Christo vero subdita Advers Iudaeos cap. 7. and another in his hand conquering and to conquer Tertullian tells the Jewes that those places among the Britaines that the Romanes could never come at were soone subdued by Christ De nat door Britanni hospitibus feri Hor. carm l. 3. od 3. Hospiâ—es mactabunt pro hostia Acron Vt à sole longè distabant c. Bond in loc Tully tells us that the Britaine 's in his time were every whit as barbarous and bruitish as the Scythians S. Hierome makes frequent mention of this our Island but so as he ever opposeth it to some other well-ordered country Wilde our forefathers were and wicked above measure fierce and inhospitall not further remote from the Sun than from the Sun of righteousnesse yea from all civility and humanity little better than those poore people of Brasil who are said to be sine fide sine lege sine rege without religion law or good government till Christ the King came with his bow in his hand to wit his mighty Gospel wherewith he wounds his elect to conversion his enemies to confusion But as wee were of the first that received the Gospel so likewise among the first that fell from the purity thereof putting our neckes under the yoke of Antichristian tyranny and bondage Among all those authentique Records of the Popes usurpations Hist of Trent by Laugh pres It was truly and trimly said by Pope Innocent 4. Ve◠è enim hertus deliciatum Papis fuâ—â— tum Anglia putâ—us mexhaustus none more wofull tragedies are found of his cruelty than such as were acted upon our stage no higher trophies erected to his ambition than here no more rare examples of a devout abused patience than ours England was called the Popes Asse for bearing his intolerable burdens and became at length his feudatary so leaving Gods blessing for the warme Sunne Posiquam Deo ut dixi reconciliatus me ac mea regna prob dolor Romanae subjeci Ecclâ—siae nulla mihi prospera sed omnia adversa evenerunt â—ex Ioâ—â—n as King John found it to his cost and complained but without remedy Neverthelesse this we retaine still to the glory of our Nation that as wee were the first of those ten Kingdomes Rev. 17. in defection so were we first in reformation and that such as the former age had despaired of the present admires and the future shall be amazed at The establishing of this reformation wrought amongst â—s by the mighty Word of Gods grace to be done by so weake and simple meanes yea by casuall and crosse meanes Sands Relation as one speaketh against the force of so potent and politike an adversary the beast whom all the world wondred after this is that miracle that wee are in these last times to looke for As Joshuah subdued Jericho by Rams-hornes Gideon the Midianites by lamps and trumpets Jehosaphat the Ethiopians by musicall instruments so Christ by the onely sound of his word without drawing weapon subdued us to the faith Those Angels the first Reformers were set and sent to flye in the midst of heaven with the everlasting Gospel and to cry Feare God and give glory to him by abdicating and abrenounâ—ing those your hereticall tenets and doctrines of devils that you may receive the truth in love and be saved Rev. 14.7 And this is somewhat to prove the point in hand But there is yet a further mighty worke of the word whereby it well appeares and approves it self to be the very word of God and that is the effectuall conversion of a sinner from the errour of his way Not from the errour of his minde onely but of his manners also For the minde may be throughly convinced and yet the man not truly converted A pagan or papagan for instance must give two turnes ere he turne indeed As corn must not onely be threshed out of the straw but afterwards winnowed out of the chaffe so must a Papist turne not onely from his popery but from his prophanenesse Pacian in epist ad Sempton he must have Catholike for his name and Christian for his sirname not onely be no Papist but a zealous Protestant he must bee of those valiant ones in Esay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 11.12 Arripiunt vel diripiunt ut citatur ab Hilar. Metaph. A castris aut arce quapiam quae irrumpentibus hostâ—bus diripitur and of those violent ones in the Gospel that take Gods kingdome by maine force as those doe that take a strong castle or a defenced city or as the people of Israel invaded and surprized the promised land There are that rest in a carelesse indifferency or a negative goodnesse at the best as it is said of Ithacius that the hatred of Priscillianisme so now adayes of Popery was all the vertue that he had * Hooker ex Sulpitio But the Scripture gives more grace saith Saint James Iames 4. more than conviction of the judgement Acts 20.32 it gives inheritance among them that are sanctified saith Paul It converts the soule saith David Psal 19.7 It quickens those that were dead in sinnes and trespasses Eph. 2.1 as a savour of life for it is heare Isai 55.3 and your soules shall live And when the spirit feeles it selfe dead and decayed as in a relapse into some foule sin this good Word revives it as the breath of God did those dry bones in Ezechiel Ruth 4.15 as Boaz is said to be a restorer of the old age of Naomi The words that I speake unto you Iohn 6.63 they are spirit and life saith Jesus Non cum Iesu itis quippe itis cum Iesuitis Heidfeld E societate Iesu suit qui illum nefariè prodidit Psal 119.68 not a brute and dead thing as the Jesuites basely slander it but quicke and powerfull as our Authour hath it The Word both hath life gives life as David saith of God the Authour of it Thou art good and dost good as the Sunne both hath light and diffuseth light And as the beams of the Sunne beating upon a fitly disposed matter beget life and make a living creature so doth this Word of God applyed to the consciences make a new-creature Mannah was but a small thing but of great vertue so is the word I can speak it by experieÌ„ce saith Erasmus Expertus sum in meipso patum esse fructus ex Evangelia siquis oscitanter persunctoriè legat c. Praefat in Lucam that there is little good
things innumerable Psal 104.25 26. crawling bugs and baggage vermin vaine thoughts which are very sinnes Ier. 4.14 carnall intentions which this spirituall Law takes hold of and interprets for executions As in Balac who is said to arise and fight with Israel Sed fieri dicitur quod tentaÌ„tur aut intenditur Ribera in Amos 9.5 Josh 24.9 which yet he did not because he durst not but his will was good to it therefore he did it And the Heathens saw something of this by the dimme light of Nature as appeares by him who judged that Antiochus therefore died loathsomely Incesta est sine stupro quae stuprum cupit Senec in decla Quae quia non licuit non sacit illa facit Ovid. because that hee had a good will to burne Diana's temple But behold the Word of God goes further for it markes and meets with a nocturnall pollution an obscene dreame yea an involuntary evill motion or ere it come to consent though it only passe thorow the soule as a post by the doore or as a flash of lightning in the ayre or as a Dive-dapper on the water Though it be but as a dream only not as Pharaohs dreame which he could remember in the morning but as Nebuchadnezzars dreame which he had utterly forgot Well therefore might our Apostle proceed and say Neither is there any creature no not of the heart that is not manifest in its sight that is in the sight of this divine Word for so I would read the text Thoughts are infinite nimble quick and in a secret place yet are all these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked for the outside and for the inside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissected quartered as it were cleft thorough the back-bone as the word there signifies before the eyes of it wherewith we have to deale It is recorded of Moses that being sent on his foster-fathers quarrell against the King of Ethiopia whose daughter he afterwards married and was therewith upbraided by his brother and sister to the end that hee might make a speedy onset he tooke his journey through the wildernesse wherein were flying Serpents very deadly which to expell he trained certaine birds in whose nature he discerned an antipathy with those serpents Huet of Const ex Iosepho whereby he scoured the coast and so suddenly surprized the City Such cockatrice egges are hatch t in our hearts whence issue a brood of deadly stinging lusts which to dispell we have Gods holy Word to cleare the passage that the King of glory with the troops of his royall graces may enter the fort of our soules Iohn 15.3 Now are yee cleane by the word that I have spoken unto you saith our Saviour to his Disciples and to his Father in their behalfe Sanctifie them by thy truth thy Word is truth Iohn 17.17 Psal 19.8 The feare that is the Word of the Lord is cleane and makes all cleane within and without being as a dagger in the throat of wickednesse to let out the life-bloud thereof Psal 119.11 Thy Word have I hid in my heart as an amulet that I might not offend against thee It drives out corruption as the East wind did the locusts of Egypt into the sea and dispossesseth that uncleane spirit that had entrenched himselfe in the heart setting up there his seâ—nces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.11 Luke 10.18 Math. 12.43 and billeting his souldiers there to fight against the Soule It makes him fall as lightning from heaven as our Saviour sayth from the heaven of mens hearts to walke sad and solitary in dry places seeking rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but finding none All places to him are dry and desert though otherwise never so pleasant and populous where he may not be suffered by this mighty Word there preacht to rest and roost in the hearts of the inhabitants neither takes this foule feind any more content to bee there than men do to walke in a wast and waterlesse wildernesse The legion therefore besought him much Mar. 5.10 that though hee had cast them out of the man yet he would not cast them out of that coast for that were as bad as to command them to go into the deep Luke 8.31 that is to confine them to hell sith it is their heaven to do hurt but suffer them to bee thereabouts because the knowledge they had got of that countrey men would bee a more compendious way and course to destroy them than if they should be forced to go further where they had no such intimate acquaintance H ram denastâ—cam arae domâ—â—scae praeferunt Petrus Blesens Immundus diâ—itur 1 Affectione quia diligit immunda 2 Persuasione quia suadet immunda 3 Habitatione inhabitat cordâ— immunda Iaco. de Vorag Now therefore if among profane Gergesites that prefer a swinesty before a sanctuary they find a house that is a heart empty to wit of Gods holy Word that should have been laid up therein as a soveraigne preservative and swept of graces but garnished with vice for he is a foule spirit and solaceth himselfe in spirituall sluttishnesse thither he resorts and there he resides holding the castle in peace saving that sometimes the Word comming in the power of it disquiets him gashing and goring the evill conscience with unquestionable conviction and horrour The law was given on mount Sinai that gendreth to bondage a place full of bushes and briars whence also it hath its denomination and not unfitly because like thornes it pricketh and vexeth the spirits of evill-doers with a spirit of bondage It was also given in fire and that fire is still in it and will never out Hence those terrours which it eft-soones flasheth in the faces and startleth the soules of such as are not altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrived at that dead and dedolent disposition Eph. 4.19 that those living Oracles Act. 7.38 cannot possibly pierce them If the conscience be not utterly cauterized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.7 the Law will convince the judgement it is the Gospell only that can convince the affections and ingender in it a spirit of bondage and feare See this in Herod who heard John and did many things or as other coppies reade that text he doubted much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was exceedingly amused amazed knew not what to think or which way to look when the word came so close and did eat upon his conscience as a moth Psal 39.11 This set him at a stand and stickled sorely with him Now if after conviction men run away with the bit in their mouths as Herod did and will on in sin whatever come of it their sin abideth Iohn 9.41 as our Saviour said to the Pharisees and conscience though now silenced will have a time to tell them their own It was not long ere
must first beleev the truth and integrity of the Scriptures because they are of God and then we shall know whether these things are of God or not And why should this seeme so unreasonable to any man Mahomets dictates may not bee disputed on paine of death The Pope though he draw thousands to â—ell with him yet no man must dare say so much as what doest thou The Fryars though their Governors command them a voyage to China or Peru Sands his Survey of West p. 18 without dispute or delay they are presently to set forward Sicum Angelo iniissescolloqutii avocame Superiore actutù nest obtemperandum Si Bâ—ata Virgo sua praesentia freter ulum dignaretur interpellante vel suo inseriore non debut manere D. Prid. in Eudaemond Ioh. ex Epist ad fratres in Lusitan To argue or debate on their Superiours Mandats were high presumption to search their reasons proud curiosity to detract or disobey them breach of vow equall to sacriledge Such authority do these men usurpe such absolute and blind obedience doe they exact of their Vassals and votaries Oh give God the glory of beleeving and obeying him simply and only because he speakes it Rom. 4.20 Deo agnito collaudato ut Luc. 17.18 and for his bare words sake This is to glorifie God indeed as Abraham did being strong in faith and not doubting of the promise This is to set to our seale that God is true This is to give him a testimoniall as it were Joh. 3.33 such as is that Deut. 32.4 A God of truth and without iniquity just and righteous is he than the which I know not what greater honour can be done the Creatour by the creature or befall the creature from the Creator Contrary to Iam. 3.1 Math. 23.8 Those Masters of opinions as Magistri nostri Parisienses for so they will needs bee called are to be exploded that seek to obtrude upon Gods inheritance their conceits and placits the brood of their own braine without sound proofe of Scripture Wee should sooner beleeve even a lay-man saith honest Panormitan affirming any thing according to Gods word than a full Councell determining besides or against the word Let us stand saith S. Basil Stemus arbitratui inspiratae à Deo Scripturae apud quos inveniuntur dogmata divinis oraculis consimâ— illis veritas adjudicetur sententia Epist 8◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.11 Heb. 5.14 1 Iohn 4.1 1 Thess 5.20 Math. 23.8 to the arbitrement of holy Scripture and let them bee thought to have the truth on their side whose opinions are found agreeable thereunto The Beraans would not trust S. Pauls doctrine till they had tried it and are therefore commended as more generous or better-descended then those of Thessalonica that did not so Those dull Hebrews also are sharply censured by our author for not having all that while their senses better exercised to discerne good and evill to try the spirits to prove all things and hold fast that which is good Christ is the only Rabbin the irrefragable Doctor Prov. 8.8 Rev. 5.5 Math. 7.24 the Ipse dixit all the words of whose mouth are right words He only was found worthy to open the seales of the book he taught with authority and not as the Scribes All the confirmation he used against all their corrupt glosses set upon the Law was Verily verily I say unto you It hath been thus and this said of old c. But I say unto you Sometime t is true hee prooved his doctrine by Scripture but this was either for the weaknes of those whom he instructed according to that these things speake I not for any other need but that ye may be saved John 5.34 whence hee called the Law which he alledged their Law Iohn 8.17 or else to confirme to them the authority of the Scriptures and leave us an example John 13.15 For otherwise if he but say to the righteous It shall go well with him Isay 3.10 11. and but say to the wicked the reward of his hands shal be given unto him it is suerty security enough H. b. 6.13 As he sweares by himselfe because he hath none greater by whom to sweare so he affirmes of himself and needs not confirme it by any other his naked assertion is selfe-sufficient his authority most authentike his bare word to bee taken without any further proofe or pawne Thus it ought to be with all but thus alas it is not with most men now-adayes who deale with the faithfull God as they would do with some slippery persons or patching companions trust him no further than they see him or than they can see cause or reason to yeeld unto him such of his precepts as crosse their carnall humors and corrupt dispositions they give no credit to but are ready to rise up against them as a Horse against his rider and to reply with Pharaoh who is the Lord that I should obey him 1 Sam. 25.11 or with Nabal to Davids servants shall I take my bread and my water and my flesh and give it to men I know not they will needs turne schollars to their owne reason though they are sure to have a foole to their Master they looke upon Gods Jordan with Syrian eyes as Naaman Iohn 3. and after all ask with Nicodemus How can these things bee The like we may say for the menaces of Gods mouth those terrible threats of the Law against mens loose and lewd practices these they think to put off as those miscreants in the Gospel Luc. 20.16 with a God forbid They take up bucklers straight against the strokes of the Spirits sword and boldly blesse themselves when God curseth Deut. 19.19 which is that enraging sinne that God cannot speake of with any patience but is therefore absolute in threatning because he will be resolute in punishing And deale not many as ill with him in the matter of his promises which bee they never so faithfull sayings and therefore worthy of all acceptation 1 Tim. 1.15 yet either they be above ordinary beleefe as Gods plenty in Samaria was to that infidell Prince of Ahab or 2 King 7. 2. not presently performed as soone as ever the word is out of his mouth they distrustfully cry out where is the promise of his comming 2 Pet. 3.4 2 King 6.33 What should J waite for the Lord any longer Surely GOD hath forsaken the earth forgotten to bee mercifull c. But is it fit to prescribe to tâ—e Almightie Psalme 78.41 to limit the holy one of Israel to send for God by a Post and to set him a time or els he comes too late as those Bethulians in Iudith did The Chinois whip their Gods when they come not at a call help not at a pinch Deale not these men as coursely with the Lord upon the matter whom they eftsoons distrust and basely withdraw from 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
holy and just and good founded upon so much right reason that if God had not enjoyned it yet had it been our best course in selfe-regard to have observed it Howbeit by accident and through our singular corruption this good Law irritates naughty nature and makes bad men worse as the message of dismission did Pharaoh The waves doe not beate or roare any where so much as at the banke which restraines them nor would the vapour in a cloud make that fearefull report if it met not with opposition Corruption when checkt growes mad with rage and askes who is the Lord Let us breake his bonds say they Psal 2. and live by the lawes of our owne lusts Let us eate and drinke and rise up to play Exod. 34. for as for this Moses we cannot tell what is become of him and as for his Man Luke 19.14 we will not have him to rule ouer us neither will we submit to the lawes of his kingdom But who art thou O man that thus chattest against GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex adâ—erso responsus Rom. 9.20 and quarrellest with his word Gods will therein revealed is the supreme rule of right the Kings standard as it were and the Kings beame and is not therefore to be regulated or corrected by any other but to determine and over-rule all But these Yokelesse Belialists snuffe at it as over-strict and say in effect to it as the Sodomites to Lot Base busie stranger comest thou hither thus Controller-like to preach and prate to us Sylvesters Du-Bartas There is in Peter Lombard this sentence cited out of Austin de vera innocentia cap. 56. The whole life of an Infidell is sinne neither is any thing good without the chiefest good At this truth Ambrose Spiera a certaine postiller shooteth his fooles bolt saying Crudelis est illa sentencia This is a cruell sentence The like censure passeth many a wicked Atheist upon the righteous Oracles of God imputing to them falshood unlikeliehood iniquity extremity what not warding off as well as they can Gods blow motting themselves up against his fire not suffering his terrours to seise upon their soules like Lots sonnes in Law till at last all too late they feele them sticking in their soules and flesh Iob 6.4 Psalme 15.5 as so many venomed arrowes of the Almighty throughout all eternity Section 6. ANother intolerable abuse in daily practise offered to Gods holy word is In hisVltimis pessimis temporibus Bern. when profane persons take liberty to jest at it or out of it a course too too common in these last and loosest times of the world Scurrility and foolish jesting in any kind is flatly forbidden by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arislot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellaâ— Ephes 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. as unseemely for a saint reckond among those things that are not convenient or conduce not to the maine end How much lesse lawfull is it to frame jests out of Scripture Sith the greater any good is the greater the abuse and the heavier will be the doome when the Righteous Iudge shall be reveald from Heaven with thousands of his Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to convince the ungodly to set them down and stop their soule mouthes as the word signifies of all their hard speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iude 15. dry wipes slye taunts bitter jeares and salt jests that ungodly sinners have utterd against him and his truth This was that that Henoch the seventh from Adam preached of old to those spirits now in prison then in jollity 1 Peter 3. that jeared when they should have feared like those in Ezechiel that scoffed at Gods threats and said Let the word of the LORD come that wee may see it And of the same stampe were their nephewes in Noahs time He as a Preacher of Righteousnesse spared for no paines in foretelling the floud but to little purpose They looked upon him as one drownd in a deepe melancholy they said sure he dreamt not of a dry summer but of a wet Winter Many a bitter flout they give the good old man whilest hee is building his Arke and aske what this madde fellow meanes to make such a vessell whether he intended to saile on the dry land or to make a Sea when hee had made his Shippe They held him in that worke no wiser than the Prior of Saint Bartholmewes in London Hollinshead in Anno 1524. who upon a vaine prediction of an idle and addle-headed Astrologer went and built him an house at Harrow on the Hill to secure himselfe from a supposed floud that that Astrologer foretold And therefore though hee clapped and called early and late proposing their danger and pressing them to provide for their owne safety Psalme 1.1 yet being now sate downe in the seate of the scornefull they stird not a whit neither abated an ace as they say of their loose and lewd living But they ate they dranke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asyn deton â—legâ—ntiss Luke 17.27 they married they gave in marriage they remitted nothing but passed without intermission from eating to drinking from drinking to marrying from marrying to planting and providing for posterity and would know nothing that is would take no knowledge of any thing but lay buried in deep and desperate security till the very day saith our Saviour that the flood came and buried them all in one universall grave of waters Then might the old Preacher had he had any mind to it as fitly have sat and gibed at them as they once foolishly did at him Now Jubal let 's heare one of your merry songs Now Iubal whether is the wiser work the building of Tents or the building of an Arke Now sirs you that are such men of renowne you that were the brave gallants of the earth now tell me who is the foole and who is the Wiseman now By this time from the tops of the mountaines they descry the Arke and behold that with envie which they erst beheld with scorne Surely Prov 3 34. GOD scorneth these scorners that spend their biting girds and bitter jests upon holy things GOD himselfe will laugh at their destruction Prov. 1. â—6 Plaime 52.6 and mocke when their feare commeth The righteous also shall see it and feare and laugh at such as they did in Iulian the Apostates time that notable scoffer that would smite Christians in contempt on the one cheeke and bid turne t'other also Hee resused to heare their complaints of injuries because Christ bad them patiently suffer nor would hee pay them their wages that they might be poore in spirit â—ibanius sophista and so sitted for the kingdome of Heaven One of his bosome-birds tauntingly asked of them what the Carpenters sonne was now in framing whereunto they replied Septem libros in expeditione Parthica adversus Christum evomuit Et Galilaeum statim in praelio sensit
turne with the Scriptures and to make them as it were Sacraments to the Devill than the which what greater abuse can be possibly offered unto them Ob. Tell mee not here in defence of this abhomination that the words then used are Gods Words for as thus abused Sol. they are not Gods but the Devils who hereby insensibly possesseth himselfe of mens soules and every one that by seeking to such consults with Satan as Saul did worships him though he bow not as hee did that evill spirit desires no other reverence then to bee fought unto Sathan seekes to such in his Temptations they seeeke to him in their consultations and now that they have mutually found each other if they ever part it is a miracle Say not again Ob. How can there bee so much hurt in words so good Sol. I tell thee that Samuel himselfe could not have spoken more gravely more severely more divinely then the fiend did to Saul then when he preacht Sauls funerall Oratio funebris Sauli dicta a Diabolo Buchol as one calls it When the Devill himselfe puts on gravity and Religion who can wonder at the Hypocrisie of men Had not Elymas that child of the Devill called himselfe Barâ—eus as if he had beene sonne to but Saviour or of his very neare alliance Acts 13.6 Acts 13.6 Filium nominis i. viris celebrem where the Syriack hath it Bur-shuma a some of renowne a famous person And did not Simon the Sorcerer give out himselfe to be some great matter he so bewitched the Samaritans with a semblance of extraordinary holinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8.9 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he so amazed them therewith that he had gained them they were more his then their owne as the word signifies Iustin Martyr who was borne at Samaria and lived neare those very times tells us that this varlet had an image set up in honour of him with this superscription Simoni Deo sancto to Simon the holy God Epiphanius also hath left recorded that this Hell-hound called himselfe GOD the Father and Son and his Helena I abhorre to relate it the Holy Ghost But to speake forward When Saint Paul came to Ephesus a place too too much addicted to these damned studies which gave occasion to that Proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesian learning for the blacke art Saint Luke speakes the best of them when he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curiosities certaine of the vagabond Iewes exorcists tooke upon them to adjure evill spirits by the name of Iesus whom Paul preacheth Here were good words wee see but out of an ill mouth and for ill purposes and therefore with as ill an issue to the speakers who were glad to fly out of the roome naked and wounded as hardly bestead and scarcely scaping with their lives Whereupon the Name of the Lord Jesus was magnified the number of Christians increased and the curious conjuring books though never so costly burnt up and abolished Acts 19.13 to 21. Those were good words that the Pythonisse cryed after Paul and his fellow-labourers at Thyatira These men are the servants of the most high God which shew unto us the way of salvation Acts 16.17 18. What could Lydia her selfe have said more in their commendation Yet Paul was grieved at it and cast out the Devill that spake it So what could any Peter have spoken better of his master CHRIST then the Devill spake Iesus thou sonne of the living God c. But where was his calling What commission had he to confesse Christ in that sort Surely none Therefore hee heares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be dumbe Our Saviour Halters him up and will heare him no further No more will hee have any such doings Leu. 20.6 Deut. 18.10 as this we speake of amongst his people but will finde out both them and such as seeke to them yea their sinne will find them out Gods word for certaine is no fit meanes for any such purpose as wee see in those Ephesian Exorcists Neither can it bee of faith for want of a promise and is therefore sinne yea a sin of a double dye Rom. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a crimson colour such as nothing can fetch out but the bloud of Christ or the fire of hell Say not to me Ob. in the last place we have received good by these men and as for the Devill we defie him and will have nothing to do with him If any Iew had yeelded himselfe to Rabshakehs lure Sol. had hee not gone with him to Senacherib his master so do these to the devill by resorting to his instruments As the fisher catcheth the fish by the baits so doth Satan hooke in mens soules by those smaller kindnesses Esay 39. And as the Babylonish Embassadors brought Hezekiah some petty presents but to carry away all so is it here The sheep is never in so much danger of the Fox as when hee comes upon her in sheepes clothing If thy deadliest enemy drink to thee timâ—o Danaos dona serentes Virg. though in a cup of gold wouldst thou take it for any better than ranke poyson such are the Devils cut-throat kindnesses this way Lastly besides the hurt done to the Charmer who is hardned hereby in his wickednesse whereas without such customers his trading would faile God sustaines a double injury 1. In his glory as if he were not able or ready to helpe his but there must bee trudging to Endor or Ekron 2. in his word thus wretchedly abused 2 Kings 1. as hath beene already discoursed CHAP. V. Section 1. THe third use is for reproofe And so Is it God that speaketh in the Holy Scriptures This serves deepely to shent and shame us for our first brutish ignorance secondly barbarous unbeliefe 2 Peter 1.17 thirdly inexcusable disobedience to that divine voyce that came from the excellent glory This is my beloved sonne in whom J am well pleased Heare yee Him For the first how justly and unanswerably may the Lord renew the quarrell of his covenant and take up his old controversie against us that there is no knowledge in the land Hosea 4.1 Hosea 8.12 that he hath written for us the great things of his law and we have counted them a strange thing that whereas for the time we might have beene teachers we have yet neede to bee taught the first principles of the Oracles of God we have neede of milke Heb. 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Peter 2.1 Esay 66.11 Prov. 14.6 and not of strong meate Was it not reasonable milke that wee have sucked in from the breasts of Consolation the two Testaments Is not knowledge easie and obvious to him that is willing Are ye also ignorant saith our Saviour to his Disciples Ioh. 3.10 Art thou a Doctor in Israel and knowest not these things which thou hast read so much of in Ezekiel and elsewhere What
above their necessary food with Job Iob 23.12 who had rather misse a meale then not reade his taske that shall exhale and spend his spirits fainting and panting in continuall sallyes as it were Psal 119.97 and egressions of affection to Gods Word as David did that shall understand Gods Will by bookes as Daniel Dan. 9.2 who had learn'd the number of the yeares out of Jeremy and got light to the interpretation of Nebuchadnezzars dreame out of Ezechiel Dan. 2. with Ezek. 31.3 c. Christ himselfe hath honoured Reading with his owne Example for he came to Nazareth and Luk 4.16 as his custome was stood up to reade the Scriptures He hath also bidden us Search the Scriptures search here as for hid treasures with delight and diligence as those noble Bereans Not carelesly and cursorily as the moderne Jewes Sr. Edw Sands who are as reverend in their Synagogues Sic ut posset quivis animo advertere quod servet illam pro conâ—uetudine potius quam proâ— religione reverentiam Epist 1. lib. 1. Nil obiter as Grammar boyes are at Schoole when their Master is absent Not customarily and of forme onely as Sidonius reports of Theodoricus that he did his devotions more of custome then of conscience Not suddenly or in hast but with preparation pause and deliberation ever having oculum ad scopum which was Lud Vives his Motto an eye to the maine intent of that Text we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not with hearts and thoughts distracted and dissipated but called in and concentred on the businesse in hand as the Sun-beames in a glasse or as the lines in the middle of a circle Beseeching God to fix our quicksilver and to hold our hearts to the good abearance Psal 119.12 that wee may hide Gods Word therein with David melt at it as Josiah lay it up as the Virgin Mary Sabellicus who is said to have spent a third part of her time in reading the Scriptures Sure it is shee was excellently well versed in them as appeares by her Song Neither shee onely Contra Appl. on lib. 2. but any one of us Jewes saith Josephus being asked about any point of the Law can answer as readily as tell you his owne name Celebrantur seduli in lectitandis sacris Malcolm in Act. 6.5 Among those seven first Deacons Acts 6. Prochorus Nicanor and Timon are famous for their diligence in reading the Scriptures Of Anthony the Hermite it is reported that though he knew no letter on the book yet he could readily repeate the whole Scripture by heart Aug de doct Christ And of Johannes Gatius a certaine Divine of Sicily Alsted Chronol p. 267. that he was so well skilled in the Bible that he thought if it were utterly lost out of the world he could for a need restore it Of Nepotian S. Hierom testifieth that by much reading and meditation of the Scriptures Pectus suum Bibliothecam Christi â—ffecâ—sset he had made his bosome that Library of Christ As of Cecilia it is said that shee carried alwaies the Gospell of Christ in her breast Euseb l. 6. c 3. Origen was from his cradle inured to remember and recite the holy Scriptures Basil epist 74. and Basil was taught them of a child by his nurse Macrina Didymus Alexandrinus though blind from his child-hood yet was not onely a good Artist but an able Divine and wrote certaine Commentaries on the Psalmes Hieron in Catalo vir illustrium Initio dial cum Tryphone D. Prid Lect. and Gospels being now saith S. Hierom above 83 yeares of age Justine the Philosopher and Cyprian the Necromancer as some conceive it were converted by reading So were S. Austin and Fulgentius and of late Franciscus Junius was turned from Atheisme by reading the first Chapter of S. Johns Gospell In vita operibus praefixa as himselfe confesseth in his life Others have hereby beene notably prepared for conversion as the Bereans Acts 17.11 and other Jewes who were more easily wrought upon by the Apostles preaching because so well acquainted with the Scriptures there was no need of quoting the places to them it was sufficient to name the words onely Reading with attention and application breeds both knowledge and conscience Mat. 24.15 Dan. 9.2 teacheth Gods holy feare and transformeth us into the same image as the pearle by the often beating of the Sun beames upon it becomes radient as the Sun and as Moses by conversing with God came downe from the holy Mount with his face shining It seasons the heart that it be not drown'd in earthly vanities illightens the judgement helpes the memory comforts the conscience composeth the affections keepes the King himselfe who hath more temptations from pride and selfe-confidence Deut. 17. It keepes out worldly cares dulls carnall delights strengthneth faith inflameth love directeth the whole life secretly yet sweetly drawes a man above the world above himselfe so that he converseth with God is in Heaven afore-hand he eates and drinkes and sleepes eternall life S. Jerome writes of certaine holy Women so devoted this way In regula saâ—ct ut caro esset paenè nescia carnis they seemed in place onely remote but in affection to joyne with that holy company of Heaven Hoscus de Expr. verb. Dei Cyril Alex. lib 6. Cont. Iulian. What meaneth then that foule-mouthed Cardinall to affirme that a distaffe were fitter for a woman then a Bible Julian indeed the Apostate upbraideth the Christians that their women were medlers with the Scriptures But Jerome highly commends it in his Eustochium Salvina Celantia Paula and her maidens whom shee set to learne the Scriptures And S. Chrysostome calles upon his hearers to search the Scriptures and sharply reprooves them for that they could not say Psalmes Hom. 3. in Mat. and other portions of Scripture by heart It is a lamentable thing that most people have either so much or so little to doe that they can never find time to looke into the Scriptures to any purpose If they reade yet they profit not either because they are carnall and savour not the things of the Spirit Among Iewes the Rabbi sate termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scholler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lies along in the dust at the teachers seet Psal 25.9 or their hearts are yet stuft with pride and passions or cares and lusts or they sit not at Gods feet as Paul at Gamaliels as Mary at our Saviours to receive his Word or they reade but now and then or but here and there and not in order and with due observation or they pray not or they propound not their doubts and seeke satisfaction Some thinke it sufficient to say they are not book-learn'd neither can they skill of this Scripture-learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ibid. This was the old excuse in Chrysostomes time I am no Monk I have