The True Treasury

Sect. 1.

FOr the Antiquity, first, of the sacred Scriptures, they are the words of the Eternal God, the conceptions and expressions that were, before all beginnings, in the mind of the Most High, Prov. 1.23. Jesus Christ that came out of the bosom of his Father, and is both the Essentiall and Enunciative Word, he alone is that Palmoni hammedabber, that excellent speaker in Daniel, that knows all the secrets of his Father as perfectly, and uttors them as readily as if they were numbered before him (as the word there imports.) He it was that went of old and preached by Noah unto the spirits now in prison: that spake in times past to the Fathers by the Prophets, or otherwise, and afterwards, in the days of his flesh, revealed to the world those things that he had heard of the Father, Joh. 8 26. This was his office, as Mediator and Archprophet, and this he faithfully fulfilled from the beginning of the world. The Father never spake or appeared immediately, but in the baptism and transfiguration of the Son. For this is a rule in Divinity, that where the Old Testament brings in God appearing and speaking to the Patriarchs and Prophets, we are to understand it always of the second Person; whose head and whose hair (when he delivered the Revelation to his servant John ) are said to be white like wool, yea as white as snow, denoting his venerable Antiquity or rather Eternity. The Cherubims were framed and the Angels ever appeared in the form of young men: not so the Ancient of Days, Dan. 7.9. He it was that had no sooner made man upon the earth (and is then first styled Jehovah Elohim ) but he rejoiced in the habitable part of God's earth, that Microcosme Man, that miracle of daring Nature, as the Heathen called him: his delights were with the sons of men, ( Prov. 8.31.) to whom he appeared, & with whom he parled in Paradise. After the fall he gently called them to account, and reasoned it out with them: which he would not deign to do for the Serpent, but presently doomed him, not once asking, What hast thou done? He preached the first Gospel to them, and there delivered them that grand Charter of their and our salvation, The seed of the woman shall break the Serpents head, dissolve the devils work, as S. John expounds it. By immediate revelation from him it was that Adam taught his sons to sacrifice, and his nephews to call publicly on the name of the Lord. Yea out of the mouth of Adam (divinely-directed) as out of a fountain, 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, the one of brass, the other of stone, and that therein was written the word of God, and certain prophecies, whereby that word was preserved for the use of the old world. Austin thinks it may be proved out of the Epistle of Saint Jude, that Enoch wrote something. To me truly, saith that divine Chronologer, it seems probable, that Moses in his Genesis collected and contrived into an entire and just body of a continuate History, such things as had been occasionally noted, and here and there observed by the Fathers, and left to posterity. For Moses himself (saith he) makes mention of the Book of the wars of the Lord. And Joshua his disciple cites the book of Jasher, which Jerome 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 remains of ancient Records and Annotations: the diligent perusal, and careful 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 poor people (then groaning under the Egyptian bondage, or wandering in the wilderness) and of succeeding ages. The late Jews make such reckoning of Genesis, that they have numbered the very letters of it, which amount to 4395. Those three first Chapters thereof are the fountain of all the following Scriptures, and the common Catechism of the Churches of both Testaments; in explaining and applying whereof, are spent all the Sermons and other labors of the Prophets & Apostles. The time between the Creation and the Flood, Varro (that great Antiquary, and the most learned of the Romans, as Saint Austin holds him) calls it 〈 in non-Latin alphabet 〉 , or obscure and uncertain, which to us out of Moses is 〈 in non-Latin alphabet 〉 , clear and well known. A very ancient Priest of Egypt (that had read Moses, likely) told Solon the Athenian Law-giver, You Grecians are all boys and babies in matter of Antiquity, neither is there one old man amongst you. The Athenians brag of Cecrops the founder of their City, and the Thebanes of their King Ogyges: and of them they term all ancient things Cecropian and Ogygian. And peradventure they will tell us that at that time folk 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 Greek History is, as you would say, tongue-tied for many hundred years after; like a brook that loseth it self within thirty paces of its first spring. There is not any notable thing in that story of the Greeks 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 years after the Creation, and afore any Chronicles of the world now extant in the world. Diod • rus Siculus confesseth that all Heathen Antiquities before the Theban and Troian wars, are either fabulous narrations, or little better. Eusebius and Clemens Alexandrinus show, that whatsoever in Plato savors of Divinity, he borrowed it from Moses; whom he means always, as some guess, by this phrase, 〈 in non-Latin alphabet 〉 , as the old saying hath it. Hence also he was called by Num • nius the Pythagorist, Moses Atti • us. Pythagoras bade his Scholars search till they came to Unity in everything, 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 honored, that we 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 moral writings of Philosophers to be 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, out of which, all the Prophets and Apostles, to the last of them, have watered their several gardens. What piece soever of holy Scripture followeth this, is but a commentary upon this, saith Pareus in the perclose of his commentary upon Genes • . 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 been since the world began; 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 ('tis true) conversed so familiarly with God as he did, whom God spake with face to face, as a man doth with his friend. Yet ought not the Prophets writings to be rejected, as they were by the brain-sick Sadducees, whom therefore our Savior refutes out of Moses only. Neither yet to be slighted (in comparison) as they are by the Jews at this day, who in then Church Liturgy read one lesson out of the Law by some chief person, and another out of the Prophets by some boy or mean companion. For they will in no sort (saith mine Author) do honor, neither attribute that authority to any part of the Bible that they do to their Law. But this is to have the glorious faith of our Lord Jesus Christ in respect of persons. For was it not one God, that spake by the mouth (as of one) of his holy Prophets, which have been since the world began? In other cases I grant, that antiquissimum quódque est verissimum, adulterinum quod posterius, truth is more ancient than falsehood: that classicke Authors are to be preferred before moderne; and that of Aristotle holds true of human witnesses, The ancientest are most to be credited, as less corrupted. For as wine the oftener it is poured from vessel to vessel, the more it loseth of its spirits and sparkinesse: and as a picture that is taken at the lively image loseth somewhat of its nature: that which is taken at the pattern, somewhat more: and so from one to another, they vary, in the end, so far from the original, that there is scarce left any resemblance. This may be true in human testimonies, and transactions. But for the several parts and pieces of holy Scripture, may we not ask of them, as the Prophet in another case, Who is their Father? Have they not all one Father? even the Father of eternity, to whom a thousand years (by reason of the vastness of his being) are but as yesterday, when it is past? Were they not all dictated and indicted by the same Spirit, and are therefore of equal antiquity and authority? Come they not all from so authentical an Author, as is the Author and finisher of our faith, the Alpha and Omega, the first and the last?

I speak not here of Apocryphal books, which were neither penned by the Prophets or Apostles, nor written in Hebrew, and kept among the Jews, neither yet have they in them the print of the Spirit, which the spiritual man discerneth, but contain some things frivolous, and some things false, not dissonant only, but repugnant to the holy Scriptures. Read them fruitfully we may for moral instruction, and for the better understanding of the story of the Church, but read we must with judgment and choice, and where we find them contradicting the Scriptures, we must kill the Egyptian, and save the Israelite. But for the holy Prophets, take that of our Savior, He that receives a Prophet in the name of a Prophet, shall receive a Prophets reward. We cannot now receive them into our houses, into our hearts we may and must, as the Church of God hath ever done before us. Who the penmen were of those books that are called by the Hebrews Nebim Res • onim, the former Prophets, that is, Joshua, Judges, Samuel, Kings, and Chronicles, and of those other among the Hagiographa, whose Authors are not expressed, there needs no great enquiry. When Letters come from the King, saith Gregory, it were an odd thing to be much inquisitive with what pen they were written. It is not altogether improbable, that Ezra, that perfect Scribe, either himself, or with the help of other his holy colleagues, did, by the immediate motion and inspiration of the holy Ghost, compile those books of Joshua, Judges, Samuel, Kings, and Chronicles, out of diverse ancient and honorable Records, charily kept by the Church, as written by the Prophets of those several ages: ( David's acts are expressly said to have been set down by Gad and Nathan ) and that he or they digested and disposed them in that order that now, of a long time, the Church hath had and read them. For it is not likely that Samuel himself, when he should relate the words of Saul, seeking to him for advice about the Asses, that he, I say, should preface thus, He that is now-adays called a Prophet, was anciently called a Seer. No, but they sound rather in any man's ears, like the words of another, that reports things done long before.

As for the later Prophets, as they call them, Isaiah, Jeremy, and the rest, Calvin tells us (and he gathers it out of Habac. 2. and Isaiah 8.) that after the Prophets had preached to the people, their manner was to set down a brief sum of their Sermon, and to fasten it to the doors of the Temple, that all men might know and take more notice of the Prophecy. Which when it had hung there for a certain number of days, as long as was thought fit, the Priests office was to take it down, and lay it up safe in the Treasury, that it might there remain for a perpetual monument. And hence he conceives the books of the Prophets to have been made up, and notes it for a singular providence of God, that the Priests (which yet were often ill-minded men, and professed enemies to the Prophets) should be used as God's instruments to conserve and convey the prophecies entire, as we have them, to posterity.

Now for the writings of the Apostles, besides that privilege of Infallibility wherewith they were endued even above the Prophets, as some are of opinion: no wise man doubteth (saith Scultetus ) but that the Disciples of our Savior recorded and registered his daily Oracles and miracles in their day-books and private annalls; out of which afterwards the Evangelical history was extracted, composed, and compiled.

Saint Luke is reputed the first of the four that wrote the Gospel; what others attempted only, he effected, Luke 1.1. The Fathers held (many of them) that he received his Gospel from Saint Paul: but himself tells us he had it from those that were eye-witnesses, which Paul was none. Saint Ambrose rightly prefers him for setting down things more distinctly and orderly than the rest, according to his promise to his most excellent Theophilus, Chap. 1 verse. 3. And as he doth it orderly, and coherently, as the word signifies so originally, and from the very first verse, or from a high, as himself speaks. For he begins his history, not at the works of our Savior, as Saint Mark, nor at his birth only, as Saint Matthew, but at his conception. Yea, at the conception and parentage of his forerunner. Saint John indeed soareth higher, even to our Savior's Divinity, and is therefore called the Divine, and hath the Eagle for his ensign assigned him by the Ancients. But of him more in his place.

Matthew of a publican, by a gracious call from Christ, became an Apostle and Evangelist. Publicans were officers for the Romans, to take toll and tribute of the Jews, and were therefore extremely hated among them, and not altogether undeservedly. For they were (most of them) notoriously unconstionable griping fellows, as we see in Z • ch • us. A faithful Publican was so rare at Rome it self (how much more in the remoter Provinces?) that one Sabinus, for his honest managing of that office, in an honorable remembrance thereof, had certain images erected with this superscription, The honest Publican. But that the hatred born them by the Jews (ever impatient of foreign exactions, and bragging of their freedom, when most in bondage) was greater than there was cause, is apparent in the Gospel. Now see the just judgment of God upon them. They that so much hated Publicans of old, are now turned Publicans to the Turks, whose revenues of the sea they rent at this day, as those of old did of the Romans. But this by the way only. It is more to our present purpose, that, as much was forgiven this blessed Apostle, so he loved much, and sealed up his love by a liberal feast, for joy of his conversion: which while the other Evangelists relate, they conceal • the name of Matthew, whereby he was best known, and call him Levi • but he, by a gracious simplicity, freely and plainly reports his own more common name, and the nature of his offense, that the greater the cure was, the more honor might accrue to Christ that cured him; and as a confirmation of the cure called him to so high an office in his Church.

After him comes Saint Mark, and abridgeth him, yet ever with usury, and some singular addition, for the most part. Whether he wrote his Gospel at Peters mouth, which is the common opinion, or otherwise, I have not to say. But if he did, who can believe that either Peter himself, or Mark his Notary, would ever have past over in silence that famous Tues Petrus, thou art Peter, &c. that the Papists so brag of, and build on, if he had held it (as they do) to have been the foundation of the Catholic Church. Peters denial this Evangelist sets down more expressly and amply than any other.

Lastly, for Saint John, there is an Ecclesiastical tradition, and Eusebius records it, that the three former Evangelists being presented to him by the Saints at Ephesus, that he might peruse them, and by his testimony recommend them to the Churches reading, he well approved and ratified what they had written. Only he thought meet that something more should be added concerning such of our Savior's words and works as did clearly evince and evidence his Deity; which, even in those purer times, began to be oppugned by Ebion, Cerinthus, and other odious heretics and apostates. Wherefore at the instant request of the Church, but chiefly by the instinct and motion of the holy Ghost, who set him a work, he undertook in his old age the writing of this fourth Gospel, that now bears his name. That lofty and lively beginning thereof, I doubt not, saith Mercer, but he took out of Prov. 8.22. A certain Philosopher lighting upon it by accident, cried out, Hic barbarus, &c. This barbarian hath heaped up more matter in three words, than all we have done in so many volumes. The learned and judicious Junius confesseth, that he was converted from Atheism by the serious reading of this first Chapter. Never could any man say better than this beloved Disciple, both of his Gospel, and of his Revelation, That which we have heard and seen with our eyes, &c. of the word of life, declare we unto you. The Alogians recited all Saint Johns writings, the Valerians all the Gospels but Saint Johns. Some other pieces of the New Testament have been questioned by some, but causelessly; as likewise in the Old Testament, the Anabaptists reject the book of Job as a tragicomicall fiction, Canticles as a love-song, Ecclesiastes as a doctrine of liberty, and door to Atheism. But this nothing elevateth or diminisheth their worth and authority with the sound and sober-minded. If here it be objected, that counterfeit writings might be published and put upon the Word under the name of the Apostles. I answer with M. Perkins, If they were in the days of the Apostles, they by their authority cut them off. And therefore Paul saith, If any teach otherwise, let him be accurst. And as they faithfully committed to writing what they had preached for a pillar and foundation of our faith, so they provided that no coūterfeits should be foisted under their names after their departure. And hereupon John the last of the Apostles, concludes the New Testament with this clause, If any man shall add unto these things, God shall add unto him the plagues that are written in this book. The Scripture foresaw (as Saint Paul hath it) there would be forgers and fa • furies, and that Antichrist would usurp authority to chop and change, to foist in and force upon the Church, for doctrines the devices of men: to coin and obtrude new articles of faith, as they have lately done in their Trent-conventicle. God therefore hath spoken it with his mouth, and made it good with his hand upon them, (as Solomon phraseth it in his prayer) by adding to them the plagues written in this book: that one above the rest, the noisome and grievous ulcer, falling upon the men that have the mark of the beast, after the first and fifth Angel had poured out his vial, Revel. 16.1, 2, 10. These Angels are (according to most Interpreters) the Preachers of the Gospel, and those renowned Reformers: that sore and grievous ulcer is, as some will have it, the French disease, but, as others better, the devils disease of envy and evil will to the Gospel, which (maugre their malice) runs, as the Apostle speaketh, and is glorified. This these wicked Popelings see and are grieved, they gnash with their teeth, and melt away: yea they gnaw their tongues for pain and torment of their sores, they blaspheme the Name (that is, 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 read in the Bible? and is He the undoubted Author thereof? this then informs and advertiseth us of the surpassing dignity and supereminent excellency of that thrice-sacred Book, above all human writings whatsoever. That which David said of Goliath's sword, may be fitly applied to the sword of the Spirit, 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, 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 doubtless had their several commendations: So stands the case between this and all other Books, though suo genere never so praise-worthy. Many daughters (so Authors) have done virtuously, but this excels them all. There was not such a man as Job, nor can there be such a Book as this in all the earth. Hence it is called the Bible that is, the Book, by an excellency, as the only Book, And the Word is that which should be ever sounding in our ears; and the Scriptures as being to all other writings, as Josephs shea • e was to his brethren's, or as the Sun to the lesser Stars. Hence that of Saint Austin, Away with our writings, that room may be made for the Book of God. And that of Luther, I heartily hate mine own books, and could wish them out of the world, because I fear they keep men from spending so much time in reading God's Book, the only fountain of all true wisdom. And that of Constantine the Great, wherewith he opened the Council of Nice; Ye 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 all questions that shall be moved amongst us; as the High-priest did, of old, at the Oracle; for they have God for their author, and are the platform of that wisdom that is in God himself, 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 wrestled with my sister, with wrestlings of God, said Rachel, that is, with great wrestlings, and have prevailed. How much more may the Bible be said to be of God (which sets forth its precious and peerless worth) since 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 own mouth speaks: and wrote other some with his own finger, as the Decalogue, Deut. 5.22. and so might say as Paul to Philemon, I Paul have written it with mine own hand, verse. 19. That one short Epistle to Philemon (since we are fallen into the mention of it) though about so low and abject an object, so poor and petty a matter, as the receiving again of a fugitive bondslave, yet with what admirable pithinesse and powerfulness of speech is it set forth. Plena lacertorum & roboris epistola, singulis fere verbis singula argumenta, saith one. Not a word but hath its weight, 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 savor not of his Apostolical majesty and gravity, which shineth even in this the least of all his Epistles. As often as I read Saint Paul, saith Jerome, me thinks I hear not words but thunders. In fewness of words he hath all fullness of matter, saith Origen, and sets a grace and a gloss upon mean 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 Romans, which Melancthon was wont to call the confession of our Churches, and thought it time well spent to go over it a matter of ten several times in his ordinary Lectures. The truth is, it is such as never could any man think speak or write sufficiently of its worth and excellency. M. Perkins adviseth in reading the Scriptures, first to begin with the Gospel of Saint John, and this Epistle to the Romans: after, with the Prophet Isaiah; because these three books be as the keys to open the right understanding of the rest. Saint Jerome doubts not to affirm of that prophecy of Isaiah, that whatsoever other piece there is of holy Scripture, whatsoever man's mind can conceive, or tongue express, is contained in this one book. Isaiah himself calls it a great Book, wherein but little was written, chap. 8.1. We may safely call it a little book, wherein great things are written: even those mirabilia of the Law, and magnalia of the Testimony or Gospel, for so that Prophet in the same chapter divides the holy Scriptures into the Law and Testimony, as into its integral 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 sum and substance of all the good news in the world. The nativity, preaching, persecution, apprehension, death, resurrection, ascension of our Savior, yea and latter coming to judgment, is lively set forth by this one Prophet Isaiah: whence he was called by a Father the Evangelical Prophet. The Babe of Bethlehem is wrapped up, as it were, in the swathing-bands of both Testaments. Christ is both the subject and object, the Author and matter of the Scriptures. This makes much to the setting forth of their worth and excellency: for he is the chief of ten thousand, 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 he is called the Word, not only by Saint John often, but by Saint Luke also, Chap. 1.2. because he is the matter and mark of the Word; scarce a leaf or line in the Bible, but some way leads to Christ, as the Star did the Wise-men, and even point him out, as John the Baptist did, with an Ecce Agnus Dei, Behold the Lamb of God which taketh away the sins of the world. In the Old Testament we have books Priestly, Princely, and Prophetical. As in the New, the Gospels are regal, showing that Christ was King of the Jews: the Epistles more Sacerdoticall, beginning and ending with praises and prayer, (those sacrifices of the Gospel) and the Revelation is merely prophetical. Hence that of our Savior, Search the Scriptures, for they are those that testify of me. Now Christ is the most excellent and praise-worthy person in the world, the fairest among men, worth ten thousand of us, as the people said of David. Look upon him as he stands described in the Text. For his nobility, he is God's own Son; for his riches, he is heir of all things; for his wisdom, he made the worlds; for his eminency, he is the brightness of his Fathers glory, and the express image of his person; for his might, he upholdeth all things by the word of his power; for his merits, he hath by himself purged our sins; for his preferment, he sat down 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 himself. Saint Chrysostom falling occasionally into the commendation of S. Paul, feared much, lest with the slenderness of his style 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 own tongue, saith he, to commend him with. An exact face, saith the Orator, is seldom drawn but with disadvantage: and therefore great Alexander forbade his portraiture to be 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 be feared, because Christ the Matter is also Author of the holy Scripture: whence it is cal d the word of Christ, Let the word of Christ dwell richly in you in all wisdom. Any the least relation to the Lord Christ, is that which innobleth and raiseth the worth of anything. 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 preeminence, for alliance to Christ according to the flesh; so among those of Rachel's side, Naphtali is first reckoned for his dwelling in that tribe at Capernaum; which is therefore also said to be lifted up to heaven, because there he dwelt, and there he preached this word of the kingdom, yea of Christ the King: which should therefore familiarly dwell in us, as a household guest; yea it should in-dwell in us, as the word there signifies, and as Paul bids Timothy, Be thou in these things, give thyself wholly to them, that thy profiting may appear to all. Yea it should in-dwell in us richly in the best room, as a welcome and well-known guest. Entertaine it not in the ear only, as in the porch or out-rooms, but let it lodge, yea dwell worthy of Christ (whose Word it is) in your minds, memories, affections, conversations. Get a Bible stamped in your heads, and the counterpane thereof engraven in your hearts, Heb. 8.10. that ye may be manifestly declared to be the epistle of Christ, (which is the crown of all commendation, and that which actuates, with acceptation and life, all other good parts and practices) written not with ink, but with the Spirit of the living God, not in tables of stone, but in fleshly tables of the heart. This is to be delivered up to the form of doctrine delivered unto us in the holy Scriptures: this is to be cast into the mould of the Word (as the believing Romans were) and were therefore famous for their faith throughout all the world. 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 Ark of the Covenant) and that in all knowledge, which the Scripture counts and calls the only riches wherewith the heart should be stored, as a rich man's house is fraught with stuff in every corner. I counsel thee, saith Christ, to buy of me gold tried in the fire, that thou mayest be rich: buy this truth, but sell it not, saith Solomon: and the Queen of Sheba took his counsel. She prized his wisdom above gold, and therefore presented him with abundance of gold: sweeter it was to her than the sweetest odors, and therefore she 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 Solomon's works, ere she saw him, that wisdom is more precious than rubies. But say there may be something named that is better than rubies: 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 achieved? by digging in the Mine of the mystery of Christ crucified: the doctrine whereof is by an excellency called wisdom, 1 Cor. 1.24. even the wisdom of God in a mystery, 1 Cor. 2.7. And like as men by studying the Statute-book, 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, saith the Prophet, they are dismayed and taken (to wit, in their own craft.) But what may be the reason? Behold they have rejected the word of the Lord, and what wisdom is in them? Of that Queen of Sheba the Chronicles of Ethiopia report, that her name was Mackedae, that she had a son by Solomon, whom she called David, and made him heir of that great Empire now called Prester Johns country, and that she took back with her twelve thousand Jews, of every Tribe a thousand. And because the noblest men of that land do vaunt themselves to be of the blood of Israel, although they have received the Gospel, yet retain they circumcision; not that they think it necessary to salvation (say they) but to keep still the prerogative of their blood. But what prerogative had the Jew? and what profit was there of circumcision? Much every way: chiefly because unto them were committed the Oracles of God. This is set forth with a 〈 in non-Latin alphabet 〉 , a prime privilege, and precellency of preferment to the Jews above all other nations, who are therefore said to be without God in the world, because without the word of God; as elsewhere Israel is, one time, said to have been without God, because without the Law, and a teaching Priest to expound it. Some few sparks stolen from Scripture have cast such a luster on the writings of Heathens, as hath made them seem divine. And those, among the Philosophers, as had walked within the warmth of this Sun, and were but tanned a little therewith, have been esteemed most excellent. As Pythagoras, who is said to have had conference in mount Carmel; Phocylides, whose verses are plainly translated out of Moses; Plato, who affirmeth that the most divine Word made the world; that a conformity to God is the blessedness of a man; that this conformity consists in knowledge, righteousness, and holiness; that God made time together with the world; that he will dissolve the world when he pleaseth; that in the revolution of so many years, men shall be just in the same state wherein they had been, while alive. He had heard of and hammered at that 〈 in non-Latin alphabet 〉 , the Resurrection, spoken of, Math. 19.28. and called elsewhere the restauration of all things. As for those Philosophers that lived in these last days, (as the text calls them) the days of the Gospel, though they renounced not their superstitions, but remained obstinate Heathens, yet they are noted for more divine than those of their sect that went before them. This is to be seen in Seneca, of whom Lipsius writes thus: A brave man he was, surely, and of a brave spirit, and infuseth the same into them that read him. The like may be said of Pliny, whose natural History is, in Erasmus his judgment, a rich treasury, yea a very world of things that deserve to be known of all men. And for Plutarch, he so excels his fellows, that when the question was propounded to that learned Theodorus Gaza, what author he would chiefly choose to read, if it were so that he must be confined to one; he answered, Plutarch. Something might here be said (though somewhat out of place) touching Sibylla's verses concerning Christ, whereby Marcellinus and Secundianus are reported to have been converted to Christianity; as divers were from Popery, in those dark times, by the writings of Chaucer . It is no absurdity to grant, saith one, that some of the Sibyls were stirred up by the holy Ghost extraordinarily to prophesy of Christ among the Gentiles. And Japheth scattered, in his Europe (saith another) the doctrine of the promised seed, which when it began once to slip out of men's minds, was collected and conserved by the Sibyls. And hence the Heathen Sages, saith he, fetched whatsoever they held aright touching God, the immortality of the soul, the continuance of Empires, &c. Soudas tells us that Phocylides his verses are merely stolen out of the Sibylls. And of what esteem they were of old among the Romans, is known as well by that relation in Gellius, of an old woman that brought first nine of her books, which she styled divine oracles, to Tarquinius Superbus, and requiring an unreasonable rate for them, was turned off with disdain; but after she had burnt six of them, received the whole price for the three that remained. As also by their consulting with them upon any important affaire of state, and their care to keep them close in their Archivi, appointing fifteen select men to that office, as an office of honor to them in that State. How much more was it then to the Jews above all nations, that to them were committed the Oracles of God, those lively and life-giving Oracles? He shown his word unto Jacob, his statutes and his judgments to Israel. He dealt not so with other nations, &c. Psal. 147.19, 20. They had other blessings, as gold and silver in abundance, but this they want, that is better than both, Psal. 19.10. Like as Ishmael had twelve Princes to come of him, but with Jacob will I establish my covenant. This was a mercy worth having, this was the Temple that sanctified the gold of the Temple, all other privileges whatsoever. The mercy-seat was no larger than the Ark wherein were the two tables of the Testimony, to show that God's special mercy is ordinarily confined to such as have his Word and Ordinances. Hence those holy Levites recount and reckon it for a high favor to the people of Israel, that God came down also upon mount Sinai, and spake with them from heaven, giving them right judgments, true laws, good statutes, &c. This was a worthy gift indeed, one of those good gifts and perfect givings that came from above from the Father of lights, and should therefore be highly prized, as a principal favor. Have not I written to thee excellent things, in counsel and knowledge, saith God? the word signifies precious and princely things, sweet and singular, amiable and admirable, such as might well become the greatest States on earth to study and strive after. The King himself might be held in these rafters. David made God's statutes the men of his counsel. Solomon bids, establish thy thoughts by this counsel, and calleth his Proverbs Master-sentences, such as should rule and sway in the whole course of our lives. George Prince of Anhalt carried ever carefully about him Solomon and Siracides, as his Vade mecum. Andronicus the old Emperor of Constantinople, being in a deep distress, betook himself for counsel and comfort to the Psalms of David, which S. Basil fitly calls a common storehouse of divine doctrines; horreum ex quo hauriatur, a treasury of heavenly comforts, such as no good can match, no evil over-match. Theodosius the second is reported to have written out the books of the New Testament with his own hand, and out of it he read every day, praying with his wife and sisters, and singing of Psalms. The King of Israel was not only commanded to read, but to write out the Law: yea the Jews say, that if Printing had then been found out, (as it was, say some, long since among the Chinois) yet was the King bound to write out two copies thereof with his own hand; one to be kept in the treasury, and another to carry about him continually, as a companion fit for a king. The Persians have a custom at this day to present a rich Quran (which is their Bible) to the Princes, to whom they send Ambassadors. Charles the fifth, when he was baptized at Gaunt in Flanders, had seven princely gifts bestowed upon him at the Font. His father gave him the Duchy of Lutzenburg, another a silver head-piece, another a golden sword, &c. the Abbats gave him a fair Bible with this inscription, Scrutamini Scripturas, Search the Scriptures. Bishop Latimer, among others of his make that gratified King Henry the eighth with a New-years gift, according to the custom, when some sent gold, some silver, some a pursefull of money, someone thing, some another, he presented a New Testament, with a napkin, having this posy about it, Fornicatores & adulteros judicabit Dominus, Whoremongers and adulterers God will judge. The Scriptures, he knew, would deal plainly with him, and tell him that which others durst not. Alphonsus King of Spain and Naples, was wont to bewail the case of Kings for this, that they, hearing with other men's ears, could seldom hear truth, and therefore he held himself happy in his Muti Magistri, his books; his Bible especially, which he is reported to have read over fourteen times in course, together with Lyra 's and other men's notes upon the Text. Averr •• s the Philosopher so madly admires his master Aristotle, that he affirms there is no error at all to be found in him: that his tenors were the chief truth, and his judgment the utmost bound and extent of human understanding: that Aristotle was the rule and sample that dame Nature invented, whereby to set forth man's utmost perfection. Yet Aristotle denies, God's particular providence, teacheth the worlds eternity, permits women to make abort other whiles, to cast out their misshapen babes, to keep those lascivious pictures of the gods that had been confirmed by custom, &c. Cyprian was wont to call to Paulus Concordiensis his Notary for Tertullian's works, with a Da magistrum, Reach me hither my master. Yet Tertullian was a man, and had his errors: toward his later time he fell into Montanus his heresy, and wrote sharply against the better side. Good therefore is the counsel of our Savior, Call no man master upon earth, for one is your master, even Christ. Give yourselves up to God, as the Macedonians did, and unto his unerring Apostles and Prophets by the will of God. Justify his Word with the Publicans, Luke 7.29. Sanctify it by sanctifying all by the Word and Prayer, as the Apostle speaks of meats and marriage: Glorify it, as they did, Act. 13.48. or as some copies read, receive it with joy and admiration, for then there is a blessing in it. Set yourselves to show your high esteem of it, when it is read: as the people stood up in Nehemiah, and our Savior, for our example, at Nazareth: yea, as Eglon that Heathen, though a fat unwieldy man, yet, for reverence sake, he stood up to hear the Lord's message: and this he had learned, belike, from the custom and practice of God's people.

Sect. 3.

THirdly, are the Scriptures of God? this may further inform us of their purity and power. Every word of God is pure, saith Solomon, yea purer than silver seven times tried in a furnace, saith David. And the Gospel is the power of God to salvation, saith Paul: such as is able to save your souls, saith James, maugre the malice of all the powers of darkness. Yea, the Word of God, saith our Author, is lively and powerful: and it shall well appear too, for it is sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, (and that cuts very near) of the joints and marrow, and is a discerner of the thoughts and intents of the heart, which man's law meddles not with, further than they are some way discovered: as in a Gentleman of Normandy, put to death by the Parliament of Paris, for an intent he had to kill king Francis the second, which he had revealed to his Confessor. Otherwise thought's free from the censure of earthly Courts and Consistories. But this pure and powerful Word of God searcheth the heart, risseth the reins (those seats of lust, and most abstruse remote parts in all the body) yea it rippeth up soul-secrets, it tells a man all that ever he did, as she said of our Savior; it ferrets corruption out of its lurking-holes, and tells false Gehazi of his Olive-yards, and other purchases, which he had only meditated. It searcheth Jerusalem with lights, it descends into the Iowest holes of the heart, and discryes it to be, as Adonibezeks table was, a palace of pride, a dungeon of darkness, a dunghill of uncleanness, a world of contemplative wickedness, a very pesthouse of all sorts of paltrement. In this sea there is not only that Leviathan (some familiar Devil that plays Rex ) but creeping things innumerable, crawling bugs and baggage vermin, vain thoughts, which are very sins, Ier. 4.14. carnal intentions, which this spiritual Law takes hold of, and interprets for executions. As in Balac, who is said to arise and fight with Israel, 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 dim light of Nature, as appears by him who judged that Antiochus therefore died loathsomely, because that he had a good will to burn Diana's temple. But behold the Word of God goes further; for it marks and meets with a nocturnal pollution, an obscene dream, yea an involuntary evil motion, or ere it come to consent, though it only pass thorough the soul, as a post by the door, or as a flash of lightning in the air, or as a Dive-dapper on the water: Though it be but as a dream only, not as Pharaohs dream, which he could remember in the morning, but as Nebuchadnezzar's dream, 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 〈 in non-Latin alphabet 〉 naked for the outside, and for the inside, dissected, quartered, & as it were cleft thorough the backbone (as the word there signifies,) before the eyes of it, wherewith we have to deal. It is recorded of Moses, that being sent on his foster-fathers quarrel against the King of Ethiopia, (whose daughter he afterwards married, and was therewith upbraided by his brother and sister) to the end that he might make a speedy onset, he took his journey through the wilderness, wherein were flying Serpents very deadly; which to expel he trained certain birds, in whose nature he discerned an antipathy with those serpents, whereby he scoured the coast, and so suddenly surprised the City. Such cockatrice eggs are hatch t in our hearts, whence issue a brood of deadly stinging lusts: which to dispel, we have God's holy Word to clear the passage that the King of glory, with the troops of his royal graces, may enter the fort of our souls. Now are ye clean by the word that I have spoken unto you, saith our Savior to his Disciples; and to his Father in their behalf, Sanctify them by thy truth, thy Word is truth. The fear, that is the Word of the Lord is clean, and makes all clean within and without, being as a dagger in the throat of wickedness, to let out the life-blood thereof. 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 unclean spirit that had entrenched himself in the heart, setting up there his se • nces, and billeting his soldiers there, to fight against the Soul. It makes him fall as lightning from heaven, as our Savior saith, from the heaven of men's hearts, to walk 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 preached, to rest and roost in the hearts of the inhabitants: neither takes this foul feind anymore content to be there, than men do to walk in a wast and waterless wilderness. The legion therefore besought him much, that though he 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, that is to confine them to hell (since it is their heaven to do hurt) but suffer them to be thereabouts, because the knowledge they had got of that countrymen, would be 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. 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 God's holy Word, that should have been laid up therein as a sovereign preservative) and swept (of graces, but) garnished (with vice) for he is a foul spirit, and solaceth himself in spiritual sluttishnesse) thither he resorts, and there he resides, holding the castle in peace, saving that sometimes the Word coming in the power of it, disquiets him, gashing and goring the evil conscience, with unquestionable conviction and horror: The law was given on mount Sinai that gendereth to bondage, a place full of bushes and briars (whence also it hath its denomination) and not unfitly, because like thorns, it pricketh and vexeth the spirits of evil-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 terrors which it eft-soones flasheth in the faces, and startleth the souls of such, as are not altogether 〈 in non-Latin alphabet 〉 arrived at that dead and dedolent disposition, that those living Oracles ( Act. 7.38.) cannot possibly pierce them. If the conscience be not utterly cauterized, the Law will convince the judgment (it is the Gospel only that can convince the affections) and ingender in it a spirit of bondage and fear. See this in Herod, who heard John, and did many things, or as other copies read 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, as our Savior said to the Pharisees; and conscience, though now silenced, will have a time to tell them their own. It was not long ere Herod saw John Baptists head, which he had lately cut off, in our Savior's fame, as Theodoricus that tyrant did the head of Symmachus, whom he had slain, in the mouth of the fish that was set before him, Math. 14.1. At that time Herod heard of the fame of Jesus, and he said to his boys. This is John the Baptist, he is risen from the dead. The Jews of that time, (and he it seems for company) had embraced that dotage of the Pythagoreans touching the transmigration of souls out of one body into another. Therefore John, saith he, is surely revived in Jesus. This might be his opinion then, and more that he tells the trouble of his mind to his servants for a secret, hoping, belike, the world should be nere the wiser. But it fell out, we see, somewhat otherwise; for that which he spake then in secret, is now preached on the house-top. This was but one of the Devils anodynes, and would not do the deed. He betakes him therefore to another course, and will be a Sadducee another while: a sect that denied the Resurrection of the body, and the immortality of the soul; that so he might blunt the sting of his awakened conscience, that haunted him like a fury, for the slaughter of the innocent Baptist. Thus much may be gathered out of Matth. 16.6. compared with Mark, 8.15. Haec est enin • vis Verbi Dei, saith Beza on that text. This is the mighty work of the Word on an exulcerate conscience. God smites the earth, that is, earthly-minded men, that are no better than earth, earth, earth, when they hear the Word of the Lord; with the rod of his month, and with the breath of his lips doth he slay the wicked. Those pharisees, for instance, that were toties puncti & repuncti, minime tamen ad resipiscentiam compuncti, as one speaketh; for why? they had made void the counsel of God, when they heard our Savior refusing to be reformed, hating to be healed; whereas diverse of the common sort, who had by their instigation crucified the Lord of glory, when the Word came close, and found them out in their sins, were pricked at heart, thy felt their sins as so many stings of an adder, pricks of a dagger, yea as so many bearded arrows in their flesh, and were added to the Church. To the former, God's Word was a savor of death to death the axe thereof laid to the root of their rotten consciences, out them down as fuel to hell-fire. To the latter, it became a savor of life unto life, a seed of immortality, an effectual instrument, not of conviction only, but of conversion also. For think ye (saith S. James ) that the Scripture saith in vain, The spirit that is in you, &c. doth it show you your natural corruption, and no more? Not so: for it saith not only, that is, convinceth, but it giveth more grace, it converteth also. It brings not only to the birth, as Ephraim that foolish child, but carrieth the soul thorough the narrow womb of repentance into the light of eternal life. And this is the powerful and proper effect of the good Word of God's grace, ever good to them that are good, Mic. 2.7. or that but wish to be good, Psalm 119.4, 5, 6. It is indeed like the water of jealousy, Num. 5.27, 28. For when it is received into a good and honest heart, it clears it and makes it fruitful: as when into a corrupt heart, it rottes it and makes it worse. Abigail's speech smote Nabal into a qualme that caused his death, when the same tongue blessed David and drew blessing from him. Rahab was melted with that message wherewith the King of Jericho was hardened. Manna to the rebels turned into putrefaction and stank. Moses his rod while he held it in his hand, budded and brought forth fresh almonds; the same rod when he cast it from him, turned into a Serpent. The living words of dying Prophets took hold of those refractaries in Zacharias, and slew them. Those two witnesses are by some interpreted to be the two Testaments, the Old and the New. God's giving power unto them, is the authorizing of them. They are clothed in sackcloth, that is disguised and obscured, hidden from the vulgar, they spet fire, as it were, and plague their enemies as the Ark did the Ekronites. But who are they? Saint Austin answers: The Word of God is adversary to none, but such as are adversaries to themselves, and such as shall (in that name) have him for their utter enemy at length, who shall come in flaming fire rendering vengeance to all that know not God, and obey not the Gospel of our Lord Jesus Christ. Then shall he shake such off, as dust off his feet, when they come to him for salvation, and worthily; for they have prejudged themselves already unworthy of eternal life, because they have put away from them the Word of lift, which they ought to have pulled to them, rather with both hands earnestly, as David did; and is therefore now triumphing in heaven, as one that did not the will only, but the Willes of God: when others chose rather to do not the will, but willes of the flesh, and do therefore of the flesh reap corruption, Gal. 6.8. Surely as the rain cometh down, and the snow from Heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my Word be that goeth forth out of my mouth: it shall not return unto me void: but it shall accomplish that which I please, and it shall prosper in the thing whereunto I sent it, saith the Lord.

Section 4.

FOurthly, are the Scriptures of God? This may further inform us of their perfection and sufficiency to our salvation, as proceeding from God Al-sufficient, from whom comes every good gift and perfect giving. All Scripture as it is given by divine inspiration, so is it profitable to all purposes, to teach truth, convince error, correct vice, direct to virtue, comfort under the cross, that the man of God (Minister or other) may be perfect and entire, wanting nothing. The Law of the Lord is perfect, saith David: the whole book of God is perfect, with an essential perfectiō, & every part thereof with an integral perfectiō. This cannot be said of the law of nature or book of the creature, as now since the fall. The heavens indeed declare the glory of God, &c. as real postilles of the Divinity, and that which may be known of God is manifest in them as in a mirror or theater, even his eternal 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 insufficient to salvation. Our eyes, alas, are now so dazzled, that the creatures are unto us as a clasped book, or as a thing written in ciphers. The Philosophers could only grope after God by the dim light of Nature, but in the wisdom of God, the world by wisdom knew not God, 1 Cor. 1.21. but did service to them that by nature are no gods: Gal. 4.8. Tullyes wish was, that he could as easily discern the true God, as disprove the false. But that he might sooner wish than attain, 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 Schools 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 we see God in his Essence; in his Word we may: his train at least with Isaiah, his back-parts with Moses; we can see no more and live, we need see no more that we may live. Now if we knock at the creatures door for this knowledge, the depth must say, It is not in me, and the sea, It is not with me, &c. If they say otherwise, they lie as fast as Rabshakeh did for his master. For no creature hath seen God at any time but the Son, and he to whom the Son reveals him, saith our Savior. And because it was impossible to know God without God, he therefore brings men by his Word to the knowledge of himself, whom to know is life eternal, saith Irenaeus. Some few blind Notions, I deny not, are yet left in corrupt Nature, and to be found still in some few that have not already torn them out, that they may sin without control, or at least lock them up in restraint; as the Philosophers that held the truth prisoner in unrighteousness, Rom. 1.18. But these common principles are now, alas, so depraved, defaced, and, as it were, covered over with cobweb, and other dross, (like the carved stones in the rubbish of a ruined Palace) as that they serve, but to render us inexcusable. Especially since in men of corrupt minds, God's image is wholly wiped out, and those remnants or footsteps thereof utterly extinct. When wine is poured out of a cup, the sides are yet moist, but when it is rinsed and wiped, there remains not the least taste or tincture thereof: Even so that glimmering of Divine light left in the natural man is so put out by obstinacy in an evil course, that not the least spark thereof appears. He that is no more than a mere 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 darkness shining upon his heart, in the face of Jesus Christ. The Chinese use to say of themselves, that all other Nations of the World see but with one eye, they only with two. Sure it is that natural men have but one eye, wherewith something they may see, that transcends not the light of reason. But for spiritual things they are acute obtusi, 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, saith Solomon, a lamp and lantern, saith David, a light shining in a dark place, saith Peter. And the Grace of God (that is, the doctrine of God's grace the Gospel) hath appeared, 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 ungodliness and worldly lusts, saying peremptory nay to all such importunate suitors, we should live soberly, righteously, and godly in this present evil world, Loe, here is our task in three words, such as the Scripture only can teach, and give us to perform. Diodorus Siculus tells us, that among the Egyptians, when any good man died, his holiness, righteousness and soberness were wont to be commemorated and commended by his surviving friends. But these, alas, were but seeming virtues in those poor Ethnics, or rather shining sins, beautiful abominations, dead works, as our Apostle calls them, because they proceeded not from a principle of life, that life of God, or godly life, to the which they were mere strangers through the ignorance that was in them of God's holy Word, the rule of righteousness. Hence it was, that all they did must needs be defective and insincere, and that not only quoad fontem, (as I have said) but quoad fimm too. For the utmost end they aimed at in all they did, was to be seen and to be talked of. All was theatrical, histrionical, hypocritical. And so, they might excel (to see to) those that are truly sanctified, in moral virtues, and outward performances, as Actors upon a Stage may (for the outward resemblance) go beyond them whom they personate, and whose acts they represent: witness those hypocrites in Isaiah, the Pharisees in the Gospel, and that proud Patriarch that first affected the name of Universal Bishop, who was for his frequent fasting surnamed Nesteutes, or the Faster. But this was neither of God, nor for God, and therefore they have their reward; such as it is, their own reward, not God's, saith Jerome, they have what they look for. Egregiam vero laudem, a poor reward God knows, but 'tis that they have chosen. How much better David, In keeping thy Law, saith he, there is great reward, Psal. 19.11. After he had once well weighed this insufficiency of that bigger book of the Creature (whereof there are three large leaves only, Heaven, Earth, Sea, as Clemens Alex. speaketh, and three dark lessons only, as Hugo hath it, Accipe, Redde, Fuge; Receive Mercy, Return Duty, Hy Punishment: but how to do any of these, it shows not) the Prophet wisely turns him to that lesser, but better book of the Scripture; which after he had highly commended for perfect and right, and pure and sure, and clean and true, &c. he subjoins (for his own and others encouragement) that for elder people that are all for profit, God's Word is more to be desired than gold; and for the younger sort that are all for pleasure, tis sweeter than live-honey, dropping from the comb. If any find it otherwise, its because their mouths are either out of taste, or fore. Honey causeth pain to exulcerate parts, though of it self it be sweet and medicinal. Hence children will not suffer it to come near their cankered lips, which when they are well, they are well apaid of. So is it here: Oh, how sweet are thy words unto my taste! yea sweeter than honey to my mouth. David found fatness and sweetness in God's house, a feast of fat things full of marrow, of wines on the lees well refined and purified. Antichrist, I confess, hath turned, what in him lies, these wines into water, and this water into wormwood. He hath fed God's people with worm-wood, and given them water of gall to drink: so that not a few have died of the waters, because they were made bitter, ever since the falling star, (that notable Apostate) hath fallen upon the fountains of Israel, the holy Scriptures, which they have disparaged and corrupted; yea ever since that third Angel poured forth his vial on the Sea; that is, say some, upon the Council of Trent, it is become as the blood of a dead man, so that every living soul died in that Sea. Look how the fish died in Nile, and the river stank when it was turned into blood, so that the people could not drink of it: So hath it fared with that Sea of Rome, since they have attempted to deprave and debase the Scriptures by that heathenish decree of Trent: wherein they have every way equalled, (if not preferred) the Apocryphal books to the Canonicals, their Vulgar Translation to the Originals, their unwritten Verities to the written Word, and their traditions to the Scriptures. Not content with one Transubstantiation, (which yet is monstrous) they have endeavored to bring in another, & worse: which is to change Articles of Faith into Fables; and again, Fables into Articles of Faith. For the Scriptures, saith Eckius, Hosius, and Hermannus Coloniensis, as touching the sense of them, are no more to be regarded than the fables of Esop, without the authority of the Church: The holy Ghost himself, saith one, is not to be heard, (according to their Tenet) albeit he produce a testimony out of the Scripture, unless he can withal produce a testimonial from the purple whore. The word written, say they, is a deaf and dumb Judge, a black gospel, inkhorne divinity, a dead letter, Lesbian rule, nose of wax, matter of strife, seed-plot of controversies, and book of heretics. Anno Domini 1523. It was objected by Doctor Bennet Chancellor of London, against one Richard Butler, that diverse times you erroneously and damnably read in a great book of heresy, certain chapters of the Evangelists in English, containing in them diverse erroneous and damnable opinions, and conclusions of heresy. Thus have the Heathens changed the truth of God into a lie: Articles of Faith into fables, or worse; and so they have also fables into Articles of Faith. Witness those twelve new-coined articles, gathered by the authority of Pope Pius the fourth, Anno 1564. out of the Council of Trent, and added to the Nicene Creed, to be received with oath, as the true Catholic faith, to be believed by as many as shall be saved. Tindal reasoning with a great Doctor of those times, drave him to that issue, that he burst forth into these words; we were better be without God's Laws, than the Popes. The Popes interpretation, saith Hosius, what ever it be, yea though it seem never so much to oppugn the Scriptures, yet is it the very word of God. And again, That which the Church teacheth is the express word of God, saith he, as that which is taught against the sense and consent of the Church (of Rome ) is the express word of the Devil. Thus for their Church, with its pretended Head: but what for every hedge priest? Cardinal Tolet saith, The people may merit at God's hands, in believing an heresy if their teachers propound it, for their obedience is meritorious. And Stapleton, They must not regard Quid, but Quis, saith he, not what is the matter, but who is the man that delivers it. If a Priest therefore teach anything, be it true, be it false, take it as God's Oracle. Thus he. A little afore Luther stirred, their Sermons were ordinarily stuffed out with Legendary lies, and old-wives fables, as how Vespasian was freed from Wasps by Veronica's napkin, Trajan fetch out of hell by P. Gregory's prayers, Sybylles conference with Augustus, &c. Tecelius persuaded the common people in Germany, that as soon as ever their ten shillings (that was the price of an Indulgence) ting'd in the bason, any friend they would name, should be immediately delivered out of Purgatory, etiamsi per impossible, Matrem Deivitiasset. In a word, all places were so full fraught with superstition, that the Abbot of Neuhuse in Germany doubted not to say, that if that unlucky Luther had not started up, we might easily have persuaded the people to have eaten hay and stabble. And indeed they fed them with no better, as they basely gloss upon that text in Job; The Oxen, that is the Priests, were plowing; and the Asses, that is, the People, were feeding by them feeding hungerly upon thistles, and husks, 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. What a Devil 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 possessed with a Devil. A very strange business Athanasius saith, that evil 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 well as another. Father Abraham sends the rich man's brethren to Moses, and the Prophets, for defense against the Devil: and our blessed Savior when he beat the Devil on his own dunghill, as it were, made the Word his only weapon, choosing 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 he prostrated the Goliath 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, be 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 books 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 plainly and plentifully set forth, so that a man may even run and read them. Now we have a more clear 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. Now we all with open face beholding as in a glass 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 still so obscure and difficult, [Quest.] yea perplex and ambiguous?

Sublime they are, [Answer.] but not dark in themselves; since they came from the Father of lights, and are lighted up to be our candle in this world, saith S. Austin, that we walk not in darkness: a common light that shineth to all, saith Clemens Alexandrinus, so that every man of himself by reading them may learn the things therein delivered, saith Chrysostom, This is to be understood of the doctrinal foundation of Faith and Manners: in setting down whereof, the Scripture is most plain and easy. Bellarmine himself is forced to say, Scriptures nihil notius, Nothing is more manifest than the Scriptures. Write, saith God, in the roll with a man's pen, that is, clearly, that the simplest may conceive so much as concerns him to Salvation, God hath fitted the Scriptures, saith Austin, to the capacity of the meanest. So that if our Gospel be hid, it is hid to them that perish. If men understand it not, the veil is not drawn over it, but over their hearts, 2 Cor. 3.15. which the Lord doth more and more remove, dispel and disperse the darkness 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 tears, and by his more diligent search, and seeking to the Angel to instruct him. God's Spirit in his servants is heroic, they are whetted on by difficulty to a more diligent enquiry, as Sampson bound with new ropes, went out and shook himself. A Lion in the way may fright a sluggard, not a Sampson, or an Alexander, who meeting with a hard encounter, said; 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 Jacob's vision, they descend to the ••• plicity of the m ••• est, so in other things they transcend the sublimity of the learnedest. 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 daily profit in the knowledge thereof, though he studied nothing else all the days of his life, yea, as long as the days of heaven shall last, without any intermission or remission of his utmost endeavor. And in another place; Not only, saith that Father, in innumerable other things am I guilty of much ignorance, but in the Scriptures also (my profession and chief 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. This only I know, said the wisest of the Philosophers, that I know nothing. Another comes after him, and adds 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 colors of the Rayne-bow, of the heat in the stomach, that consumeth all other things, and yet not the parts about it. Pythagoras assigns no other cause of earth-quakes, than the meeting together of those that are dead. Pliny wonders at the Gnat so small a creature, and yet making so great a buzz. He also mentions one that spent threescore and eight years in searching out the nature of the Be, and yet fell short of his desire. Now if in finding out Natures secrets, the accutest are so sand-blind and cannot see far off; what marvel is it, if (further than we are all taught of God) we see no farther into the sense of the Scriptures? If refusing to plow with his heyfer, we understand not his riddles? Riddles they are, not in themselves, but to our shallowness. The obscurities of the Law, saith that Civilian, are not to be imputed to the fault of the writers, but to the ignorance of the Readers. How much more is this true of God's Law? We many times unskilfully lay the blame where we should not: as she in the holy History, that laid the death of her child to the presence of the good Prophet: Or rather as she in Seneca, that bad open the windows (at noon day) when her self was smitten with a sudden blindness. What we cannot conceive, we should admire, and say of the Bible, as Socrates of a worse book; That I understand is good, so I believe is that I understand not. Plain places are for our nourishment, hard places for our exercise: or these are to be masticated as meat for men, those to be drunk as milk for babes: by the latter, out hunger is staid; by the former, our loathings. Some things in God's Word are folded up in obscurity, to tame the pride of our natures, and to sharpen the edge of our industry, in searching the Scriptures, and seeking out the sense, by comparing one place with another. This those holy Levites, Neh. 8.8. red and gave the meaning of the Scripture, by the Scripture; as Junius renders it. Thus also S. Paul is said to have confuted the Jews, by laying one Scripture to another. A Metaphor, saith Beza, from hand-crafts-men; that being to frame and fit one part of their work to another, compare piece with piece, that all may be brought to a suitablenes and uniformity. The Lapidary brightens his hard diamond with the dust shaved from it self; so must we clear hard Scriptures by parallel Texts, which, like glasses, set one against another, cast a mutual light. Thus (for a taste,) Luk. 18.19. compared with John 3.19. Ephes. 4.9. with Psal. 139.15. Math. 16.19. with John 20.22, 23. 1. Pet. 4.8. with Prov. 10.12. And this is so clear a truth, and beyond all exception, that Ludovicus Alcasar; a Spanish Interpreter, is forced to confess, that in S. Peters Epistles are many difficulties, that ought to be explained out of the Epistle of Saint Jude. Note this against other Popish Doctors, who deny that Scripture is to be interpreted by Scripture, but loft to the judgment of the Church. Whereas the Lord, when he dwelt between the Cherubims, he set the candlestick on his right hand, and the table with show-bread on his left, to teach us, saith one, that the Scriptures are to be preferred still to the Church; their excellency and authority being above all both men and Angels, Gal. 1.8. It was the Spirit of the Lord, and none other, that anointed and appointed Jesus, the Mediator of the New Testament, to preach the Gospel, Luk. 4.18. out of Isaiah 61.1. Our Savior's text at Nazareth. Now, that the preaching of the Gospel is the immediate effect of the holy Ghost, doth greatly serve to set forth the incomparable excellency, authority, certainty and sufficiency of the Gospel. Had it proceeded from the incorrupt and unerring human nature of Christ only, this had been a high commendation; how much more now that it comes from it, no otherwise than it was dictated thereunto by the holy Ghost. Had Adam continued in his integrity, yet had he been no fit man to give divine Laws to the Church, because a man. Nay, that the very Angels were not meet for such a business, appeareth, in that they stand amazed at the mystery of Christ, and look intently into it, wondering, as the Cherubims in the Law did into the propitiatory. Christ the Law-giver was for wisdom able, and for love to his people, willing to set them down a plain and perfect direction. And albeit he obscure himself in some passages, and make darkness his pavilions, yet this is but among other reasons, to make us make higher account of those men of God the Ministers, whose office is to expound and apply the holy Scripture, whereby they themselves are perfected thoroughly furnished unto all good works: it self must therefore needs be much more perfect.

Sect. 5.

FIfthly, are the holy Scriptures of God? this may fitly inform us of their verity and integrity, since the Author of them is Amen, the faithful, and true witness, as he stiles himself, neither ever was the least guile found in his mouth. Hence we may and must have a full assurance both of understanding, Coloss. 2.2. and also of assent, Luke. 1.1. upon God's bare Word and sole authority, without doubting or reasoning against the same: because he will not suffer his faithfulness to fail, nor alter the thing that is gone out of his mouth; God is All-sufficient, most perfect, absolute, and independent, and as none can contribute to his being, so neither to his truth; If he have said a thing, tis proof sufficient, tis surety and security enough. For this is a principle grounded upon the light of Nature: let a man but grant a God, and he must needs grant his authority to be authentic, and that absolute credence is to be yielded unto him. Hence those Heathen Law-givers would needs seem to derive their laws from some Deity, from such a god or goddess, as the story reports of Numa, Lycargus, Mahomet, &c. so the false Prophets and Impostors, when once they could make show of some relation to God, and entitle their fancies and fopperies to him, it went for currant that they uttered. For, God is true and every man a liar. Upon this ground, Abraham believed God, and it was counted to him for righteousness, Rom. 4.3. And he that thus believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son: since these things were purposely written, that men might believe, and that believing, they might have life through his Name. Hence that of S. Peter, we believe and have known that thou art that Christ: And that of S. Paul, we believe & know the truth: Believe and know? A man would think this were a preposterous course. In other sciences we first know and then believe, but here tis otherwise. We must first believe 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 seem so unreasonable to any man? Muhammad's dictates may not be disputed, on pain of death. The Pope though he draw thousands to • ell with him, yet no man must dare say so much as what doest thou? The Friars, though their Governors command them a voyage to China or Peru, without dispute or delay, they are presently to set forward. To argue or debate on their Superiors Mandats were high presumption, to search their reasons, proud curiosity, to detract or disobey them, breach of vow equal to sacrilege. Such authority do these men usurp, such absolute and blind obedience do they exact of their Vassals, and votaries. Oh give God the glory of believing and obeying him simply and only because he speaks it, and for his bare words sake. This is to glorify God indeed, as Abraham did being strong in faith and not doubting of the promise. This is to set to our seal, that God is true; This is to give him a testimonial, 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 honor can be done the Creator by the creature, or befall the creature from the Creator. Those Masters of opinions (as Magistri nostri Parisienses, for so they will needs be called) are to be exploded, that seek to obtrude upon God's inheritance their conceits and placits, the brood of their own brain without sound proof of Scripture. We should sooner believe even a lay-man, saith honest Panormitan, affirming anything according to God's word, than a full Council determining besides or against the word. Let us stand, saith S. Basil, to the arbitrement of holy Scripture, and let them be thought to have the truth on their side, whose opinions are found agreeable thereunto. The Beraans would not trust S. Paul's 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 discern good and evil, to try the spirits, to prove all things, and hold fast that which is good. Christ is the only Rabbin, the irrefragable Doctor, the Ipse dixit, all the words of whose mouth are right words. He only was found worthy to open the seals 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 (tis true) he proved his doctrine by Scripture, but this was either for the weakness of those whom he instructed, according to that, these things speak I (not for any other need, but) that ye may be saved, John 5.34. whence he called the Law, which he alleged, their Law; or else to confirm 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, and but say to the wicked, the reward of his hands shall be given unto him, it is surety & security enough. As he swears by himself, because he hath none greater by whom to swear, so he affirms of himself, and needs not confirm it by any other: his naked assertion is self-sufficient, his authority most authentic, his bare word to be taken, without any further proof or pawn. Thus it ought to be with all; but thus, alas, it is not, with most men now-adays; who deal with the faithful 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 yield unto him, such of his precepts as cross their carnal 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, or with Nabal to David's servants, shall I take my bread, and my water, and my flesh, and give it to men I know not? they will needs turn scholars to their own reason, though they are sure to have a fool to their Master: they look upon God's Jordan, with Syrian eyes, as Naaman, and after all ask with Nicodemus, How can these things be? The like we may say for the menaces of God's mouth, those terrible threats of the Law against men's loose and lewd practices: these they think to put off, as those miscreants in the Gospel, with a God forbid. They take up bucklers straight against the strokes of the Spirits sword, and boldly bless themselves when God curseth: which is that enraging sin that God cannot speak of with any patience: but is therefore absolute in threatening, because he will be resolute in punishing. And deal not many as ill with him in the matter of his promises? which, be they never so faithful sayings, and therefore worthy of all acceptation, yet either they be above ordinary belief (as God's plenty in Samaria was to that infidel Prince of Ahab ) or, not presently performed as soon as ever the word is out of his mouth, they distrustfully cry out, where is the promise of his coming? What should J wait for the Lord any longer? Surely GOD hath forsaken the earth, forgotten to be merciful, &c.

But is it fit to prescribe to t • e Almighty? to limit the holy one of Israel? to send for God by a Post, and to set him a time, or else he comes too late, as those Bethulians in Judith did? The Chinois whip their God's when they come not at a call, help not at a pinch. Deale not these men as coarsely with the Lord, upon the matter? whom they eftsoons distrust, and basely withdraw from, by unbelief? which they would not do, had they but to deal with a sufficient man, or a creditable person. Let but an Astronomer tell them, that the Sun will be such a day in the Eclipse, they'll believe him straight (though they see no reason for it) because he is a learned man, and skillful in his Art.

Now who, and where is he amongst us that can convince God of untruth, or his word of falsehood? The promises are ancient, Tit. 1.2. so are the threats and precepts: and hitherto they never faild, or fell to the ground (any tittle of them) because they are the issue of a most faithful, and righteous will, void of all insincerity or guile. God, the author of them, is eternal, and so one and the same without alteration. The Eternity of Israel cannot lie. He is also simple, without composition, and so without contrariety. Besides he is unchangeable, and repents not. But whatsoever he speaks, as he speaks from his heart, so being I am that I am, he will not be off and on with us; but as Pilate said, What I have written, I have written: so doth God: what I have spoken, I have spoken, it shall surely stand. Heaven and earth shall pass, but a jot of the Law shall in no wise pass. The grass withereth, the flower fadeth, but the word of the LORD stands firm forever. Neither may we once imagine that he can forget what he hath spoken, as men many times: for he hath the Jdea of all things in himself, and every thought is before his eyes long before. Ahasuerus may forget Mordecai; the Butler, Joseph; the preserved City, the poor man that saved it. But God is not unrighteous to forget your labor of Love, or his promise of retribution. Holy men (that have but a spark of God's flame, but a drop of his Ocean) will stand to their word, though it turn to their loss. They are children that will not lie, neither is a deceitful tongue found in their mouth: how much less in his, who can as soon die as lie, or deny himself? Certainly if he say us any good, we may safely seal to it, seem it never so improbable, never so impossible: especially, since we have for our security not his word only (which yet were sufficient) but his hand to show for it, yea his covenant, his oath, his seal, both that privy seal of his spirit, and that broad Seal of heaven in the Sacraments, not in wax white or red, but in the precious blood of CHRIST who is white and ruddy as of a Lamb undefiled, and without spot. For which cause also the book (among other things) was sprinkled with the blood of the sacrifice: that by all these immutable things, in the which it was impossible for God to lie, we might have strong confidence in him who is so true of his word, so firm in his promises, so sure in his performances. An admirable pattern of faith in God's faithfulness we have in that Reverend old couple Abraham and Sarah. He having once heard from heaven, so shall thy seed be, staggerd not at the promise through unbelief: cared neither for the dryness of his own body, nor the deadness of his Wives, but looked with the one eye on God's promise, and with the other on his power, and was fully assured. Likewise also Sarah though at first she faultered, and laughed at the unlikelihood; yet afterward (when she had better bethought her self) she judged him faithful who had promised: and though past age, and hope, yet by the force of her faith she conceived, and was delivered. Be not therefore unbelieving, but believe: believe the Prophets, and ye shall prosper. If ye will not believe, surely ye shall not be established. If I say the truth, why do ye not believe me? Which of you convinceth me of sin? Is there anything perverse or froward in Wisedomes words?

It may seem so, say some, and that one place contradicts another: and this they think to prove out of Ezekiel 1. To this Wisdom answereth in the very next words. They are plain to him that understandeth, and right to them that find knowledge, and that they may find, beg and dignity for it, as the Wiseman bids, Prov. 2.3, 4, 5. Begge it, I say, of him that gives it richly, and hits no man in the teeth. Thus did Daniel the Prophet, and John the Divine, and that Heroicall Luther. It was the saying of a godly Minister that he profited in the knowledge of the Scriptures more by Prayer in a short space, then by study in a longer. And we will give ourselves (said the twelve) continually to prayer, and to the ministry of the word, divide our whole time betwixt these two duties. Run therefore to Ithiel and Ucal, as Agur did, take unto you the words, and say as He. Surely I am more brutish than any man, and have not the understanding of a man in me. I neither learned wisdom, nor have the knowledge of the Holy: Teach me good judgment and knowledge: open thou mine eyes, that I may behold the wonders of thy Law. The very Platonists could say that the light of the mind, whereby we learn all things, is that very GOD that made all things.

But then, as you must beg, so dignity too, saith Solomon: dignity for understanding as for silver, search for her as for hid treasure. Do herein as the Wise Merchant or Metallary, who finding a rich Mine of gold or silver, is not contented with the first oar that offers it self to his view, but digs deeper and deeper till he be owner of the whole Treasure. So neither should we ever give over in this search after knowledge of the Scriptures, till we have gotten all the degrees and dimensions of it here attainable. Never had men better means, or more encouragements hereunto then now. Good books at home, good Sermons at Church, good society everywhere; and conference, I can tell you, hath incredible profit. But here's the misery of it, some men are so shy and shame-facit, others so stiff: and stout minded, that they'll rather continue ignorant, then reveal their ignorance, and seek information: Men will at no hand be beholden this way one to another. But as in Alcibiades his army, all would be leaders, none learners: so is it here. Most men love to bear fruit to themselves, with Ephraim that empty Vine, and choose rather to remain needy then discover their poverty.

As for good books (another special 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 show of wit and learning gone beyond not only all former, but all other of this age: 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 own language, of whom it may be as truly said, as he did once of Calvin's institutions, that since the Apostles times, scarce any book can equal it: or as another of Buxtorfes Tiberius, all learning doth and shall admire it, while the world stands. This is certain, that what shows of uncertainty, and difference soever may appear in holy writ, either in numbering of years, or circumstance of History, or in any point of doctrine, they are so fully and apparently reconciled by those that have labored therein, that there can be no just color of exception.

But for real contradictions, never dream there are any such to be found in the word of truth. In every part and parcel whereof there appears such an admirable sutablnesse consent and harmony of all things, though written at sundry times, in sundry places, by several persons, and on several occasions and arguments, as plainly speaks it to be the Word of God. The books of Scripture are not like the books of our Astrologers, that reform one another's calculations, and control one another's prognostications: but as they shoot all at one mark, 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 needful point, the harmony is expressed. The Psalms are cited fifty three times. Genesis forty two times, Isaiah 46. times, &c. This shows the wonderful 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 do they sound all one thing. This should exceedingly knit our hearts to the holy Scriptures, as the most delightful Music (far surpassing that which Pythagoras dreamed to be in the air among the spheres) and teach us when we meet with doubts and objections, or seeming contradictions, to condemn our own ignorance, and to rest assured of this, that there is an infallibility in the promises, and a truth in the Scriptures, though we do not yet see so much.

Section 6.

LAstly are the holy Scriptures of God? Then can they not possibly be abolished, or brought to naught. If this counsel be of God, said that grave Counselor Gamaliel, ye cannot overthrow it, least haply ye be found even to fight against God. There have been a generation (of men shall I say, or monsters rather?) that have attempted to take arms against Heaven, thinking utterly to have razed and rooted out God's Name and Book from under Heaven: but all in vain. Manasseh and Amon, to draw the people to Idolatry, had suppressed the book of the Law; but in the days of Josiah, it was found again, even in the ruins, and rubbish of the Temple. Jehoiachim cut in pieces and burnt Jeremiah's prophecies, but the Lord himself 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 been rescued from the fire, doubtless, by good people, as young Joas was by Jehoiadah from his bloody Grandmother. And within a while the Scriptures being by the seventy Seniours, at the request of Ptolemy King of Egypt, translated into Greek, were published a great part of the world over. Since that Dioclesian, the Emperor, commanded by proclamation the holy Scriptures to be burnt, where ever they were found throughout the Roman Empire. And what bonfires of Bibles the Papists have made in this kingdom, who knows not? Before all this, Apocryphal Esdras tells us (and many of the Ancient Fathers believed him) that when the Temple was burnt by the Babylonians in Jeremiah's time, all the holy Copies also were then burnt: and that they were restored again by himself, who being a perfect scribe, could perfectly remember, and renew them. But this narration of his is altogether unlikely to be true. For. 1. There's no mention of any such thing in the Canonical Scripture, as neither in Josephus, Philo or Athanasius, in synopsi de libris Mosis, 〈1 page duplicate〉 〈1 page duplicate〉 who would not have passed it over. 2. Who can reasonably imagine that those good figs, Ezekiel, Daniel, and the rest of the Religious captives at Babylon, or, that Jeremiah, Gedaliah, Ebedmelech, and other holy men at home, could have been without the books of the Law for seventy years together? Its sure that Daniel had the Bible, and therehence collected the number of the years of the captivity to be now expired. Chap. 9.2. and verse 13. he saith, as it is (not was) written in Moses. 3. Besides Ezra himself chapter 6.18. testifies that the captives that returned to Jerusalem had the law, and read in it. This was the Lord's own doing, and is (justly) marvelous in our eyes. Many a time have they afflicted me from my youth, may the Scripture now say. Many a time have they afflicted me from my youth, yet have they not prevailed against me. The plowers plowed upon my back, &c. The righteous Lord hath cut asunder the traces of the wicked. The rage of Tyrants hath overflowed it, and yet they could neither drown, nor deface it; condemned it hath been to the fire, yet could never be consumed by the fire: rejected by the world, yet lives and reigns in despite of the world. Other books of what authority or excellency soever (as Tully de Republica, Origen's Octapla ) are utterly lost, others that are come to our hands, are woefully maimed and mangled many of them. Not so the holy Bible, any part of the Canon. The book of Jehu and the rest that are perished, were not Canonical, but (as the Chronicles of England) civile records of events of things in that kingdom of Israel: penned they were, saith Saint Augustine, not by divine inspiration, but by human diligence, and thereupon he well infers, that these Volumes did not appertain to the proving or propagating Religion, but to the promoting, and enlarging of good literature among the Jews. But admit that devilish attempt of Tyrants had been effected, and all the Bibles in the world abolished, yet the word of God could not be destroyed, because the Archetype, the platform, the Original draught of it is in the eternal God. For ever, O Lord, thy word is stablished in heaven, saith David, and thy word of the Lord endureth forever, saith Peter: it remaineth firm, as mount Zion, that can never be removed; and like the faithful witness in heaven, it stands fast till time shall be no more. So that if all the power on earth should make war against the very paper of the Scriptures, they cannot possibly destroy it: but the Word of God written will be to be had to the worlds end, Maugre the malice of earth, and hell. What God hath written, he hath written, and it shall stand inviolable, when heaven shall pass away with a great noise, and the earth with its works shall be burnt up. Man, had he never fallen from his first integrity, must have lived by the same law that we do now. His children should have met, saith one, at the Tree of knowledge, as at an Altar or Temple, and there have solemnly performed, on the Sabbath day especially, the great business of Religion, repeating the History of their Creation, worshipping and praising God, their Creator, propagating his word, &c. Saint Paul also wrapped up into the heavenly Paradise ceased not to profit in the doctrine of the Law and Prophets: though there he had heard words unspeakable. He knew and saw that they live by no other law in Heaven then we do. And albeit some special duties of certain commandments shall cease, when we come to Heaven, yet the substance of everyone remaineth forever. For seeing the Image of God standeth in righteousness and holiness, which are the two branches of the moral Law, it must needs tie us with an everlasting bond, who were first made in that likeness, and whose perfection in heaven is to be fully and wholly renewed thereunto. And this perpetuity and perennity of the moral Law, was not obscurely noted by the engraving of it in stone, Exod. 34.27. 2 Cor. 3.7. &c.

Section I.

OF the first sort, (besides those monstrous tyrants above mentioned that sought to extirp and extinguish it, and those other Heretics ancient and moderne, Sadducees, Manichees, Marcionites, Anabaptists, &c. That rejected the holy Scriptures, either wholly or in part,) the men we are most to deal withal here, are our adversaries the Papists; who besides those forementioned terms and titles of dishonor they have blasphemously bestowed upon the Book of God, one of no mean rank among them fears not to say, that had it been better with the Church, had there never been any Bible. Others of them refer the rise and Original of the Scriptures, not to the Holy Ghost, as Saint Peter doth, but only to certain occasional events, and accidental occurrences, befalling the Prophets and Apostles, as it happened. They tell us that Saint Paul wrote his Epistles, not for the common use of the Churches of all succeeding ages, but only for the particular uses of those particular places whereto, and times wherein he wrote: that he was so transported with pangs of zeal and eagerness in most of his disputes, that there was no great reckoning to be made of his assertions; yea that he was dangerous to read, as savouring of heresy in some places and better perhaps he had never written. Oh tongues worthy to be pulled out of their heads with hot burning pincers, cut into gobbets, and driven down their throats, those open Sepulchers, wherein they thus shamelessly seek to entombe the name, and Word of God! It hath been seriously consulted among them, saith mine Author, to have censured by some means, and reformed Saint Paul's Epistles, whom they teach in the Pulpit not to have been secure of his preaching, but by conference with Saint Peter; nor that he durst publish his Epistles till Saint Peter had allowed them, prodigious blasphemy! but what better can we expect from those that hold and teach that the Apostles were men as others are, and therefore might err, lie and forget (as others) deceiving and being deceived. As for Saint Paul, Baronius sticks not to withstand him as stoutly as ever Paul did Peter, and dares defend it that Peter was not to be blamed, but Paul a great deal too busy rather. As Johannes Mollinus also was with the Pope and Cardinals, when disputing before them out of Saint Paul, concerning Original sin, Justification by faith, free-will, &c. when they could not refell his doctrine, they sent him away with this answer, that it was truth which he affirmed, but not meet for this time: for that it could not be taught or published without the detriment of the Apostolic Sea. Wherefore he should hence-forth abstain from the Epistles of Saint Paul (as delivering dangerous doctrine) and so return again safe to Bonony: and there profess Philosophy. Reading the Bible, saith a Jesuit, will sooner make a Lutheran Heretic, then a Roman Catholic. At a public 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 Counselors asked him what book that was? I know not, said he, what book it is, but this I know, that whatsoever I read in it, is utterly against our Religion. So John Bishop of Misnia confessed, that reading the holy Bible, he found therein a Religion much differing from that that was then established, which was Popery. The Bishop of Dunkelden in Scotland stoutly said, I thank God, that I never knew what the old and New Testament was, neither care I to know more then my portuise and Pontifical. Go your way, Dean Thomas, and let be all these fantasies. Tyndale told a Doctor, with whom he disputed, that if God gave him life, ere many years, he would cause a boy that drives the plough to know more of the Scriptures then he did. In his prologue before the books of Moses he testifieth, that the Priests of his time (many of them) were so rude, and ignorant, that they had seen no more Latin then that only which they read in their Portesses, and Missals. And when for their and others use, he had translated the Bible into English, they raged extremely, some affirming that it would make the people Heretics: Others, that it would cause them to rebel. They scanned and examined every title therein so narrowly, that if but an i lacked a prick over his head, they noted and numbered it to the ignorant people for an Heresy.

The Parson of Rocking in a Sermon at Queen Mary's first entering to the Crown, exhorted the people to believe the Gospel, for it was the Truth; and if not, they should be damned. But in a second Sermon he turned tippet and preached, that the Testament was false in forty places. The Schoolmen make little mention of Scripture in any of their disputes. Aristotle was their Patriarch, and Logical axioms their prime proofs. Philosophers they cite often, seldom the Apostles: though ancient fathers if they cal in for confirmation of anything, they make them of equal authority with the Scriptures, and doubt not to hoour their writings with the name of Scripture. Their Richard de sancto Victore, Lucifer-like, sets himself, for skill in Divinity, above the Prophets and Apostles. And that graceless Gratian blusheth not to reckon the decretal Epistles of the Bishops of Rome among the Canonical Scriptures: which who so believeth not, saith Pope Nicolas, is guilty of blasphemy against the Holy Ghost. A senseless sentence, worthy of such an Author, and deserving such an answer as his successor Benedict the eleventh had from the Ambassadors of the Counsel of Constance. When the Pope laying his hand on his bosom cried with a loud voice, Hic est arca Noae, they tarily, but truly replied. In Noah's Ark, 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 believe that all right and Religion were lodged, and locked up: Or such as Philip the Faire, King of France returned to Pope Boniface requiring homage of him, Sciat tua maxima Fatuitas, Be it known to your egregious foolishness. A title too good for such as account the Gospel foolishness, 1 Cor. 1.20, 23. and the Bible a fable: as that first borne of the Devil Leo the tenth, who admiring those huge masses of money, which he had raked together, in Germany with wrench and wile, by his indulgences, is reported to have said to Cardinal Bembus, see what a deal of wealth we have got by this fable of Christ. And when the same Bembus brought him a place of the New Testament to comfort him, 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 sink, although I might further set forth, how this stiff necked generation, and uncircumcised heart and ears do always resist the Holy Ghost: as their fathers did, so do they, by defacing the first Commandment of the moral Law, disannuling the second, dispensing with the third. The Canonists stick not to say that the Pope may dispense against the Law of God, and of nature, against Paul, and all the commandments, of New and Old Testament, which they commonly, to this day, slander of obscurity and ambiguity, to the Laity, sending such to learn of dumb Images, those teachers of lies, and shutting them up close prisoners in the Popes dark 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. As for the Scriptures, it is heresy to read them, saith one: it was the invention of the Devil, saith another: A husbandman reading the Bible was possessed, saith a third. Thus seduce they silly souls, laden with lusts, putting out their eyes, as the Philistines did Samson's, and taking from them the key of knowledge, as the Pharisees did of old. The Fawlkner knows he can better rule his Hawk or tassell, when he hath hooded him: so do Popish Fawlkners, Priests and Jesuits deal, by their misled and muzzled proselytes, whom they therefore keep in the dark. They suffer not any to read the Scriptures, no though he have taken degrees in Schools, without a special license from his Ordinary: and then they tie him too to the Vulgar Latin Translation, that Idol of Trent, which they have made authentical, and where it differs, saith the Jesuit, in all Copies from other editions, the Hebrew, Chaldee, &c. those other are rather to be corrected out of it, then it out of them. The best learned Papists do know and yield the Original Greek and Hebrew fountains to be pure and uncorrupt: affirming, that though some slips of Printers or Writers may be found in letters or words, yet they hurt not the sense, nor derogate at all from their authority. Thus Bellarmine, Sixtus Senensis, Ribera, Acosta, yea Gratian himself yields to this truth, alleging a place to the same purpose, out of Austin. But Francis Xinnenius, Cardinal of Toledo, was of another judgment. For in his preface before the Bible, set out at Complutum in Spain, he saith, that he set the Vulgar Latin between the Hebrew and Greek, as Christ was set betwixt two Thieves. A proper comparison, and well becoming so grave a Cardinal • How well may it be said of these, that so magnify the Vulgar, as that Chian servant said of his Master who sold the Wine, and drank the Lees, whilst they had good, they sought for that which was naught. But wot you what was the reason? The Protestants in the Reformation began to search the Originals, and charged their Adversaries thence to produce their proofs. The Papists to obviate this, decreed in the Counsel of Trent, that the Vulgar Latin should be holden for the Original: which some of them prefer before the Hebrew and Greek, that is, the foul channel before the fair fountain. Gretser saith, sufficit aequatio, non praelatio. Its enough indeed, and more than enough. But bad wares love dark shops, and Camels trouble the clear waters with their feet, when they drink, that they may not see therein their own deformities. Plutarch tells of a Painter that had illsavouredly proportioned a Hen, and therefore chased away the living Hennes, lest his evil workmanship should be perceived. So do these bunglers, these Lucifugae Scripturarum, as Tertullian calls them, deal by the truth of God, revealed in the Scriptures: they wipe out Verbum Dei, as the Painter in Queen Mary's days, and as they have wiped out Origen's Commentary upon the sixth of John, as fearing it should confute their error touching the Eucharist: they think to dance naked in a n • t, and none shall see them when their shame lies open to all the world, as Master Philpot long since told them in open Convocation. Some men's sins, go before to judgment: and they that are otherwise then good, cannot be hid, 1 Tim. 5.24, 25.

Section 2.

SEcondly, this doctrine condemneth such of detestable wickedness, as do not indeed openly oppose, yet ordinarily abuse the good Word of God, which they ought to tremble at: And this either in point of judgment or matter of practice.

Of the former sort are such as for the confirming of errors, or countenancing of enormities, wrest the Scriptures to their own destruction, willfully misalledge or misinterpret them, as all heretics do: and they have it from their father the Devil, who came not without his Scriptum est, his Bible under his arm, when he set upon our Savior. In imitation of whom we know who they are that argue thus out of Scripture: The Pope is Monarch of the Christian Common-wealth, because Christ said, when I am lifted up, I will draw all men to me, John 12.32. He may challenge supreme dominion over the Church, saith Baronius, rule like an Emperor saith Bellarmine, because Christ bad Peter feed his sheep. He may kill and slay whom he pleaseth, because it is said, Acts 10. Arise Peter, kill, and eat : triumph over and trample upon Princes, because it is said, upon the Asp and Lion shalt thou tread, &c. That saying of our Savior, I came a light into the world, John 12.45. (He means not a light by participation, as the Apostles were lights of the world, but by nature, as God is only) was detestably ascribed and applied to the Pope in the Counsel of Trent. So in the Lateran Counsel, thus they blasphemously bespake the Pope. Thou art all and over all: All power is given to thee in Heaven and earth. The Pope replies, Peace I leave you, my peace I give unto you. He, (say other of his claw-back Canonists) takes away the sins of the world, rules from Sea to Sea, is the root of David, Lion of the Tribe of Judah, Savior of the world, God upon earth, &c. Is not this the beast (judge you) that hath a mouth like a Lion, and speaketh great things and blasphemies? Is not this the very same whose true name is blasphemy, his pretensed name, Mystery? A mystery indeed of iniquity, as Saint Paul hath it, and as Josephus saith of Antipater, that his life was a very mystery of malice. Adrian the sixth (afore he was Pope) taxed many errors and abuses in the Court of Rome (so did Pius secundus ) which being afterward pressed to reform, now that he was in place, and had power in his hand, his answer was, when I was a child, I spake as a child, &c. but being now a man, I have put away childish things. So when Philip King of Spain. out of a bloody zeal, suffered his eldest son Charles to be murdered by the cruel Inquisition, because he seemed to favor our Religion: that mouth of blasphemy the Pope gave him this panegyr, He spared not his own son, but delivered him up for us. So in the holy War, as they called it, against the Waldenses, (whither the King of France sent his eldest son in person) the Popes great army took one strong populous City, and put to the sword 60000. among whom were many of their own Catholics. For Arnoldus the Cistercian Abbot being the Popes Legate in this great War, commanded the Captains, and Soldiers saying, Caedite eos: novit enim Dominus, qui sunt ejus. Kill them up one among another, for the Lord knows who are his. So, Give not holy things to dogs, that is, the Scriptures to the ignorant. Our Savior closed the book after he had read a few verses, Luke 4. therefore Divine service is not to be said in a known tongue. Give us this day our daily bread, therefore we must communicate in one kind only. There are seven Sacraments, because Christ brake and divided to the people five loaves, and two fishes; some Idolatry is lawful, because Saint Peter condemneth the unlawful service of Idols, 1 Peter 4.3. The Bavarian Colloquutours exclude all women out of Heaven that have lived before Christ's Incarnation, and allege 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 putrefied fancies, and lay them in the bosom 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 walk, they will easily believe that they see the shadow of their own opinions, wherewith they come prepossessed. What was it else that made Thammerus disputing of the word 〈 in non-Latin alphabet 〉 (so oft used by the Apostle in the 4 ^th to the Romans ) to think that because it comes of 〈 in non-Latin alphabet 〉 which signifieth Reason, therefore the righteousness of faith must be such as a man may comprehend by natural reason? What else should make the Turks to be of opinion that as Moses did allude to the coming of Christ, so Christ did foretell somewhat of the appearing of Mahomet? whereupon it is ordinarily received amongst them (saith Archbishop Abbots ) that when Christ in Saint John's Gospel I said, that although he dep • rted, he would send them a Comforter, it was added in the Text. And that shall be Mahomet; but that the Christians in malice towards them, have razed out those words: Semblably Montanus the Heretic gave out, that that promise made by our Savior at his Ascension, Acts 1.8. Ye shall receive the power of the Holy Ghost coming upon you, was (next after the Apostles) fulfilled 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, as one calls it? to slaughter the holy Scriptures to serve therewith their own purposes, as Tertullian terms it? what is it self but to speak perverse or distorted things, that they may discerp, or violently drag Disciples after them as Saint Paul foretold it? What is it else but afferre sensum ad Scripturas, non refer, 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 God's word to their sinful purposes, as shoe-makers do their greasy over-leathers with their teeth? which Polydor Virgil long since observed and complained of to be the trick of Popish Canonists. Neither can we here excuse the Jews, who to countenance their conceit of the ineffability of the name Jehovah, misallege that text Exod. 3.15. This is my name (legnolam) forever, which they read Legnalam, to be concealed. Much worse the Arians, who to disprove the Deity of Christ, by changing of one little letter, corrupted the Text, and carried it a clean contrary way to its own meaning. The Nestorians also abused that Text, Heb. 2.9. (reading 〈 in non-Latin alphabet 〉 without God, for 〈 in non-Latin alphabet 〉 , 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? Make they not over-bold in this kind, not with men's writings only, but with God's also? Harding to prove satisfaction, allegeth, 2 Cor 7.1. seeing then we have these promises, dearly beloved, let us cleanse ourselves from all filthiness of flesh and spirit, making perfect our satisfaction in the fear of God. Where mark that the Doctor hath chopped the word satisfaction into the Text for sanctification, and so quite altered the Apostles meaning. So Cardinal Hosius for the same doctrine of satisfaction alleged (with like honesty) that Rom. 6.19. Let us yield our members to serve justice unto satisfaction. Saint Paul saith sanctification, but they are willing to mistake him, that so they may seem to make their adulterate coin good silver. Somwhat like hereunto is that, Unus e millibus, Job 33.23. which their Vulgar Version corruptly reads Unus e similibus. The Septuagint also are said to have translated against their will: sure it is we have but slippery doings from them, Job 2. they help Jobs wife to scold, adding there a whole verse of female passion. I must now, saith she, go wander, and find no place to rest in. And whereas Jonas 3.4. it is, Yet forty days, and Nineveh shall be destroyed, the Septuagint reads, Yet three days, &c. Besides that, diverse of the clearest prophesies concerning Jesus Christ they have utterly perverted: which therefore the Apostles allege out of the Hebrew verity, and not out of the Septuagint: if at least this be the Septuagint's Translation, that is now taken for it. Origen never saw it, as appears by his Hexapla: for it was burnt by Diocletian (as some hold) in the Library of Alexandria: or (as others) by Julius Caesar when he burnt Serapion.

Section 3.

BVt (to speak forward) a second sort of delinquents against God's holy Word come here to be convinced of singular impiety, and they are such as misuse it in matter of practice. Now of these, there are sundry sorts of sinners against their own souls.

First, those that wickedly produce and plead it for defense of wickedness. See an instance hereof Eccles. 4.6. Better is a handful with quietness, saith the sluggard, then both the hands full with travel, and vexation of spirit. This in its true meaning is not far different from that, Prov. 17.1. Better is a dry morsel, and quietness therewith, then an house full of sacrifices (or good cheare) with strife. But this Scripture is here ill applied by the idle person. For it is as if he should say: A little with ease is best: Better is a penny by begging, then two-pence by true labor. So Eccl. 8.15. Then I commended mirth, because a man hath no better thing then to eat and drink, 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 poison out of the most fragrant flower, or as a soul stomach turns good food into ill nourishment. See this Eccles. 9.7. Go thy way, eat thy bread with joy, drink thy wine with cheerfulness, &c. The use that carnal men make of the point of God's providence is sensuality and Epicureanism. Whatsoever thy hand finds to do (either in matter of profit or pleasure) do it with all thy might. As who should say: spare for no pains, care for no cost, but make much of one, and be merry. Why? For there is no work nor device, &c. in the grave whither thou goest, as who should say; After death there's no more to be done, or desired. Let us therefore eat and drink, for tomorrow we shall die. These be evil words, (though they pretend God's Word for their ground) that corrupt good manners. Neither are they the better to be liked, that think to excuse their evil courses by the sins of God's Saints set down in the Scripture. Did not DAVID swear, say they, commit adultery, make Uriah drunk, 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 God's Israel, and conducted them in their way to Canaan. But in things unwarrantable, in their faults and failings, they are as the black of that cloud, which who so followeth, with the Egyptians, is like to be drowned, as they, in the bottomless lake. Briefly and in a word; to all these wicked God saith, what hast thou to do to declare my statutes for defense of thy sins, or to take my covenant in thy mouth, thou that hatest instruction, and castest my words behind thee? High words are as unfit for a fool, as a gold ring for a Swines snowte: the Lepers lips should be covered according to the Law. To allege Scripture in favor of sin, is to entitle God to that which he hates worse than the Devil; it is to make him a patron and pattern of wickedness, and his word a sword for Satan his sworn 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 cavil at it, as some do. And first, at the homeliness of the style: secondly at the harshness of the matter.

Of the former sort are the wits of the world, the Minions of the Muses, Mentemque habere queis bonam, Et esse corculis datum est, our cunning and curius critickes that deliver their words by weight, drive their clauses to an even cadencie, eschew nicely the meeting together of vowels, the harsh sound of syllables, are careful to speak no more than may breed admiration of their wit and worth. Their discourses are so curiously couched, so neately starcht and set, their words so ranked and meetly marshalled, as if they were a kin to him whose name is six hundred sixty six. As for the contemptible coursenesse of Scripture phrase, it grates their delicate ears, it offends their queasy stomachs, which cannot away with these wholesome (because not toothsome) words, 2 Tim. 1.13. They scorn the grave eloquence, the stately plainness, 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 he had read over the Bible? Yea once, said he, but it was the worst time that ever I spent. He preferred Pindars Odes before David's Psalms, like a wretch as he was, and spent his time (which he counted cast away, so much as he 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 loss of time, as the Philosopher calls it.) And if he had any further leisure, he spent it in making some Greek 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. Such another was that Country-man of his, Domitius Calderinus, who seriously dissuaded young men, that studied eloquence, from looking into the Bible: But what goodly matter then should they read? forsooth his Comment upon Virgil's Priapus: a book which a lmen, that have not altogether put off manhood, are abashed to speak of. A grave judgment, in sadness, for men to set their minds upon. But what greater inducement to a good heart to honor 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: J never met with anything, not only more wise, but more eloquent then they are. What a deal of imparallell Rhetoric is to be read in that twelfth of Ecclesiastes, all the former part of it? how bravely and exquisitely doth he pursue the allegory! Quot lumina, imo flumina orationis ibi exserit, saith one? See a like lofty passage in Moses his song, Deut. 32.6. So what a deal of confidence and eloquence, of humility and majesty, of reasons and affections, is there in the Prophesy of Isaiah? What comparison betwixt the rowlings of Demosthenes, or Cicero's flattering insinuations, with childish excuses of ignorance, and the lively and lofty entrances of Isaiah? betwixt the Orators long periods, the which he harkneth to so devoutly, and the others pi • rceing paragraphs: and pressing discourses, which are so many thunderstrokes doubled and redoubled, able to daunt the stoutest stomach upon earth? Never any man came near him (certainly.) Whether ye look to the evidence of his vision or the eloquence of his style til Paul set pen to paper. He indeed thundered as often as he spoke; When he spake to Elymas the forcerer especially; he set his eyes upon him saith the Text, as if he would have looked thorough him. After which lightning, followed that terrible thunder clap. O full of all subtlety and mischief, thou child of the devil, &c. so when he unstarcht the Orators speech (as one phraseth it) afore Felix, and again, when he pleaded his own cause in the presence of Agrippa, Raptare eum judicem credas, involvere, praecipitem agere: noc incendere auditorem modo, sed ipsum putes ardere, &c. Oh what an Orator was he when he listed I Pericles himself could never have been more powerful or persuasive. His adversaries, the false Apostles, gave out against him, that his letters were weighty, but his bodily presence weak, and his speech contemptible. Whereunto he answers. Let every such one think this, that such as we are in word by letters, when we are absent, such are we indeed, when present. And how is that? In brevitate verborum est luxuries rerum, saith Origen. In fewness of words there is fullness of matter. Spare he is of words, rich in sense, as one saith of Livy. Thicke and short, pithy and pathetical, brief and yet full, concise and yet clear, careless and yet accurate. Tully tells us of the books of his friend Atticus, that this was their chief ornament, that they neglected ornaments. This is properly true of this book of books: no part whereof is without a grave eloquence, such as none could ever attain to. The Apocrypha-writers that endeavor it, are yet but cold, and even barbarous in comparison. Wherefore Marcilius Ficinus and IOHANNES Earl of Mirandula (the honor of ITALY and of his age for skill in all sciences) having read all the good authors in the world, came at length to rest themselves in our Scriptures, and were in the end out of liking with all others; but as for these, they could never have their fill of them. For indeed, Lectorem citius defatigatum quā satiatū dimittunt: of these living waters the more we drink, the more we may, the deeper the sweeter. In all other things is satiety, not of this. Other books like insidiating Jael, may allure men with the blandishments of their style, blanched over with the title of eloquence, till they have destroyed them. Wanton wits hunt only after pompous and painted words, rarities and nicities of speech, high strains, a soaring sublimity of phrases and choice composures; such as they may meet withal in Apuleius and Sidonius, who speak nothing almost without a figure, but abound with continual Metaphors and circumlocutions. These Balaam's see not such Angelical luster in holy writ as in the unhallowed writings of their so much magnified Magnificoes, and do therefore disdain them. But they must be told, that Summa ornari nolunt, true beauty needs no paint: the native comeliness of the Scriptures scorns the unnatural drugs of these bewitching Jezebels. God would please these men well, should he deal by inductions, as Plato, or Syllogisms, as Aristotle, or pretty sleights as Carneades, or out-cries as Cicero, or fine conceits, as Seneca doth. They could be content he would utter his words by weight, that they might fall in just measure and sound, and that he would interlace some far-sought words, some allegorical matters, some strange devices wherewith common use is unacquainted. What is this but sus Minervam? twere pity surely, but those men were pleased, and GOD, instructed how to deliver his mind a little better. Paul the babbler will not down with these Athenians, that hunt after novelties, and curious speculations. But my speech and my preaching, saith he, is not with the perswasible words of man's wisdom, but in demonstration of the spirit and in power. The Valentinians had a trick to persuade before they taught: but the only pen men persuade by teaching, they do not teach so much by persuading, some of them (as I have said) are wondrous eloquent above all human authors whatsoever, God thereby shows that he could, if it had pleased him have fretted, as it were, the whole volume with excellency of words; Yet generally it is carried with a lower phrase of speech; w ^ch nevertheless savors not of any earthly mould, but makes one even in despite of himself, to admire it. Thy testimonies are wonderful, saith David, and yet the very entrance into them showeth light, giveth understanding. Besides that, under an humble and abject simplicity of words, it puts forth a divine virtue, whereby it lively affects the minds of men, above all the master-pieces of the most polite and Elaborate Orators in the world. But to such enough (if not more than enough) as stumble at the style of holy Writ: We have a second sort to deal with.

Section 5.

ANd they are such, as are misgrieved at the matter of the word, as if it were a hard word, and God the Author of it an austere Lord, for requiring of them (as once he did of the rich Pharisee) such things as they are not willing to perform. The wickedness of a man perverts his way, and (when he hath no other way to ease himself) his heart frets against the Lord: he riseth up against his precepts as the horse casteth his rider and riseth up against him. The Law is holy and just and good, founded upon so much right reason, that if God had not enjoined it, yet had it been our best course in (self-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 do not beat or roar anywhere so much as at the bank which restrains them: nor would the vapor in a cloud make that fearful report, if it met not with opposition. Corruption when checked, grows mad with rage, and asks, who is the Lord? Let us break his bonds, say they, Psal. 2. and live by the laws of our own lusts: Let us eat and drink and rise up to play, for as for this Moses, we cannot tell what is become of him: and as for his Man, we will not have him to rule over us, neither will we submit to the laws of his kingdom. But who art thou, O man, that thus chattest against GOD, and quarrellest with his word? God's will therein revealed is the supreme rule of right: the Kings standard, as it were, and the Kings beam; and is not therefore to be regulated or corrected by any other, but to determine and over-rule all. But these Yokelesse Belialists snuff at it as over-strict, and say in effect to it, as the Sodomites to Lot.

There is in Peter Lombard this sentence cited out of Austin de vera innocentia cap. 56. The whole life of an Infidel is sin, neither is anything good without the chiefest good. At this truth Ambrose Spiera a certain postiller shooteth his fools bolt, saying, Crudelis est illa sentencia. This is a cruel sentence. The like censure passeth many a wicked Atheist upon the righteous Oracles of God, imputing to them falsehood, unlikeliehood, iniquity, extremity, what not? warding off (as well as they can) God's blow, motting themselves up against his fire, not suffering his terrors to seise upon their souls, like Lots sons in Law, till at last (all too late) they feel them sticking in their souls and flesh, as so many venomed arrows of the Almighty, throughout all eternity.

Section 6.

ANother intolerable abuse in daily practice offered to God's holy word is, 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, as unseemly for a saint, reckond among those things that are not convenient, or conduce not to the main end. How much less lawful is it to frame jests out of Scripture? Since the greater any good is, the greater the abuse, and the heavier will be the doom, when the Righteous Judge shall be reveald from Heaven with thousands of his Saints, to convince the ungodly (to set them down, and stop their soul mouths, as the word signifies) of all their hard speeches, dry wipes, sly taunts, bitter jeares and salt jests, that ungodly sinners have utterd against him and his truth. This was that, that Enoch the seventh from Adam preached of old to those spirits now in prison, then in jollity, that jeered when they should have feared, like those in Ezekiel: that scoffed at God's threats and said, Let the word of the LORD come, that we may see it. And of the same stamp were their nephews in Noah's time. He, as a Preacher of Righteousness, spared for no pains in foretelling the flood, but to little purpose. They looked upon him, as one drownd in a deep 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 whilst he is building his Ark and ask, what this mad fellow means to make such a vessel? whether he intended to sails on the dry land, or to make a Sea, when he had made his Ship? They held him in that work no wiser than the Prior of Saint Bartholmewes in London, who upon a vain prediction of an idle and addle-headed Astrologer, went and built him an house at Harrow on the Hill, to secure himself from a supposed flood, that that Astrologer foretold. And therefore though he clapped and called early and late, proposing their danger, and pressing them to provide for their own safety, yet (being now sat down in the seat of the scornful) they stirred not a whit, neither abated an ace (as they say) of their loose and lewd living. But they ate, they drank, 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 anything, but lay buried in deep and desperate security, till the very day, saith our Savior, that the flood came, and buried them all in one universal 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 hear one of your merry songs. Now, Iubal, whether is the wiser work, the building of Tents, or the building of an Ark? Now sirs, you that are such men of renown, you that were the brave gallants of the earth, now tell me who is the fool, and who is the Wiseman now? By this time, from the tops of the mountains they descry the Ark, and behold that with envy, which they erst beheld with scorn. Surely, GOD scorneth these scorners, that spend their biting girds, and bitter jests upon holy things. GOD himself will laugh at their destruction, and mock when their fear cometh. The righteous also shall see it and fear, and laugh at such: as they did in Julian the Apostates time, that notable scoffer, that would smite Christians, in contempt, on the one cheek, and bid turn toother also. He resused to hear their complaints of injuries, because Christ bad them patiently suffer, nor would he pay them their wages that they might be poor in spirit, and so sitted for the kingdom of Heaven. One of his bosom-birds tauntingly asked of them, what the Carpenters son was now in framing? whereunto they replied, He is making a Coffing for Julian: And it fell out accordingly: for he was slain shortly after, with an arrow of Christ's shooting, and died raveing with Vicisti Galilaee in his mouth This was Julian. And the like befell Hanun King of the Ammonites, that sent away David's servants, with shaven beards and short garments, in derision of their law (likely) that forbad them both these. But was there not bitterness in the end? had he not sour sauce to his sweet jests ere he was a year elder? The holy oil might not be put to a profane use on pain of death, Exod. 30.32. No more may the holy word, on pain of God's displeasure, which is worse than death. Surely their damnation stumbreth not, saith Saint Peter, of his scoffers, may we say of ours. David points them out for the worst of sinners, in that excellent gradation of his, Psalm 1.1. these Rhetorical mockers as one translates that word, those pests or botches of human society, as the Septuagint render it. These are the merry Greeks of our time, that had rather loose their God then their jest: those facetious and fantastical companions, that dare play with edge-tools, and rather than want mirth will call in GOD'S Word (which they ought to tremble at, and not to toy with) as the Philistines did Sampson, to make them pastime. These are worse than Pilate who when he heard but the name of the Son of God, was afraid: but these fear nothing more, then not to be held witty and conceited, like Sir Thomas Moore, of whom the Chronicler doubteth, whether to call him a foolish wise-man, or a wise foolish-man. And why? He thought nothing, saith he, to be well spoken except he had ministered some mock in the communication. And qualis vita, finis ita, as he lived a mocker, so he ended his life with a mock in his mouth. A thing too too common among the French, who are said to be great scoffers in matters of Religion, even upon their death beds, some of them. A Gentleman lying at point of death, when the Priest had persuaded him, that the Sacrament of the Altar was the very body, and blood of Christ, refused to receive it, because it was Friday. Another seeing the Hoast brought unto him by a lubberly Priest, said that CHRIST came unto him (as once) riding upon an Ass. What is this else but 〈 in non-Latin alphabet 〉 , as Nazianzen calleth it, to play with mysteries, to make jests in high matters, then which what can be more absurd and unseemly. And hitherto may be referred, that the Papists in scorn call us Evangeli • os & Scripturarios, Gospellers and Scripturists, thinking thereby to jeer us out of our weak and false Castle of holy Scripture, into the plain fields of Councils and Fathers, as their Bristow adviseth them. It is notoriously known, saith Doctor Fulke, that the most honorable name of Christian is in Italy and at Rome a name of Reproach, and usually abused to signify a Fool or a dolt. This is properly blasphemy in the second Table; for it reflects upon GOD Himself, who will not suffer it to go unpunished; as little as he did in Domitian the Emperor, who to break a jest upon Christ the Lord's Anointed, and upon John his servant, who had written, ye have an unction from the father, &c. is said to have cast him into a vessel of scalding oil; out of which when he came forth unhurt and more fresh then before, Domitian banished him into the I • e Patmos where he received the Revelation, and whence he was called back, after that the persecutor had received his guerdon from the righteous hand of GOD. Now therefore be not ye mockers, (at holy things especially) least your bands be made strong. Let it never be said, that Religion is not more a matter of form then of scorn amongst amongst us. Appion a Grammarian of Alexandria scoffing at the Jewish worship, and especially at Circumcision, had an ulcer the same time and in the same place. And one John Apowell, in Queen Mary's days standing by William Maudon as he was reading on a Primer at Greenwich, mocked him after every word with contrary gawde • , and slowting speeches unreverently, insomuch that he could no longer abide, but turning to him said; John, take heed what thou dost, thou mockest not me, but God in his Word, though I be simple that read it. He mocked on, till Mawdon reading, Lord have mercy upon us, Christ have mercy upon us, the other with a start said suddenly, Lord have mercy upon me. With that, Mawdon turned about, and said, what aileth thee, John? He said, I was afraid. Whereof? said Maudon: nothing now, said the other. After this, he asked him again, who answered: When you read that, Lord have mercy upon me, me-thought the hair of my head stood upright with a great sear that came upon me. On the next day he ran mad, and was bound in his bed. After that he lay almost day and night, never ceasing to cry out of the devil of hell, &c. It seems he was possessed of an evil spirit. A fair warning for such foul mouths, which shall one day smoke for it, as Divesses did. And then, what reward shall be given thee, thou godless tongue? even sharp arrows with hot burning coals, yea those very coals of hell from whence thou wert enkindled. Then woe to our mirth-mongers that laugh now, laugh themselves fat; that are altogether set on the merry pin, jeering and gibing at that which they should hear and fear, and do no more so, as the Scripture speaketh. These shall one day howl as fast, saith our Savior, there where is wailing and weeping and gnashing of teeth. Can we hear of such men's sins, and not tremble at their torment?

Section 7.

LAstly such come here to be convinced of notorious impiety, and indignity to the Scriptures, as abuse them to spells and charms The first verse in Saint John's Gospel is always employed in popish exorcisms, and the Lord's prayer to cure persons forespoken (as they call it) and ayred. So to find things that are lost, there are that will have a seive, and a pair of she • res, and repeat a place of Scripture. This is an horrible way of perverting God's Word, and prosaning his Name. This is to serve the Devils turn with the Scriptures, and to make them as it were, Sacraments to the Devil, than the which what greater abuse can be possibly offered unto them?

Tell me not here in defense of this abomination, that the words then used are God's Words: for, as thus abused, they are not God's, but the Devils, who hereby insensibly possesseth himself of men's souls: and everyone that by seeking to such consults with Satan, as Saul did, worships him, though he bow not as he did: that evil spirit desires no other reverence then to be fought unto: Satan seeks 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: How can there be so much hurt in words so good? I tell thee that Samuel himself could not have spoken more gravely, more severely, more divinely then the fiend did to Saul, then when he preached Saul's funeral, as one calls it. When the Devil himself puts on gravity and Religion, who can wonder at the Hypocrisy of men? Had not Elymas (that child of the Devil) called himself Bar • eus as if he had been son to but Savior, or of his very near alliance, Acts 13.6. where the Syriac hath it Bur-shuma, a some of renown, a famous person. And did not Simon the Sorcerer give out himself to be some great matter? he so bewitched the Samaritans with a semblance of extraordinary holiness, he so amazed them therewith, that he had gained them, they were more his then their own, as the word signifies. Justin Martyr, who was borne at Samaria, and lived near those very times, tells us, that this varlet had an image set up in honor of him with this superscription, Simony Deo sancto, to Simon the holy God. Epiphanius also hath left recorded, that this Hell-hound called himself GOD the Father and Son, and his Helena (I abhor to relate it) the Holy Ghost. But to speak forward: When Saint Paul came to Ephesus a place too too much addicted to these damned studies, (which gave occasion to that Proverb, 〈 in non-Latin alphabet 〉 Ephesian learning, for the black art, Saint Luke speaks the best of them, when he calls them 〈 in non-Latin alphabet 〉 Curiosities) certain of the vagabond Jews, exorcists, took upon them to adjure evil spirits by the name of Jesus whom Paul preacheth. Here were good words, we 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 room 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. Those were good words that the Pythonisse cried after Paul, and his fellow-laborers at Thyatira, These men are the servants of the most high God, which show unto us the way of salvation. What could Lydia her self have said more in their commendation? Yet Paul was grieved at it, and cast out the Devil that spake it. So, what could any Peter have spoken better of his master CHRIST, then the Devil spake? Jesus thou son of the living God, &c. But where was his calling? What commission had he to confess Christ in that sort? Surely none. Therefore he hears, 〈 in non-Latin alphabet 〉 , Be dumb. Our Savior Halters him up, and will hear him no further. No more will he have any such doings, as this we speak of amongst his people: but will find out both them, and such as seek to them: yea their sin will find them out. God's word, for certain, is no fit means for any such purpose, as we see in those Ephesian Exorcists. Neither can it be of faith for want of a promise, and is therefore sin, yea a sin of a double die, of a crimson color, such as nothing can fetch out, but the blood of Christ, or the fire of hell.

Say not to me, in the last place, we have received good by these men, and as for the Devil, we defy him, and will have nothing to do with him.

If any Jew had yielded himself to Rabshakehs lure, had he not gone with him to Sennacherib his master? so do these to the devil, by resorting to his instruments. As the fisher catcheth the fish by the baits, so doth Satan hook in men's souls, by those smaller kindnesses. And as the Babylonish Ambassadors 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 he comes upon her in sheep's clothing. If thy deadliest enemy drink to thee, though in a cup of gold, wouldst thou take it for any better than rank poison? such are the Devils cut-throat kindnesses this way. Lastly (besides the hurt done to the Charmer, who is hardened hereby, in his wickedness, whereas without such customers his trading would fail) God sustains a double injury. 1. In his glory, as if he were not able or ready to help his, but there must be trudging to Endor or Ekron. 2. in his word thus wretchedly abused, as hath been already discoursed.

Section 1.

THe third use is for reproof. And so, Is it God that speaketh in the Holy Scriptures? This serves deeply to shent and shame us for our first brutish ignorance, secondly, barbarous unbelief, thirdly, inexcusable disobedience to that divine voice that came from the excellent glory. This is my beloved son, in whom J am well pleased, Hear ye Him.

For the first: how justly and unanswerably may the Lord renew the quarrel of his covenant, and take up his old controversy against us, that there is no knowledge in the land, 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 been teachers, we have yet need to be taught the first principles of the Oracles of God, we have need of milk, and not of strong meat? Was it not reasonable milk that we have sucked in from the breasts of Consolation, the two Testaments? Is not knowledge easy, and obvious to him that is willing? Are ye also ignorant? saith our Savior to his Disciples: Art thou a Doctor in Israel, and knowest not these things which thou hast read so much of in Ezekiel and elsewhere? What? Owls abroad in so bright a firmament? blind as beetles, in a land of light? dark in Goshen, amidst so many means and mercies? in the land of uprightness do ye deal unjustly, and not behold the Majesty of the Lord? O generation, see ye the word of the Lord: Have I been a wilderness to the house of Israel? a land of darkness, and of the shadow of death? How is it then that ye are still sottish children without understanding? wise to do evil, but to do good, ye have no knowledge. Ought ye not to have known? as Abijam said to Jeroboam, and all Israel? should ye not all know the Lord from the least to the greatest? Should not the earth be filled with the knowledge of the Lord, as the waters cover the Sea? These are the times, if ever, wherein God hath poured forth his spirit upon all flesh; stretched forth his hands to us all day long, lifted his voice in the high places of the City, caused the Candle of his Gospel to shine full fair upon this kingdom for so long together, so that we have been lifted up to Heaven, as Capernaum in the abundance of means, and plenty of outward privileges. In the time of Pope Clement the sixth, when as Lewis of Spain was chosen Prince of the Fortunate Islands, and was gathering an Army in Italy and France, the English Ambassador 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, than which they could not imagine there was anymore fortunate Island under heaven. Was it so then over-spread with Egyptian darkness? what would our forefathers have judged, had they had our happiness to live in these glorious days? of Alexandria in Egypt, Ammianus Marcellinus observeth, that once in a day the Sun hath been continually ever seen to shine over it.

In the Island of Lycia, the sky is never so cloudy, saith Solinus, but that the Sun may be seen. Semper in sole sita est Rhodos, The Rhodes is ever in the Sun-shine, saith Aeneas Sylvius: And Tacitus tells us, that here in Britany the Sun in Summer neither riseth nor falleth, but doth so lightly pass from us by night, that you can hardly put a difference between the end and beginning of the light. This is indeed chiefly true of us, in respect of the bright and beautiful sun-shine of the truth. Other Countries sit in darkness and shadow of death, like the Valley of Sci • ssa near the Town called Patrae, which being shaded by nine high His is scarce ever visited by the beams of the Sun: But to us, (as to Zebulon and Naphtali ) is a great light risen, Matth. 4.16. Now when a master sets up his servant a great light to work by, he looks to have it done both more, and better. So here. Surely it should be with us as they say of Spain, that there is nothing idle, nothing barren there. But a lasse it falls out far otherwise: for some have not the knowledge of God, 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 lie in) of an old man above sixty, who lived and died in a Parish, where besides the word read, continually, there had been preaching almost all his time, and for the greatest part twice on the Lord's Day, 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 hear what answers he made. Being demanded what he thought of God? he answers, that he was a good old man. And what of Christ? that he was a towardly young youth. And of his soul? that it was a great bone in his body. And what should become of his soul after he was dead? That if he had done well, he should be put into a pleasant green 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 days 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 main points of Religion, which infants, and sucklings should not be ignorant of. Oh who can sufficiently bewail and expiate the gross ignorance found in the greater number, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 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 run to and fro to increase knowledge: some smattering skill they have got, but its woefully 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 less wisdom 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, ineffectual, and hath little influence into their hearts and lives. They use it (as some do artificial teeth) more for show then service; or as the Athenians are said to do their coin, to count and gingle with only: striving more to an ability of discourse then to an activity of practice, to talk of it, then to walk by it. The very entrance of God's word giveth light, &c. But this is condemnation, that is hell above ground that light is come into the world, &c. like the creature called solifuga, the day is to thē as the shadow of death. These men's ignorance is not merely privative, as was that in our Savior as man only, nor natural, as in infants: nor invincible as theirs that lived in the midnight of Popery; but willful and affected, Ut liberius peccent, libenter ignorant, saith Bern. they wink 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 willfully ignorant, with those in Peter, whiles they cast God's word behind them and bespeak him in their language, Depart from us, we will none of the knowledge of thy ways: being as glad to be rid of him as the Philistines were of the Ark, or as the Gadarenes were of Christ. Now how righteously shall CHRIST regest one day upon all such profane Gadarenes Discecite, Depart, I know you not? be 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 own ways, Prov. 14.14. and since they have loved darkness, give them their belly full of it, cast them into outer darkness, that darkness beyond a darkness, the dungeon of darkness, where they shall never see the light again, till they be lightened by that universal sire of the last day. They that know not God's ways revealed in his word, he hath sworn they shall never enter into his rest: and although they always wander in heart and err not knowing the Scriptures, yet can they not go so far wide as to miss of Hell. An ignorant person is that Leper in Leviticus, his plague is in his head, he is utterly unclean, 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 hateful infidelity. Many amongst us believe the Bible no otherwise then they do human Histories, or not the strange wonders there related, or no more thereof then they can see cause for, or then suites with their carnal humors, 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, with Josiah? to smite upon our thighs as Ephraim? to examine our ways with David, by God's Word, and finding ourselves far wide, to turn our feet to his Testimonies? Is this to be wise for ourselves? to consent and obey? to buy and beat? Many men come to the word as they do to feasts, where they lay liberally on other men's trenchers, let their own lie empty: they read the Scriptures as they do news out of a far Country as not pertaining to themselves. Whereas the Bible should be read, as we read the Statute-book, (wherein every man holds himself as much concerned, as if his name were there written) and should therefore turn short again upon himself and say, what have I done? what case am I in? what may I do to be saved? This is to take the book and eat it, as John did: this is to feed upon the honey that we have found, as Solomon biddeth: this is the way, to tremble at the Word, whilst men dwell upon it, till their hearts ache and quake within them. As for those that do other wise, I may fitly say to them, as our Savior said to the Jews concerning John: what went ye out into the wilderness to see? a Reed shaken with the wind? so what take ye in hand the book to read, or come to God's house to hear? 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 believe him not? why seek ye (with the Pharisees) to make void the counsel of God concernning yourselves? Christ that by his absolute power can do anything, by his actual power can do no great matter for these unbelievers, more than wonder at them. Verily, Verily faith our Savior to Nicodemus, we speak what we know, and testify that we have seen, and ye receive not our witness. Loe, he joins himself with the Prophets which Nicodemus had read, so cursorily and carelessly, as not to have there-hence learned the doctrine of Regeneration. This sin is now the greater, because as the Law and the Prophets, Heb. 4.2. so the Gospel much more was written that men might believe, and that believing they might have eternal life, which now they cannot enter because of unbelief: but being cut off from Christ, they are lest without among dogs 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, and are therefore said to have their part with hypocrites and unbelievers.

Section 3.

THirdly doth the Lord himself speak to us from Heaven in the holy Scriptures? and is he our Maker and master? how is it then that he is no better obeyed? that his word hath no more place in us or power over us? that it sways not in our hearts: that it rules not in our lives? Shall he stretch out his hand to a disobedient people? do we provoke the Lord to jealousy? are we stronger then he? 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 feel his axe at the root of our consciences, and be smitten with some remorse, and yet go 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? of Lots sons in Law that counted their fathers fore-warnings a mere mo • kage? Behold ye despisers, and wonder, and perish: for I work a work in your days, a work which you shall in no wise believe, though a man declare it unto you. Which to prevent, precious and worthy of all acceptation is that counsel of our Author. See that ye refuse not him that speaketh from Heaven: see that ye shift him not off, as the word signifies, or send excuse as those recusant guests in the Gospel did. When the truth stands at the door of your Conscience, and pleads for admittance, say not as he did to his friend that came to borrow two loaves, Come to me tomorrow; or as Felix to Paul, at a more convenient time I will send for thee. For if the word spoken by Angels only was steadfast, and every transgression and disobedience, that is, every commission and omission received a just recompense of reward, how shall we escape if we neglect (he saith not, if we deny, betray, oppugn, but if we neglect, (light, let slip) so great salvation, which as first began to be spoken by the Lord, &c. Heb. 2.2, 3 Where our Author, making use of the Doctrine delivered in the Text, presseth Obedience to the Gospel from the danger of doing otherwise, far more probable and more importable then of those that despised Moses Law, (who yet died without mercy.) 1. By comparison of the instruments that delivered it. 2. From the manifold confirmation the Gospel had, by testimony both human, verse 3. and Divine, ver. 4. And thereupon firmly argueth, therefore surely we ought to give the more diligent heed to what we have heard from Christ's mouth, lest at any time we should leak, or as Chrysostom interprets it, lest we utterly perish, lest we become as water spilled on the ground, that cannot be gathered up again. Rebellion is as witch-craft; its a sin that God bids be written in a book (above all other sins) for the last day. Yea, for ever and a day. His usual course is to give up such as obey not the truth, but refuse to be reformed to strong delusions, vile affections, just damnation. That word which they have held for wind only, with those in Jeremiah, shall prove a fire in their bones. And although they have made some sorry shift to shake it off and slight it, as an empty ring, a vain sound, a dead letter, &c. it shall lay fast hold upon them, Zach. 1.6. judge them at the last, and cut them down as fuel to the fire. The Gospel is preached for a testimony against worlds of people that contemn it. And for the Law, they that will not have the direction thereof, must and shall have the correction. Aut fatiendum certe aut patiendum: there's no avoiding of it. They that tremble not in hearing, shall be crushed to pieces in feeling, as that Martyr said.

Section 1.

FIrst, what ever thy hand finds to do in this weighty work of the Lord, do it with all thy might, as David danced, as Baruch built, as Jacob served, as Paul preached night and day with many tears and temptations, and as he charged Timothy in preaching to be instant, to stand to the work, yea to stand over it, and that both in season and out of season, as knowing the worth of a soul, and the terror of the Lord, who hath bitterly cursed the careless, and sent the idle servant packing to his place in hell. Be not ye therefore idle nor unprofitable, but as any hath received the gift, minister the same to others, as good stewards of the manifold grace of God. Christ the good Samaritan brings the hurt and wounded sinner into the Inn of his Church, where he delivers to the Host, (I mean the Minister) those two pence of his Word and Sacraments, with charge to see him safe and well look • to, till his return. Now if there be either no balm in Gilead, or no Physician there, If those that are there be Physicians of no value; either have no healing medicines, Ier. 30.13. or no care of the cure, but, gather temporals by themselves, sow spirituals by others, (as Albertus Magnus complained of the Pastors of his time) eat the flesh, and wear the fleece, but feed not the flock, nor heal the sick, as Ezekiel hath it: what then will they do when the Arch-shepherd riseth up? and when he visiteth, what will they answer him? woe to the Idol-shepherd that leaveth the flock, or that wen he comes hath only forcipes & mulctram (those instruments of a foolish shepherd ) look only after lac & lanam, doth the work by others (as Peter Martyr complained of some in those days) reap the profits by themselves, and as it is in the book of Job, saith he, Boves arant, & asini pascuntur. How shall our Savior shake up such loose or lazy Pastors, that look not to the flock (over whom he had made them over seers) as Eliab did David, with what makest thou here? and with whom hast thou left those few sheep in the Wilderness? I know thine idleness, and the naughtiness of thine heart. The careful Levite makes haste home, when called abroad about his necessary business. His heart is where his calling is; and by how much the more sacred his charge, by so much the more attendance, he knows it expects. When therefore he is from home, he is like a fish in the air: his heart cleaves to his people, as a fathers to his children: his daily thoughts and cares run upon them; he fears nothing more than that any Martha should say unto him: Domine, si tu bio fuisses, frater meus non fuisset mortuus. And forasmuch as where vision fails, the people perish, he gladly takes all opportunities and advantages of preaching publicly, of instructing privately. The love of Christ so wrought in Doctor Taylor Martyr, that no Sunday, nor Holy-Day passed, or other time when he might get the people together, but he preached to them the Word of God. Master Bradford even during his imprisonment preached twice a day constantly unless sickness hindered him. This was according to the example of our Savior, Matth. 13.1. In the same day wherein he had consuted and confounded the Pharisees, (as it may seem) in the morning, he taught the people out of the ship in the afternoon. Bishop Ridley also preached every Holy-day and Sunday for the most part, except he were letted by some weighty businesses. To whose Sermons the people resorted, swarming about him like Bees, and coveting the sweet juice of his heavenly doctrine. He well understood that praedicationis officium suscipit, quisquis ad sacerdotium accedit, as Gregory the Great hath it. And his successor Gregory the third who sat Anno 731. 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 near 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, that he still continued his care for the Common-wealth; after he had obtained that honor of triumph. Neither is this great Bishop less to be praised, if that be true especially, that was spoken by Doctor Bassinet a Iacobine Frier, that at Rome it was as great a wonder to hear a Bishop preach, as to see an Ass flee. The common Praedicants they bind heavy loades upon. For the custom 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 Chrysostom's 〈 in non-Latin alphabet 〉 shows, he preached every day ordinarily. So did Origen, mostly, though never above an hour, sometimes not halse an hour, as appears by his Homilies. The like is reported of Master Calvin, and of Melancthon, who also was wont to say that None under wont such pains as Preachers, Rulers, and women in travail. 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 choose or change his calling, he could with far more ease dignity and delve, and so sweat out a poor living than preach and preach the Gospel. Ministers are called laborers in harvest, their pains is as great as of those that cleave wood, or that are fast chained to an oar. They are the people's servants for Jesus sake, and ought to labor even to lassitude, as the foul doth to get the fish out of the shell to spend themselves without spare, yea, to spend and be spent, as Paul; whose pertinency in Preaching, at Ephesus especially, was admirable; where besides other ministerial offices, he disputed every day with the Jews in the School of one Tyrannus, and that from the fifth to the tenth hour, five hours together, as one ancient Greek Copy hath it. The High Priest whithersoever he turned him, was to be heard by the sound of his bells, upon pain of death. The staff-rings were to continue upon the Ark, the Kohathites shoulders felt. Wherefore. The best was, the Lord helped the Levites that bare the Ark of the Covenant: and so he will do us, if we can but seek him, out of a sense of our utter insufficiency to these things, and do our utmost to look to the Ministry that we have received of the Lord, that we fulfill the same. How this is done see Acts 6.4. Let others be appointed over the business, but we will give ourselves continually to prayer and preaching: we'll beg and dignity, and dignity and beg as that good Vine-dresser did, whose mattocke kept off the Masters Axe. It was a foolish pride in Montanus to overween his Pepuza & Tymium two pelting Parishes in Phrygia, and to call them Jerusalem, as if they had been the only Churches in the world. But this is the commendable zeal of every true Pastor, to adorn his own lot by a redoubled diligence. Verbi Minister es, hoc age, was Master Perkins his Motto. It is a whole man's work, and a good one too: entangle himself he need not with the affairs of life. The Council 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 own private business with Philemon in one word, Prepare for me a lodging, &c. verse 22. His main care and labor was for the welfare of Onesimus, whom he had begotten to Christ in his bonds. A Ministers chief study must be how to save himself and those that he are him. Our Savior's 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 stir you up. His Lord had charged him, Feed my sheep (with golden fleeces on their back) yea do it 〈 in non-Latin alphabet 〉 mihi, as the Syriac hath it. Let my love contstrain thee to do thine utmost at it, till such time as thou shalt no longer gird thyself, and walk whither thou wilt, but another shall gird thee, or rather cord thee, fetter thee, and carry thee whither thou wouldst not. Master Calvin being much weakened by uncessant pains in the Lord's work, was toward his latter end advised by his friends to take care of his own health. To whom he replied, not without some indignation, what? would ye have the Lord, when he comes, to find me idle? Bishop Jewel riding to preach at Lacocke in Wiltshire, a Gentleman that met him, perceiving the feebleness of his body advised him, for his healths sake, to return home again. His answer was, Oportet Episcopum concionantem mori. And so he did. For presently after the sermon, he was by reason of sickness forced to his bed, from whence he never came off till his translation to glory. The like is reported of Bandisius a Dutch Divine. 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 Author relateth, that a little afore his death he offered to rise out of his bed, sick as he was; and being asked the reason, he answered, that all that night he had been wholly taken up with the meditation of CHRIST'S Resurrection, and now he was desirous to go into the Pulpit, that thence he might comfort others with the same comforts wherewith he had been comforted. He showed his good will to have spent his last breath in preaching, according to Saint Austin's wish, that Christ when he came might find him aut precantem aut pradicantem, praying or preaching. O happy is that servant, whom his Lord, when he comes, shall find so doing! Verily, I say unto you, that he shall make him ruler over all his goods.

Section 2.

SEcondly, let Ministers be called upon and exhorted, to deliver the Word (since it is God's Word) with all faithfulness, as good stewards, as wise master-builders, as workmen that need not be ashamed, as co-workers with God and fellow-laborers with the Angels, in the matter of man's salvation. Hold fast the faithful word, yet not concealing, nor corrupting it, not handling it deceitfully, or Huck-stering it (as men do their wares, caring rather to beguile then benefit the buyer) but by manifestation of the truth, commending themselves to every man's conscience in the sight of God. He that hath my word, let him speak my word faithfully, Jer. 23.28. And in Stewards, it is required that they be found faithful, as Moses was faithful in all God's house. Delîver they must the will of GOD, his whole will, nothing but his will, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 neither pleasing, or false, or strange doctrine, nor for vain glory, contention, or envy, but purely, sincerely, seasonably, giving to everyone his own portion: Not as he in the Emblem, that gave straw to the dog, and a bone to the Ass, not calling good evil, and evil good, not walking in craftiness, but as of sincerity, but as of God, in the sight of God, speaking in Christ. Let Saint Paul be our pattern for fidelity in his ministry. What he delivered to others he first received of Christ, 1 Cor. 11.23. And as he received what he delivered, so he delivered what he received, he kept nothing back, Acts 20.17. of all the Counsel of God. This hath many particulars in it. 1. Those ministers that would be found faithful, must deliver the truth only. Aaron's Bels were of pure gold, not of copper or other baser metal. 2. Wholly, not budging for any man's greatness, nor balking anything necessary to be known. 3. Plainly to the capacity of the Hearers, Mar. 4.33. John 16.12. not in a stately style, or Roman English, Acts 22.2.4. Powersully, and with all authority, as Christ did, compelling men to come in, charging and commanding them to consent and obey' that God's house may be full. 5. Constantly, being ready for to teach, 〈 in non-Latin alphabet 〉 as Saint PAUL, the more and the less, laying down line after line, precept after precept, proving if at any time, God will give men Repentance, that they may awake, &c. Holy Zacharias took not his dumbness for a dismission, but stayed out the eight days of his course: though he ceased to speak, yet he ceased not to minister. 6. Lastly, and chiefly, the man of God must preach his Word boldly, as Isaiah who was very bold, as Peter, and John who used great freedom of speech, as Michaiah who after he had seen GOD on his throne, feared not before 2. Kings in their Majesty. Not budging a whit nor yielding an hair, no not for an Angels authority, as Paul: but witnessing a good confession, as the Master did before Pontius Pilate, and keeping his Commandment without spot, 1 Tim. 6.13, 14. unrebukeable, which is: Be strong, and of a good courage, have not I commanded thee? be not afraid, neither be thou dismayed, for the Lord thy God is with thee: he will not fail thee nor forsake thee. Ride on therefore, because of the word of truth: hold forth the word of life amidst a perverse and crooked generation. Tell the wicked from God, it shall go ill with them: show the people their transgressions, and the house of Jacob their sins. I know men are naturally sick of a Noli me tangere: the earth would gladly sit still and be at rest, that they might go down to hell without disturbance; they bate him that reproveth in the gate, as Ahab hated Michaiah because he never spake good to him. It is probable, that Michaiah was that disguised Prophet, who brought to Ahab the fearful message of displeasure and death for dismissing Benhadad. And Ahab hates him, and hath him fast in prison ever since. From thence he is now sent for, and solicited by the way to speak good to the King. But he was at a point, for that, to speak whatsoever the Lord should say unto him though he were sure to kiss the stocks for his stoutness. The other Prophets prophesied placentia, like Squirrels they had a trick to build evermore, and have their holes to the Sun-shine to keep themselves on the warmer side of the hedge, to incline to the happier side of the ship, to hold in with Princes and great ones, howsoever.

But, Ezek. 13.10, to 15. God threatens to rent the wall of security, which those caementarij Diaboli (as one calls them) the Devils dirt-daubers had daubed with untempered mortar, and there shall be an over-flowing shower in his fierce fury, to consume both it and them that daubed it. Rhetoricians have a rule, to fit their speech not to the truth of things only, but to the opinions and fancyes of them that hear them. This is by no means to be practiced by a Preacher. Saint Austin repented him of nothing more than that being young he preached ut placeret, non ut deceret, more to delight the care, then to smite the heart. For if I yet please men (as once when I was a Pharisee) saith Paul, I am no more the servant of Christ. Men, be they pleased or displeased with divine errands, GOD that sends us on them must not be displeased. But he hath excluded the fearful, and will not employ a white-livered Soldier so far as to break a Pitcher or to bear a torch. Thou therefore (as a good Soldier of Jesus Christ ) suffer hardship, do the work of an Evangelist, do it thoroughly, do it boldly, do it sharply, if need be, rebuke them cuttingly, that they may be sound in the faith. It is a metaphor from Surgeons, who must not be merciful saith Celsus, but have Lions hearts, least their mercy prove as great cruelty, as his, that should forbear to draw a drowning man out of the water, for fear of pulling off some part of his hair. Great is our charge to declaim against sin, yea to proclaim hell-fire against it, if men amend not; upon every opportunity to use all importunity for the rousing of sinners out of that dead Lethargy whereinto Satan and an evil custom hath cast them. Cry aloud, saith the Lord, cry in the throat, spare not, lest I confound thee before them; lift up thy voice like a trumpet. Cast away the inverse Trumpets of Furius Fulvius, which sounded a retrait, when they should have sounded an alarm. It is a treacherous slattery to sooth men up in their sins, and to make all fair weather before them, when the storm of God's heavy displeasure is ready to burst out upon them, such a storm as shall never be blown over. If Ministers must be mannerly in the form, yet in the matter of their message they must be resolute. It is probable Joseph used some preface to Pharaohs Butler in reading him that destiny, such as was that of Daniel, My Lord, the dream be to them that hate thee, &c. or as Philo brings him in, with a, Utinam tale somnium non vidisses, &c. I would thou hadst not dreamt such a dream. But for the matter, he gives him a true, though sharp interpretation. Bitter truths must be told, however they be taken. If men hate us, they do it with as good justice, as if some fond people should punish the Herald, or accuse the trumpet as the cause of their war. If they exclaim against us, they show as much madness, as if the widow of Naims son should have raild upon our Savior for offering to raise him from the dead. If they deride our message, and command us ad quercum dicere, se interim alia acturos, as a Governor of the Aequi in Italy bad the Roman Ambassadors, to speak to the walls, they have something else to do then to regard us: we must take the boldness to answer them again, as they did him. Et haec sacrata quercus audiat saedus a vobis violatum. Let these stones of the wall, and beams out of the house-sides, yea let Heaven and earth witness your intolerable contempt, wherein ye have not despiled man, but God. What are we that ye have murmured against us? saith Moses, your murmurings are not against us, but against the Lord, who will justly punish it. Thus must Ministers contest against the raging world, and contend for the doctrine of faith once received, not loving their ease, no not their lives unto the death, that they may fulfill their course with joy. Itching ears would have clawing Preachers, and these are the times foretold by the Apostle, wherein men cannot abide wholesome doctrine. Briars and thorns be with thee, saith God to Ezekiel, such as a man can hardly handle: he that toucheth them must be fenced with iron, and with the staff of a spear. But fear them not, nor be dismayed though they be a rebellious house. And that he might not, behold the spirit took him up, and he heard behind him a voice of a great rushing, saying, Blessed be the glory of the Lord from his place. Hereby his heart was fortified against all affronts of the people, and afflictions of the world; whether they would hear, or whether they would forbear, yet he should find there was a reward, for the righteous, a God that judgeth in the earth, and pleads for his faithful servants (when they little think of it) in the hearts of their greatest enemies. A godly man that is valiant for the truth, and refuseth to praise the wicked, but when he hath cause, will contend with them, and not be like a troubled fountain, or a corrupt spring, well he may for the time receive ill words from the wicked, but their hearts are afraid of him, and their Consciences admire him, Prover. 24.25, & 28.4. Saint Paul standing before Felix, (who had more regard to gain then Justice,) and Drusilla a Iewesse, yet married, against the Law, to an uncircumcised person, taketh occasion in a certain kind of grave wisdom, joined with great liberty of speech, to discourse and dispute afore them of Justice, Temperance, and the judgment to come, till Felix trembled, and could hear him no longer. The like spirit was found in Athanasius, that eye of the World, as one calls him: Of whom Nazianzen reports that he was Magnes & Adamas, a loadstone in his sweet gentle drawing nature, and yet an Adamant in his resolute stout carriage against those that were evil, were they never so great. And how did Saint Basil despise the menaces of Valens the Arian Emperor, and so daunted him with his presence, that he reeld and had fallen, had he not been upheld by those that stood next him. Who hath not read or heard how freely Ambrose dealt with Theodosius? B. Ridley offering to preach before the Lady Mary, and receiving a repulse, being brought by Sir Thomas Wharton her servant to the Dining place, he was desired to drink. Which after he had done, he paused a while, looking very sadly; and suddenly brake out into these words. Surely I have done amiss. Why so? quoth the Knight. For I have drunk, said he, in that place where God's word offered, hath been refused. Whereas if I had remembered my duty, I had departed immediately, and shaken off the dust of my shoes for a testimony against this house. These words were by the said Bishop spoken with such a vehemency, that some of the hearers afterwards confessed the hairs to stand upright on their heads. Another learned Bishop admonished, that perelesse Q. Elizabeth in a zealous sermon to think on her last end, by reason of her great age, which few Princes had attained to, and of the Climacterical year of her life which happened at that time, She took it so impatiently (God's children wrangle sometimes with their meat, as Asa did) that the Bishop, for his good intentions, was not only distasted by her, but put for a time to some trouble. Yet God did ever after so bless him (saith mine Author) that few Bishops of this kingdom left behind them to their wives and children such fair estates as he did. Neither was the Lord behind hand with D. Parker (afterwards Archbishop of Canterbury ) for his Sermon near Norwich before the Rebels in Kets conspiracy; wherein he touched them so near for their living, that they went near to touch him for his life. saith the Historian. And surely it is a hard hazard, and a great disadvantage to deal in this kind with those that have thirty Legions at command, as Phavorinus said of Adrian the Emperor. Contend not with him that is mightier then thou, saith Solomon. But when the cause is not ours, but the Lord's (as Jehoshaphat told his Judges,) great heed must be taken that we betray not the truth by a cowardly silence, under whatsoever fair shows, and pretences. Fear not men, saith our Savior to his Disciples, For there is nothing covered that shall not be revealed, and hid that shall not be known, Matth. 10.26. As who should say, This and that may be colourably pleaded and pretended in favor of your deceitful and slippery handling God's holy Word: but all will out at last, and it shall well appear that you did it to decline the danger of plain dealing, and that you might sleep in a whole skin: As Moses, who hung off a great while from going to Pharaoh with a message of dismission, till God (who knew where it stuck, and what pad was in the straw) told him they were all dead that sought his life. But fear not (saith our Savior there) them that kill the body, But cannot keep either the soul from bliss, or the body from a blessed Resurrection. Rather fear ye him that can cast body and soul to hell, yea I say unto you fear him. The second Commandment is the first with punishment, that as one fire, so one fear may drive out another. The fear of God, if we be not faithful in his work, the fear of mischief from men, if we be. Elias for telling truth shall hear Troublere, Jeremiah Traitour, Paul Pest, pratler, trifler, news-carryer, one that tells whatsoever men will have him for gain, or advantage: one that will for a piece of bread say what you will wish him, as M. Rogers our Proto-Martyr in Queen Mary's days expounds it. Epiphanius somewhere saith, that the envious Jews gave out that he turned Christian merely out of discontent: because he could not obtain to wife the High Priests daughter. But this calumny he could shake off lightly enough, who loved not his life to the death for the name of Jesus. Zacharias lost his life for his plain dealing, so did John the Baptist, our Lord Christ, his servants in former ages not a few. As of latter times, Platina tells of one Arnulphus a godly Preacher in the days of Pope Honorius the second, much admired by the Nobility of Rome, but treacherously slain by the Clergy, whose lasciviousness and covetousness he courageously cried out against. The like is recorded of Hieren: Savanarola first cast into prison (where he wrote those lively Meditations upon Psalm 51. now extant) and afterwards burnt for the testimony of Jesus, and for his bold invectives against the sins of the times. William Farel, that precious man, that daunted by no menaces, reproaches, stripes, banishments, gained 5. Cities with their adjacent territories to Christ, coming to Geneva one of the five, and for attempting a Reformation there, brought before Authority, he was thus railed upon; What makest thou here, thou Arch-devil, troubling our Town with thy new fangled opinions? He modestly answered, I am no such one as thou callest me: but I preach Christ crucified, and that whosoever believeth in him shall be saved. I am debtor to all men that are but willing to hear and obey the Gospel. And for this cause came we hither, to see if any in this City would lend us audience, being ready to render an account of the faith and hope that is in us, and to seal it, if need be, with our dearest blood. Here one of the Assessours stood up & cried out; what need we any further witness? Away with such a fellow from the earth. Better ths one Lutheran be put to death, then the whole Town be troubled. To whom Farel replied. Speak not in the language of Caiaphas, but in the Word of God. Here, being smitten on the face, & bid to go out, till they should advise what to do with him, ho was shot at but not slain (as God would have it) with a Pistol, & afterwards driven out of the City. But one of the chief Magistrates favoring him, he returned again, and (notwithstanding all opposition) prevailed with them for a happy Reformation. Whereupon money was forthwith coined with this posy on the one fide, Post tenebras lux, Light after a long darkness, and on the other side. Deus noster pugnat pro nobis. Our God fights for us. Thus was it at first, and who but Farellus was much made of and magnified, as their Reverend reformer. But not long after, as John the Baptist soon grew stale to the Jews, and S. Paul became enemy to the Galatians, because he told them the truth: so when Farellus (as he was a most zealous Preacher) cried down their evil courses, and pressed them to a better life, they paid him the worlds wages, called him in question for his life, and both designed and did such things against him, Anno 1553 as Calvin (his Colleague in the Ministry) could have wisht washed out with his own blood. As for Calvin himself, Who passing through Geneva as a young student, and being bound for Italy, was adjured by Farellus to settle there, and (under pain of God's heavy curse upon him & his pretended studies) charged to help the Lord against the mighty; how coarsely was he used, at first, in that City of Geneva? Some for Calvin called him Cain; others in contempt of him, named their dogs Calvin: many kept from the Lord's Supper out of hatred to him, their painful Preacher: nec pauci erant scelerati, saith he on his death bed, à quibus indignissima multa sum perpessus, there were not a few wicked person, who dealt most unkindly and unworthily with me. At length being cast out of the Town by an ostracisme (though afterwards recalled) surely, said he, if I had served men, I had been but ill requited for all my love and labor. But God be thanked, I have served him, who never leaves his: but whiles they be preaching lustily on earth, he is interceding instantly for them in heaven, Rev. 8.3. The spirit also hemmes them, in as it did S. Paul, Act. 20.22. he comprehends and keeps them, so that when a man's own strength would fall oose, this supernatural strength stays and strengthens it. This M. Calvin felt, and confessed a little afore his death to his fellow Ministers, that came to visit him; that the Lord so confirmed and comforted him, who was by nature timorous and faint-hearted, that he was no whit daunted or discouraged by the injuries and indignities of his greatest enemies: but cheerfully went on with the work of the Lord Jesus, who with the same right hand raised his servant John, wherein he held the seven Angels of Asia.

SEC. 3.

LAstly, let Ministers (since it is God's Word they handle, God's Ark they bear, God's Altar they wait at, God's errand they go on) be holy and unreproovable in their whole course, expressing God to the World as much as may be. Be clean, ye that bear the vessels of the Lord, yet that are the vessels to bear his holy Name to the people. Let holiness to the Lord be written on your frontlets, nay on your pots, and on the bridles of your horses. In the Levitical Priests, nil plebeium reperiebatur, nil populare, saith Ambrose, nothing vulgar or ordinary was to be found. Special order was taken that they should be neither blear-eyed, nor blemished, nor any other way deformed or defective. Neither might they at any time serve at the Altar, till they had washed in the Laver, lest they die. The very workmen were filled with the spirit of wisdom, for the making of their vestments; the high Priests especially, who came forth Os humerosque Deo similis like an earthly God, in his glorious and gorgeous attire, every piece whereof was mysterious and significant. By his linen breeches, there are that think he was minded and admonished of purity: by his girdle (say they) he was taught discretion; by his embroidered coat heavenly conversation, by his golden bells, sound doctrine; by his pomgranats, godly living: by his humerall, patience in bearing other men's infirmities, by his Rationall, or breastplate, carefulness for the faithful: by his Mitre, a right intention: and by the plate thereof, an open profession of holiness. Remarkable it is that when Aaron and Miriam had murmured against Moses, and were both alike in the transgression, Miriam only was smitten with leprosy, and not Aaron. Chrysostom saith, it was for the holiness and honor of the Priesthood, and lest the leprosy on his person should redound to the dishonor of his Office. How much more careful should such then be of sin, which defileth much worse than any leprosy or jakes whatsoever, as our Savior shows in the Gospel? How should they see to it that their doctrine, though it be carpt at, yet it may be sound speech that cannot be condemned, and for their persons and practices, though they be nibbled at, yet both may be unrebukable. Ministers should be as the Cedars of Libanus, Cant. 1.17. tall, and that admit not of any worm; that of covetousness especially, which boareth thorough the conscience. Yea, as the tree of Paradise, sweet for taste, and fair to look upon; as Absalom in whom there was no blemish from head to foot: as Saul higher by head and shoulders, in goodness than the rest of the people: as Daniel, who could be found no fault with, save in the matter of his God: as John the Baptist, who lived so strictly, that by some he was taken to be the Christ: yea as Christ himself, that imparallell pattern of perfection, who lest us a coppy, saith S. Peter, that we should write after, in that he did no sin, neither was guile found in his mouth. He preached many times (tis Theophylacts observation upon Math. 5.2.) when yet he opened not his mouth, viz. by his holy life and wonderful words. So must a Minister: Every thing in him had need be edificatory and exemplary. He should go before the flock, John 10.34. The custom of the Eastern Country, it seems, was for Shepherds, not to drive their Sheep, but go before them. Let no man despise thy youth, saith Paul to Timothy. How shall I help it, if they do, might he say? Why, be thou an example of the believers in word and conversation. The word rendered example, signifies, such a thing as makes the stamp upon the coin, or the mould for the bullet. The Ministers life is the life of his Ministry, and Teachers sins are the teachers of sins. For the people are led more by their eyes than by their ears; the eyes of their Understandings, like Jacob's sheep, being too firmly fixed on such party-coloured objects, as say well and do worse; cause their affections to bring forth spotted fruits. But God will cast dirt in the faces of irregular and irreligious Levites, that cover foul sins, as Eli's sons did, under a white Ephod, that have Urim without Thummim on their breast-plates, bells, without pomgranates on the borders of their garments, that (Pharisee like) speak by the talent, work by the ounce, that (Lizard-like) make prints with their feet, dash them out with their tail, and (as the Lap-wing) cry aloft, as if their affections were there fixed, which yet are fashtned here below. these resemble coin, which is white in itself, but draws a black line after it: Or water in great men's kitchins, which having cleansed other things, is it self fit only for the sink. Unsavoury salt is hardly fit for the dunghill, nor a wicked Minister for any place, but hell. Certainly he is the worst creature upon Earth, and who are Devils in Hell now; but such as once were Angels in Heavens. Neither helps it any whit that their tongues are so smooth in speaking good Divinity, while their hands are so rough with Esau, in uttering false. The Bethshemites fare the worse, for being a City of Priests, their privilege doubled their offense, 1 Sam. 6.19, And God would not permit Aaron the passions of another man, because he was a Priest. It was at the funeral of his two sons that he is forbidden to weep. He must not so much lament the judgment, as magnify God's Justice, in the deserved death of those two drunken priests. They coming off their alebench, likely, brought strange fire & by fire they perish. Immediatly thereupon charge is given to Aaron and his sons that they drink not wine nor strong drink, when they go into the Tabernacle of the Congregation, lest they die. Moreover Moses said to Aaron, This is that which the Lord hath spoken, I will be sanctified in all them that draw near unto me. How sanctified? may some say: Austin answers, Aut à nobis, aut in nos: Either by us, while we preach painfully, live hoilly: or else, on us, by our just and utter destruction. Seldom do loose-lived Ministers escape the visible vengeance of God, forasmuch as they stumble with the Lantern in their hands, and the words of reproof in their mouths, therefore will he seed them with gall and wormwood. By living otherwise then they teach, they teach God to condemn them: they carry Uriah’s letters, and put a sword into God's hand, as it were, wherewith to undo thē. Balaam, Satan's spelman (as one calls him) though he blessed God's Israel, and wished well to their heaven; yet for his contrary courses and counsel to Balak, he was so far from inheriting with them, that he was cut off by them. Hophni and Phineas, because they made the service of God to stink, by their stinking courses, so that men abhorred it for their sakes (like as the Donatists pretended to do the Church, for the evil life of Cecilian ) an ill end befell them. Commonly God sensibly rejects such even in this life: either rooting them out by death, and making their places spew them out, or else by blasting their gifts, drying up their right arms, putting out their right eyes, causing the night to come upon their divination, and utterly refusing to be glorified by them. Well it may be, that they may live long, as Saul did, after his rejection; and the Pharisees after they had fallen into the unpardonable sin. The Devil also gave them many thanks, as he is said to have done the Popish Priests in Hildebran's time Anno 1072, for furnishing Hell so fast with so many souls as had perished by their default. And better he would thank them (doubtless) when he should meet them in hell, the pavement whereof was commonly said to be pitched with shavelings skulls, and great men's crests. But surely Christ's will chashiere them as the Tirshata did those turncoat Priest, and wash his hands of them forever: Yea though they can produce and prove that they have prophesied in his name, and by his name done great Miracles, if nevertheless they be workers of iniquity; and albeit they have taught others, Yet themselves have not done the Will of his Heavenly Father. A blind man may bear a torch to the lightning of others; and a stinking breath sound a Trumpet with great commendation. The lifeless Heaven gives life, and the dull whetstone sharpeneth Iron. Noah's Carpenters that made the Ark, perished in the stood, and Aeneas his Pilot saved the ship, and was drowned himself. The Toads-head may yield a precious stone (Busonites) of great virtue, and wholesome sugar be found in poisoned cane. Saint Paul gives us to know that a man may Preach profitably to others, and yet himself be a cast-away: Nolite igitur magis eloqui magna quam vivere, saith One. Vivite concioninibus, concionamini moribus. Let your lives be a transcript of your Sermons, your Precepts enlivened by your practice, which should be as a visible cōmeant on the audible Word. A Minister, of any man, had need to be godly, Mal. 2.5, 6. Acts 11.24. 2 Tim. 2.15. Else, profaneness will easily go out from the Prophets of Jerusalem, throughout all the Land, as Jeremy hath it. In him that is sent to win souls, saith a Divine, his mouth, eyes, hands, feet, gesture, conversation, all had need be exact and exemplary. Mention is made in the Ecclesiastical History of one Bonnus a Church-man, who was never seen by any man to be angry, or heard to swear, lie or utter anything rash light or unbeseeming himself. And M. Bucer, whiles he was here in England brought all men into such admiration of his integrity, that neither could his friends sufficiently praise him, nor his enemies in any point find fault with his singular life and sincere Doctrine. The like is reported of Master Bradford. Now what a thing was this to slaughter Envy, to stop an open mouth, to rejoice his friends, and to clothe his enemies with their own shame. This was to shine as a light in the dark World, yea as the Sun in his strength: which although some men curse (as the Atlantes ) because it scorcheth them; others hate sometimes, because it discovers their deeds of darkness, yet are they so convinced and dazzled with its beauty and brightness, that few can, forshame, speak against it. The High Priest was the chief God on Earth: and therefore, during his life, the Offendour was confined to the City of refuge, as to a Prison. And David, when he was hunted from the Prophet, sled to the Priest; as one that knew, that Justice and Compassion should dwell in those breasts, if anywhere. Venerable Beda tells us, that the Ancient British Bishops rejected Austin, the Popes Legate, because he shown not himself gentle and humble amongst them (as became a Minister) at the first meeting. And holy Hooper, though his life was so pure and good, that no kind of slander could fasten any fault upon him; Yet there is mention made of a certain Citizen, who having in himself a conflict of conscience, came to Master Hoopers door for counsel. But being abashed, saith mine Author, of his austere behavior, durst not come in, but departed; which he afterward by the help of Almighty God, did find and obtain. This might be no fault in him, but in the other that should have sought to him. But hereby we see how much it behooves Ministers, to be curiously observant of their whole deportement, that they may lay forth themselves, and the talents concredited unto them, for the best advantage of their Lord and Master; becoming all things to all men, that they may win some. And this the rather, because the World expects from such (though unjustly) Angelical perfection, and looks round about us, to see if they may find ever a hole in our coat, thorough which, they may evade and slip the cords of our doctrine.

Sect. 1.

BE thankful first, and chiefly to God for entrusting us with this true treasure, for concrediting unto us these lively Oracles, for drawing so near us, and dealing so familiarly with us, as he hardly ever did with any before us. For what nation is there so great, that hath God so nigh unto them, and that hath statutes and judgments so righteous, &c. He hath shown thee, O England, What is good, and may justly demand, as of old, what cold I have done more for thee that I have not yet done? Happy art thou O Israel! who is like unto thee, O people saved by the Lord, &c. Before the Covenant with Abraham, all nations were alike respected: but after it was said; J will be thy God, and the God of thy Seed; the Church was divided from the rest of the world, as light was from darkness in the first Creation, as the Sabbath from other days by divine consecration, as Goshen was from the rest of Egypt in that wonderful separation. All other Nations he suffered to walk in their own ways, to sit in the dale of darkness and shadow of death: but in Judah was God known, his name was great in Israel. In Salem was his Tabernacle, and his dwelling place in Zion. Hence that beautiful Land (though part of the Continent) is called an I will, as separate from other people's 〈◊〉 and the inhabitants thereof are called God's peculiar, his enclosures the people of his purchase that comprehended, as it were, all his gettings, the sheep of his pasture, yea his son, his first-borne, to whom he gave (for a child's-part) right judgments and true Laws, good Statutes, and just Commandem • nts, Nehem. 9.13. He shown his word unto Jacob, his acts unto the children of Israel. He hath not dealt so with my Nation, &c. Psal. 147.19, 20. By the dim light of nature they might get some glimpse of God as a Creator, not as a Redeemer, of his eternal power and Deity, rendering men without excuse, not of the riches of his patience leading men to Repentance. Hence David, Psal. 93.5. Having declared the testimonies of the power of God, that are to be seen in the very waves of the Sea, concludes the Psalm with, Thy testimonies, O Lord, are very sure: intimating, that there is no certain or comfortable knowledge of God to be got, but only thence. Nevertheless those poor Ethniks, for their unthankfulness for that little they had, and because that when they knew God (after a sort) they glorified him not as God, neither were thankful, God gave them up to a reprobate sense; as likewise he did the idle servant to the tormentor for not improving his one talent. O then what will he do, or rather what will he not do to us, that have made so little of so many advantages: that have heard the joyful sound, the voice of the Turtle so long in our Land: that have seen the face of God so frequently and familiarly in his Ordinances, had the everlasting Gospel so puerly and powerfully preached amongst us, even the revelation of the mystery that was kept secret since the world began, but is now made manifest, and by the Scriptures of the Prophets according to the Commandment of the everlasting God made known to all Nations for the obedience of Faith. To God only wise be therefore glory, through Christ Jesus forever, Rom. 16.25, 26, 27.

The greatness of this inexplicable benefit will the better appear to us if we consider it as clothed with these ensuing circumstances.

First, that this good Word of God is come to our hands (after so many ages) so perfect and entire wanting nothing, that no part of the holy Canon is perished, not a hair of this sacred head missing.

Next that we have it so exactly and exquisitely rendered and translated into the vulgar tongues. A privilege that our fore-Fathers wish • well to, but obtained not. It were a great grace, saith Lambert the Martyr, if we might have the word of God diligently and often read and sung unto us, in such wise that the people might understand it. Then should it come to pass that Crafts-men should sing spiritual Psalms, sitting at their work, and the Husbandman at his Plow, as wisheth S. Jerome, Bugenhagius a famous Divine of Germany was so joyful of the Dutch Bible, in translating whereof out of the Hebrew and Greek Originals, he and some other learned men had labored together with Luther; that every year he invited his friends on that day of the Moneth, whereon the work was finished, and called it the Feast of the translation of the Bible.

Thirdly, that we have the whole will of God in so little a room, in so portable a Volume. Jn reading many books there is no end, and much study is a weariness to the flesh. It duls the spirits, wearies the body, mars the eyes (those Musarum perspicilli, as one terms them) wastes the marrow, spends the time, shortens the life, but brings no sound satisfactory knowledge. He that loveth reading (of human Authors, I mean) shall not be satisfied with reading, as the Eye is not satisfied with seeing, nor the Eare with hearing: As those that have a flux, though they take in much, yet are neither fuller, nor fatter. And which is worse, many for the tree of knowledge sake, loose the tree of life, as one saith: Like Israel in Egypt, they are scattered all over the Land to pick up straws to load themselves with thick clay, not minding that which mainly concerns them, the knowledge of the Scriptures, the learning of that out of the Bible here on Earth that may stick to them forever in Heaven. These seek after asses with Saul, after servants with Shimei, and loose themselves therewhile: They drink deepest of those Authors, whereof to sip were sufficient; since we may sooner surfeit, than satiate ourselves of such, I speak not only of those fabulous and frivolous fancies. But books of better note and use there are not a few in this scribbling age, which yet by their intolerable prolixity are over-tiresome and tedious to the intelligent Reader; the gains will not pay for the pains. As voluminous Tostatus, trifling Turrion, and Salmeron, that wearieth and well nigh killeth his Reader with infinite discourses De verbis Dominae, that is, Of the words that the Virgin Mary spake to the Angel, and to her cousin Elizabeth, twelve Books distinguished into two tomes were printed at Venice Anno Dom. 1617. Paleattus Arch-Bishop of Bonony made a great Book of the shadow of Christ's body in a Sindon, and it was commented upon by the Professor of Divinity there; pity it were that he had had not written something of that holy relique, the tail of that asse whereon our Savior rode, which they show at Genua, and adore with great humility. Amidst all which mass and multitude of books wherewith the world is now-adaies pestered, who sees it not a sweet mercy, and just matter of thankfulness, that we have so much in so few; the whole will of God compacted and contrived into so little a volume, that we may make it our vade mecum, our constant companion and counselor, as Plato did his Sophron, George Prince of Anhalt his Siracides, Cr nmer his New Testament, which he learn • d by heart in his voyage to and from Rome, whither he was sent by King Henry the eighth about the divorce. Especially, since it is of so excellent and exquisite use, good for all occasions, and in all things necessary; so plain and perspicuous, that we need seek no further; so full and perfect that it is able to make not the Vulgar only (as Bellarmine somewhere grants) but the man of God thoroughly furnished, that is, the Minister himself; who in Francis Junius his judgment, needs no more books in his study besides the Bible, but Cevallerius, his Hebrew Grammar, Calvin's Jnstitutions, and Beza's Confession: And yet he is both to know and declare the whole counsel of God. For if Uarro the Roman upbraided the Heathen Priests (and worthily) that there were many things in their rites and Religions, whereof they were ignorant: How much more unseemly is it in a Minister of the Gospel, that hath so large a direction in so little a volume, not to preserve and present knowledge to the people?

Fourthly, who seeth not a mercy in this that we have the Scriptures so well digested and distinguished by Books, Chapters and Verses, whereby (with the help of Tables and Concordances especially) we can easily and readily turn to any place we need or desire. In the Apostles times, all they could say for the help of the hearer was, It is written, or it is contained in the Scripture, as 1 Pet. 2.6. without particular quoting the place where. After this they had their partitions, sections, special portions of Scripture, set out, but Chapters were not heard of (as now) till the year of grace, 1195. nor verses, till alate devised by Robert Stevens that learned French Printer: a great ease both to the Preacher and Reader.

Fifthly, that it comes to us so light cheap, is cause of thankfulness; which our godly Ancestors so hardly got and gladly bought at so dear a rate; some of them gave five marks, some more, some less for a Book in King Henry the eigths days, some gave a load of hay for a few Chapters of Saint James or of Saint Paul in English. To see their travels, charges, earnest seeking, burning zeal, readings, watchings, sweet assemblies, love, concord, &c. may make us now, in these our days of free profession, blush for shame. Plato for three books gave thirty thousand florens. S. Jerome • learnt Hebrew with the hazard of his life. Capnio paid a Jew that read Hebrew to him at Rome, for so many hours so many crowns in gold. The Book of books, the best of all Authors cometh now to us upon easiest terms and rates, so exactly translated, so fairly printed, as was never seen before.

Add hereunto in the sixth place, that God (in these last days especially) hath sent and stir • d up many burning and shining lamps, many diligent and dexterous interpreters to lay all level and plain afore us, to break the shell, that we may come at the kernel, to roll away the stone from the Wells mouth, to remove rubs and difficulties, to clear dark and doubtful places; so that not only Jacob and his sons (Scholars and Ministers) but also the cattle and the sheep, that is the illiterate and ignorant may drink freely of these waters of the Sanctuary; as Origen allegorically expounds it. The Jews also had their Interpreters. Hence that of the Apostle, 1 Cor. 1.20. Where is the wise? that is, the teachers of traditions: Where is the Scribe? that is, the textmen that stuck to the literal interpretation: Where is the disputer of this world? that is, the teachers 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 Savior partly shows and confates in the Gospel: 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 gloss 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 Monks 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; Whereby they have bemired and utterly marred the sense of it, as Erasmus shows in the Proverb. Asinus ad paleas. 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 plainly set down, that Cephas signifieth a Rock, to be skillful in the Greek tongue was in those days superstitious, but to be an Hebrician, was little less then heretical. Latin was so ill understood of many of their Priests, that he held himself sufficiently well excused from paving the Church-way with the rest of his neighbors that could allege for his purpose that of Jeremy. Paveant illi, 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 alms according to a superstitious custom of those times) had this answer from a Friar: Nos pauperi fratres, nos nihil habemus, an piscimus, an caro, an panis, an misericordia habemus. And if any went about to show them their bard and barbarous mistakes, they shrouded themselves under that of Gregory. 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 labor after learning which was almost banished out of the world, and all places ore-spread with baseness and barbarism. Look how in the first plantation of the Gospel in Europe, he shipped the Arts before into Greece; that they might be Harbingers unto it (as Tertullian speaketh) or (as Jerome ) the munition to batter the sorts of the wise, meaning of send the soldiers soon after: So in the reviving of the Gospel, in the late Reformation, there seemed to go before it a general resurrection of all human learning, and the effectual means of all this, that nob • e invention of Printing; which seems reserved to the weightiest times of the Church, even the revealing of the Western Antichrist: Wherunto that Eastern Antichrist hath lent us his hand: I mean the Turk, that never did any good to Christendom but this, and this against his will, in sending the Greek tongue (by the sack of Constantinople, and ruin of Greece ) into these Western climates. Thus canes lingunt ulcera Lazari. God's will is done by the wicked though beside their intention. He hath given gifts to men, even to the rebellious, 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 pearl of price, seek also other goodly pearls: make much of common gifts bestowed many times upon unsound and unsanctified Interpreters for their behoove 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 everywhere the Word of God; but the right meaning thereof. God's Word foolishly understood is none of his, 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 judgment, Christ in his wonderful Ascension gave gifts to men, some Apostles, some Prophets, &c. with charge not only to propound to his people the word in gross, 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 men's 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 Music, nor every Pulpit-Discourse, preaching) and is therefore perhaps, termed prophesying by Saint Paul, because the matter of Preaching in those days was the Scriptures of the Prophets, in opening whereof the Servants of God were then especially conversant. As also now the Church (blessed be GOD) abounds with those that want for no parts, that spare for no pains; but as Candles waste themselves to give light to others, and as clouds sweet themselves to death for common benefit, lay forth their talents to the utmost, that they may lay all knots and cragges level, pave men a pathway to Christ, and so give them the knowledge of Salvation by the Remission of their sins. Thus Paul reason'd with the Jews of Thessalonica out of the Scriptures, opening and alleging, &c. laying it before their eyes, as the word signifies, and making it as clear as the noon-day light, by express testimony of the word and due deduction therehence, 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 firm consequences, as our Savior dealt by the Sadducees, 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 he said, Therefore shall a man leave Father and mother, and cleave to his wife. And again, That which God hath joined together, let no man put asunder. Now that which the Ministers in this sort, spek out of the word, is the word: and must be so reputed and received: according to that in the Gospel, He that heareth you heareth me. And again, J am with you to the end of the world. And that of the Prophet Esa 59.21. where God maketh a covenant with Christ that those words of his which he put into his mouth should not depart out of the mouth of his seed, nor out of the mouth of his seeds seed forever.

Lastly, stir up yourselves to thankfulness for this, that God's Word is so nigh us, even in thy mouth and in thine heart, and that is the Word of Faith that we preach; So that we need not say, who shall go up to Heaven or down to the deep for it. We need not travel hundreds of miles as the Queen of Sheba, or ride abroad to hear the Prophet, as the good Shunamite did customarily every Sabbath and new moon. We need not send down to Egypt with old Jacob for that Bread of Life, wherewith we are daily and daintily fed; or go on Pilgrimage to Palestine and Syria for it with the seduced Popelings. We need not run too and fro to increase knowledge, as those in Daniel, nor trudge from place to place, as our godly fore-Fathers in times of persecution. These be not those unhappy days (praised be God) of the black Horse, wherein there is but a small measure of wheat for a penny, and three small measures of barley for a penny. Wisdom hath killed her beasts amongst us: she hath mingled her wine, she hath also furnished her Table. Alvarez tells us in his History of Ethiopia that at his being at the King of Habassiars Court, there were Ambassadors sent out of Nubia, to entreat for a supply of Ministers to instruct their Nation, and to repair Chistianity that was gone to ruin among them, but they were rejected. A doleful case doubtless, when the children come to the womb, and there is none to deliver, or cry for bread and there is none to break it unto them: They run too and fro to seek the Word of the Lord, and cannot find it. But this is not our case (God be thanked) we never yet tasted of that Famine of the Word, nor have been forced to wander for it from Sea to Sea: but as in Egypt every city had their Barns and store-Houses, so is it here. And as Manna fell at their very doors, it was but stepping out and taking it up, so is it with us; all the fear is lest God cut off this Manna from our mouths for loathing it, lest he send in the Assyrians to drink up our milk, Ezek. 25.4. lest he call for his love-tokens back again which we have set light by, and then follow utter desertion and desolation: Good turns aggravate unkindnesses, and our offenses are increased by our obligations. Abused mercy turns into fury, as Moses staff cast from him into a Serpent; and as Aiax his Sword given him by Hector, so long as he used it against his Enemies, served for help and defense: but after he began to abuse it to the hurt of hurtlesse Beasts, it turned into his own Bowells. When the old world would not be warned by Noah's preaching, but grew foul and stank, God saw it but time to wash it with a flood. When neither Lots godly admonitions, nor their own late deliverance from Kedar-laomer and his company could mend or melt the sinful Sodomites. God rained down Hell from Heaven upon them. The Land of Shinar, where they built Babel, was part of the Garden of Eden (as most Geographers think,) whereof though the amenity and chief beauty were destroyed by the deluge, yet is it still fruitful above beeleefe, and returns the seed beyond credulity. Nevertheless, because GOD would have healed Babylon, but she was not healed; therefore was it made not only a place of Nettles and Salt-pits, but also of Dragons and Devils. The Sword, Famine and Pestilence, were but the beginning of sorrows to the Jews for their hateful unthankfulness and contempt of the Gospel: This was it that filled up the measure of their sins; and brought God's wrath upon them to the utmost. Pererius the Jesuit commenting upon those words, The sins of the Amorites are not yet full, If any ask, saith he, why England continueth to flourish notwithstanding the cruel persecution of Catholics (execution of Traitours, he should have said) there? Our answer is ready; because their sin is not yet full, sed veniet tandem iniquitatis complementum, saith he; but it will not be long ere their iniquity be finished, and ere that be made up that is yet wanting to their just weight, that God may fall upon them with his full weight: A blister on that foul tongue! GOD fore-fend and prevent their long-looked for day. Oh pray that the Sun of that morning may never arise, or that Day be numbered to the Moneths of the year, wherein it shall be said, that our Candle-stick is removed, that the Ark is departed from our English Israel.

If anything ever undo us, it will be our hateful unthankfulness for the Gospel of peace, according to that Prophecy of Luther. Three things, saith he, will destroy Christian Religion, carnal Security, worldly policy, and forgetfulness of the benefits received by the Gospel. Of all things God cannot abide to be forgotten. Therefore the Jsraelites were so often charged by Moses not to forget the Lord in the good Land whither they were going; which because they did, the flood-gates of God's wrath was set open upon them to the utmost. Because they say J will go after my sweethearts, and remembered not that J gave her corn, and wine, and oil, &c. therefore I will take away my corn in the time thereof, and my wine in the season thereof, &c. Ingratitude forfeits mercies as Merchants do all to the King, by non-payment of Custom. Because Pharaoh saith the River is mine own, therefore saith God, I will dry up the River, Ezek. 29.3 9. Esa. 19.5, 6. with Deu. 11.9, 10. The River Nylus watereth Egypt, and makes it fruitful. The Egyptians used in mockery to tell the Grecians, that if God should forget to rain, they might chance to starve for it. They thought the rain was of God, but not the River. God therefore threatens to dry it up, and so he did. Tamberlane having overcome Baiazet, asked him whither ever he had given God thanks for making him so great an Emperor, who confessed ingenuously he never thought of it. To whom Tamerlane replied that it was no wonder so ungrateful a man should be made a Spectacle of misery. To live under the sound of the word is a greater favor, than (without it) to be made Monarch of the whole world. For four benefits Plato was especially thankful, 1. That he was made a reasonable creature, and not a beast. 2. That he was a man and not a woman. 3. That he was a Grecian and not a Barbarian. 4. That he was borne in the days of Socrates and bred a Scholar under him. How much more cause have we to bless God that we were not borne Pagans or Papagans, but brought forth in these glorious and golden days of the Gospel. Demarathus of Corinth was wont to say that those Grecians lost a great part of the comfort of their lives that had not seen great Alexander sitting in Darius his Throne. But Bucholcerus more truly pronounced those men unhappy, that were Nati & Donati, borne and buried before the Reformation of Religion begun by Luther: and himself he held most happy, that his birth fell out in Melanchthon's time, a famous instrument of that renowned Reformation. This is yet our case, and long may it be. Great heed is to be taken that we force not God for our Vnthankfullnesse, to take his own and be gone, as he did in Ezekiel; where he makes many remooves, and ever as he went out, some judgment came in, as he did from those seven once flourishing Churches of Asia, now a habitation for Jim and Ohim, as he hath not long since done from that large region of Nubia in Affrique, which had from the Apostles time, as it is thought, professed the Christian Faith, till somewhat above an hundred years since it hath again forsaken it, and embraced partly Muhammadism, and partly Idolatry, and merely through Famine of the Word, and lack of Ministers. Lastly, as he did from our fore-Fathers in Q. Mary's days. And will ye know the reason? hear it from a Martyrs mouth. Ye all know (saith M. Bradford in a letter of his written out of prison) there was never more knowledge of God ( viz. in the days of King Edward ) and less godly living, and true serving of God. It was counted a foolish thing to serve God truly, and earnest Prayer was not past upon; Preaching was but pastime; communion was counted too common; Fasting to subdue the flesh was far out of use; Alms was almost nothing; Malice, Covetousness and uncleanness was common everywhere, with swearing, drunkenness and idleness. God therefore now is come, as ye have heard me preach, &c. God forgive me mine unthankfulness: It is I Lord that have sinned against thee. It is my Hypocrisy, vain-glory, security, idleness, unthankfulness, self-love, and such like which have deserved the taking away of our good King, of thy Word and true Religion, of thy good Ministers by exile, prisonment and death, &c. Thus he: and thus we should take unto us words and meet the Lord, if so we may prevail, that he cause not our Sun to go down at noon and darken the Earth in the clear day, as he threateneth, Amos 8.9. The very course of the Sun may well warn us of the course and progress of the Gospel, which went first forth from the East (that is Judea ) to the South (that is Greece ) and from thence passed to the West, (that is the Latins ) till now it is turned to the North (which is the utmost angle of this Universe) even to us, and so it hath almost finished its course. Wherefore as much as it is the pitching time of the day, Judge. 19.9. it is the last hour, lay we hold upon our Lord Christ, as the Spouse did, and although he make as if he would go further, contstrain we him, as those Disciples did at Emmaus, by our importunity, saying, Abide with us, for it is toward Evening, and the day is far spent; why shouldst thou be as a stranger in the Land, as a wayfaring man that turneth aside to tarry for a night only? Yet thou, O Lord, art in the midst of us, and we are called by thy name, leave us not, Jer. 14.8, 9.

Sect. 2.

BVt secondly, as we are bound to God for his Word, so to the Jews, God's depositaries and dispensers of his word, his treasurers, and, as it were the keepers of his Cabinet, to whom first were committed these lively Oracles, and by whom they were transmitted and brought safe to our hands. Their Masorites have carefully reckoned and summed up, not the verses only, but all the words and letters of each book of the Old Testament: which as it is an argument of their industry, so is it an engagement on • our part, since we are partakers of their spiritual things: and cannot minister unto them of our carnal, yet to pity them and pray for them. Let Solomon (I mean Christ) have his thousand of thanks. Let those also that have kept the fruit of his Vineyard (whereof we have so freely fed) have their two hundred: thank we must the sender of this sweet fruit, but withal pay the Messenger that brought it. Let it not be forgotten that the Law came out of Zion, and the Word of the LORD from Jerusalem to all the ends of the Earth, that to them pertained the Adoption and the Glory, the giving of the Law and the promises; that of them were the Fathers. Yea of them as concerning the flesh came Christ, who is God blessed forever, Amen. Let our hearts desire therefore and Prayer to God for Israel be, that they may be saved. They before the time of our calling, prayed heartily for us, as appears, Can. 8.8, and by sundry Psalms: and from them we received the word and worship of God. The Law is called their Law. And for the Gospel, if they had not rejected it, we had never received it, Act. 13.46. Rom. 11.11. and verse. 28. The poor, the maimed, the halt and the blind had never been admitted, if the guests that were invited, had not refused to come, Luk. 14.21. They refused Christ that came into the world to save them, and shamefully nailed him upon the Cross, for the which they are become a renegate people now 1600. years together; without Church, without Common-wealth, without form or face of government good or bad, their pleasant Land turned into a wilderness, their fruitful country into a dry and barren desert. Strabo indeed spitefully depraves the country; affirming it (at best) to have been hungry and unfruitful, not much to be envied or desired of any. But (besides the testimony of holy Scripture, that it was a Land flowing with milk and honey ) Rabshakeh confesseth, that it was a Land of corn and wine, a Land of bread and vine-yards, a land of oil olive and honey. Tacitus also tells us, that it is a fat and fertile soil; Another, that it is sumen totius orbis; the rocks yielded them honey, and flints, oil, Deut. 32.13. As for the chief City Jerusalem, that City of God, the valley of vision, the vision of peace. Pliny witnesseth that it was the most famous of all the Cities of the East, we may add of the whole world: because it was the Mother of us all, the chief Church to the which all other Churches conformed themselves, and were wont to resort for direction, and decision of their Controversies: and from the which they all went, that first carried the light of the Gospel to the Genetiles. Their debtors therefore we are surely. Rom. 15.27. neither may we hate their name and their Nation, but love them and pray for them, yea weep and bleed over them as our Savior did, Luke 19.41. And the rather because the unspeakable miseries then foretold by him are long since befallen them, ver. 34, 44. Uespasian is reported to have broke in upon them, 1, at the brook Cedron, where they apprehended Christ: 2, at the same Feast of Passover that Christ was taken at: 3, to have whipped them in the place where they whipt our Savior: 4, to have sold thirty of them for a penny, as they bought and sold the Son of God for thirty pence. In that last desolation by Titus, Josephus tells us of a thousand thousand of them slain, and ninety seven thousand carried captive. Such affliction befell them then as never had been from the beginning, nor shall be to the worlds end: so our Savior had foretold it, Mar. 13.19. Ever since this, they have continued a dispersed and despised people, abhorred of God and men, and exiled out of the world, as it were, by a common consent of Nations, for their inexpiable guilt in murdering their Maker. The first country of Christendom, out of which they were cast, without hope of return was England, by King Edward the first, Anno Dom. 1290. Out of France, 1307. Out of Spain, 1492. Out of Naples and Sicily, 1539. Out of Portugal, 1597. Their Messias is expected of the Tribe of Judah, which was settled in Portugal, where they boast still to have millions of their race, to whom they give complete dispensation to counterfeit Christianity even to the degree of Priest-hood; and that none are discovered but some hot spirits whose zeal cannot temporize. The reverence to the Messias makes them breed their children up in Portugal speech, and make it their domestic tongue, where ever they dwell. They remain to this day a very exceeding great people: So that in Constantinople and Tessalonica there are esteemed to be about 160000 Jews. But in Jerusalem there be not to be found at this time a hundred households of them, saith Breerewood; yet there are ten or more Churches of Christians there. Adrian the Emperor, for their sedition under Captain Barchocab, drove the Jews utterly out of Jewry; set a Sow of white Marble over the chief gate of Jerusalem in reproach of their religion, and commanded them by Proclamation, not so much as to look toward that Land from any Tower or high Mountain. In Cyprus they are so hated for a bloody Massacre they made there of the Inhabitants in Traians time, that its present death for a Jew to set foot on that Island; yea though he be driven in thither by a tempest, or cast upon that coast by ill accident, he is trussed up immediately. And albeit they have endeavored from time to time to ingratiate and curry favor with Emperors, Heathen, and Christian, yet they could never do it to any purpose. Titus indeed would have preserved the Temple as a Wonder of the world, a Monument of Magnificence, from being burnt, but could not; such was the outrage of the soldiers. And Julian the Apostate, to spite the Christians, permitted the Jews and encouraged them to re-edify their Temple of Jerusalem at his charge: howbeit attempting it, they were hindered from Heaven by a mighty Earth-quake, together with balls of fire issuing out of the foundation, and consuming the builders. But Gaius the Emperor cast them out with contempt, and would not hear Philo their Country-man (an excellent Orator) making apology for them against Appion of Alexandria, their deadly enemy. Whereupon Philo comforted his colleagues and companions saying, Be of good cheare, my friends; God will not fail to help, where man's help faileth. A pious speech, but not appliable to such a people; who were not now to expect help from God, but from Caesar whom they had lately preferred before the Son of God, and were therefore worthily now rejected of both. A couple of their Rabbin's also in the year 1530, set upon Charles the fifth, to persuade him to Judaism: but with ill success; for one of them was burnt at Mantua in Italy, and the other put to a cruel death in Spain, for that bold attempt. Publicans they are at this day to the Turks, farmers of their customs and tributes, and to the Christians where they are suffered to dwell, they serve for hucksters and brokers to improve under-hand their unlawful rents to the utmost proportion, as being permitted to strain up their usury upon the Christian (for among themselves they nowhere use it) to eighteen in the hundred. But in Turkey, though every Visier and Bassa of State is reported to keep a Jew of his private Council, whose malice, wit, (for they are generally found to be the most nimble and Mercuriall wits in the world) and experience of Christendom, with their continual intelligence, is thought to advise most of the mischief, which the Turk puts in execution against us: Yet generally, they are so hated of the Mohammedans, that they use to say in detestation of a thing, I would I might die a Jew then; or, Let me be a Jew, if I deceive thee. And Biddulph tells us, that in Constantinople and Thessalonica (where are so many thousands of them) if they but stir out of doors at any Easter -time between Maunday-Thurseday at noon, and Easter -eve at night, the Christians, among whom they dwell, will stone them; because at that time they derided, buffeted, and crucified our Savior. Thus as they use to say (poor souls!) amongst themselves, there is an ounce of the golden calf in all the punishments that befall them: so no doubt there is a pound of that direful and dreadful execration, His blood be upon us and our children, for the which wrath is now come upon them to the uttermost. They clothed themselves with a curse, and it is come into their bowels as water, and like oil into their bones. Their mouth is still full of cursing and bitterness. They curse the Lord Christ in a covert abbreviature of his name, calling him in relation to his death on the Cross, the woof and the warp. They curse also his servants, closing their daily prayers with a Maledic Domine Nazareis, calling them Gentiles, nay bastard Gentiles, nay devils in their salutations by craft, and under a show of courtesy. Therefore also are themselves become a curse among the Gentiles, as was fore-prophesied by Zacharias, Zach. 8.13. as who should say, God make thee as a Jew. The Turks (whom they call Ishmaelites) will not suffer them to turn Turk, unless they will be baptized: as neither will the Papists suffer them to turn Christians, unless they will quit all their goods to the Christians, under pretence that those goods, being gotten by usury, are part of the devils works. which in baptism they profess to renounce. This is cold comfort to men of their metals, and a main means to keep them Jews still, stiff in their own religion, which yet is part of their calamity. For they pay to the Pope and other Princes in Italy a yearly rent for the very heads they wear. Besides other means to rack and wreck them in their purses at pleasure: they being used as the Friars to suck from the meanest, and to be sucked by the greatest. This is a pressure they grievously groan under, and do therefore call so loud for their long-looked-for Messiah, crying; Let thy kingdom come quickly and in our days. That earthly kingdom they mean that the Disciples of our Savior also (being soured with the leaven of the Pharisees) so dreamt and doted on; and wherein they will not endure that Chrstians should have any share or interest. Rather then any such thing should be, they would crucify their Messias a hundred times over, they say. And as for those few Jews that turn Christians in Italy, they pretend that they are none of them, but poor Christians hired from other cities to personate their part. Thus hath God to all other their plagues and punishments, added this worst of all, of a fat and hard heart: according to that of the Prophet so often cited in the New Testament against them. He hath given them the spirit of slumber unto this day. But yet there is hope in Israel concerning this: for they have rejected the Gospel, not out of mere malice, but ignorantly, out of a blind zeal. Besides, blindness is but in part happened to Israel, Rom. 11.25, 26. (it is not a total nor a final obstinacy) until the fullness of the Gentiles be come in, and so all Israel shall be saved. This he calls a mystery, because no man can conceive how it should be: But yet he would not have us Gentiles ignorant of it, that remembering our engagement, and that salvation is of the Jews, we may further their conversion, by crying day and night, O that the salvation of Israel were come out of Zion, &c. and not hinder it, as the Papists do by their abhominable idolatries and exactions, and the common protestants by their damnable oaths and blasphemies (a sin that they very Turks punish, and the Jews assign for the cause, wherefore the Turks have so prevailed against us.) And lastly, (as the best of us may do) by our dullness to this duty of pitying and praying for them, and so promoting their conversion: for the which neglect they have, I fear, an unanswerable action against us.

Sect. 1.

REade it first, for it is God's Epistle for our sakes Written, 1 Cor. 9.10. for our Admonition, 1 Cor. 10.11. and Consolation, Rom. 15.4. quid Epistola lecta nocebit? Study it, for it is God's Statute Book: Peruse it, for it is our Fathers Will and Testament, wherein we may find our own names written, as David did, In the Uolume of thy Book it is written of me, that J should do thy will O God: and as the Church in Hosea did, He found Jacob in Bethel, and there he spake with us. So, what was said to Joshua, J will not leave thee nor forsake thee, was said to every good soul, Heb. 13.5. that shall read in the book of the Law, as he did day and night: that shall esteem it above their necessary food with Job, who had rather miss a meal, then not read his task: that shall exhale and spend his spirits, fainting and panting in continual sallyes as it were, and egressions of affection to God's Word, as David did: that shall understand God's Will by books as Daniel, who had learned the number of the years, out of Jeremy, and got light to the interpretation of Nebuchadnezzar's dream out of Ezekiel. Christ himself hath honored Reading with his own Example: for he came to Nazareth, and, as his custom was, stood up to read 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 carelessly and cursorily, as the moderne Jews, who are as reverend in their Synagogues, as Grammar boys are at School when their Master is absent. Not customarily, and of form only, as Sidonius reports of Theodoricus, that he did his devotions more of custom then of conscience. Not suddenly or in hast; but with preparation, pause and deliberation, ever having oculum ad scopum (which was Lud: Uives his Motto) an eye to the main intent of that Text we read. Not with hearts and thoughts distracted and dissipated, but called in and concentred on the business in hand; as the Sun-beams in a glass, 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; that we may hide God's Word therein with David, melt at it as Josiah, lay it up as the Virgin Mary; who is said to have spent a third part of her time in reading the Scriptures. Sure it is, she was excellently well versed in them, as appears by her Song. Neither she only, but any one of us Jews, saith Josephus, being asked about any point of the Law, can answer as readily as tell you his own name. Among those seven first Deacons, Acts 6. Prochorus, Nicanor, and Timon, are famous for their diligence in reading the Scriptures. Of Anthony the Hermit it is reported, that though he knew no letter on the book, yet he could readily repeat the whole Scripture by heart: And of Johannes Gatius, a certain Divine of Sicily, 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. Jerome testifieth, that by much reading and meditation of the Scriptures, he had made his bosom that Library of Christ. As of Cecilia it is said, that she carried always the Gospel of Christ in her breast. Origen was from his cradle inured to remember and recite the holy Scriptures; and Basil was taught them of a child by his nurse Macrina. Didymus Alexandrinus. (though blind from his child-hood, yet) was not only a good Artist, but an able Divine; and wrote certain Commentaries on the Psalms, and Gospels; being now, saith S. Jerome, above 83 years 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 Atheism by reading the first Chapter of S. Johns Gospel, as himself confesseth in his life. Others have hereby been notably prepared for conversion, as the Bereans, and other Jews; 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 only. Reading with attention and application, breeds both knowledge and conscience, teacheth God's holy fear, and transformeth us into the same image: as the pearl by the often beating of the Sun beams upon it becomes radient as the Sun; and as Moses by conversing with God, came down from the holy Mount with his face shining. It seasons the heart that it be not drowned in earthly vanities, illightens the judgment, helps the memory, comforts the conscience, composeth the affections, keeps the King himself (who hath more temptations) from pride and self-confidence; It keeps out worldly cares, dulls carnal delights, strengtheneth faith, inflameth love, directeth the whole life secretly, yet sweetly draws a man above the world, above himself, so that he converseth with God, is in Heaven afore-hand, he eats, and drinks, and sleeps eternal life. S. Jerome writes of certain holy Women so devoted this way, ut caro esset paene nescia carnis; they seemed in place only remote, but in affection to join with that holy company of Heaven. What meaneth then that foul-mouthed Cardinal to affirm that a distaff 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 she set to learn the Scriptures. And S. Chrysostom calls upon his hearers to search the Scriptures, and sharply reprooves them for that they could not say Psalms, and other portions of Scripture by heart. It is a lamentable thing that most people have either so much, or so little to do, that they can never find time to look into the Scriptures, to any purpose. If they read, yet they profit not; either because they are carnal, and savor not the things of the Spirit; or their hearts are yet stuffed with pride and passions, or cares and lusts; or they sit not at God's feet, as Paul at Gamaliel's, as Mary at our Savior's to receive his Word; or they read 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 seek satisfaction. Some think it sufficient to say they are not book-learned, neither can they skill of this Scripture-learning. This was the old excuse in Chrysostom's time, I am no Monk, I have not been bred a scholar, I have wife and children to take care for, &c. But what saith he to this? Audit, obsecro, seculares omnes, comparate vobis Biblia, animae pharmaca; Hearken ye lay-men, get ye Bibles, the physic for your souls. If you cannot read, get others to read them to you, as ye will do your deeds and evidences. Blessed are they that read & (in case they cannot read) hear the words of this Prophecy. The Scriptures are called the Word, as if all the use of our ears were to hear this Word. Get you Bibles therefore; and if you count it a shame not to have fit furniture for your houses, decent attire for your bodies, or attendance for your persons; think it much more shame to be without Bibles; or having them, to cast them into corners, or toss them up and down the house, as old Almanacs. The Jews in their Synagogues carry the Law in procession, usually all about, at the end of Service, with many ornaments of Crowns and Scepters, the children kissing it, as it passeth by them. In their private houses they never lay any other book upon the Bible: they wash their hands before they touch it, they will not sit upon the bench where it lies; as often as they open and shut it, they use to kiss it, and if it but fall to the ground they institute a fast for it. Surely their excessive reverence to the Word will rise up in judgment against our heathenish profaneness, and hateful heedlessness. The very Turks at this day do so admire Moses, that if they light upon loose or torn papers, wherein anything of his is written, they take it up and kiss it. Their own Quran is to be read in Arabike under pain of death, not to mistake a letter, which is as easily done in this tongue, as in any. And amongst those Mohammedans of Morocco, the Talby or priest that cannot read the Quran all over on their Good-Friday at night, is held unworthy of his place, and preferment. Indeed they require none to hear them but such as can well awhile. But S. Chrysostom (besides what's done at home) will have his hearers make a while to attend to the public reading of the Word, bringing their Bibles with them. See for this, Nehem. 8.3, 9. 2 Chron. 34.30. Act. 13.15. & 15.21. 1 Thess. 5.27. Coloss. 4.16. The Epistle to the Colossians must be read in the Church of the Laodiceans; and not only so, but the Colossians must read the Epistle from Laodicea.

But what Epistle was that, [Quest.] may some say, and where is it?

Some think the Laodiceans wrote to the Apostle, [Answ.] and propounded their doubts, unto which he hath answered in that Epistle to the Colossians: and therefore required that his answer may be compared with their doubts. Other good books then may be read and publicly too: but especially the Scriptures. The same word in Hebrew signifies reading and a Convocation or Assembly. And another word in that tongue signifies to read and meditate: to show that we must not read the Scripture as we do a History for delight, nor run it over only as an Ephemeris or day-book, nor turn it over the thumb as a task, but with pause and deliberation; never giving over, till it dwell richly in us, become familiar to us, and be as well known of us, as those of the same house, yea as our own brethren and sisters. Say unto Wisdom, thou art my sister, and call understanding thy kinswoman, Prov. 4.7. He that knows not his own flesh and blood, we count him a singular idiot; so doth the Lord all such, as are unskilled in his Word. Who would not think shame to be counted and called as rude as a horse, as ignorant as an asse? Behold God esteems no better of such as are not skillful in the Scriptures, Psal. 32.9. Isaiah 1.3. be they otherwise never so profound and politique. Wherefore read and let him that readeth understand, Mat. 24.15. And that you may, take these directions in reading.

Sect. 2.

FIrst read though thou understandest not, God may graciously drop some further light into thee (as he sent Philip to the Eunuch ) even whiles thou art reading, or some other time, when thou least look'st for it. Joseph understood not his own dreams at first, till he saw his brethren prostrate before him. Then Joseph remembered the dreams that he dreamed of them. J remember, saith Jehu to Bidkar, when thou and I rode after Ahab, the Lord laid this burden upon him. These things understood not his Disciples at first; but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. The Spirit came not upon Saul in the anointing, but afterwards, when he was departed from Samuel. My Beloved was gone, saith the Spouse, my soul failed when he spake, or because of his speech, that he had uttered, but she for present either heard not, or heeded not; Open unto me my sister, &c. God's Word lies sometimes as the seed under a clod, or as the Sun under a cloud, it appears not, affects not for the present (as John Baptists preaching wrought not for diverse years after it was delivered, and then it did) till it be seconded by some powerful Sermon, as there, or some piercing cross, as Joh. 14.26. or unexpected accident, Acts 10.34, &c. Go on therefore constantly in thy Christian course of reading as Job did, Chap. 23.12. and be not dismayed with any difficulties, as David, who when he understood he should be put upon hard and hot service, it pleased him well. Only as S. Luke wrote, (so must you read) in an orderly manner; beginning at the beginning of the book we undertake, and so continue reading till you come to the end of it. Account not any part of this venerable Volume to be superfluous or super-vacaneous, not inscriptions, saith Chrysostom, not iterations, say we, or expletives or any the least jot or tittle, saith our Savior, but all pure, precious and profitable. For if Hippocrates could say of his faculty of physic, that there was nothing to be accounted little in it, nothing contemptible; how much more may we say the same of the holy Scriptures. The Platonists affirm that in the heavenly bodies is a certain flower, and quintessence, in these inferior bodies a kind of dregs and sediment. Sure it is, that all sciences whatsoever are but dross and dregs to the doctrine of Divinity contained in the Scriptures: there's not a leaf nor a line, not a syllable nor a particle, saith S. Jerome, but hath its sense and substance well worthy to be weighed and observed.

Here some make question whether it be their part to read on in Chronicles, Ezra and other places, where are nothing but names and Genealogies, which they conceive to be to us (now) of no great use?

The resolution is, that they must read on, if it be but to show their obedience to God, in reading over all his sacred Word. But besides, there is much to be had out of the Genealogies, and Chapters full of names to a wise and diligent Reader. And what if we understand not, can pick nothing out of some such Chapters; yet we must know that those places have in them an immanent power to edify, though as yet it be not transient, conveying the profit of it to us, till in some measure we do understand it.

Sect. 3.

SEcondly, make the best of that you read, by serious and set meditation thereupon. David hereby became wiser then his Teachers, Elders, Enemies. And why? when the Lord spake once he heard him twice: to wit, by an after-meditation. Reading and meditation are both expressed by one and the same word in the holy tongue, pointing us to what we must do, if we will either understand what we read, or retain what we understand. Meditation is a studious act of the mind, searching the knowledge of an hidden truth by the discourse of reason. A most sweet exercise to those that are any whit acquainted with it; who could even wish themselves pent up (as Anchorets) in the voluntary prison-walls of divine meditation. This, this is that, that makes a man see far into God's secrets, and enjoy both God and himself with unspeakable comfort. We read of Socrates that he would stand plodding of points of Philosophy, in the same posture of body, for divers hours together, not sensible of anything that was done about him. And of Chrysippus, that he was so transported at his study, that he had perished with hunger, had not his maid Melissa thrust meat into his mouth. Crede mihi in Mathematicarum studijs etiam mo ri, dulcissimum esset. 'T were a sweet thing, saith one, to die studying the Mathematics, as Archimedes did. Thuanus writes of one Franciscus Uieta Fontaneio a Frenchman, so close and constant a student, that he would sit many times three whole days together in a deep muse, without food or so much as sleep, but what he took a little now and then leaning on his elbow. Ualere est Philosophari, the study of Philosophy is truly health, saith Seneca, who therefore salutes his friend Lucilius thus, si Philosapharis been est. But I say the only true health is to meditate with David, day and night on the Word of God. S. Bernard saith, that he had once no other masters but oakes and beech-trees; that among them he had got that skill he had in the holy Scriptures, that he had profited more therein by meditation and prayer, then by reading the largest Commentaries. These two were the wings, whereby he flew into Heaven, and had his hearts desire to be taught of God. Therefore shall ye lay up these my words in your heart, and in your soul, &c. Deut. 11.18. as the Virgin Mary did laying up what she understood not, and chewing upon it: And as David did, whose reins instructed him in the night season, whilst he communed with his own heart upon his bed, and advised with God's statutes as the men of his counsel. So Elijah on Mount Carmel, Daniel by the river Ulay, Peter on the leads, Isaac in the fields, Isaiah among the Seraphims, seeing and setting forth the Lord sitting upon his throne high and lofty, when the vain Grecians were at the same time tumultuating & triumphing at their Olympic games. O quàm sordeant huius mundi 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 animo ad coelum erecto; O how vile are the tastlesse foolerics of earthly pleasures, or the best contents that Philosophy can afford, to a mind lift up in heavenly meditation. Such a man's thoughts feed hard upon the fairest objects: such as are those, set down in that brief of the Bible, Philip. 4.8. till he hath turned them in succum & sanguinem, till the Word become an engrafted Word, settled on his soul, as the science on the stock, and close applied as the plaster to the sore, that will surely heal.

Sect. 4.

THirdly, to Meditation join hearty prayer to the Father of lights for the Spirit of Revelation, that unction from on high, that spiritual eye-salve, that so plowing with his heyfer we may understand his riddles. No man knows the things of a man save the spirit of a man that is in him, (which is therefore called God's candle searching all the inward parts of the belly) Even so the deep things of God knoweth no man, but the Spirit of God. But as God understandeth the mind of the Spirit, so doth the Spirit understand the meaning of God, and we by the Spirit have the mind of Christ. Read not therefore but pray first and last, that God would give us his Spirit to instruct us; that he who commanded the light to shine out of darkness, would shine into our hearts, that he would beat out windows in these dark dungeons, and let in the light of the glory of God in the face of Jesus Christ. Prayer is as the Merchants ship to fetch in heavenly commodities, as Jonathan's bow that never returned empty of spoil, as Ahimaaz, that always brought good tidings. When ever therefore you take up the Bible and open it, cry, Lord open mine eyes that J may see the wondrous things of thy Law. When you are reading, think you see written over every line, Holiness to the Lord, and lift up some good requests. As when you shut the book again, say, Lord who am I that thou shouldst shut up thy mysteries in such an earthen vessel, put such a precious pearl 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 Ark removed, and likewise when it rested again. And as Paul begins, continues, and concludes his Epistles with holy prayers, so must we our reading of the Scriptures if we mean to make anything of it. No sacrifice was without incense, so must no service be without prayer. Yea let us pray with tears, as he in the Gospel did, and sped. They are effectual Orators with Christ, who found time to look 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 tears. The Prophets usually received their Revelations besides rivers. The Spouse (Christ's Cheptsibah) is said to have doves eyes, glazed with tears. John the beloved Disciple wept and so obtained that the book should be opened. Like as when God's bottle was filled with Hagar's tears, he opened her eyes, and sent his Angel to show her where she might fill her bottle with living water. Luther (that great instrument of God's glory for the bringing of life and immortality to light by the Gospel ) was a man of prayer, and so ardent therein, that (as Melanchthon writeth) they which stood under his window, where he was praying, might see his tears falling and dropping down. George Prince of Anhalt, though he saw something by Luther's light, yet being not thoroughly convinced of divers points then in controversy, besought God with many tears to bend his mind to the truth, using often those words of David, Deale with thy servant according to thy mercy and teach me thy statutes. This was the first and the only Prince of Germany that himself taught his subjects the way to Heaven, both by lively voice, by printed books, and by his daily prayers for his people, that he might save himself and those that heard him. Our Savior, when he was to send forth his Apostles, spent a whole night in prayer with strong crying and tears for a blessing on their Ministry, and was heard in that he requested. The harp yields no sound till touched by the hand of the Musician: nor can Paul prevail with Lydia till God open her heart. Rebekah 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 works no more upon many men's hearts, when they read of hear it, is because they rest too much upon it (as that Idolatrous Micah, who said, J know God Will be merciful unto me, because J have got a Levite ) and cry not earnestly to God to come himself unto them in the fullness of the blessing of the Gospel of Christ, to strike a holy stroke by his powerful Spirit, to give us right judgment and understanding, that we may approve things that are excellent. Pray therefore with S. Paul, that the God of our Lord Jesus Christ, the Father of glory, would give unto us the Spirit of Wisdom and revelation, the eyes of our understanding being enlightened, &c. Pray him that hath the key of David, and was found only worthy to open the seven seals, 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 only that is in the Scriptures themselves, but that inward also of his Spirit, the light of faith in our hearts. The Platonists could say that the light of our minds, whereby we learn all things, is no other but God himself, the same that made all things; say therefore with David; Blessed be thou, O Lord, teach me thy statutes. And with Zuninglius, I beseech Almighty God to direct our ways; and if Balaam -like, we shall willfully withstand the truth, to send his holy Angel, who, with the dint of his drawn sword, may so dash this Ass (our blindness and boldness, I mean) to the wall, that we may feel our feet (that is, our carnal affections) to be crushed, and ourselves kept from speaking ought amiss of the God of Heaven. His public Lectures on the Bible he always began with this prayer. Almighty, everlasting, and merciful God, whose Word is a lantern to our feet, and a light to our paths, 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 anything displease thy Majesty, through Jesus Christ our Lord, Amen.

Sect. 5.

FOurthly, confer with those that are better able: propound to them your doubts, and seek satisfaction as the Disciples did, Joh. 16.16. and the Eunuch, Acts 8.34. and the Corinthians, 1 Cor. 7. But ever do this with a desire to be resolved, and to yield to the truth revealed, Not like that None-such Ahab, 2 Chron. 18.14. or those perverse Pharisees, Mar. 8.12. or Pilate, that asked what is truth? but cared not to hear an answer; or Herod who was desirous of a long season to see our Savior, as hoping to have seen some miracle done by him (as by some base juggler) but would never stir out of doors to fee him. Not like Jeremiah's hearers that had made their conclusion before they came to inquire of him, and were resolved upon their course: nor like those tattling women in Timothy, that are ever learning, but never knowing the truth. But with an humble and honest heart, as those two going to Emmaus: for such shall know all Christ's mind, as they: Such shall be of his Court and Counsel, as Abraham: to such will he look, even to such with special intimations of his love and good liking, as he did to the devout women; and spake kindly to them, when proud Pilate could hardly get a word of him. The stiff-necked Jews might ask our Savior what he meant by that saying, After a while ye shall see me, &c. and receive no satisfaction: but let his Disciples propound the same question to him, and he answers them to the full. So ready is Christ to satisfy the hungry with good things, whereas the rich he sendeth empty away. When therefore you come in company of God's abler servants, (Ministers or others) trifle not out the time in idle curiosities, nice and needless questions, unprofitable and endless disputes, &c. but ask good things with the Disciples, seek with the Spouse in the Canticles, knock at the door of their lips for a spiritual alms, who as liberal house-keepers feed many. This is a high point of heavenly wisdom, and a course of incredible profit: such as may beseem a Paul, (who would both give and receive some spiritual gift from the believing Romans) or an Apoll • , who though an eloquent m • n and mighty in the Scriptures, yet was taught the way of God more perfectly by a couple of poor tent-makers. Let our civil conversation be in Heaven, and our meetings be for the better, not for the worse, that if Christ should suddenly chop in amongst us, and ask us as he did those two going to Emmaus, what manner of communications are these ye have one with another, we may give him a good account of that we have been talking of: and our very speech may bewray us, as it did Peter, to be of his number and retinue; good stewards of the manifold grace of God.

Sect. 6.

LAstly, despise not prophesying, but plant thyself under the droppings of the preaching Ministry: for there (if anywhere) the doctrines of the Scriptures are beaten out (as spices to the smell) and made familiar and plain to us. Wait therefore daily, duly, diligently, at these posts of wisdoms gates, wear out the threshold of God's House, seek to the Sanctuary for satisfaction in your doubts: as David did, when he met with a matter that was too hard for him, he went to the house of God, and by the help of the public Ministry, he got the right understanding of God's providence, righteousness and wisdom in ordering the disorders of the world, which by private reading or meditation he could never attain to, though himself were a Prophet. They are fools that say they know as much as ere a Preacher of them all can teach them: for the Law is a deep well, as Jacob's, and we want a bucket, and the Gospel is a mystery, yea the wisdom of God in a mystery. So that as a man may look on a trade, and yet never see the mystery of it, he may look on artificial pieces, as pictures, watches, clock-works, that wonderful globe of silver sent by Ferdinand King of Romans to Suleiman the Turk for a present, that did daily express the hourly passing of the time, the motions of the planets, the change and full of the Moon, the wonderful motions and conversions of the whole celestial frame. This rare and curions devise, ever moving by certain wheels and weights conveyed within it, and exactly keeping due time and motion, a man might have looked on long enough, or ere he could conceive the art whereby it was devised and perfected. So it is in reading many places of Scripture. A man may look upon the letter, and never understand the sense, anymore then the Philistines did Samson's riddles: there may be a well of water hard by him, and he perceive it no more then Hagar did, till God had opened her eyes. Have you not read? and did you never read? saith our Savior to the Scribes. Yes: none more: But they searched not into the heart of the sense, but stuck in the back of the letter, and died in their sins, because they would not hearken to his Sermons and Expositions of the Law. The Mathematikes are not learned without a teacher, and thence have their names no more are many Scriptures. How can I understand, saith the Eunuch, except some man guide me? Our Savior expounded to those two, in all the Scriptures, the things concerning himself. And shortly after, at his solemn inauguration into his heavenly kingdom, when he ascended up on high, he led captivity captive, and gave gifts to men. The Holy Ghost, in that expression, seems to allude to the manner of the Roman triumphs; wherein (besides the captives driven before the Chariot of State, bound and pinnion'd) the Generals used, in token of their bounty, to cast abroad certain new pieces of coin to be picked up by the people. Semblably, our blessed Savior triumphing gloriously over sin, death, and hell on the chariot of his Cross, and having spoy • ed principalities and powers, minds an open show of them, he also gave gifts to men, and what are those? some Evangelists, some Prophets, &c. See therefore that ye despise not prophesying, lest ye wish you had not; as Saul did, who slighted Samuel while alive, and would fain have heard him, and advised with him when he was dead: like some drowning man that stretcheth out his hand to that bough, which he contemned standing safe on the bank. But now (alas) it was all too late. As he lost his kingdom by not discerning his time to sacrifice, and not staying for the Prophet; so he lost his life (if not his soul) by not hearkening to the Prophet. Saul inquired of the Lord, but the Lord answered him not, neither by dreams, Urim, nor Prophets. The devil must now be his ghostly father, his Vrim darkness, his refuge a Witch, his Prophet a Sprite. Walk therefore and work too, while the light lasteth. Today hear his voice, whiles it is called today, for who knows what a great-bellied day may bring forth? Harden not your hearts, but hasten to God's house, as the waters to their place, as the doves to their windows. Come, say ye, and let us go speedily to the house of the Lord, I will go also. And he will teach us there of his ways, and we will walk in his paths. Neglect not any opportunity of hearing: thou knowest not what light thou loosest, what a prize thou forgoest. Thomas was absent but once from the holy meeting (and perhaps about some weighty business) but we all know how woefully he was thereupon be-blinded and hardened, to incredulity he ads obstinacy, to weakness wilfullnes, Joh. 20.24. Forsake not therefore the assemblies of Saints as the manner of some is, but cling close to Christ, as the chickēs do to the hen that clucks them: such an allusion there seems to be in the Original. Come carefully to the public reading of the Word, there's a special blessing annexed, & to be expected. Come to the preaching of the Word, that ye may hear and understand, yea that ye may hear & live. God was in the still voice, to show that he had sanctified a voice to be the ordinary means of coming to his creature. Nescio quid in auscultatione divinum est, saith one. I know not how, but there is some divine and extraordinary matter in hearing the Word, for informing the judgment, helping the memory, and reforming the life. Especially if we bring Bibles to Church and turn to the proofs, as the noble Bereans did: whereas otherwise we may be shamefully seduced. Socrates tells us of one Sabbatius a Novatian Bishop, that reading this Text of the Gospel, Now the feast of unleavened bread (which is the Passover) drew near, he added of his own head, Cursed is everyone that keepeth the Passover, without unleavened bread. And by this falsification, many of the more simple Novatian Heretics were carried away from the faith. Whereas on 'tother side, when by comparing the Text and the gloss, we perceive the Preacher delivering nothing for truth, but what is grounded upon the Word of truth, our hearts will be the better ballasted, bottomed, rooted and stablish'd in the faith, like those trees planted by the river of waters, and not like chaff which the wind driveth away, Psal. 1.3, 4. whiffled and tossed too and fro with every wind of doctrine, Ephes. 4.14. We shall grow to a certainty in what we hold, yea we shall persevere and hold fast that we have learned and heard, we shall obey what we know, and find rest to our souls. Come therefore to God's house, and come betimes, to be there with the first, striving to out-run one another, as Peter and John did not the Sepulcher of our Savior. The Philistines flock betime to the Temple of their god, so did other Heathens besides. What a shame is it then for us to come lag to ours? doth it not speak us careless, if not contemptuous? Being there, set thyself reverently as in the presence of God with Cornelius, look him full in the face with David, say, This is the house of God, the gate of heaven, with Jacob. Keep silence before him, as ye are bidden, Isaiah 41.1. and as the watch-word was in the Primitive times among Christians, yea anciently among Heathens. Sleep not therefore, talk not, read not, gaze not. Origen chides his hearers for nothing so much as for their seldom coming to the public meetings, and their careless hearing that which they ought to listen too as for life. Hearken O daughter and consider, incline thine ear, &c. And Cause thine ear to hearken, incline thy heart to wisdom and understanding. Hang upon the Preachers lips (which are appointed to preserve knowledge, and to drop as honey-combes) as the people did upon our Savior's: covet these kisses of Christ's mouth with his Spouse: say, Speak Lord for thy servant heareth. All that the Lord shall say unto me, that will I do. I come hither resolved to deny mine own reason, profit, pleasure, credit, friends, all, for the words sake: loving what God by the Preacher promiseth, fearing what he threateneth, hating what he rebuketh, embracing what he commendeth, lamenting what he aggravateth, as Austin sweetly adviseth. Thus if we dance when we are piped unto, weep when we are mourned unto, as those Elders of Ephesus: If we lay down ourselves at Christ's feet, submitting to the Scepter of his Kingdom, and sending a Lamb to the Ruler of the whole Earth. God will give us the meeting in that Ordinance, and teach us things great and high that we knew not before. Only we must bring with us good and honest hearts, free from every root of bitterness; such as are those mentioned, 1 Pet. 2.1, 2. The pure in heart only see God, as transparent bodies only let in light, and as the eye, unless it be well affected, cannot discern the object. The secret of the Lord is with them that fear him, and he will show them his Covenant. But then they must not unmannerly turn their backs upon the propitiatory, but stay out the last. Judas by departing afore all was done, met the Devil at the door. The carnal Capernaites conclude it was a hard saying of our Savior, and went their way; whereas had they staid out the Sermon, they might have heard that doubt resolved, that his meaning was spiritual, John 6.60, 63. The multitude thought Zacharias long, yet, though they could but see a far off, they would not away, till he returned to bless them. In the Council of Agathon it was decreed, that people should not presume to go out of the Temple before the Ministers had blessed the Congregation. And in the 24. Canon of the fourth Council of Carthage, it is said, Let him that goeth forth of the Auditory, when the Minister is speaking to the Congregation be excommunicated. Among the Romans, none stirred out of the Temple, till the Priest had finished and cried Ex Templo; which because it was soon done, (every man hasting out upon the word spoken) therefore is that word used to signify suddenly, quickly. This argues deadness of heart and disaffection, when men are so weary of well-doing, when they are so soon sated, and soe easily entreated to depart. These are far from David's desire to dwell in the house of the Lord, all the days of their life: Neither would they be forward to beg his office out of his hand of being some door-keeper there. And what would such men do in Heaven, Where they rest not day nor night praising God, but serve him incessantly without intermission. The Jews when they ended one Section of the Law in their public reading, they ever began another, that they might show themselves unsatisfiable in serving God: And when they had read thorough Moses, and began Joshua they called that Section, Haphtorah latitiae legis, &c.