〈◊〉 proprie nomen dignitatis tertius à rege Mercer Cant. Psal 219.24 Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melchior Adam de vit Ger. Theol. such as might well become the greatest States on earth to study and strive after The King himselfe might bee held in these rafters David made Gods statutes the men of his counsell Salomon bids establish thy thoughts by this counsell and calleth his Proverbes Master-sentences such as should rule and sway in the whole course of our lives George Prince of Anhalt carried ever carefully about him Salomon and Siracides as his Vade mecum Andronicus the old Emperour of Constantinople being in a deepe distresse betooke himselfe for counsell and comfort to the Psalmes of David which S. Basil fitly calls a common store-house of divine doctrines horreum ex quo hauriatur a treasury of heavenly comforts such as no good can match no evill over-match Theodosius the second is reported to have written out the bookes of the New Testament with his owne hand and out of it hee read every day praying with his wife and sisters and singing of Psalmes Deut. 17.19 The King of Israel was not onely commanded to reade but to write out the Law yea the Jewes say that if Printing had then beene 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 owne hand Weemse his Exercit. pag. 118. 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 custome at this day to present a rich Alchoran which is their Bible to the Princes Turk hist to whom they send Embassadours Charles the fifth when hee was baptized at Gaunt in Flanders had seven princely gifts bestowed upon him at the Font. His father gave him the Dutchy of Lutzenburg Bucholcerus ex Zenocaro another a silver head-peece another a golden sword c. the Abbats gave him a faire 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-yeares gift according to the custome when some sent gold some silver some a purse-full of money some one thing some another he presented a New Testament with a napkin having this posie about it Acts and Mon. fol. 1594. Fornicatores adulteros judicabit Dominus Whoremongers and adulterers God will judge The Scriptures hee knew would deale plainly with him and tell him that which others durst not Sphinx philos Alphonsus King of Spaine and Naples was wont to bewaile the case of Kings for this that they hearing with other mens eares could seldome heare truth and therefore he held himselfe happy in his Muti Magistri his bookes his Bible especially which he is reported to have read over fourteene times in course together with Lyra's and other mens notes upon the Text. Averrâ—â—s the Philosopher so madly admires his master Aristotle that he affirmes there is no errour at all to be found in him Alsted Chronol p. 460. that his tenors were the chiefe truth and his judgement the utmost bound and extent of humane understanding that Aristotle was the rule and sample that dame Nature invented whereby to set forth mans utmost perfection Yet Aristotle denyes Gods particular providence teacheth the worlds eternity permits women to make abort other whiles to cast out their misshapen babes Iohnstonus de Naturae constantia p. 117. to keepe those lascivious pictures of the gods that had beene confirmed by custome c. Cyprian was wont to call to Paulus Concordiensis his Notary for Tertullians works with a Da magistrum Reach mee hither my master Strinxit calamum adversus Orthodoxos Alsted Chronol pag. 432. Yet Tertullian was a man and had his errours toward his later time he fell into Montanus his heresie and wrote sharply against the better side Good therefore is the counsell of our Saviour Math. 23.10 2 Cor. 8.5 Call no man master upon earth for one is your master even Christ. Give your selves up to God as the Macedonians did and unto his unerring Apostles and Prophets by the will of God Justifie his Word with the Publicans Luke 7.29 Sanctifie it by sanctifying all by the Word and Prayer as the Apostle speakes of meates and marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 6 5.9 Nehem. 8.5 Luke 4.16 Glorifie it as they did Act. 13.48 or as some copies reade receive it with joy and admiration for then there is a blessing in it Set your selves to shew your high esteeme of it when it is read as the people stood up in Nehemiah and our Saviour for our example at Nazareth yea as Eglon that Heathen though a fat unweildy man yet for reverence sake he stood up to heare the Lords message and this he had learned belike Iudges 3.20 Numb 23.18 from the custome and practice of Gods 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 Salomon Prov. 30.5 Psal 12.6 yea purer than silver seven times tried in a fornace saith David And the Gospel is the power of God to salvation Roman 1.16 Iam. 1.21 saith Paul such as is able to save your soules saith James maugre the malice of all the powers of darknesse Yea the Word of God saith our Authour is lively and powerfull and it shall well appeare too for it is sharper than any two-edged sword Heb. 4.12 13. piercing even to the dividing asunder of soule and spirit and that cuts very neare of the joynts and marrow and is a discerner of the thoughts and intents of the heart which mans 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 French hist which hee had revealed to his Confessour Otherwise thought 's free from the censure of earthly Courts and Consistories But this pure and powerfull Word of God searcheth the heart risseth the reines those seats of lust and most abstruse remote parts in all the body yea it rippeth up soule-secrets Ioh. 4.29 it tells a man all that ever he did as she said of our Saviour it ferrets corruption out of its lurking-holes 2 King 5.26 and tels false Gehezi of his Olive-yards and other purchases which hee had only meditated It searcheth Ierusalem with lights it descends into the Iowest holes of the heart and discryes it to bee as Adonibezeks table was a palace of pride a dungeon of darknesse Iudg. 1.7 a dunghill of uncleannesse a world of contemplative wickednesse a very pesthouse of all sorts of paltrement In this sea there is not only that Leviathan some familiar Devill that plaies Rex but creeping
maugre their malice runnes as the Apostle speaketh and is glorified This these wicked Popelings see and are grieved Psal 112.10 they gnash with their teeth and melt away yea they gnaw their tongues for paine and torment of their sores Rev. 16.9 10. they blaspheme the Name that is Invidiâ Siculi non invenere tyranni Majus tormentum the Word of God which hath power over these plagues and repent not to give him the glory Sed in hoc ulcere non ero unguis it shall suffice to have pointed at it Section 2. SEcondly is it the very Word of God that we reade in the Bible and is Hee the undoubted Authour thereof this then informes and advertiseth us of the surpassing dignity and supereminent excellency of that thrice-sacred Booke above all humane writings whatsoever That which David said of Goliahs sword may be fitly applyed to the sword of the Spirit 1 Sam. 21.9 there is none to that And as of the river Pison in Paradise that compasseth the land of Havilah it is recorded that there is gold and with an emphasie Gen. 2.11 12. the gold of that land is good There is also Bdellium and the Onyx stone The other three rivers have nothing said of them in comparison of this first though they doubtlesse had their severall commendations So stands the case betweene this and all other Bookes though suo genere never so praise-worthy Prov. 31. Many daughters so Authours have done vertuously but this excells them all There was not such a man as Job Iob 1. nor can there bee such a Booke as this in all the earth Hence it is called the Bible that is the Booke by an excellency as the onely Booke Auferantur de medio chartae nostrae procedat in mediuÌ„ codex Dei In Psal 57. Ego odi meos libvos saepè opto eâ—s in crire c. Luther in Genes 1 4. Evangesâ—i libri sunt Apostolici an iquâ—â—ilque Prophetarum oracula quae nos manifestò â—â—siruunt c. suscipiamus igitâ— ex sermonibus divinitùs inspiratis quaestionum solutionem Chemnit ex Theodoâ—et And the Word is that which should bee ever sounding in our eares and the Scriptures as being to all other writings as Josephs sheaâ—e was to his brethrens or as the Sunne to the lesser Starres Hence that of Saint Austin Away with our writings that roome may be made for the Booke of God And that of Luther I heartily hate mine owne bookes and could wish them out of the world because I feare they keepe men from spending so much time in reading Gods Booke the only fountain of al true wisdom And that of Constantine the Great wherewith he opened the Councell of Nice Yee have the New Testament and the Old which plainly instruct us what to judge in divine matters Out of these therefore let us fetch answers to al questions that shall be moved amongst us as the High-priest did of old at the Oracle for they have God for their authour and are the platforme of that wisedome that is in God himselfe 1 Cor. 2.6 7. Excellent things are in Scripture-phrase said to be things of God as tall trees high mountains famous cities I have wrastled with my sister with wrastlings of God Gen. 30 â— said Rachel that is with great wrastlings and have prevailed How much more may the Bible bee said to be of God which sets forth its precious and peerlesse worth sith he uttered some of it with his own mouth and so might say as Joseph did once to his brethren Behold you see that mine owne mouth speakes and wrote other some with his owne finger as the Decalogue Deut. 5.22 and so might say as Paul to Philemon I Paul have written it with mine owne hand vers 19. That one short Epistle to Philemon sith we are fallen into the mention of it though about so low and abject an object so poore and petty a matter as the receiving againe of a fugitive bondslave yet with what admirable pithinesse and powerfulnesse of speech is it set forth Plena lacertorum roboris epistola Scultet observat singulis ferè verbis singula argumenta saith one Not a word but hath its waight not a syllable but hath its substance Those Epistles written as is pretended by Paul to Seneca they have his name indeed but not the least dram or drop of his spirit they savour not of his Apostolicall majesty and gravity which shineth even in this the least of all his Epistles Paulum quatiescunque lego videor mihi n n verba audire sed tonitrna In brevitate verborum est luxuries rerum Origen As often as I reade Saint Paul saith Hierom me thinkes I heare not words but thunders In fewnesse of words he hath all fulnesse of matter saith Origen and sets a grace and a glosse upon meane matters in his manner of handling them How much more when he treats of Predestination or any such profound mystery as in that lofty and lively Epistle to the Romanes which Melancthon was wont to call the confession of our Churches and thought it time well spent to goe over it a matter of ten severall times in his ordinary Lectures The truth is it is such as never could any man think speake or write sufficiently of its worth and excellency M. Perkins adviseth in reading the Scriptures first to beginne with the Gospel of Saint John and this Epistle to the Romanes after with the Prophet Esay because these three bookes bee as the keyes to open the right understanding of the rest Saint Jerome doubts not to affirme of that prophecie of Esay Quicquid est sanctarum scripturarum quicquid potest humana lingua proferre aut sensus concipere in eâ— volumine continetur that whatsoever other peece there is of holy Scripture whatsoever mans minde can conceive or tongue expresse is contained in this one booke Esay himselfe calls it a great Booke wherein but little was written chap. 8.1 We may safely call it a little book wherin great things are written even those mirabilia of the Law Hos 8.12 and magnalia of the Testimony or Gospel for so that Prophet in the same chapter divides the holy Scriptures into the Law and Testimony Esay 8.20 as into its integrall parts To the Law saith he and to the Testimony Now the Gospel is often called the Testimony by Saint John especially because it testifies of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose very name Jesus is a short Gospel the very summe and substance of all the good newes in the world The nativity preaching persecution apprehension death resurrection ascension of our Saviour yea and latter comming to judgement is lively set forth by this one Prophet Esay whence hee was called by a Father the Evangelicall Prophet The Babe of Bethlehem is wrapt up as it were in the swathing-bands of both Testaments Christ is both the subject and object
they no where use it to eighteene in the hundred But in Turkey Sands his Relation of the West Relig. though every Visier and Bassa of State is reported to keepe a Jew of his private Councell whose malice wit for they are generally found to be the most nimble and Mercuriall wits in the world and experience of Christendome Blunts voyage into the Levant p. 114. with their continuall intelligence is thought to advise most of the mischiefe which the Turke puts in execution against us Yet generally they are so hated of the Mahometans that they use to say in detestation of a thing In execrationibus dicunt Iudaeus sim si fallo Sanctius in Zach. 8.13 I would I might die a Jew then or Let mee 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 stirre out of doores at any Easter-time betweene Maunday-Thurseday at noone and Easter-eve at night the Christians among whom they dwell will stone them because at that time they derided buffeted and crucified our Saviour Thus as they use to say poore soules amongst themselves Moses Gerundinensis there is an ounce of the golden calfe in all the punishments that befall them so no doubt there is a pound of that direfull and dreadfull execration His blood be upon us and our children for the which wrath is now come upon them to the uttermost They cloathed themselves with a curse Psal 109.18 and it is come into their bowels as water and like oyle into their bones Their mouth is still full of cursing and bitternesse Rom. 3. They curse the Lord Christ in a covert abbreviature of his name calling him in relation to his death on the Crosse Iesum Iudaei corruptè improbè scribunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adeoque sub tribus literis abbreviatis intelligunt vocabula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deleatur nomen ejus Si transcas Iudaeuâ— Zeloten audâ—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ethnice spurle quod nuper Wormatiae petulant a lole cens praetereuntibus nobis acclamabat Par. in Rom. 11.25 the woofe and the warp They curse also his servants closing their daily prayers with a Maledic Domine Nazareis calling them Gentiles nay bastard Gentiles nay divels in their salutations by craft and under a shew of courtesie Therefore also are themselves become a curse among the Gentiles as was fore-prophesied by Zachary Zach. 8.13 as who should say God make thee as a Jew The Turkes whom they call Ishmaelites will not suffer them to turne Turke unlesse they will be baptized as neither will the Papists suffer them to turne Christians unlesse they will quit all their goods to the Christians under pretence that those goods They entertaine Christians with Shedwilcom welcome divell Hei Isord Sands his Survey of West being gotten by usury are part of the divels works which in baptisme they professe to renounce This is cold comfort to men of their mettalls and a maine meanes to keepe them Jewes still stiffe in their owne religion which yet is part of their calamity For they pay to the Pope and other Princes in Italy a yeerely rent for the very heads they weare Ibid. Besides other meanes 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 groane under and doe therefore call so loud for their long-lookt-for Messiah Tantis exposâ—unt ululatibus D. â—rideaux Lect. crying Let thy kingdome come quickly and in our daies Bimberah Beiamenu Lights Miscell That earthly kingdome they meane that the Disciples of our Saviour also being sowred 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 crucifie their Messias a hundred times over they say And as for those few Jewes that turne Christians in Italy they pretend that they are none of them Blunts voyage but poore Christians hired from other cities to personate their part Thus hath God to all other their plagues and punishments Mat. 13.14 Mar. 4.12 Luk. 8.4 Ioh. 22 40. Act. 28.26 Rom. 11.8 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 Ezr. 10.2 But yet there is hope in Israel concerning this Act. 3.17 Ioh. 16.2 Rom. 10.2 for they have rejected the Gospell not out of meere malice but ignorantly out of a blind zeale Besides blindnesse is but in part happened to Israel Rom. 11.25 26. it is not a totall nor a finall obstinacy untill the fullnesse 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 remembring our ingagement Ioh 4. and that salvation is of the Jewes wee may further their conversion by crying day and night Psal 14.7 O that the salvation of Israel were come out of Zion c. and not hinder it as the Papists doe by their abhominable idolatries and exactions and the common protestants by their damnable oathes and blasphemies a sinne that they very Turkes punish and the Jewes assigne for the cause wherefore the Turkes have so prevailed against us And lastly as the best of us may doe by our dulnesse to this duty of pittying and praying for them and so promoting their conversion for the which neglect they have I feare an unanswerable action against us CHAP. VIII SEcondly is it God that speakes in the Scriptures and Writes to us these great things of his Law mee thinkes we should not need be exhorted 1. To reade it diligently 2. To rest upon it confidently for instruction and comfort Sect. 1. REade it first Quid est S. Script nisi quaedam Epistola omnipot Dei ad creaturam suam Greg. Ovid. for it is Gods 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 Gods Statute Book Peruse it for it is our Fathers Will and Testament wherein we may find our owne names written as David did Psal 40 7. In the Volume of thy Booke it is written of mee that J should doe thy will O God and as the Church in Hosea did Hee found Jacob in Bethel Hos 12 4. and there he spake with us So what was said to Joshua Iosh 1.8 J will not leave thee nor forsake thee was said to every good soule Heb. 13.5 that shall reade in the booke of the Law as he did day and night that shall esteeme it
Quod tamen Chananaeus suerit c. plures habet assertores textum multò faventiorem D. Prid. Lect. p. 95. who perhaps was Melchisedech Noah Enoch and the rest of the Anti-diluvian Patriarchs up to Adam Scarce was there any age that afforded not some or other holy man of God extraordinarily inspired enabled to deliver the doctrine of divine truth from the immediate mouth of God Although there were intermissions other-whiles as the history sheweth and the Church complaineth Psal 74.9 In diverse manners Three severall wayes as is well observed God revealed his will to mankinde 1. By the light of nature imprinting in man certaine principles common notions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or small sparkes and spinthers of divine light 2. By the bookes of the Creatures whereby he blew up those sparkes and kindled them into a flame Hence Tertullian Praemisit Deus Naturam magistram submâ—ssurus prophetiam quò faciliùs credas prophetiae d scipulus Naturae God first set us to schoole to dame nature that being entred there we might more readily understand better beleeve the Scriptures For when by mans fall the two former failed and proved insufficient God revealed himself lastly by his Word but after a diverse maner as the text here hath it Sometimes mouth to mouth as to Adam and those Ancients sometimes by the ministery of others whether Angels or men and to these either in dreames or visions representing to their senses or otherwise imprinting upon their mindes and so imparting to the world whatsoever he would have understood and uttered Num. 12.6 Job 33.15 16. sometimes lastly by his son Jesus Christ in humane shape of old but in these last dayes in a true humane nature revealing unto us all and all at once and no more by peeces and parcels Hence these times 1 Cor. 10.11 wherein Christ and the Apostles lived are called here the last dayes and elsewhere the ends of the world though so many ages afore the worlds end because there shall be no more alteration in Religion nor any more additions made to that which Christ hath taught by himselfe and his Apostles Rev. 21.14 who are therefore also said to be the foundations of the new Jerusalem Eph. 2.20 and of the whole Scriptures as now whereupon the houshold of God is built Jesus Christ himselfe being the chiefe corner-stone God spake unto the Fathers God spake to us c. Note hence that It is God that speaketh in the holy Scriptures of both old and now Testament Doct. It is the very minde of God that is there set forth unto us Prov. 1.23 the expresse patterne and platforme of that truth that is originally in God the fountaine of all truth It is the very voice of the Almighty comming as it were out of his secret seat out of his unapproachable light and disclosing to his creatures his ineffable essence his unsearchable counsell All Scripture is divinely inspired 2 Tim. 3.16 saith Saint Paul And holy men spake it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.21 as they were acted and carried thereunto by the holy Ghost saith Saint Peter Luc. 1.70 God spake by the mouth of his holy Prophets which have been since the world beganne saith Zachary in his Canticle And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee speake saith that great Apostle for himselfe and his fellowes not in the words which mans wisdome teacheth 1 Cor. 2.13 but which the holy Ghost teacheth whose not onely matter as vers 12. but words they are also that wee utter These are the very sentences yea notions that were written as I may so say of old in the minde of God and are now clothed with his owne very termes and expressions though by some of his servants he hath uttered himselfe more loftily by some in a lower language according to the severall abilities of the speakers and capacitie of the hearers But it was God that did dictate unto them both matter and words 2 Cor. 13.3 it was Christ that spake in them How prove you that may some say Saint Augustine answers Confess l. 6. c. 5. Piscatoribus credimus non Dialecticis Ambros Fidei Christianae mysteria meliùs credendo intelliguntur quam intelligendo creduntur Ruperius Abbas Tic ciensis Credo non probo I beleeve it I need not prove it That the Scripture is Gods owne word is a principle of faith and therefore cannot be demonstrated à priori as they call it We beleeve and know saith Peter Principles of faith are apprehended by faith and this faith howsoever it bringeth with it certainty yet doth it not clearnesse whether you looke upon the matter which are things not seene Heb. 11. or the manner it being through a glasse darkly 1 Cor. 13. And here the Schools lay down two remarkable propositions the one Tho. Aquin. 1. pâ—t q. 1. art 8. that Divinity is not argumentative to prove her principles but onely to prove her conclusions The other that against one which absolutely denyes her principles and namely the Scriptures one cannot proceed probando but solvendo that is not by proving the truth thereof but by dissolving the reasons brought to the contrary But for arguments à posteriori as they call it there is and may be enough and enough said to settle weake consciences and to silence all such wicked Atheists and adversaries as whose mouths the devill hath borrowed at any time to call the matter into question The venerable Antiquity matchlesse majestie lively efficacy beautifull harmony incorrigible purity invincible perennity and continuance of the Scriptures notwithstanding the injury and iniquity of times and tyrants who have sought to suppresse them doe all plainly evince them to be the undoubted word of God Besides the confirmation by miracles confession of Martyrs destruction of oppugners fulfilling of prophecies consent of Churches yea assent of enemies As 1. of heretikes who in oppugning of Scripture doe yet alledge Scripture so fighting against God with his owne forces Irenaeus l. 3. adv haer c. 11. Tertull. lib. de praescrip adv haer cap. 15. as Jehu did against Jehoram his master with his owne sword as David did against Goliah the Gittite but with unlike successe to their owne utter destruction 2 Pet. 3.16 2. Of Jewes Aug in Psal 56 p. 384. Gods Library-keepers as Austin calleth them for to them were committed the lively Oracles the bookes of the Old Testament which they studiously read and curiously kept by a singular providence of God for our behoofe and benefit As for the New Testament those Jewes of Italy complain they can never see it That Italian translation which they had is now called in and taken from them by those of the Inquisition alledging that they will have no dispute in matter of Religion either way Sands his Relation of west Religion Much like to an Edict set up at Dole by the Jesuites forbidding any talke of God
either in good sort or in bad This though it be unjust in them yet is just in God upon the Jews for depraving Christs miracles as done by I know not what superstition of the word Shemhamphoresh Alsted Lexic Theolog. Evangelium hodie vocant Aven-gelaion volumen vanitatis And for his Oracles they have scornfully rejected the Gospel as a volume of vanity stumbling at that passage especially where it is said that neither did his brethren beleeve in him Blunts voyage into the Levant 115. John 7.5 not knowing faith to be the gift of grace onely But their Ancestours which yet were no Christians beare us witnesse that Jesus Christ was famous for his wisdome and wonders was slaine by the people Joseph lib. 18. cap 14. Contra Appion lib. 1. non ita proculab initio Dan. 5.25 Mene mene techel upharsin They were the Samaritan characters therefore the Babylonians could not read them nor could the Iewes understand them though they knew the characters because they understood not the Chaldee tongue as Daniel did Weemse rose againe the third day c. All this and more Josephus the Jew who also testifieth that the bookes of the Old Testament were the very word of God Which is further also confirmed by the Samaritane Bible the Copy whereof was brought by one Petrus de Valle from Damascus Anno Domini 1626. wherein though written in a different character from the Hebrew yet for the matter they as much agree as the Jewes and Samaritanes did utterly disagree 3. Heathens also not a few have sealed to the truth of the Scriptures by their testimonies and confirmed them to be divine Porphyry in his fourth book against Christians beareth this record of Moses that hee had written the history of the Jews truly Numenius the Pythagorist recites Moses his history almost word for word testifying of him that he was a great Divine Law-giver and Prophet Diodorus Siculus affirmeth that Moses gave a Law to the people of Israel which he had received of JAH for so saith he do they call the God whom they worship Geogr. lib. 15. And Strabo writeth that Moses having rebuked the Egyptians for their vanities and superstitions withdrew himself from among them that he might serve God In Vandalicis lib. 2. Calunmiae hae binae olim in Tingitana visendae Selden de Diis Syr. proleg cap 2. Procopius tells of two marble pillars in Numidia wherein are engraven these words in the Phenician tongue We be those that fled from the robber Joshuah the sonne of Nun. The mighty deeds of Hercules are held to be fained out of the doings of Sampson and the vow of Agamemnon out of Jephtaes vow Orpheus his forfeiting his wife whom he had fetcht from hell by unseasonable looking back upon her out of the history of Lots wife Virg 4. Georg. who turn'd her but and she was turn'd Nisus robbed of his golden haire Metamorph. l. 8. Janus Oenotrius is Noah lapetus lapheta and lupuer Hammon that gelded his father Saturne is Ham that discovered his fathers nakednesse c Ex Henochi historia originem sumpsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethnicorum and betrayed by Scylla out of Sampson and Dalilah It was the devill doubtlesse that found out these fictions in an apish imitation of the sacred history and for a cunning elusion of divine truths Who was it else that set Herodatus aworke to write that Sethon King of Egypt and Priest of Vulcan being invaded by Senachâ—râ—â— King of Assyria with a formidable army and seeking help of his god was admonished in a dreame to encounter his adversary though with unequall forces and to expect helpe from heaven Sethon did accordingly and the night before the armies should meet an innumerable company of Mice and Rats were sent into the â—amp of the Assyrians which so â—nawed asâ—under their quivers bucklers bridles and other harnesse that they were forced to flye with the â—osse of many of their bast souldiers the King himselfe being shortly after slaine at home Herodotus addes further that even in his time there was yet to be seene in Vulcans temple in Egypt the picture of Senacherib holding a Mouse in his hand with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod lib. 2. Learne by me to feare God This was a meere sleight of Sathan that loud lyar shamelesly seeking by the Egyptian priests to elevate the truth and authority of the holy Scriptures and to transferre upon himselfe the glory of so great a worke of God But Demetrius Phalareus disciple to Theophrastus told Ptolomy Philadelph King of Egypt that the Bible of the Hebrewes was the onely booke that was divine indeed who therefore at his great charge caused it to be translated into Greeke by the seventy Seniours Which when the King had read and marvelled that of so many things and so worthy of remembrance there was little or no mention made by the Historians and Poets of Greece Demetrius Phalereus answered him as both Josephus and Eusebius report it out of Aristaeas Ioseph Antiq. lib. 12. cap. 2. Husâ—b praep-Evang lib. 8. c. 1 a Chamberlaine of King Ptolomies that it was a divine Law given of God which ought not to be touched but with cleane hands And that if any prophane persons had presumed to meddle with it he was sure to smart for daring to defile those holy matters with the glosse of their owne inventions Moreover he told the King that Theopompus a Scholler of Aristotles Aristaeas in in calce libelli de 72. legis Hebr. interpretibus p. 512. for attempting to disguise the Scriptures of the Jewes with Greek eloquence was stricken with amazednesse for above thirty dayes together And that Theodates a Tragoedian having intermingled some Scripture-matters with his Tragedies suddenly lost his sight which was afterward restored again to him upon his prayers when he once dame to a sight of his sin Thus for Humane Testimonies of the Authority and Divinity of the Scripture we have heard sufficient both from friends and foes heretikes Jewes and Gentiles But wee have better testimonies than these those are Divine which are of two sorts 1. Outward 2. Inward That without us first is the Scripture testifying of it selfe and we know its testimony is true because it is the word of that God that can as soone dye as lye Hence heare we so often in Moses I am the Lord in the Prophets Thus saith the Lord in the Gospels Jesus said in the Epistles 1 Cor. 11. I have received of the Lord that which I delivered unto you c. And the truth is the best proofe of Scripture is to bee fetcht out of it selfe whence it is also called Light Psal 119.105 because it discovers it selfe and the Testimony of the Lord because it beares witnesse to it selfe And this it doth not authoritativè onely by an unartificiall argument as above-said but ratiocinativè by sound reasons whether we looke to the Pen-men of the
Scripture the subject matter or the admirable effects thereof The Pen-men besides their divine vocation mission inspiration were plaine men poore men shepherds neat-herds fishers publicans c. neither eloquent Oratours nor cunning-headed Politicians Romani sicut non acumina ita nec imposturas habent Bell. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 4.13 to art out an imposture nor witty enough to deceive as Bellarmine saith but how truly of his Italians The Rulers and Elders tooke them for no better than unlearned and ignorant persons Adde hereunto their unpartiall faithfulnesse in relating the naked truth enough to the discredit as it might bee deemed of themselves and their best friends Adulatione enim multa celat aut velat imò palam aliter norrat Ald. Manut. Ne amori erga suum parentem nimium aliquando indulserit nonnulli hand leviter suspicantur Deg. Wheâ— in Method In quamlibet partem nimius odio amore gratia simultate quoniam pecuniam amabat c. Mel. Canus Paterculus is an honest faithfull Historian saith one till he comes to the Caesars but then he smoothes and smothers many foule facts through flattery yea plainly falsifies in many particulars Anna Comnena daughter to the Emperour Alexius Comnenus wrote a Chronicle of the noble acts of her father and called it Alexias But being over-borne by naturall affection she reports not matters so sincerely as many could have wished Paulus Jovius the Historian was too much carried by love and hatred to some particular persons and because he loved money well in writing his history also hee was the slave of money In that famous battle at Belgrade where Mahomet the great Turke was foiled and driven out of the field Capistranus the Friar Minorite Bucholcer Index Chronol De quo ita Sylvius exclamat Ingens dulcedo gloriae faciliùs contenmenda dicitur quam contemnitur Exulat à Pontificiis talis ingenuitas quae Dei dona in hoste agnosceret D. Pâ—ideaux cont Eudoem Ioh. Facit Annales non scribit and Hunniades were chiefe commanders Both of these wrote the history of that battle without once making mention the one of the other each one assuming the entire honour of that dayes worke to himselfe Bellarmine in his booke of Ecclesiasticall writers â—ath not the honesty to name any one of our side notwithstanding it is certaine that he pickt up the best crums that he hath under their tables And Baronius writes not Annales but frames them saith learned Scaliger Not so the Pen-men of holy Scripture Moses reports the sinne and doome of his grandfather Levi of his brother Aaron and sister Miriam nay of himselfe how he sinned and was sentenced at the waters of strife David shames himselfe in his preface to the 51. Psalm Isay tells the world of the wickednesse of Ahaz and weaknesse of Hezekiah Esay 7. 39. his naturall Princes Ezekiel makes honourable mention of Daniel his coetaneus Ezek. 14.14 28.3 and Peter of Paul 2 Pet 3.15 with Gal. 2.11 1 Tim. 1.13 who yet tooke him up publikely for halting at Antioch I was a blasphemer an oppressour a persecutor saith that blessed Apostle This shewes the Scripture to have beene indited and the Pen-men guided by some higher Spirit it being so free from partiality or flattery From the Men come wee next to the Matter of the Scripture the majesty whereof is such besides the stately plainnesse of the stile as farre surpasseth the creatures capacity the fathom of flesh the reach of reason There is no jot nor tittle of it that savours of any earthlinesse But as Xenophon said of Cyrus his Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrop l. 8. that though a man should seeke or chuse blindefold he could not misse of a good man there so neither can you misse of a good text in the whole Bible Every word of Gods mouth is pure De Thucidide Cicero scribit eum esse adeo plenum vefertâ—mque rebus ut prope verberum numerum â—umero rerum exâ—equâ—t Si animalibus dixit Xenâ—phanes pingere daretur Deum proculdubiò sibi similem fingerent quia nihil animal animali supertus cogitare potest Mornaeus de veril rel precious and profitable not a syllable superfluous The very majesty of the sentence is such as cannot be conceived and yet is it alwayes more powerfull in matter than in words It sets forth such an admirable concurrence of Gods Mercy and Justice in mans redemption by the man Christ Jesus as no creature could possibly contrive or if they could yet certainly would not Not good men or Angels for they would never have put upon the world such a notorious imposture Not evill men or devils for it crosseth and controuleth their contrary courses and condemnes them to the pit of hell It utterly over turns the devils kingdome who therefore sharply eggeth and edgeth all his instruments against it yea and tempts better men other whiles to doubt of it Whereas if it were forged and false he would like a lyar as he is foment and fight for it promote and propagate it as he doth Turâ—isme Paganisme and other falshoods abroad the world though never so absurd and impious Thus we have seene how the holy Scripture by the divine matter of it proves it selfe to be no lesse than divine and that as plainly and with as much evidence of truth as if it should say to us as the Angell did to John Rev 21 â— Rev. 22.6 Iohn 21.24 These words of God are true And againe These words are faithfull and true Looke how wee learne not Grammar but by Grammar see not the Sunne but by the light of the Sunne and as a learned man proves himselfe to be learned So doe the Scriptures prove themselves to be the undoubted Word of God Ad probandani veritatent 〈◊〉 efficacius testimonio adversariorum Greg. Arch. Nazar Libros Scripturae canmicos esse divinâ—s praeter argumenta alia etiam haberi ex Scriptura ipsa lib. 1. cap. 2. de Verbo Dei the Wisdome of God in a mystery and Wisedome is justified of her children nay of her enemies Bellarmine impudently affirmes in one place that it cannot possibly be proved out of Scripture that any Scripture is of God But in another discourse forgetting what hee had elsewhere said hee gives himselfe the lye telling us that among other arguments tending to evince the divinity of the Canonicall bookes of Scripture there is sufficient said in the Scipture it selfe Lastly looke we upon its admirable effects and irresistible power to effect the thing whereunto it is appointed to breake the stubborne binde up the broken-hearted c. not onely to informe as other writings but to reforme yea transform the soule from glory to glory till it be wholly conformed to that heavenly patterne 1 Cor. 24 5. Num. 24.17 Christ shall unwall or cast down the wals of all the children of Seth is by the Gosp Rev. 6.2 Gods
〈◊〉 〈◊〉 〈◊〉 Luke 1.70 which have beene since the world beganne In other cases I grant that antiquissimum quódque est verissimum adulterinum quod posterius truth is more ancient than falshood that classicke Authours are to be preferred before moderne and that of Aristotle holds true of humane witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhet. l. 1. Vinum quò magis tran funditur evanesi it magis tandemque fit vappa Degor Whear The ancientest are most to be credited as lesse corrupted For as wine the oftner it is poured from vessell to vessell 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 patterne somewhat more and so from one to another they vary in the end so far from the originall that there is scarce left any resemblance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil mihi antiquiùs i. potius This may be true in humane testimonies and transactions But for the severall parts and peeces of holy Scripture may we not aske of them as the Prophet in another case Who is their Father 1 Sam 10.12 Malach. 2.10 Esay 9.6 Have they not all one Father even the Father of eternity to whom a thousand yeares by reason of the vastnesse of his being are but as yesterday Psal 40.4 when it is past Were they not all dictated and indited by the same Spirit and are therefore of equall antiquity and authority Come they not all from so authenticall an Authour as is the Authour and finisher of our faith the Alpha and Omega the first and the last I speake not here of Apocryphall books which were neither penned by the Prophets or Apostles Omnes literae quibus Christus prophetatus est apud Iudaeos sunt August in Psal 56. nor written in Hebrew and kept among the Jewes neither yet have they in them the print of the Spirit which the spirituall man discerneth but containe some things frivolous and some things false not dissonant onely but repugnant to the holy Scriptures Reade them fruitfully we may for morall instruction and for the better understanding of the story of the Church but reade wee must with judgement and choice and where wee finde them contradicting the Scriptures we must kill the Egyptian and save the Israelite But for the holy Prophets take that of our Saviour Math 10 41. Hee 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 pen-men were of those bookes that are called by the Hebrewes Nebim Resâ—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 Regiis epistolis acceptis quo calamo scriptae sint ridiculum est quaerere Greg. it were an odde thing to bee much inquisitive with what penne they were written It is not altogether improbable that Ezra that perfect Scribe either himselfe or with the helpe of other his holy colleagues did by the immediate motion and inspiration of the holy Ghost compile those bookes of Joshua Judges Samuel Kings and Chronicles out of diverse ancient and honourable Records charily kept by the Church as written by the Prophets of those severall ages Davids acts are expresly said to have beene set downe 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 himselfe when hee 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-adayes called a Prophet was anciently called a Seer No Scultet Annal. Epist dedic but they sound rather in any mans eares like the words of another that reports things done long before As for the later Prophets as they call them Isay Jeremy and the rest Calvin tells us and he gathers it out of Habac. 2. and Esay 8. that after the Prophets had preached to the people their manner was to set down a briefe summe of their Sermon and to fasten it to the doores of the Temple that all men might know and take more notice of the Prophecie Calvin in Isai praefat Which when it had hung there for a certaine number of dayes as long as was thought fit the Priests office was to take it downe and lay it up safe in the Treasury that it might there remain for a perpetuall monument And hence hee conceives the bookes of the Prophets to have beene made up and notes it for a singular providence of God Iunius in orat de Test Vet. that the Priests which yet were often ill-minded men and profest enemies to the Prophets should bee used as Gods instruments to conserve and convey the prophecies entire as wee have them to posterity Now for the writings of the Apostles Nulli ne ipsis quidem Prophetis tam ampliter contigit insallibilitatis privilegium ac Apostolis quippe cum hisâ—e perpetuum illud fuerit illis verò saepiùs intervallatum fâ—rè non extra ipsos prophetandi paroxysmos durans Tayler Bâ—oâ—ius contra Maximum ex Gatakeâ—o besides that priviledge 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 Saviour recorded and registred his daily Oracles and miracles in their day-day-books and private annalls out of which afterwards the Evangelicall history was extracted composed and compiled Saint Luke is reputed the first of the foure that wrote the Gospel what others attempted onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee effected Luke 1.1 The Fathers held many of them that he received his Gospel from Saint Paul but himselfe tells us he had it from those that were eye-witnesses which Paul was none Saint Ambrose rightly preferres him for setting downe things more distinctly and orderly than the rest according to his promise to his most excellent Theophilus Chap. 1 vers 3. And as he doth it orderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohaerenter Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and coherently as the word signifies so originally and from the very first verse or from a high as himselfe speakes For he begins his history not at the workes of our Saviour as Saint Marke nor at his birth onely as Saint Mathew but at his conception Yea at the conception and parentage of his forerunner Saint John indeed soareth higher even to our Saviours Divinity and is therefore called the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron in Ezech 1.10 Greg Mag. Hom. 4. in
or book of the creature as now since the fal The heaveÌ„s indeed declare the glory of God c. as reall postilles of the Divinity and that which may be knowne of God is manifest in them as in a mirror or theater Rom. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even his eternall power and Godhead Cusanus could say that the World was Deus explicatus God unfolded of the divine nature as it were coppied out and exemplified at large But the knowledge hence gotten is slender and unsufficient to salvation Our eyes alasse are now so dazeled that the creatures are unto us as a clasped book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.27 or as a thing written in ciphers The Philosophers could only grope after God by the dim light of Nature but in the wisdome of God the world by wisdome knew not God 1 Cor. 1.21 but did service to them that by nature are no gods Gal. 4.8 Vtinam tam facilè veram religlonem invenire possim quam fulsam convincere de nat deor Tullyes wish was that he could as easily discern the true God as disprove the false But that he might sooner wish than attaine without the help of holy Scriptures For as the Sun is not seen but by the light of the Sun so neither is God known but by the Word of God And as the Sun cannot be seen in rota as the Schooles speak in the circle wherein it runs but the beams of it only nor those neither but as they are made visible by reflection So neither can wee see God in his Essence in his Word we may his traine at least with Esay his back-parts with Moses wee can see no more and live we need see no more that wee may live Now if wee knock at the creatures doore for this knowledge the depth must say Iob 28.14 It is not in me and the sea It is not with me c. If they say otherwise they lye as fast as Rabshakeh did for his master Quia impossibile erat sine Deo discere Deum per verbum suum docet hom nes scire Deum Sic Hilarius Hoc solum de Deo benè credi in elligamus ad quod dese credédam ipse sibi restis â—â— hor extitit For no creature hath seene God at any time but the Son and hee to whom the Son reveales him saith our Saviour And because it was impossible to know God without God he therefore brings men by his Word to the knowledge of himselfe whom to know is life eternall saith Irenaeus Some few blind Notions I deny not are yet left in corrupt Nature and to bee found still in some few that have not already torne them out that they may sin without controll or at least lock them up in restraint as the Philosophers that held the truth prisoner in unrighteousnesse Rom. 1.18 But these common principles are now alasse so depraved defaced and as it were covered over with cobweb and other drosse like the carved stones in the rubbish of a ruined Palace as that they serve but to render us inexcusable Especially sith in men of corrupt minds Gods image is wholly wip'd out and those remnants or footsteps thereof utterly extinct When wine is powred out of a cup the sides are yet moist but when it is rinsed and wiped there remaines not the least taste or tincture therof Even so that glimmering of Divine light left in the naturall man is so put out by obstinacy in an evill course that not the least spark thereof appeares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2.14 He that is no more than a meere animal that hath no more than pure nature in him perceiveth not the things of God as having neither sight nor light organ nor object illuminated as the true Christian who hath his eyes in his head Eccles 2.14 and God who commanded the light to shine out of darknesse shining upon his heart 2 Cor. 4.6 in the face of Jesus Christ The Chineses use to say of themselves Descript of the World cap. of China and Cathaia that all other Nations of the World see but with one eye they only with two Sure it is that naturall men have but one eye wherewith some thing they may see that transcends not the light of reason But for spirituall things they are acutè obtusi Lusciosi siquando oculorum aciem inâ—endunt minus vident Lud. Viv. more blind than beetles To the Law therefore and to the Testimonies for if any speak not according to these it is because there is no light in them The Law is a light Lex Lux. Prov. 6 23. Psal 119. 2 Pet. 1. saith Salomon a lamp and lanthorne saith David a light shining in a dark place saith Peter And the Grace of God that is the doctrine of Gods grace the Gospel hath appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.11 12. as a Beacon on an hill or as the Sun in heaven teaching us the whole and sum of a Christians duty viz. that denying ungodlinesse and worldly lusts saying peremptory nay to all such importunate suitors we should live soberly Haec tria perpetuâ— med tare adverbia Pauli Haec tria sint vitae regula sancta tuae righteously and godly in this present evill world Loe here is our task in three words such as the Scripture only can teach and give us to performe Diodorus Siculus tels us that among the Egyptians when any good man dyed his holinesse righteousnesse and sobernesse were wont to be commemorated and commended by his surviving friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But these alas were but seeming vertues in those poore Ethnicks or rather shining sins beautifull abhominations Heb 9.14 dead works as our Apostle cals them because they proceeded not from a principle of life Eph. 4.18 that life of God or godly life to the which they were meere strangers through the ignorance that was in them of Gods holy Word the rule of righteousnesse Hence it was that all they did must needs be defective and insincere and that not onely quoad fontem as I have said but quoad fimm too For the utmost end they aimed at in al they did was to be seen and to be talked of All was theatricall histrionicall hypocriticall And so they might excell to see to those that are truly sanctified in morall vertues and outward performances as Actors upon a Stage may for the outward resemblance go beyond them whom they personate and whose acts they represent witnesse those hypocrits in Esay the Pharisees in the Gospel Esay 58. Math. 6. and that proud Patriarch that first affected the name of Vniversall Bishop who was for his frequent fasting sirnamed Nesteutes Iohannes ille qui Gregorii Magni tempore nomen Vniversalis Episcopi affectabat à jejuniis Nesteutae nomen obtinuit Vssierus Mercedem suam non Dei Hiero. or the Faster But this was neither of God nor for God and
men better means or more incouragements hereunto then now Good books at home good Sermons at Church good society every where and conference I can tell you hath incredible profit But here 's the misery of it some men are so shy and shame-fac't others so stiff and stout minded that they 'l rather continue ignorant then reveale their ignorance and seeke information Men will at no hand be beholden this way one to another But as in Alcibiades his army all would bee leaders Scholiast in Thucydid none learners so is it here Most men love to beare fruit to themselves with Ephraim that emptie Vine Hosea 10.11 and chuse rather to remaine needy then discover their poverty As for good bookes another speciall help never did any Age abound with them more then this nor any Country then ours Those English fugitives that have written on the Popes side have in shew of wit and learning gone beyond not only all former but all other of this age See Cade of the Church Preface so that Bellarmine takes most out of them in the points whereof they have written as Sanders Allen Stapleton c. These went out from us because they were not of us But for those that are and have written on the holy Scriptures how many hundreds are there extant in our our owne language of whom it may be as truly said as he did once of Calvins institutions Praeter Aposlolicas post Christi tempora Chartas Huic pâ—perere libro saecula nulla parem Paul Melissus Buxtor fij iberiada omnis miratur mirabitur semper quoad stabit hic mundus eruditio Dieslius de ratione stud I heol that since the Apostles times scarce any book can equall it or as another of Buxtorfes Tiberius all learning doth and shall admire it while the world stands This is certaine that what shewes of uncertainty and difference soever may appeare in holy writ either in numbering of yeares or circumstance of History or in any point of doctrine they are so fully and apparently reconciled by those that have laboured therein that there can bee no just colour of exception But for reall contradictions never dreame there are any such to bee found in the word of truth In every part and parcell wherof there appeares such an admirable sutablnesse concent and harmony of all things though written at sundry times in sundry places by severall persons and on severall occasions and arguments as plainely speakes it to bee the Word of God The bookes of Scripture are not like the bookes of our Astrologers that reforme one anothers calculations and controle one anothers prognostications but as they shoote all at one marke so they agree all in one truth There are above two hundred places of the old Testament cited in the New so that almost in every needfull point the harmony is exprest The Psalmes are cited fiftie three times Genesis fourtie two times Esay 46. times c. This shewes the wonderfull agreement betwixt the books of both Testaments Especially since the testimonies of the old Testament cited in the New are cited not only by way of Accommodation but because they are the proper meaning of the places so that they all agree as if they were but one writing yea one sentence yea one word yea as if uttered by one mouth so doe they sound all one thing Luke 1.70 Hinc Basilius ScripturaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat This should exceedingly knit our hearts to the holy Scriptures as the most delightfull Musicke far surpassing that which Pythagoras dream't to bee in the ayre among the spheres and teach us when wee meete with doubts and objections or seeming contradictions to condemne our owne ignorance and to rest assured of this that there is an infallibilitie in the promises and a truth in the Scriptures though we doe not yet see so much Section 6. LAstly are the holy Scriptures of God Then can they not possibly bee abolished or brought to nought If this counsell bee of God said that grave Counsellour Gamaliel Acts 5.32 yee cannot overthrow it least haply yee bee found even to fight against God There have beene a generation of men shall I say or monsters rather that have attempted to take armes against Heaven thinking utterly to have razed and rooted out Gods Name and Book from under Heaven but all in vaine Manasseth and Amon to draw the people to Idolatry had suppressed the booke of the Law but in the dayes of Iosiah it was found again even in the ruines and rubbish of the Temple Ieremy 36.32 Iehoiachim cut in peeces and burnt Ieremies prophecies but the Lord himselfe set forth a second edition hereof with an addition Antiochus Epiphanes alias Epimanes that little Antichrist commanded that all the holy writings should be burnt 1 Machab. 1.59 Yet shortly after there were copies found that had beene rescued from the fire doubtlesse by good people as young Joas was by Iehoiadah from his bloudy Grandmother And within a while the Scriptures being by the seventy Seniours Aristaeas at the request of Ptolomy King of Egypt translated into Greeke were published a great part of the world over Since that Dioclesian the Emperour commanded by proclamation the holy Scriptures to bee burnt where ever they were found throughout the Roman Empire Euseb lib. 8. c. 3. And what bonefires of Bibles the Papists have made in this kingdom who knowes not Before all this Apocryphall Esdras tells us and many of the Ancient Fathers beleeved him that when the Temple was burnt by the Babylonians in Ieremies time all the holy Copies also were then burnt and that they were restored againe by himselfe who being a perfect scribe could perfectly remember and renew them But this narration of his is altogether unlikely to bee true For. 1. There 's no mention of any such thing in the Canonicall Scripture as neither in Iosephus Philo or Athanasius in synopsi de libris Mosis who would not have passed it over 2. Who can reasonably imagine that those good figges Ezechiel Daniel and the rest of the Religious captives at Babylon or that Ieremy Gedaliah Ebedmelech and other holy men at home could have been without the books of the Law for seventie yeares together It s sure that Daniel had the Bible and therehence collected the number of the yeares of the captivity to bee now expired Chap. 9.2 and verse 13. he saith as it is not was written in Moses 3. Besides Ezra himselfe chapter 6.18 testifies that the captives that returned to Ierusalem had the law and read in it This was the Lords owne doing and is justly marvellous in our eyes Many a time have they afflicted me from my youth may the Scripture now say Psa 129.1 3. Many a time have they afflicted me from my youth yet have they not prevailed against mee The plowers plowed upon my backe c. The righteous Lord hath cut asunder the traces of the wicked The
dangerous doctrine and so returne againe safe to Bonony Lectio Bibliorum citius haereticum Lutheranum quam Catholicum Romanum faciet Apud Hassenmull Hist Jesuit c. 9. and there professe Philosophy Reading the Bible saith a Iesuite will sooner make a Lutheran Hereticke then a Roman Catholike At a publike Assembly of the States of Germany one Albertus Bishop of the people there called Vindelici lighting by chance upon a Bible and reading therein when one of the Counsellours asked him what booke that was D. Prideaux Orat inaug p. 17. ex Luthero I know not said hee what booke it is but this I know that whatsoever I reade in it is utterly against our Religion So Iohn Bishop of Misnia confessed that reading the holy Bible he found therein a Religion much differing from that that was then established Scultet Aanal which was Popery The Bishop of Dunkelden in Scotland stoutly said I thanke God that I never knew what the old and New Testament was Fox Martyrol fol. 1153. neither care I to know more then my portuise and Pontificall Goe your way Deane Thomas and let be all these fantasies Tindall told a Doctour Ibid. fol â—82 Vide Beâ—man de Origin Lâ—â—g Lat. in dissert with whom he disputed that if God gave him life ere many yeares he would cause a boy that drives the plough to know more of the Scriptures then he did In his prologue before the bookes of Moses he testifieth that the Priests of his time many of them were so rude and ignorant Jdem ibidem that they had seene no more Latine then that onely which they reade in their Portesses and Missals And when for their and others use he had translated the Bible into English they raged extreamely some affirming that it would make the people Heretickes Others that it would cause them to rebell They scanned and examined every title therein so narrowly that if but an i lacked a pricke over his head they noted and numbred it to the ignorant people for an Heresie Ibidem fol. 983. The Parson of Rocking in a Sermon at Queene Maries first entring to the Crowne Ibid. 1720. exhorted the people to beleeve the Gospell for it was the Truth and if not they should be damned An. Dom. 1525 Berlini Monachus qui l'aulum mendacij arguerat sub ito in suggestu extinctus est apoplexiâ die Stephani Buchol Ind. Chro. But in a second Sermon he turnd tippet and preacht that the Testament was false in forty places The Schoolemen make little mention of Scripture in any of their disputes Aristotle was their Patriarch and Logicall axiomes their prime proofes Philosophers they cite often seldom the Apostles tho ancient fathers if they cal in for confirmation of any thing they make them of equall authority with the Scriptures Lomb. lib. 2. sent distinct 34. l. 2. distinct 9. passim and doubt not to hoour their writings with the name of Scripture Their Richard de sancto Victore Lucifer-like sets himselfe for skill in Divinity above the Prophets and Apostles Paraeus Hist. Eccles medul p. 344. And that gracelesse Gratian blusheth not to reckon the decretall Epistles of the Bishops of Rome among the Canonicall Scriptures which who so beleeveth not Tilen Sent pag. 38. Jbid. p. 28. saith Pope Nicolas is guiltie of blasphemy against the Holy Ghost A sencelesse sentence worthy of such an Authour and deserving such an answer as his successor Benedict the eleventh had from the Embassadours of the Counsell of Constance Jn histor Concil Constant When the Pope laying his hand on his bosome cryed with a loud voyce Hic est arca Noae they tarily but truely replied In Noahs Arke were few men but many beasts intimating that there were six abominations and seven as the Scripture speaketh lurking in that breast wherein he would have them beleeve that all right and Religion were lodg'd and lockt up Or such as Philip the Faire King of France returnd to Pope Boniface requiring homage of him Anno 1924. Alsted Chronol page 359. Agnosco te primogenitum Diaboli Sciat tua maxima Fatuitas Be it knowne to your egregious foolishnesse A title too good for such as account the Gospell foolishnesse 1 Cor. 1.20 23. and the Bible a fable as that first borne of the Devill Leo the tenth who admiring those huge masses of mony which he had raked together in Germany with wrench and wile by his indulgences is reported to have said to Cardinall Bembus see what a deale of wealth wee have got by this fable of Christ And when the same Bembus brought him a place of the new Testament to comfort him Aâ—age has nugas de Christo. Dan Parei Medull Hist Eccles pag. 402. now lying upon his death bed Away said he with these bawbles concerning Christ But I am weary of stirring any longer in this abominable sinke although I might further set forth how this stiffe necked generation Acts 7.51 and uncircumcised heart and eares doe alwayes resist the Holy Ghost as their fathers did so do they by defacing the first Commandement of the morall Law disannuling the second dispensing with the third Holliensis cap. 4 Potest de injustitia lacere justitiam ex â—hiâ—o aliquid ex virtute vitium Bell. l. 4. de Pont. Rom. The Canonists sticke not to say that the Pope may dispense against the Law of God and of nature against Paul and all the commandements of New and Old Testament which they commonly to this day slander of obscurity and ambiguity to the Laity sending such to learne of dumbe Images those teachers of lyes * Hab. 2 18. and shutting them up close prisoners in the Popes darke dungeon of heathenish Ignorance which they commend to the people for the best mother of devotion and that it is not necessary for the common sort to know more than the Articles of the Creed Commentiâ—ia pericula Panica terricula quibus pontificij tanquam Gorgone objecta a Scripturae lectione suos absterrent Tilen Matth. 23. As for the Scriptures it is heresie to reade them saith one it was the invention of the Devill saith another A husbandman reading the Bible was possest saith a third Thus seduce they silly soules laden with lusts putting out their eyes as the Philistims did Sampsons and taking from them the key of knowledge as the Pharisees did of old The Fawlkner knowes hee can better rule his Hawke or tassell Paenè peccatuâ— putant Scripturas legere ne sic fiant haevetici Espencaeus in Tit. c. 1. p. 104.105 when hee hath hooded him so do Popish Fawlkners Priests and Iesuites deale by their misled and muzzled proselytes whom they therefore keepe in the darke They suffer not any to read the Scriptures no though he have taken degrees in Schooles without a speciall licence from his Ordinary and then they tye him too to the Vulgar Latine Translation
books there is no end Eccles 12.12 and much study is a wearinesse to the flesh It duls the spirits wearies the body marres the eyes those Musarum perspicilli Diestius as one tearms them wasts the marrow spends the time shortens the life but brings no sound satisfactory knowledge He that loveth reading of humane Authors I meane shall not be satisfied with reading Eccles 1.8 as the Eye is not satisfied with seeing nor the Eare with hearing As those that have a flux though they take in much yet are neither fuller nor fatter Multi propter arborem screntie amitâ—unt arborem vitae And which is worse many for the tree of knowledge sake loose the tree of life as one saith Like Jsrael in Egypt they are scattered all over the Land to pick up straws to load themselves with thick clay Habac. 2.6 not minding that which mainly concerns them the knowledge of the Scriptures Discamuâ— in terris quorum scientia perseveret nobiscum in coelis Hierom. the learning of that out of the Bible here on Earth that may stick to them for ever in Heaven These seek after asses with Saul after servants with Shimei and loose themselves therewhile They drinke deepest of those Authours whereof to sip were sufficient sith we may sooner surfet than satiate our selves of such The epitomâ— of Tostatus upon Matthew containes above a thousand pages iâ— folio I speak not only of those fabulous and frivolous fancies But books of better note and use there are not a few in this scribling age which yet by their intolerable prolixity are over-tiresome and tedious to the intelligent Reader Salmeron hath his twelve volumes upon the Euangelists Sixt Senens Bibl l. 4. Occiditque legen do plurima potius quam optima scrib the gains will not pay for the pains As voluminous Tostatus trifling Turrion and Salmeron that wearieth and well nigh killeth his Reader with infinite discourses De verbis Dominae that is Of the words that the Virgin Mary spake to the Angell and to her cousin Elizabeth Ex cutab Nundini Autumn A. 1671. tenent insanabile nultos Scribendi cacoâ—thes Iuven. twelve Books distinguisht into two tomes were printed at Venice Anno Dom. 1617. Paleattus Arch-Bishop of Bonony made a great Book of the shadow of Christs body in a Sindon and it was commented upon by the Professour of Divinity there Wolphius mem lect pitty it were that he had had not written somthing of that holy relique the taile of that asse wheron our Saviour rode which they shew at Genua and adore with great humility Amidst all which masse and multitude of books wherwith the world is now-adaies pestered who sees it not a sweet mercy and just matter of thankfulnesse that we have so much in so few the whole will of God compacted and contrived into so little a volume that we may make it our vade mecum our constant companion and counsellor Melch. Adam de vit Ger. theol as Plato did his Sophron George Prince of Anhalt his Siracides Cr nmer his new Testament which he learnâ—d by heart in his voyage to and from Rome Act. and Mon. whither he was sent by King Henry the eighth about the divorce Especially since it is of so excellent and exquisite use good for all occasions and in all things necessary so plain and perspicuous that we need seek no further so full and perfect that it is able to make not the Vulgar only as Bellarmine somewhere grants but the man of God thoroughly furnished that is the Minister himself who in Francis Junius his judgement needs no more books in his study besides the Bible but Cevallerius his Hebrew Grammar Calvins Jnstitutions and Beza's Confession And yet he is both to know and declare the whole counsell of God For if Varro the Romane upbraided the Heathen Priests and worthily that there were many things in their rites and Religions Viviâ— in Aug. de civ Dei lib 4 cap. 1. wherof they were ignorant How much more unseemly is it in a Minister of the Gospell that hath so large a direction in so little a volume not to preserve and present knowledge to the people Fourthly who seeth not a mercy in this that we have the Scriptures so well digested and distinguished by Books Chapters and Verses whereby with the helpe of Tables and Concordances especially we can easily and readily turn to any place we need or desire In the Apostles times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they could say for the help of the hearer was It is written or it is contained in the Scripture as 1 Pet. 2.6 without particular quoting the place where After this they had their partitions Lege Casaub Not. in Mat. 1. sections speciall portions of Scripture set out but Chapters were not heard of as now till the yeare of grace 1195. nor verses till alate devised by Robert Stevens that learned French Printer Scultet Annot. in Marc. a great ease both to the Preacher and Reader Fifthly that it comes to us so light cheap is cause of thankfullnesse which our godly Ancestours so hardly got and gladly bought at so deare a rate some of them gave five marks some more some lesse for a Booke in King Henry the eigths dayes some gave a load of hay for a few Chapters of Saint James or of Saint Paul in English Act. and Monfol 756. To see their travells charges earnest seeking burning zeale readings watchings sweet assemblies love concord c. may make us now in these our dayes of free profession blush for shame Plato for three books gave thirty thousand florens S. Hieromâ— learnt Hebrew with the hazard of his life Capnio paid a Jew that read Hebrew to him at Rome for so many houres so many crownes in gold The Booke of books the best of all Authors commeth now to us upon easiest tearms and rates so exactly translated Iohnst de Naturae constan Neand Chron pa. 144. so fairly printed as was never seen before Adde hereunto in the sixth place that God in these last dayes especially hath sent and stirâ—d up many burning and shining lamps many diligent and dexterous interpreters to lay all levell and plain afore us to break the shell that we may come at the kernell * Iudg. 7.15 to roll away the stone from the Wells mouth to remoove rubs and difficulties to clear dark and doubtfull places so that not only Jacob and his sons Schollers and Ministers but also the cattell and the sheep that is the illiterate and ignorant may drink freely of these waters of the Sanctuary as Origen allegorically expounds it Origen contra Celsum The Jewes also had their Interpreters Hence that of the Apostle 1 Cor. 1.20 Where is the wise that is the teachers of traditions Where is the Scribe that is the text-men that stuck to the litterall interpretation Where is the disputer of this world that is the teachers
of Mysteries and Allegories which minister Questions rather than edifying which is in Faith 1 Tim. 1.4 and are no better faith one at best then the froth of the Scriptures But how weakly and corruptly these exercises were performed by those slubbering Priests and blind Pharisees of old our Saviour partly shewes and confates in the Gospell And how poorly and slenderly by the Friars and postillars alate is well to be seen in their writings at this day extant Scarce was there any Commentary on the Bible for many hundred years better than the glosse of Orleans Hugo de sancto Claro and Peter Comestor by all which the Scriptures were as a clasped Scriptures were as a clasped book even to the simpler sort of their Clergy Certain Monkes there were that took it for a singular glory to write upon the Revelation but such wretched Note as Thomas and Nicholas and after them to mend the matter Passavantius made upon that excellent Work De civitate Dei Wherby they have bemired and utterly marred the sense of it as Erasmus shews in the Proverb Asinus ad paleas Scultet Annal. dec 2 p. 117. Apocalypsis saith Faber the Augustinian comes of Apo re and clipsor velo And Alexius Grad the Dominican as Bucer relateth it said that he had read somewhere in the Dictionaries that Cephas signifieth a head and that therefore Peter was head of the Church This buzzard saw not what the Evangelist had so plainely set downe that Cephas signifieth a Rocke to be skilfull in the Greek tongue was in those dayes superstitious but to be an Hebrician was little lesse then hereticall Latine was so ill understood of many of their Priests that he held himselfe sufficiently well excused from paving the Church-way with the rest of his neighbours that could alledge for his purpose that of Jeremy Paveant illi Alex. Cook ego non paveant Another for Sumpsimus read Mumpsimus and because he had long used it so would not alter it for any admonition Parens when he was young begging an almes according to a superstitious custome of those times had this answer from a Fryer Becman de Orig ling lat Nos pauperi fratres nos nihil habemus an piscimus an caro an panis an misericordia habemus And if any went about to shew them their bard and barbarous mistakes they shrowded themselves under that of Gregory In vita Parei operib praefix Non debent verba coelestis or aculi subesse regulis Donati Now God hath graciously removed this Remora to the profitable reading of his sacred word by stirring up studious men to labour after learning which was almost banished out of the world and all places ore-spread with basenesse and barbarisme Look how in the first plantation of the Gospell in Europe he shipped the Arts before into Greece that they might be Harbingers unto it as Tertullian speaketh or as Hierom the munition to batter the sorts of the wise meaning of send the souldiers soon after So in the reviving of the Gospell in the late Reformation there seemed to goe before it a general resurrection of all humane learning and the effectuall means of all this that nobâ—e invention of Printing which seems reserved to the waightiest times of the Church even the revealing of the Westerne Antichrist Melancth Chron l. 5. Wherunto that Easterne Antichrist hath lent us his hand I mean the Turke that never did any good to Christendom but this and this against his will in sending the Greeke tongue by the sack of Constantinople and ruin of Greece into these Westerne climates Thus canes lingunt ulcera Lazari Gods will is done by the wicked though beside their intention He hath given gifts to men even to the rebellious Psal 68.18 common gifts of illumination interpretation c. That he may dwell on Earth to wit in his Religion and Worshippers who being wise Merchants besides the pearle of price seek also other goodly pearles Mat. 13.45 46. make much of common gifts bestowed many times upon unsound and unsanctified Interpreters for their behoofe and benefit It is well said in the Law that apices iuris non est ius It is as true in Divinity that the letter of the word is not every where the Word of God but the right meaning therof Gods Word foolishly understood is none of his Verbum Dei stolidè intellectum non est verbum Dei saith Theodoret. The occasion scope phrase of the Holy Ghost coherence consent with other places is well to be weighed For our help hereunto and that we may read with judgement Christ in his wonderfull Ascention gave gifts to men some Apostles Rom. 10.14 Gal. 3.2 Act. 8.30 Mal. 2.7 some Prophets c. with charge not only to propound to his people the word in grosse but also fruitfully expound it rightly divide it fitly apply it be as so many speaking Commentaries upon it non libro sed labro conservantes scientiam bringing forth new and old store as good Scribes and speaking home to mens hearts to edification exhortation and comfort 1 Cor. 14.13 This this is to do the work of an Evangelist for every sound is not Musicke nor every Pulpit-Discourse preaching and is therfore perhaps tearmed prophecying by Saint Paul because the matter of Preaching in those daies was the Scriptures of the Prophets in opening whereof the Servants of God were then especially conversant As also now the Church blessed bee GOD abounds with those that want for no parts that spare for no paines but as Candles waste themselves to give light to others and as clouds sweete themselves to death for common benefit lay forth their talents to the utmost that they may lay all knots and cragges levell pave men a path-way to Christ and so give them the knowledge of Salvation by the Remission of their sinnes Luk. 1.77 Thus Paul reason'd with the Jews of Thessalonica out of the Scriptures opening and alledging c. laying it before their eyes as the word signifies and making it as cleare as the noone-day light by expresse testimony of the word and due deduction therehence Acts 17 3,4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ob oculos ponens iâ— tam manisestè exponens quà m cernimus quae spectanda proponuntur Beza that this Jesus whom J preach unto you saith the Text is Christ And this is still the guise of all godly Preachers to ground their Discourses upon the written word pressing the people either with the very direct words or firme consequences as our Saviour dealt by the Sadduces Math. 22.32 And Saint Paul by the Corinthians 1 Ep. 7.10 To the married J command yet not J but the Lord let not the wife depart from her husband In so many words the Lord hath not said it but plainly for the sense when hee said Therfore shall a man leave Father and mother and cleave to his wife And againe That which God hath ioyned together let no
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 any where Venerable Beda tels us that the Ancient British Bishops rejected Austin the Popes Legate because hee shewed not himselfe 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 slaunder could fasten any fault upon him Yet there is mention made of a certaine Citizen who having in himselfe a conflict of conscience came to Master Hoopers doore for counsell But being abashed Acts and Mon. fol. 1366. saith mine Authour of his austere behaviour durst not come in but departed which he afterward by the helpe of Almighty God did find and obtaine This might bee no fault in him but in the other that should have sought to him But hereby wee 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 becomming all things to all men that they may winne some And this the rather because the World expects from such though unjustly Angelicall perfection and looks round about us to see if they may find ever a hole in our coate thorough which they may evade and slip the cords of our doctrine CHAP. VII A Second Exhortation is now to be addressed to all of all sorts and that is to stirre men up to a thrâ—efold duty 1. To be thankfull to God that gave us his Word and to his ancient people the Jewes by whose hands hee conveyed it to us Gentiles 2. To reade it diligently 3. To rely upon it confidently both for counsell and comfort Sect. 1. BE thankfull first and chiefly to God for entrusting us with this true treasure for concrediting unto us these lively Oracles for drawing so neare 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 Deut. 4 7 8. Mich. 6.7 8. Esay 5. and that hath statutes and iudgements so righteous c. He hath shewed 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 Deu. 33.29 32. 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 Gen. 17 7. and the God of thy Seed the Church was divided from the rest of the world as light was from darkenesse in the first Creation as the Sabbath from other dayes by divine consecration Act. 14.16 as Goshen was from the rest of Aegypt in that wonderfull separation All other Nations he suffered to walke in their own waies to sit in the dale of darknesse and shadow of death but in Judah was God knowne his name was great in Israel Psal 76.1 2. In Salem was his Tabernacle and his dwelling place in Sion Hence that beautifull Land though part of the Continent is called an Ile Esay 20.6 Deut. 7.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as separate from other peoples 〈◊〉 and the inhabitants therof are called Gods peculiar his inclosures the people of his purchase that comprehended as it were all his gettings the sheepe of his pasture yea his son his first-borne to whom he gave for a childs-part right iudgements and true Lawes Hos 11 34. Exod. 4 2â— good Statutes and iust Commandemâ—nts Nehem. 9.13 He shewed 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 Creatour not as a Redeemer of his eternall power and Deity rendring 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 Rom. 1.20 Rom. 2.4 that are to be seen in the very waves of the Sea concludes the Psalme 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 Neverthelesse those poore Ethniks for their unthankfullnesse for that little they had and because that when they knew God after a sort they glorified him not as God Rom. 1.20 neither were thankfull God gave them up to a reprobate sense as likewise he did the idle servant to the tormentour 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 Psal 8â— 15 Cant. 2.12 Psal 84. that have heard the joyfull sound the voyce 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 Gospell so puerly and powerfully preacht 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 Commandement of the everlasting God made known to all Nations for the obedience of Faith To God only wise be therfore glory through Christ Jesus for ever Rom. 16.25 26 27. The greatnesse of this inexplicable benefit will the better appeare to us if we consider it as cloathed 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 haire of this sacred head missing Next that we have it so exactly and exquisitely rendred and translated into the vulgar tongues A priviledge that our fore-Fathers wishâ— 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 passe that Crafts-men should sing spirituall Psalmes Acts and Monuments fol. 1015. sitting at their work and the Husband-man at his Plow as wisheth S. Hierome Bugenhagius a famous Divine of Germany was so joyfull of the Dutch Bible in translating wherof out of the Hebrew and Greek Originals he and some other learned men had laboured together with Luther Melch. Adam in vita Bugenhagij that every yeare he invited his friends on that day of the Moneth whereon the worke 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