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
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
not beene bred a scholler I have wife and children to take care for c. But what saith he to this Audite obsecro seculares omnes Homil 9. in ep ad Coloss comparate vobis Biblia animae pharmaca Hearken ye lay-men get yee Bibles the physicke for your soules If you cannot read get others to reade them to you as yee will do your deeds and evidences Blessed are they that read in case they cannot reade heare the words of this Prophecy Rev. 1.3 The Scriptures are called the Word as if all the use of our eares were to heare this Word Get you Bibles therefore and if you count it a shame not to have fit furniture for your houses decent attire for your bodies or attendance for your persons thinke it much more shame to be without Bibles or having them to cast them into corners or tosse them up and down the house Blunts voyage into the Levant as old Almanacks The Jewes in their Synagogues carry the Law in procession usually all about at the end of Service with many ornaments of Crownes and Scepters the children kissing it as it passeth by them In their private houses they never lay any other booke upon the Bible they wash their hands before they touch it they will not sit upon the bench where it lies as often as they open and shut it they use to kisse it and if it but fall to the ground they institute a fast for it Surely their excessive reverence to the Word will rise up in judgement against our heathenish prophanenesse and hatefull heedlesnesse The very Turkes at this day doe so admire Moses Parei proleg in Genes that if they light upon loose or torne papers wherein any thing of his is written they take it up and kisse it Their owne Alchoran is to be read in Arabike under paine of death not to mistake a letter Lightsoots Miscell p. 127. which is as easily done in this tongue as in any And amongst those Mahometans of Morocco Rel. of entert of Mor. Emb. pag 36. the Talby or priest that cannot reade the Alchoran all over on their Good-Friday at night is held unworthy of his place and preferment Indeed they require none to heare them but such as can well awhile Turk Hist But S. Chrysostome besides what 's done at home will have his hearers make a while to attend to the publike reading of the Word Hom. 28. in Gen. Obsecro ut subinde huc veniatis c. bringing their Bibles with them See for this Nehem. 8.3 9. 2 Chron. 34.30 Act. 13.15 15.21 1 Thess 5.27 Coloss 4.16 The Epistle to the Colossians must be read in the Church of the Laodiceans and not onely so but the Colossians must reade the Epistle from Laodicea But what Epistle was that Quest may some say and where is it Some think the Laodiceans wrote to the Apostle Answ and propounded their doubts unto which he hath answered in that Epistle to the Colossians Bifield in coloss and therefore required that his answer may be compared with their doubts Other good bookes then may be read and publikely too but especially the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word in Hebrew signifies reading and a Convocation or Assembly And another word in that tongue signifies to reade and meditate to shew that we must not read the Scripture as we doe a History for delight nor run it over onely as an Ephemeris or day-book nor turne it over the thumbe as a taske but with pause and deliberation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 3.16 never giving over till it dwell richly in us become familiar to us and be as well knowne of us as those of the same house yea as our owne brethren and sisters Say unto Wisedome thou art my sister and call understanding thy kinswoman Prov. 4.7 He that knowes not his own flesh and blood we count him a singular ideot so doth the Lord all such as are unskilled in his Word Who would not thinke shame to be counted and called as rude as a horse as ignorant as an asse Behold God esteemes no better of such as are not skilfull in the Scriptures Psal 32.9 Esay 1.3 be they otherwise never so profound and politique Wherefore read and let him that readeth understand Mat. 24.15 And that you may take these directions in reading Sect. 2. FIrst reade though thou understandest not Chrysost ser. 3. de Lazaro God may graciously drop some further light into thee as he sent Philip to the Eunuch even whiles thou art reading or some other time when thou least look'st for it Joseph understood not his owne dreames at first till he saw his brethren prostrate before him Gen. 42.9 Then Joseph remembred the dreames that he dreamed of them J remember saith Jehu to Bidkar when thou and I rode after Ahab 2 King 9.25 the Lord laid this burden upon him These things understood not his Disciples at first but when Jesus was glorified then remembred they that these things were written of him and that they had done these things unto him Ioh. 12.16 Ioh. 2.22 The Spirit came not upon Saul in the annoynting but afterwards when he was departed from Samuel 1 Sam. 10.1 6 5. My Beloved was gone saith the Spouse my soule failed when he spake or because of his speech that he had uttered Cant. 5 2-6 but she for present either heard not or heeded not Open unto mee my sister c. Gods Word lies sometimes as the seed under a clod or as the Sun under a cloud it appeares not affects not for the present as John Baptists preaching wrought not for diverse yeares after it was delivered and then it did till it be seconded by some powerfull Sermon Ioh. 10 4â— 41. as there or some piercing crosse as Joh. 14.26 or unexpected accident Acts 10.34 c. Goe on therefore constantly in thy Christian course of reading as Job did Chap. 23.12 and be not dismayed with any difficulties as David who when he understood he should be put upon hard and hot service it pleased him well 1 Sam. 18 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.3 Onely as S. Luke wrote so must you reade in an orderly manner beginning at the beginning of the booke we undertake and so continue reading till you come to the end of it Account not any part of this venerable Volume to be superfluous or super-vacaneous not inscriptions saith Chrysostome not iterations say we or expletives or any the least jot or tittle saith our Saviour but all pure precious and profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if Hippocrates could say of his faculty of physick that there was nothing to be accounted little in it nothing contemptible Platonici in corporibus coelestibus quendam veluti florem in hisce inferioribus quandam veluti â—aeâ—em esse dicebant c. Mureti Orat. how much more may we say the
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-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
Ezech Glos ordin interlâ—n and hath the Eagle for his ensigne assigned him by the Ancients But of him more in his place Mathew of a publican by a gracious call from Christ became an Apostle and Evangelist Publicans were officers for the Romanes to take toll and tribute of the Jewes and were therefore extreamly hated among them and not altogether undeservedly For they were most of them notoriously unconstionable griping fellowes as we see in Zâ—châ—us A faithfull Publican was so rare at Rome it selfe how much more in the remoter Provinces that one Sabinus for his honest managing of that office in an honourable remembrance thereof had certaine images erected with this superscription The honest Publican 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suet. in Vâ—spasiano But that the hatred born them by the Jewes ever impatient of foraine exactions and bragging of their freedome Iohn 8. when most in bondage was greater than there was cause is apparent in the Gospel Iudaei quibus olim publicani tantopere exosi fucrunt hodie sunt Turcarum publicani admrabili quodam Dei judicio Beza in Math. 5.46 Now see the just judgement of God upon them They that so much hated Publicans of old are now turn'd Publicans to the Turkes whose revenues of the sea they rent at this day as those of old did of the Romanes But this by the way onely Luke 5.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad verbum acceptionem magnaÌ„ quod passim in co omnes accipiantur Annot. Erâ—â—nus ex Athenaeo splendidum epulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocari It is more to our present purpose that as much was forgiven this blessed Apostle so he loved much and sealed up his love by a liberall feast for joy of his conversion which while the other Evangelists relate they concealâ— the name of Mathew whereby he was best knowne and call him Levi â— but hee by a gracious simplicity freely and plainly reports his owne more common name Omnipotenti medico nullus insanabilis occurrit morbus Isidor and the nature of his offence that the greater the cure was the more honour might accrue to Christ that cured him and as a confirmation of the cure called him to so high an office in his Church After him comes Saint Marke and abridgeth him yet ever with usury and some singular addition for the most part Whether hee wrote his Gospel at Peters mouth which is the common opinion or otherwise I have not to say But if he did who can beleeve that either Peter himselfe or Marke his Notary would ever have past over in silence that famous Tues Petrus thou art Peter Math. 16. c. that the Papists so bragge of and build on if hee had held it as they doe to have beene the foundation of the Catholike Church Peters deniall this Evangelist sets downe more expresly and amply than any other Lastly for Saint John there is an Ecclesiasticall tradition and Eusebius records it Hist Eccles lib. 3 cap. 21. that the three former Evangelists being presented to him by the Saints at Ephesus that he might peruse them and by his testimony recommend them to the Churches reading he well approved and ratified what they had written Onely he thought meet that something more should be added concerning such of our Saviours words and workes as did clearly evince and evidence his Deity which even in those purer times began to be oppugned by Ebion Cerinthus and other odious heretikes and apostates Wherefore at the instant request of the Church but chiefly by the instinct and motion of the holy Ghost who set him a worke he undertooke in his old age the writing of this fourth Gospel that now beares his name That lofty and lively beginning thereof I doubt not saith Mercer Mercer in Prov. Amelius Platonicus apud Cyrill Alex. lib. 8. contra Iulian. Apostat but he tooke out of Prov. 8.22 A certaine Philosopher lighting upon it by accident cryed out Hic barbarus c. This barbarian hath heaped up more matter in three words than all wee have done in so many volumes The learned and judicious Junius confesseth In vita sua that he was converted from Atheisme by the serious reading of this first Chapter Never could any man say better than this beloved Disciple both of his Gospel and of his Revelation 1 Iohn 1.1 3. That which we have heard and seene with our eyes c. of the word of life declare we unto you The Alogians recited all Saint Johns writings the Valerians all the Gospels but Saint Johns Some other peeces of the New Testament have beene questioned by some but causlesly as likewise in the Old Testament the Anabaptists reject the booke of Job as a tragicomicall fiction Canticles as a love-song Ecclesiastes as a doctrine of liberty and doore to Atheisme But this nothing elevateth or diminisheth their worth and authority with the sound and sober-minded Ob. If here it bee objected that counterfeit writings might bee published and put upon the Word under the name of the Apostles I answer with M. Perkins Sol. In ep ad Galdt If they were in the dayes of the Apostles they by their authority cut them off And therefore Paul saith If any teach otherwise Evangelium quod tum praeconiaverunt poslea in Scripturis nobis tradi lerunt Iren. Cum credimus hoc primum credimus nihil esse quod ultrà credere debeamus Tertul. Rev. 22.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gâ—d 3. let him bee accurst And as they faithfully committed to writing what they had preached for a pillar and foundation of our faith so they provided that no couÌ„terfeits should be foisted under their names after their departure And hereupon John the last of the Apostles concludes the New Testament with this clause If any man shall adde unto these things God shall adde unto him the plagues that are written in this booke The Scripture foresaw as Saint Paul hath it there would bee forgers and faâ—furies and that Antichrist would usurpe authority to chop and change to foist in and force upon the Church for doctrines the devices of men to coine and obtrude new articles of faith as they have lately done in their Trent-conventicle God therefore hath spoken it with his mouth and made it good with his hand upon them 2 Chron. 6. 15 as Salomon phraseth it in his prayer by adding to them the plagues written in this booke that one above the rest the noysome and grievous ulcer falling upon the men that have the marke of the beast after the first and fift Angel had poured out his viall Revel 16.1 2 10. These Angels are according to most Interpreters the Preachers of the Gospel and those renowned Reformers that sore and grievous ulcer is as some will have it the French disease Bullingerus Are us alti but as others better the devils disease of envy and evill will to the Gospel Pareus 2 â—hess 3.1 which
the Authour and matter of the Scriptures This makes much to the setting forth of their worth and excellency for he is the chiefe of ten thousand Cant. 5.10 and we if ever we will profit by hearing teaching reading must have our eye turned toward Christ as the faces of the Cherubims were toward the Mercy-seat For this hee is called the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propter articulum ad filium Dei refero not onely by Saint John often but by Saint Luke also Chap. 1.2 because hee is the matter and marke of the Word scarce a leafe or line in the Bible but some way leads to Christ as the Starre did the Wise-men and even point him out as John Baptist did with an Ecce Agnus Dei Behold the Lambe of God which taketh away the sinnes of the world In the Old Testament we have bookes Priestly Princely and Propheticall As in the New the Gospels are regall shewing that Christ was King of the Jewes the Epistles more Sacerdoticall beginning and ending with praises and prayer those sacrifices of the Gospel and the Revelation is meerly propheticall Hence that of our Saviour Search the Scriptures Iohn 5. for they are those that testifie of mee Now Christ is the most excellent and praise-worthy person in the world the fairest among men 2 Sam. 18.3 worth tenne thousand of us as the people said of David Looke upon him as he stands described in the Text. For his nobility he is Gods owne Sonne for his riches he is heyre of all things for his wisdome he made the worlds for his eminency hee is the brightnesse of his Fathers glory and the expresse image of his person for his might he upholdeth all things by the word of his power for his merits he hath by himselfe purged our sinnes for his preferment he sate downe at the right hand of the Majesty on high Loe this is He whom the Scripture treats of yea this is he who treats with us in the Scriptures and hath therein made us a pithy and perfect draught and description of himselfe Saint Chrysostome falling occasionally into the commendation of S. Paul Ne tanti viri laudes oratione sua elevaret magis quam exornaret feared much lest with the slendernesse of his stile he should rather lessen than to the life set forth the worthy praises of so praise-worthy a person And Gregory Nazianzen speaking of Basil the Great There wants but his owne tongue saith hee to commend him with An exact face saith the Oratour Picto es pulchra absolutamque faciem rarò nisi in pejus effingunt is seldome drawne but with disadvantage and therefore great Alexander forbade his portraiture to bee painted by any other than Apelles or carved by any but Lysippus men famous in those faculties But here there is no such thing to bee feared because Christ the Matter is also Authour of the holy Scripture whence it is cal d the word of Christ Coloss 3.16 Let the word of Christ dwell richly in you in all wisedome Any the least relation to the Lord Christ is that which innobleth and raiseth the worth of any thing Bethlehem where he was borne is therefore though the least yet not the least among all the cities of Judah Mat. 2.6 with Micah 5.2 And Rev. 7. of those that were sealed as among the sons of Leah Judah hath the preheminence for alliance to Christ according to the flesh so among those of Rachels side Nephthali is first reckoned for his dwelling in that tribe at Capernaum which is therefore also said to bee lifted up to heaven Math. 11. because there he dwelt and there hee preached this word of the kingdome Math. 9. yea of Christ the King which should therefore familiarly dwell in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 3.16 as a houshold guest yea it should in-dwell in us as the word there signifies and as Paul bids Timothy 1 Tim. 4 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be thou in these things give thy selfe wholly to them that thy profiting may appeare to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea it should in-dwell in us richly in the best roome as a welcome and well-knowne guest Entertaine it not in the eare only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 2.12 as in the porch or out-roomes but let it lodge yea dwell worthy of Christ whose Word it is in your mindes memories affections conversations Get a Bible stampt in your heads and the counterpane thereof engraven in your hearts Heb. 8.10 that yee may be manifestly declared to be the epistle of Christ which is the crowne of all commendation and that which actuates with acceptation and life all other good parts and practices written not with inke 2 Cor. 3.3 but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is to be delivered up to the forme of doctrine delivered unto us in the holy Scriptures this is to bee cast into the mould of the Word as the beleeving Romanes were and were therefore famous for their faith throughout all the world Rom. 1.8 This is to let the Word of Christ dwell richly in us in our very hearts as the two tables were laid up in the Arke of the Covenant and that in all knowledge which the Scripture counts and calls the onely riches wherewith the heart should bee stored as a rich mans house is fraught with stuffe in every corner I counsell thee saith Christ Rev 3.18 Prov. 23.23 to buy of me gold tried in the fire that thou maist be rich buy this truth but sell it not saith Salomon and the Queene of Sheba took his counsell She prized his wisedome above gold and therefore presented him with abundance of gold sweeter it was to her than the sweetest odours 2 Chron. 9 1. and therefore shee came to him with Camels laden with the best spices Dearer it was to her than the dearest gems and jewels therefore she found in her heart to part with the most precious stones and ingots in exchange for it She had learned belike out of Salomons workes ere she saw him that wisedome is more precious than rubies But say there may be something named that is better than rubies Tanti vitreum quanti verum margaritum Tertull. why all the things thou canst desire are not to be compared unto her Prov. 3.15 But where is it to be had and how to be atchieved by digging in the Mine of the mystery of Christ crucified the doctrine whereof is by an excellency called wisedome 1 Cor. 1.24 even the wisedome of God in a mystery 1 Cor. 2.7 And like as men by studying the Statute-booke become worldly-wise and politikes so by searching the Scriptures truly wise to salvation and he is the wise-man indeed that makes sure of that As on the other side the wise men are ashamed
therefore they have their reward such as it is their own reward not Gods saith Hierom they have what they look for Egregiam vero laudem a poore reward God knows but 't is that they have chosen How much better David In keeping thy Law saith hee there is great reward Psal 19.11 After he had once well waighed this insufficiency of that bigger book of the Creature whereof there are three large leaves onely Heaven Earth Sea as Clemens Alex. speaketh and three dark lessons only as Hugo hath it Hugo de Sancto Vict. lib. 2 de arca cap. 3. Accipe Redde Fuge Receive Mercy Returne Duty Hy Punishment but how to do any of these it shews not the Prophet wisely turnes him to that lesser but better book of the Scripture which after he had highly commended for perfect and right and pure and sure and cleane and true c. hee subjoynes for his own and others encouragement that for elder people that are all for profit Gods Word is more to be desired than gold and for the younger sort that are all for pleasure t is sweeter than live-hony dropping from the comb If any find it otherwise it s because their mouths are either out of taste or fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alex. Aphrodys Problem Mel vulnera purgal ulcera mordel Honey causeth paine to exulcerate parts though of it selfe it bee sweet and medicinall Hence children will not suffer it to come neare their cankered lips which when they are well they are well apaid of So is it here Oh how sweet are thy words unto my taste yea sweeter than honey to my mouth David found fatnesse and sweetnesse in Gods house a feast of fat things full of marrow of wines on the lees well refined and purified Antichrist Esay 26. I confesse hath turned what in him lyes these wines into water and this water into wormwood Hee hath fed Gods people with worm-wood and given them water of gall to drink Ier. 9.15 Rev. 8.11 so that not a few have dyed of the waters because they were made bitter ever since the falling star that notable Apostate hath fallen upon the fountaines of Israel the holy Scriptures which they have disparaged and corrupted yea ever since that third Angel powred forth his vial on the Sea that is say some Ibid. Psal 68.26 upon the Councell of Trent it is become as the blood of a dead man so that every living soule dyed in that Sea Looke how the fish dyed in Nilus Exod. 7.21 and the river stank when it was turned into blood so that the people could not drink of it So hath it fared with that Sea of Rome since they have attempted to deprave and debase the Scriptures by that heathnish decree of Trent wherein they have every way equalled if not preferred the Apocryphall books to the Canonicals their Vulgar Translation to the Originals their unwritten Verities to the written Word and their traditions to the Scriptures Not content with one Transubstantiation which yet is monstruous they have endeavoured to bring in another worse which is to change Articles of Faith into Fables and again Fables into Articles of Faith For the Scriptures saith Eckius Hosius So said the Lieutenant of Lions concerning S. Pauls Epistles Fox fol. 826. and Hermannus Coloniensis as touching the sense of them are no more to be regarded than the fables of Esop without the authority of the Church The holy Ghost himselfe saith one is not to be heard according to their Tenet albeit hee produce a testimony out of the Scripture D. Prideaux lect de Testibus unlesse he can withal produce a testimoniall from the purple whore The word written say they Coster Enchiri pag. 44. is a deafe and dumb Judge a black gospel Colloq Wormac Anno 57. inkhorne divinity a dead letter Lesbian rule nose of wax matter of strife Hosius Tom. 1 op adv Brentii Proleg pag. 530 Pigg l. 1. Hier. Eccles c. 2. pag. 8 seed-plot of controversies and book of hereticks Anno Domini 1523. It was objected by Doctor Bennet Chancellor of London against one Richard Butler that diverse times you erroneously and damnably read in a great book of heresy certaine chapters of the Evangelists in English Fox Martyrolog fol. 735. containing in them diverse erroneous and damnable opinions and conclusions of heresie Thus have the Heathens changed the truth of God into a lye Rom. 1. Articles of Faith into fables or worse and so they have also fables into Articles of Faith Witnesse those twelve new-coyned articles gathered by the authority of Pope Pius the fourth Ex Sulla jurameuti de professione fidei in Onuphrio Anno 1564. out of the Councell of Trent and added to the Nicene Creed to bee received with oath See these 12 Art in the Ep. dedic to B. Ievvels works as the true Catholike faith to be beleeved by as many as shall be saved Tindal reasoning with a great Doctor of those times drave him to that issue that he burst forth into these words wee were better be without Gods Laws than the Popes Fox Martyrol fol. 982. The Popes interpretation saith Hosius what ever it bee yea though it seeme never so much to oppugne the Scriptures yet is it the very word of God And again That which the Church teacheth is the expresse word of God Hosius de expresso Dei verbo pag. 99. saith he as that which is taught against the sense and consent of the Church of Rome is the expresse word of the Devill Thus for their Church with its pretended Head but what for every hedge priest Cardinall Tolet saith Tolet. cas consc lib. 4. cap. 3. The people may merit at Gods hands in beleeving an heresie if their teachers propound it for their obedience is meritorious And Stapleton They must not regard Quid but Quis saith he not what is the matter but who is the man that delivers it If a Priest therefore teach any thing Cade of the Church p. 68. bee it true bee it false take it as Gods Oracle Thus he A little afore Luther stirred their Sermons were ordinarily stuft out with Legendary lyes and old-wives fables as how Vespasian was freed from Waspes by Veronica's napkin Trajan fetch out of hell by P. Gregory's prayers Sybylles conference with Augustus Anno Domini 1517. c. Tecelius perswaded the common people in Germany that as soon as ever their ten shillings that was the price of an Indulgence ting'd in the bason any friend they would name should be immediately delivered out of Purgatory etiamsi per impossibile Matrem Deivitiasset In a word all places were so full fraught with superstition that the Abbot of Neuhuse in Germany doubted not to say that if that unlucky Luther had not started up Scultet Annal. Tom. 1. pag. 13 ex Chytraei Chron. we might easily have perswaded the people to have eaten hay
and stabble And indeed they fed them with no better as they basely glosse upon that text in Job The Oxen that is the Priests were plowing and the Asses Tu et Asinus unum estote Disci de temp ser 121. that is the People were feeding by them feeding hungerly upon thistles and huskes and fainting at the head of every street The children asked bread but no man brake it unto them Lam. 4.4 for bread they had stones for fishes scorpions Acts and Monuments fol. 1109. Thyrraeus de Daemon cap. 21. What a Devill made the to meddle with the Scriptures said Steven Gardner to Marbeck and of another they tell us that by reading the Bible he became possest with a Devill A very strange businesse Athanasius saith that evill spirits are expelled and driven away by that 68. Psal Exurgat Dominus c. But this is true of the whole book of God one part as wel as another Father Abraham sends the rich mans brethren to Moses and the Prophets for defence against the Devill and our blessed Saviour when he beat the Devill on his own dunghill as it were made the Word his only weapon chusing out of that one book of Deuteronomy and almost out of one chapter thereof as out of a preciously purling current all those stones wherewith hee prostrated the Goliah of hell Now if there be so much sufficiency in one book in one chapter what may we conceive of the whole But it will haply bee here objected If Moses his writings were so full Object 1 what needed any addition thereto of the Prophets and Apostles I answer Answer Not to perfect that which till then was defective and incompleate For the five bookes of Moses yea that one book of Genesis was sufficient to the salvation of such as then lived The Prophets were added for explanation of the Law the New Testament for clearing and applying them both Those things that were there more darkly delivered are here more plainely and plentifully set forth Hab. 2.2 so that a man may even runne and reade them Now we have a more cleare and perfect direction than they had under the Law Thence their light is compared to the light of a candle that shines in a dark place ours to the day-light 2 Pet. 1.19 2 Cor. 3.18 Now wee all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory as by the Spirit of the Lord. But how is it then that the Scriptures are yet stil so obscure and difficult Quest yea perplex and ambiguous Sublime they are Answer but not dark in themselves sith they came from the Father of lights and are lighted up to bee our candle in this world saith S. Austin Tract 35. in Iohan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 protreptic p. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 3. de Laza. that we walk not in darknesse a common light that shineth to all saith Clemens Alexandrinus so that every man of himselfe by reading them may learn the things therein delivered saith Chrysostome This is to bee understood of the doctrinall foundation of Faith and Manners in setting down whereof the Scripture is most plain and easie Bellarmine himselfe is forced to say De verbo Dei lib. 1. cap. 2. Scripturis nihil notius Nothing is more manifest than the Scriptures Esay 8.1 Inclinavit Scripturas Deus ad insantium tactentium capacitatem In Psal 8. Write saith God in the roule with a mans pen that is clearely that the simplest may conceive so much as concernes him to Salvation God hath fitted the Scriptures saith Austin to the capacity of the meanest So that if our Gospell bee hid it is hid to them that perish If men understand it not the veile is not drawn over it but over their hearts 2 Cor. 3.15 which the Lord doth more and more remove dispell and disperse the darknesse of the minds of his elect by his holy Spirit The book was open in the Angels hand Rev. 10.8 It had been shut and sealed but S. John had got it open by his prayers and teares and by his more diligent search and seeking to the Angell to instruct him Gods Spirit in his servants is heroick they are whetted on by difficulty to a more diligent enquiry as Sampson bound with new ropes went out and shook himself Prov. 26.13 A Lion in the way may fright a sluggard not a Sampson or an Alexander who meeting with a hard encounter said Iam par periculum animo Alexandri This is an enterprise worthy of great Alexander It cannot be denied but that the Scripture in many places is dark and difficult and the pen-men thereof as in some things like those Angels in Jacobs vision they descend to the â—â—â—plicity of the mâ—â—â—est so in other things they transcend the sublimity of the learnedest Mare est Scriptura divina habens inse sensus profundos Ambros Ep. 44. agnus peditet elephantus natet Ep. ad Leand. The Scripture is a great Sea saith Ambrose the Lamb may wade the Elephant may swim in it saith Gregory And there is such a depth therein saith Austin that a man may dayly profit in the knowledge thereof Si eas sotas maximo otio summo studio meliore ingenio conarer addiscere Epist 3. ad Volusian though he studied nothing else all the dayes of his life yea as long as the dayes of heaven shall last without any intermission or remission of his utmost indeavour And in another place Not only saith that Father in innumerable other things am I guilty of much ignorance Multo plura nescio quam scio Epist 119. c. 21 Iob 26.14 but in the Scriptures also my profession and chiefe study there are many more things that I know not than that I know How little a thing doth man understand of God saith he in Job the greatest part of our knowledge is but the least part of our ignorance Nondum hoc scio quod nihil scio This only I know said the wisest of the Philosophers that I know nothing Another comes after him and addes neither know I yet so much as that that I know nothing Natures best secretaries cannot with all their skill give us a convincing reason of the perennity of Rivers of the ebbing and flowing of the Sea of the colours of the Rayne-bow of the heat in the stomack that consumeth all other things and yet not the parts about it Pythagoras assignes no other cause of earth-quakes Conventus mortuorum Aelian lib. 4. ridicule than the meeting together of those that are dead Pliny wonders at the Gnat so small a creature and yet making so great a buzze Nat. hist. lib. 11 cap. 9. Hee also mentions one that spent threescore and eight yeares in searching out the nature of the Bee and yet fell short of his desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.9
rage of Tyrants hath overflowed it and yet they could neither drowne nor deface it condemned it hath beene to the fire yet could never be consumed by the fire rejected by the world yet lives and raignes in despight of the world Other books of what authority or excellency soever as Tully de Republica Origens Octapla are utterly lost others that are come to our hands are wofully maymed and mangled many of them Not so the holy Bible any part of the Canon The booke of Iehu and the rest that are perished were not Canonicall but as the Chronicles of England civile records of events of things in that kingdome of Israel penned they were saith Saint Austine Non tam inspiratione divina quam humana diligentia Aug. de civ Dei lib. 18. cap. 38. Non ad authoritatem religionis sed ad virtutem cognitienis Jb. not by divine inspiration but by humane diligence and thereupon he well inferres that these Volumes did not appertaine to the proving or propagating Religion but to the promoting and inlarging of good literature among the Jewes But admit that devillish attempt of Tyrants had beene effected and all the Bibles in the world abolished yet the word of God could not be destroyed because the Archetype the platforme the Originall draught of it is in the eternall God For ever O Lord Psalme 119 1 Peter 1. thy word is stablisht in heaven saith David and thy word of the Lord endureth for ever saith Peter it remaineth firme as mount Sion that can never be removed and like the faithfull witnesse in heaven it stands fast till time shall bee no more So that if all the power on earth should make warre against the very paper of the Scriptures they cannot possibly destroy it but the Word of God written will bee to bee 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 passe away with a great noise 1 Peter 3. and the earth with its workes shall bee burnt up Man had he never fallen from his first integrity must have lived by the same law that wee doe now His children should have met saith one at the Tree of knowledge as at an Altar or Temple Bucholc Chronol p. 40. and there have solemnely performed on the Sabbath day especially the great businesse of Religion repeating the History of their Creation worshipping and praising God their Creator propagating his word c. Saint Paul also rapt up into the heavenly Paradise ceased not to profit in the doctrine of the Law and Prophets though there hee had heard words unspeakeable 2 Cor. 12 4. Paulus in tertiu usque coelum raptus non destitit tamen proficere in dectrina legis prophetarâ—m Calv. He knew and saw that they live by no other law in Heaven then we doe And albeit some speciall duties of certaine commandements shall cease when we come to Heaven yet the substance of every one remaineth for ever For seeing the Image of God standeth in righteousnesse and holinesse which are the two branches of the morall Law it must needs tye us with an everlasting bond who were first made in that likenes and whose perfection in heaven is to bee fully and wholly renewed thereunto And this perpetuity and perennity of the morall Law was not obscurely noted by the engraving of it in stone Exod. 34.27 2 Cor. 3.7 c. CHAP. IV. FOr a second Vse of this point Are the Scriptures GODS owne word and a part of his Name Acts 9.15 and 21 13 This mainely meetes with and makes against such as seeke either to debase and oppose it or to pervert and abuse it especially since God hath magnified his word above all his name Psalme 138.2 Section I. OF the first sort besides those monstrous tyrants above mentioned that sought to extirp and extinguish it and those other Heretickes ancient and moderne Saduces Manichees Marcionites Anabaptists c. That rejected the holy Scriptures either wholly or in part the men we are most to deale withall here are our adversaries the Papists who besides those forementioned tearmes and titles of dishonour they have blasphemously bestowed upon the Booke of God Melius consultum fuisse Ecclesia si nulia unquam extuisset Scriptura Tilen Syntag p. 17. one of no meane ranke among them feares not to say that had it bin better with the Church had there never beene any Bible Others of them referre the rise and Originall of the Scriptures not to the Holy Ghost as Saint Peter doth ad fortuitas quasdam occasiones a Prophetis Apostolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arreptas referunt lb. but only to certaine occasionall events and accidentall occurrences befalling the Prophets and Apostles as it hapned 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 Pareus in 1. Cor. 1.1 and times wherein hee wrote that he was so transported with pangs of zeale and eagernesse in most of his disputes that there was no great reckoning to be made of his assertions Relation of West Religion by Sir Edw. Sands an eare witnesse yea that he was dangerous to reade as savouring of heresie in some places and better perhaps hee had never written Oh tongues worthy to be pulled out of their heads with hot burning pincers cut into gobbets and driven downe their throates those open Sepulchers wherein they thus shamelesly seeke to entombe the name and Word of God! It hath beene seriously consulted among them saith mine Author to have censured by some meanes and reformed Saint Pauls Epistles Jdem Ibid. whom they teach in the Pulpit not to have beene 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 Piggbius lib. 1. Hier. Eccles c. 8. pag. 8. and therefore might erre lye and forget as others deceiving and being deceaved As for Saint Paul Annal. Tom. 1. Anno Christi 51. Num. 39. Baronius stickes 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 deale too busie rather As Iohannes Mollinus also was with the Pope and Cardinals when disputing before them out of Saint Paul concerning Originall sin Fox Martyrol fol. 855. Iustification 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 meete for this time for that it could not be taught or published without the detriment of the Apostolike Sea Wherefore he should hence-forth abstaine from the Epistles of Saint Paul as delivering
such as misuse it in matter of practise Now of these there are sundry sorts of sinners against their owne soules First those that wickedly produce and pleade it for defence of wickednesse See an instance hereof Eccles 4.6 Leo Judae in Annotat. Better is a handfull with quietnesse saith the sluggard then both the hands full with travell and vexation of spirit This in its true meaning is not farre different from that Prov. 17.1 Si det oluscula meÌ„sa minuscula pace quietâ Ne pete grandia lantaque prandia lite repleta Better is a dry morsell and quietnes therewith then an house full of sacrifices or good cheare with strife But this Scripture is here ill applyed by the idle person For it is as if hee should say A little with ease is best Better is a penny by begging then two-pence by true labour So Eccl. 8.15 Then I commended mirth because a man hath no better thing then to eate and drinke and be merry c. This is the judgment of the flesh as that in the former verse is of the spirit Wicked men make ill conclusions of good premises and perverse applications of wholesome precepts as the Spiders suck poyson out of the most fragrant flower or as a soule stomacke turnes good food into ill nourishment See this Eccles 9.7 Goe thy way eate thy bread with joy drinke thy wine with chearefulnesse c. Pemble in locum Quia nihil distat sors pioâ—is impiorum ede bibe lude post morteÌ„ nulla voluptas ut sentit Sardanapaâ—icus greae Leo Judae ad locum Sardanapalus successoribus post obitum suum inscribi in Sepulchro hanc vocem mandasse dicitur The use that carnall men make of the point of Gods providence is sensuality and Epicurisme Whatsoever thy hand finds to doe either in matter of profit or pleasure doe it with all thy might As who should say spare for no paines care for no cost but make much of one and be merry Why For there is no worke nor device c. in the grave whither thou goest as who should say After death there 's no more to bee done or desired Let us therfore eate and drink for to morrow we shall dye These be evill words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they pretend Gods Word for their ground that corrupt good manners Neither are they the better to be liked that think to excuse their evill courses by the sinnes of Gods Saints set downe in the Scripture Did not DAVID sweare say they commit adultery make Vriah drunke make him away c. So for Noah Lot Peter others Holy men are called a cloud of witnesses Heb. 12.1 In things praise-worthy and imitable they are as the cloud that led Gods Israel and conducted them in their way to Canaan But in things unwarrantable in their faults and failings they are as the blacke of that cloud which who so followeth with the Egyptians is like to be drowned as they in the bottomlesse lake Briefly and in a word to all these wicked God saith what hast thou to doe to declare my statutes for defence of thy sinnes or to take my covenant in thy mouth Psal 50.16 17. thou that hatest instruction and castest my words behind thee High words are as unfit for a foole as a gold ring for a Swines snowte the Lepers lips should bee covered according to the Law To alleage Scripture in favour of sinne is to entitle God to that which he hates worse than the Devill it is to make him a patrone and patterne of wickednesse Num 15.30 31 and his word a sword for satan his sworne enemy it is a kind of blasphemy Section 4. HOw much more then is it in the second place an abhominable abuse to the sacred Word of God to carp and cavill at it as some doe And first at the homelinesse of the stile secondly at the harshnesse of the matter Of the former sort are the wits of the world the Minions of the Muses Donsa Mentemque habere queis bonam Et esse corculis datum est our cunning and curius critickes that deliver their words by waight drive their clauses to an even cadencie eschew nicely the meeting together of vowels the harsh sound of sillables are carefull to speake no more than may breed admiration of their wit and worth Their discourses are so curiously coucht so neately starcht and set their words so ranked and meetly marshalled as if they were a kinne to him whose name is sixe hundred sixtie sixe As for the contemptible coursenesse of Scripture phrase it grates their delicate eares it offends their queasie stomacks which cannot away with these wholesome because not toothsome words 2 Tim. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They scorne the grave eloquence the stately plainenesse the rich poverty that humble majesty that shines in the simplicity of the Scriptures which they are no way able to peise or praise Such a one was Politian who being asked whether ever hee had read over the Bible D Pezel part 2. Postill Mclanct Yea once said he but it was the worst time that ever I spent He preferd Pindars Odes before Davids Psalmes like a wretch as he was and spent his time which he counted cast away so much as hee laid out upon once reading over the Scriptures in scanning whether a man should pronounce Vergilius or Virgilius preimus or primus c. which was laborious losse of time as the Philosopher calls it And if hee had any further leasure L. Vives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot hee spent it in making some Greeke Epigram in commendation of leachery and Sodomy being delivered up by God and justly for contempt of his holy Word to an injudicious mind as those Heathens were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.28 Rom. 1. Such another was that Country-man of his P. Mornaeus de ver Relig. Chr. cap. 26. Domitius Calderinus who seriously disswaded young men that studied eloquence from looking into the Bible But what goodly matter then should they reade forsooth his Comment upon Virgils Priapus Vixit Calderinus Anno 1477. a booke which a lmen that have not altogether put off manhood are abashed to speake of A grave judgment in sadnesse for men to set their minds upon But what greater inducement to a good heart to honour the Scriptures then that such persons despise them as one said once that religion must needs be the right that Nero persecuteth Surely saith Austin where J understand the Prophets and Apostles De doctrina Christia l 3. J never met with any thing not onely more wise but more eloquent then they are What a deale of imparallell Rhetoricke is to bee read in that twelfth of Ecclesiastes all the former part of it how bravely and exquisitely doth hee pursue the allegory Quot lumina imo flumina orationis ibi exserit saith one Heidelseldius See a like lofty passage
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
above their necessary food with Job Iob 23.12 who had rather misse a meale then not reade his taske that shall exhale and spend his spirits fainting and panting in continuall sallyes as it were Psal 119.97 and egressions of affection to Gods Word as David did that shall understand Gods Will by bookes as Daniel Dan. 9.2 who had learn'd the number of the yeares out of Jeremy and got light to the interpretation of Nebuchadnezzars dreame out of Ezechiel Dan. 2. with Ezek. 31.3 c. Christ himselfe hath honoured Reading with his owne Example for he came to Nazareth and Luk 4.16 as his custome was stood up to reade the Scriptures He hath also bidden us Search the Scriptures search here as for hid treasures with delight and diligence as those noble Bereans Not carelesly and cursorily as the moderne Jewes Sr. Edw Sands who are as reverend in their Synagogues Sic ut posset quivis animo advertere quod servet illam pro conâ—uetudine potius quam proâ— religione reverentiam Epist 1. lib. 1. Nil obiter as Grammar boyes are at Schoole when their Master is absent Not customarily and of forme onely as Sidonius reports of Theodoricus that he did his devotions more of custome then of conscience Not suddenly or in hast but with preparation pause and deliberation ever having oculum ad scopum which was Lud Vives his Motto an eye to the maine intent of that Text we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not with hearts and thoughts distracted and dissipated but called in and concentred on the businesse in hand as the Sun-beames in a glasse or as the lines in the middle of a circle Beseeching God to fix our quicksilver and to hold our hearts to the good abearance Psal 119.12 that wee may hide Gods Word therein with David melt at it as Josiah lay it up as the Virgin Mary Sabellicus who is said to have spent a third part of her time in reading the Scriptures Sure it is shee was excellently well versed in them as appeares by her Song Neither shee onely Contra Appl. on lib. 2. but any one of us Jewes saith Josephus being asked about any point of the Law can answer as readily as tell you his owne name Celebrantur seduli in lectitandis sacris Malcolm in Act. 6.5 Among those seven first Deacons Acts 6. Prochorus Nicanor and Timon are famous for their diligence in reading the Scriptures Of Anthony the Hermite it is reported that though he knew no letter on the book yet he could readily repeate the whole Scripture by heart Aug de doct Christ And of Johannes Gatius a certaine Divine of Sicily Alsted Chronol p. 267. that he was so well skilled in the Bible that he thought if it were utterly lost out of the world he could for a need restore it Of Nepotian S. Hierom testifieth that by much reading and meditation of the Scriptures Pectus suum Bibliothecam Christi â—ffecâ—sset he had made his bosome that Library of Christ As of Cecilia it is said that shee carried alwaies the Gospell of Christ in her breast Euseb l. 6. c 3. Origen was from his cradle inured to remember and recite the holy Scriptures Basil epist 74. and Basil was taught them of a child by his nurse Macrina Didymus Alexandrinus though blind from his child-hood yet was not onely a good Artist but an able Divine and wrote certaine Commentaries on the Psalmes Hieron in Catalo vir illustrium Initio dial cum Tryphone D. Prid Lect. and Gospels being now saith S. Hierom above 83 yeares of age Justine the Philosopher and Cyprian the Necromancer as some conceive it were converted by reading So were S. Austin and Fulgentius and of late Franciscus Junius was turned from Atheisme by reading the first Chapter of S. Johns Gospell In vita operibus praefixa as himselfe confesseth in his life Others have hereby beene notably prepared for conversion as the Bereans Acts 17.11 and other Jewes who were more easily wrought upon by the Apostles preaching because so well acquainted with the Scriptures there was no need of quoting the places to them it was sufficient to name the words onely Reading with attention and application breeds both knowledge and conscience Mat. 24.15 Dan. 9.2 teacheth Gods holy feare and transformeth us into the same image as the pearle by the often beating of the Sun beames upon it becomes radient as the Sun and as Moses by conversing with God came downe from the holy Mount with his face shining It seasons the heart that it be not drown'd in earthly vanities illightens the judgement helpes the memory comforts the conscience composeth the affections keepes the King himselfe who hath more temptations from pride and selfe-confidence Deut. 17. It keepes out worldly cares dulls carnall delights strengthneth faith inflameth love directeth the whole life secretly yet sweetly drawes a man above the world above himselfe so that he converseth with God is in Heaven afore-hand he eates and drinkes and sleepes eternall life S. Jerome writes of certaine holy Women so devoted this way In regula saâ—ct ut caro esset paenè nescia carnis they seemed in place onely remote but in affection to joyne with that holy company of Heaven Hoscus de Expr. verb. Dei Cyril Alex. lib 6. Cont. Iulian. What meaneth then that foule-mouthed Cardinall to affirme that a distaffe were fitter for a woman then a Bible Julian indeed the Apostate upbraideth the Christians that their women were medlers with the Scriptures But Jerome highly commends it in his Eustochium Salvina Celantia Paula and her maidens whom shee set to learne the Scriptures And S. Chrysostome calles upon his hearers to search the Scriptures and sharply reprooves them for that they could not say Psalmes Hom. 3. in Mat. and other portions of Scripture by heart It is a lamentable thing that most people have either so much or so little to doe that they can never find time to looke into the Scriptures to any purpose If they reade yet they profit not either because they are carnall and savour not the things of the Spirit Among Iewes the Rabbi sate termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scholler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lies along in the dust at the teachers seet Psal 25.9 or their hearts are yet stuft with pride and passions or cares and lusts or they sit not at Gods feet as Paul at Gamaliels as Mary at our Saviours to receive his Word or they reade but now and then or but here and there and not in order and with due observation or they pray not or they propound not their doubts and seeke satisfaction Some thinke it sufficient to say they are not book-learn'd neither can they skill of this Scripture-learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ibid. This was the old excuse in Chrysostomes time I am no Monk I have
D. Prid Lect. ex Greg. de Valentia that Idoll of Trent which they have made authenticall and where it differs saith the Iesuite 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 doe know and yeeld the Originall Greeke and Hebrew fountaines 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 Veterum librorum fides de Hebruis voluminibus examinaÌ„da novorum veritas Graeci Sermonis normam desiderat Gratian ex August Ribera Acosta yea Gratian himselfe yeelds to this truth alledging a place to the same purpose out of Austin But Francis Xinnenius Cardinall of Toledo was of another judgement For in his preface before the Bible set out at Complutum in Spaine he saith that he set the Vulgar Latine betweene the Hebrew and Greeke as Christ was set betwixt two Theeves A proper comparison and well becomming so grave a Cardinall â— How well may it be said of these that so magnifie the Vulgar as that Chian servant said of his Master who sold the Wine and drank the Lees whilest 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 proofes The Papists to obviate this decreed in the Counsell of Trent that the Vulgar Latine should be holden for the Originall which some of them preferre before the Hebrew and Greek that is the foule channell before the faire fountaine Gretser saith sufficit aequatio non praelatio It s enough indeed and more than enough But bad wares love dark shops Cameli lutulentaâ— aquas captant puras resugiunt c. Solinus c. 63. and Camels trouble the cleare waters with their feete when they drinke that they may not see therein their owne deformities Plutarch tells of a Painter that had illsavouredly proportioned a Hen and therefore chased away the living Hennes lest his evill workmanship should be perceived So doe these bunglers these Lucifugae Scripturarum as Tertullian calles them deale by the truth of God revealed in the Scriptures they wipe out Verbum Dei Fox Martyrâ—l fol. 1338. as the Painter in Queene Maries dayes and as they have wiped out Origens Commentary upon the sixth of Iohn as fearing it should confute their errour touching the Eucharist they think to dance naked in a nâ—t and none shall see them when their shame lyes open to all the world Jbidem as Master Philpot long since told them in open Convocation Some mens sins go before to judgement and they that are otherwise then good cannot bee hid 1 Tim. 5.24 25. Section 2. SEcondly this doctrine condemneth such of detestable wickednesse as doe not indeed openly oppose yet ordinarily abuse the good Word of God which they ought to tremble at And this either in point of judgement or matter of practise Of the former sort are such as for the confirming of errours or countenancing of enormities wrest the Scriptures to their owne destruction 2 Peter 3.16 wilfully misalledge or misinterpret them as all heretickes do and they have it from their father the Devill who came not without his Scriptum est his Bible under his arme when he set upon our Saviour In imitation of whom wee know who they are that argue thus out of Scripture The Pope is Monarch of the Christian Common-wealth Pasce oves meas id est supremum in Ecclesia dominium tibi assere Baron t'Regio more impera Bel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to govern usually to â—eed but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice used in the Text alwaies to feed 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 Emperour saith Bellarmine because Christ bad Peter feed his sheepe He may kill and slay whom he pleaseth because it is said Acts 10. Arise Peter kill and eate * Sententia Baronij super excom Venet Concil Trid. oratione Cornelij Episcopi Bipontini sub Paulo tertio triumph over and trample upon Princes because it is said upon the Asp and Lion shalt thou tread c. That saying of our Saviour I came a light into the world Iohn 12.45 He meanes 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 Counsell of Trent So in the Lateran Counsell 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 Hee say other of his claw-backe Canonists takes away the sinnes of the world rules from Sea to Sea is the root of David Lion of the Tribe of Iudah Saviour of the world Tu merito in terris diceris esse Deus Fran. Zabar Rev. 13.1 2. 2 Thes 2.7 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 blasphemie his pretensed name Mystery A mysterie indeed of iniquity as Saint Paul hath it and as Iosephus saith of Antipater that his life was a very mystery of malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioseph Adrian the sixth afore he was Pope taxed many errours and abuses in the Court of Rome so did Pius secundus which being afterward pressed to reforme now that hee was in place and had power in his hand his answer was when I was a child I spake as a child c. Sphinx Philos but being now a man I have put away childish things So when Philip King of Spaine out of a bloudy zeale suffered his eldest sonne Charles to bee murdered by the cruell Inquisition because he seemed to favour our Religion that mouth of blasphemy the Pope gave him this panegyr He spared not his owne sonne but delivered him up for us Hier Catina So in the holy Warre as they called it against the Waldenses whither the King of France sent his eldest sonne in person the Popes great army tooke one strong populous Citie and put to the sword 60000. among whom were many of their owne Catholikes For Arnoldus the Cistercian Abbot being the Popes Legate in this great Warre commanded the Captaines and Souldiers saying Caesarius Heisterbachensis Hist lib. 5. cap. 21. 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 2 Tim. 2.19 that is the Scriptures to
the ignorant Staphysus in Apolog. Ledesma de div scrip cap. 22. Our Saviour closed the booke after he had read a few verses Luke 4. therefore Divine service is not to bee said in a knowne tongue Roffensis adver Luther Acts 16. Tyrabosco Patriarch of Venice Via tutae page 164. Give us this day our daily bread therefore wee must communicate in one kind only There are seven Sacraments because Christ brake and divided to the people five loaves and two fishes Greg. de Valen de Jdolol c. 7. some Idolatry is lawfull because Saint Peter condemneth the unlawfull service of Idols 1 Peter 4.3 Jn Colloquio Ratish apud Polycar Lyser Siâ— ex Jacob 5. Marc. 6.13 Male intellecto pro paâ—toribus Ecclesia habuit unguentarios pigmentarios Bern. Confess The Bavarian Colloquutours exclude all women out of Heaven that have lived before Christs Incarnation and alledge Scripture for it Not that there is any such thing there to be found but that they factiously contend to fasten their own conceits upon God and like the Harlot in the holy History they take their dead and putrified fancies and lay them in the bosome of the Scripture as of a mother Aristotle tells us of one Antipheron Orietes that thought he saw his own shape and picture still going before him So in diverse parts of Scripture where these men walke they will easily beleeve that they see the shadow of their owne opinions wherewith they come prepossest Chemnitius de Theologia Jesuitarum p. 48. What was it else that made Thammerus disputing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so oft used by the Apostle in the 4th to the Romans to think that because it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Reason Item quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Varino explicatur quod sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo Tham. contendit ex Rom 3.24 operibiu nostris reddi debitam mercedem Ibid. therefore the righteousnesse of faith must be such as a man may comprehend by naturall reason What else should make the Turkes to be of opinion that as Moses did allude to the comming of Christ so Christ did foretell somewhat of the appearing of Mahomet whereupon it is ordinarily receaved amongst them saith Archbishop Abbots that when Christ in Saint Iohns Gospel I said that although he depâ—rted Geograph p. 149. hee would send them a Comforter it was added in the Text. And that shall bee Mahomet but that the Christians in malice towards them have razed out those words Semblably Montanus the Hereticke gave out that that promise made by our Saviour at his Ascension Acts 1.8 Beza in locum Ye shall receave the power of the Holy Ghost comming upon you was next after the Apostles fulfil'd in him and his Philumena Some such thing Epiphanius relates of Simon Magus and others of Novatus Now what is this else but to torment a Text Caedem Scriptur facere ad mate riam suam Ter. depiasc adv haer as one calls it to slaughter the holy Scriptures to serve therewith their owne purposes as Tertullian tearmes it what is it selfe but to speake perverse or distorted things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquitur Lucas ut de membris a suo cerpore crudeliter avulsls pergens in eadem translatione Acts 20.30 that they may discerp or violently dragge Disciples after them as Saint Paul foretold it What is it else but afferre sensum ad Scripturas non referre as Hilary hath it to give unto the Scripture and not to receive from it the sense to impose it and not to expect it Lastly what is it else but to stretch Gods word to their sinfull purposes as shooe-makers do their greasie over-leathers with their teeth which Polydor Virgil long since observed and complained of to be the tricke of Popish Canonists Non secus ac sutores solent sordidas dentibus extendere pelles-de invent rer lib 4. c. 9. Neither can we here excuse the Iewes who to countenance their conceit of the ineffability of the name Jehovah misallege that text Exod. Galatinus Prov. 8.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isti legeâ—unt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creavit 3.15 This is my name legnolam for ever which they reade Legnalam to bee concealed Much worse the Arrians who to disprove the Deity of Christ by changing of one little letter corrupted the Text and carried it a cleane contrary way to its owne meaning The Nestorians also abused that Text Heb. 2.9 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the grace of God to prove that he that suffered for us was not God And is not the like liberty or Legerdemaine rather in use among Papists As in stead of Non habent Petri haereditatem qui Petri Fidem non habent they print qui Petri Sedem non habent ex Jnd expurg Make they not over-bold in this kinde not with mens writings onely but with Gods also Harding to prove satisfaction allegeth 2 Cor 7.1 seeing then we have these promises dearely beloved let us cleanse our selves from all filthinesse of flesh and spirit making perfect our satisfaction in the feare of God Where marke that the Doctour hath chopt the word satisfaction into the Text for sanctification Answer to Iew. Apol. part 2. c. 16. fol. 117. and so quite altered the Apostles meaning So Cardinal Hosius for the same doctrine of satisfaction alledged with like honesty that Rom. 6.19 Confess Petri c. 48. de Sacram pâ—nit fol. 127. Let us yeeld our members to serve justice unto satisfaction Saint Paul saith sanctification but they are willing to mistake him that so they may seeme to make their adulterate coyne good silver Somwhat like hereunto is that Vnus è millibus Iob 33.23 which their Vulgar Version corruptly reads Vnus è similibus Lightfoots Miscel p. 62 The Septuagint also are said to have translated against their will sure it is we have but slipperie doings from them Iob 2. they help Jobs wife to scold adding there a whole verse of female passion I must now saith she goe wander and find no place to rest in And whereas Jonas 3.4 it is Yet forty dayes and Niniveh shall be destroyed the Septuagint reades Yet three dayes c. Besides that Taylor Beotius cont Morin diverse of the clearest prophesies concerning Iesus Christ they have utterly perverted which therfore the Apostles alledge out of the Hebrew verity and not out of the Septuagint if at least this bee the Septuagints Translation that is now taken for it Weemses exercitat Origen never saw it as appeares by his Hexapla for it was burnt by Diocletian as some hold in the Library of Alexandria or as others by Iulius Caesar when he burnt Serapion Section 3. BVt to speake forward a second sort of delinquents against Gods holy Word come here to be convinced of singular impiety and they are