power onely to the Scriptures and therefore we must exclude all vnwritten Traditions or Decrées of men though neuer so holy and learned from being this Rule or any part thereof Therefore we are forbidden to adde Deut. 4.2 Reu. 22.18 19. or take from the written word of God Beléeuest thou the Scriptures They say thou shalt not adde to them And therefore Tertullian saith When we beléeue wée beléeue this first that there is nothing more which we ought to beléeue Vse 2. This bindeth all to all reuerence in reading Prou. 1.7 Psa 25.14 1. Pet. 4.11 speaking hearing of the word because of the Author which is God and to all care to know vnderstand beléeue and obey the same because to this purpose it is giuen vs as a most perfect Rule by God himselfe Q. The holy Scriptures are Diuine and Canonicall in themselues Esay 8.20 Deut. 5.32 Ioh. 5.39 2. Pet. 1.19 Gal. 6.16 2. Iohn 10 Iohn 7.17 1. Cor. 2.10.11.12 1. Ioh. 2.27 5.10 but how do we know that they be so Ans We know that they are so both by the testimony of themselues for so the old Testament testifieth of it selfe the new of the old and of it selfe and also by the witnesse of the Holy Ghost in our hearts Expli There are two principall arguments of the Diuinity of the Scriptures to vs 2. Sam. 23 2. Luk. 1.70 2 Tim. 3.16 2. Pet. 1.21 1. Cor. 2.13 the first is their owne voyce witnessing that they are of God as often this is repeated in the Prophets Thus saith the Lord. And this is the chiefest Argument euen the very voice of God himselfe of which we may safely collect thus If the Scriptures be true when they speake of things to come then also when they speake of things present The second argument is like vnto the first and it is the testimony of the Holy Ghost which as it inspired the holy men to write so also it teacheth the children of God to beléeue the Scriptures 2. Pet. 1.21 1. Cor. 2.10 for if faith be the gift of God as it is then also to beléeue the Scriptures to be the word of God The first of these is to perswade others and our selues the other chiefly to satisfie our our selues which also is alwaies agréeable to the Scriptures and is to be examined by the same Vnto these two you may adde also their miraculous preseruation notwithstanding the rage of all Iulians and Diuels the diuine vocation mission and life of the Writers the Maiesty of the stile the purity of the Doctrine their power vpon the conscience for the confounding and breaking of the stubborne and for the raising conuerting and comforting of the broken and such like Vse This serues to confute the Papists who hold that the only chiefe argument whereby we are perswaded of the authority of the Scriptures is the testimony of the Church we willingly acknowledge that the Church is a meanes whereby wee come to the knowledge of the Scriptures but not that for the which only we beléeue them to be diuine The Scriptures are a Rule 1. Tim. 3.15 the office of the Church is to keep to vse this Rule Now as the worke-man which vseth a Rule giues not that power to it wherby it iudgeth the dimensions but it hath it of its owne nature by an inward essentiall property as it is a Rule so also the Scriptures haue not this power of the Church though the Church haue power skill to vse the same And therfore our Sauiour when question was whether he were the Messiah or no resteth not on the witnesse of Iohn Iohn 5.36 Ibid. Vers 37. Verse 39. but vpon greater and better witnesse this witnesse was his workes the witnesse of his Father and of the holy Scriptures So when the Tessalonians receiued the preaching of Paul as the word of God 1. Thes 2.13 it was not the testimony of any Church nor the worthinesse of Paul a meane poore man but the very force of the word it selfe which bowed their hearts The testimony of the Church is to be reuerenced is good but not infallible The testimony of the Scriptures themselues is better and infallible The Church is to be proued by the Scriptures not the scriptures only by the Church Yea the Papists to proue the infallibility of the Church flie to the Scriptures And vniuersally Mat. 16.18 1. Tim. 3.15 the authority prouing is greater more certaine more knowne then the conclusion proued by the same Yea if we should belieue the Scriptures onely for the authority of the Church which is in conclusion the Pope his Prelates then first they should be Iudges in their own cause which is vnequall Secondly there could be no certainty of Faith or Religion because the Church hath varied diuersly in her iudgement of the Canon Thirdly why may not the Turkes perswade themselues that their testimony of their Alcoran is as sufficient as ours of the Scriptures Fourthly this is to subiect the Word of God to the will of Man yea God to man so that God shall not be beleeued to speake to vs nor we beleeue him when he speaks vnlesse it please the Church that is the Pope and his Prelates yea there shal be no more difference betweene God the Diuel truth lying the sacred and diuine Scriptures and the Alcoran of the Turkes then the Church shall thinke fit which is most horrible blasphemy The Lord open the eies of our Aduersaries the Papists to consider it Q. How do these holy Scriptures set forth and describe God or what do you beleeue God to be according to the Scriptures Ans I beleeue by the Scriptures that God is a Spirit being of himselfe and giuing being to all things Infinite Eternall Almighty Knowing all things c. Wisedome Goodnesse Mercy Truth Iustice it selfe c. The Father the Son and the Holy Ghost The Creator and Preseruer of all things The Redeemer and Sanctifier of his Church Expl. None must imagine that I haue set downe all that can be said of God for there are many other particulars in the holy Scriptures but these are the heads neither can the knowledge of Men Angels expresse fully the amplitude of his essence and glory Though that so much as is auaileable for vs to know himselfe hath reuealed in his word for it is most true that a learned man said Ramus God cannot be defined without his owne logicke This is not a Definition but a Description taken out of the Scriptures consisting of thrée parts first of Attributes secondly of Relations and proprieties of persons Thirdly of Actions and Effects which are generall as Creation Prouidence speciall belonging only to his Church which are principally two Redemption and Sanctification Of these I purpose according as God enableth to enquire in order according to the Scriptures and first I will briefly expound the Atributes as they are alleaged We
cause that after long Preaching many remaine very grosly ignorant Q. What doe you meane by this word Testament Ans By Testament I vnderstand the vnchangeable Couenant betweene God and man Gen. 17.1.2.7.9 Ier. 31.1.31.32.2 Cor. 6.18 concerning the mercy of God by Christ to man and mans obedience to God Q You say that the holy Scriptures are the Bookes of the Old and New Testament Are there then two Testaments Ans I beleeue that the Testament or Couenant of God is but one in regard of Substance though in regard of Circumstance it be said Gal. 4.24 that there are two Expli The Doctrine of Grace offering to men in the name of God saluation and binding man to obedience and thankefulnesse to God is called in regard of the forme of conuention agréement betwéene God and man a Couenant and in regard of the maner of confirming it a Testament being in many things like a Testament For first as in a Testament or last Will the Testators minde is declared so is the will of God in his word Secondly as in a Will so héere is a Testator which is Christ a Legacie which is eternall life Heires which are the Elect an instrument and Writing which are the Scriptures and Seales which are the Sacraments Thirdly and principally as a Testament is in force by the death of the Testator Heb. 9.16.17 so the Couenant of God is ratified by the death of Christ This Couenant is and hath béene alwaies one and the same to Abraham and the Elect before Christ Rom. 4.23 24. the same that it is to vs for all are saued by Christ they by him to come wée by him come in the flesh Acts 15.11 But because God in his manifold wisedome otherwise propounded it to the Fathers otherwise to vs Euen as a Physition administreth after one manner to a child after an other to a man growne for the diuersitie of their age and temperament therefore it is said to be double God bringing them and vs after a diuers manner to the knowledge of saluation by his Sonne Christ For before the comming of Christ the manner of the Couenant to the Fathers was darke burdensome and costly they being gouerned and tutored by the ministery of the Law a seuere Schoole-maister Gal. 3 24. vnder hard conditions as the yoake of many diners Ceremonies to be abolished Heb. 15.10 Gal. 3.10 and the burden of the Curse and hence it is called Old but vnto vs all things are after a more plaine easie and frée manner without the same strict exaction of the law of obedience to be performed in our owne persons Act. 13.38.39 the grieuous burden of the Curse and the intollerable yoake of Ceremonies being remoued from our neckes by the preaching of the Gospell and for this it is called New Therefore Saint Augustine said that the new Testament was hidden in the Old and the Old manifested in the New Wherefore when you read in the Scriptures that the old Testament was but for a tune Heb. 8.6.7.8.9.10.11 and to be abolished c. and that the new is better and such like vnderstand this opposition and abolition not in the bookes for the bookes of the old Testament are the word of God which abideth foreuer nor in the substance or matter but in regard of circumstances afore spoken Notwithstanding this the Law it selfe or Decalogue which by a figure is sometimes called the Couenant must be holden to be a diuers kinde of doctrine from the Gospell and bringing forth in respect of vs contrary effects 2. Cor. 3.7.8.9 and the Gospell not to bee a new Law differing from the old onely by a further degrée of perfection or by addition of Councels as the Papists teach Vse 1. Remember that to be in couenant with God is the fountaine of all thy happinesse which Couenant the Law is not but it is the Copy as it were of the Articles points agréed vpon betwéene God and thy selfe declaring not why God is thy God but what he requireth of thée nor why thou art receiued to grace but what thou promisest to do As then when thou sealest to Couenants or Indentures which are for thy great aduantage thou labourest well to vnderstand what thou sealest to and art careful to kéepe conditions on thy part so this requireth that thou shouldest know the law of thy God with the particular points thereof and if thou expectest the aduantage of the couenant that thou shouldest precisely kéepe the conditions on thy part which if thou doest not but transgressest it is as if thou shouldest deny thine owne hand and seale Vse 2. Remember also that the Scriptures are Christs Testament wherein thou hast a rich bequeathment of eternall life As men neglect not to haue the Copies of their fathers wils wherein the inheritance is giuen them and aske counsel and are very conuersant in them that they may vnderstand euery tittle in them Iohn 5.39 Col. 3.16 so shouldest thou be diligently conuersant in the word of God Q. Of what authority are the holy Scriptures An. I beleeue that they are of a diuine Authority whereby we are infallibly certaine of the Doctrine contained in them Psal 119.9 Esay 8.20 Gal. 6.16 Phil. 3.16 2. Tim. 3.16 2 Pet. 1.19 and necessarily bound to beleeue and obey the same Being therefore called the word of God and the perfect and onely Canon of our faith and life Expl. The Scriptures are two waies taken essentially for the doctrine contained in them and accidentally for the writings wherein such Doctrine is expressed now in both these they are Diuine but Canonicall properly the first way The whole Scripture is the rule but not the whole of the Scripture as in a Carpenters Rule euery thing that is of the Rule is not the Rule The Scriptures are Diuine and infallible because God is the Author who can neither be deceiued nor deceiue by word signe or writing They are Canonical 2. Tim. 3.16 2. Pet. 1.20 21. Esay 8.20 Rom. 15.4 1. Tim. 3.14.15 Ioh. 20.31 because written to this end namely to be the rule of our Faith and Life And of this authority they are in themselues though all the world should contradict it or be ignorant of it As the sunne was the measure of the day night before either man or beast were made to behold it That they are diuine it must néeds be Deut. 5.32 Eze. 20.29 2. Tim. 3.16 because of God the Author and Canonicall they must nées be because diuine which two agrée together as the cause and the effect Vse 1. Hence wée learne that by the Scriptures as by a supreme Iudge all controuersies in Religion are to be decided Euen as all difference and strife about weight is ended by an euen and iust ballance so all dissention in the faith is by the vnpartiall beame of the Sanctuary which is the Scriptures easily certainly compounded Yea we attribute this
beleeue that God is a Spirit Ioh. 4.24 Now this word Spirit is taken many wayes but when it is attributed to the Godhead it is either essentially taken or personally here not personally for so it is onely attributed to the third person but essentially and so the meaning is that God is most simple without composition merely incorporeall neither to be perceiued by any bodily sence Luk. 24.39 according as you read that Christ distinguisheth That God is of himselfe Exo. 3.14 Rom. 11.36 giueth being to all things is proued And this of all other attributes best setteth forth what God is is most peculiar to him signified by the name Iehouah which principally betokeneth two things first the Eternity and alwaies being of God secondly his cause of being to all other things specially his promises and therefore was it that God told Moses that he was not knowne to Abraham Isaac and Iacob by his name Iehouah Exod. 6.3 because the promise of the Land of Canaan was not performed vnto them Hence also it is that vsually in the Prophets when either some speciall mercy is promised or some extraordinary iudgement threatned the name of Iehouah is affixed which is a name incommunicable vnto any creature and ineffable not in respect of the letters as thought the Iewes but of that which is thereby signified the Nature and Essence of God Infinite is that which can neither be comprehended by any creature nor contained nor circumscribed in any space or bounds but being whole and the same euery where filleth Heauen and Earth not onely with his vertue and operation 1. King 8.27 Ier. 23.24 but with the greatnesse of his Essence And thus is God infinite Eternall is that which neither hath beginning nor end of his Being Psal 90.2 and such is God Almighty is that which without any difficulty or labour onely by his will can effect and bring to passe all things which hée willeth or which in his Nature Gen. 17.1 Psal 115.3 Mat. 19.26 or Maiesty hée can will and that in an instant And so we beléeue of God Omniscience or to know all things when wée attribute to God is meant that God doth alwaies most perfectly vnderstand and in a wonderfull manner vnknowne to vs sée and behold himselfe and the whole order and purpose of his minde reuealed in the nature of things and in his Word and whatsoeuer agréeth or disagréeth there with and all the works words and thoughts of all men and all creatures past present and to come Ps 147.5 Rom. 11.33 Heb. 4.13 with all the causes and circumstances of all things and this is proued For the rest of the Attributes as Wisedome Goodnesse Mercy c. they néed no Exposition Onely this is to bee remembred that wée beléeue not onely that God is Mercifull Wise True c. but Mercy Wisedome Truth because they are his Essence and Being euen euery one of them being his whole Essence In the Creatures these are Accidents that is Qualities which may bee changed lost increased or diminished but not so in the Creator for nothing is Accidentall in him but Essentiall and therefore by such forme of spéech is signified that God in alwaies the same like himselfe Vnchangeable either in regard of time or the malice of the creature As in the creature the person which hath life and wisedome is one thing and the wisedome and life in the creature another thing but in God they are not distinct from his Essence but his Life and Wisedome are his Essence and cannot bee changed in him as in the creature Numb 23.19 Math. 36. Psal 102.13 Iam. 1.17 When we say then that God is Mercy wée meane an Essence shewing Mercy and so of the rest These things are proued Vse 1. That wée remember excéedingly to praise God for his Word whereby hée hath made himselfe manifest who otherwise could neuer haue béene comfortably knowne of vs 1. Tim. 6.16 Ioh. 1.18 For as wée cannot sée the Sunne without his owne light so not God if our Sunne of Righteousnesse had not reuealed him A certaine Heathen Philosopher called Simonides being asked of Hiero the King what God was demanded a daies respite then two daies afterward thrée and being asked why he did so answered that the longer he thought what God should bée the lesse he vnderstood of him What was the reason that so wise a man was to séeke héerein because hée wanted the word of God to direct and teach him Plato And therefore a wiser then hée said well It is hard to finde God but to vnderstand him vnpossible But now to vnderstand so much as his pleasure is wée should know and is necessary to lift is possible through his infinite goodnesse by his word for the which to him be praise for euer Vse 2. That wée suffer not our minds to roue beyond the rules of the word but that wée stay all our thoughts and canceits of God therein For the Scriptures must be the bounds of our thoughts and spéech of God and withall wée are bound to know what therein is reuealed of him Deut. 29.29 Gen. 32.29 There is a wonderfull and secret Name of God which hée will not haue knowne And there is a wonderfull and excellent Name which wée must know vpon perill of our best liues Psal 79.6 ler. 10.25 Ambrose Concerning which point one of the Ancients giueth notable counsell Those things saith hée which God will haue hidden search not those things which hee hath made manifest deny not least in them thou be vnlawfully curious in these damnably vngratefull Vse 3. God is Almighty knowing all things Mercy Iustice Truth c. The knowledge of these things auailes not without application Many can say and proue by Scriptures that God is Iust but they feare him not and Mercifull but féele him not and True but glorifie him not As a sword in a scabberd or in the hand of a child so is the knowledge of these things without application Therefore wée must labor to know these things in all wisedome and vnderstanding Col. 1.9 Otherwise wee are no better then the deuill who knowes more Historically then all the Diuines in the world but it is to his greater condemnation as Salomon saith I haue seene riches reserued to the hurt of the owner Eccl. 5.12 So euen knowledge without wise application and vse is hurtfull to them that are endued therewith Knowest thou that God is Just feare him that Mercifull loue him that present euery where and knowing all things walke vprightly Beware of hypocrisy be afraid of that in secret and in the darke which thou wouldst bée ashamed of atnoone day Againe Is God iustice and Truth it selfe then woe to the wicked for if God be himselfe they shall surely be damned without repentance Is God Mercy and Truth it selfe then be comforted thou which art penitent For though a woman should forget the child of her wombe
study of the Word 16. A SHORT AND PLAINE EXHORTATION TO THE STVDY OF THE WORD WITH SEVErall directions for the hearing and reading of the same very necessary for these times AS the Sun is to the World so is the Word of God to his Church and People the light of their liues the life of their soules But as the Sunne in regard of the commonnesse is not duly considered so the commonnesse and plenty of the word a benefite vnspeakeable breedes the contempt of it Euen as the Manna at the first admired was afterwards loathed so doth our corruption vse the word When the Lord strooke Aegypt with darknesse then they vnderstood the benefite of the light so if the Lord should deale with vs sending such a famine of the word as the Prophet Amos speaketh of Amos 8.11 we would then acknowledge the plenty of the Gospel to be a happy blessing For we are brought to the acknowledging of good things rather by the wanting then the hauing of them So the sicke man learneth greatly to account of that health for the which before his sickenesse he was seldome thankefull but this is of corruption and grace must teach vs neuer the lesse to esteeme of the word for the plenty of it and our liberty in professing it but so much the more to loue it and for it to praise our mercifull God in Iesus Christ This also we must know that the more plentifully the Lord giueth the means the more fearefull is our blindnes the neerer we are to iudgement if we make not good vse of it When Iohn Baptist preached repentance and the kingdome of God Mat. 3.10 he saith Now is the axe laid c. as if he should haue said Howsoeuer God hath hitherto spared yet when the Sonne from his fathers bosome shall teach Hee that heareth not now shall bee hewen downe and cast into the fire How culpable this way our English Nation is is too too manifest and what we haue cause to expect for it I tremble to write Wherefore as in the morning when the Sunne ariseth in his strength we open our doores and windowes to partake of his comfortable brightnesse so in as much as the Lord causeth the beames of his glorious Gospell to shine clearely among vs it is our parts to open our eyes and to endeauour to be illustrated by the same Is it not the Commandement Ioh. 5.39 Coloss 3.16 binding all and to all industry in the searching and study thereof That all are bound may appeare by these reasons First if any might be dispēsed with for not studying in the word either in regard of the worthinesse of their person or for the multitude of their busines then Kings but not Kings Deut. 17.18.19 and Dauid is an example therefore none Secondly all parents and children are bound to the knowledge of the word but all degrees Deut. 6.7 orders and conditions of men are in these contained therefore all Thirdly the reason of the commandement sheweth it In them you hope to haue eternall life Iohn 5.39 But all hope for and would haue eternall life ergo Fourthly the Scriptures set downe the duties of all men in their seuerall callings but these duties we cannot performe vnlesse wee know them and know them we cannot without the word Ergo. Fiftly the Apostle Peter writeth thus 1. Pet. 3.15 Bee ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you But render a reason and readily we cannot without the word therefore all whether teachers or learners able or not able to read are bound to the study of the word Away then with the figge-leaues of the multitude who think themselues here of discharged either for their worldly businesse or because they are not booke-learned or for some such foolish excuse This also reproueth the Papists who barre the common people the reading of the Scriptures fearing least that thereby they should proue Heretickes But this is a foolish feare for the Scripture teacheth the contrary affirming that the law maketh not wise men simple but simple men wise not putting out the eyes of them that see Psal 19.7.8 but giuing light to the eyes And indeed their reason is without reason for the word is a rule but the rule maketh not the worke wrong but is a meanes to right the same The word is a light but the light causeth not darkenesse but the absence of the light So the word causeth not heresies but the absence of the word yea and if they well consider they shall finde that not the simple common people but the learnedest Clearkes priding themselues in their wit haue beene the brochers of heresies As all are bound so to vse all industry and diligence to know the word which is expressed in those significant tearmes phrases Search the Scriptures and let the word of Christ dwell in you plenteously Search that is not slightly ouerly as many do not regarding whether they finde or no but narrowly painfully as Salomon expoundeth by calling crying and seeking Pro. 2.3.4 as for siluer and searching as for treasures Then shall we vnderstand the seare of the Lord and finde the knowledge of God Let the word of Christ dwell in you that is euen as they that dwell with vs vnder the same roofe are well knowne vnto vs and wee familiarly conuerse with them So ought the word to bee not as a stranger but as a welcome and wel-knowne guest Let it dwell plenteously or richly that is euen as cuery corner of a rich mans house is fraughted with stuffe so ought we to be full-filled with diuine knowledge This condemneth those blinde ones who liue like bruit beasts that haue no vnderstanding whose brutish ignorance cannot be but exceeding fearefull For euen as a house without walles and windowes and other necessary furniture is accounted forlorne so that is a very forlorne and naked conscience which is destitute of the knowledge of the word And as it is an easie matter to leade the blinde out of the way so the ignorant are easily lead and taken in the snares of the Diuell And this reproueth the negligence of such who are not carefull to apply themselues with all diligence to the study of the word our negligence herein being the cause of the barrennesse of knowledge in these plentifull times If men would bestow that time in the study of the word which they for the most part bestow some in hunting and hawking some in dicing and carding some in drinking swilling and following bad company some in sloth and idlenesse thus wisely redeeming the time then certainely knowledge would abound among vs as the waters that couer the sea Euen as in matters of the world though a man haue neuer so good a Trade yet without labour and diligence he can doe no good in it and as the diligent shall beare rule Pro. 12.24 Pro. 22.29 and stand before
Kings so knowledge shall increase to the diligent when the negligent shall be vnder darknesse There are two principall causes among many which ought to prouoke our diligence herein The Difficulty and the Vtility of the Scriptures The Scriptures are difficult and hard but first not to all but to them which perish 2. Cor. 4.3 1. Cor. 2.14 and to them which are naturall and haue not the spirit but to them which haue receiued the enlightening spirit it is otherwise God who commanded the light to shine out of darkenesse shining into their hearts and giuing them the light of the knowledge of God in the face of Iesus Christ 2. Cor. 4.6 Secondly they are difficult but not alwayes the Lord more and more scattering the darknesse of the mindes of his elect Children by his holy spirit Thirdly they are difficult but not all for in the foundation of the doctrine of saluation and of faith and manners they are easie and plaine but some places indeed are wonderfully hard There is milke for babes that is easie and meate for strong men Heb. 5.12.13.14 there is hardnesse The Ancients of this haue excellently spoken One saith The Scriptures are like a mighty riuer in the which a Lambe may walke safely and yet an Elephant be drowned And another The writers of holy Scripture are in some things like Angels descending to the capacity of the simplest and in some things as Angels transcending the capacity of the learnedest And againe In the holy Scriptures some things are open and some things obscure those are for our nourishment these for our exercise by those our hunger is staied in these our loathing And indeed this variety addeth to the excellency of the Scriptures as in the globe of the earth some land and some sea makes both the more esteemed and in the land some hilles and some vallies makes both the more delightsome and as the Sommer is so much the more welcome after a hard and stormy Winter euen so this mixture in the word maketh both the more pleasing and continueth the edge of our desire to study which if it were all alike would soone be dulled These reasons may be rendred why the Lord would haue some things in his word to be thus folded vp in the clouds of obscurity making as it were darknesse their pauillion First that we might know and acknowledge the vnderstanding of the word to be the gift of God Secondly to tame the pride and arrogancy of our nature which would soone appeare if all things were obuious and easie at the first sight Thirdly that we should not vilipend and make light reckoning of the word for this is our corruption Proffered kindnesse or grace is not esteemed Fourthly that impure dogges and swine may be kept from holy thing Fifthly that wee should make high account of the ministery of the word ordained for the opening and interpreting of the same Sixthly to stirre vs vp to prayer and to continuall diligence and paines in the hearing and reading of it As matters of great difficulty are not compassed we see with ordinary paines Many by reason of the difficulty of the diuine Oracles doe quite giue ouer the study of them like vnto the sluggard or idle person Prou. 26.13 who saith A Lyon is in the way But as generous and noble spirits are not daunted nor dismayed by the dangers of great Enterprises but rather so much the more inflamed with courage to set vpon them Euen so the difficulty of holy Scriptures should not abate our paines but in reason so much the more whet on our diligence without the which not only no excellent but no ordinary comfortable measure of knowledge can be atchieued Is the word difficult Then it requireth of thee so much the more industry in reading hearing conference meditation and prayer In which things if we did exercise our selues in a conscionacle manner wee should soone become men of ripe age in these hidden mysteries The second reason to excite our paines is the vtility and profite that comes by the word As Dauid said of Goliath his sword There is none to that 1. Sam. 21.9 So I may say of this reason There is none to this For amongst men whose heart is so hard but profite and gaine will perswade him 2. Tim. 3.16 But the Scriptures are profitable By them we beleeue By them wee are conuerted Ioh. 17.20 Rom. 10.14 Psal 19.7 2. Tim. 3.15 1. Pet. 1.23 Iam. 1.18 Act. 10.44 Iam. 1.21 Luk. 11.28 Ioh. 6.68 Act 13.26 Psal 119.105 Pro. 6.23 Deut. 32.2 Esay 55.10.11 Eph. 6.17 1. Pet. 2.2 Cant. 2.5 Mat. 5.13 Psalm 19.10 Psal 12.7 Psal 119.72 and made wise By them wee are regenerated By the preaching of them wee receiue the Holy Ghost By them wee are saued therefore called The words of eternall life and of saluation The word is compared to Light to enlighten vs. To Raine Snow and Dew to make vs fruitfull in good workes To a Sword to defend vs. It is a Key to direct vs to Christ the treasury of all happinesse It is as Sincere Milke to feede vs and make vs growe As Flagons of Wine and Apples of Paradise to comfort vs. As Salt to season purge cleanse and preserue vs. Preferred before Honey for sweetnesse before tryed Siluer and Gold for price and inestimable value What shall I say The praise and excellency of the Scriptures exceedeth all the praise and commendation that can be giuen vnto them If I had the tongue of Angels I could not expresse it but must be compelled to say as the Apostle in another place O the deepenesse of the riches of the wisedome of God and of his word Is any thing then so profitable as this O what a base slauish and foolish nature haue we which runne and hunt after the feathers of the world neglecting the true certaine treasures of the word You haue a sure word of the Prophets 2 Pet. 1.19 to the which you do well if you take heed c. Yea if we study in the word we haue the Angels fellow-students searching enquiring and desiring to behold the things that are reuealed to vs by the preaching of the Gospell 1. Pet. 1.10.11.12 Ephes 3.10 But some percase will thus obiect The word of God is to be studied we confesse but how shall we know that those Scriptures are the word of God That the Scripturs contained in the old and new Testament are the word of the liuing God may appeare either by Testimonies or other Reasons The testimonies are either Diuine or Humane The testimonies diuine confirming this truth 1. Cor. 2.13 2. Tim. 3.16 2. Pet. 1.21 are either of God speaking in the word or of The holy Ghost speaking in the conscience God so witnesseth in his word and what more ordinary in the Prophets then Thus saith the Lord as Zacharie also He spake by the mouth of his holy Prophets Luk. 1.70 which haue beene since