to be got by the Gospel if a man reade it cursorily and carelesly but if he exercise himselfe therein constantly and conscionably hee shall feele such a force in it as is not to be found againe in any other booke whatsoever Humane writings may shew some faults to bee avoided but give no power to amend them but the feare of the Lord is cleane Nemo adeo fâ—rus est qui non micascere possit Si modò culturae patientem accommodet aurem Hor. saith David and Now are ye cleane by the word that I have spoken unto you saith our Saviour Sanctifie them by thy truth thy Word is truth Philosophy may civilize Abscondit vitia non abscindit Lactan. Siresipuit à vino suit semper tamen temu'entus sacrilegio Ambr. de Elia jejunio cap. 12. not sanctifie hide some sins not heale them cover not cure them barb and curb them not abate and abolish them Ambrose saith well concerning Poleme who of a drunkand by hearing Xenocrates became a Philosopher Though hee forsooke his wine-bibbing yet he continued drunke with superstition Porphyry saith it was pity such a man as Paul should be cast away upon our religion Plato came thrice into Sicily to convert Dionysius the tyrant to morall Philosophy and could not But Peter by the foolishnesse of preaching converted his thousands Hieron de clar scriptorib and Paul his ten thousands And as Scipio was called Africanus Da mihi virum qui sit iracundus maledicus effraenotus paucissimis Dei verbis tam placidum quà m ovem reddam Da cupidum avarum tenacem jam tibi eum libera'em dabâ— c. Da libidinosum crude'em injustum continuò aequue castus clemens c. Nunquis haec Philosophorum aut unquam praestitit aut praestare potest Lactant. lâ—b â— Inst t. cap. 86. another Numantinus a third Macedonicus from the countries they conquered so had this worthy Warriour his name changed from Saul to Paul for a memoriall likely of those first spoiles hee brought into the Church of Christ not the head but the heart of that noble Sergius Paulus After whose conversion he beganne to be knowne by the name of Paul and not till then Act. 13.9 So then the efficacy and vertue of the Scripture to produce the love of God and our enemies to purifie the heart to pacifie the conscience to rectifie the whole both constitution and conversation of a man to take him off from the delights of the world and flesh to make him glory in afflictions sing in the flames triumph over death all these and more doe necessarily conclude the divine authority of the Scriptures What words of Philosophers could ever make of a Leopard a Lamb of a Viper a Childe of a leacher a chaste man of a Nabal a Nadib of a covetous carle a liberall person Isay 23.18 Tyrus turning to God and receiving the Gospel leaves hoarding and heaping her wealth and findes another manner of employment for it viz. to feed and cloath the poore people of God Two or three words of Gods mouth saith that Father worke such an evident and entire change in a man Pauca Dei praecepta sic tâ—tum hominem immutant ut non cognoscaâ— eundem esse Lactant ubi supra that you can scarce know him to be the same as in Zacheus Paul Onesimus and others Neither need we wonder hereat considering that Dei dicere est facere Gods words where he pleaseth to speake home to the heart are operative and carry a vertue in them together with his Word there comes forth a power as his bidding Lazarus arise and came forth caused him to doe so And as in the Creation he said Let there be light and there was light so in the new creation see 2 Cor. 4.6 As there the spirit moved upon the face of the waters and there-hence hatched the creature so here he spake unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.2 and at the same time breathed on them the holy Ghost Job 20.22 It is said Luke 5.17 that as Christ was teaching the power of the Lord was present to heale the people so is it still in his Word and Ordinances As for me this is my covenant with them saith the Lord My spirit which is upon thee Isay 59.21 and my words which J have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever The Word and Spirit runne parallell in the soule as the veines and arteries doe in the body The veines carry the blood and the arteries carrie the spirits to beat forth and to quicken the blood Hence 2 Cor. 3.6 spirit is put for the Gospel in and with which it worketh and grace in the heart is elsewhere often likened to seed in the wombe because it is first formed there by an admirable coition of the Word and Spirit till Christ be formed in us It is the worke of the Spirit to make the seed of the Word prolificall and generative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1.21 to make it an inbred Word as Saint James calleth it not onely able but effectuall to save the soule Surely as the earth is made fruitfull when the heavens once answer the earth Hos 2.21 Rom. 7.4 so are our hearts when the Spirit workes with the Word causing us to bring forth fruit to God And this doubtlesse is that reall testimony given by the Spirit to the Word that it is indeed the Word of God Neither is he wanting in his vocall testimony that inward divine testimony above-mentioned which yet is heard by none but Gods own houshold is confined to the communion of Saints whose consciences he secretly perswadeth of this truth and sweetly seales it up to them This is promised Esay 52.6 They shall know in that day that I am he that doth speake behold it is I. And Joh. 7.17 If any man will doe his will he shall know of the doctrine whether it be of God or whether I speake of my selfe And as it is promised so is it performed too for he that beleeveth hath the witnesse in himselfe 1 Iohn 5.10 Cant. 2.8 Cant. 5.2 1 Cor. 2.15 1 Iohn 2.20 27. Isay 53.1 Matth. 13.11 so that he can safely say It is the voice of my beloved that knockes The spirituall man discerneth all things for he hath the minde of Christ and an unction within that teacheth him all things to him is the arme of the Lord revealed and to him it is given that which is denyed to others to know the mysteries of the kingdome of heaven So that he no sooner heares but he beleeves Eph 1.13 and is sealed with that holy spirit of promise whose inward testimony of the truth and authority of the Scriptures is ever met by a motion of the sanctified soule inspired by
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
〈◊〉 proprie nomen dignitatis tertius à rege Mercer Cant. Psal 219.24 Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melchior Adam de vit Ger. Theol. such as might well become the greatest States on earth to study and strive after The King himselfe might bee held in these rafters David made Gods statutes the men of his counsell Salomon bids establish thy thoughts by this counsell and calleth his Proverbes Master-sentences such as should rule and sway in the whole course of our lives George Prince of Anhalt carried ever carefully about him Salomon and Siracides as his Vade mecum Andronicus the old Emperour of Constantinople being in a deepe distresse betooke himselfe for counsell and comfort to the Psalmes of David which S. Basil fitly calls a common store-house of divine doctrines horreum ex quo hauriatur a treasury of heavenly comforts such as no good can match no evill over-match Theodosius the second is reported to have written out the bookes of the New Testament with his owne hand and out of it hee read every day praying with his wife and sisters and singing of Psalmes Deut. 17.19 The King of Israel was not onely commanded to reade but to write out the Law yea the Jewes say that if Printing had then beene found out as it was say some long since among the Chinois yet was the King bound to write out two copies thereof with his owne hand Weemse his Exercit. pag. 118. one to be kept in the treasury and another to carry about him continually as a companion fit for a king The Persians have a custome at this day to present a rich Alchoran which is their Bible to the Princes Turk hist to whom they send Embassadours Charles the fifth when hee was baptized at Gaunt in Flanders had seven princely gifts bestowed upon him at the Font. His father gave him the Dutchy of Lutzenburg Bucholcerus ex Zenocaro another a silver head-peece another a golden sword c. the Abbats gave him a faire Bible with this inscription Scrutamini Scripturas Search the Scriptures Bishop Latimer among others of his make that gratified King Henry the eighth with a New-yeares gift according to the custome when some sent gold some silver some a purse-full of money some one thing some another he presented a New Testament with a napkin having this posie about it Acts and Mon. fol. 1594. Fornicatores adulteros judicabit Dominus Whoremongers and adulterers God will judge The Scriptures hee knew would deale plainly with him and tell him that which others durst not Sphinx philos Alphonsus King of Spaine and Naples was wont to bewaile the case of Kings for this that they hearing with other mens eares could seldome heare truth and therefore he held himselfe happy in his Muti Magistri his bookes his Bible especially which he is reported to have read over fourteene times in course together with Lyra's and other mens notes upon the Text. Averrâ—â—s the Philosopher so madly admires his master Aristotle that he affirmes there is no errour at all to be found in him Alsted Chronol p. 460. that his tenors were the chiefe truth and his judgement the utmost bound and extent of humane understanding that Aristotle was the rule and sample that dame Nature invented whereby to set forth mans utmost perfection Yet Aristotle denyes Gods particular providence teacheth the worlds eternity permits women to make abort other whiles to cast out their misshapen babes Iohnstonus de Naturae constantia p. 117. to keepe those lascivious pictures of the gods that had beene confirmed by custome c. Cyprian was wont to call to Paulus Concordiensis his Notary for Tertullians works with a Da magistrum Reach mee hither my master Strinxit calamum adversus Orthodoxos Alsted Chronol pag. 432. Yet Tertullian was a man and had his errours toward his later time he fell into Montanus his heresie and wrote sharply against the better side Good therefore is the counsell of our Saviour Math. 23.10 2 Cor. 8.5 Call no man master upon earth for one is your master even Christ. Give your selves up to God as the Macedonians did and unto his unerring Apostles and Prophets by the will of God Justifie his Word with the Publicans Luke 7.29 Sanctifie it by sanctifying all by the Word and Prayer as the Apostle speakes of meates and marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 6 5.9 Nehem. 8.5 Luke 4.16 Glorifie it as they did Act. 13.48 or as some copies reade receive it with joy and admiration for then there is a blessing in it Set your selves to shew your high esteeme of it when it is read as the people stood up in Nehemiah and our Saviour for our example at Nazareth yea as Eglon that Heathen though a fat unweildy man yet for reverence sake he stood up to heare the Lords message and this he had learned belike Iudges 3.20 Numb 23.18 from the custome and practice of Gods people Sect. 3. THirdly are the Scriptures of God this may further inform us of their purity and power Every word of God is pure saith Salomon Prov. 30.5 Psal 12.6 yea purer than silver seven times tried in a fornace saith David And the Gospel is the power of God to salvation Roman 1.16 Iam. 1.21 saith Paul such as is able to save your soules saith James maugre the malice of all the powers of darknesse Yea the Word of God saith our Authour is lively and powerfull and it shall well appeare too for it is sharper than any two-edged sword Heb. 4.12 13. piercing even to the dividing asunder of soule and spirit and that cuts very neare of the joynts and marrow and is a discerner of the thoughts and intents of the heart which mans law meddles not with further than they are some way discovered as in a Gentleman of Normandy put to death by the Parliament of Paris for an intent he had to kill king Francis the second French hist which hee had revealed to his Confessour Otherwise thought 's free from the censure of earthly Courts and Consistories But this pure and powerfull Word of God searcheth the heart risseth the reines those seats of lust and most abstruse remote parts in all the body yea it rippeth up soule-secrets Ioh. 4.29 it tells a man all that ever he did as she said of our Saviour it ferrets corruption out of its lurking-holes 2 King 5.26 and tels false Gehezi of his Olive-yards and other purchases which hee had only meditated It searcheth Ierusalem with lights it descends into the Iowest holes of the heart and discryes it to bee as Adonibezeks table was a palace of pride a dungeon of darknesse Iudg. 1.7 a dunghill of uncleannesse a world of contemplative wickednesse a very pesthouse of all sorts of paltrement In this sea there is not only that Leviathan some familiar Devill that plaies Rex but creeping
things innumerable Psal 104.25 26. crawling bugs and baggage vermin vaine thoughts which are very sinnes Ier. 4.14 carnall intentions which this spirituall Law takes hold of and interprets for executions As in Balac who is said to arise and fight with Israel Sed fieri dicitur quod tentaÌ„tur aut intenditur Ribera in Amos 9.5 Josh 24.9 which yet he did not because he durst not but his will was good to it therefore he did it And the Heathens saw something of this by the dimme light of Nature as appeares by him who judged that Antiochus therefore died loathsomely Incesta est sine stupro quae stuprum cupit Senec in decla Quae quia non licuit non sacit illa facit Ovid. because that hee had a good will to burne Diana's temple But behold the Word of God goes further for it markes and meets with a nocturnall pollution an obscene dreame yea an involuntary evill motion or ere it come to consent though it only passe thorow the soule as a post by the doore or as a flash of lightning in the ayre or as a Dive-dapper on the water Though it be but as a dream only not as Pharaohs dreame which he could remember in the morning but as Nebuchadnezzars dreame which he had utterly forgot Well therefore might our Apostle proceed and say Neither is there any creature no not of the heart that is not manifest in its sight that is in the sight of this divine Word for so I would read the text Thoughts are infinite nimble quick and in a secret place yet are all these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked for the outside and for the inside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissected quartered as it were cleft thorough the back-bone as the word there signifies before the eyes of it wherewith we have to deale It is recorded of Moses that being sent on his foster-fathers quarrell against the King of Ethiopia whose daughter he afterwards married and was therewith upbraided by his brother and sister to the end that hee might make a speedy onset he tooke his journey through the wildernesse wherein were flying Serpents very deadly which to expell he trained certaine birds in whose nature he discerned an antipathy with those serpents Huet of Const ex Iosepho whereby he scoured the coast and so suddenly surprized the City Such cockatrice egges are hatch t in our hearts whence issue a brood of deadly stinging lusts which to dispell we have Gods holy Word to cleare the passage that the King of glory with the troops of his royall graces may enter the fort of our soules Iohn 15.3 Now are yee cleane by the word that I have spoken unto you saith our Saviour to his Disciples and to his Father in their behalfe Sanctifie them by thy truth thy Word is truth Iohn 17.17 Psal 19.8 The feare that is the Word of the Lord is cleane and makes all cleane within and without being as a dagger in the throat of wickednesse to let out the life-bloud thereof Psal 119.11 Thy Word have I hid in my heart as an amulet that I might not offend against thee It drives out corruption as the East wind did the locusts of Egypt into the sea and dispossesseth that uncleane spirit that had entrenched himselfe in the heart setting up there his seâ—nces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.11 Luke 10.18 Math. 12.43 and billeting his souldiers there to fight against the Soule It makes him fall as lightning from heaven as our Saviour sayth from the heaven of mens hearts to walke sad and solitary in dry places seeking rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but finding none All places to him are dry and desert though otherwise never so pleasant and populous where he may not be suffered by this mighty Word there preacht to rest and roost in the hearts of the inhabitants neither takes this foule feind any more content to bee there than men do to walke in a wast and waterlesse wildernesse The legion therefore besought him much Mar. 5.10 that though hee had cast them out of the man yet he would not cast them out of that coast for that were as bad as to command them to go into the deep Luke 8.31 that is to confine them to hell sith it is their heaven to do hurt but suffer them to bee thereabouts because the knowledge they had got of that countrey men would bee a more compendious way and course to destroy them than if they should be forced to go further where they had no such intimate acquaintance H ram denastâ—cam arae domâ—â—scae praeferunt Petrus Blesens Immundus diâ—itur 1 Affectione quia diligit immunda 2 Persuasione quia suadet immunda 3 Habitatione inhabitat cordâ— immunda Iaco. de Vorag Now therefore if among profane Gergesites that prefer a swinesty before a sanctuary they find a house that is a heart empty to wit of Gods holy Word that should have been laid up therein as a soveraigne preservative and swept of graces but garnished with vice for he is a foule spirit and solaceth himselfe in spirituall sluttishnesse thither he resorts and there he resides holding the castle in peace saving that sometimes the Word comming in the power of it disquiets him gashing and goring the evill conscience with unquestionable conviction and horrour The law was given on mount Sinai that gendreth to bondage a place full of bushes and briars whence also it hath its denomination and not unfitly because like thornes it pricketh and vexeth the spirits of evill-doers with a spirit of bondage It was also given in fire and that fire is still in it and will never out Hence those terrours which it eft-soones flasheth in the faces and startleth the soules of such as are not altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrived at that dead and dedolent disposition Eph. 4.19 that those living Oracles Act. 7.38 cannot possibly pierce them If the conscience be not utterly cauterized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.7 the Law will convince the judgement it is the Gospell only that can convince the affections and ingender in it a spirit of bondage and feare See this in Herod who heard John and did many things or as other coppies reade that text he doubted much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was exceedingly amused amazed knew not what to think or which way to look when the word came so close and did eat upon his conscience as a moth Psal 39.11 This set him at a stand and stickled sorely with him Now if after conviction men run away with the bit in their mouths as Herod did and will on in sin whatever come of it their sin abideth Iohn 9.41 as our Saviour said to the Pharisees and conscience though now silenced will have a time to tell them their own It was not long ere
pleased or displeased with divine errands GOD that sends us on them must not bee displeased But hee hath excluded the fearefull and will not employ a white-livered Souldier so far as to breake a Pitcher or to beare a torch Thou therefore as a good Souldier of Iesus Christ suffer hardship do the work of an Evangelist Galat. 1.10 Rev. 21.8 Iudges 7.3 2 Tim. 2.3 doe it throughly do it boldly do it sharply if need be rebuke them cuttingly that they may be sound in the faith Tit. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chirurgos misericordes esse non oportet It is a metaphor from Chirurgions who must not be mercifull saith Celsus but have Lions hearts least their mercy prove as great cruelty as his that should forbeare to draw a drowning man out of the water for feare of pulling off some part of his haire Great is our charge to declame against sin yea to proclaime hell-fire against it if men amend not upon every opportunity to use all importunity for the rousing of sinners out of that dead Lethargy whereinto Sathan and an evill custome hath cast them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.13 Cry aloud saith the Lord cry in the throte Esay 58.1 Ier. 1.17 spare not lest I confound thee before them lift up thy voyce like a trumpet Cast away the inverse Trumpets of Furius Fulvius which sounded a retrait when they should have sounded an alarme It is a treacherous slattery to sooth men up in their sinnes and to make all faire weather before them when the storme of Gods heavie displeasure is ready to burst out upon them such a storme as shall never bee blowne over If Ministers must bee mannerly in the forme yet in the matter of their message they must be resolute It is probable Ioseph used some preface to Pharaohs Butler in reading him that destiny Genesis 40 19. Chap. 4.19 such as was that of Daniel My Lord the dreame be to them that hate thee c. or as Philo brings him in with a Vtinam tale somnium non vidisses c. I would thou hadst not dreamt such a dream But for the matter he gives him a true though sharp interpretation Bitter truths must be told however they be taken If men hate us they doe it with as good justice as if some fond people should punish the Herald or accuse the trumpet as the cause of their war If they exclaim against us they shew as much madnesse as if the widdow of Naims son should have raild upon our Saviour for offering to raise him from the dead If they deride our message and command us ad quercum dicere Livy se interim alia acturos as a Governour of the Aequi in Italy bad the Roman Ambassadours to speake to the walles they have somthing else to do then to regard us we must take the boldnesse to answer them againe as they did him Et haec sacrata quercus audiat saedus a vobis violatum Let these stones of the wall and beames out of the house-sides yea let Heaven and earth witnesse your intolerable contempt wherein ye have not despiled man but God 1 Thes 4 8 What are we that ye have murmured against us saith Moses your murmurings are not against us but against the Lord Exod. 16 7 8 who wil justly punish it Thus must Ministers contest against the raging world and contend for the doctrine of faith once receaved not loving their ease no not their lives unto the death Acts 20. that they may fulfill their course with joy Itching eares would have clawing Preachers and these are the times foretold by the Apostle 2 Tim. 4 3. wherin men cannot abide wholesome doctrine Briars and thornes be with thee saith God to Ezekiel such as a man can hardly handle hee that toucheth them must bee fenced with iron and with the staffe of a speare 2 Sam. 2 6 But feare them not nor bee dismaid thogh they be a rebellious house And that he might not behold the spirit tooke him up and he heard behind him a voyce of a great rushing saying Blessed bee the glory of the Lord from his place Ezek. 4.12 Hereby his heart was fortified against all affronts of the people and afflictions of the world whether they would heare or whether they would forbeare yet hee should find there was a reward for the righteous a God that judgeth in the earth and pleades for his faithfull servants when they little think of it in the hearts of their greatest enemies Ieremy 9.3 A godly man that is valiant for the truth and refuseth to praise the wicked but when he hath cause will contend with them and not be like a troubled fountaine or a corrupt spring well hee may for the time receive ill words from the wicked but their hearts are afraid of him and their Consciences admire him Prover 24.25 28.4 Saint Paul standing before Faelix who had more regard to gaine then Iustice and Drusilla a Iewesse yet married against the Law to an uncircumcised person taketh occasion in a certaine kind of grave wisdome joynd with great liberty of speech to discourse and dispute afore them of Iustice Temperance and the judgement to come till Faelix trembled Acts 24.25 and could heare him no longer The like spirit was found in Athanasius that eye of the World as one calls him Of whom Nazianzen reports that he was Magnes Adamas In Encom Athanas a loadstone in his sweet gentle drawing nature and yet an Adamant in his resolute stout carriage against those that were evill Pueris illa terriculamenta proponenda sunt sc exilia supplicia c. Greg Naz. de laud Baesiâ—ij were they never so great And how did Saint Basil despise the menaces of Valens the Arrian Emperour and so daunted him with his presence that hee reeld and had fallen had he not been upheld by those that stood next him Who hath not read or heard how freely Ambrose dealt with Theodosius Tripar hist lib. 9. cap. 30. B. Ridley offering to preach before the Lady Mary and receiving a repulse being brought by Sir Thomas Wharton her servant to the Dining place hee was desired to drinke Which after he had done he paused a while looking very sadly and suddainly brake out into these words Surely I have done amisse Why so quoth the Knight For I have drunk said he in that place where Gods word offered hath beene refused Whereas if I had remembred my duty I had departed immediately and shaken off the dust of my shooes for a testimony against this house These words were by the said Bishop spoken with such a vehemency Fox Martyr fol. 1270. that some of the hearers afterwards confessed the haires to stand upright on their heads So Archâ— Grindall by cunning practises of his adversaries lost the Queens favour because he had condemned an unlawfull marriage of Iulio an Italian Physitian
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
same of the holy Scriptures The Platonists affirme that in the heavenly bodies is a certaine flower and quintessence in these inferiour bodies a kind of dregs and sediment Sure it is that all sciences whatsoever are but drosse and dregs to the doctrine of Divinity contained in the Scriptures there 's not a leafe nor a line not a syllable nor a particle saith S. Jerome but hath its sense and substance well worthy to be weighed and observed Here some make question whether it be their part to reade on in Chronicles Ezra and other places where are nothing but names and Genealogies which they conceive to be to us now of no great use The resolution is Pemble of the Pers Monar that they must reade on if it be but to shew their obedience to God in reading over all his sacred Word But besides there is much to be had out of the Genealogies and Chapters full of names to a wise and diligent Reader And what if we understand not can pick nothing out of some such Chapters yet we must know that those places have in them an immanent power to edifie though as yet it be not transient conveighing the profit of it to us till in some measure we doe understand it Sect. 3. SEcondly make the best of that you reade by serious and set meditation thereupon Psal 119 98 99 100. David hereby became wiser then his Teachers Elders Enemies And why Psal 62.11 when the Lord spake once he heard him twice to wit by an after-meditation Reading and meditation are both expressed by one and the same word in the holy tongue pointing us to what we must doe if we will either understand what we reade or retaine what we understand Meditation is a studious act of the minde searching the knowledge of an hidden truth by the discourse of reason A most sweet exercise to those that are any whit acquainted with it who could even wish themselves pent up as Anchorets in the voluntary prison-walles of divine meditation This this is that that makes a man see farre into Gods secrets and enjoy both God and himselfe with unspeakeable comfort We reade of Socrates that he would stand plodding of points of Philosophy A. Gellius in the same posture of body for divers houres together not sensible of any thing that was done about him And of Chrysippus that he was so transported at his study that he had perished with hunger had not his maid Melissa thrust meate into his mouth Democ. junior Crede mihi in Mathematicarum studijs etiam mo ri dulcissimum esset 'T were a sweet thing saith one to die studying the Mathematicks as Archimedes did Vir ingeniosa prosunda meditatione c sine cibo somno nisi queâ— cubito innixus capiebat per triduum totum Thuan Thuanus writes of one Franciscus Vieta Fontaneio a Frenchman so close and constant a student that he would sit many times three whole daies together in a deepe muse without food or so much as sleepe but what he took a little now and then leaning on his elbow Valere est Philosophari the study of Phylosophy is truly health saith Seneca who therfore salutes his freind Lucilius thus si Philosapharis bene est Epist 15. But I say the onely true health is to meditate with David Horum meditatio valetuâ—o mea vita mea Scultet Annoâ— in Marc. day and night on the Word of God S. Bernard saith that he had once no other masters but oakes and beech-trees Author vitae Bern. lib. 1. â— 4. that among them he had got that skill he had in the holy Scriptures that he had profited more therein by meditation and prayer Ascendamus meditatione oratione veluti duobus pedibus c. Bern. then by reading the largest Commentaries These two were the wings whereby he flew into Heaven and had his hearts desire to be taught of God Therefore shall yee lay up these my words in your heart Luk. 2.13 and in your soule c. Deut. 11.18 as the Virgin Mary did laying up what shee understood not and chewing upon it And as David did Psal 16.7 Psal 4 4. Psal 119.24 Act. 109 10. Esay 6.1 2. Anno a dâ—â—uvio 1540Vide quaeso quà m di versa siant â—oc anno in Ecclesia extra Ecclesiam Ethnici in Graecia spectant ludos â—uos Esaias in Iudea contemplatur revelatä Dei gloriam c. Buchol Chron. 541. whose reynes instructed him in the night season whilst he communed with his owne heart upon his bed and advised with Gods statutes as the men of his counsell So Eliah on Mount Carmel Daniel by the river Vlay Peter on the leads Isaac in the fields Esay among the Seraphims seeing and setting forth the Lord sitting upon his throne high and lofty when the vaine Graecians were at the same time tumultuating triumphing at their Olympick games O quà m sordeant huius mundi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animo ad coelum erecto * D. Prid Lect. O how vile are the tastlesse foolerics of earthly pleasures or the best contents that Philosophy can affoord to a mind lift up in heavenly meditation Such a mans thoughts feed hard upon the fairest objects such as are those set downe in that briefe of the Bible Iam. 1 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch saith that Corioâ—anus had so used her weapons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they seemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vita Cor. Philip. 4.8 till he hath turned them in succum sanguinem till the Word become an ingrafted Word setled on his soule as the science on the stock and close applyed as the playster to the sore that will surely heale Sect. 4. THirdly to Meditation joyne hearty prayer to the Father of lights for the Spirit of Revelation that unction from on high that spirituall eye-salve that so plowing with his heyfer we may understand his riddles No man knowes the things of a man save the spirit of a man that is in him Prov. 20.27 1 Cor. 1.11 Rom. 8.27 which is therefore called Gods candle searching all the inward parts of the belly Even so the deepe things of God knoweth no man but the Spirit of God But as God understandeth the mind of the Spirit so doth the Spirit understand the meaning of God and we by the Spirit have the mind of Christ 1 Cor 2. ult Reade not therefore but pray first and last that God would give us his Spirit to instruct us that he who commanded the light to shine out of darkenesse would shine into our hearts that he would beate out windowes in these dark dungeons and let in the light of the glory of God in the face of Jesus Christ 2 Cor. 4.6 Prayer is as the Merchants ship to fetch in heavenly commodities Prov. 31.14 2 Sam 1.22 2 Sam. 18.27 as Jonathans bow that never returned empty
of spoile as Ahimaaz that alwaies brought good tidings When ever therefore you take up the Bible and open it cry Psal 119. Lord open mine eyes that J may see the wondrous things of thy Law When you are reading thinke you see written over every line Zach. 14.20 Sancte liber venerande liber liber optime salve Holinesse to the Lord and lift up some good requests As when you shut the booke againe say Lord who am I that thou shouldst shut up thy mysteries in such an earthen vessell O animae nostrae Biblia dimidium put such a precious pearle in a leatherne purse commit such a rich talent to me who am of saints the least of sinners the greatest Thus as Moses prayed devoutly both when the Arke removed and likewise when it rested againe And as Paul begins continues and concludes his Epistles with holy prayers Hoc primum repetas opuâ— hoc postremus omittas so must we our reading of the Scriptures if we meane to make any thing of it No sacrifice was without incense so must no service be without prayer Mar. 9.24 Yea let us pray with teares as he in the Gospell did and sped They are effectuall Oratours with Christ who found time to looke upon the weeping women when he was in the midst of his agony and in his way to the tree Jacob wrestled with him and prevailed by prayers and teares The Prophets usually received their Revelations besides rivers Esay 62.4 Cant 1.15 Cant. 4.1 The Spouse Christs Cheptsibah is said to have doves eyes glazed with teares John the beloved Disciple wept and so obtained that the booke should be opened Revel 5.4 Like as when Gods bottle was filled with Hagars teares he opened her eyes and sent his Angell to shew her where she might fill her bottle with living water Luther that great instrument of Gods glory for the bringing of life and immortality to light by the Gospell was a man of prayer 2 Tim 1.10 and so ardent therein that as Melancton writeth they which stood under his window where he was praying might see his teares falling and dropping downe Scultet Annal. George Prince of Anhalt though he saw something by Luthers light yet being not throughly convinced of divers points then in controversie besought God with many teares to bend his mind to the truth using often those words of David Psal 119.124 Deale with thy servant according to thy mercy and teach me thy statutes This was the first and the onely Prince of Germany that himselfe taught his subjects the way to Heaven Ibid. both by lively voice by printed bookes and by his daily prayers for his people that he might save himselfe and those that heard him Luk. 6.12 Our Saviour when he was to send forth his Apostles spent a whole night in prayer with strong crying and teares for a blessing on their Ministery and was heard in that he requested The harp yeelds no sound till toucht by the hand of the Musitian nor can Paul prevaile with Lydia till God open her heart Rebeccah may cook the venison but it is Isaac that must give the blessing Paul may plant c. but God gives increase The cause why the Word workes no more upon many mens hearts when they reade of heare it is because they rest too much upon it as that Idolatrous Micah who said Iudg 17. J know God Will be mercifull unto me because J have got a Levite and cry not earnestly to God to come himselfe unto them in the fullnesse of the blessing of the Gospell of Christ Rom. 15.29 to strike a holy stroke by his powerfull Spirit to give us right judgement and understanding that we may approove things that are excellent Pray therefore with S. Paul Phil. 1. that the God of our Lord Jesus Christ the Father of glory would give unto us the Spirit of Wisdome and revelation the eyes of our understanding being enlightned c. Ephes 1.17 18 Rev 3. Rev. 5. Pray him that hath the key of David and was found only worthy to open the seven seales to open our eyes that we may behold wondrous things out of his Law to irradiate both Organ and Object to give us sight and light not that outward light onely that is in the Scriptures themselves but that inward also of his Spirit the light of faith in our hearts Aug de Civ Dei The Platonists could say that the light of our mindes whereby we learne all things is no other but God himselfe the same that made all things say therefore with David Psal 119.12 Blessed be thou O Lord teach me thy statutes And with Zuninglius I beseech Almighty God to direct our waies Deum O. M. precor ut vias nostras dirigat ac sicubi simus Beleami in morem veritati pertinaciter obluctaturi c. Epist lib. 3â— fol. 118. and if Balaam-like we shall wilfully withstand the truth to send his holy Angell who with the dint of his drawne sword may so dash this Asse our blindnesse and boldnesse I meane to the wall that we may feele our feet that is our carnall affections to be crusht and our selves kept from speaking ought amisse of the God of Heaven Omnipotent sempiterne ac miâ—ericors Deus cujus verbum c. Scultet Annal p. 328. His publike Lectures on the Bible he alwaies began with this prayer Almighty everlasting and mercifull God whose Word is a lanterne to our feet and a light to our pathes be pleased to open and enlighten our minds that we may both understand these thine Oracles piously and holily and also be transformed into that we rightly understand so that we may not in any thing displease thy Majesty through Jesus Christ our Lord Amen Sect. 5. FOurthly conferre with those that are better able propound to them your doubts and seeke satisfaction as the Disciples did Joh. 16.16 and the Eunuch Acts 8.34 and the Corinthians 1 Cor. 7. But ever doe this with a desire to be resolved and to yeeld to the truth revealed Not like that None-such Ahab 2 Chron. 18.14 or those perverse Pharisees Ioh 18.38 Mar. 8.12 or Pilate that asked what is truth but cared not to heare an answer or Herod who was desirous of a long season to see our Saviour Luk. 23 8. as hoping to have seene some miracle done by him as by some base juggler but would never stirre out of doores to fee him Ier 42.19 Not like Jeremies hearers that had made their conclusion before they came to enquire of him and were resolved upon their course nor like those tatling women in Timothy 2 Tim 3.7 that are ever learning but never knowing the truth Luk. 24. But with an humble and honest heart as those two going to Emaus for such shall know all Christs mind as they Such shall be of his Court and Counsell Gen. 18.17 as
Abraham to such will he looke Esa 66.1 2. even to such with speciall intimations of his love and good liking Luk. 23.28 as he did to the devout women and spake kindly to them when proud Pilate could hardly get a word of him The stiffe-necked Jewes might aske our Saviour what he meant by that saying After a while yee shall see me c. and receive no satisfaction but let his Disciples propound the same question to him Ioh 16.18 19. and he answers them to the full So ready is Christ to satisfie the hungry with good things whereas the rich he sendeth empty away When therefore you come in company of Gods abler servants Ministers or others trifle not out the time in idle curiosities nice and needlesse questions unprofitable and endlesse disputes c. but ask good things with the Disciples seek with the Spouse in the Canticles knock at the doore of their lips for a spirituall almes who as liberall house-keepers feed many Prov. 10.21 This is a high point of heavenly wisdome and a course of incredible profit such as may beseeme a Paul who would both give and receive some spirituall gift from the beleeving Romanes or an Apollâ— Rom. 1.11 who though an eloquent mâ—n and mighty in the Scriptures yet was taught the way of God more perfectly by a couple of poore tent-makers Acts 18.26 Let our civill conversation be in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.20 1 Cor. 11.17 and our meetings be for the better not for the worse that if Christ should suddenly chop in amongst us and aske us as he did those two going to Emaus what manner of communications are these ye have one with another Luk. 14. wee may give him a good account of that we have beene talking of and our very speech may bewray us as it did Peter to be of his number and retinue good stewards of the manifold grace of God 1 Pet. 4.10 Sect. 6. LAstly despise not prophecying but plant thy selfe under the droppings of the preaching Ministery for there if any where the doctrines of the Scriptures are beaten out as spices to the smell and made familiar and plaine to us Wait therefore daily duly diligently at these postes of wisedomes gates Prov. 8.34 weare out the threshold of Gods House seeke to the Sanctuary for satisfaction in your doubts as David did when he met with a matter that was too hard for him he went to the house of God and by the helpe of the publike Ministery he got the right understanding of Gods providence righteousnesse and wisedome in ordering the disorders of the world which by private reading or meditation he could never attaine to Psal 73 13. though himselfe were a Prophet They are fooles that say they know as much as ere a Preacher of them all can teach them Ioh. 4. for the Law is a deep well as Jacobs and we want a bucket and the Gospell is a mystery yea the wisedome of God in a mystery 1 Cor. 2. Col. 1.26 So that as a man may look on a trade and yet never see the mystery of it he may looke on artificiall peeces as pictures watches clock-works that wonderfull globe of silver sent by Ferdinand King of Romanes to Solyman the Turke for a present that did daily expresse the hourely passing of the time the motions of the planets Turkish Hist p 713. the change and full of the Moone the wonderfull motions and conversions of the whole coelestiall frame This rare and curions devise ever moving by certaine wheeles and weights conveighed within it and exactly keeping due time and motion a man might have lookt on long enough or ere he could conceive the art whereby it was devised and perfected So it is in reading many places of Scripture A man may looke upon the letter and never understand the sense any more then the Philistins did Sampsons riddles there may be a well of water hard by him and he perceive it no more then Hagar did till God had opened her eyes Have you not read Mat. 12.3 19.14 21.16 42. and did you never reade saith our Saviour to the Scribes Yes none more But they searched not into the heart of the sense but stuck in the back of the letter and died in their sinnes because they would not hearken to his Sermons and Expositions of the Law The Mathematikes are not learn'd without a teacher Mathematâ— quòd sine praeceptore percipi nequeant dicta sunt and thence have their names no more are many Scriptures How can I understand saith the Eunuch except some man guide me Act. 8.31 Our Saviour expounded to those two in all the Scriptures Luk. 24.27 the things concerning himselfe And shortly after at his solemne inauguration into his heavenly kingdome when he ascended up on high he led captivity captive and gave gifts to men The Holy Ghost in that expression seemes to allude to the manner of the Romane triumphs wherein besides the captives driven before the Chariot of State bound and pinnion'd the Generals used in token of their bounty to cast abroad certaine new peeces of coyne to be pickt up by the people Semblably our blessed Saviour triumphing gloriously over finne death and hell on the chariot of his Crosse and having spoyâ—ed principalities and powers minds an open shew of them he also gave gifts to men and what are those some Evangelists some Prophets c. See therefore that ye despise not prophecying 1 Thess 5.20 lest ye wish you had not as Saul did who sleighted Samuel while alive and would faine have heard him and advised with him when he was dead like some drowning man that stretcheth out his hand to that bough which he contemned standing safe on the banke But now alasse it was all too late As he lost his kingdome by not discerning his time to sacrifice and not staying for the Prophet so hee lost his life if not his soule by not hearkning to the Prophet Saul enquired of the Lord but the Lord answered him not 1 Sam. 28 6. neither by dreames Vrim Flectere si nequeo supâ—ros Acherâ—â—ta movebo Nescis quid serus vesper vehat nor Prophets The divell must now be his ghostly father his Vrim darknesse his refuge a Witch his Prophet a Sprite Walke therefore and work too while the light lasteth Today heare his voice whiles it is called to day Prov. 27.1 for who knowes what a great-bellied day may bring forth Harden not your hearts but hasten to Gods house as the waters to their place as the doves to their windowes Come say yee Esa 60.8 Zach. 8.21 Esay 2.2 and let us goe speedily to the house of the Lord I will goe also And he will teach us there of his waies and we will walke in his pathes Neglect not any opportunity of hearing thou knowest not what light thou loosest what a prize thou
every bush a man and every man an Executioner Isa 7.2 a butcher to doe him to death Ahab mournes and goes softly upon a message of death 1 Sam. 28. â—0 1 Sam. 15.37 Ahaz and his company tremble as the trees of the wood Saul faints and fals flat upon the Earth as a beast Nabal lyes dead in the nest like a block Adrian warbles out that dolefull ditty Carion Chron. Animula vagula blandula Quae nunc abibis in loca c. Silly soule whether art thou wending Another seeing her deare children slain afore her Cratificlia mater Cleomenis apud Plutar. in Cleom. and her selfe ready to be served in like sort uttered only this word Quo pueriestis profecti Poore children what 's become of you Anxius vixi dubius morior nescio quo vado saith a third Carefull I have lived doubtfull I dye whether I go I wot not 2 Cor. 5.1 â— But we know saith the Apostle for himself and his Corinthians that when our earthly tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our clayie cottage shall be dissolved we have a building of God a house not made with hands eternall in the Heavens And for this we groane earnestly desiring to be dissolved to loose from the shore of life and to launch out into the main of Immortality forasmuch as we know not we think or hope only but by the certainty of Faith grounded on the Promise we are well assured that we shall be then at home with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.23 which is far far the better Look how the Disciples when they had bin tossed all night afore upon the Sea A transcendent expr ssion Ioh. 6. â—1 after they had once taken Christ into the ship were immediately at shore So he that hath fouÌ„ded his faith upon the word of Christ which dwelleth plentifully in him what measure soever he hath met with here yet no sooner takes he death as conquer'd by Christ into his bosome and bowels but he is immediately landed at the key of Canaan at the kingdome of Heaven The fore-thoughts hereof fils his heart with unspeakable and glorious joy fortifies his spirit against the fear of death which he hath learn'd out of Gods word to be to him neither totall nor perpetuall Rom. 8.10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 His Funerall preached by M. Rich. Stocke and causeth him to over-abound exceedingly with comfort as S. Paul speaketh O that ioy O my God when shall J be with thee said that heavenly sparke now ready to be extinct the young Lord Harrington I am by the wonderfull mercies of God saith another upon his death-bed as full of comfort as ever my heart can hold and feele nothing but Christ with whom I heartily desire to be M. Rob. Boâ—ton Another reverend Divine of our Church the day before he died called eagerly for the holy Bible with these very words Come O come M. Iohn Holland Bachelour of Divinity death approacheth let us gather some flowers to comfort this houre All other comforts he knew were but Ichabods without this and therfore turning with his own hands to that 8. chap. to the Romanes M. William Leigh B.D. and Pastour of Standish in his Souls solace against sorrow he gave me the book saith the Reverend man that relates it and bad me read At the end of every verse he made a pause and gave the sense in such sort with such feeling as was much to his own comfort but more to our joy and wonder Having thus continued his meditation and exposition for the space of two hours or more on the sudden he said O stay your reading what brightnes is this J see have you light up any candles To which one answered no it is the Sun-shine for it was about five a clock in a cleare Summers-evening Sun-shine saith he nay my Saviors shine Now farwell world welcome Heaven the Day-starre from on high hath visited my heart O speake it when J am gone and preach it at my funerall God dealeth familiarly with man J feele his mercy J see his Maiesty whither in the body or out of the body J cannot tell God he knoweth but J see things that are unutterable So ravisht in spirit he shut up his blessed life with these blessed words O what an happy change shall J make from night to day from darknes to light from death to life from sorrow to solace from a factious world to an heavenly being Mistris Kath. Brettergh of Bretterhoult in Lancashire in her life annexed to her funerall Sermon c. One more yet and that of the weaker sort and sex but strong in Faith and ready in the Scriptures wherin she used to read eight chapters a day at least This was her constant task in her health and the fruit therof she reaped and received in her sicknesse and at her greatest need Once indeed being conflicted by a temptation of Satan she cast her Bible from her and said it was indeed the book of life but she had read the same unprofitably and therfore feared it was become to her the book of death But another time when the temptation was vanished and comfort recovered she tooke her Bible in her hand and joyfully kissing it and looking up toward Heaven she said that of the Psalme Ps 119.71 72. O Lord it is good for me that J have bin afflicted that J may learn thy statutes The Law of thy mouth is better to me then thousands of gold and silver During the time of her sicknes she rehearst for her comfort many texts of Scripture but especially the eighth to the Romans and the 17. of S. John many times concluding and closing up that she read or repeated with prayer and most comfortable uses and applications therof to her self crying out est-soon O happy am I that ever I was born to see this blessed day O praise the Lord for he hath filled me with ioy and gladnes O the ioyes the ioyes the ioyes that J feele in my soule O they be wonderfull they be wonderfull they be wonderfull O how mercifull and marvellous gratious art thou unto me O God c. And this my soule knows right well and this my soule knows right wel which speech of her assurance she often repeated Her last words were My warfare is accomplished and mine iniquities are pardoned Isa 40.1 Ps 7 5. Lord whom have I in Heaven but thee and I have none in Earth but thee My flesh faileth and mine heart also but God is the strength of my heart Vna est in â—â— pida mihire medicina â—e vaelor patriâ—â— oâ— verax 〈◊〉 â—otensque maâ— Nath. Chytâ— and my portion for ever He that preserveth Jacob and defendeth Israel he is my God and will guide me unto death Guide me O Lord my God and suffer me not to faint but keep my soul in safety And with that she yeelded up the ghost a sweet Sabbaths sacrifice on Whitsunday being the last of May 1601 Now what but the mighty word of God which is his power to salvation could have thus filled the heart and mouth of a weak woman at the time of death with such unconceivable comfort and who would not read and rest stedfastly on such a word of Gods grace â—â— 19.7 â—oh 5.25 Ps 119.50 â—ev 12.11 â—oh 8.31 34. â—rov 6.21 〈◊〉 59.21 as rejoyceth the heart and enlightneth the eyes quickneth the spirit and comforteth the conscieÌ„ce armeth us against Satan and subdueth sin preserveth us from all evill and abideth with us for ever O hide this word in your hearts Ps 119.11 have it ready at your heads as Saul had his speare and pitcher â— Sam. 26.11 Prov. 6.22 23. let it lead you walking watch you sleeping talke with you waking For the commandement is a lamp and the Law is light yea every word of God is pure he is a sheild to them that put their trust therin we had better saith one Malemus carere â—â—lo terra omniâ—â— elementis c. Seâ—â—ecce â—â—s in Paedago â—to Christians want meat drink the light of the Sun we had better be without aire earth all the elements yea life it selfe then that one sweet sentence of our Saviour Come unto me all ye that are weary and heavy laden c. FINIS