maugre their malice runnes as the Apostle speaketh and is glorified This these wicked Popelings see and are grieved Psal 112.10 they gnash with their teeth and melt away yea they gnaw their tongues for paine and torment of their sores Rev. 16.9 10. they blaspheme the Name that is Invidiâ Siculi non invenere tyranni Majus tormentum the Word of God which hath power over these plagues and repent not to give him the glory Sed in hoc ulcere non ero unguis it shall suffice to have pointed at it Section 2. SEcondly is it the very Word of God that we reade in the Bible and is Hee the undoubted Authour thereof this then informes and advertiseth us of the surpassing dignity and supereminent excellency of that thrice-sacred Booke above all humane writings whatsoever That which David said of Goliahs sword may be fitly applyed to the sword of the Spirit 1 Sam. 21.9 there is none to that And as of the river Pison in Paradise that compasseth the land of Havilah it is recorded that there is gold and with an emphasie Gen. 2.11 12. the gold of that land is good There is also Bdellium and the Onyx stone The other three rivers have nothing said of them in comparison of this first though they doubtlesse had their severall commendations So stands the case betweene this and all other Bookes though suo genere never so praise-worthy Prov. 31. Many daughters so Authours have done vertuously but this excells them all There was not such a man as Job Iob 1. nor can there bee such a Booke as this in all the earth Hence it is called the Bible that is the Booke by an excellency as the onely Booke Auferantur de medio chartae nostrae procedat in mediuÌ„ codex Dei In Psal 57. Ego odi meos libvos saepè opto eâ—s in crire c. Luther in Genes 1 4. Evangesâ—i libri sunt Apostolici an iquâ—â—ilque Prophetarum oracula quae nos manifestò â—â—siruunt c. suscipiamus igitâ— ex sermonibus divinitùs inspiratis quaestionum solutionem Chemnit ex Theodoâ—et And the Word is that which should bee ever sounding in our eares and the Scriptures as being to all other writings as Josephs sheaâ—e was to his brethrens or as the Sunne to the lesser Starres Hence that of Saint Austin Away with our writings that roome may be made for the Booke of God And that of Luther I heartily hate mine owne bookes and could wish them out of the world because I feare they keepe men from spending so much time in reading Gods Booke the only fountain of al true wisdom And that of Constantine the Great wherewith he opened the Councell of Nice Yee have the New Testament and the Old which plainly instruct us what to judge in divine matters Out of these therefore let us fetch answers to al questions that shall be moved amongst us as the High-priest did of old at the Oracle for they have God for their authour and are the platforme of that wisedome that is in God himselfe 1 Cor. 2.6 7. Excellent things are in Scripture-phrase said to be things of God as tall trees high mountains famous cities I have wrastled with my sister with wrastlings of God Gen. 30 â— said Rachel that is with great wrastlings and have prevailed How much more may the Bible bee said to be of God which sets forth its precious and peerlesse worth sith he uttered some of it with his own mouth and so might say as Joseph did once to his brethren Behold you see that mine owne mouth speakes and wrote other some with his owne finger as the Decalogue Deut. 5.22 and so might say as Paul to Philemon I Paul have written it with mine owne hand vers 19. That one short Epistle to Philemon sith we are fallen into the mention of it though about so low and abject an object so poore and petty a matter as the receiving againe of a fugitive bondslave yet with what admirable pithinesse and powerfulnesse of speech is it set forth Plena lacertorum roboris epistola Scultet observat singulis ferè verbis singula argumenta saith one Not a word but hath its waight not a syllable but hath its substance Those Epistles written as is pretended by Paul to Seneca they have his name indeed but not the least dram or drop of his spirit they savour not of his Apostolicall majesty and gravity which shineth even in this the least of all his Epistles Paulum quatiescunque lego videor mihi n n verba audire sed tonitrna In brevitate verborum est luxuries rerum Origen As often as I reade Saint Paul saith Hierom me thinkes I heare not words but thunders In fewnesse of words he hath all fulnesse of matter saith Origen and sets a grace and a glosse upon meane matters in his manner of handling them How much more when he treats of Predestination or any such profound mystery as in that lofty and lively Epistle to the Romanes which Melancthon was wont to call the confession of our Churches and thought it time well spent to goe over it a matter of ten severall times in his ordinary Lectures The truth is it is such as never could any man think speake or write sufficiently of its worth and excellency M. Perkins adviseth in reading the Scriptures first to beginne with the Gospel of Saint John and this Epistle to the Romanes after with the Prophet Esay because these three bookes bee as the keyes to open the right understanding of the rest Saint Jerome doubts not to affirme of that prophecie of Esay Quicquid est sanctarum scripturarum quicquid potest humana lingua proferre aut sensus concipere in eâ— volumine continetur that whatsoever other peece there is of holy Scripture whatsoever mans minde can conceive or tongue expresse is contained in this one booke Esay himselfe calls it a great Booke wherein but little was written chap. 8.1 We may safely call it a little book wherin great things are written even those mirabilia of the Law Hos 8.12 and magnalia of the Testimony or Gospel for so that Prophet in the same chapter divides the holy Scriptures into the Law and Testimony Esay 8.20 as into its integrall parts To the Law saith he and to the Testimony Now the Gospel is often called the Testimony by Saint John especially because it testifies of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose very name Jesus is a short Gospel the very summe and substance of all the good newes in the world The nativity preaching persecution apprehension death resurrection ascension of our Saviour yea and latter comming to judgement is lively set forth by this one Prophet Esay whence hee was called by a Father the Evangelicall Prophet The Babe of Bethlehem is wrapt up as it were in the swathing-bands of both Testaments Christ is both the subject and object
men better means or more incouragements hereunto then now Good books at home good Sermons at Church good society every where and conference I can tell you hath incredible profit But here 's the misery of it some men are so shy and shame-fac't others so stiff and stout minded that they 'l rather continue ignorant then reveale their ignorance and seeke information Men will at no hand be beholden this way one to another But as in Alcibiades his army all would bee leaders Scholiast in Thucydid none learners so is it here Most men love to beare fruit to themselves with Ephraim that emptie Vine Hosea 10.11 and chuse rather to remaine needy then discover their poverty As for good bookes another speciall help never did any Age abound with them more then this nor any Country then ours Those English fugitives that have written on the Popes side have in shew of wit and learning gone beyond not only all former but all other of this age See Cade of the Church Preface so that Bellarmine takes most out of them in the points whereof they have written as Sanders Allen Stapleton c. These went out from us because they were not of us But for those that are and have written on the holy Scriptures how many hundreds are there extant in our our owne language of whom it may be as truly said as he did once of Calvins institutions Praeter Aposlolicas post Christi tempora Chartas Huic pâ—perere libro saecula nulla parem Paul Melissus Buxtor fij iberiada omnis miratur mirabitur semper quoad stabit hic mundus eruditio Dieslius de ratione stud I heol that since the Apostles times scarce any book can equall it or as another of Buxtorfes Tiberius all learning doth and shall admire it while the world stands This is certaine that what shewes of uncertainty and difference soever may appeare in holy writ either in numbering of yeares or circumstance of History or in any point of doctrine they are so fully and apparently reconciled by those that have laboured therein that there can bee no just colour of exception But for reall contradictions never dreame there are any such to bee found in the word of truth In every part and parcell wherof there appeares such an admirable sutablnesse concent and harmony of all things though written at sundry times in sundry places by severall persons and on severall occasions and arguments as plainely speakes it to bee the Word of God The bookes of Scripture are not like the bookes of our Astrologers that reforme one anothers calculations and controle one anothers prognostications but as they shoote all at one marke so they agree all in one truth There are above two hundred places of the old Testament cited in the New so that almost in every needfull point the harmony is exprest The Psalmes are cited fiftie three times Genesis fourtie two times Esay 46. times c. This shewes the wonderfull agreement betwixt the books of both Testaments Especially since the testimonies of the old Testament cited in the New are cited not only by way of Accommodation but because they are the proper meaning of the places so that they all agree as if they were but one writing yea one sentence yea one word yea as if uttered by one mouth so doe they sound all one thing Luke 1.70 Hinc Basilius ScripturaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat This should exceedingly knit our hearts to the holy Scriptures as the most delightfull Musicke far surpassing that which Pythagoras dream't to bee in the ayre among the spheres and teach us when wee meete with doubts and objections or seeming contradictions to condemne our owne ignorance and to rest assured of this that there is an infallibilitie in the promises and a truth in the Scriptures though we doe not yet see so much Section 6. LAstly are the holy Scriptures of God Then can they not possibly bee abolished or brought to nought If this counsell bee of God said that grave Counsellour Gamaliel Acts 5.32 yee cannot overthrow it least haply yee bee found even to fight against God There have beene a generation of men shall I say or monsters rather that have attempted to take armes against Heaven thinking utterly to have razed and rooted out Gods Name and Book from under Heaven but all in vaine Manasseth and Amon to draw the people to Idolatry had suppressed the booke of the Law but in the dayes of Iosiah it was found again even in the ruines and rubbish of the Temple Ieremy 36.32 Iehoiachim cut in peeces and burnt Ieremies prophecies but the Lord himselfe set forth a second edition hereof with an addition Antiochus Epiphanes alias Epimanes that little Antichrist commanded that all the holy writings should be burnt 1 Machab. 1.59 Yet shortly after there were copies found that had beene rescued from the fire doubtlesse by good people as young Joas was by Iehoiadah from his bloudy Grandmother And within a while the Scriptures being by the seventy Seniours Aristaeas at the request of Ptolomy King of Egypt translated into Greeke were published a great part of the world over Since that Dioclesian the Emperour commanded by proclamation the holy Scriptures to bee burnt where ever they were found throughout the Roman Empire Euseb lib. 8. c. 3. And what bonefires of Bibles the Papists have made in this kingdom who knowes not Before all this Apocryphall Esdras tells us and many of the Ancient Fathers beleeved him that when the Temple was burnt by the Babylonians in Ieremies time all the holy Copies also were then burnt and that they were restored againe by himselfe who being a perfect scribe could perfectly remember and renew them But this narration of his is altogether unlikely to bee true For. 1. There 's no mention of any such thing in the Canonicall Scripture as neither in Iosephus Philo or Athanasius in synopsi de libris Mosis who would not have passed it over 2. Who can reasonably imagine that those good figges Ezechiel Daniel and the rest of the Religious captives at Babylon or that Ieremy Gedaliah Ebedmelech and other holy men at home could have been without the books of the Law for seventie yeares together It s sure that Daniel had the Bible and therehence collected the number of the yeares of the captivity to bee now expired Chap. 9.2 and verse 13. he saith as it is not was written in Moses 3. Besides Ezra himselfe chapter 6.18 testifies that the captives that returned to Ierusalem had the law and read in it This was the Lords owne doing and is justly marvellous in our eyes Many a time have they afflicted me from my youth may the Scripture now say Psa 129.1 3. Many a time have they afflicted me from my youth yet have they not prevailed against mee The plowers plowed upon my backe c. The righteous Lord hath cut asunder the traces of the wicked The
either in good sort or in bad This though it be unjust in them yet is just in God upon the Jews for depraving Christs miracles as done by I know not what superstition of the word Shemhamphoresh Alsted Lexic Theolog. Evangelium hodie vocant Aven-gelaion volumen vanitatis And for his Oracles they have scornfully rejected the Gospel as a volume of vanity stumbling at that passage especially where it is said that neither did his brethren beleeve in him Blunts voyage into the Levant 115. John 7.5 not knowing faith to be the gift of grace onely But their Ancestours which yet were no Christians beare us witnesse that Jesus Christ was famous for his wisdome and wonders was slaine by the people Joseph lib. 18. cap 14. Contra Appion lib. 1. non ita proculab initio Dan. 5.25 Mene mene techel upharsin They were the Samaritan characters therefore the Babylonians could not read them nor could the Iewes understand them though they knew the characters because they understood not the Chaldee tongue as Daniel did Weemse rose againe the third day c. All this and more Josephus the Jew who also testifieth that the bookes of the Old Testament were the very word of God Which is further also confirmed by the Samaritane Bible the Copy whereof was brought by one Petrus de Valle from Damascus Anno Domini 1626. wherein though written in a different character from the Hebrew yet for the matter they as much agree as the Jewes and Samaritanes did utterly disagree 3. Heathens also not a few have sealed to the truth of the Scriptures by their testimonies and confirmed them to be divine Porphyry in his fourth book against Christians beareth this record of Moses that hee had written the history of the Jews truly Numenius the Pythagorist recites Moses his history almost word for word testifying of him that he was a great Divine Law-giver and Prophet Diodorus Siculus affirmeth that Moses gave a Law to the people of Israel which he had received of JAH for so saith he do they call the God whom they worship Geogr. lib. 15. And Strabo writeth that Moses having rebuked the Egyptians for their vanities and superstitions withdrew himself from among them that he might serve God In Vandalicis lib. 2. Calunmiae hae binae olim in Tingitana visendae Selden de Diis Syr. proleg cap 2. Procopius tells of two marble pillars in Numidia wherein are engraven these words in the Phenician tongue We be those that fled from the robber Joshuah the sonne of Nun. The mighty deeds of Hercules are held to be fained out of the doings of Sampson and the vow of Agamemnon out of Jephtaes vow Orpheus his forfeiting his wife whom he had fetcht from hell by unseasonable looking back upon her out of the history of Lots wife Virg 4. Georg. who turn'd her but and she was turn'd Nisus robbed of his golden haire Metamorph. l. 8. Janus Oenotrius is Noah lapetus lapheta and lupuer Hammon that gelded his father Saturne is Ham that discovered his fathers nakednesse c Ex Henochi historia originem sumpsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethnicorum and betrayed by Scylla out of Sampson and Dalilah It was the devill doubtlesse that found out these fictions in an apish imitation of the sacred history and for a cunning elusion of divine truths Who was it else that set Herodatus aworke to write that Sethon King of Egypt and Priest of Vulcan being invaded by Senachâ—râ—â— King of Assyria with a formidable army and seeking help of his god was admonished in a dreame to encounter his adversary though with unequall forces and to expect helpe from heaven Sethon did accordingly and the night before the armies should meet an innumerable company of Mice and Rats were sent into the â—amp of the Assyrians which so â—nawed asâ—under their quivers bucklers bridles and other harnesse that they were forced to flye with the â—osse of many of their bast souldiers the King himselfe being shortly after slaine at home Herodotus addes further that even in his time there was yet to be seene in Vulcans temple in Egypt the picture of Senacherib holding a Mouse in his hand with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod lib. 2. Learne by me to feare God This was a meere sleight of Sathan that loud lyar shamelesly seeking by the Egyptian priests to elevate the truth and authority of the holy Scriptures and to transferre upon himselfe the glory of so great a worke of God But Demetrius Phalareus disciple to Theophrastus told Ptolomy Philadelph King of Egypt that the Bible of the Hebrewes was the onely booke that was divine indeed who therefore at his great charge caused it to be translated into Greeke by the seventy Seniours Which when the King had read and marvelled that of so many things and so worthy of remembrance there was little or no mention made by the Historians and Poets of Greece Demetrius Phalereus answered him as both Josephus and Eusebius report it out of Aristaeas Ioseph Antiq. lib. 12. cap. 2. Husâ—b praep-Evang lib. 8. c. 1 a Chamberlaine of King Ptolomies that it was a divine Law given of God which ought not to be touched but with cleane hands And that if any prophane persons had presumed to meddle with it he was sure to smart for daring to defile those holy matters with the glosse of their owne inventions Moreover he told the King that Theopompus a Scholler of Aristotles Aristaeas in in calce libelli de 72. legis Hebr. interpretibus p. 512. for attempting to disguise the Scriptures of the Jewes with Greek eloquence was stricken with amazednesse for above thirty dayes together And that Theodates a Tragoedian having intermingled some Scripture-matters with his Tragedies suddenly lost his sight which was afterward restored again to him upon his prayers when he once dame to a sight of his sin Thus for Humane Testimonies of the Authority and Divinity of the Scripture we have heard sufficient both from friends and foes heretikes Jewes and Gentiles But wee have better testimonies than these those are Divine which are of two sorts 1. Outward 2. Inward That without us first is the Scripture testifying of it selfe and we know its testimony is true because it is the word of that God that can as soone dye as lye Hence heare we so often in Moses I am the Lord in the Prophets Thus saith the Lord in the Gospels Jesus said in the Epistles 1 Cor. 11. I have received of the Lord that which I delivered unto you c. And the truth is the best proofe of Scripture is to bee fetcht out of it selfe whence it is also called Light Psal 119.105 because it discovers it selfe and the Testimony of the Lord because it beares witnesse to it selfe And this it doth not authoritativè onely by an unartificiall argument as above-said but ratiocinativè by sound reasons whether we looke to the Pen-men of the
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 same spirit more stedfastly resting it selfe in that testimony 1 Cor. 12.3 1 Cor 14.37 than if he should heare from heaven as Austin did Sae penumeâ—ò mâ—ceum cogitans unde tam sitadibilis sit haec scriptura unde tam potenter instuat c. Vide an id sit in causa quod persuasi sumus eam à pr mâ— veritate sluxisse Sed undè sumus ita persuasi nisi a â— ipsa c. Becanâ— baculus pag 104. Tolle lege take and reade this booke of God or than if some Angell should bring him a Bible and say This is the very word of the living God For such a voice might haply be suspected for a delusion of the devill who can easily transforme himselfe into an Angell of light But this testimony of the Spirit we know to be true Joh. 14.17 because he is both a Spirit of truth and a searcher of the deepe things of God 1 Cor. 2.10 Onely it must be remembred that this inward witnesse is not to be pretended or produced for confirmation of doctrine to others or for confutation of adversaries but that every one for himselfe might be hereby certified and satisfied in his very conscience that the holy Scriptures are of God The Churches testimony without this is of little value or validity with us Testatuâ— Ecclesia sed ut index non ut judex Eph. 2.20 Lib. contra ep Fundam cap. 5. it being meerly informativum directivum non certificativum terminativum fidei And whereas Austin saith I should not beleeve the Gospel but that the authority of the Church moved me thereunto we must know that hee speaketh there of himselfe as then unconverted to the faith and so not acquainted with the Spirits testimony Testificatio Ecclesiae potest apud infidel s esse occasio ut credere incipiant at nihil facit ad fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alsted syst Th. Now what wonder if such be moved by the consent and authority of the Church which is to them an introduction whereby they are better prepared to beleeve the Scriptures yea inclined at first to thinke them to be the Word of God and so made willing to reade and heare them This is all that that Father intends and as much as the Scripture allowes As for the Papists that are all for their holy mother-Church in this businesse they plainly proclaime hereby that they are an adulterous generation a bastardly brood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spuria soboles whereas the babes of Christ know their Father 1 Joh. 2.13 and that the excellency and authority of his Word is above all both men and Angels Gal. 1.8 how much more above that Church malignant which they resolve at last into the Pope whom they say to be the Church vertuall Illud nescio an sit argumentum omnibus argumentis m jus quod qui vere Christians sunt ita se animo divinitùs affectos esse sentiant ut praecipuè quidem propter nullum argumentum sed propter supernaturalem divinam revelationem c. Greg. de Valentia de analysi fidei lib. 1. c. 20. But how can I better shut up this part of my discourse than with that of a famous Jesuite subscribing to this truth I know not saith he but that this is an argument above all arguments that they that are Christians indeed finde themselves so affected from heaven toward the Scriptures that they beleeve them to be divine for no other argument so much that can be drawne from their antiquity efficacy number of Martyrs confession of adversaries c. as for a supernaturall divine revelation that strongly perswadeth them thereunto CHAP. III. THe Doctrine of the Scripture hath as many uses at the Scripture it selfe hath offices 2 Tim. 3.16 and those according to S. Paul are foure 1. To teach or informe our judgements 2. To reprove and refute errours 3. To correct ill manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus numeris absolidus 4. To instruct in righteousnesse that the man of God may be perfect thoroughly furnished or every way accomplished unto all good workes First then by way of Inference and Information this Doctrine sets before us divers irrefragable truths touching 1. the Antiquity and Authority of the holy Scriptures 2. their dignity and excellency 3. their power and purity 4. their perfection and sufficiency 5. their verity and integrity 6. their perpetuity and perennity Sect. 1. FOr the Antiquity first of the sacred Scriptures they are the words of the Eternall God the conceptions and expressions that were before all beginnings in the minde of the Most High Verbum Patris idâ—ò dictum est quia per ipsum innotescit Pater Aug. de fide c. 3. Prov. 1.23 Jesus Christ that came out of the bosome of his Father and is both the Essentiall and Enunciative Word Dan. 8.13 hee alone is that Palmoni hammedabber that excellent speaker in Daniel that knowes all the secrets of his Father as perfectly and uttors them as readily as if they were numbred before him as the word there imports Hee it was that went of old and preached by Noah unto the spirits now in prison 1 Pet. 3.19 that spake in times past to the Fathers by the Prophets or otherwise and afterwards in the dayes of his flesh revealed to the world those things that he had heard of the Father Joh. 8 26. This was his office as Mediatour and Archprophet and this hee faithfully fulfilled from the beginning of the world The Father never spake or appeared immediately but in the baptisme and transfiguration of the Sonne For this is a rule in Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theolog Rules out of Iâ—â—â—â—â—s and Tertullâ—â— that where the Old Testament brings in God appearing and speaking to the Patriarchs and Prophets we are to understand it alway of the second Person Rev. 1.14 whose head and whose haire when he delivered the Revelation to his servant John are said to be white like wooll yea as white as snow denoting his venerable Antiquity or rather Eternity Mark 16.5 The Cherubims were framed and the Angels ever appeared in the forme of young men not so the Ancient of Dayes Dan. 7.9 He it was that had no sooner made man upon the earth and is then first stiled Jehovah Elohim but he rejoyced in the habitable part of Gods earth Genes 1. that Microcosme Man that miracle of daring Nature as the Heathen called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trismegist in Pâ—nuvidio his delights were with the sonnes of men Prov. 8.31 to whom he appeared with whom he parled in Paradise After the fall hee gently called them to account and reasoned it out with them which he would not deigne to doe for the Serpent but presently doomed him not once asking What hast thou done Hee preached the first Gospel to them and there delivered them that grand Charter of their and our salvation
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
holy and just and good founded upon so much right reason that if God had not enjoyned it yet had it been our best course in selfe-regard to have observed it Howbeit by accident and through our singular corruption this good Law irritates naughty nature and makes bad men worse as the message of dismission did Pharaoh The waves doe not beate or roare any where so much as at the banke which restraines them nor would the vapour in a cloud make that fearefull report if it met not with opposition Corruption when checkt growes mad with rage and askes who is the Lord Let us breake his bonds say they Psal 2. and live by the lawes of our owne lusts Let us eate and drinke and rise up to play Exod. 34. for as for this Moses we cannot tell what is become of him and as for his Man Luke 19.14 we will not have him to rule ouer us neither will we submit to the lawes of his kingdom But who art thou O man that thus chattest against GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex adâ—erso responsus Rom. 9.20 and quarrellest with his word Gods will therein revealed is the supreme rule of right the Kings standard as it were and the Kings beame and is not therefore to be regulated or corrected by any other but to determine and over-rule all But these Yokelesse Belialists snuffe at it as over-strict and say in effect to it as the Sodomites to Lot Base busie stranger comest thou hither thus Controller-like to preach and prate to us Sylvesters Du-Bartas There is in Peter Lombard this sentence cited out of Austin de vera innocentia cap. 56. The whole life of an Infidell is sinne neither is any thing good without the chiefest good At this truth Ambrose Spiera a certaine postiller shooteth his fooles bolt saying Crudelis est illa sentencia This is a cruell sentence The like censure passeth many a wicked Atheist upon the righteous Oracles of God imputing to them falshood unlikeliehood iniquity extremity what not warding off as well as they can Gods blow motting themselves up against his fire not suffering his terrours to seise upon their soules like Lots sonnes in Law till at last all too late they feele them sticking in their soules and flesh Iob 6.4 Psalme 15.5 as so many venomed arrowes of the Almighty throughout all eternity Section 6. ANother intolerable abuse in daily practise offered to Gods holy word is In hisVltimis pessimis temporibus Bern. when profane persons take liberty to jest at it or out of it a course too too common in these last and loosest times of the world Scurrility and foolish jesting in any kind is flatly forbidden by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arislot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellaâ— Ephes 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. as unseemely for a saint reckond among those things that are not convenient or conduce not to the maine end How much lesse lawfull is it to frame jests out of Scripture Sith the greater any good is the greater the abuse and the heavier will be the doome when the Righteous Iudge shall be reveald from Heaven with thousands of his Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to convince the ungodly to set them down and stop their soule mouthes as the word signifies of all their hard speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iude 15. dry wipes slye taunts bitter jeares and salt jests that ungodly sinners have utterd against him and his truth This was that that Henoch the seventh from Adam preached of old to those spirits now in prison then in jollity 1 Peter 3. that jeared when they should have feared like those in Ezechiel that scoffed at Gods threats and said Let the word of the LORD come that wee may see it And of the same stampe were their nephewes in Noahs time He as a Preacher of Righteousnesse spared for no paines in foretelling the floud but to little purpose They looked upon him as one drownd in a deepe melancholy they said sure he dreamt not of a dry summer but of a wet Winter Many a bitter flout they give the good old man whilest hee is building his Arke and aske what this madde fellow meanes to make such a vessell whether he intended to saile on the dry land or to make a Sea when hee had made his Shippe They held him in that worke no wiser than the Prior of Saint Bartholmewes in London Hollinshead in Anno 1524. who upon a vaine prediction of an idle and addle-headed Astrologer went and built him an house at Harrow on the Hill to secure himselfe from a supposed floud that that Astrologer foretold And therefore though hee clapped and called early and late proposing their danger and pressing them to provide for their owne safety Psalme 1.1 yet being now sate downe in the seate of the scornefull they stird not a whit neither abated an ace as they say of their loose and lewd living But they ate they dranke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asyn deton â—legâ—ntiss Luke 17.27 they married they gave in marriage they remitted nothing but passed without intermission from eating to drinking from drinking to marrying from marrying to planting and providing for posterity and would know nothing that is would take no knowledge of any thing but lay buried in deep and desperate security till the very day saith our Saviour that the flood came and buried them all in one universall grave of waters Then might the old Preacher had he had any mind to it as fitly have sat and gibed at them as they once foolishly did at him Now Jubal let 's heare one of your merry songs Now Iubal whether is the wiser work the building of Tents or the building of an Arke Now sirs you that are such men of renowne you that were the brave gallants of the earth now tell me who is the foole and who is the Wiseman now By this time from the tops of the mountaines they descry the Arke and behold that with envie which they erst beheld with scorne Surely Prov 3 34. GOD scorneth these scorners that spend their biting girds and bitter jests upon holy things GOD himselfe will laugh at their destruction Prov. 1. â—6 Plaime 52.6 and mocke when their feare commeth The righteous also shall see it and feare and laugh at such as they did in Iulian the Apostates time that notable scoffer that would smite Christians in contempt on the one cheeke and bid turne t'other also Hee resused to heare their complaints of injuries because Christ bad them patiently suffer nor would hee pay them their wages that they might be poore in spirit â—ibanius sophista and so sitted for the kingdome of Heaven One of his bosome-birds tauntingly asked of them what the Carpenters sonne was now in framing whereunto they replied Septem libros in expeditione Parthica adversus Christum evomuit Et Galilaeum statim in praelio sensit
him in their language Iob 21 14. Depart from us we will none of the knowledge of thy wayes being as glad to bee rid of him as the Philistims were of the Arke or as the Gadarens were of Christ Now how righteously shall CHRIST regest one day upon all such profane Gadarens Discecite Depart I know you not bee just as strange unto them then as they will needs be now to him fill these back-sliders in heart with the fruit of their owne wayes Prov. 14.14 and sith they have loved darknesse give them their belly full of it cast them into outer darknesse that darkenesse beyond a darknesse the dungeon of darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where they shall never see the light againe till they bee lightned by that universall sire of the last day Psalme 95. They that know not Gods wayes revealed in his word he hath sworne they shall never enter into his rest and although they always wander in heart and erre not knowing the Scriptures yet can they not goe so farre wide as to misse of Hell An ignorant person is that Leper in Leviticus his plague is in his head Lev. 13.44 he is utterly uncleane and is therefore utterly to be excluded See 2 Thes 1.7 Section 2. SEcondly this that the Scriptures are of God serves sharply to reprove our hatefull infidelity Many amongst us beleeve the Bible no otherwise then they doe humane Histories or not the strange wonders there related or no more thereof then they can see cause for or then suites with their carnall humours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost or not the menaces or not the promises or apply them not neither individuate the same to themselves but rather put all off as if it nothing concerned them and dispose of it to others Is this to mingle the word with faith to melt Ier. 31.18 with Iosiah to smite upon our thighes as Ephraim to examine our wayes with David by Gods Word Psalme 1â—9 59 Prov. 9.12 Esay 1. Esay 55. â—2 and finding our selves farre wide to turne our feete to his Testimonies Is this to bee wise for our selves to consent and obey to buy and beate Many men come to the word as they doe to feasts where they lay liberally on other mens trenchers let their owne lye emptie they reade the Scriptures as they doe news out of a farre Country as not pertaining to themselves Whereas the Bible should be read as we read the Statute-booke wherein every man holds himselfe as much concerned as if his name were there written and should therefore turne short againe upon himselfe and say what have I done Ieremy 8.6 Rev. 10.9 Prov. 25.10 what case am I in what may I doe to bee saved This is to take the booke and eate it as Iohn did this is to feed upon the hony that we have found as Salomon biddeth this is the way Esay 66.1 to tremble at the Word whilest men dwell upon it till their hearts ake and quake within them As for those that do other wise I may fitly say to them as our Saviour said to the Iewes concerning Iohn what went yee out into the wildernesse to see a Reed shaken with the wind Matth. 1 1. so what take ye in hand the booke to read or come to Gods house to heare an idle song an old-wives tale a foolish History a frivolous interlude Or if it be God that speaketh in the Word read and preached how is it that ye beleeve him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 7.30 why seeke ye with the Pharisees to make voyd the counsell of God concernning your selves Christ that by his absolute power can doe any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke 6.5 by his actuall power can do no great matter for these unbeleevers more than wonder at them Verily Verily faith our Saviour to Nicodemus Iohn 3 11. we speake what we know and testifie that we have seene and ye receave not our witnesse Loe hee joynes himselfe with the Prophets which Nicodemus had read so cursorily and carelesly as not to have there-hence learnd the doctrine of Regeneration This sin is now the greater because as the Law and the Prophets Heb. 4.2 so the Gospell much more was written that men might beleeve Iohn 20 31. and that beleeving they might have eternall life which now they cannot enter because of unbeliefe Heb 3. ult but being cut off from Christ Romans 11 22. Revel 21 8. they are lest without among dogges and devils without heaven I say but far within hell whether they are sent and set as free-holders to whom other sinners there are but Tenants or inmates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24 51. and are therefore said to have their part with hypocrites and unbeleevers Section 3. THirdly doth the Lord himselfe speake to us from Heaven in the holy Scriptures and is he our Maker and master Malachy 1.6 how is it then that hee is no better obeyed that his word hath no more place in us or power over us that it swayes not in our hearts that it rules not in our lives Shall hee stretch out his hand to a disobedient people doe wee provoke the Lord to jealousie are wee stronger then he Iob 9.4 hath any ever waxed fierce against God and prospered Shall we sit like sots under the sound of his word and not be sensible or shall we feele his axe at the root of our consciences and be smitten with some remorse and yet goe on in sin What became of Pharaoh that would not hearken to Moses though he came with a message from heaven of the rich glutton that made no more reckoning of Moses and the Prophets Luke 16. ult of Lots sons in Law that counted their fathers fore-warnings a meere moâ—kage Acts 13.41 Behold ye despisers and wonder and perish for I worke a worke in your dayes a worke which you shall in no wise beleeve though a man declare it unto you Which to prevent precious and worthy of all acceptation is that counsell of our Author Heb. 11.25 See that yee refuse not him that speaketh from Heaven see that ye shift him not off as the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—er 2 8. or send excuse as those recusant guests in the Gospell did When the truth stands at the doore of your Conscience and pleads for admittance say not as he did to his friend that came to borrow two loaves Come to me to morrow or as Felix to Paul at a more convenient time I le send for thee For if the word spoken by Angels only was stedfast and every transgression and disobedience that is every commission and omission receaved a just recompence of reward how shall we escape if we neglect hee saith not if we deny betray oppugne but if we neglect light let slip so great salvation which as first began to bee spoken by the Lord c. Heb.
and now he was desirous to goe into the Pulpit that thence hee might comfort others with the same comforts wherewith he had been comforted Melch. Adam de Theol exter page 139. He shewd his good will to have spent his last breath in preaching according to Saint Austins wish that Christ when hee came might finde him aut precantem aut pradicantem praying or preaching O happie is that servant whom his Lord when hee comes Mat. 24.46 47. shall finde so doing Verily I say unto you that hee shall make him ruler over all his goods Section 2. SEcondly let Ministers be called upon and exhorted to deliver the Word sith it is Gods Word with all faithfulnesse 1 Cor. 4 1. 1 Cor. 3 10. 2 Tim. 2.15 2 Cor. 6 1. Rev. 19 10 and 22 9. as good stewards as wise master-builders as workemen that need not be ashamed as co-workers with God and fellow-labourers with the Angels in the matter of mans salvation Tit. 1 4. 2 Cor. 2 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or it is a metaphor from deceitfull Vintners who for gaine mix water with Wine 2 Cor. 4.2 Hold fast the faithfull word yet not concealing nor corrupting it not handling it deceitfully or Huck-stering it as men doe their wares caring rather to beguile then benefit the buyer but by manifestation of the truth commending themselves to every mans conscience in the sight of God He that hath my word let him speake my word faithfully Jer. 23.28 1 Cor. 4.2 Heb. 3 2. Ezech. 13 12 22 Rom. 16 17. 2 Iohn 10. And in Stewards it is required that they bee found faithfull as Moses was faithfull in all Gods house Delîver they must the will of GOD his whole will nothing but his will neither pleasing or false or strange doctrine nor for vaine glory contention or envie Phil. 1.14 15. but purely sincerely seasonably giving to every one his owne portion Not as he in the Emblem that gave straw to the dogge Theologus Gloriae dicit malum bonum bonū malum Luther and a bone to the Asse not calling good evill and evill good not walking in craftinesse but as of sincerity but as of God in the sight of God speaking in Christ 2 Cor. 2.17 Let Saint Paul be our patterne for fidelity in his ministry What he delivered to others he first receaved of Christ 1 Cor. 11.23 And as hee received what he delivered so hee delivered what he receaved he kept nothing backe Acts 20.17 of all the Counsell of God This hath many particulars in it 1. Those ministers that would be found faithfull must deliver the truth only Aarons Bels were of pure gold not of copper or other baser mettall 2. Wholly not budging for any mans greatnesse nor balking any thing necessary to be knowne Acts 20.24 2 Tim 4.5 3. Plainly to the capacity of the Hearers Mar. 4.33 Iohn 16.12 not in a stately stile or Roman English Acts 22.2.4 Powersully and with all authority as Christ did Tit. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compelling men to come in charging and commanding them to consent and obey ' that Gods house may bee full 5. Constantly being ready for to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint PAUL Acts 26.29 the more and the lesse laying downe line after line precept after precept Isa 28.10 prooving if at any time God will give men Repentance 2 Tim. 2.25 that they may awake c. Holy Zachary tooke not his dumbnesse for a dismission but stayd out the eight dayes of his course though he ceased to speake yet hee ceased not to minister 6. Lastly and chiefely the man of God must preach his Word boldly as Isay who was very bold Rom. 10 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4.13 as Peter and Iohn who used great freedome of speech as Michaiah who after hee had seene GOD on his throne feared not before 2. Kings in their Majesty Not budging a whit nor yeelding an haire no not for an Angels authority as Paul but witnessing a good confession Galath 1 8. 1 Tim. 6 13. as the Master did before Pontius Pilate and keeping his Commandement without spot 1 Tim. 6.13 14. unrebukeable which is Bee strong and of a good courage Iosh 1 4. have not I commanded thee be not afraid neither be thou dismaid for the Lord thy God is with thee hee will not faile thee nor forsake thee Psalme 45. Philippians 2. Esay 3 10 11 Esay 58.1 2. Ride on therefore because of the word of truth hold forth the word of life amidst a perverse and crooked generation Tell the wicked from God it shall go ill with them shew the people their transgressions and the house of Iacob their sinnes I know men are naturally sicke of a Noli me tangere the earth would gladly sit still and be at rest that they might goe downe to hell without disturbance Zach. 1 11. Amos 5 10. they bate him that reproveth in the gate as Ahab hated Michaiah because hee never spake good to him It is probable that Michaiah was that disguised Prophet who brought to Ahab the fearefull message of displeasure and death for dismissing Benhadad And Ahab hates him and hath him fast in prison ever since From thence he is now sent for and sollicited by the way to speake good to the King But he was at a point for that to speake whatsoever the Lord should say unto him though he were sure to kisse the stocks for his stoutnesse The other Prophets prophecied placentia like Squirrels they had a trick to build evermore and have their holes to the Sunne-shine to keepe themselves on the warmer side of the hedge Ad latus navis saelicius pro temporum ratione sese inelinant Buchole to incline to the happier side of the ship to hold in with Princes and great ones howsoever But Ezek. 13.10 to 15. God threatens to rent the wall of securitie which those caementarij Diaboli as one calls them the Devils dirt-dawbers had dawbed with untempered morter Non ad veritatem solum sed etiam ad opiniones eorum qui audiunt accomodanda est oratio Cicer Partit and there shall bee an over-flowing showre in his fierce fury to consume both it and them that dawbed it Rhetoricians have a rule to fit their speech not to the truth of things only but to the opinions and fancyes of them that heare them This is by no meanes to be practised by a Preacher Saint Austin repented him of nothing more than that being yong he preached ut placeret non ut deceret more to delight the care then to smite the heart Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ab omnibus gratiam inire cupit quem quidam per incum placentam dixit For if I yet please men as once when I was a Pharisee saith Paul I am no more the servant of Christ Men be they
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
forgoest Thomas was absent but once from the holy meeting and perhaps about some weighty businesse but we all know how wofully he was thereupon be-blinded and hardned Joh. 20.24 to incredulity he ads obstinacy to weaknes wilfullnes Joh. 20.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.25 Forsake not therefore the assemblies of Saints as the manner of some is but cling close to Christ as the chickeÌ„s do to the hen that clucks them such an allusion there seemes to be in the Originall Come carefully to the publike reading of the Word there 's a speciall blessing annexed to be expected Come to the preaching of the Word that yee may heare and understand Mat. 15.10 Esay 55.3 1 King 19.11 12. yea that ye may heare live God was in the still voice to shew that he had sanctified a voice to be the ordinary meanes of comming to his creature Diestius de rat slud Theol. Nescio quid in auscultatione divinum est saith one I know not how but there is some divine and extraordinary matter in hearing the Word for informing the judgement helping the memory and reforming the life Especially if we bring Bibles to Church and turne to the proofes as the noble Bereans did Act. 17. whereas otherwise we may be shamefully seduced Socrates telles us of one Sabbatius a Novatian Bishop that reading this Text of the Gospell Luk. 22.1 Now the feast of unleavened bread which is the Passeover drew neare he added of his owne head Socrat lib. 5. cap. 21. Cursed is every one that keepeth the Passeover without unleavened bread And by this falsification many of the more simple Novatian Hereticks were carried away from the faith Whereas on 'tother side when by comparing the Text and the glosse we perceive the Preacher delivering nothing for truth but what is grounded upon the Word of truth our hearts will be the better ballasted bottomed rooted and stablish'd in the faith like those trees planted by the river of waters and not like chaffe which the winde driveth away Psal 1.3 4. whiffled and tossed too and fro with every wind of doctrine Ephes 4.14 Mat 13.44 1 Thess 2.23 Ier. 6.16 Coloss 2.2 We shall grow to a certainty in what we hold yea we shall persevere and hold fast that we have learn'd and heard we shall obey what we know and find rest to our soules Come therefore to Gods house and come betimes to be there with the first striving to out-runne one another as Peter and John did not the Sepulcher of our Saviour Homericum Nestoris sacrificium suit matutinum Ac omnino matutinum tempus quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiqui sacrificijs idoneum putabant quo guideÌ„ Deos assidere templis opinabantur Stuchi us de sacâ— gentil The Philistines flock betime to the Temple of their god so did other Heathens besides What a shame is it then for us to come lag to ours doth it not speake us carelesse if not contemptuous Being there set thy selfe reverently as in the presence of God with Cornelius looke him full in the face with David say This is the house of God the gate of heaven with Jacob. Keepe silence before him as ye are bidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 41.1 and as the watch-word was in the Primitive times among Christians yea anciently among Heathens Sleepe not therefore talke not reade not gaze not Hoc age Origen chides his hearers for nothing so much as for their seldome comming to the publike meetings Erasmus in vita Orig. operibus praefixa and their carelesse hearing that which they ought to listen too as for life Psal 45.10 Prov. 2.2 Divina eloquia tanto altius quisque intelligit quaÌ„to altius in ea intendit Greg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 19.48 Cant. 1.1 Hearken O daughter and consider incline thine eare c. And Cause thine eare to hearken incline thy heart to wisdome and understanding Hang upon the Preachers lips which are appointed to preserve knowledge and to drop as honey-combes as the people did upon our Saviours covet these kisses of Christs mouth with his Spouse say Speake Lord for thy servant heareth All that the Lord shall say unto me that will I doe I come hither resolved to denie mine owne reason Mar. 10.2 profit pleasure credit friends all for the words sake loving what God by the Preacher promiseth fearing what he threatneth hating what he rebuketh embracing what he commendeth lamenting what he aggravateth De doctrâ— Christianâ—â—â— 4. ca. 12 as Austin sweetly adviseth Thus if we dance when wee are piped unto weepe when we are mourned unto Acts 20.31 with 37 as those Elders of Ephesus If we lay down our selves at Christs feet submitting to the Scepter of his Kingdome Isa 16.1 and sending a Lambe to the Ruler of the whole Earth God will give us the meeting in that Ordinance and teach us things great and high that we knew not before Ieremy 33 3. Onely wee must bring with us good and honest hearts free from every roote of bitternesse such as are those mentioned 1 Pet. 2.1 2. The pure in heart only see God as transparent bodies only let in light and as the eye unlesse it be well affected cannot discerne the object Psalme 25.14 Ezek. 46.9 The secret of the Lord is with them that feare him and he will shew them his Covenant But then they must not unmannerly turne their backs upon the propitiatory but stay out the last Judas by departing afore all was done met the Divell at the doore The carnall Capernaites conclude it was a hard saying of our Saviour and went their way whereas had they staid out the Sermon they might have heard that doubt resolved that his meaning was spirituall John 6.60 63. The multitude thought Zachary long yet Luke 1. though they could but see a farre off they would not away till he returned to blesse them In the Councell of Agathon it was decreed Canon 32 that people should not presume to go out of the Temple before the Ministers had blessed the Congregation And in the 24. Canon of the fourth Councell of Carthage it is said Let him that goeth forth of the Auditory when the Minister is speaking to the Congregation be excommunicated Among the Romanes none stirred out of the Temple till the Priest had finished and cryed Ex Templo Becman de Originibus ling Lat. which because it was soon done every man hasting out upon the word spoken therfore is that word used to signifie suddenly quickly This argues deadnesse of heart and disaffection when men are so weary of well-doing when they are so soone sated and soe easily intreated to depart Psalme 16. Psalme 84. These are farre from Davids desire to dwell in the house of the Lord all the dayes of their life Neither would they be forward to beg his office out of his hand of being some doore-keeper there
Hold fast that which is good 1 Thess 5.22 account every parcell of truth precious defend it to the death Funccius Chro. as the Barons of Polonia anciently professed to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by pulling their Swords half out when the Gospell was read As if you find it to be a falshood Abstaine 1 Thess 5.22 23. saith the Apostle from all appearance of evill that is if it looke but ill-favouredly Quicquid suerit malè coleratuÌ„ as S. Bernard phraseth it if it be either simply evill or but seemingly so if it appeare but hetorodox or carry a suspition of sin abstain from it as you would do from poyson in your meats from a Serpent in your way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb as St. John sprang out of Bath where Cerinthus was for feare of further mischiefe Ps 93.5 Thorough thy Precepts J get understanding therfore hate J every false way though never so plausible Thy testimonies are very sure saith David And the Promise is sure to all the seed of Abraham saith Paul Rom. 4.16 For therin we are sure we heare God himselfe speaking and that it is the Truth that we heare because it comes immediately from God the first truth And although it be translated by men yet is there farre lesse mixture of humane ignorance and infirmity then in the Sermon of any Preacher in the world which must be examined by it Hence our Saviour in token of Reverence stood up to read Luke 4.16 20 but sate downe to preach The people also stood up all when Ezra opened the booke to read But when they heard the Sermons they were wont to sit My people sit before thee and heare thy words Ezek. 33.31 The Word preached must be prooved but the Word read simply and absolutely obey'd without making any question unlesse it be to be further informed or confirmed therin as Gen. 15.8 Judg. 6.34 37. 2 King 20.8 Luk. 1.34 with 45. that so we may yeeld the obedience of Faith Rom. 16.26 to this word of Faith Rom. 10.8 to this Faith of Truth 2 Thess 2.13 Psalm 119.31 Hold fast the faithfull Word therfore Tit. 1.9 Cleave and cling to Gods testimonies that you be not confounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 5.15 Stand strictly to them Walk precisely by them so may you safely say Lord if I be deceived Ier. 20.7 Psalm 130.5 Psalm 119. thou hast deceived me J have waited on the Lord my soule hath waited and I have trusted in his Word Thy testimonies are my delight and my councellours These he found more faithfull then Ahitophel more certaine then Polibius whose counsell while the Romane Generall followed he prevailed as where he did not Pro. 20.18 he miscarried if Pausamas may be believed Establish thy thoughts by counsell saith the Wise-man q. d. conceive not a thought without warrant of Gods word Aime at it as an Archer at a mark Psalme 119.15 Pro. 7.2 Pro. 2.11 with David Keepe it in thy heart as the pot of Manna in the Arke unputrified Keep it as the apple of thine Eye keepe it and it will keep thee 2 Thess 1.5 Veniat veniat verbuÌ„ Domini submâ—â—emuâ— ei sexcenta si nobis essent colla Baldassar in Epist ad â—ecolamp Let it run through thy whole life as the woofe runs through the web Receive it constantly and with thy as those Thessalonians did though it cost them many perils and pains crosses and disgraces In all thy waies acknowledge God and he shall direct thy steps as the Angell did Israel in the Wildernesse Only as they so must we Lord saith Nazianzen I am an Instrument for thee to touch follow him and the line of his Law though it seeme to lead us in and out backward and forward as he did them there as if we were treading a maze Let the watch of our will be set by the Sun-diall of his ward let us yeeld our selves up to him as instruments to touch And if it be God that speaks in the Scriptures what remaines but that we heare him with silence obey him with chearfullnesse in all things as well as in any thing Acts 3.22 23 making his Word thy Rule and Rudder thy Lanthorne and Load-starre to steere thy whole course by Eadem ratione hanc vitae viâ—â— quaeri oportet qua in alto iter navibuâ— quaeritur nisi aliquid â—oeli lumen observent incertis â—â—rsibus vâ—gantur Lactant l 6 c 8 Hunc audite Matthew 17 A good mans way is like the Marriners guided by the heavens his hand is on the oare but his eye on the starre And as the wise-men went no further then the starre and the starre no further then Christ so doth the godly Christian He follows the Lamb whersoever he goeth he heareth him according to the voyce from heaven sticketh to him as close as Elisha to his Master Eliah le ts fals his plumes afore him with the Angels Magnus est animus qui se Deo tradidit Pusillus degener qui obluctatur deos mavult emendare quam se Sen. Ep. 107 Matthew 11.28 Eze. 1.24 casts down his crown at Christs feet with the Elders Rev. 4. sets the Crowne on Christs head with the Spouse Cant. 3.11 puts a Scepter into his hand by submitting to the Word of his Kingdome by admitting of his Government by taking his yoke upon him by learning of him to be humble and holy that he may find rest to his soule CHAP. X. AND that 's a second thing we were exhorting all to do If it be God that speaks rest upon his Word and improove it for strong consolation Heb. 6. Psalme 56.4 Psalme 119.54 singing with David In God will J praise his word in the Lord will J praise his word Thy Statutes have bin my Songs in the house of my pilgrimage He sang away the time and trouble of his travell toward Heaven as Pilgrims and Passengers use to do Rom 15 4. 1 Cor. 9.10 And went on merrily as Sampson sucking sweetnesse out of his hony-combe The Bible was purposely written that we through patience and comfort of the Scriptures might have hope O take this booke out of Christs hand and eat it as Iohn did Rev. 10 9. It will be bitter in the belly by breeding godly sorrow but sweet in the mouth when we come to chew the cud by the ensuing comforts David found it so and therfore not only panted and fainted but his soule even broke with desire after it and once cryes out Psalm 119.20 40 141. Psalm 51.8 Make me to heare of joy and gladnesse that the hones which thou hast broken may reioyce Had it not bin for thy word J had surely fainted in mine afflictions In the multitude of my thoughts within me thy comforts delight my soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 94.19 The word there used signifieth thoughts so perplexed and inter-twined one within
a fly The like we may say of most of the Jewish Rabbines Onkelos the Chaldee Paraphrast the same is held to be that Aquila that translated the old Testament into Greek is a work of good use so are some of their Targums and Commentaries upon Scripture Sunt mala mixta bonis sunt bona mixta malis But for their Talmud besides that it hath many things fabulous and superfluous the Jewes make too much of it as Cleopatra in Plutarch did of the viper that destroid her For they set it and their Kabbalah in equall Authority with the holy Scriptures After the sealing up of the Babylonish Talmud that is after the years of grace 500. till the yeare 1000 there was little written among the Jewes by reason of their many calamities Alsted Chron pag. 417 Ius Caronicum voluminibus infinitis Canonistae declararunt codemferè tempore quo TalmudistaruÌ„ celebrari coepit nomen apud Iudaeos apud Arabas Alchorant valere caepit authoritas Heidelfield Buxtor in Rab Bibliotheca Alsted Chronol p. 447. It is written in Arabique verse in forme of dialogue betweeÌ„ the Angell Gabriel and Mahomet That which was were some frothy Commentaries upon the Talmud as the Schoole-men altogether almost upon Peter Lombard and the Canonists upon their Canon Law neglecting the sacred Canon of the Scriptures saving that they delighted as there is not a more vain-glorious people under Heaven to prefix some stately titles before their books out of the Bible as Caphtor uperach An Apple and a flower out of Exodus 21.23 c. But Josippus Ben-gorion is an Ocean of Jewish Fables patched together by the Rabbines in the time of Charles the great The Turkish Alcaran is a very mixture and hodge-podge of froth and filth vanity and villany lyes and lewdnesse Yet they will need be the the only Musulmans that is right Beleevers The Papists also will seem the only Catholikes I am cast out with the Fathers I defend the doctrine of the Fathers I transgresse the not c. as the Donatists did before them They challenge all the Fathers as theirs as Dioscorus the Heretike did in the Councell of Chalcedon And let but some bragadochio Jesuite soulder and peece together some sentences of the Fathers or Schoolmen so as the books may come forth in folio with some goodly pictures in the Frontispice then Cedite Romani Scriptores cedite Gray Such a flaunt is made in the world as if there was never the like seen They say that the Empire of learning is within the territories of the Jesuites Literarum imperiuÌ„ est penes Iesuitaâ— Causab ex Apologisâ— a Sands his Relation that Satan sent Luther and God sent them to withstand him that a Jesuite cannot be an Heretike that the Church is the soule of the World the Clergy of the Church and they of the Clergy Great Clearks we yeeld them to be for most part Paterculus great Polititians and Oratours such as was Caius Curio ingeniose nequam wittily wicked But withall we say that in all the Shop of Hell there is no anvile so well set wheron to forge any choyce peece of mischiefe as that man that is both learned and lewd Ten of their crew obviated and encountred Martin Luther at once EiusdeÌ„ sarinae summo conatu acerrimo desiderio non vulgari doctrina Tom 1. Epist Relinquo priora ut in illis latreÌ„â— sequor posteriora ut illis allatrent He put him in mind of Aeneas Sylvius who changing his opinions becâe of a poore Canon of Trent both Bishop Cardinall and Pope Also Bessarion of Nice who of a poor Caloyer of Trapezond became a Renowned Cardinall and wanted not much of being Pope Hist of Conc of Trent pa. 73 Heb. 11.37 they were teÌ„pted He rankes their using tongues with their terrifying sawes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great deale of heat wit and learning at his first setting forth But all in vain so God would have it Quo magis illi furunt saith he in a certaine Epistle eò ampliùs procedo c. The more they rage the more resolved I am upon my course I leave what 's behind for them to barke at I follow after that which is yet before me that they may have further matter for them to barke at The more out-ragious were they the more couragious was he Vergerius was sent to offer him a Cardinalship would he relinquish his opinions But he answered Contemptus est à me Romanus favor furor I care neither for the favour nor fury the allurements nor affâ—ightments of Rome Another time there was a designe of proffering him a great summe of mony but one wiser then the rest cryed out Hem Germana illa Bestia non curat aurum That Beast of Germany cares for no mony In his book of the Babylonish Captivity he professeth that whether he would or no he became daily more learned and insighted into matters of Religion and whence those Meditations came into his head but from Heaven he could not imagine Yet in the businesse of the Sacrament of the Lords Supper this brave man shew'd himself to be but a man And in a certain work of his professeth that he will rather admit of Transubstantiation Scultet Annalâ— tom 1. p. 13. then remit any thing of the Corporall Presence Yea that he might shift the Arguments wherewith Zuinglius pressed him In libro quod verba Christi adhuc firma stent he feared not once to affirme that our Saviours Body even before his Ascension was in Heaven and in Earth yea in all places at once Zuinglius also himselfe though he had the better end of the staffe yet was hee not so fully enlightned in the point he defended For in his answer to Jacobus Struthio Res enim externas internum hominem aliqua in re iuvare vel fidem aug re noÌ„ posse among other things he affirms that the holy Supper was not instituted for the confirmation or increase of Faith for how could outward things any way helpe the inward man or tend to the increase of Faith But rather for a testimony of our thankfullnesse and for a Commemoration of the death of Jesus Christ till his comming again So great need is there we see that we try all things we are taught before we trust any thing 1 Cor. 14.32 being neither over-censorious Let the spirits of the Prophets be subiect to the Prophets nor over-credulous the foole believeth every thing but that we proove all points whither of Faith or fact as Lapidaries do their stones Pro. 14.15 as Gold-smiths their mettals by bringing them to the Test that is to the Testimony Esa 8.20 to the patterne of wholesome words 2 Tim. 1.13 as they of old did to the patterne delivered in the Mount to that sure word of Prophecy 2 Pet. 1â— that safe beame and ballance of the Sanctuary If here they hold weight and proove approovcable