Vindiciæ gratiæ. = A plea for grace More especially the grace of faith. Or, certain lectures as touching the nature and properties of grace and faith: wherein, amongst other matters of great use, the maine sinews of Arminius doctrine are cut asunder. Delivered by that late learned and godly man William Pemble, in Magdalen Hall in Oxford.

THE PREFACE UPON HEB. 6. VERS. 1. 2. 3.

TO speake without some Preface, where wee owe duety and respect, is not lesse unmannerly, than it is on the other side tedious and unplea∣sant to vse long Apologies. Vnto my apprehension, such Prologues, how euer sleeked ouer, doe yet seele rough and uneuen, and smell ranke of Lying or Flattery, when they are most seasoned with artificiall and trim conveiance: but of all, most unhandsomely doth this Rhetorick suite with such as pleade Gods cause before mortall men, who, if they will acknowledge their alleageance, must yeeld attention upon a Sic dicit Dominus, without further intreaty. For your selves (dearely Beloved, and duely respected in our Lord Christ Iesus) I verily suppose there is none among you, who respects to heare his owne praises; if there be, I come not hither to give satisfaction to such their desire. And touching my selfe, I say onely thus much; 'Tis the vainest thing in the world, for Albinus a Romane to write

a booke in Greeke, and present it to Cato with an Epistle Apologeticall: hee'l surely censure him for a foole, one Qui maluit excusare culpam, quàm non committere, who had rather doe ill, and get a pardon for it by an Apologie, than be faultlesse and stand in need of neither. And so I have done with persons: give mee leave yet to make way vnto our after discourses by a necessary and reall introduction, whereby we shall all learne somewhat of our dueties, and you my purpose and intention in this exercise. Wherein to give way to custome more than necessity in this case, I will confine my discourse to that of the Apostle,

Heb. 6. 1. Therefore leaving the principles of the doctrine of Christ, let us goe on vnto perfection, not laying a∣gaine the foundation of Repentance from dead workes, and of Faith towards God.

2. Of the doctrine of Baptisme, and of Laying on of hands, and of Resurrection of the dead, and of eter∣nall judgement.

3. And this will we doe if God permit.

THe holy Apostle having in the first & second Chapters discoursed of the Divinity of Christ, and the glori∣ous dignity of his person, together with the excellent ver∣tue of his Priesthood, in tasting death for all men, that so hee might bring many children unto glory; enters there∣upon into a large Declaration of the effect which these things should worke in the Iewes, viz. Repentance and O∣bedience to the voice of the Messias. This is prosecuted with much variety of exhortation and argument, in the second, third, and fourth Chapters; after which, the A∣postle resumes his former argument of Christs Priest∣hood in the fift Chapter, shewing the similitude and di∣sparity that was between it and the Leviticall Priesthood. The Priests after the order of Aaron, were 1. Men, 2. Men ordained for men in things pertaining to God, to of∣fer gifts and sacrifices for sinnes. 3. Men compassed with infirmities, the more feelingly to compassionate and pitty

their brethren. 4. Men called to this office, not intruders without lawfull election. And hitherto Christs Priest∣hood and Aarons agree: He also was 1. the sonne of man, the man Iesus Christ. 2. the Mediator betweene God and man. 3. a man of infirmities and sorrowes, consecrate through afflictions. 4. lastly, a man that tooke not the ho∣nour to himselfe; but hee that called him, said vnto him, Thou &c. But now see the difference: 1. Aaron was a man, and no more; Christ the Sonne of God too: 2. Aaron a sinnefull man that must sacrifice for himselfe also, aswell as others; Christ touched with a feeling of our infirmi∣ties, and tempted in all things like us, but without sinne: 3. Aaron but a typicall Minister, Christ a reall author of salvation to all that obey him: 4. Aaron a temporall Priest, a Priest onely and no Prince, a Priest after an infe∣riour and successive order; but Christ an eternall high Priest for euer, after the order of Melchisedec, wherein there is neither change nor succession, wherein Crowne and Mitre, Kingdome and Priesthood meet together in the person of Christ. Other differences there are, but the * 1.1 Apostle falling upon the mention of Melchisedecs Priest∣hood, a point of a high nature and hard understanding, he breakes off his dispute, and on the sudden runnes into an excellent digression, whereby to prepare the minds of the Hebrewes more heedfully to marke what was after to bee spoken. This digression, from the 11. vers. of the 5. to the end of the 6. Chapter, consists of three parts.

1. A tart reproofe of their ignorance and uncapable∣nesse of divine mysteries, from 11. vers. to the end of the 5. Chapter. The Apostle tells them they were dull of hea∣ring; but that's not all, their ignorance was affected: they might for their time and meanes have beene teachers, and yet now they must be taught, and, which is strange, the ve∣ry principles of the Word of God. Notorious truants, growne old in ignorance and age; but our Apostle is plain with them, they were but children, and of the youngest size too, babes, infants, sucklings: and if they take snuffe to be thus disgraced, he will prove it to be so; like a wise

Nurse hee knowes what fits their diet, they must bee fed with milke, and that's childrens food; i. e. plaine and easie doctrine for vongue beginners, who are unexpert in the word of righteousnesse: not with strong meate of harder and higher mysteries of religion which are for men of age, which through long custome have their wits exerci∣sed to discerne both good and evill.

2. An earnest exhortation to increase both in Knowledge & Obedience; et us be led forward to perfection: which is strengthened with a dreadfull threatning of vengeance against non Proficients and Apostataes, betweene whom there is no medium, the condition of Grace being unlike to that of Nature, admitting no degree of consistancy or stay betweene growing and decaying. This exhortation rea∣cheth to the 9. verse of this 6. Chapter.

3. A sweete consolation against all discouragements that might hinder their perseverance; by proposing unto them, 1. the examples of the old Saints in times past, who through Faith and Patience now inherit the Promises. 2. the stablenesse of Gods counsells and purposes; who hath not onely promised but sworne to performe it: by which two immutable things, Gods Word, and Gods Oath, we may have strong consolation, and firme ground whereupon to cast the anchor of our Hope sure and sted∣fast to the end of the 6. Chapter.

You now see by this briefe Analysis, wherto these words which I have read doe tend; namely, to a growth after a plantation, a finishing after a foundation laid, to perfe∣ction after a beginning. These Ebrews had gone to schoole long, and the principles of Christianity had beene taught them a great while agoe, now 'twas a shame for them like children to be alwaies in their horne-bookes, and never take forth a higher lesson. The Apostle will now no lon∣ger favour their ignorance; 'twas not infirmity but negli∣gence in them: and therefore he purposes to read them a harder lecture, and to sticke no longer on common points of Catechisme, which hee onely names and so passes on. The words then describe unto us the progresse that Prea∣cher

and People are to make in the knowledge and pra∣ctise of Christianity. I joine both together, because it is manifest by the threatning & consolations following, that this exhortation perswades the increase of obedience as well as knowledge, though the words seem to speake most for the latter. This proceeding in Christian piety, is expressed by an opposition of the two Termim or limits thereof.

1. Where it begins, and that is in the plaine and funda∣mentall points of Christian religion, which must bee knowne and left. [Therefore leaving the principles of the doctrine of Christ.]

2. Where it ends, and that is at perfection, so farre as is attainable in this life, whereto we must strive [Let us boled forward, or goe on unto perfection.]

The former part is amplified and expounded more at large in the next words, wherein the Apostle declares,

1. What he meanes by [Leaving] the principles and rudiments of religion. Wee must not learne and leave them, i. e. forget them, No. But wee may not sticke fast there and goe no further. Hee is an idle and unskilfull. Architect, that is alwaies bu∣sie in laying of a foundation, but never reares up a building upon it: and no lesse unprofitable is that Hearer or Preacher, who still is learning or prea∣ching nought but the first elements of sacred sci∣ence; & this is that he signifies by [not laying again the foundation] which by his and other Apostles preaching had been laid before.

2. What hee meanes by [the Doctrine of the beginning of Christ] (for so the words runne.) Now, that he here calls a foundation, from the use that Do∣ctrinall principles have in the spirituall building of Christianity, like to that of a foundation in materiall edifices. Of these fundamentall points, sixe are here reckoned up as so many heads and common places of the ancient Catechisme, 1. Re∣pentance from dead workes: 2. Faith towards

God: 3. the Doctrine of Baptismes: 4. I aying on of hands: 5. Resurrection of the dead: 6. Last∣ly, Eternall judgement.

The latter part, of attaining to perfection, is amplified two waies:

• 1. By the meanes that must bring us to it, which is Gods grace, not our owne or others abilities, [And this will we doe if God permit.]
• 2. By its contrary and the punishment therof, viz. backsliding, in the verse following.

It is not my meaning to goe over every particular, as they lye in the words, nor to stand now upon the discus∣sing of all the difficulties which trouble the Text; but purposing to handle them hereafter, as just occasion shall offer them unto us, I shall for this present commend to your observation, two conclusions which the words natu∣rally afford. The first shall be this:

That it is a necessary and usefull practise in the Church of God, to teach the doctrine of Christian religion plain∣ly and summarily to yongue beginners.

I need not go far to make this good. Nature shewes it: 'Tis in Grace as in Nature, we are first babes in Christ, then perfect men: and the difference of spirituall food, fetcht from our naturall sustenance, approves it. Children must have milke, which is of effectuall nourishment, but yet ea∣sie digestion: Men must have strong meat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, soli∣der or harder meates, who have teeth to chew and sto∣macks to digest them; that is, larger capacities and riper judgements, to pierce into the deeper mysteries of Divi∣nity. Reason and Comparison in all other knowledge teach the same, wherein infinite conclusions are deducted out of a few Principles, which first learned, give light of knowledge and strength of proofe to every one of them: Your owne experience shall save me the labour of instan∣ces. If we looke but to the words, the excellent defini∣tion of Catechisme which the Apostle here gives, yeelds us two good proofes of its necessity.

1. Its the Doctrine of the beginning of Christ (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) by some rendred not unsitly for the sense, Sermo qui rudes in Christo inchoat, that gives begin∣ning in Christ. This entrance into the knowledge of Christianity, being that meanes whereby Christ is first formed within us, and the seede out of which that holy conception of his glorious Image is at first shaped in our soules. A blessed institution of yonguer yeares, when Reason and Religion are together moulded and fashioned in tender mindes; so that Religion shall not onely sancti∣fie, but also perfect Natures abilities, which euer from their first emploiment are as sinfull as they are weake.

2. Its a foundation that beares up all the building, and though it make the least shew, is yet of greatest use. Nor is their heresie more damnable, who lay any other foun∣dation besides Iesus Christ, than their heresie is justly re∣proveable, who build upon their own or others any specu∣lations, without the tryed ground-worke of infallible Principles, surely laid and throughly understood.

If you will bee pleased to take a briefe survey of the practise of this institution, you shall easily perceive that it is no new or needlesse invention. In the ancient Church before Moses time, as the doctrine of Religion was more obscure, so the maner of its delivery is somewhat uncer∣taine; yet we may not unfitly say, that all teaching then was but Catechisme, when the fathers to the children de∣livered by word of mouth so much of sacred truth, as themselves had either received by tradition from the An∣cestors, or learned by new revelation from God himselfe. When the Church grew out of a family into a Nation, and that as men multiplied, so ignorance & corruption increa∣sed; God himselfe writes a Catechisme for the Iewes, de∣scribing a short compendium of Religion in the two Au∣thenticke Tables of the Law, containing Ten words; so few and so plaine, that the shortest memory and shallow∣est wit might easily comprehend them. And withall, God now layes an expresse command upon his people, both for themselves and for their children, Deut. 6. 6, 7. And these words which I command thee this day shall be in thine heart; And

thou shalt rehearse them vnto thy children, and shalt talke of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest downe, and when thou risest up. The word is emphaticall [Thou shalt rehearse them continually 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] thou shalt sharpen them by often and seasonable instruction, giving an edge or point to the precepts of the Law, that they may pierce into the mindes of the unlear∣ned. How carefully this strict injunction was afterward observed, either by the Levites in publick, or in private by masters of families, wee cannot certainely define, where Scripture is silent of both their practises; but if wee may judge of the carefulnesse of former times by the careles∣nesse of these, there is good cause to thinke, that both Le∣vites in the Synagogues, and Governours in their private houses were negligent enough in discharging this duty. Yet we may well presume, that there were both of the one and other not a few, whose godly industry in this particu∣lar, may justly shame the impious slothfulnesse of Mini∣sters and People in latter ages. Where will a David and Bathsheba be now found, personages of highest quality, yet counting it no disgrace to reade a Lecture of religion and morality to a yongue Salomon? You shall finde their pra∣ctise, 2. Chron. 28. 8. Prov. 31. 1. And Salomon himselfe seemes to give that precept out of the experience of his owne most excellent education [Teach a childe the trade of his way, and when hee is old he shall not depart from it] though himselfe scarce did so. Yea, albeit infinite corruptions have at this day deformed all religion among the Iewes, yet even to these times may be seene some prints of their ancient discipline among them, whose children are in their tender yeares first taught the law and bookes of Moses, and after that their Talmudicall Traditions, with such care and industry, as their skill in Iu∣daisme at 17. exceedes the knowledge of many among us in Christianity at 70. whereof, see the learned Buxd. Synag. Iudaic. c. 3.

But come we unto those times when the Sunne of righ∣teousnesse arose, and the knowledge of holy things shone

in its full strength by the ministery of Christ and his Apo∣stles, and we may trace this practise by its apparant foot∣steps, even from the first age of the Christian Church, and downeward. The words which I have read, are but a copy and briefe description of the Primitive Catechisme: & the Apostle Paul commends to Timothies custody 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a pattern and delincation of whole∣some doctrine, which hee had learned from the Apostle, 2. Tim. 1. 13. which also, Rom. 12. 6. he calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Analogy of faith contained in all fundamentall points of sacred doctrine, with which all interpretations of Scripture must beare due proportion. Now very necessity drave them in those Primitive times, to draw religion in∣to compendious heads and short summaries, partly in re∣gard of Infidels, who being converted to the faith, were to be instructed in the maine points of Christian beleefe, a thorow knowledge and open confession whereof, was required of them at their Baptisme: partly in respect of the children of Christian parents, who because of the dan∣gerous sollicitations of Idolatrous Gentiles and Hereticall Christians, privily creeping in, to beguile by craftinesse ignorant and unstable soules, were of necessity to have their mindes setled in the chiefe and generall conclusions of Christian doctrine, by which they might defend them∣selves against all sophistical seducements. Both these, whe∣ther new Converts or yongue Christians, were anciently called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 till their Baptisme and Confirmation; and for such whose narrow wits could not comprehend large discourses, it was needfull to make use of Epitomes. Touching the word, we finde it more ancient than this custome, and more generally understood than of it onely. In generall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in its Metonymicall signification is to teach others vivâ vo••••, by speech sounding into their eares; in speciall, to instruct any in the first rudiments of an art or science: because such as are ignorant learne more by others teaching than their owne study. In the gene∣rall acception, besides profane authors, wee finde it used in the new Testament five severall times, Luke 1. 4. That

thou mightest acknowledge the certainty of those things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereof thou hast been instructed, saith S. Luke to Theophilus, rendring the reason of the dedicati∣on of his Gospell unto him. Of Apollos, an eloquent man, & mighty in the Scriptures, its said he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 instructed in the way of the Lord, Act. 18. 25. &, Rom. 2. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, instucted by the Law; againe, 1. Cor. 14. 19. I had rather in the Church speake fiue words with mine understanding, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that I might also teach others, than ten thousand words in a strange tongue. But most notable is that place, Gal. 6. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let him that is taught in the Word, make him that hath taught him partaker in all his goods. In all which places, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is no more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bee taught or instructed, as the circumstances of the Texts doe evidently demon∣strate. But in times presently succeeding the Apostles, and since, the word hath been usually taken by Ecclesiasticall Writers in the strictest sense, for the first instruction of yongue beginners in the rudiments of Christianity: For now began the Gentiles in great multitudes to joyn them∣selves unto the Church, and the number of those that were to be Catechised daily increasing, gave occasion to the Pastors of every Congregation to bee more frequently imployed in this businesse. And as the burden grew hea∣vier, so new meanes were devised for their better institu∣tion. Hence, besides the Pastors and Bishops of the Churches, there were some specially deputed to attend this office, who from their imploiment were called Cate∣chistae; and not onely in the Temples, but also in Schooles opened for that purpose, did teach such as were rude and ignorant the elements of Christian religion. Famous a∣bove others is that Schoole at Alexandria in Egypt, wher∣in so many learned men taught, and so many holy Martyrs and Confessors, had their first education: There it was that Origen having first taught a Grammar Schoole, did afterward succeed Clemens in the office of Catechist; and such was eyther the necessity of those times, or the excel∣lent

abilities of the man, that at 18. yeares of age he took upon him that charge of publicke teaching: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Eusebius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Very yongue yeares; and I know not whe∣ther he got so much honour by his learned teaching, as for his constant suffering, so many persecutions as were raised against him in that City. Yet was he in account for both, in so much that hee was not onely sent for to come into Arabia by the Governour of the country, there to teach; but also being driven from Alexandria by trou∣bles there, he repaired to Caesarea Stratonis, there set up a Schoole, and was judged worthy to expound the Scrip∣tures, and read Divinity in publicke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the same Eusebius witnes∣ses, Lib. 6. cap. 13. But I must not write a story of him or others, who in those times bare this office in the Church; nor yet of the Catachumeni, and the severall constitutions decreed of in Councells and Provinciall Synods, for their more convenient institution; of the time of their admis∣sion to Baptisme, and after that to the Communion, of the manner of their being in the Congregation during the time of divine Service, where they were to stand not mix∣ed with the rest of the people, but severally by themselves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they were to depart the assembly, viz. before the celebration of the Eucharist, at which they were by no means to be present, though at the Sermons & Praiers of the Church for them, they might be: of divers cases touching their Baptisme, their relapses & recoveries, their phrensies and possessions by the divell, their mar∣tyrdome before Baptisme, with such like queres and cu∣stomes, of which now antiquated by time, wee neede not trouble ourselves to make any curious inquiry. The Acts and Canons of the ancient Councills, and Church Wri∣ters of those times make frequent mention of them; out of whom to compile an exact Commentary upon this matter, is a worke of longer time than I can spare, and lesser commodity than will pay for the paines.

Yet one word of the manner of teaching that was used

towards these Novices in the faith: which, what ever it was in private, for the publike seemes not to have beene dialogue-wise by question and answer, after the fashion of these times, but in a continued speech, with much plain∣nesse and familiar easinesse. That tract of S. Austins, de Symbolo ad Catechumenos, and these Catachismes of Cyrill Bishop of Ierusalem, which are preserved to our times, shew us what course they followed in writing and prea∣ching * 1.3 of Catachisme; the one being a plaine exposition of the Creede, the other nothing but Sermons upon the chiefe Articles of faith and points of manners, which Cy∣rill preached extempore to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or newly baptized in his Church.

If now wee come downe to latter times, when all the world was become Christian in outward profession, we shall easily perceive, that when they wanted Conuerts of the Gentiles whom they might instruct, these ages began by degrees to neglect also the children of the Church. So that for many ages, whilst ambition and tyranny in Church-men wried their thoughts more to the advance∣ment of their owne greatnesse, than to the furtherance of religion & godliness in the Church, this sacred institution was even quite laid aside; & after that, through ignorance, barbarism & superstition easily crept in, & soon corrupted whatsoever was sincere either in Gods worship or good maners. And now was this disease growne so desperate, that its thought incurable by those lazie and idle shep∣heards, which wealth and superstition had bred vp, and advanced to the oversight of Gods flockes. I meane that Cloistred rabble of Monkes and Friers, who sacrilegiously parting those that God hath ioyned together, made a pro∣fession of Praier without preaching, and thought by their devout oraisons to bring men to heaven, how ignorant and wicked soever they were. Yet these were the men whose lips must be thought to preserve knowledge, whose brests must bee the oracles of Divinity, and in their heads must lye inclosed the more secret and precious treasures of wisedome: but they were indeed wells without water,

deceiving the hope of weary and thirsty soules, empty clouds they were without raine, that did not send forth one gracious showre to refresh the inheritance of the Lord. And now these dreamers, in stead of curing the peoples ignorance, which would have cost them some paines, take a shorter course, and fall to commend it as a speciall vertue, and fruitfull mother of true devotion. Which base impiety, as it hath been detestable to Angels, to men upon whom any the least beame of saving light e∣ver shone; so since the reformation, hath the shame therof been sufficiently discovered, and cast upon the face of that Romish Strumpet, though her whores forehead cannot yet blush at it. We see, and now enjoy those holy ordinances of Preaching and Catechising within our Churches, revi∣ved and observed with happy successe in the increase of all piety. Our adversaries have seen it and sorrowed for it, to behold the industry and care of the Churches in their provision for the due instruction of yonguer and weaker Christians. And though they hope that their ignorance shall uphold their Church against our knowledge, yet ve∣ry shame hath driven them to doe somewhat: for which purpose, a Catechisme there was hatcht in the Councill of Trent, and by it allowed, wherein of a little milke of Gods Word, and superfluity of ranke poison pressed out of the brests of the Babylonish Harlot, such food was pre∣pared as was thought sit for the nourishment of her in∣fants.

But I must hasten; what I have spoken touching this point, shall be as for justification of our present exercise, so for a commendation of the paines of those faithfull & skilfull worke-men in the Lords building, who have laboured by preaching and writing to lay a sure foundation of know∣ledge, before they build up in the faith. I could heartily wish that those among us, whom either ease or pride have made carelesse in this office, would bee pleased to looke a∣broad into such congregations where this course is held, and to compare them with their owne and others where tis neglected: they should soone perceive how faire and

open a passage is made for preaching to follow after, where diligent catechising hath gone before, & on the o∣ther side, how hopelesse their endeavour is who labour to imprint in the heads of their people the knowledge of conclusions, before they have learned the principles of Divinity. If these men complaine and say, I have spent my strength in vaine, and my labour without profit, prea∣ching long and seeing little reformation, I will not pitty them, who are like unwise Nurses; who when their chil∣dren thrive not, lay the blame upon their sickly bodies, when the fault is in their owne indiscretion, who feede them not with childrens bread; but force upon them stronger meate, which they cannot disgest but vomit up againe.

And so I have done with my first conclusion; I come unto the second which the words afford unto us, and it shall be this,

That the knowledge of Christian religion must bee al∣waies increasing and fruitfull.

I couple both properties together, as both meant by the words of our Apostle [Let us goe on unto perfection.] Hee that knowes all and doth nothing, hee knowes nothing as he ought to know; and hee that doth his Masters will and knowes it not, shall have no thankes for doing he knowes not what. Science and Conscience joyned both together, make up a perfect man in Christ Iesus: perfect indeed in all his parts, but yet imperfect still in every degree: and therfore as they must be, so they must also grow together. Gods Spirit never arose upon that mans heart by superna∣turall light of saving knowledge, where the light growes darker and dimmer, and shines not more and more unto the perfect day, till at last it illighten the soule, as the Sun at noonetide in its full strength and brightnesse. Never was that man borne againe of the immortall seede of the Word and Spirit, both which are of lively and mighty o∣peration, who doth not proceed from strength to strength, adding one grace unto another, untill he abound and bee filled with all the fruits of righteousnesse. It is a great eye∣sore

to God, when hee walkes in the beautifull garden of the Church, to delight himselfe among the trees of the garden, and to gather of their pleasant fruit, if then hee shall see any plant which comes not forward in so kindely a soile, or which growes great and greene, but beares no fruit at all: Certainely, we may well thinke there's a can∣ker at the roote, and that it will not be long, before such a tree bee blasted by the breath of Gods fiery displeasure, which in a moment shall consume both branch and roote. You know the doome; Take it away, why should it trou∣ble the ground? and in this place of our Apostle, the sen∣tence is dreadfull against non-prosicients. The earth that drinketh in the raine that commeth often upon it, and bringeth forth hearbes meet for them by whom it is dressed, receiveth bles∣sing of God: But that which beareth thornes and briers is repro∣ved, and is neere unto cursing, whose end is to be burned. For * 1.4 the godly it is not so with them, they that are good will be better, hee that is holy will be holy still, hee that is just will bee yet more just. That of the Psalmist is most hea∣venly: The righteous shall flourish like a Palmo tree, and shall grow like a Cedar in Lebanon: Such as bee planted in the house of the Lord, shall flourish in the Courts of our God: They shall still bring forth fruit, even in their age they shall be fat and flou∣rishing, Psal. 90. 11, 12, 13. But no more in so plaine a case: let us turne our thoughts for a while unto some applicati∣on to our selves and our present purpose.

For our selves, whose profession is to know much, and desire to know all; let it bee our chiefest study to become good Christians, as well as great Schollers. You will find it to be no needlesse admonition, if you well consider both how easie, and also how dangerous it is to bee gracelesse, and yet learned. Which unhappy separation how oft it is made, the experience of former and present times do wit∣nesse, and both Church and State in all ages have felt the mischievons effects of it. Let mee but discover the dan∣gers wherewith our peaceable and happy course of life is yet incompassed withall, and it shall bee in stead of other motives to make us heedefull of our owne welfare. Our

adversaries are chiefly two: 1. Our owne corruption, which being once stirred, workes strangely. When civill education, morall instruction, and divine knowledge in part, shall worke upon a man unregenerate, they will be∣gin to awaken the conscience, rectifie the distempered affections, and give an assay to plucke vp impiety and in∣civillity by the rootes: but all together are too weake, where the Spirit of grace helpes not; and without its in∣gredient vertue are like a potion that stirres the humours, but cannot purge them. Whence corruption once moved becomes violent, the affections rage, conscience is over∣borne, the light is resisted, all those bands wherewith sin∣full nature might seeme to be fettered, are broken like a threed of tow, and such a one carried furiously beyond the limits of ordinary iniquity, to all transcendent wic∣kednesse. For none so desperately evill, as they that may be good and will not, or have beene good and are not.

But this is not all, we have another enemy, and thats 2. Satan by his most powerfull instigations, contrived with much cunning, inforced with secret and irre stable violence. Good reason this Lion should roare fierce upon so hopefull a prey: a Scholler is at least one degree of e∣minency above the common pitch, and his example pre∣vailes much on either side. If knowledge dare venter, what should ignorance doubt? If learning cannot defend it selfe from common-vices, how should rudenesse and simplicity be safe? And thus he perisheth not alone in his transgression.

Againe, this is like poison in the fountain, like a worme in the roote, like corruption and rottennesse in the seede, when those that are Spes gregis, the hope of present and after times, whose shoulders should beare up the glory of Church and State, are themselves become vile, light, and vaine persons, corrupt, and corrupting children. Surely, the divell cannot worke a more compendious mischiefe, than to deforme those that should be the meanes of others reformation. Thinke not then wee are more secure from danger than other men: nay, my Brethren, Satan hath his

quiver full of fiery shafts fitted for all occasions, all af∣fections, all callings; and wee in our scholasticall stu∣dies lye as open to the stroak of his spirituall temptati∣ons, as others doe in their civill and mechanicall im∣ploiments. I will describe some two or three of those weapons of death, prepared for our ruine, and so passe on.

1. The first are grosser temptations to ill manners and open profanenesse: For some there are of a baser mettall and more impure temper, fit to bee imployed in any the meanest service the divell shall put them to. These shames of learning and ingenuous education, who bring up an ill report upon these places dedicated to piety and modesty, you may commonly see, and doe I hope unfainedly detest. But this way succeedes not in all, in whom learning breedes civility at the least: there is therefore a second supply at hand of such poisons, as will be more generally and easily swallowed: of which drugges, there are as I conceive foure most deadly.

1. Pride and selfe-conceit, a bastard begot betwixt a learned head and an unsanctified heart; which being once conceived in the soule, causeth it to swell till it burst asunder with unthankfulnesse to God for the bestowing, with envie, scorne, and disdaine of men in the imparting of such gifts as may bee to them be∣neficiall.

2. Surfetting upon humane and inferiour learning, with contempt of divine studies. Thinke you that Christian Academies are now growne so holy, that this age breeds no Politians, nor Lyps••, who are so far from being children of the Prophets, that they are despisers of prophecy? True Humanists, that rellish nothing but what is of man, having the sacred Scriptures and mysteries of Divinity in basest con∣tempt, esteeming the simplicity of Faith to bee silli∣nesse and folly, the plainnesse of holy stile to bee but meere dunsery, the familiar delivery of wholesome precepts, to be good, honest, and dry matter. A baw∣die

Epigrame of some ranke Poet, a drunken song of some Anacreon, a flattering Ode of a Pindarus, a smart invective of some fleering Satyrist, the obscure phrase of some cloudy-pated Lycophron, an acute mo∣rall discourse of a Seneca, or a well composed storie of some Tacitus, all these, any of these deserve more study, rellish better to those aguish tongues, carry with them more life and quicknesse of sense, more strength of invention, more juice and bloud of sound knowledge and satisfaction, than the holiest ditty that ever the sweete singer of Israell set, the most ex∣emplary story that Gods Spirit ever indited, the most powerfull Sermon that Prophet or Apostle ever preached, the deepest mysteries that not flesh and bloud but the holy Ghost hath revealed. Strange con∣tempt. Is it possible that the creature should bee thus ignorant of his Creators voice, thus presumptu∣ous to censure him of rudenesse? But tis so, the tongues, the pens, the practises of not a few discover unto us this leprosie of Atheisticall contempt of Gods wisedome, arising in their foreheads. Tis well God hath not left himselfe without witnesse, that he can speake eloquently as well as plainly, But were it otherwise, yet were it well still: and they would be found best Rhetoricians and Artists, that can learne Gods art and not teach him. I proceede to a third danger, and that is

3. Profane study of sacred things, to know onely not to doe, to satisfie curiosity, or give contentment to an all searching and comprehending wit; who study Divinity as they would doe other arts, looking for no further aide than Natures ability, or as men doe trades and occupations meerely to make a living by it, who reade the Scriptures as wee doe morall au∣thors, collecting what pleaseth their fancy, to bee scattered as flowres of Rhetoricke here and there for the garnish of their discourse, but no whit for sanctification of the heart. In all these there lies a

poisonous humour which banes the soule, and you shall observe it, that there are few in whom is found, such invincible hardnesse of heart, consciences so farre stupified and senselesse in sinne, mindes so de∣voide of all true touch of piety, as those, who fre∣quently conversing in holy things, doe as often pol∣lute them by unhallowed hearts. Theres yet a fourth disease mortall to him thats sicke of it, and also sprea∣ding its contagion unto others, that is

4. Hereticall or Schismaticall opinions, bred and maintained by pride and selfe-love, or some other unsanctified affection which men give way unto, joyned with bitter opposing of the truth. And heers a mischiefe able to trouble a whole world: Councils, Conferences, Perswasions, Arguments, Edicts of ba∣nishment, confiscation and death; all the wisedome of the Word, and power of the sword joyned toge∣ther, shall scarce bee able to put to death this mon∣strous birth of an hereticall braine, so tenderly che∣rished by the master and his deare disciples.

Well then, you see in how slippery places wee stand, and how easily we are supplanted by that strong one a∣gainst whom wee wrastle: looke but a little into the story of times, and you shall plainely reade your owne dangers in others misfortune. Never had Christ so much to doe with any as with the learned Scribes and Pharisees, who by malicious depravations, captious in∣terrogatories, secret practise, and open violence, most desperately resisted his Ministery, in so much that our Saviour professeth the poore ignorant Publicans should goe to heaven before them, who had the key of know∣ledge, and would neither enter themselves, nor suffer others that would, to come in. The Athenians were the learnedst of the Grecians, accounted then the only learned nation of the world: yet you see how course en∣tertainment they gave unto the Gospell in the Apostles times, scornfully despising the foolishnesse thereof, in comparison of their owne superfine wisedome; and in

after times wee know, that those Grecian wits proved the most dangerous Heretickes. Tis true, that the di∣vell can make a Mercury a lying deceiver of any wood; Iohn a Leyden, Cn••pperdolling, or our Henry Nicholls the father of the Familists, with such other blockes, are in∣struments fit enough for a common disturbance: but yet for the generall, in all the shop of Hell, there is no anvile so well set whereon to forge, no engine so apt whereby to execute any choice piece of mischiefe, as that man who is learned and lewd. The Heresies of all times approve it, bred by men as vicious as learned, e∣ven from Arius and upward, downe unto Arminius. The fire of persecution alwayes burnes hottest in the raigne of some Iulian: and none so bitter cavillers a∣gainst the Truth as a Libanius, a Porphyrie, an Appion, a Cresconius. But once for all, and worst of all take the Iesuites of these last times, who as they have almost in∣grost all the learning and honour from the rest of the shaven Friers, so exceede them all in villany and impie∣ty. Being men, who of all others, are found to bee the most impudent and shamelesse perverters of truth, for∣gers of new and sublimated superstition, corrupters of antiquity; and not content to live in their owne ele∣ment, most dangerous intermedlers in all affaires of State, most mischeivous contrivers of the destruction of Kingdomes.

Wherefore let me exhort you in the words of the A∣postle, Grow in grace, in the knowledge and acknow∣ledgement of our Lord and Saviour Iesus Christ. And let me beseech you, that you would bee pleas'd so to or∣der your courses, that your learning may grace your religion, your religion may blesse your learning: this is but the halfe, the lesser, the worser halfe of Gods image and of a good man; have both, and bee for ever perfect Christians, complete Scholars.

Which that you may be, let me perswade you to two things:

1. To a constant and serious study of the Scriptures:

But herein take heede, that an holy and humble minde doe alwaies beare thee company. Thinke when thou openest this booke, thou seest in the title of every book, in the contents of every chapter this inscription, Holi∣nesse to the Lord. Nay, every line breathes holinesse, brings the very breath of that ever blessed and most holy Ghost. And bee assured, that a heart surcharged with covetous desires, ambitious thoughts, voluptuous, un∣cleane, and impure affections, is farre un fit for the stu∣dy and meditation of these sacred writings, and shall never attaine to the saving understanding thereof. A∣gaine, be humble and not proud, sober and not curious: neglect no helpes of Nature or Art that may bee gotten, nor relye too much upon either, as foolish Anabaptists doe on the one side, and presumptuous wits on the o∣ther, whose stocke will soone decay. Study to obey, not to dispute, turne not conscience into questions and controversies, lest whilst thou art resolving what to do, thou doe just nothing. Draw not all to reason, leave something for faith; where thou canst not found the bottome, admire the depth, kisse the booke and lay it downe, weepe over thine ignorance, and send one hear∣tie wish to heaven, Oh when shall I come to know as I am knowne! Goe not without nor before thy guide, but let thine eyes bee alwaies towards that Lambe who onely can open this booke, and thy understanding. And then, Blessed is he that readeth, and he that heareth the words of the prophecy of this booke, for the time is at hand: Yea, the time is at hand when all shall be accom∣plished, and wee must bee accomptable, when arts shall cease, tongues shall be abolished, knowledge shall vanish away: Doe but thinke now one thought what will be the joy of thy conscience in that day, when thou maist truly say, Lord, thou hast written to me the great things of thy Law, and I have not accounted them a strange thing; or with David, I have hid thy Word within my heart, that I might not erre from thy Commandements.

2. This for your private, in the second place attend to hearing as well as reading. It is a fault greatly reprove∣able in many, who despise all but their owne study; Gods ordinance of preaching, and a moneths paines of the learned cannot do them so much good as an houres study of their owne, who therefore out of scorne of Gods ordinance and other mens abilities will keepe home. And I could wish that yet it were so, that whom God lookes for at the Church, he might finde them in their studies: they should be though not so wel busied as they ought, yet not so ill imployed as now they are. But I spare them in this place, hoping that none heares mee who doth not hate this practise, and tremble to cast such contempt upon the sacred office and ordination of the publike Ministery. Ile rather touch upon our pri∣vate, an exercise of an inferiour nature, yet of excellent use and great necessity. Let that before spoken per∣swade your attention and diligence in thriving by it; and besides that, know the worke of providence to be such, that how simple soever the messenger be that brings it, yet Gods words will alwaies accomplish that whereto it is sent, in hardening or softening the heart. Here on∣ly let me commend unto your acceptance and expecta∣tion a double plainnesse needfull to be used:

1. Of stile and speech, that matter may have leave to command words, and not bee constrained to follow them in servile attendance. How many excellent dis∣courses are tortured, wrested, and pinched in, & obscu∣red through curiosity of penning, hidden allusions, for∣ced phrases, uncouth Epithites, with other deformi∣ties of plaine speaking; your owne eares and eyes may be sufficient judges. A great slavery, to make the minde a servant to the tongue, and so to tie her up in fetters, that shee may not walke but by number and measure. Good speech, make the most on't, is but the garment of truth: and she is so glorious within, shee needes no out∣ward decking: yet if she doe appeare in a rayment of

needle-worke, its but for a more majestike comelinesse, not gawdy gainesse. Truth is like our first Parents, most beautifull when naked, twas sinne covered them, tis ignorance hides this. Let perspicuity and method bee ever the graces of speech; and distinctnesse of deli∣very the daughter of a cleer apprchension: for my self, I must alwaies thinke they know not what they say, who so speake, as others know not what they meane. If they doe it of purpose, they are envious to others, and inju∣rious to Nature: and the best interpretation I can make of such misty and cloudy eloquence, is, that it serves onely to shadow an ignorant minde, or an ill meaning. Tis naught in all discourse, about religion much more; as if the darknesse of our understanding were not hin∣derance enough, without obscurity of speech: and of all, I am sure in this kinde of exercise most un fit, where both matter and auditors require plainnesse. Cate∣chismes are pend like lawes, in plaine not eloquent termes, & its a great absurdity in definitions & summa∣ry decisions to seek after tropes and figures. Wherefore for curious discourses sitted to rub itching ears, let AE∣lians grave censure of Myrmerides 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, coaches with * 1.5 foure horses, so little you might hide them undor a slies wing, or Callicrates his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, copies of verses written so small as a chery stone might hold them, passe likewise upon them, they are to say the least, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a laborious losse of time. Certainely, I finde both the one and the other cendemned in Pauls practise and the Iewes example. Hee was learned, and spake all langua∣ges, and that exactly eloquently; if Gods teaching can doe any thing more than a Grammarians or Rhetorici∣ans schoole, yet in case of preaching hee would not doe that which he condemned in the false Apostles, but professeth his opinion and practise, 1. Cor. 2. 1. I came not to you with excellency of words or of wisedome: and verse 4. nor stood my word and my preaching in the entising speech of mans wisedome, but in plaine evidence of the Spirit and of

Power; and he gives a reason for it, verse 5. That your faith should not be in the wisedome of men [as wrought by mans perswasion] but in the power of God. Againe, Exe∣kiel was an eloquent man, and the Iewes tooke a plea∣sure to heare him, but where grace wanted what could his eloquence helpe? Yee shall have it in Gods owne words, Ezek 33. 31. 32. They come unto thee as a people useth to come, and my people sit before thee, and heare thy words, but they will not doe them: for with their mouths they * 1.6 [make jests,] and their heart goeth after their covetousnesse. But it may be Ezekiels utterance was harsh, and they were offended at it. No, it followes: And loe thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they heare thy words, but they doe them not. This for speech, the other plain∣nesse is

2. Of the matter, that ye will give mee leave to en∣quire after the old way and to walke in it, I meane that plaine path which the Scriptures have laid forth before us, the easiest I assure me, to be found, the safest to tra∣vel in. Mens writings are infinite, their opinions change∣able, their resolutions doubtfull: and if wee begin there, wee are out of the way at the first entrance; and tis hazzard but wee loose truth and our selves among so many turnings and windings of errors, heresies, opini∣ons, conjectures, quarrelsome contradictions, disputes, and brawling controversies as we shall meete withall. Who would be so troubled in his way to heaven, thus wearied and vexed with endlesse and needlesse discour∣ses, which like the envious Amalekites set upon us in our sore travell towards Canaan, assaulting the simpli∣city of our faith, disquieting the peace of conscience by strange decisions of doubtfull cases, darkning the cleer light of sacred Scripture which shines dimme through such painted glasse, and in briefe, mingling the sincer•• milke of the Word with the noisome ingredients of car∣nall reason, and corrupt affections? Surely, we doe not

beleeve when we read that in the 12. of Eccl. v. 12. There is no end of making of bookes, and much reading is a weari∣nesse to the flesh: if we did, we would hence learne to see a fault, which an eager desire of learning, not wel guided, drawes upon us all that would be schollars. A strange curiosity to prie into all books of the same kinde, think∣ing wee never know the truth till wee know what all men have said of it. And are we certaine then wee have it? It were somewhat if twere in learning as tis in bea∣ring of a burden, where many weake men may beare that which one or few cannot. But in the search of knowledge it fares as in descrying a thing a farre off, where one quicke sight will see further than a thousand cleere eyes. It is most usuall in comparing of humane authors: for the Scriptures, its certaine that they alone without other helpes are sufficient for our direction in all necessary truth, and were our hearts inflamed with love of their excellent holinesse, and our heads a little more acquainted with study and meditation therein, wee should finde by experience that more light shineth in this sunne than in all the starres of the Church, which doe but borrow their light from hence. For mine owne part, I have alwaies wondred at the discord be∣tween the doctrine and practice of many Divines, who stiffely and truly maintaining against the Papists the all∣sufficiency of Scriptures for heavenly instruction, doe yet in their private studies condemne them of insuffici∣ency, bestowing, to say the least, three parts of their times and paines in the wearisome reading of those huge volumes of Fathers, Schoole-men, and other Writers, for one part which they spend in the meditati∣on of the Scriptures. Wee love to seeke gold among drosse, when wee may have it ready tried and purified to our hands, yea pure as mettall tryed in a furnace and fined seven times, as the Prophet speakes, Psal. 12. 6. Blame not my resolution to follow Salomons admonition; By these things my sonne bee admonished,

and to goe to the living not to the dead, to the Law and Testimony, the lively oracles of God; ever speaking loud enough if wee have eares to heare what the Spirit saith, and plaine enough, if, as our Apostle speakes, wee had our wits exercised to discerne both good and evill. You shall doe mee wrong to conceive any such meaning by my words, as if I would dash out all writings of men with one stroke, or condemne all Libraries to the fire: an arrogant impiety it were so to thinke or speake of mens paines in writing, and Gods providence in * 1.7 pre∣serving their bookes. No. I touch none but those who consult onely with flesh and bloud, men like themselves, out of whose discourses they frame to themselves an humane divinity, making such to be pillars that should bee but helpers of their faith: which how likely tis to faile in time of triall, I wish them to forecast betime, before they feele it too late. Among you, my Brethren, I suppose there is none who had not rather have his soule saved, than his fancy pleased: and therefore will bee willing to beleeve where God affirmes, to obey where he commands, without mans authority to con∣vince your reason or perswade your affections. And if so, I am eased of the most troublesome & least profitable toile, the curious search and allegations of Authors: which if you do expect, you overburden me; if I should promise, I should belie mine owne knowledge, and as I suppose, your opinion of my meannesse. Furthermore, for deeper speculations, new-minted Divinity, or elder Heresies buried in hell with their authors, or strange o∣pinions husht up in silence, it will bee a wrong to im∣broile the mindes of such an auditory, and to shake them with the unseasonable blasts of doubtfull disputes, be∣fore they have taken deeper roote in the faith. You must pardon mee, I speake to those whom this exercise most concernes, that are the yonguer in age and know∣ledge. And therefore I must beseech you beloved, and much respected in the Lord, who are the elder and

stronger in the Lords stocke, to give mee leave to drive on in Iacobs pace, so as I weary not, nor leave behinde the more tender Lambes. I dare say wee may all at last come to Canaan, and yet breake no company: He that gives to them that want, takes not a∣way from them that have: and you know that men may bee nouri∣shed with milk, though infants cannot live with stronger meate.

Finis Prologi.

Notes

• * 1.1

  Zach. 6. 13.
• * 1.2

  Hist l. 6. c. 3.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.4

  Heb. 6. 7 8.
• * 1.5

  AElian. Vat. hist. l. 1. c. 17.
• * 1.6

  [shew much love] n••rans.
• * 1.7

  Whereof yet many as left unto us, as the Cananites a∣mong the Is∣raelites.