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 much when he was provoked,) and condemned for giving himself to his ease, and to his pleasure. To be short, the most learned Emperor of former times, (at the least, the greatest politician,) what thanks had he for cutting off the superfluities of the laws, and digesting them into some order and method? This, that he hath been blotted by some to be an Epitomist, that is, one that extinguished worthy whole volumes, to bring his abridgements into request. This is the measure that hath been rendered to excellent Princes in former times, cum bene facerent, male audire, for their good deeds to be evil spoken of. Neither is there any likelihood that envy and malignity died and were buried with the ancient. No, no, the reproof of Moses taketh hold of most ages, Ye are risen up in your fathers' stead, an increase of sinful men. What is that that hath been done? that which shall be done: and there is no new thing under the sun, saith the wise man. And S. Stephen, as your fathers did, so do ye. This, and more to this purpose, his Majesty that now reigneth (and long, and long, may he reign, and his offspring for ever, Himself, and children, and children's children always!) knew full well, according to the singular wisdom given unto him by God, and the rare learning and experience that he hath attained unto; namely, That whosoever attempteth any thing for the publick, (especially if it pertain to religion, and to the opening and clearing of the word of God,) the same setteth himself upon a stage to be glouted upon by every evil eye; yea, he casteth himself headlong upon pikes, to be gored by every sharp tongue.

For he that meddleth with men's religion in any part meddleth with their custom, nay, with their freehold; and though they find no content in that which they have, yet they cannot abide to hear of altering. Notwithstanding his royal heart was not daunted or discouraged for this or that colour, but stood resolute, as a statue immoveable, and an anvil not easy to be beaten into plates, as one saith; he knew who had chosen him to be a soldier, or rather a captain; and being assured that the course which he intended made much for the glory of God, and the building up of his Church, he would not suffer it to be broken off for whatsoever speeches or practices. It doth certainly belong unto kings, yea, it doth specially belong unto them, to have care of religion, yea, to know it aright, yea, to profess it zealously, yea, to promote it to the uttermost of their power. This is their glory before all nations which mean well, and this will bring unto them a far most excellent weight of glory in the day of the Lord Jesus. For the Scripture saith not in vain, Them that honour me I will honour: neither was it a vain word that Eusebius delivered long ago, That piety toward God was the weapon, and the only weapon, that both preserved Constantine's person, and avenged him of his enemies.

But now what piety without truth? What truth, what saving truth, without the word of God? What word of God, whereof we may be sure, without the Scripture? The Scriptures we are commanded to search, Joh. 5. 39. Isa. 8. 20. They are commended that searched and studied them, Acts 17. 11. and 8. 28., 29. They are reproved that were unskilful in them, or slow to believe them, Matth. 22. 29. Luke 24. 25. They can make us wise unto salvation, 2 Tim. 3. 15. If we be ignorant, they will instruct us; if out of the way, they will bring us home; if out of order, they will reform us; if in heaviness, comfort us; if dull, quicken us; if cold, inflame us. Tolle, lege; tolle, lege; Take up and read, take up and read the Scriptures, (for unto them was the direction) it was said unto St. Augustine by a supernatural voice. Whatsoever is in the scriptures, believe me, saith the same St. Augustine, is high and divine; there is verily truth, and a doctrine most fit for the refreshing and renewing of men's minds, and truly so tempered, that every one may draw from thence that which is sufficient for him, if he come to draw with a devout and pious mind, as true religion requireth. Thus St. Augustine. And St. Hierome, Ama Scripturas, & amabit te sapientia, &c. Love the Scriptures, and wisdom will love thee. And St. Cyrill against Julian, Even boys that are bred up in the Scriptures become most religious, &c. But what mention we three or four uses of the Scripture, whereas whatsoever is to be believed, or practised, or hoped for, is contained in them? or three or four sentences of the Fathers, since whosoever is worthy the name of a Father, from Christ's time downward, hath likewise written not only of the riches, but also of the perfection of the Scripture? I adore the fulness of the Scripture, saith Tertullian against Hermogenes. And again, to Apelles an heretick of the like stamp he saith, I do not admit that which thou bringest in (or concludest) of thine own (head or store, de tuo) without Scripture. So St. Justin Martyr before him; We must know by all means (saith he) that it is not lawful (or possible) to learn (any thing) of God or of right piety, save only out of the Prophets, who teach us by divine inspiration. So St. Basil after Tertullian, It is a manifest falling away from the faith, and a fault of presumption, either to reject any of those things that are written, or to bring in (upon the head of them, ) any of those things that are not written. We omit to cite to the same effect St. Cyrill Bishop of Jerusalem in his 4. Catech. St. Hierome against Helvidius, St. Augustine in his third book against the letters of Petilian, and in very many other places of his works. Also we forbear to descend to later Fathers, because we will not weary the reader. The Scriptures then being acknowledged to be so full and so perfect, how can we excuse ourselves of negligence, if we do not study them? of curiosity, if we be not content with them? Men talk much of, how many sweet and goodly things it had hanging on it; of the Philosopher's stone, that it turneth copper into gold; of Cornu-copia, that it had all things necessary for food in it; of Panaces the herb, that it was good for all diseases; of Catholicon the drug, that it is instead of }}all purges; of Vulcan's armour, that it was an armour of proof against all thrusts and all blows, &c. Well, that which they falsely or vainly attributed to these things for bodily good, we may justly and with full measure ascribe unto the Scripture for spiritual. It is not only an armour, but also a whole armoury of weapons, both offensive and defensive; whereby we may save ourselves, and put the enemy to flight. It is not an herb, but a tree, or rather a whole paradise of trees of life, which bring forth fruit every month, and the fruit thereof is for meat, and the leaves for medicine. It is not a pot of Manna, or a cruse of oil, which were for memory only, or for a meal's meat or two; but, as it were, a shower of heavenly bread sufficient for a whole host, be it never so great, and, as it were, a whole cellar full of oil vessels; whereby all our necessities may be provided for, and our debts discharged. In a word, it is a panary of wholsome food against fenowed traditions; a physician's shop (as St. Basil calls it) of preservatives against poisoned heresies; a pandect of profitable laws against rebellious spirits; a treasury of most costly jewels against beggarly rudiments; finally, a fountain of most pure water springing up unto everlasting life. And what marvel? the original thereof being from heaven, not from earth; the author being God, not man; the inditer, the holy Spirit, not the wit of the Apostles or Prophets; the penmen, such as were sanctified from the womb, and endued with a principal portion of God's Spirit; the matter, verity, piety,