The Dignity of the Scripture, Sermon 3
The third Sermon.
BVt they were counted as a ſtrange thing. This is the ſecond parte of this verſe, the former ſhewed the bounty of God voucheſafeing his law; this ſheweth the vnthankfulnes and impiety of men in deſpiſing his law; ſith that by the very courſe of the words, it is plaine that there is a faulte heare diſcouered, therfore in the handling of this part, I will follow this courſe. 1. I will ſhew the nature of the fault. 2. I will opē the greatnes of it. 3. I will declare what puniſhmēt is belōging to it. 4. I wil apply it to to ſee whether it be not alſo our fault fifthly, when it is manifeſt that to count the word of God as a ſtrange thing is a fault, and ſuch a one as ſhalbe puniſhed, and which is alſo our fault; I wil then teach of what vſe all theſe points ought to be vntounto vsus, and what we muſt indeauour to learne thereby; theſe be the parts and points of this daies ſermon, all neceſſary to the profitable, handling of this clauſe. And firſt what the fault was, and wherein this people treſpaſſed, when they are ſaid to hauehave coūted the great matters of gods law, as a ſtrange thing.
The effect and ſubſtance of the faulte in a word was this, that how be it the lord had committed and commended his word vntounto them, for their neceſſary vſes, intending that it ſhould be familiar vntounto them, and alwaies at hand with them as a Councellor in all their occaſions to aduiſe them, yet they reputed it as a matter, not pertaining to them; ſo that, wherin they ought to hauehave bene moſt conuerſant in it, they were the greateſt ſtrangers; neither were they leſſe ſeene, or more ſlenderly experienced in any one thing, then the rules and precepts of the ſcripture. That is breifely the very true faulte, for which the vnthankfull Iewes are challenged in this place, and that was my firſt pointe. Now leſt when wee ſhall be found guilty of the ſame treſpaſſe, it ſhould ſeeme vntounto vsus but a ſlight offence; let me draw you to the next point, which is the greatnes of it, and how groſſe a thing it is to counte the honorable matters of Gods law, as a ſtrange thing. I will endeauour to make it manifeſt after as familiar a manner as I can. This is that therfore which I ſay of it, that it was a fault, compounded and made of 3. groſſe euills; 1 is diſobedience, 2 vnthankfulnes, 3 neglect of their owne priuate good, euen the good of ſoules. Firſt it was diſobedience; for the commaundement of God was very ſtraite, that they ſhould all, one and other acquainte themſelues with the things of his law, wherof that one place which is in Deutronomy, is a ſufficiēt witnes;chap. 6. 6, 7. And theſe words &c: Therfore beſides the ordinarie courſe of teaching by the Leuits in the Temple, the Lord commaunded, to bind them as ſignes vponupon their heads, and write them vponupon the Poſtes of their houſe, & vponupon their gates. & all to the end that the law of God by that means might become familiar vntounto them: ſo that it was a manifeſt contempte of Gods commaundement, to paſſe that by, as matter which concerned them not, which the Lords deſire and will was by all meanes to accuſtome them vntounto. As it was diſobedience to the expreſſe will of God, (and ſo according to the ſaying of Samuell to Saule, as bad as ſinne of witchcraft. 1. Sam. 15.23.) ſo it was vnthankfulnes alſo, & a moſt odious abuſe of gods kindnes. Conſider how; marke the words of my text, I hauehave written to them &c ſaieth God, ſo that the written word is as it were an epiſtle or letter ſent from the Lord vntounto his Church. A letter I ſay of which the matter is waighty, and ſuch as concernes all, euen in the highteſt degree; ſo the carriage & frame of it, conſidering what the Lord is in reſpect of vsus, is full of exceeding kindnes, many gracious promiſes, many kind entreaties, many fatherly aduertiſements, eueryevery word in a manner, ſauouring of vnſpeakeable louelove. Now put caſe a king ſhould write a letter to his meaneſt ſubiects, nay to ſuch as being traytors to him, ſtood at his mercy to be diſpoſed with at his pleaſure (for ſo is the caſe betwixt God and vsus) and ſhould in all temperate manner ſpeake gratiouſly vntounto them, promiſing vponupon their ſubmiſſion, a finall remitting of their miſbehauiour, yea & a purpoſe to take them finally into his fauour; yf theſe men thus at the kings pleaſure, and thus kindly written vntounto, ſhould throw the letter aſide, not vouchſafeing to pervſe it, what name would wee giuegive vntounto this demeanor; we would ſay vnthankfullnes were too fauourable a terme, preſumtion, villeny, vntollerable inſolency; we would not know how to diſcribe it. How muſt it not needs then be vngratitude in a higher degree, that the lord writing to his enemies (as we are all by nature) ſuch a gratious letter of reconcilement, ſueing to win vsus, when as it were meeter that we ſhould euen with teares of bloud importune him: yet the ſonnes of men whoſe breath is in their noſthrils, not waighing this vnutterable kindnes, ſhould dare to ſet at naught ſuch a meſſage, and to let it flip as if it were ſome idle ſtuffe, not worth the looking on? Againe wheras it is often touched in the ſcripture, that the lord had a ſpeciall regard ouer the Iewiſh nation, more then to any other vnderunder heauen; the liberty of enioying the law of god, is noted as the principal benefit which the lord vouchſafed them.Deut. 4.8. What nation is there ſo great (ſaith Moſes) that hath ordinances and lawes ſo righteous, as all the law which I ſet before you this day. And Dauid in the Pſalmes haueing ſpoken at large touching the prouidence of God ouer all mankind, cōmeth at laſt to ſhew wherin the Iewes had the preeminence aboue all other,Pſ. 147.19, 20. in theſe words; He ſhewed his word vntounto Iacob, his ſtatutes and Iudgments vntounto Iſraell, he hath not dealt ſo with eueryevery nation: Rom. 3.1, 2.And Saint Paul propounding to himſelfe this queſtion, what is then the preferment of the Iew? anſwereth it thus, cheifly becauſe vntounto them were committed the oracles of God. So then ſeing among all the bleſſings that God beſtowed vponupon thē, this was the choiſe, that the great things of the law were committed vntounto them, in it muſt needs be an argument of extreame vnthankfulnes in them to make ſo ſlight account of ſo great a fauour.
The third euill of which this euill here reproued in them, was compounded; was, neglect of their owne priuate good. For the lord had not commended to them, the things of his law, ſimply as a meanes by which they might ſhew their obedience vntounto his authority,Eze. 20.11. but the intent of the lord therin was the furtherance of their good. I gaue them (ſaith God) ſtatutes and ordinances, which if a man doe, he ſhall liue in them: the glory ſhould hauehave returned to God by their obedience, but the cheife profit ſhould hauehave beene their owne. and therfore for them to let the law lie, like ſome old booke out of vſe, or ſome other forlorne or forraigne matter, it could not but argue a moſt miſerable neglect, and bewray them to be men of a moſt profane and diſſolute diſpoſition: ſo then if you demaund what great matter this was, for which this people was ſo highly blamed in theſe words, They hauehave accounted the great things of the law, as a ſtrange thing? I anſwere, it was an error compriſing vnderunder it. 3. ſoule euills; 1. rebellious diſobedience to Gods expreſſe cōmādment: 2. preſumtuous contempt and baſe eſtimation of gods great kindnes. 3. the deſperate neglect of the ſaluation of their owne ſoules. This is the ſecond point. Now for the third.
Which is, touching the puniſhment due to this fault: if we hauehave obſerued what hath beene ſaid before touching the nature of the ſinne, we cannot doubt, ether that it deſerues a puniſhment, or that the lord will ſurely proceed againſt it in his due time: but yet if we ſhall conſider what the ſcripture ſaith of it in particular, it wil much more affect vsus. Thus much therefore we may generally vnderſtand that the lord puniſheth no ſinne more greiuouſly, then the contemning of his word; and thereof we hauehave no more full and pregnant example then this Iewiſh nation. For wheras ſundry times before the comming of Chriſt in the fleſh, the wrath of God came vponupon them, that the iudgments wherwith they were viſited, made euē their eares to tingle that heard them, and brought that very people, whome he had carried (as it were) in his armes out of Egipt, to become a hiſſing and a by-word to the whole world; whoſoeuer obſerueth the courſe of the prophets, ſhall finde that the principall ground of all this, was their ſlight account of the holy doctrine of God, their preferring the inuentions of men, the guiſes of other nations, and the traditions of their fathers; before the bleſſed will of the lord manifeſted and reuealed to them in his law. But leſt we ſhould thinke this is nothing to vsus (though indeed it was left written to admoniſh vsus) concerning this matter, there are two places of holy ſcripture eſpecially to be conſidered, and they are both in the booke of the Prouerbs,Chap. 28. 9. the one is, he that turneth away his care from hearing the law: euen his prayer ſhalbe abhominable. marke I pray you; there is no duty in the holy ſcripture to which the lord hath promiſed a greater bleſſing then the duty of prayer;Pſ. 65.2. the lord takes it as an honor vntounto him, to hauehave this title, to be called the hearer of prayers; yet the neglect of Gods word, the making no account of the meanes to bring vsus to the knowledge of it, turnes all a mans prayers into ſinne, ſtops vp the eares of the lord vntounto all his ſutes, doth (as it were) barre vp the gate of heauen againſt him, that though his requeſt be neuer ſo earneſt, yet it is vnpoſſible for him to hauehave entrance. God will heare no prayer that proceeds from him which doth not eſteeme the knowledge and vnderſtanding of his word; a fearefull Iudgment.
Chap. 1. 22.The other place is, O you fooles, how long will you louelove fooliſhnes, & the fooles hate knowledge; ve… 25.and againe, you hauehave deſpiſed all my counſell, & would none of my aduice; mark now what followes, I will alſo laugh at their deſtruction, & mocke when their feare commeth. I beſeech you in the feare of God, let vsus conſider it. The lord is often reported of, to vsus in the ſcripture by the name of a mercifull God, a God that doeth not puniſh willingly: a God that doeth not take delight in the death of him that dieth: what a grieuous ſinne then muſt that needs be, which turneth that ſo ſweete and gratious nature of God into that extremity, that he ſhould euen reioice at mens deſtruction, & take pleaſure in their tormente. And yet this reckoning the word of God as a ſtrange thing, brings forth this ſtrange effect, and makes that God who delights in mercy, to pleaſe himſelfe in the feirce execution of his vengance.
Thus then wee end this pointe▪ if you aſke what iudgment is due to this offence of not regarding the greate things of Gods law, I anſwere, in generall it ſets open the very floodgate of Gods wrath as appeareth by the example of the Iewes; 2 in perticular, it makes all our praiers odious, and the torment of our ſoules,Luc. 14.28. a matter of reioyceing and pleaſure to the Lord. It is truly ſaied of our Sauiour, To whom God giues much, of him he requires much. The liberty of his word is the greateſt bleſſing, and therfore the contempt therof muſt needs bring vponupon vsus the greateſt vengance.
Come wee now to the next point, to ſee whether this fault thus deſcribed, and thus deſeruing to be puniſhed; be not our faulte alſo, that ſo wee may by degrees make a way to that which is the vſe and drift of the whole ſcripture.
And firſt heare, to the end that it may appeare, that this is our fault to neglect Gods word, we muſt neceſſarily enquire, whether the lord hath not afforded vsus the ſame bleſſing, I meane the liberty of his word. It is a thing that cannot be denied, that the kindnes of God in his behalfe towards vsus, is no whit inferior to that which in former times he ſhewed to the Iewes, I do thinke that no man can name any one particular tending to the diſcouery and making manifeſt of the law: of God, which is not graunted to vsus in as great a meaſure, as it was to them: Nay looke by how much the miniſtery of the goſpell doth exceed the miniſtery of the law, by ſo much is the mercy of God greater vntounto vsus, then vntounto them; becauſe it is free for vsus to behold the ſubſtance of that, wherof they ſaw but the ſhadowes only. So that the lord may eueryevery way and in eueryevery reſpect, ſay to vsus as truly, as euer he might ſay to them, I hauehave written to you the great things of my law It is manifeſt then I thinke to eueryevery one that vnderſtandeth any thing, that we are nothing inferior to the Iewes in reſpect of the bleſſing, I doubt not but it ſhall alſo appeare, that we do fully match them, nay I beleeue, go farre beyond them in the contempt. And to the end I may make good that which I ſay, let me ſhew it in particulars how he word of God, the holy will of God reuealed in the ſripture is a meere ſtranger vntounto vsus; a thing that is farre, from being ſo well knowne, and ſo familiar vntounto vsus as it ought to be; and let that which I ſay be credited, onelyonly ſo farre, as your owne conſciences ſhall find it to be true. The word of God is a ſtrange thing to our iudgments, a ſtrange thing to our thoughts, ſtrange to our affections, ſtrange to our tongues and ſpeaches, ſtrang to our courſes and to our ordinary conuerſation, if this be true, how ſhall we be able to ſhift of the like challenge from the lord, which is heere made againſt the Iewes; vz: that we hauehave accounted the great things of Gods law as a ſtrange thing. Firſt it is ſtraung to our iudgments; that appeareth by our exceeding ignorance in the things of God, and by that extreame dulnes of conceipt which is ſtill to be ſeene in vsus: There is ſcarcely any one thing of thoſe which doe neceſſarily & generally concerne men, wherein the greateſt parte of our people are leſſe ſeene, then the doctrine of Gods word; there is nothing which they heare ſpoken of in any company, or vponupon any occaſion, the meaning courſe, and ſcope wherof they doe leſſe apprehend, then the rules & precepts and inſtructiōs of the ſcripture: men of yeares and great experience, ſkillfull in the courſes of the world, wiſe in their affaires and very pollitique, well ſeeme in matters of law, able to ſpeake well and with good aduiſe about outward things, a man would wonder to heare their weaknes and ſimplicity in religiō. This ſhewes that the law of god is a ſtrange thing to our Iudgments; there is nothing leſſe knowne, there is nothing leſſe conceiued. Secondly, it is ſtrange to our thoughts; Truth is, Thoughts are knowne only vntounto God, who is the ſole ſearcher of mens hearts; but yet (if our conſciences being appealed vntounto) wee will ſpeake the truth as it is, I beleeue that wee muſt (whether wee will or no) confeſſe, that our mindes are ſo (in a manner) wholly taken vp with couetous, ambitious, ydle, wanton, reuengfull thoughts, riſing out of our corrupt hearts, as from a continuall ſpring, that there is ſcarcely any roome or time for any priuate queſtionings or communings wich our ſelues touching the words of eternall life, and the greate things of Gods law.Ioh. 6.68. Such meditations may ſometimes (perhaps) knock at the outward doore of our hearts, or (it may be) find, vponupon a fit ſome ſodaine and ſuperficiall entertainement, but (alas) they are quickly vaniſhed; and like a ſerpent vponupon a ſtone, Pro. 30.19. Coſſ. 3.16.or a ſhippe in the middes of the ſea, leaue no print behind them; and by that meanes neuer come to pitch with vsus or to dwell plenteouſly in our heartes Thirdly there is as ſmall acquaintance betwixt the word of God and our affections: I neede ſay no more to proue it but this, namely, that there is nothing which doeth ſooner tire vsus aut, and make our ſpirits dull & lumpiſh, then the exerciſes of the word, in what kind ſoeuer. In other things wee are like to the Horſele aches daughters, which crie, Pro. 30.25.giuegive, giuegive, and we are ſeldome heard to ſay it is enough: but in matters of religion we are very moderate; compendious ſermons, breife diſcourſes, ſhort prayers, haſty meditations, theſe pleaſe vsus beſt. Indeed were it not for very ſhame, we would hauehave none at all. Thus Gods word is not to vsus as a beloued freind, of whoſe ſweet acquaintance we could neuer be weary, but as ſome vnwelcome ſtranger, who (it may be) by importunity, getteth a nights lodging with vsus, but his departure pleaſeth vsus better then his comming. Now fourthly for our tongues and ſpeaches, let vsus call to minde our ordinarie conferences, at home, at worke, in iournies, in meetings, in going and coming too and from the church, and then ſaie truly, whether if our ſauiour Chriſt ſhould ſuddainly chop in amongſt vsus, as he did to ſee the two diſciples traueling to Emaus,Luk. 24.15. and ſhould ſaie to vsus as he did to them, what manner of communications are theſe that you hauehave one to another? we ſhould be able to anſwere him for on time of a thouſand, that we are reuerentlie and ſoberlie communing together of good things, conferring of the things in which publiquelie we hauehave beene taught, that ſo we might both edify our ſelues in our moſt holy faith, and might alſo prouoke and ſtirre vp one another. to good workes. doubtles (as it was ſaid to Peter) our very ſpeach would bewray vsus, Iud uer. 10. Arb. 10.24.and the barrennes of our talke, would diſcouer the drines and deadnes of our hearts. But now laſtlie although the word of God doe now and then twang vponupon ſome mens tongues, and be made a matter of diſcourſe and table-talke, to take vp the time, or to ſhew wit, or els be called in by ſome profaine ones,Iudg. 16.25. as Sampſon was by the Philiſtins, to make them paſtime, yet it is moſt vniuerſally a ſtranger to mens liues and conuerſations. It is madnes in the worlds account for a man in all things (with Dauid) to make the teſtimonies of the lord,Pſal. 19.24. his councellors, and to ſtand vponupon theſe ſtrict and nice termes of conſience, as not to aduenture vponupon any thing, but that which he may warrant vntounto his owne ſoule therby. Shall it not hinder my profit? will it be no blemiſh to my reputation, may I thereby further ſuch & ſuch purpoſes? are ther any examples of men of ſome note and faſhion in the world running the ſame courſes? Here is the ordinary religion of the world; but as for laying the precepts of the word as preciſe rules for the ordering of al our waies, and the guiding of our liues in the lords path, it is a thing ſo ridiculous, & vnreaſonable in common Iudgment, and through diſcontinuance of theſe euill times ſo out of vſe, that when as the word challengeth that right of gouerning vsus which the Lord hath giuen it, men forth with (ſo ſtrange a thing is it vntounto them to beare the yoke) ſnuffe and are not afraid to expoſtulate with it, as the Sodomits did with Lot,Gen. 19.9. ſhall it, being a ſtranger iudge & rule ouer vsus? Thus I hauehave by particulars confirmed this pointe; viz that wee are as deſeruedly liable to this reproofe, as the Iewes were. The Lord wrote vntounto them the greate things of his law; ſo he hath done to vsus; they accounted them as a ſtrange thing, wee are very equall to them in contempt.
Now for the laſt pointe propounded, namely the vſe of all that hath beene ſaied, it muſt needs be this: viz: That ſeeing to account the greate things of Gods law as a ſtrange thing, is 1 a faulte, 2 a greuious fault, 3 a faulte liable to ſo extreame puniſhment, and 4 our faulte: there is no remedy (vnleſſe by a bold perſiſting in an apparent euill wee will prouoke God) but wee muſt henceforth giuegive all diligence, that the word of God may be no more a ſtranger vntounto vsus, but a dweller with vsus, and may become familiar vntounto vsus. That this is a dutie from which no man is exempted, the ſcripture is manifeſt, in which (if the whole body of it throughout be examined (there is no releaſement or diſpenſation giuen vntounto any to neglect the ſearching of Gods booke; nether was it euer maintayned by any doctrine; but by doctrine of Popery, that ordinary men need not ſeeke to be made acquainted with the ſcripture. Wee read that when the Philiſtins had the Iſraelits in bondage,1. Sam. 13. one pollecy to keepe them vnderunder, and to detaine them in perpetuall thraldome, was this; they left them neuer a ſmith throughout all the land, and what was their reaſon, leaſt (ſaied they) the Hebrewes make them ſworde & ſpeares. 19. ver.if they tooke away their weapons from them, it was an eaſie thing to oppreſſe them. The very like pollicy was vſed in the dayes of Popery, to the end to continue the people in blindnes, that they might not deſcriy the abhomination of that religion, by the light of the ſcripture. They tooke the bible from them, and ſhutt it vp in Colledges and libraries, and ſuffered it not to paſſe, but in a language which the vulgar vnderſtood not. And as in that bondage of the Iſraelites vnderunder the Philiſtins, no man could ſhearpen his mattock, his axe,20. ver. and his weeding hooke, but they muſt be beholding to the Philiſtins, and take of them ſuch helpe, as they would vouchſafe to afford them; So in the daies of Popiſhi blindnes, no common man wanting the helpes of learning and knowledge in the tongues, could enioy the benefite of any ſpirituall ſharpening, any comforte for his ſoule, but as it pleaſed thoſe tirants ouer Gods heritage to beſtow vponupon them. So that the contempte of the ſcripture of God (which is the common ſicknes of the country) is naught elſe, but a very dregg of popery; ignorance being the ſcepter of that kingdome; and the reaſons which euen the moſt learned papſtis alleadge for the diſcharging of the Laity, from conuerting with the ſcripture, being the very ſame which eueryevery profaine ignorant perſon, is able by the priuate teaching of his owne corrupt hearte, to pleade on the behalfe of his owne careleſnes. Well, the ſcope of this place (which is a parte of that holy truth by which wee muſt be iudged at the laſt day (requireth at our hands better things: and if wee be any whit a ſhamed of our former neglect, and thinke our ſelues bounde in conſcience, to grow into a farther degree of familiarity with the word of God, the vſeing of theſe helpes ſhalbe a greate furtherance.
An humble ſetting our ſelues to ſchole to the publique miniſtery. In Chriſte are hid all the treaſures of wiſedome & knowledge; and in the ſound and a ſincere preaching of the word, there is plainely ſet out vntounto vsus the very miſtery of Chriſt. To this courſe is the bleſſing promiſed, that it ſhall ſaue them that beleiue, Col. 2 3. 1. Cor. 1.21.eſpecially when it is yeelded to with humility, & with a holy diſclaiming of a mans owne ſeeming wiſedome. For the Lord will guide the meeke in Iudgment, & teach the humble his way, yea his very ſecret is reuealed vntounto ſuch: according as on the contrary he catcheth the wiſe in their owne craftiues, Pſal. 25.9.14. 1. Cor. 3.19. Rom. 1.22.and maketh them become fooles, when they profeſſe the greateſt wiſedome. If wee would then grow into more & more acquaintance with the ſcripture, wee muſt weare out the threſhold of the Lords howſe, and wacth daily at his gates, Pro. 8.33. Pro. 2.2, 5.& giuegive attendance at the poſtes of his doores: For if thou cauſe thine eares to hearken vntounto wiſedome, and encline thine heart: then ſhalt thou vnderſtand the feare of the lord, and finde the the knowledge of God. if in our affections and care we be ſtrangers to publique teaching, we may perhaps hauehave ſome ſmattering and ſuperficiall knowledge, but can neuer hauehave any true taſt of the marrow and ſweetnes of the ſcripture. 2 priuate exerciſe, namely an aduiſed, intentiue, and well prepared reading (if we be able) or a hearing others read. This rubs vp the memory of things heard publiquely, confirmes the iudgment, makes fit to depend vponupon the church inſtruction, and inures to the phraſe and language of the ſcripture: 2 a buſy and ſecret meditating and exerciſing the thoughts about ſuch things as we hauehave receiued. This doth (as the Apoſtles ſpeakes) deliuer, and (as it were) caſt vsus into the forme, Rom. 6.17.and mould of doctrine which we heare, and ſeaſoneth the inner man, euen the ſpirit of the minde, with that holy truth which we hauehave learned. 3. A reuerent and diſcreet conference touching heauenly things as occaſion falleth ſometime with our miniſter,Mar. 4.10. Heb. 3.13. Chap. 310.24. Deut. 6.7. Luk. 24.13.14. ſometimes with our neighbours, ſometimes at home with our famelies, ſometimes abroad euen as we walke by the way. This is a notable quickning for our ſelues, and a great help to others. The lips of the wiſe doe ſpread abroade knowledge; Pro. 5.7. Pro. 10.21.and feed many.
At the leſt ſome of theſe priuate exerciſes ſhould daily be performed, for miſerable is that man who for one whole day togeather, doeth nether buſie his tounge, nor employ his thoughts, nor apply his eares to ſome holy vſe, to heare, or talke, or muſe about ſomething by which he may be built vp in Chriſt Ieſus. 3 Carefull and ſtedfaſt practiſe proceeding from a reſolute vow, and as it were a ſoleume oath taken betwixt God and a mans owne ſoule, to keepe the Lords righteous Iudgments and to hauehave reſpect to all his commaundements. Vſe in all things breeds cunning,Pſal. 119.106. uer. 6. and he which makes it his care to Put in execution ſuch good duties, as he heares taught, praying the Lord to eſtabliſh him in eueryevery word & good worke, will in time grow ſo perfect in good things, that he ſhall euen with a kind of pleaſure, (for the Lords yoake is eaſie) walke in the law of the Lord neuer being idle nor vnfruitfull in the knowledge of Chriſt, 2. Theſ. 2.17. Heb. 13.21. Math. 11.30. Pſ 1.119.1. 2. Pet. 1.8. Tit. 2.10.but adorning the doctrine of God our ſauiour in all things. The conſcionable practiſe of theſe duties ſhall by the bleſſing of God, reforme our common fault of being ſtrangers in Gods, booke and ſhall by making Chriſts word dwell with vsus, fit, and make vsus ready to dwell with him for euer in his kingdome.
The ende of the third Sermon.
Let God alone hauehave the glorie.
End of the text · Samuel Hieron, The Dignity of the Scripture (1607)