I.

First, That the ancient People of God, the Jews, were not only per­mitted, but required by God himself to be so conversant in the Law of Mo­ses, and so well acquainted with it, as to be able to teach their Children God's Commandments: and for that end, to talk of them when they sate in their houses, or walkt by the way, when they lay down, and when they rose up; nay, to write them upon the doors of their houses, and on their gates; that when­soever they went out or came in, they might have them before their eyes, and be put in mind of them, Deut. VI. 6, 7, 8.

[Page 3]This the Lawgiver thought a mat­ter of so great importance, that a lit­tle after, in the very same Book, he enjoyns it over again; for fear they should neglect it, Chap. XI. 18, 19, 20. For the very Root and foundation (as their Masters speak) upon which all the precepts depend, is this precept of learn­ing the Law: which no man can ima­gine how they should do, to such per­fection as Moses requires; unless they had the benefit of looking into the Book of the Law as often as they plea­sed.

Of which that they might be put in mind, he took care also that the Law should be read to them publickly eve­ry Sabbath day: whereby likewise, they that could not read (if there were any such among them) might be assist­ed to inform their Children, by hear­ing God's Word read unto them, in their own language.

For this is certain, that in the Sy­nagogues, where they met, not for the Ceremonial Worship of God (which was performed only at the Temple) but for his Moral Service, Moses had those that preached him (or pronounced [Page 4]his Law with a loud voice) [...], from ancient ages or generati­ons; being read in the Synagogues every Sabbath day. They are the words of St. James, in the first Christian Coun­cil, XV. Acts 21. Where Grotius ob­serves that it is believed, Moses him­self was the Author of this practice, which the Apostle affirms had been from old times, i. e. from the time of the giving of the Law. And so Jose­phus expresly writes in his second Book against Appion: where he shews how Moses propounded to the Jews, the most excellent and the most necessary of all other Learning, viz. the Law: not by letting them hear it once, or twice, or thrice; but every seventh day, laying aside their other works, he commanded them to assemble together, for the hear­ing of the Law, and to learn it through­ly and exactly.

For which end his Five Books were anciently divided into so many Secti­ons, as there are weeks in the year: that the whole, by reading one Secti­on every week, might be read over once in a year, ending at the Feast of Tabernacles. At which Feast, in the [Page 5]Solemnity of the year of Release (which was correspondent to the Sab­bath, because it was the seventh of years, as that was of days) Moses re­quired that there should be a more General Assembly of all Israel called to appear before the Lord their God; that the Law might be read to men, women, and children, and they might hear and learn, and fear the Lord their God, and observe to do all the words of this Law; as he speaks XXXI. Deut. 10, 11, 12.

Where Moses declaring what God had commanded him about this mat­ter, the Hebrew Doctors understand those words ( v. 11.) Thou shalt read this Law before all Israel, in their hear­ing, to be the Command of God to Moses himself, requiring him, as he did the Elders and Priests under him, to read the Law at this great Solem­nity, as the Ordinary Levites did eve­ry Sabbath day. And thence they, consequently enough, conclude, that Joshua after his time, and the Judges, and the Kings of Israel in succeeding Ages, were bound to read publickly in this great Assembly, to as many as [Page 6]the largest Court of the Temple would hold, the principal things in the Book of Deuteronomy; that the people might be moved to have an higher esteem of their Law, and more reverently attend unto it. For it was of mighty force to excite the people to Religion, when the chief Autho­rity in the Nation, not only owned it, but commended it unto them.

And because all Israel could not be contained in that Court of the Tem­ple, therefore while the King was thus reading there; the Levites, who were specially appointed for this work, did the same in the City of Je­rusalem: after notice had been given of their intention, by a solemn sound of Trumpets.

Thus care was taken, that what he had enjoyned, Chap. VI. 7. should not be neglected. For if they did forget to whet the Law (as the word there signifies) upon their Childrens minds, they themselves were excited and whetted to their duty, by the sound of the Trumpets, by this solemn Con­vocation, by the Royal Majesty ap­pearing to awaken their attention, [Page 7]and by his Authority pressing the Laws of God upon their Consciences.

This was the constant work also, it might be shown, of the Prophets; out of whose Books, there were Lessons also added in after-times; to be read together with those out of the Law of Moses.

How ancient this was, we do not certainly know: for some derive it from the times of Ezra; others think it began after the Persecution by An­tiochus Epiphanes. Who forbidding the reading of the Law in their Syna­gogues, they chose some portion out of the Prophetical Books (as near to the sense of that Section, which should have been read out of the Law, as could be found) to be read in its stead: which when that Persecution was over, they thought not fit to lay aside, but continued the reading of them both. But, however that be, this is a known truth, That when our Lord himself came, and, as his custom was, went into the Synagogue on the Sabbath day, and stood up to read, He took a Lesson out of the Prophets, for the subject of his first Sermon at Nazareth, [Page 8]IV. Luke 16, 17. And that it was, after the reading of the Law and of the Prophets, that St. Paul stood up and preached to the Jews at Antioch, XIII. Acts 15.

From which Examples, the custom of reading two Lessons, one out of the Old Testament, and another out of the New, was very early taken up by Christians in their holy Assemblies: and continued so long in the Church, it appears by Isidore, and Gratian, that it was most worthily restored by our Learned and Pious Reformers, whose study it was, to form such an Order of Divine Service, as was most agree­able to the Primitive Patterns.

Which publick Reading was not in­tended to hinder their private; but to stir them up unto it. Insomuch that it is a Maxim among the Hebrews, That although a man had heard the Law read in the publick Assemblies on the Sabbath, yet he was bound also to read himself, the Parascha or Section appointed for that Week. For this is the Character which David gives of that Blessed man, who walks not in the way of the ungodly, His delight [Page 9]is in the Law of the Lord, and in his Law doth he meditate day and night, Psal. I. 2. That is, saith the Com­mentary, under the name of St. Hie­rom, reads the Scripture perpetually, that he may do the things contained therein. And thus Isaiah calls upon them, in after Ages, saying, Seek ye out the Book of the Lord, and read, no one of these shall fail, &c. That is, when you shall hereafter see some of these things fulfilled, get a Copy of the Prophetical Books, if you want one, seek it diligently (as the word denotes) till you find it, and read; and you shall see that there is not one word of what I have said, that is not come to pass: but events shall exactly answer to these predictions.

And it is well known that Moses himself, in the very beginning, took particular care that the King should be furnished with a Copy of the Law, and keep it by him, that he might read therein all the days of his life, and learn to fear the Lord his God, and to keep all the words of this Law, and these Sta­tutes, to do them, XVII. Deut. 18, 19. Nay, the more to imprint the words [Page 10]of this Book upon his mind, the Law enjoyns this as a duty belonging to the King himself, saying, He shall write him a Copy of this Law in a Book, out of that which is before the Priests the Levites. Which, though some are pleased to think a Priviledge indulged only to the King, the Jews (who are willing enough to excuse themselves from such laborious things) constant­ly affirm, that every private man was bound to do the same; and that though the King had done it before (as others were obliged to do) yet being exalted to the Throne, he was bound to do it over again, out of the most authentick Records; that it might be the more imprinted on his mind, and work in him a greater reverence thereof.

This Maimonides grounds upon those words, XXXI. Deut. 19. which concern them all; Now therefore write ye this Song for you; as if he had said, Write the Law for your selves, of which this Song is a part; for they were not wont to write the Law by parcels.

Wherein perhaps they go too far; but there is little doubt to be made, [Page 11]that pious Kings took care the peo­ple should be acquainted with the Law, as well as themselves: imita­ting that pious Prince Josiah, who af­ter a long forgetfulness of the Holy Scriptures, having a Copy of the Law brought to him, which was found in the Temple, not only caused it to be read in the ears of the people; but (as the Jews, with great reason, af­firm) commanded the Priests and Scribes to write Copies of it, and de­liver them to the people. For how should they be able to perform the words of the Covenantwritten in that Book, unto which Josiah ingaged them (2 Kings XXIII. 2, 3.) unless they knew them? And how should they know them more than they had done formerly, if they did only once bare­ly hear them? Which might give them some present sense of their duty, but could not be remembred, unless they had the words they were to per­form, constantly before their eyes.

There might much more be added on this subject, but this is sufficient to introduce what follows.

II.

THAT what was thus enjoyned by Moses, and practised by the peo­ple of the Jews, our Saviour confirm­ed by his Command, or, at least, by his approbation; saying, V. John 39. Search the Scriptures, for in them ye think ye have eternal life: and they are they which testifie of me. Some indeed translate the words thus, Ye search the Scriptures, for in them, &c. and so they are a plain acknowledgement of what was then in use; nay, an approbation, if not commendation, of their dili­gence, in turning over the holy Books; wherein they hoped to find so great a Treasure as Eternal life. But if they be rendred as we, and as many of the Romanists themselves translate them, Search the Scriptures, then they are a Command; wherein our Blessed Sa­viour requires what Moses had former­ly done, and charges them not to neg­lect this duty of making a diligent in­quiry into the meaning of the holy Writings; for there they would find plain testimonies concerning the Mes­siah, [Page 13]and be satisfied that he was the Christ whom they expected.

And I cannot see how this Precept may be safely disobeyed. But as our Lord in the Parable of the Rich man and Lazarus, XVI. Luke 29. brings in Abraham, sending the Rich mans Bre­thren unto Moses and the Prophets ( i. e. to their Writings, for they themselves were dead and gone) for their instru­ction; from whom they might learn enough to keep them from coming in­to that place of Torment: So we, in like manner, ought to tell men, if they will know how to be saved, they must repair to Christ and his Apo­stles; and out of the Gospel, and A­postolical Instructions, learn the way to Heaven, and how to escape Eternal damnation.

For there can be no good reason al­ledged, why the Jews should be permit­ted, nay commanded to read Moses and the Prophets, and we not be allowed, but forbidden, to read the words of Christ and his Apostles. For we are as much concerned, or rather more, in these, as they were in them: and they are not harder to be understood by us, [Page 14]than the old Scriptures were by them: we have the same means, the same helps that they had, if not far better; to prosit by them, and to grow in grace, and in the knowledge of our Lord and Sa­viour Jesus Christ.

And therefore it is no fault in our Preachers now, but an honest dis­charge of their duty, to say to their people, as Origen doth to his, in his second Homily upon Isaiah, Would to God we did all practise that which is written, Search the Scriptures. And as St. Basil (in his Second Book of Ba­ptism, Cap. 4.) Let us obey our Lord who saith, Search the Scriptures: and let us imitate the Apostles, who inquired of the Lord himself, the interpretation of his own words; learning the truth and wholesomness of what He saith in one place, by what He speaks in another.

So far were these great and Holy men, from discountenancing the read­ing of the Holy Scriptures; that they most earnestly press every body to it, as I shall show more fully before I have done.

III.

LET us now further consider, that the Apostles of our Lord were concer­ned, that what they wrote, concerning the Christian Doctrine, should be read not only by the Elders of the Church, to whom their Writings were direct­ed; but be communicated to all the Members thereof, who were under their Instruction.

This appears from St. Paul's most solemn Charge, in his first Epistle to the Thessalonians, that it should be read to all the holy Brethren, 1. v. 27. Who should read it to them, but the Bishops and Pastors of the Church? Who, no doubt, first received it; but were not to keep it to themselves, but impart it to the whole Community. And if they read it to the whole Socie­ty, we cannot think they refused to give Copies of it to them, if any de­sired it, that they might read it them­selves. Or rather they took care to disperse this Letter of their own ac­cord, among their Flock; as they did also send it to other Churches, where­by [Page 16]by it became common to the whole Christian World

And it was a matter of such great importance, that all the people should be acquainted with his sense, that his Charge is in the form of an Adjuration. That if they neglected him, the Command should be obeyed, for the Adjuration sake. For Adjurations were dreadful to the ancient Christians, though now, alas (wo be to us) they are little regarded.

They are words of Theophylact. And to the same effect Theodoret glos­ses. He adds an Adjuration, contri­ving that all might have the profit of the reading this Epistle. For perhaps other­ways, they that first received it, might not have given it unto all. As much as to say, He was afraid lest the Epistle should be suppressed, and read but by few: and therefore he requires them, for the love of God, and as they hoped for mercy from our Lord, that it should be read unto all. Which teaches us, that the Word of God ought not to be concealed from the poorest Members of the Church; who are con­cerned in it, as much as the greatest: And that if the Apostle were now [Page 17]alive, and should write to the Chur­ches, we may be confident, he would be more earnest, if it be possible, in this matter: graviore contestatione ad­jurans, &c. (as Musculus writes) ad­ding greater weight o his Adjurati­on: and beseeching, nay, charging the Governours of the Churches (who now with all their might oppose the peoples reading of his Epistles) that as they expected the Grace of our Lord Jesus Christ, who was the Witness of what he said, and would be their Judge, they would take care that all his words should be diligently com­municated to the Faithful.

It may not be amiss to take notice, that to the same purpose S. Paul writes also in his Epistle to the Colossians IV. 16. where he commands that this E­pistle being read among them in that Church, they should take care to have it read in that of Laodicea (by send­ing, that is, a Copy of it to them) and the Colossians on the other side, should read the Epistle of the Laodiceans: that is, the Epistle which he had sent to that Church, as some ( Theophylact observes) anciently understood it; or [Page 18]the first Epistle to Timothy, which was written by him (as others, he saith, observe) from Laodicea.

These are plain demonstrations, that the Writings of the New Testa­ment were intended to be the common portion of all God's people, as those of the Old had always been.

IV.

AND thus I shall now proceed to show they understood it: by represent­ing that reading of the Scriptures was lookt upon as a Duty, and carefully practised by pious people, according to the forenamed injunction of our Blessed Lord, and the solemn obtesta­tion of the Apostle. For the same Apostle tells us, that his Son Timothy from his infancy had known the Holy Scriptures; which will not now be al­lowed in the Roman Church to grown Christians, without a special licence: no not to Regulars, as they call them; whose whole business it is to be Reli­gious, but may not have any part of the Bible, in their own Language, without a faculty from their Superiors.

[Page 19]Read 2. Tim. III. 15. and compa­ring it with the fifth verse of the first Chapter, you will sind that he recei­ved this early knowledge he had of the Scriptures, from his Grandmother and Mother (for his Father was not a Jew, but a Greek) and therefore they were not ignorant in the Scriptures: but had made it their business to under­stand them so well, that they were a­ble, according to the Law of Moses, to teach them their Children.

Which they began to do, saith the Apostle, [...], from their cradles, as we speak in our Language: that is, as Josephus admirably explains it, [...], immediately up­on the first indication that they have any perception of other things. For so he writes in the Book before na­med, If any man ask any one of our Nation concerning the Laws, he will tell him all things more readily than his own name: for learning them straightway, as soon as we come to have any knowledge of things, we retain them deeply ingraven upon our minds.

Thus the Talmudists also discourse; at five years old they put their Children [Page 20]to the Bible. Whereby they arrive at such a proficiency, that in these latter Ages they have been able to tell any thing that is there. So Ribera a fa­mous Jesuit relates in his Commenta­ries upon V. Micah 2. ‘I knew a Jew, saith he, at Salamanca, who was suf­ficiently unlearned, of whom when I inquired (in the Spanish Language, because he understood no Latine) a­bout several things, both in the Hi­storical and in the Prophetical Books, he stopt me immediately, upon the first mention of them, from proceed­ing further: and repeated them all himself, without Book, in the He­brew Tongue. Which I relating to another Jew who was become Chri­stian, he told me it was no wonder; for they committed all these things to memory from their Childhood.’

Which may very well put those Christians to the blush, who are as careful and vigilant to keep not only their Children and Youth, but Elder people also from reading the Holy Scriptures, as the Jews are to bring them into acquaintance with them.

And it is the more shameful, because [Page 21]even the Proselytes, that is, they of other Nations, who embraced the Jewish Religion, were allowed this li­berty, no less than the natural Jews themselves. Which is apparent in the History of the Eunuch belonging to the Queen of Ethiopia: whom St. Philip found (VIII. Acts 28.) reading the Prophet Isaiah, as he was in his journey home-ward from Jerusalem: agreeable to the Precept of the Law before mentioned, that the Divine Writings should be their Companions when they walkt on the way, as well as when they were within doors.

This Eunuch was a man of a strange Country, bred up in the Court of E­thiopia; which was the softest, they say, and most effeminate of all Nati­ons: yet, being converted to the Jew­ish Religion, he had so much care of his Soul, as to read the Prophetical Books, the hardest of all the old Scri­ptures. The sense of which, he con­fessed to Philip, he did not understand: but that did not hinder his reading them. And because he read them with a pious mind, God sent him an In­terpreter: who improved his know­ledge, [Page 22]and advanced him from a Jew to be a Christian: clothing the Black­more, as Erasmus expresseth it, with the Snow-like fleece of the immaculate Lamb.

Which that great Man justly alled­ges as an Argument, why every one should read the Scriptures, though they do not understand every thing that they read. If they do it honestly and piously, how do we know, saith he, but that they may fare as well as the Eunuch did: who felt his heart touched, in the reading, by the Spirit of God?

V.

CERTAIN it is, you may further observe, that this was not on­ly practised in the first and best times of Christianity, but it was accounted a noble quality in those, who were se­riously conversant in the Holy Scri­ptures. As they of the City of Beraea may teach us: who hearing St. Paul preach that Jesus was the Christ, which he confirmed no doubt out of the Scri­ptures, did not presently reject what [Page 23]he said, because it crossed their Opi­nion, as a neighbouring City had done; but were more noble (saith the Text, XVII. Acts 11.) or better bred, than those of Thessalonica; searching the Scriptures daily, whether those things were so. Which is so far from being censured as a piece of presumption, that God blessed these pious endea­vours, and gave them a right under­standing, as a reward of their search into the Scriptures: according as it there follows, therefore many of them believed.

And thus St. Peter also, in this very Epistle ( Chap. I. 19.) commends his Country-men; who attentively read and considered the Prophetical Wri­tings: We have also a more sure word of Prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts.

The plainest meaning of which words, to me, seems to be this; ‘That it was a laudable and praise-worthy thing in those Jewish Converts to whom he writes (who as yet were but weak in the Faith) that they did [Page 24] give heed to the Writings of the an­cient Prophets; which they took to be the surest ground of their Faith: for in them they would sind the Lord Jesus plainly descrihed, if they com­pared what the Apostles preached with that which they foretold, as the Beraeans did. Those Writings in­deed of the Prophets, did but ob­scurely treat of Christ, in compari­son with the discoveries of him in the Gospel, and the Apostolical Writings (which he compares to the Day-star, and the old Prophets but to a Candle shining in a dark place) yet the one would lead them to the other; and by taking attentive heed to the Pro­phetical Writings, they would in time find the day dawn, and the Day­star arise in their hearts: that is, ar­rive by degrees at clearer demonstra­tions, and a fuller and brighter know­ledge of Christian Truths, delivered by our Saviour and his Apostles: who being the Light of the World, gave light even to the ancient Prophe­cies.’

To conclude this particular; they were so far from discouraging any [Page 25]Christians, in their reading the Holy Scriptures, that they commend those who read even the hardest Books a­mong them. Those words are very remarkable, I. Revel. 3. Blessed is he that readeth, and they that hear the words of this Prophecy; and keep those things that are written therein.

Which comfortable incouragement I do not see why we may not, with the greatest satisfaction, apply to our selves now, as they did then, to quick­en us to read and hear the things con­tained therein. For though we do not certainly understand every one of those Prophecies; yet there are abun­dance of most excellent instructions and admonitions, incouragements and consolations interspersed throughout that Book: which make it sit to be read by Christian people for their di­rection and support. And we may likewise from hence take the confi­dence to argue in this manner: If a Blessedness be pronounced to those that read or hear that Prophecy, and keep those things that are written therein; then they cannot be accursed, who for the same end read other holy Books, [Page 26]where such instructions and comforts are more plentifully, and plainly, and on purpose delivered: nor can they expect God's blessing who prohibit the reading even of those easie and more familiar Scriptures, which are accommodated by the Divine Wisdom and Goodness to the most vulgar ca­pacity.

Every one ought to drink of these Fountains: nor would I forbid (saith Erasmus very piously) those that thirst after Christian knowledge, to read even those Books, which are not so open, but like a Fountain sealed up. Be­cause they will reap this fruit at least, that they will come more sit to the hearing of Sermons, which touch up­on, or allude to those more obscure passages. They will hear also those things more willingly, of which they have already some knowledge: and understand those things more easily, of which they have a small taste.

VI.

AND there is the greater reason for it, because the Holy Scriptures are [Page 27]a considerable part of our compleat Spiritual Armour; without which we shall lie so open to the assaults of our Enemies, that it will very much haz­zard our Salvation. And why should we be exposed to any danger, when we may defend our selves by the use of those weapons which God himself hath provided for us? Or how can they be Friends to our Souls, who would expose us by taking those wea­pons out of our hands?

Read the VI. Ephes. 11. &c. Where the Apostle exhorting them to put on the whole Armour (or com­pleat Armour) of God, that they might be able to stand against all the wiles of the Devil; in the following Verses e­numerates the several parts of this Armour; and the last piece of it, but one, is ( v. 17) the Sword of the Spi­rit, which is the Word of God. This shews that, as while we have Ene­mies to fight withal, and very pow­erful, subtil Enemies, we have need of all sorts of Weapons that God hath furnished us withal for our defence; so we are not completely appointed for our defence, without [Page 28]this weapon, the Word of God, no more than a Souldier is without his Sword. And therefore they who go about to deprive us of this leave us, in great part, naked to our Spiritual Enemies: By wresting that weapon out of our hands, whereby we should beat them off.

There is not one of the Devils tem­ptations, ye may observe, (IV. St. Matth.) but our Saviour vanquished it by this weapon: telling him, it is so and so written; and the Tempter had no more to say, nor knew what to oppose thereunto. And therefore our safety lies in the same Divine Armory of the Holy Scriptures: unto which we ought to have resort upon all occa­sions; and there furnish our selves with such holy Precepts, Examples, Promises, and Threatnings, as we may have ready at hand to oppose to every temptation.

It is usually said, as I noted in the beginning, that men may wound them­selves with a Sword, as soon as their Enemies: and therefore it is not safe to let every body take this weapon in­to his hand.

[Page 29]But was not the Apostle as much a­ware of this as we? Were not the Holy Scriptures as liable to be perverted then, as now? And we by this reason shall leave neither Sun in Heaven, nor any good Creature here upon Earth (as a great Man of our own somewhere speaks) for they have been all wretch­edly abused to very ill purposes by evil men.

And besides this, it is not true that men may as soon hurt themselves, as their Enemies, with this Sword. For who but mad men, or desperate per­sons, run that weapon into their own bodies, wherewith they should defend their lives? And who but they that are distracted themselves, will suppose the generality of Christians to be such a frantick fort of people, that they are not to be trusted with the means of their preservation: but must have even the bread of life taken from them, for fear they surfeit of it?

But this will be more fully answer­ed hereafter: and that which I have next to represent to your considerati­on, will give great satisfaction to it, which is this,

VII.

THAT the greatest Doctors in the Church have most earnestly exhorted the people, with all the Rhetorick they could invent, to give themselves lei­sure for this holy imployment, of read­ing the Holy Scriptures.

S. Chrysostome, for instance, in a number of places, maintains these three Propositions, with an extraor­dinary zeal, and passionate concern, to have them believed and practised.

First, That all men, of whatsoever rank and condition they be, ought to read the Bible; not only at Church, but at home.

Secondly, That it is more necessary for a mere Lay-man, as we speak, to read it, than it is for a Monk, or those that are wholly sequestred from the World.

Thirdly, That neither the obscurity of the Scriptures, nor indeed any thing else, ought to be thought a sufficient reason why men should not read them.

I. For the first of these, [ That all [Page 31]men, of whatsoever rank and condition they be, should read the Scriptures] his words are very remarkable upon that place of St. Paul, III. Coloss. 16. Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another, &c. where he cries out with great vehemence, [...], &c. Hearken to this as many of you as are men of the world, and have wives and children under your care; how he commands, even you especially, to read the Scriptures: and that net simply, nor by the bye, but with a great deal of dili­gence. Which he presses, by compa­ring the heavenly Treasure here con­tained with all other riches; and then returns to his Exhortation again, saying, [...], &c. Hearken, I beseech you, all ye that are Secular men: provide your selves with Bibles, the Medicines of your Souls. If not with the whole, yet at least the New Testament; the Apostles, the Acts, the Gospels, your perpetual Instru­ctors. If any sadness befal thee, look into these as into a Repository or Shop of spiritual Remedies. Hence fetch conso­lation in all doleful cases; whether it be [Page 32]any damage in thy goods, or it be death, or the loss of servants. Or rather do not look into them; but take them all to thy self; carry them about with thee in thy mind. This is the cause of all evils, not to know the Scriptures. We go to War without our Armour, without Weapons; how can we be safe? It is easie to over­come with these; but not without them. Do not throw all upon our shoulders. Ye are Sheep; but not irrational ones, but reasonable: and many things the Apostle lays upon you. Who ought to learn of us: and then your wives and your chil­dren ought to learn of you. But you would leave all to us: which gives us no small trouble.

To the same purpose he discourses in other places of his works; and main­tains it by such arguments as these.

First, that every man hath need of such instruments as belong to his art. A Black-smith (saith he in his third Sermon upon Lazarus) or Gold-smith cannot work without their Anvil, their Hammer and their Tongs, and such like Tools: which they will by no means part withall, though they suffer hunger and thirst; because then they give up [Page 33]their trade, and all means of their subsist­ence is gone: and even just so ought we to be disposed; who can no more go to work, without the Apostolical and Prophetical Writings, and other divinely inspired Scriptures, than they without those Tools. For as by those Instruments they form and fashion all the Vessels they take in hand: So we by these, hammer, as I may say, our own Souls, amending and re­forming all that is amiss, renewing what is decayed, nay, making our selves quite other Men. For here is the difference between us and them: They shew their art only in the outward figure of a thing (for they cannot alter the matter of it; by turning Silver, for instance into Gold) but we, by these Divine Instruments, may do a great deal more; turn an Earthen Vessel, into a Golden; a Vessel unto Honour, as the Apostle speaks, san­ctified and meet for the Masters use, and prepared unto every good Work. Let us not neglect therefore the getting of Bi­bles: Nor let us dig for Gold, but ra­ther treasure up these Spiritual Books. For the more Gold we have, the more hurt it may do us: But Bibles if we get, they will do those that have them a great deal of good.

[Page 34] Secondly, He presses this, by this further consideration, that as S ^t Paul would have us, let the Word of Christ dwell in us richly and abundantly: so S ^t Peter requires us to be ready always to give an answer to every man, that asketh us a reason of the hope that is in us. 1. Pet. III. 15. Now what say our idle People, more lazy than Drones, to this? They comfort themselves with those words in the Proverbs, Blessed is the simple Soul. For this is the cause of all our e­vils, that many do not understand how to produce the Testimonies of the Scriptures to the purpose. For the Wise Man by the Simple doth not there mean, an igno­rant man, that understand nothing; but a harmless man, that works no evil, but hath skill only to do goad. Thus he discourses in his XVII Homily upon S ^t John's Gospel: Where he shews it is an unpardonable neglect, not to be able out of the Holy Scriptures, to repel the assaults of Gentile Philoso­phers. For it is a most absurd thing, that every Physician should be able to give an exact account of his art; nay a Currier or Weaver, or any other Ar­tist can do the same; only he that is cal­ed [Page 35]a Christian, cannot give an account of his own Faith.

Thirdly, As every man is bound to give a reason of his Faith; so he is bound to take care of his Souls pro­ficiency in Vertue and Goodness: Which he cannot do, unless he be conversant in the Holy Writings. For what sensible Food is to the increase of bodily strength, that the reading of the Scriptures is to the Soul. It is a Spiri­tual Nourishment; and renders the Soul stronger, more constant, and more philo­sophical: not suffering it to be carried away with absurd imaginations; but making it pure and lightsome, gives it wings to carry it up to Heaven.

Much more to the same purpose he speaks in his XXIX Homily upon Ge­nesis: and begins the XXXV. in this manner. Great is the good, my Belo­ved, of skill in the Divine Writings. For this makes a Philosophical Soul (that is, instructs it in all manner of Ver­tue) this forms a man to be acceptable: this makes him mind none of these things present, but to have his mind alwayes in the other Life: that looking at the re­compence our Lord will give us, we may [Page 36]do all that He would have us, and under­take the labours of Vertue with great chearfulness. For from thence we may exactly learn the Providence of God's speedy succour and help; the Fortitude of the Righteous; the Goodness of our Lord; the Greatness of his Rewards. From thence we may be excited to a zea­lous imitation of the Christian Vertue of brave men: that we may not flag in the Combates of Vertue; but be confident and assured in the Divine Promises, be­fore they come to pass. Therefore let us, I beseech you, with great diligence apply our selves to the reading of holy Writings: for thereby we shall be fur­nished with Divine knowledge, if we fre­quently make them our study: it being impossible that he should be neglected by God, who with earnest diligence and fer­vent desire, imploys himself in these Di­vine things; but, if no man can be found to teach us, the Lord himself will come from above into our hearts, and inlighten our minds, and shine into our understan­dings, and reveal those things that are hidden, and instruct us in those things wherein we are ignorant; provided we will contribute all that lies in us to the bu­siness.

[Page 37] Fourthly, This he illustrates by the Example of the Eunuch, in the VIII. of the Acts: whom he magnifies in se­veral places of his Works (as I shall have occasion to observe) upon several accounts, belonging to this matter: particularly here, for not neglecting to read the Prophet Isaiah; though he himself was a Barbarian, and igno­rant what the Prophet said: but be­cause he did what he could, and with all the diligence he was able, he obtained a Guide from God. Consider here, I be­seech you, how beneficial it was to this man, that he did not omit reading; no, though he was in a journey, on the high­way. Let those hearken to this, who will not do so much at home: but look upon this as a by-business, because they coha­bit with a wife, or are listed Souldiers, and have the care of children, and must look after their servants, and have a great deal of business in the World; which they imagine sufficiently excuses them from troubling themselves with reading the Holy Script res. For see here all this confuted in this Barbarian, a man of business, and in his journey, &c. who was so studious and intent upon his [Page 38]reading, that nothing could divert him from it; as he proceeds to show in that Homily with a great deal of Eloquence; which will be more per­tinently alledged under some of the other general Heads. I only observe one thing more under this.

Fifthly, That he urges this obliga­tion they had upon them to read the Holy Scriptures, from this Argument, That otherwise they would not be able to instruct their Children and Fami­lies: as he tells them they were bound to do, from the forenamed Precept of St. Paul, Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another in Psalms, &c. Observe, saith he, how the Apo­stle declines all that might deter them from this business. Because there is great pains to be taken in the reading some Scri­ptures, and it is a laborious business to understand them; therefore he commends the Psalms: that he might at once delight their minds, and make the labour easie to them. Now your Children are ac­quainted with Satanical Songs and Dan­ces; like to those who keep Victualling­houses, and Dancing-masters: but none [Page 39]of them knows so much as one Psalm. Hence all our mischiess: for like to the Soil in which the Plant is set, will be the fruit. Teach thy Children therefore to chant the Psalms; those that are full of Philosophy. For Example, those straight­way that teach temperance: or rather be­fore all, those about avoiding ill compa­ny, with which the Book begins. For upon this score the Prophet enters upon his work with this admonition: Blessed is the man that walketh not in the way of the ungodly, &c. and again, (26.4.) I have not sat with vain persons: and a­gain (XV 4) in whose eyes a vile per­son is contemned, but he honoureth them that fear the Lord. Like to these thou wilt find many more, concerning bridling the appetite of meat and drink, and all the pleasures of the belly; concerning keeping the hands from theft; against covetousness; and that riches are no­thing, nor glory neither, nor all the rest of like nature. If from a Child thou accustom him to these Notions, by little and little thou wilt advance him to subli­mer apprehensions. For then he will un­derstand the Hymns, which have nothing humane in them, but are things more Di­vine. [Page 40]For the heavenly Powers sing Hymns, not Psalms, &c.

By which repeated Exhortations, it appears, these were not hasty thoughts, which on a sudden sprung up in him, when he was in the heat of his discourse: but the deliberate, con­stant and setled sense of his mind; which was highly concerned to bring all the people, committed unto his charge, to a more familiar acquain­tance with the Holy Scriptures.

This will still more fully appear in the Second Proposition which he main­tains: and that is such, as may per­fectly put to shame the Doctrine of the present Roman Church. For it is this,

II. That it is more necessary for a Lay-man to read the Scriptures, than for a Monk, or those that are sequestred from the World. To this purpose he discourses in his second Sermon upon St. Matthew: This is the plague that now infests us, and corrupts all; that you imagine the reading of the Scriptures belongs to Monks only, and not to you that have wives and children, and world­ly business: whereas it is more necessary [Page 41]for you, than for them. For they that live in the World, being most exposed to the danger of being wounded, have most need of medicines; to preserve them, that is, or to cure them.

Thus likewise in the third Sermon upon Lazarus before mentioned, he discourses to this effect: Let no man tell me, I am ingaged in pleading Causes, the publick business lies upon me, I have a Trade, I must live by my handy work, I have a wife and family; in short, I am a man of the World, and it is not for me to read the Scriptures: but for those who have bid an adieu to it. What dost thou say, man; is it not thy business to turn over the Scriptures, because thou art distracted with worldly cares? For that very reason it is more thy business, than theirs. For they have less need of the defence of the Scriptures, than we have: who are tossed in the midst of the waves of business. They are, as it were, in the Haven; they are secure, and enjoy perfect tranquillity: it is we who fluctu­ate in the midst of the Sea; who are ob­noxious, whether we will or no, to innu­merable sins; and therefore have perpe­tual need of the comfort and the assistance of the Holy Scriptures.

[Page 42]What can more effectually repre­sent the sense of the ancient Doctors, than this? unless it be what follows, out of the XXI. Homily upon Genesis; upon those words, Noah begat three Sons. Let us not bring forth those frigid words, I am a worldly man, I have a wife, the care of children lies upon me: as the manner of many is to excuse them­selves, when we bid them labour to be good, and apply their study to read the Holy Scriptures. That doth not belong to me, say they; have I renounced the World? am I a Monk? What dost thou say, man? Doth this belong to Monks only to study in all things to please God, who would have all men to be saved, and to come to the knowledge of the Truth?

Let us not deceive our selves; but the more we are intangled in such kind of cares, let us so much the more carefully search for a remedy, in the reading of the Holy Scriptures. Was not Noah and such like good men, of the same Na­ture, of which we are? and yet had not the benefit of those helps and assistances that we enjoy. How can we then be ex­cused, who enjoy such a Doctrine, who have obtained such Grace, who have [Page 43]helps from above, and have received the promises of ineffable good things; if we do not come to the measure of that Ver­tue, at which those Patriarchs arrived? I beseech you therefore again, that you would not only simply look into those things which are contained in the Holy Scri­ptures; but that you would read them with attention: that by the profit we re­ceive from them, we may at last, though we have been a long time about it, come to that degree of Vertue which God will approve.

The same he urges again, in the XXXV. Homily upon the same Book, from the Example of the Eunuch read­ing the Scriptures in his Chariot: which he thus concludes. I have laid this History before you, that we may not be ashamed to imitate this Eunuch; nor neglect reading, no not in a journey. For this Barbarian alone may suffice for a Master to us all: both to those that lead a private Country-life, and to those who are listed to serve in the Army, and to those that live in the Court; and in ge­neral, to all men, and to women too, and to those that live in Monasteries also, that no time should be thought unfit to the [Page 44]reading of the Holy Oracles. For it is possible, not only within doors, but to those who go to Market, that are in Jour­nies, that fall into a great deal of Com­pany, that are intangled in business, to be conversant in them: that doing what we can, we may meet with one to guide us. And what if we do not understand what we read? let us go it over again. For frequent meditation imprints things on the memory and oft-times what we could not understand to day, we may find out presently when we read it again to morrow: the most gracious God invisibly illuminating our understanding.

Which leads me to the last Proposi­tion; which he maintains, in Answer to all Objections that can be made a­against this Doctrine.

III. That, as none ought to neglect reading, because they are men of business so, they ought not to excuse themselves, because they want Bibles; or because the Scriptures are so obscure, that they do not understand them.

Concerning business, you have heard already what he was wont to say.

[Page 45] And concerning want of Bibles; he tells them, the rich cannot pretend this. And as for the poor, I would ask them, saith he, this Question, Whe­ther they have not all the tools belonging to their Trade. And since they can fur­nish themselves with such necessary imple­ments, why they should not judge it most absurd to be wholly unprovided of the Ho­ly Scriptures: which are as necessary for their spiritual, as the other for their bo­dily subsistence.

But to the greatest Objection of all, the obscurity of the Holy Scriptures, and that it is impossible to understand them, he answers very largely in se­veral places of his Works: particu­larly in that Homily forenamed upon Genesis XXXV. speaking of the Eunuch of the Queen of Ethiopia. Who did not say, as many do now, I understand no­thing of what I read; I cannot dive into the depth of these Scriptures; to what purpose should I take all this pains and tire my self in vain, by reading: when I have none to lead me into the meaning? No such thought was entertained by him, who was a Barbarian in his language, but a Philosopher in his mind: and rather con­cluded [Page 46]he should not be despised, but re­ceive help from above, if, doing all that lay in his power, he continued reading the Holy Scriptures. And therefore the most Gracious Lord of all, seeing his ardent desire, did not overlook him, nor left him unprovided: but straightway sent him a Master to inform him.

See here the Wisdom of God, how He expected till he first did what he could; and then He manifested his own power­ful aid. Because he prepared himself, the best he was able, an Angel of the Lord was sent to Philip, that he might do the rest, &c.

But this Argument he prosecutes most largely, in his Third Sermon up­on Lazarus. Where, first of all he says, a man cannot look into the Holy Scriptures, but he must be made better: God conversing with him there in those Writings: so that though he do not un­derstand what he reads, yet his mind will be much purified by reading: by a holy sense of God, he means, upon whom his mind is fixed, as speaking to him.

But immediately he further adds, that what is objected, is not true of all Scriptures: some being so plain, [Page 47] that it is impossible to be without under­standing of all things whatsoever, that we read there. For the Grace of the Ho­ly Spirit, on purpose ordered these Books to be composed by Publicans, by Fisher­men, by Tent-makers, by Shepherds, and such like mean and unlearned men, that none of the common people might flee to this Pretence; but the things that are there written, might be intelligible to all. That the Handicrafts-men, and the Ser­vants, and the poor old Women, and the most illiterate of all mankind, might be gainers, and profit by the hearing of them.

And what they designed they effe­cted; For to whom are not all things in the Gospel manifest and clear? Who is there that reads these words, Blessed are the meek, blessed are the merciful, blessed are the pure in heart, and the like, that needs any other Teacher to instruct him, what it is that is said? And are not all things that relate to signs and wonders, and the History of Christ, clear and ea­sie to be understood of all? These obje­ctions are but a cover and pretext under which men hide their sloth and idleness

Which further appears from the [Page 48]temper of those men, that from the beginning were counted worthy of the Grace of the Spirit: who composed all things, not as they without the Pale of the Church, for Ostentation, and their own Vain-glories sake, but for the Salvation of those that heard them.

The Heathen Philosophers indeed, and Orators, and other Writers, not seeking the common good of all, but aiming at the making themselves admired, when they said any profitable thing, made it difficult to be understood, and wrapt it up in some obscurity: But the Apostles and Prophets did all quite contrary, ma­king all plain and clear, as the common Teachers of the whole World; that every one might be able, of himself, to learn, by the bare reading only, such necessary things as those now mentioned. Which the Prophet foreshewed when he said, they shall all be taught of God. And every man shall not say to his Neighbour know the Lord; for they shall all know me from the least to the greatest. And so St. Paul, I came not to you in the ex­cellency of Speech, or of Wisdom, showing you the Mysteries of God. And again, my Speech and my Preaching was not in [Page 49]the enticing words of man's Wisdom: but in the demonstration of the Spirit and of Power. And again, we speak Wisdom among them that are perfect; yet not the Wisdom of this World, nor of the Princes of this World, that come to nought, &c.

And lastly, he proves this from the intention for which they wrote these Books: which was that all might find a remedy here of whatsoever troubled them. This he admirably prosecutes in these words, because thou art en­gaged in Family-affairs and a world of business, therefore thou hast the grea­ter need of more Medicines. For not only thy Wife provokes thee, but thy Child makes thee sad, and thy Servant angers thee, and thy Enemy deviseth mischief a­gainst thee, and thy Friend envies thee, and thy Neighbour does thee damage, and thy Fellow-souldier supplants thee: Nay perhaps, He that sits in judgment threat­tens thee, and Poverty makes thee sor­rowful, and the Running away of thy Servants fetches tears from thy Eyes: in short, either Prosperity puffs thee up; or Adversity pinches thee sore, and makes thee shrink. There are many occasions [Page 50]of Anger, many of Thoughtfulness, ma­ny of Sadness and Sorrow; and many also of Vain-glory and senslless Pride: Straits and Dificulties encompass us on every side, and a thousand Darts from all sides come flying at us. And therefore we have perpetual need of that Panoply (com­pleat Armour) which is to be setcht out of the Scriptures.

A great deal more there follows, which I shall not transcribe, to shew what a necessity there is of these Di­vine Remedies to heal the wounds we receive; or rather to keep off the blow that gives them, and to beat back the fiery Darts of the Devil, by a fre­quent reading of the Holy Scriptures: and concludes thus, [...], &c. For it cannot be, it is impossible that any man should be saved, that enjoyes not continually the Benefit of Spiritual Reading.

But after he hath thus answered the Objection about the obscurity of the Scriptures, by denying it to be alto­gether true: He proceeds further to shew, that granting it to be true, they are not therefore to be laid aside, and not to be read by us.

[Page 51] First, Because by often reading, that which is obscure may become plain. So he discourses in the often named Sermon upon Lazarus. Dost thou not understand what is in these Books? No, how shouldst thou understand when thou wilt not so much as look into them? Take the Bible into thy hand read the whole History; and retaining what is plain and intelligible, read what is obscure and un­certain, over and over again.

Secondly, Suppose thou canst not with frequent reading find out the sense: then go to one that is wiser than thy self: come to the Teacher and Instructer, as a Scho­lar to his Master: Communicate with him concerning the things that are spoken: Demonstrate a great diligence and desire to learn: and if God see this forward­ness and readiness of mind in thee, He will not overlook thy watchfulness, and sollicitous care; but if no man can be found to teach thee, He will reveal his mind Himself to thee.

This he explains by the example often already named, saying, Remem­ber the Eunuch of the Queen of Ethio­pia, who being a Barbarian and ingaged in a thousand cares, and surrounded [Page 52]with abundance of business, and did not understand what he read, yet notwith­standing continued reading as he sate in his Chariot. If he shewed such diligence upon the High-way, consider what kind of man he was at home. If he would not suffer the time of his travel to pass away without reading, how much more dili­gent, may we well think, he was when he sate in his House? If when he under­stood not what he read, he would not omit reading; how much more did he use it, after he had learnt something? For that he did not understand what he read, his answer to Philip shews, when he ask'd him, Ʋnderstandest thou what thou read­est? He did not blush, nor was ashamed to confess his Ignorance; but said, how can I, unless I had some body to guide me? Because therefore he thus imployed his time in reading, when he had none to guide him; therefore straightway one was sent to conduct and lead him. God saw his forwardness and accepted his dili­gence, and presently sent him a Teacher.

But Philip is not here present with me; to instruct me, when I read. True; but the Spirit which moved Philip is pre­sent. Let us not, my beloved, despise [Page 53]our own Salvation. All these things were written for our Instruction; upon whom the ends of the world are come.

The reading of the Scripure is a great security against Sin: and ignorance of them is a great precipice, a deep pit, or rather bottomless gulph: A manifest be­traying of Salvation, to know Nothing out of the Divine Laws. This hath both brought forth Heresies; and led to cor­ruption of Manners. This hath turned all things topsy-turvy. For it is impossi­ble, utterly impossible, for any man to go away from reading the Holy Scriptures, without some fruit; if he read them with care.

I should tire my Reader, if I should set down all that this Great and Holy man hath said upon this subject. Which he presses, you see, with such vehe­mence; as if he thought it impossible for his people to be saved, unless they read the Holy Scriptures. So con­trary was the Doctrine then, to what is now current in the Roman Church: who teach, that people will rather indanger their Salvation, by the read­ing of them.

And one thing I cannot pass by [Page 54]without a particular Remark, before I have done with this. That he gives that very reason (in the words just now quoted) why the people should read the Scriptures, which the Roma­nists give why they should not read them, viz. the danger of running into Errours and Heresies. Therefore, say they, the people ought not to read the Scriptures: no such matter, saith he, but quite contrary, they will run into them, if they do not read them.

From hence spring up myriads of evils, even from Ignorance of the Scriptures: from hence pernicious Heresies, negligent Life, and corruption of Manners. For as they who are destitute of light, cannot make straight paths: so such as do not take along with them the light of God's Word, in many things necessarily offend and stumble, as walking in utter dark­ness.

They are his words in his XXXII. Sermon upon St. John. And in his VIII. Sermon upon the Hebrews, he makes a sad complaint about the growth of one particular Heresie; that of the Manichees: and tells his people, it was because they neglected [Page 55]the Scripture. For if we attended to them, we should not only preserve our selves from the deceit, but deliver others also that are deceived, and draw them out of the danger.

But it is time to make an end of this, and therefore I shall only add these few memorable words of his, out of his second Sermon upon St. Mat­thew (that you may see how faithfully they follow the Fathers, who pretend to be wholly guided by them) If there be a greater sin than that of not reading the Scriptures, it is this; to be perswa­ded that we need not read them, [...] ▪ for these are words of a Satanical suggesti­on; the studied invention of the De­vil.

I have been the longer upon this Head, because some are more moved by a great Authority, than by bare Reason. And I have alledged this Father's Authority alone, not for want of other (which are ready at hand in great abundance) but because it is de­servedly very weighty; and as he is full and express in his Judgment about this matter, so he intermixes his Dis­course [Page 56]upon it, with many excellent Instructions.

But if we had neither his Testimo­ny, nor any other to produce, there is one piece of History remaining, which is sufficient to satisfie any man in this matter. Which is, that it was the very Mark and Character of a Christian, to have a Bible; and of an Apostate, to deliver his Bible to be burnt; when the Inquisitors came to search for it in times of Persecution.

As they did particularly in the Reign of Maxentius and of Dioclesian: when they sought to destroy all Bibles, as the Foundation of Christian Reli­gion; which they thought would fall, when these Books were gone. And that Lay-men generally had Bibles, as well as Priests, and were guilty of this foul Crime of delivering them up to the Persecutors, appears by Optatus in his first Book against Parmenio.

Quid commemorem Laicos, &c. ‘What need I stand to mention the Lay-peo­ple, who then had no Dignities in the Church, or many Ministers (he means inferiour Officers) or Deacons in the third Order, or Presbyters in the se­cond [Page 57]Priestood, when the very Su­preme, some Bishops in those times, impiously delivered up the Instruments of the Divine Law.’

He names several, and among the rest Donatus. And the same we find in St. Austin, Epist. XLVIII. and CLXXI. and other places: Where he relates ‘how some delivered up the Holy Books to the Persecutors; and others who did not, communicated with them that did: mixing with the Church TRADITORƲM plebem congregatam, a whole Congregation of people that were Traditors.’

Which shows, that Bibles were then as common as they are now: and that S. Chrysostom's complaints were very just against those, who were grown so cold and negligent in providing themselves these Holy Books, as if they still had been under Persecution, and it were not safe to have them, now that they lived under Christian Emperours.

VIII.

BUT now let us hear what com­mon Reason saith (as well as the Scri­pture, and the best Interpreters of them, such great Lights as he now na­med) and that teaches us, that since the Holy Scriptures were written for the use and benefit of all, all should have liberty to read them.

They were written for all, it is plain; for that which they teach is the duty of all; that which they pro­mise is the portion of all. And if any one say, it doth not therefore follow they should be read by all, because the people may be taught by others, without looking into the Scriptures themselves; they render themselves suspected that they intend not to teach the people sincerely what is written; but to establish their own Authority, instead of that of the Divine Writings. For otherwise, why should they not rather, when they pretend to teach others, bid them look into their Bi­bles, and there satisfie themselves, that they do not abuse them: assuring [Page 59]them it is a faithful Translation of God's Book, which they have in their hands; whose meaning it is their bu­siness to help them to understand?

That is, why do they not imitate God himself? Who commanding his Prophet to proclaim him to be the only God among the Babylonians, and that the Gods which made not the Hea­vens and the Earth, should perish from the Earth, and from under these Hea­vens, ordered him to do it in their own Language, that they might read and understand it, X. Jer. 11. Where, when all the rest of the Book is He­brew, this Message is delivered in the Chaldee Tongue. Which we may just­ly look upon, as a Praeludium to the publishing of the Name of God among the Gentiles in their own Language, in the days of Christ. When, as Theo­doret witnesseth, the words of the A­postles and Prophets, were turned into the Language of the Romans, Egy­ptians, Persians, Indians, Armenians, Scythians, and Sauromatans, and all the Languages that any other Nation used. And therefore why should not we now have them in English? And [Page 60]having them, why should not all read, that they may learn the way to be hap­py here and eternally; and that they may be sure they are not led into a wrong way: and abused by pretended Authority from God, who, perhaps, saith the quite contrary to what is de­livered in his Name?

This is the Peoples Right; and it it their Duty to use it, as that Great Man S. Chrysostom (whose words let me set down once more) teaches his Church, upon 2 Corinth. VII. in the conclusion of his XIII. Sermon. For how can we think it not to be absurd, that having to deal in money-matters, men will not trust to others; but the Counters are brought out, and they cast up the Summ: but in the business of their Souls, are barely led, and drawn aside by the Opinions of other men? And this, even when they have an exact Scale (wherein to weigh all things) an exact Rule, or Square (whereby to measure them) the dictate of the Divine Laws. There­fore I beseech and intreat you all, that not minding what such or such a man saith about these things; you would con­sult the Holy Scriptures concerning them all, &c.

[Page 61]And if you consider what kind of Auditors Christ had, you may soon come to a conclusion in this matter; and learn from thence what his inten­tion is.

Were they not the promiscuous multitude? People of all sorts, and conditions? And will He take it ill to be read of those, by whom He would be heard?

Some will say, there is danger in reading; the words may be mistaken, or perverted: And may they not be so in hearing? Can any Preacher, in the Roman Church, so frame his dis­course, that he can warrant not a word he saith shall be misunderstood, or mis­interpreted, and turned to another sense than he meant it?

By this reason the poor people shall be taught nothing at all; if we must do them no good, because some may possibly abuse it, and turn it to their hurt.

Nay, if God himself may not be heard by the people, speaking to them in the vulgar Tongue; I see far less reason why men should: who can say nothing but what may be wrested and misconstrued.

[Page 62]Further yet; the wisest and most learned may pervert and wrest the Scriptures; and therefore if this be a reason, why they should not be read, they must be wholly laid aside, and none permitted to read them.

The Scribes and Pharisees, I am sure, did so; far more than the most simple people: And yet none will say, they ought not to have read the Scri­ptures, it being the profession of the Scribes.

None more obstinately resisted Christ, than they who had these Holy Books perpetually in their hands; in which He was promised and fore­shadowed. They were his most bit­ter Enemies, who were the allowed Expounders of the Law and the Pro­phets: making use of all they read to oppose Him. And therefore either none, no not the most learned, no more than the simple, must read the Scri­ptures; for fear of doing themselves and others harm by them: or this is not a good Reason against the com­mon peoples reading them; nor is it the reading them that doth hurt, but the reading them with a bad mind and with naughty affections.

[Page 63]The Learned may abuse them, as well as the Unlearned, if they be ill disposed: and the Unlearned may get good by them, as well as the Learned, if they be well affected.

There are some things clearer, than that any can doubt of them, or stand in need of an Interpreter; the simplest may easily apprehend them, and be instructed by them, if they come with honest and good hearts to learn their Duty: and yet the wisest will not ap­prehend them, or not receive them, though never so plain, if their hearts be otherwise bent, and ill disposed in their affections. They that have de­voted themselves to this World, will be offended with them: even because they are so plain, and directly cross their intentions and designs.

For what were the things, that made our Saviour so troublesom to the Scribes and Pharisees? His Life was perfectly innocent; his Conversation free and friendly with all sorts of peo­ple; his Heart was open to give them an easie access into his presence and into his affections; his Power was be­neficial; his Doctrine was most hea­venly; [Page 64]his Precepts just and good; his Promises exceeding great and pre­cious above all earthly Treasure. The business therefore was, they were pos­sessed of a Kingdom; in which they were honoured as the most Learned, adored as Saints, inriched with great Treasures, esteemed worthy of great­er: this they thought the happies: condition, this state of things they wisht might always be continued: but feared our Saviour would draw the hearts of the people from them, and that their Authority would be dimi­nished by admitting his: and there­fore they set themselves against him, and could not endure the light of his Gospel; which showed them how lit­tle they must be content to be in this World, and only promised to make them great men in the Kingdom of Heaven; whereof they made no ac­count.

And it is to be feared, that for the very same reason some men in the Christian World are against the read­ing of the Holy Scriptures, for which they were against the receiving of Je­sus Christ Himself. Their Authority, [Page 65]they fear, will thereby be impaired: They shall not be able to lead the peo­ple, whither they please, with an im­plicite Belief: their eyes will be ope­ned, and seeing how they have been abused, they will grow less credulous; and not so easily entertain those Do­ctrines, which are very gainful to the Teachers, when they see they are al­together unprofitable to them that re­ceive them.

I am sure such evil affections will never let men understand the Scri­ptures aright: but incline the wisest and most discerning men (if so ill dis­posed) to bend them, sooner than any meaner persons, to their own crook­ed interests.

Thus I have finished the first part of this Work; when I have made a few Reflections upon what hath been dis­coursed.

I. And First of all this demon­strates how unreasonable, unjust, and uncharitable (to say no worse) the De­crees of the present Roman Church are: which deny to Christian people that liberty, which God and his Church [Page 66]have always allowed them. This pro­hibition to read the Scriptures in the vulgar Tongue, is a manifest Innova­tion. There is an evident Change in the Church of Rome it self, since St. Hierom's days, who bestowed several Epistles upon divers Women, to press them to read them, and to teach them to their little Children. Which made Espencaeus, a Romish Bishop, honestly say, that he could not but wonder, how that should now be counted so pestilent and capital, which the Ancients frequently commend as most wholesom.

II. Secondly, This Discourse should serve for a Caution to us, not to in­trust our Souls with such Guides, as err thus palpably, and I doubt wilfully, in so plain a business as this. For how easily will they mistake, or mislead their Followers, in other cases? espe­cially where there may be some diffi­culty, or some seeming Authority for it?

III. Thirdly, And this should in­cline every one of us, to adhere most firmly and faithfully to this Church. [Page 67]Which is so sincerely honest, that it fears not to be tryed by this Touch­stone, the Holy Scripture: so well con­stituted, that Christians cannot, in rea­son, desire more free and plentiful means of their instruction, than they have, in all things necessary to their Salvation.

Lastly, Which therefore let us take care we do not abuse: and thereby help to confirm and harden the Church of Rome in their Errours.

We ought not, I have demonstra­ted, to lay aside the Holy Scriptures out of our hands (God forbid we should consent to that) but they them­selves require us, to lay aside all filthi­ness, and superfluity of naughtiness, that (coming thus with prepared minds) with meekness we may receive the ingraft­ed word, which is able to save our Souls, Jam. I. 21.

That's the End for which we must read these Holy Books (as laying aside all naughty affections is the Method) to know what we must do to be saved. Not to learn how to discourse, to dis­pute, and argue, much less to cavil; [Page 68]but how to live according to the Will of God in our several places: which is the way to everlasting Salvation.

And whatsoever belongs either to a godly life, or the necessary Articles of Christian Faith, is so plainly deli­vered there, that when we meet with any thing that is doubtful, or hard to be understood, we are told plainly enough what to do in that case. They themselves direct us, not to be wise in our own conceits, not to lean to our own understanding; but to go and advise with those whom God hath appointed to expound them to us. Who will either satisfie us what is the meaning of such places; or that it is not of such moment, that we need to trouble our selves about it.

For these Books are so far from gi­ving us the least incouragement to be bold and presumptuous, to slight our Instructers, and much less, to despise our Governours, whether Civil or Spiritual; that there is Nothing they teach us more plainly, than to be humble and modest; and that as we ought to fear God, so likewise to honour the King and his Ministers; and to obey [Page 69]those that watch over our Souls; nay, to esteem them very highly in love for their work sake. Which will dispose us most certainly (if we be not carried away with pride, or any other vicious affe­ction) to be ruled by them in dubious things: and, as it there follows in the Apostle, (1 Thess. V. 13.) to be at peace among our selves. I must beseech there­fore every Member of this Church, both for the honour of our Religion, and for the safety of their own Souls, to be as careful in this matter, as I would have them to be in reading the Holy Scriptures.

Take your Guides along with you; do not think your selves safe, without their conduct; be not only willing, but desirous to learn of them; reve­rence their Instructions; do not easily dissent from them; be afraid to op­pose them: especially when you have reason to think them to be serious, stu­dious, knowing, and conscientious men; who take care to inform them­selves aright, that they may not mis­inform you.

For such men look upon themselves to be bound (as hath been shown in [Page 70]the Treatise of Tradition, pag. 24.) to guide themselves in their Directi­on of others, by what the Catholick Fathers and ancient Bishops have taught out of the Doctrine of the Old and New Testament; and thereby preserve their Flocks in the Truth of God's holy Word. And having a great regard al­so to the sense of that Church where­in they live, which by their Subscri­ptions they owne to have Authority in Controversies of Faith, they will no less preserve them in Unity and in Peace.

To conclude; it is impossible but every body must reap great fruit by the reading of the Scriptures, if they read them for no other end; but that they may go away better from the reading of them, than they came to it: and that they may not accommo­date them to their own affections; but correct all their affections, and desires, and the whole course of their life, by this exact Rule of Righteous­ness. According to which, if we square our selves, we shall presently learn; in difficult things to be wise unto sobriety, and in plain things to be wise unto Sal­vation: that is, so wise as to do what [Page 71]we certainly know to be our Duty; which is the only Wisdom that the Scriptures magnifie. Which will be the surest way, both to know more, and to know it better: that is, to feel the comfort of what we know, in a bles­sed and assured hope of everlasting life; which God, who cannot lye, hath promised to us, in Christ Jesus our Lord.

I.

I begin with the first of these; the Apostle only saith, some things are hard to be understood; which suppo­ses that most are not; but rather ea­sie: as all those things, especially, are, which are absolutely necessary to be known, and believed, and done, for the obtaining Salvation.

That which makes things easie to be understood, is the plain and perspi­cuous delivery of them, in the words wherein they are written, or spoken. [Page 75]Now nothing an be plainer, or clear­er, than the words, wherein all the great Christian Truths are revealed and delivered to us: which are so far from being obscure, that it is not ea­sier to see the light, than it is to ap­prehend and understand the true mean­ing of them.

I will instance in some particulars; and have an Eye all the way upon St. Paul's Epistles (to which S. Peter is com­monly thought to have respect) where­in, though some things be difficult, yet these are most clearly discovered.

First, That there is but one God, the Father, of whom are all things, as he ex­presly writes, 1 Cor. VIII 6.

Secondly, That He alone is to be wor­shipped (as our Blessed Saviour remem­bers us out of Moses, IV. Matt. 10.) was the great thing pressed in his very en­trance into any place where he preach'd, 1 Thess. l. 9, 10. XVII. Acts 23, 24.

Thirdly, As our Lord teaches us, that we are ingaged by our Baptism, to worship one God, in three Per­sons, XXVIII. Matth. 19. So S. Paul affirms the same plainly enough, in that Solemn Prayer for the Corinthi­ans, [Page 76]2. XIII. ult. The Grace of our Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost, be with you all. Especially if it be compared with those places, where­in he affirms our Saviour, to be over all, God blessed for ever, IX. Rom. 5. and the Spirit, to search even the deep things of God; that is, to know his Mind exactly: for so it follows (1 Cor. II. 10, 11.) that as none can know the things of a man, save the spirit of man, which is in him: so the things of God knoweth no man, but the Spirit of God. Which plainly tells us, if we mind it, that the Spirit of God is in God, as the spi­rit of man is in man: that is, the Spi­rit is God himself, and therefore fully acquainted with him in all things.

There is some little labour indeed, in making this deduction; but it is very easie, if we consider all these pla­ces together.

Fourthly, And the Nature of God, none can possibly be ignorant of, who doth but look into the Holy Books. Where he will immediately see Him represented to be Almighty, most Wise, most Gracious, Faithful to his [Page 77]Word, and the living God, who en­dures for ever. Which are Truths written there, in such great Letters, that every one who runs (as the Pro­phet speaks) and doth but cast a tran­sient eye upon them, may easily read them.

Fifthly, Particularly, his infinite love and kindness towards us the chil­dren of men, lies before us so fairly, and shines so brightly in our eyes; that if we do not wilfully shut them, we cannot but read it to our infinite satisfaction. For so God loved the world, saith our Lord Himself, that he gave his only begotten Son, that whoso­ever believeth in him, should not perish, but have everlasting life. For God sent not his Son into the world, to condemn the world; but that the world through him might be saved, III. John 16, 17. And so St. Paul writes, But God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ Jesus (by Grace ye are saved) And hath raised us up together, and made us sit together, in heavenly places, in Christ Jesus. That in the ages to come [Page 78]he might shew the exceeding riches of his Grace, in his kindness towards us through Christ Jesus, II. Ephes. 4, 5, 6, 7.

Who can doubt at all of the favour of God, his exceeding great and rich favour towards us, who doth but cast his eyes on such words as these; and believes the Truth of the Gospel of Christ? Which were written for this very end, that in all future Ages of the World, after the Apostles were gone, men might discern how abun­dant the Grace of God is, in his kind­ness manifested towards us in our Bles­sed Lord. And therefore we, in this Age of the World, as well as all that were before us, may conclude without any scruple, that God is Love (as St. John speaks) and that he will be good to us, for Christ's sake, though we have greatly offended his Majesty.

Sixthly, For that is the next thing; the kindness of God towards sinful men, and his readiness to pardon them and receive them into his favour and love again, is here also so perspicu­ously revealed, that there need be no question made of it. In this was ma­nifested the love of God towards us, be­cause [Page 79]that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins, 1 John IV. 9, 10.

And in the same manner writes St. Paul, After the kindness and love, or pity, of God our Saviour towards man appeared, not by works of righteousness that we have done, but according to his mercy he saved us, by the washing of re­generation, and the renewing of the Ho­ly Ghost. That being justified by his Grace, we should be made heirs, accord­ing to the hope of Eternal life, III. Tit. 4, 5.

Nay, for this very end, he saith, God shewed mercy to him, though a very great Sinner, a Blasphemer of Christ, a Persecutor of his Disciples, that men might be incouraged to hope in God; if they would repent and turn to Him, as he did, 1 Tim. I. 14, 15, 16, &c. Read the place, and you will see, that all the wit of man can­not devise plainer and clearer words, to express the exceeding Grace of God towards all men: which is declared [Page 80]so fully, as well as familiarly, that his words need no Commentary to ex­plain them, and make them more ea­sie to be understood.

Seventhly, With the same Evidence, the Gospel speaks of the way and means, whereby this Forgiveness was procured for us: and that is by the Death, and by the Resurrection of our Lord Jesus. Who was delivered, saith the Apostle, for our offences, and rose again for our justification, IV. Rom. ult. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his Grace, I. Ephes. 7. It is God that justifies, who is he that condemneth? It is Christ that died, yea rather that is risen again; who is even at the right hand of God, who also maketh intercession for us; who shall separate us from the love of Christ? &c. VIII. Rom. 34, 35, &c.

It would be endless to recite all that the Scriptures speak on this subject; in terms as plain and clear as these: So that we cannot reasonably doubt, if we believe these Books, that by one offering of Himself, he hath perfected for ever them that are sanctified, as the [Page 81]Author to the Hebrews speaks, X. 12, 13, 14. This man after he had offered one Sacrifice for sins, for ever sate down at the right hand of God; from hence­forth expecting, till his enemies be made his footstool: For by one offering he hath perfected for ever, &c.

They that would make any other Satisfaction necessary, by the Merits of Saints; or any other Oblation of Christ necessary, but that one which he Him­self offered, directly contradict the ex­press words of this Book; which are as easie to be understood, as any that the most studied invention of men can indite.

Eighthly, And so is the way and means, whereby these Blessings, thus purchased, are communicated to us, viz. the Mediation and Intercession of Christ Jesus, on our behalf, whereby he can save us to the utmost, seeing he ever liveth to make intercession for us, VII. Heb. 25. Nor is there any other that can perform this Office for us, but he; for as there is one God, so one Me­diator between God and man, the man Christ Jesus, as St. Paul teaches in so many words, 1 Tim. II. 4. Where­by, [Page 82]we cannot but in reason think, he means there is no more than One Media­tor; as, it is certain, there is no more than one God: who communicates his Mind to us by this alone Mediator, as we must address our selves to Him by no other.

Which St. Paul declares more fully in 1 Cor. VIII. 5, 6. Where he saith, though there be many that are called Gods (as there are gods many, and lords many) yet to us (Christians) there is but one God the Father, of whom are all things, and we in (or for, or to) him; and one Lord Jesus Christ, by whom are all things, and we by him. That is, As there is but one sole Fountain of all good, unto whom we are to direct our Prayers, and all we do (for the first Cause must be our last End) so He de­rives all unto us by his Son Jesus Christ alone; by whom therefore, and by Him alone, we are to go to God the Father, for what we are desirous to receive from Him. None else in Heaven or Earth, is capable of this Honour, but this great Lord alone (whom the Fa­ther loveth, and hath given all things into his hands (III. John 35.) as any [Page 83]one that reads this place seriously, may easily discern.

And therefore they who betake themselves unto any other Patron, to recommend them to the Heavenly Grace, are concerned to hide this Book from the Peoples Eyes; and to dis­courage them from reading it, by tel­ling them, it is obscure and hard to be understood. For they who do read it, see this truth so fully and expresly asserted there, that, if their minds be not prejudiced, they cannot think it safe to implore the assistance of any other in the Heavenly Court: which apparently derogates from the Ho­nour of our Lord, and is highly offen­sive, upon many accounts, to Almigh­ty God. Who hath appointed Him to take care of our affairs, who loves us better than any Saint or Angel can do, because he dyed for us; and there­fore is more inclined to have compassi­on upon us, because he hath that feel­ing of our infirmities, which no An­gel was ever touched withal, nor any Saint in such a degree as he was: Who can also do more for us, than all the Angels in Heaven put together; being the Lord of Glory.

[Page 84] Ninthly, Which is another thing here clearly revealed; the Power and Glory of the Lord Jesus, at the right Hand of God. We all with open face (without any Veil drawn before our Eyes) behold as in a Glass the Glory of the Lord, as St. Paul speaks, 2 Cor. III. ult. The Gospel, that is, which he preached, and which we read, re­presents his transcendent Majesty so e­vidently; that our own Face doth not appear more clearly to us in a Glass, than Christ is set before us there, as advanced far above all Principality and Power (to use his words in another place, I. Ephes. 21.) and Might and Dominion, and every name that is na­med, not only in this World, but also in that which is to come. God having put all things under his Feet, and given him to be Head over all things to the Church.

What may we not expect from so great a Prince, who hath all things at his command; and that for the good of his Church: if we faithfully ad­dress our selves to God by Him a­lone?

Tenthly, I might say the like of the [Page 85]rest of the Articles of the Christian Faith; which are here plainly taught. But I shall only add that, as the way and means whereby Christ procured and doth dispense the Divine Grace to us, is evidently declared in the Ho­ly Scriptures: so is the means where­by we may hope to obtain the Benefit of his Sacrifice, Satisfaction and In­tercession with God for us. Repent, and be converted, and your sins shall be blotted out. (III. Acts 19.) are words plain enough to be understood. And so are these, Come unto me all ye that are weary and heavy laden, and I will refresh you. Take my Yoke upon you, and learn of me, for I am meek and lowly in heart: and ye shall find rest unto your Souls. XI. Matth. 28, 29. And these; In Christ Jesus, neither Circumcision avail­eth any thing, nor Ʋncircumcision, but Faith working by Love; a new Crea­ture; or keeping the Commandments of God. For in all these terms, for the greater clearness sake, and that no man may be mistaken, is this matter declared by S ^t Paul, 1 Cor. VII. 19. V. Gal. 6. VI. Gal. 15.

And therefore that the Grace of the [Page 86]Gospel teaches us, that, denying Ʋngod­liness and Worldly Lusts, we should live soberly, righteously and godly in this pre­sent World (2 Tit. II. 12.) is as clear as the Sun.

Nor are the particular duties, which belong to every ones place and state, less clear and conspicuous, than these general lines of our Duty, which the Apostle hath drawn in those compre­hensive words. For when the same A­postle, St. Paul, directs his Speech (as he doth commonly in the latter part of his Epistles) unto Masters of Fami­lies and Servants, unto Husbands and Wives, Fathers and Children; his Rules are as plain and easie to be under­stood by us now, as they were to those persons who first received them.

So plain and easie they are unto all Ages, so familiar, especially to men of meaner rank, that I much doubt (saith a great Champion of our Church, in his Comments on the Creed Dr. Jack­son, Lib. 2. Cap. 12.) whether the Pope himself, and the whole Con­clave of Cardinals, would be able in this present Age, to speak so plainly unto the capacity, or so fa­miliarly [Page 87]to the experience of men of their Quality unto whom the Apostle wrote. For, setting aside the absolute Truth and Infallibility of his Doctrines, the manner of delivering them is so familiar, so low­ly, so heartily humble, so natural, and so well-befitting such mens disposition in their sober thoughts, as were impossible for the Pope to attain unto, or imitate; unless he would lay aside his Court-State, and for seven years addict himself un­to familiarity, with such men in a Pasto­ral Charge.

The same may be said concerning his way of speaking, when he sets down any other Christian Duties, whether private or publick. No man could ever pretend any difficulty in this part of the Holy Writings, which treat of a Holy Life. All the difficulty is in mens wills; to be per­swaded to consent to be governed by these Laws, which they cannot chuse but well enough understand.

And that they may be perswaded, Christ hath left us exceeding great and precious Promises, which con­tain the greatest part of the Gospel-Grace: the very end of which is to [Page 88]move us to live soberly, righteously, and godly. Having therefore these pro­mises, (dearly beloved) let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, 2 Cor. VII. 1.

What words can be more perspicu­ous than these? And with the same clearness these Books pronounce the indispensable necessity of a holy life; without which the riches of God's Grace cannot save us. Follow peace and holiness, without which no man shall see the Lord, XII. Heb. 14. Know ye not, that the unrighteous shall not inherit the Kingdom of God? Be not deceived, nei­ther fornicators, nor idolaters, nor adul­terers, &c nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God, 1 Cor. VI. 9, 10. Now the works of the flesh are manifest (mark that word) adul­tery, fornication, uncleanness, lascivious­ness, Idolatry, witchcraft, hatred, vari­ance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like; of which I have told you before in times past, that they which do such things shall not inherit the [Page 89]Kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law. And they that are Christ's have crucified the flesh, with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit, V. Gal. 19, 20, &c.

What shall I say more? All the Promises of God, which put us in hope; and all his Threatnings, which are designed to put us in fear (upon which two Hinges, all Religion turns) are, you see already, declared so ex­presly and clearly, that there can be no dispute about them. For this is the promise, which he hath promised, even Eternal life, 1 Joh. II. 25. and the wrath of God is revealed from Heaven against all ungodliness and unrighteous­ness of men, who hold the truth in unrigh­teousness, I. Rom. 18. For He will render to every man according to his deeds; to them who by patient continuance in well doing seek for honour, glory and immor­tality, eternal life: But to them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath; tribulation and anguish upon [Page 90]every soul of man that doth evil, of the Jew first, and also of the Gentile. But glory, honour and peace to every man that worketh good, to the Jew first, and also to the Gentile. For there is no respect of persons with God, II. Rom. 6, 7, &c.

If these words be not intelligible, there can be no such thing as plain speaking in the World? And it is as plainly and intelligibly written, that God hath appointed a day wherein he will judge the world in righteousness, (XVII. Acts 31.) when he will make good all his Promises and Threatnings; and that our Lord Christ is that great Per­son by whom He will judge it. All our labour, all our Art, can never make a Proposition to be understood, if all these things which I have men­tioned (which are the substance of Re­ligion) be not obvious and clear to all, who will take the pains to read the Holy Scriptures, and consider them.

And therefore they do a great inju­ry to the Grace of God, and to the Care and Love of our Lord Jesus Christ, the Head of the Church; who endeavour to perswade us, the Holy Scriptures are so obscure, that it is [Page 91]not fit the people should look into them, for fear of mistaking, and run­ning themselves into dangerous Er­rours and Heresies. They may do so, though they do not read the Scri­ptures, by following their own vain imaginations, and by dreaming upon that which they hear out of the Scri­ptures, or which starts up in their own fancy: but if they look into the Scri­ptures to know how to be saved, and have no other end, nor neglect hum­bly to implore the Divine guidance, they cannot mistake; but may be easi­ly and fully satisfied. For God hath told usall, that Jesus is the Saviour; and that he is the Author of Eternal Salva­tion, to them that obey Him; and his Commandments, wherein we are to o­bey Him, as they are not grievous, so they are obvious, and may be met with­all every where, if we have a mind to learn them; and he hath set Pastors and Teachers in his Church, for the per­fecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, &c. IV. E­phes. [Page 92]11, 12, 13. So that no man, ha­ving such directors, can miss the way that leads to Eternal life; unless both he and they will wilfully shut their eyes: and on purpose turn aside from the path, which the Holy Scripture shows unto them. And if the words of the Spirit of God (which are as bright as a Lamp, to give light unto our feet) may be mistaken or abused; then no man, no company of men; no Interpreter, no Council, can draw up any words but they may be perverted, by those who have no mind to be di­rected by them; but are concerned to put another sense, than they intended, upon them.

And indeed it is no slight Argument that the Holy Scriptures are easie to be understood in all things necessary for our Instruction, because God would have all, even the meanest ca­pacity, to read them: as I have pro­ved in the foregoing Part of this work, beyond any reasonable contradiction. It would have been in vain to require men, to search the Scriptures, as not only God, but his Church in ancient times, did; if they could not readi­ly [Page 93]there meet with satisfaction.

The Doctors of the Church of Rome, I know, argue the quite contrary way; therefore you should not read them, because they are obscure. But which will you chuse to believe? God, who bids you read them, from whence you may conclude they are not obscure; or men, who bid you not read them, because they are obscure? You may most safely conclude they are not ob­scure, because God bids you read them; for this is a right Conclusion from Divine Premisses: whereas the other Conclusion that you should not read them, is drawn from a false Sup­position, directly contradictory to what follows from the Command of God to be conversant in them; which is, that they are not so obscure, but in things necessary we may easily under­stand them. Otherwise, our Blessed Lord, the Wisdom of the Father, would not have bidden men search them: nor would his Apostles have ceased to im­ploy their pains, till they had made such things plainer, if they had not thought they had set them down so plainly in their Writings, that no man, [Page 94]who would read, could be ignorant of them.

That's another thing worthy obser­vation; That the very End for which the Gospel was written by the Apo­stles, reproves this Pretence of obscu­rity. St. John tells us, it was that we might believe, XX. Joh. ult. These things are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his Name.

By whose Authority did St. John write; or by whose assistance did he perform this work? Was it not by our Saviour's, and by the guidance of the Holy Ghost?

And to what purpose was he inspi­red, but to work Faith in those mens Souls, who read his Writings? And what Faith was this? only the belief of some few things, which are clear enough, but not sufficient to make us wise unto Salvation. No such matter. He wrote that we might have so much Faith, as should give us Eternal life, through Christ Jesus.

Now who can believe, that he who wrote by that Spirit, which perfectly [Page 95]knew the several Tempers and Capa­cities of every Age; and with an in­tention to breed saving Faith in their Souls, should yet write so obscurely, that he could not be understood of them, for whose good and benefit he wrote?

Nothing but interest; that is, no­thing but that very wicked Temper, which blinded the Jews, and made them deny our Saviour and crucifie him, can induce a man to be of this opinion.

It will be replyed, I know by some, that however, here is a confession, that some things are hard to be under­stood: and therefore it is best to keep the Scriptures from the people, be­cause they may do themselves hurt by those things.

Unto which I have answered alrea­dy; that if they seek for Nothing but Salvation, and how to please God in order thereunto; they will not do themselves hurt by any thing they meet withal in the Holy Writings. But for further satisfaction, I shall proceed to give a brief account of the second thing, I propounded to be con­sidered: which is,

II.

THAT the Apostle doth not say some things cannot be understood; but that they are hard to be understood. There is some labour required to the understanding them: which, if we will take, we may comprehend their meaning.

It would be a long Work to exa­mine what things, in St. Paul's Epi­stles, the Apostle St. Peter may be thought to point at, as difficult to be understood. But the inquiry might be very much shortned, by one small ob­servation: which may be sufficient to inform us, That, if men take heed, the Scriptures are not so difficult to be understood; as Laziness, and care­less Reading, and Interest would make them.

It is only this; to what the word WHICH relates, when the Apostle saith, In WHICH are some things, &c. Whether to St. Paul's Epistles, or to those things, which St. Peter is treat­ing of in this Chapter, as St. Paul doth in some of his Epistles? And it is ma­nifest [Page 97]to those, who will be at so much pains, as to ask any honest man that understands the Original Language; that it refers, not to all St. Paul's Epi­stles, but to those things of which St. Peter had been discoursing. For the words are not [...], in which Epistles, but [...], in which things, or among which things, some are hard to be un­derstood

Now that which St. Peter had been speaking of, is the Coming of our Lord; concerning which he saith St. Paul also had written: and therefore it is most reasonable to determine that S. Peter here means, that in those things, which St. Paul had written in his Epistles, about Christ's Coming, there were some things not so easie to be understood as the rest.

And what great matter is it, if we be ignorant of some things relating to his Coming; since we know and are certain, by undoubted words of the Apostles, that He will come; and come to render unto all according to their works?

Let us believe this, and then we shall find no difficulty in the use which [Page 98]St. Peter makes of it, in the eleventh verse. What manner of persons ought we to be in all holy conversation and god­liness?

It would be very ill for us, if Christ should come now, and find us, instead of reforming our lives, by practising the plain Truths of the Gospel, dis­puting against that Gospel, and cast­ing reflections upon it; as an obscure Book, which is more apt to breed Heresies, than to teach men the way to Heaven. And whensoever He doth come, it will not be easie for some men to answer this Charge, which will be brought against them, of asper­sing his Will and Testament on this fashion; as if it were apt to make his Children fall out, and not rather a­gree together in pious Love and Cha­rity.

But let those who are concern'd look to that; let us, who enjoy the liberty of reading his Holy Will, and are in­couraged so to do, only endeavour, as St. Paul speaks, to have our conver­sation as becomes the Gospel. And when we meet with any thing which we do not understand therein; let our next [Page 99]thought be, that there is enough which we do understand: and that if we pra­ctise it, and will take pains, we may in time understand the rest, as far as concerns us in our state and condition of life.

For it is easie to show, that if we extend the meaning of St. Peter fur­ther (as we are wont to do) and look into all those parts of St. Paul's Epi­stles, that are thought the hardest to be understood; we may, with some diligence and observation, compre­hend the meaning of them well enough. And till we use that diligence, we ought not to accuse the Scriptures of obscurity, but our selves of negli­gence.

All, it is true, cannot use that dili­gence which is necessary to understand him in all points; because their busi­ness will not permit it: but it is as true, that, as it is not necessary they should understand him in all things so, if they could use that diligence which is requisite, they might (for any thing that can be seen in St. Peter's words) understand him thoroughout. For he only saith, there are difficult things [Page 100]in St. Paul: but difficulties are short of impossibilities; and we see very great difficulties, in other matters, overcome by mens industry and God's blessing. And therefore they may be overcome here, by those who make it their business, and have capacity to comprehend his meaning.

And if they do not understand every particular expression or passage; yet his scope and drift, in the whole dis­course, may with careful attention and observation, be clearly discerned.

At least, there is Nothing in St. Pe­ter's words which contradict this; and therefore they are vainly alledged to prove the obscurity and difficulty of the Scriptures: when they can extend but to some places of Scripture, i. e. St. Paul's Epistles; and but to some things in them; nay, but to some things, I have shown, in one particular Discourse in them, about the Coming of Christ; which have no further ob­scurity in them neither, but what is only an exercise of our diligence, by which they may be understood.

But just thus other places are wrest­ed to prove the obscurity of the Scri­ptures. [Page 101]I will instance in one or two. The Abridger of Controversies fears not to alledge the VIII. Acts 30, 31. to this purpose. Where St. Philip asks the Eunuch, if he understood what he read, and he confesses he did not; but asks him again, How can I, except some man should guide me? From whence he concludes, they are not easie to be un­derstood.

To which the Reply is so easie, that he must have a film before his eyes, who doth not see that this place is an Argument against them that alledge it. For it proves (as I showed in the first Part) that men did then read the Scriptures, though they did not un­derstand what they read. And it proves not that the Eunuch understood No­thing; but only that he did not un­derstand that particular place which St. Philip found him reading. And that was a place in a Prophecy, which hath some obscurity in it, till it be ac­complished, though not afterward. And it was but one thing he did not understand in that Prophecy: for he knew what the Prophet said, but could not tell of whom. I pray thee tell me, [Page 102]saith he to the Evangelist, of whom speaketh the Prophet, of himself, or of some other? That was all the inquiry? the difficulty lying in that one single point, and in that also only for a time: for by the help of an Interpreter he soon understood the Prophecy was fulfilled, and in whom it was fulfilled. So that this very place hath now no difficulty at all in it unto us, when we read it; though it was at that time difficult to him.

What a number of insufficiencies are there in this allegation (as Bishop Montague justly complains) to prove the Scriptures are hard to be under­stood? All that can be made of it is, that one place of Scripture was ob­scure; in a particular case; and in one point only of that case; and at that time; and (I may further add) to a stranger, who was not of the Jew­ish Nation; and so was not from the beginning acquainted with their Books: who notwithstanding, with a little help, presently found it was no longer hard to be understood; but very easie, as it is now to us.

This is enough both to show how [Page 103]insufficient the proofs are which are brought to oppose our Doctrine; and that the difficulties we at present find in some places, may be overcome; and that one means to overcome them, is by the help of a wise Interpreter: who may (in many cases at least) pre­sently satisfie us, and take away the obscurity.

There is another instance of such weak proofs, in the same Author: who alledges XXIV. Luke 25. to prove the difficulty of understanding the Scriptures, and therefore the danger of reading them; because the Disci­ples of Christ themselves, who had been taught by him, did not under­stand them, and therefore are re­proached by our Saviour in these sharp terms, O fools and slow of heart to be­lieve all the Prophets have spoken, &c.

Where it is manifest, they were on­ly some parts of Scripture which they did not understand; and those were the Prophets, which had some obscu­rity, as I said, till their accomplish­ment; and Prophecies only concern­ing one thing, viz. his Death and Passion which he was to undergo, be­fore [Page 104]he could ascend to the Throne of his Glory: which were hard to them at that present, but are now easie by our Saviour's interpretation: and the question is not, what the Scriptures were in those days (when notwithstan­ding they read them, or else they could not have been blamed for not under­standing them) but what they are now unto us, who have the Writings of the Apostles whom He illuminated: And lastly, his calling them Fools, for their slowness and dulness to believe, is an evident proof that even then, there was not so much a disability in the two Disciples, to understand what the Prophets said; as a non-attention of mind, heedlesness, and want of consideration, to things which were not of themselves obscure and difficult.

However, our Lord had pity upon them all, and opened their understand­ing, that they might understand the Scri­ptures, v. 45. which the poorest Mem­bers of the Church do now, in those things wherein they were at that pre­sent ignorant; being fully perswaded, that it behoved Christ to suffer, and to rise from the dead the third day, which [Page 105]were the things he then showed them, were written of him.

I conclude this with a brief state of this Case. Some places of Holy Scri­pture are hard to be understood by some persons, and by some capacities, and in some ages and times, and some matters, that are not of general con­cernment: but in that which concerns men of all ages, capacities and con­ditions, and to every man in his or­der and vocation, according to the measure of God's gifts bestowed on him, we affirm, with the greatest rea­son, that the Scripture is plain and easie to be understood: provided men have a will to learn what they are to believe and do, though it be never so cross to their inclinations, interests, affections and passions. If these be suffered to intermeddle, the Gospel tells us before-hand, in plain words, that men will not see, even when they see: according to those words very often mentioned by our Lord and by his Apostles, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive, &c. by rea­son, that is, of their pride and self-conceit, [Page 106]worldly-mindedness and am­bition, and such like things: which blinded the eyes of those, that loved darkness rather than light, because their deeds were evil. But this was their con­demnation (as our Saviour tells us in the same breath, III. John 19.) which it could not have been, unless the Mind and Will of God had been clearly dis­covered unto them.

III.

WHICH leads me now to the third thing proposed to Consideration, in this Part of my Discourse; that when we have thoroughly digested, and do heartily believe the things, that are easie and plain, in the Holy Scripture, that will abate much of the difficulty which is in other places; and pre­pare our minds for acquaintance with them. Which I might wave here in this place, because it will be suffici­ently cleared in the last Part of this little Treatise; concerning those that wrest the Scriptures to their own de­struction.

But since it is profitable to have [Page 107]things distinctly represented; I shall say something to it by it self.

There is a near Alliance between all Truths: and the more familiar a­ny of them are to our minds, the bet­ter disposed we are to come to the knowledge of all the rest. But there are some of greater force than others, to widen the capacity of our minds, for the entertainment of Divine Truth; and to free them from all op­posite qualities and impediments, that they may entertain it easily. And they are a deep sense of, and an hearty affection unto, all those plain Lessons, which teach us our whole Christian duty: which if we thoroughly learn, we are certainly the Friends of God; and the more likely to be illuminated by him to understand the highest My­steries, as far as we are concerned in them, and our minds are able to reach them. For the secret of the Lord is with them that fear him: and his Cove­nant is to make them know it, XXV. Psal. 14.

And therefore it was no ill advice, which Cardinal Pool (if I mistake not) gave for the reading of St. Paul's Epi­stles, [Page 108] to begin always at the latter end of them. For were we well versed therein; by a serious study, that is, and sincere practice of those Christian duties, which he there commends un­to us, we should see the way more clearly, to come to the sense of the former part of them: which is com­monly harder to be understood than the latter.

For our minds being truly humble and heavenly, and thereby sedate and quiet, free from ambition, covetous­ness, or any secular desire and design, they would be more serene and clear in themselves; and also sitter to re­ceive irradiations from above. Where­by we might certainly discern, thus much (which is the main thing we are concerned to know) what the gene­ral aim and scope of the Apostle is in the former part of his Epistles; though we did not understand the meaning and coherence of every particular Verse.

In that, it must be confessed, there is sometimes no small difficulty; be­cause, the Apostle writing against the Disputers of that Age, we cannot, at [Page 109]this distance, certainly know every little conceit or subtilty of theirs, up­on which he briefly reflects and con­futes, as he passes along. And yet notwithstanding, we may be abun­dantly satisfied in the main Points of Doctrine, which he either asserts or opposes: which is the only thing of use to us; and enough to reward the painful inquiries of the most Learned men among us. Who by all their stu­dies cannot, perhaps, attain to the knowledge of every particular pas­sage; nay, will not see those things that are most conspicuous to others, if they do not amend their lives by the clear light of the Scripture in o­ther places.

For of this we may be certain, that it is the good pleasure of God (as an excellent Man speaks) and his unalter­able Decree, that the Holy Scriptures (at least in their drift and design) shall be plain and easie to such, as faithfully pra­ctise, their most plain and easie Precepts: but hard and difficult to be understood aright, of such as wilfully transgress them.

There is nothing more perspicu­ously [Page 110]set down in Holy Scripture, than this; as would be easie to show (if it would not inlarge this Book too much) from such words as those of St. Peter, God resisteth the proud, but giveth grace to the humble. And therefore should we admit of any Authority equivalent to the Holy Scriptures, the question would still remain, Whether the In­sallibility of that Authority could take away that blindness of heart, which by God's just Judgment, falls upon all those, who detain the Truth of God in Ʋnrighteousness. If for their disobe­dience to evident and plain Truths. God punish them with such spiritual darkness, that they discern not his Will revealed in his written Word, no other infallible Authority can in­lighten them; and make those scales fall from their eyes, which hinder their sight in the means of their Salva­tion. They will everlastingly go on in darkness; because having Light presented to them, they preferred darkness before it. Those naughty affections, which have kept the Light of the glorious Gospel of Christ, from shining into them, will close their [Page 111]eyes so fast, that no other Light will open them. But they must either re­ceive and follow the plain directions of Holy Scripture, and recover their sight by a sincere practice of known Duties; or walk on still in darkness, and remain in the shadow of death to the end of their days.

Unto which plain direction, if men would unfeignedly submit; if thereby they were not led to the understanding of harder Scriptures, they would how­ever have this benefit; that they would be secured from misunderstand­ing them. My meaning is, that by un­derstanding, believing, and keeping close, to the practice as well as know­ledge, of the easie and evident Truths of the Gospel, we should be preserved from putting any dangerous interpre­tation upon those places which are hard and difficult. Ignorant of them we might continue, or perhaps mi­stake their meaning: but still inno­cently; so as not to do hurt to our selves or others by them.

An illustrious Example of which we have in St. Austin's Book De Fide & Operibus. Where discoursing (Chap. [Page 112]XV.) upon that place of St. Paul, 1 Cor. III. 12, 13. (which he takes to be one of those, which St. Peter saith are hard to be understood in his Epi­stles) he tells us that some understood, the building gold, silver, precious stones upon this foundation, to be meant of adding good works to Faith in Christ: and building Wood, hay, stubble upon it, to be meant of those that held the same Faith, but did evil. From whence they fansied, that by certain pains of Fire, such evil men might be purged, to obtain Salvation, by virtue of the Foundation; that is, by a right Faith only: because the Apostle saith, v. 15. they should be saved, yet so as by fire.

But if this be a true interpretation of this place, saith that Excellent Fa­ther, then all those places of Scripture, which have no obscurity, no ambi­guity in them, must be taken to be false. As for Example, that of St. Paul in the same Epistle, Though I have all faith, so that I could remove mountains, and have no Charity, I am Nothing: and that of St. James, What doth it profit, brethren, if a man say he hath faith, but hath no works? Can [Page 113]faith save him? And that place also will be salse, Be not deceived, neither fornicators, nor they that serve Idols, nor Adulterers, &c. shall inherit the Kingdom of God. And that also, The Works of the slesh are manifest, which are, adultery, fornication, uncleanness, &c. of which I tell you again, as I have done formerly, that they who do such things, shall not inherit the Kingdom of God. These are all false, if that in­terpretation be true. St. Paul con­tradicts himself; and in this obscure place, clashes with his plain words: for according to this Exposition, if men only believe and be baptized, they shall be saved by fire, though they persevere in such wicked courses as those now mentioned.

And then I do not see to what pur­pose our Lord said, If thou wilt enter into life, keep the Commandments; tel­ling him what belongs unto good man­ners. And how will that be true, which he tells us he will say to them on his left hand, Go ye cursed, &c. whom He sends to Hell-fire, not be­cause they did not believe on him, but because they did not do good works. [Page 114]Thus that Father goes on, heaping up a great many other places, which evidently speak to the same purpose, and then concludes: ‘If therefore these things, and innumerable others, which may be found in the Holy Scri­ptures without any ambiguity, be false; then that sense may be true concerning the wood, hay and stubble, viz. that they shall be saved by sire, who only holding Faith in Christ, have neglected good Works. Si au­tem & vera & clara sunt, &c. but if these things be both true, and also clear; then without doubt, another sense of the Apostle's words is to be sought for. And they are to be put in­to the number of those, which S. Peter saith are hard to be understood: which men ought not to pervert to their own destruction, by endeavour­ing from them (against the most evi­dent Testimonies of the Scripture) to make the most lewd people secure of obtaining Salvation, though they pertinaciously continue in their wic­kedness, not at all changed by a­mendment, or repentance.’

‘As for the true sense of that Scri­pture, [Page 115]though he ventures at it, yet he saith, in the next Chapter, he had ra­ther be informed by those who are more learned and more understand­ing; who can so expound it, as to let all those things above mentioned remain true and unshaken: in which the Scripture most openly avows that Faith profits Nothing, unless it be that, which the Apostle defines; that is, Faith which worketh by love: but without Works cannot save men, neither without fire, nor by fire.’

Still he sticks to this Rule, as most certain and unmoveable; that what­soever sense be given of an obscure Scripture, it contradicts not those Scriptures, which are more plain: espe­cially those which teach us to live well, and show the necessity of it; which none that love the Truth, as it is in Christ, will ever prejudice by any in­terpertation of Scripture whatsoever.

It is out of my way, to attempt the true meaning of the place now mentio­ned: having no other business in hand at present, but to show that by adhe­ring, as this Holy man did, to the evident Truths in the Scripture, they [Page 116]will never permit us to put any bad and pernicious sense, upon those that are less evident. Let us stick, as he did, to this Rule; and we shall either put an harmless sense upon them, or none at all.

But then, we must, as I said, be heartily in love with these plain Truths, and frame our lives accord­ing to them; for else we shall not use due care, not to cross them in our Doctrine, if we cross them in our Deeds: but rather be content that by false glosses upon other places, where the fraud will be less discernable, the Light of those glorious Truths should be obscured, and the power and force of them enervated and broken. For what will not men say, and do, to de­fend themselves in their sins, even a­gainst the clearest Convictions of Gods Holy Word? which their bad asse­ctions teach them to oppose; nay, make it their interest to resist.

And here it may be fit to take this occasion, to give a few directions, for the right understanding of the Holy Scriptures: which if we observe, in our reading them, we shall not only [Page 117]be preserved from dangerous mistakes, but reap great benefit by them. And I shall the rather do it, because it will be a good introduction to the Third Part of this Discourse.

I. The first of them is a Rule, which is necessary in all Sciences, or parts of Knowledge; viz to learn ea­sie things first. We can have no sound Understanding in the Scriptures, un­less we will follow their own Method; which is to learn first, to fear God, and keep his Commandments; for there­in lies the beginning of Wisdom, as he often tells us.

It is against the very direction which the Scripture gives us, to be so confi­dent as to venture presently into all the depths, that are in it; and to lose our time in puzzling our minds to un­ty the knots of difficult places. For they are not to be salved but by those, who are well acquainted with what the Scripture principally aims at; which it teaches us in plain and easie words: and therefore they must be first learnt, as our Guides to those things which are of higher contemplation.

[Page 118]And he who is resolved upon this Method, will find plain Truths enow to busie and imploy an honest and pi­ous mind a long time: by which he is to prepare and sit himself for more difficult inquiries; if it be needful for him to make them. Though the truth is, ordinary Capacities may safely pass by those things that are hard and ob­scure; and content themselves with the knowledge of easie and perspicu­ous Doctrines, without any further search: consulting thereby best for their own ease and quiet, and for the Peace of the Church of God.

And as for those whose profession it is, to devote themselves to the study of all Holy Writ; even they must be sure, for their own safety and others, to lay the Foundation well here, by thoroughly digesting the Doctrines which are after Godliness, and deep­ly tincturing (as I may say) their minds therewith, before they meddle with other matters. For a sense of true Goodness, will be as a Light to guide us in the interpreting those things which seem dark, and need something to illustrate them. And [Page 119]what can we imagine that should be, but something contained in the same Book; even the true Light of Life, the Light which chases away all mens evil desires, and the deeds of darkness; which makes the Soul pure, and with­out prejudice; which disposes it to know God, and to love him, and to love all men for his sake? This will instruct us how to interpret all the rest; and not suffer us to entertain any sense of them in our minds, which is repugnant to the Nature of God, and hinders the practice and increase of true Godliness, or prejudices Cha­rity, and disturbs Christian Society: but conform all our thoughts unto a happy agreement with those great and obvious Truths.

Which therefore let us observe and mark, as the very Life and Soul of Re­ligion; nay, let us imprint them on our minds, as the most necessary to be known, and remembred, and car­ried constantly in mind, that we may never admit any thing to their preju­dice. For unless we be thus disposed, we shall not only trouble our selves to no purpose, but confound all things; [Page 120]and overturn the whole Frame of Re­ligion. We shall be just like that Fool, whom Melancthon speaks of, whose work it was to carry fuel daily to the Kitchin; and coming to a great Pile of Wood, where little pieces lay up­permost, and the greatest below, he would needs begin at the bottom: for which he gave this wise reason, That it was good to do the hardest work first, and then he should be better able to deal with that which was easie. I need not make the application to those who love to perplex themselves with some deep, and I may say, dan­gerous Points (if not well understood) before they are well studied in the common Doctrines of Godliness, and have learnt what it is to be a Chri­stian.

This is a preposterous course; con­trary to the clear light and guidance of the Holy Books; which teach us in the first place, to make this inquiry, What shall we do to be saved? And we are sure none can be saved, but they who are obedient to the Lord Jesus; whose Faith therefore teaches us to study his Precepts, before we meddle with other [Page 121]matters. And these Precepts, as they are not grievous to those that obey them; so they are not hard to be learnt in order to that obedience. But whatsoever concerns our Duty to God and Man, and the Duty of every par­ticular person in the relation wherein they stand; of Parents and Children, Husbands and Wives, Masters and Ser­vants, Princes and People, Teachers and Learners, are all, I have shown, de­livered here, with such plainness and simplicity, that no Book in the World ever taught them in this manner. A­bout these therefore, in all reason, to­gether with the common Principles of Christian Faith, we must imploy our most earnest care to settle them in our minds; and make them the Rule of all the rest.

But it is not enough to bring these things into our minds; I must add another Rule no less necessary than this: which is,

II. That to do what we know, is the way to know more what we have to do.

This I have suggested already in the body of the foregoing Discourse; and [Page 122]therefore shall only commend the se­rious practice of one particular Duty: which is so frequently mentioned in the Holy Scriptures, that from thence we ought to conclude, it is of exceed­ing great moment It is, Humility; not to think of our selves more highly than we ought to think; nor to be wise in our own conceits: but to think soberly, and to be lowly in our own eyes.

There is a number of Precepts of the same import with these: the mea­ning of which he ought to study dili­gently, and then heartily obey, who would advance to a higher degree of knowledge: for the meek ( i. e. the humble) will he guide in judgment: and the meek will he teach his way.

If a man begin at first to think wrong of himself, he is not like to hit right in other things: but the easier mistake in them, when he hath suf­fered such a cheat to be put upon him, as to have a vain opinion of himself; whom he hath better opportunities to be acquainted withal, than any thing else.

And on the contrary, he that thinks right, in the first things he inquires [Page 123]into; hath great incouragement and security to proceed, with hope of good success in all that follows.

It is true, when a man knows him­self, he finds that he is a Creature apt to mistake; prone to judge amiss; forward to follow little fancies rather than reason, or reason dipt in passion and interest, and to forsake that which is pure and unbiassed.

But this is so far from being a dis­couragement or hinderance to him, in searching after God's Holy Truth, that it is the very thing which dis­poses him for it, and will secure him in it. For if he keep this humble sense in his mind, how weak and frail a Creature he is, it will do him great service; by preserving him from rash­ness, in embracing any thing without great deliberation; and much more from hastiness, in venting any singu­lar conceit; and still much more from pertinacity, in defending it, if it be vented; and most of all, from Faction and siding, and uncharitable cour­ses; and from that great danger of mistaking, and never reforming an erroneous Understanding.

[Page 124]More particularly, in this business of reading the Scriptures, this humble sense of his own weakness will, First, make him read them with greater care, attention and diligence; remem­bring how prone he is to mistake, even when he is very serious.

And therefore, Secondly, it will make him distrust his own best endea­vour, without Divine assistance: which he will pray and wait for, with an humility as great as the sense of his unworthiness to receive it.

And, Thirdly, it will dispose him to listen unto, and inquire after the sense and judgment of other men, (whom he hath reason to think abler than himself) and to be willing to learn of them.

Fourthly, And more particularly, incline him to follow the Guides of Souls: not with a blind obedience; but with a due attention to their dire­ctions, and a great deference to their Judgment, and (where any doubt is publickly determined) a quiet sub­mission to their Authority.

And, Lastly, (to name no more) content himself with plain, and safe, [Page 125]and necessary things: at least, pre­serve him from being too forward, be­fore he be well prepared, to meddle with those things which are not within every bodies reach.

Now when we consider all these blessed effects of Humility, we cannot but say, it is a special means to attain the knowledge of Divine things, from God: who gives grace to the humble.

St Austin was so sensible of this, that he advises Dioscurus Epist. I VI. ‘not to think of any other way to attain the know­ledge of the Truth, but that alone, which God himself, who knows how weak we are, and how apt to slip, hath chalkt out for us. Ea est autem prima humilitas, secunda humilitas, ter­tia humilita &c. And that way, is first Humility, secondly Humility, thirdly Humility; and shouldst thou ask me never so often about the way, I would give thee no other answer. Not that there are no other Precepts to be learnt, but unless Humility in all the good we do, do first go before, and secondly accompany, and thirdly follow after; pride and vain con­ceit, [Page 126]while we are pleasing our selves in our good deed, will wrest all the profit of it out of our hand, and make us lose our labour. Vitia quip­pe caetera in peccatis, superbia verò e­tiam in rectè factis timenda est, &c. For though we need fear no other vice, but when we do ill; yet this may steal upon us even when we do well: and great care must be used, lest by the desire of praise, we spoil those actions which are really praise-worthy. Therefore as the noblest Orator, when he was askt, what he thought was chiefly to be observed in the Precepts of Eloquence, is said to have answered, Pronunciation; and being askt what next, still answered, Pronunciation; and the third time be­ing askt the same question, again re­plied nothing but Pronunciation: So as oft as thou shouldst ask me of the Precepts of Christian Religion, I would not think fit to answer any thing, but Humility.’

This wholesome Humility then, which that our Lord might teach us, he humbled himself, let us carefully learn: yea, let us be clothed with Hu­mility, [Page 127]as St. Peter speaks: and al­ways carry in mind that of St. Paul, Knowledge puffeth up. There is dan­ger in reading and getting knowledge, unless Humility usher it in, and at­tend upon it, and perpetually go a­long with it: for it will not minister to the nourishing of goodness; but to the feeding our ambition, and fo­menting contention, and inflaming of indiscreet zeal, and thereby troubling the state of God's Church. But Hu­mility is the Mother of meekness and peaceableness of Spirit; which is both most capable of wisdom, and also most fit to communicate it unto others with advantage, and make it appear as lovely to them, as it is in its own nature.

We have the Authority of the Roy­al Prophet for it in the place before mentioned, XXV. Psal. 9. and of his great Son Solomon, whose Maxim this was, With the lowly is wisdom, XI. Prov. 2. and which is more than all, of our Blessed Lord and Saviour, who thanks his Heavenly Father (XI. Mat. 25.) Because thou hast hid these things from the wise and prudent, that is, from [Page 128]the self-conceited Pharisees, and re­vealed them unto babes, single-hearted and humble persons: even so, Father, for so it seemed good in thy sight; this is most agreeable and pleasing to the Divine Wisdom, to communicate it self, not to those who think them­selves wise, but to those who are tru­ly desirous and studious so to be.

And so I proceed to a third Rule, which is a general one too, and arises from the former.

III. Which supposing that doing God's Will is the main thing at which a Christian ought to aim, it is evi­dent from thence, that we ought to propound no other end to our selves in reading the Holy Books, but that we may thereby grow more holy, and be made perfect in every good work.

For this is certain, that if this be not always our end, we and these Holy Books do not design the same thing; and so we are never like to meet. Their design, it is visible, is to make us wise unto Salvation, to puri­fie us even as our Lord is pure, to help us to perfect holiness in the fear of God. If [Page 129]we aim not therefore at this, they have nothing to say to us. If we lay aside these thoughts, and divert to something else in the study of the Scriptures, we shall wander in vain and unprofitable Speculations: and perhaps trouble the World, as well as our selves, with unnecessary Do­ctrines: which ingender strife, and destroy Charity, and disturb Peace, and turn men quite away from the practice of Piety.

If we would be truly knowing, and thoroughly wise, with the Scripture-Wisdom, we must ever draw all we know, and meet with there, unto this end: and not think we know it well, till we see how we may be made bet­ter thereby.

I cannot express this in fewer or more proper words, than Erasmus hath done long ago, in more places of his Works than one; particularly in his Dedication of his Paraphrase on St. Matthew to the Emperour Charles the V. ‘Since the Evangelists wrote the Gospel to every body, I do not see why every body should not read it. And I have so handled it, that [Page 130]the most illiterate may understand it. Now it will be read with the great­est profit, if when any man takes it in his hand, it be with this mind, ut seipso reddatur melior, &c. that he may be rendred better than himself: and do not accommodate the Gospel to his own affections, but correct his own life, and all his desires by the Rule of the Gospel.’

I conclude this with that Saying of Seneca; In the same plat of ground, the Ox seeks for grass, the Hound seeks for a Hare, and the Stork for a Snake: and just so it is with those that read the same Scripture; where­in one seeks himself, and another seeks the World; one studies, that is, to please himself with the History of an­cient Times, another to furnish him­self with the knowledge that belongs to his Profession; but he alone reads it as he ought, who therein seeks for God; and desires to be filled with the knowledge of his Will, that he may walk before him in all well-pleasing, being fruitful in every good work, I. Coloss. 9, 10.

[Page 131]IV. And whosoever he is that de­signs this great End, and comes to learn to be good with an honest mind and heart, let him be careful to ob­serve one Rule more; which is, To study and well digest the first Elements of Christ's Religion. For as he will ne­ver read, nor write exactly, that doth not learn to spell truly; and he must understand syllables before he under­stands words and sentences: so he will never find the saving Power of the Gospel thoroughly working on his Spirit, that keeps not the first Truths always in his mind, and deeply root­ed in his Heart.

The prime Principle of our Faith is, That Jesus is the Son of God; that He speaks from Heaven to us the uner­ring Will of our Creator. The Go­spel will not have any efficacy upon us, unless we carry this along in our thoughts, when we apply our selves to study it; that this is the Voice of God, this is the Mind and Will of Him that made us; how shall we e­scape, if we turn away from Him that speaks from Heaven to us?

[Page 132]This if we carry in mind, while we read the Scriptures, they will o­ver-awe us, and make us have Grace to serve God acceptably with reverence and godly fear. We shall not dare to read them, as we do some humane History, wherein we are not all concerned, but with attention, with seriousness, and with diligence: tracing the Lord Jesus, as pious Disciples of his, in every step; observing what he said, and what he did. ‘And thus seeking, and search­ing, and hunting after Him every where (as Erasmus his words are in his Preface to his Annotations on the N. T.) we shall find in that most simple and rude Scripture, the in­effable Counsel of celestial Wisdom: we shall see in that foolishness of God (if we may so speak) which at first sight appears mean and contempti­ble, that which far excels all humane prudence, though never so sublime and admirable.’

And the next Principle is like to it; viz. That the Lord Jesus will come to judge the World in righteousness, ac­cording to his Gospel. This if we thought of, that we shall be judged, [Page 133]and have Sentence passed upon us by this Rule; we could not but lay it to heart, and square our life by it. There­fore let these first Principles of Faith be strongly sixed in our mind, and al­ways be in our thoughts: and let us think we have as much use of them, as he that reads hath of his Letters; which are the first Elements of Lear­ning.

Then for the Principles of Practice, this is the prime, the chief, the most fundamental in the whole Gospel; He that will be my Disciple, must deny himself, forsake all, and take up his Cross and follow me.

This our Saviour tells his Disciples again and again, upon several occasi­ons, X. Matth. 38. XVI. 24. IX. Luke 23. XIV. 27, 33. In the last of which places, he lets them know, that it is as foolish to think of being a Christian without learning this Lesson, as it is for a man to begin the building of a Tower, before he hath computed the Charge; or for a Prince to undertake a War, without considering both his own force, and the strength of his Op­poser. The sense of which two Para­bles [Page 134]our Lord summs up in these words; So likewise, whosoever he be of you, that forsaketh not all that he hath, he cannot be my Disciple.

In which few words, we have this account made to our hands (as a great Doctor of ours speaks) that e're we can hope to be built up in the Faith of Christ, or safely ingage in the War against the Devil, the World and the Flesh, we must make over our interest in all that is dear unto us here, and resign it up to our Lord Christ: hold­ing nothing so precious as his Love and his Salvation.

That is the meaning of this Lesson; We must not prize any thing so much, as the Mercy, Grace and Favour of God in Christ Jesus. All the con­tentments of this life, and life it self, must not weigh so much with us, as God's good esteem of us, his affection to us, the Honour, Glory and Im­mortality that Christ hath promised us.

When we have once learnt this, and have it by heart, there will be no difficulty in learning all the rest. The immediate result of it will be, an un­feigned [Page 135]feigned assent to the truth and good­ness of all that Christ, the Prince of Life, hath revealed unto us; and an uniform obedience to his Holy Will in all things. For then there will be Nothing left to oppose him, Nothing to gainsay him; no interest, no head­strong affection and desire to resist the impulsions of Divine Truth: whose natural property is, to incline and sway the Soul to all kinds, and to eve­ry part of true goodness.

It is our duty then to ruminate up­on these things over and over again, to repeat these Lessons continually to our selves; till they become familiar to us, and have seated themselves in our hearts: not thinking we know them, till we feel them; nor imagi­ning we feel them to purpose, till we be transformed into them.

That is an excellent Saying of the Hebrews, He that learns the Law, and doth not repeat it, is like to him that sows his seed, and never reaps, nor binds it into sheaves, that he may carry it home into his Barn. And this; He that re­peats his Lesson an hundred times, is not so wise as he that repeats it an hundred times and one.

[Page 136]Let us ever be telling our selves, that it is God who speaks unto us by his Son, in these Holy Books; that this is the Rule of Life, whereby we must be judged; that we must stand or fall before God, according as we keep these Sayings; that Nothing is comparable to being beloved of God; Nothing so desirable as to have our Faith found to honour, and praise, and glory at the appearing of our Lord Jesus Christ. And then we shall deny our selves and our own desires, commodi­ties and interests, that God's Will may be done by us: the whole World will seem inconsiderable in our eyes, and we shall easily forgo any thing that He will not allow us to keep: accord­ing to the fundamental Rule of our Re­ligion; He that forsaketh not all that he hath, cannot be my Disciple. And he that taketh not his Cross, and follow­eth after me, is not worthy of me.

I conclude this Part of my Dis­course, with the words of one of the Homilies of our Church: in the second Part of the Exhortation to the read­ing and knowledge of the Holy Scri­ptures;

[Page 137] ‘As concerning the hardness of Scri­pture, he that is so weak, that he is not able to brook strong meat, yet he may suck the sweet and tender milk: and defer the rest till he wax stronger, and come to more know­ledge. For God receiveth the lear­ned and unlearned, and casteth away none, but is indifferent unto all. And the Scripture is full, as well of low valleys, plain ways, and easie for every man to use, and to walk in: as also of high hills and mountains, which few men can climb unto. And whosoever giveth his mind to Holy Scriptures, with delight, study and burning desire, it cannot be (saith St. Chrysostom) that he should be left without help.’

‘He that asketh shall have, and he that seeketh shall find, and he that knocketh shall have the door open. If we read once, twice, or thrice, and understand not, let us not cease so, but still continue reading, pray­ing, asking of others; and so by still knocking, at the last the door shall be opened, as St. Augustine saith.’

[Page 138] ‘Although many things in the Scri­pture be spoken in obscure Myste­rics; yet there is nothing spoken under dark Mysteries in one place, but the self same thing in other pla­ces, is spoken more familiarly and plainly, to the capacity both of lear­ned and unlearned.’

‘And those things in the Scripture, that be plain to understand, and ne­cessary for Salvation, every mans duty is to learn them, to print them in memory, and effectually to exer­cise them. And as for the dark My­steries, to be contented to be igno­rant in them, until such time as it shall please God to open them unto him: but not lay aside the reading of the whole, because of the darkness of such places.’

‘And briefly to conclude (as St. Augustine saith) by the Scripture all men may be amended, the weak be strengthened, and the strong be com­forted. So that surely, none be Ene­mtes to the reading of God's Word, but such as either be so ignorant, that they know not how wholesom a thing it is: or else so sick, that they hate the most [Page 139]comfortable Medicine that should heal them: or so ungodly, that they would wish the people still to continue in blind­ness and ignorance of God.’

I. ƲNLEARNED.

AND for the first of these, the Ʋnlearned; the Apostle cannot be thought to have respect to such as are ignorant in those parts of Knowledge, which are now commonly called Lear­ning (for so the Apostles themselves were generally ignorant and unlearned, IV. Acts 13.) but to those, who are ignorant of such things as the Holy Scriptures treat of, and ought to be learnt by all Christians.

This I think all will allow; and then they are more particularly meant, who are not skilled in the first Princi­ples of Religion. Men that know not, or mind not those common Na­tural Truths, upon which all Religion is built: nor are acquainted with those plain unquestionable Principles of Christianity, before mentioned in the Second Part of this Discourse.

These I take to be the [...] here spoken of; who have not learnt so much as the first Elements, or (as the Apostle speaks VI. Heb. 1.) the word of the beginning of Christ: who want­ing [Page 143]the foundation of true Knowledge, will be apt to wrest every thing they read, from its proper meaning.

Such there were, even in the School of Christ, as St. Paul himself teaches us, who were ever learning, and never able to come to the knowledge of the truth, 2 Tim. III. 7. They frequented, that is, the Christian Assemblies, where they received good Instructions: but their nanghty affections would not suf­fer the known Doctrines of Christia­nity to find entertainment in their minds.

Which Doctrines are such as these; That there is one God, who is per­fectly just, and perfectly good, and knows the very thoughts of the heart, and changes not. And that He hath sent Jesus Christ, his only begotten Son, the Eternal Word, who was be­fore all Worlds, to take our Nature upon him, to dye for our sins, to rise again, that he may be the Judge of all. And that He hath sent the Holy Ghost from the Father, to teach us those Rules of Faith and Holy life, whereby we shall be judged at the last Day: when he will raise up our dead [Page 144]bodies; and give to those who have done good, everlasting Life; but send those who have done evil, into ever­lasting Fire.

These and such like, which depend on these, and are coherent with them, are the Christian Learning: which they that did not know, and believe, and accordingly practise (as I shewed in the foregoing Discourse) must needs be very great strangers to the Holy Books; and be so far from reap­ing any profit by them, that they would rather corrupt and abuse them to the support of their own uncertain, vain, or absurd imaginations.

Nor were they secure from this dan­ger when they had learnt them; un­less they were likewise so fixed in their minds, that they were constantly guided by them. For the Apostle here teaches us, that not only the Ʋnlearn­ed, but the Ʋnstable also, wrest the Scriptures to their own destruction.

II. ƲNSTABLE.

WHO those are is now easier to determine, if what hath been said of the other, be admitted. They are such as do not stedfastly believe what they have learnt: who having enter­tained the Truth, do not stick to those Principles of Natural Light and plain Revelation, nor are setled in them; but sometimes believe them, and some­times question, or disbelieve them.

Such persons the same St. Paul also describes in the Christian Church: who were tossed up and down with every wind of Doctrine, and could six no where; but rolled in uncertainty, from one Opinion to another, till they lost themselves in Infidelity, IV. Eph. 14. The Principles they had received were floating in their mind, and never came to any certain constant resoluti­on: which made them apt, on all oc­casions, to pervert the Scriptures, ac­cording as their own Fancy, or the confident suggestion of some bold Se­ducer, inclined them. For some men deliver the vainest Conceit, with such [Page 146]an assurance, and earnest Zeal, that they may be well compared to a vio­lent blast; which carries those along with it, who are not setled and con­firmed in their Belief.

I may make many more words about this, but I shall scarce make it plainer; and therefore I will not endeavour it. But now desire you to mind what course these words, thus explained, direct us to take; that we may be preserved from abusing the liberty we have of consulting, on all occasions, with the Oracles of God.

There is some Learning, you see, required to the understanding of the Holy Scriptures. But you need not go far to seek it: for it consists only in the knowledge of such Natural Truths, as are ingraven upon our own minds; and of those plain Doctrines of Christianity, which are revealed in God's Word so clearly, that there is no Controversie about them: espe­cially of the great Design of Christia­nity, which St. John expresses in this short Sentence, These things write I un­to you, that ye sin not. This is very so­lid and deep Learning, to know that [Page 147]the first and chief End of Divine Wri­tings, is to teach us to live well: and the next follows in the next words of St. John (1. II. 1.) If any man sin, we have an Advocate with the Father, Je­sus Christ the righteous, &c Be not discouraged, if contrary to the grent Design of Christianity, you fall into sin; but hope for Mercy through the Propitiation made by Christ Jesus, who will intercede for the sius of those, who heartily make this their main de­sign and business, not to sin.

Which Truths, of both sorts, we must take some pains to six in our rainds, and root in our hearts; that our belief of them may not be shaken by any other perswasion whatsoever: much less by any sudden conceit which starts up in our minds, or is suggest­ed to us by others.

And the way to do that, is to live by them: for nothing settles know­ledge so much, as saithful practice ac­cording to it; especially when we are setled in this practice. For those St. Peter calls unstable Souls (in the Cha­pter before this, v. 14.) apt to be beguiled and insnared; who had not [Page 148]arrived at a setled resolution and an habitual course of well-doing.

Now when this is done, which must be our first Work, there is but one Rule which I shall propose (because, if well followed, it comprehends all in it) to make our reading the Holy Scriptures safe and secure. Which is this,

Never to admit any Interpretation of Scripture from others, or fasten any sense upon them our selves, which contradicts those known Truths which we have learn­ed, and in which we are fixed, as the undoubted Mind and Will of God. They must be the measure of all the rest: by them we must judge of all things, whether they be true or false, What­soever overthrows them, and will not consist with them, must be rejected: It must not make us doubt of them; but they must make us conclude, it is a safe Interpretation. And on the other side, whatsoever agrees with them, though it should happen not to be the proper meaning of a place of Scripture into which we inquire, it can do no harm, if it be entertain­ed.

[Page 149]And here now I shall do these three things.

First, Show how we are to use this Rule.

Secondly, How necessary it is to keep to it.

Thirdly, How readily thereby we may salve many seeming difficulties in the Holy Scripture: at least pass by them safely, if we observe it.