Search the Scriptures a treatise shewing that all Christians ought to read the Holy Books : with directions to them therein : in three parts.

PART I.

THat the Right of God's People to read the Holy Scriptures, is not at all prejudiced by these words of St. Peter, appears from hence: That the Wresting of the Scriptures by the un∣learned and unstable, doth suppose, that even such persons did then read them: Which overthrows the Con∣clusion, which they of the Roman Church, endeavour to draw from this place.

For there had been no possibility of perverting their sense, if they had not been in their hands at that time; as they are in ours now. And yet the Apostle doth not reprehend their medling with them; but their Igno∣rance and their heedlesnes: which was the cause they misunderstood them; and might have been prevent∣ed by a little diligence and care, with∣out throwing them quite away.

For the fault was not there, but in themselves: who came to the per∣usal of holy things, with unprepared minds.

Now for the establishing of this Truth, that the people were not then, and therefore ought not now to be, debarred the liberty of reading the holy Books, (which God our Saviour hath left unto his Church, as a com∣mon Inheritance) you may be pleased to weigh these things following: which will fully settle your minds in this perswasion.

I.

First, That the ancient People of God, the Jews, were not only per∣mitted, but required by God himself to be so conversant in the Law of Mo∣ses, 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 when∣soever 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.

This the Lawgiver thought a mat∣ter of so great importance, that a lit∣tle 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 learn∣ing the Law: which no man can ima∣gine how they should do, to such per∣fection as Moses requires; unless they had the benefit of looking into the Book of the Law as often as they plea∣sed.

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

For this is certain, that in the Sy∣nagogues, 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

his Law with a loud voice) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from ancient ages or generati∣ons; being read in the Synagogues every Sabbath day. They are the words of St. James, in the first Christian Coun∣cil, XV. Acts 21. Where Grotius ob∣serves that it is believed, Moses him∣self 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 Jose∣phus 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 hear∣ing of the Law, and to learn it through∣ly and exactly.

For which end his Five Books were anciently divided into so many Secti∣ons, as there are weeks in the year: that the whole, by reading one Secti∣on every week, might be read over once in a year, ending at the Feast of Tabernacles. At which Feast, in the

Solemnity of the year of Release (which was correspondent to the Sab∣bath, because it was the seventh of years, as that was of days) Moses re∣quired 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 mat∣ter, the Hebrew Doctors understand those words (v. 11.) Thou shalt read this Law before all Israel, in their hear∣ing, 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 Solem∣nity, as the Ordinary Levites did eve∣ry 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

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 Autho∣rity 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 Tem∣ple, therefore while the King was thus reading there; the Levites, who were specially appointed for this work, did the same in the City of Je∣rusalem: 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 Con∣vocation, by the Royal Majesty ap∣pearing to awaken their attention,

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 An∣tiochus Epiphanes. Who forbidding the reading of the Law in their Syna∣gogues, 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,

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 agree∣able to the Primitive Patterns.

Which publick Reading was not in∣tended 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

is in the Law of the Lord, and in his Law doth he meditate day and night, Psal. I. 2. That is, saith the Com∣mentary, under the name of St. Hie∣rom, 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 Sta∣tutes, to do them, XVII. Deut. 18, 19. Nay, the more to imprint the words

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) constant∣ly 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,

that pious Kings took care the peo∣ple should be acquainted with the Law, as well as themselves: imita∣ting that pious Prince Josiah, who af∣ter 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, af∣firm) commanded the Priests and Scribes to write Copies of it, and de∣liver 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 bare∣ly 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 per∣form, 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 peo∣ple of the Jews, our Saviour confirm∣ed 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 dili∣gence, 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 Sa∣viour requires what Moses had former∣ly done, and charges them not to neg∣lect this duty of making a diligent in∣quiry into the meaning of the holy Writings; for there they would find plain testimonies concerning the Mes∣siah,

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 Bre∣thren unto Moses and the Prophets (i. e. to their Writings, for they themselves were dead and gone) for their instru∣ction; from whom they might learn enough to keep them from coming in∣to 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 Apo∣stles; and out of the Gospel, and A∣postolical Instructions, learn the way to Heaven, and how to escape Eternal damnation.

For there can be no good reason al∣ledged, why the Jews should be permit∣ted, 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,

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 Sa∣viour Jesus Christ.

And therefore it is no fault in our Preachers now, but an honest dis∣charge 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 Ba∣ptism, 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 read∣ing 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 concer∣ned, that what they wrote, concerning the Christian Doctrine, should be read not only by the Elders of the Church, to whom their Writings were direct∣ed; 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 Socie∣ty, we cannot think they refused to give Copies of it to them, if any de∣sired it, that they might read it them∣selves. Or rather they took care to disperse this Letter of their own ac∣cord, among their Flock; as they did also send it to other Churches, where∣by

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 glos∣ses. He adds an Adjuration, contri∣ving that all might have the profit of the reading this Epistle. For perhaps other∣ways, 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 con∣cerned in it, as much as the greatest: And that if the Apostle were now

alive, and should write to the Chur∣ches, we may be confident, he would be more earnest, if it be possible, in this matter: graviore contestatione ad∣jurans, &c. (as Musculus writes) ad∣ding greater weight o his Adjurati∣on: 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 com∣municated 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 E∣pistle being read among them in that Church, they should take care to have it read in that of Laodicea (by send∣ing, 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

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 Testa∣ment 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 represent∣ing 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 obtesta∣tion 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 al∣lowed 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 Reli∣gious, but may not have any part of the Bible, in their own Language, without a faculty from their Superiors.

Read 2. Tim. III. 15. and compa∣ring it with the fifth verse of the first Chapter, you will sind that he recei∣ved 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 under∣stand them so well, that they were a∣ble, according to the Law of Moses, to teach them their Children.

Which they began to do, saith the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from their cradles, as we speak in our Language: that is, as Josephus admirably explains it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, immediately up∣on the first indication that they have any perception of other things. For so he writes in the Book before na∣med, 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

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 fa∣mous Jesuit relates in his Commenta∣ries upon V. Micah 2.

I knew a Jew, saith he, at Salamanca, who was suf∣ficiently unlearned, of whom when I inquired (in the Spanish Language, because he understood no Latine) a∣bout several things, both in the Hi∣storical and in the Prophetical Books, he stopt me immediately, upon the first mention of them, from proceed∣ing further: and repeated them all himself, without Book, in the He∣brew Tongue. Which I relating to another Jew who was become Chri∣stian, 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

even the Proselytes, that is, they of other Nations, who embraced the Jewish Religion, were allowed this li∣berty, 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 E∣thiopia; which was the softest, they say, and most effeminate of all Nati∣ons: yet, being converted to the Jew∣ish Religion, he had so much care of his Soul, as to read the Prophetical Books, the hardest of all the old Scri∣ptures. The sense of which, he con∣fessed 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 In∣terpreter: who improved his know∣ledge,

and advanced him from a Jew to be a Christian: clothing the Black∣more, as Erasmus expresseth it, with the Snow-like fleece of the immaculate Lamb.

Which that great Man justly alled∣ges 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 on∣ly practised in the first and best times of Christianity, but it was accounted a noble quality in those, who were se∣riously conversant in the Holy Scri∣ptures. 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 Scri∣ptures, did not presently reject what

he said, because it crossed their Opi∣nion, 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 endea∣vours, and gave them a right under∣standing, 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 Wri∣tings: 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

give heed to the Writings of the an∣cient 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 com∣pared what the Apostles preached with that which they foretold, as the Beraeans did. Those Writings in∣deed of the Prophets, did but ob∣scurely treat of Christ, in compari∣son 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 Pro∣phetical Writings, they would in time find the day dawn, and the Day∣star arise in their hearts: that is, ar∣rive by degrees at clearer demonstra∣tions, and a fuller and brighter know∣ledge of Christian Truths, delivered by our Saviour and his Apostles: who being the Light of the World, gave light even to the ancient Prophe∣cies.

To conclude this particular; they were so far from discouraging any

Christians, in their reading the Holy Scriptures, that they commend those who read even the hardest Books a∣mong 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 quick∣en us to read and hear the things con∣tained therein. For though we do not certainly understand every one of those Prophecies; yet there are abun∣dance 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 di∣rection and support. And we may likewise from hence take the confi∣dence 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,

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 ca∣pacity.

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. Be∣cause they will reap this fruit at least, that they will come more sit to the hearing of Sermons, which touch up∣on, 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

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 haz∣zard 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 wea∣pons out of our hands?

Read the VI. Ephes. 11. &c. Where the Apostle exhorting them to put on the whole Armour (or com∣pleat Armour) of God, that they might be able to stand against all the wiles of the Devil; in the following Verses e∣numerates the several parts of this Armour; and the last piece of it, but one, is (v. 17) the Sword of the Spi∣rit, which is the Word of God. This shews that, as while we have Ene∣mies to fight withal, and very pow∣erful, 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

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 tem∣ptations, 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 occa∣sions; 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 them∣selves with a Sword, as soon as their Enemies: and therefore it is not safe to let every body take this weapon in∣to his hand.

But was not the Apostle as much a∣ware 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 wretch∣edly 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 per∣sons, 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 answer∣ed hereafter: and that which I have next to represent to your considerati∣on, 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 lei∣sure for this holy imployment, of read∣ing the Holy Scriptures.

S. Chrysostome, for instance, in a number of places, maintains these three Propositions, with an extraor∣dinary 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

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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &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 dili∣gence. Which he presses, by compa∣ring the heavenly Treasure here con∣tained with all other riches; and then returns to his Exhortation again, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &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 Instru∣ctors. If any sadness befal thee, look into these as into a Repository or Shop of spiritual Remedies. Hence fetch conso∣lation in all doleful cases; whether it be

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 over∣come 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 chil∣dren 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 main∣tains 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

their trade, and all means of their subsist∣ence 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 re∣forming 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, san∣ctified and meet for the Masters use, and prepared unto every good Work. Let us not neglect therefore the getting of Bi∣bles: Nor let us dig for Gold, but ra∣ther 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.

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 e∣vils, 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 igno∣rant 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 Philoso∣phers. 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 Ar∣tist can do the same; only he that is cal∣ed

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 pro∣ficiency 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 Spiri∣tual Nourishment; and renders the Soul stronger, more constant, and more philo∣sophical: 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 Ge∣nesis: and begins the XXXV. in this manner. Great is the good, my Belo∣ved, of skill in the Divine Writings. For this makes a Philosophical Soul (that is, instructs it in all manner of Ver∣tue) 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 re∣compence our Lord will give us, we may

do all that He would have us, and under∣take 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 zea∣lous 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, be∣fore 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 fur∣nished with Divine knowledge, if we fre∣quently make them our study: it being impossible that he should be neglected by God, who with earnest diligence and fer∣vent desire, imploys himself in these Di∣vine 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 understan∣dings, 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 bu∣siness.

Fourthly, This he illustrates by the Example of the Eunuch, in the VIII. of the Acts: whom he magnifies in se∣veral 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 igno∣rant what the Prophet said: but be∣cause he did what he could, and with all the diligence he was able, he obtained a Guide from God. Consider here, I be∣seech you, how beneficial it was to this man, that he did not omit reading; no, though he was in a journey, on the high∣way. Let those hearken to this, who will not do so much at home: but look upon this as a by-business, because they coha∣bit 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

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 per∣tinently alledged under some of the other general Heads. I only observe one thing more under this.

Fifthly, That he urges this obliga∣tion they had upon them to read the Holy Scriptures, from this Argument, That otherwise they would not be able to instruct their Children and Fami∣lies: 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 Apo∣stle declines all that might deter them from this business. Because there is great pains to be taken in the reading some Scri∣ptures, 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 ac∣quainted with Satanical Songs and Dan∣ces; like to those who keep Victualling∣houses, and Dancing-masters: but none

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 straight∣way that teach temperance: or rather be∣fore all, those about avoiding ill compa∣ny, 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 a∣gain (XV 4) in whose eyes a vile per∣son 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 no∣thing, 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 subli∣mer apprehensions. For then he will un∣derstand the Hymns, which have nothing humane in them, but are things more Di∣vine.

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, con∣stant and setled sense of his mind; which was highly concerned to bring all the people, committed unto his charge, to a more familiar acquain∣tance with the Holy Scriptures.

This will still more fully appear in the Second Proposition which he main∣tains: and that is such, as may per∣fectly 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 world∣ly business: whereas it is more necessary

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 fluctu∣ate in the midst of the Sea; who are ob∣noxious, whether we will or no, to innu∣merable sins; and therefore have perpe∣tual need of the comfort and the assistance of the Holy Scriptures.

What can more effectually repre∣sent 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 them∣selves, 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 Na∣ture, of which we are? and yet had not the benefit of those helps and assistances that we enjoy. How can we then be ex∣cused, who enjoy such a Doctrine, who have obtained such Grace, who have

helps from above, and have received the promises of ineffable good things; if we do not come to the measure of that Ver∣tue, 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 Scri∣ptures; but that you would read them with attention: that by the profit we re∣ceive 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 read∣ing 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 ge∣neral, to all men, and to women too, and to those that live in Monasteries also, that no time should be thought unfit to the

reading of the Holy Oracles. For it is possible, not only within doors, but to those who go to Market, that are in Jour∣nies, that fall into a great deal of Com∣pany, 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 Proposi∣tion; which he maintains, in Answer to all Objections that can be made a∣against 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.

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, Whe∣ther they have not all the tools belonging to their Trade. And since they can fur∣nish themselves with such necessary imple∣ments, why they should not judge it most absurd to be wholly unprovided of the Ho∣ly Scriptures: which are as necessary for their spiritual, as the other for their bo∣dily 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 se∣veral places of his Works: particu∣larly 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 no∣thing 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 con∣cluded

he should not be despised, but re∣ceive 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 power∣ful 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 up∣on 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 un∣derstand 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,

that it is impossible to be without under∣standing of all things whatsoever, that we read there. For the Grace of the Ho∣ly Spirit, on purpose ordered these Books to be composed by Publicans, by Fisher∣men, 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 Ser∣vants, 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 effe∣cted; 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 ea∣sie to be understood of all? These obje∣ctions are but a cover and pretext under which men hide their sloth and idleness

Which further appears from the

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, ma∣king 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 ex∣cellency of Speech, or of Wisdom, showing you the Mysteries of God. And again, my Speech and my Preaching was not in

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 en∣gaged in Family-affairs and a world of business, therefore thou hast the grea∣ter 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 a∣gainst 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 threat∣tens thee, and Poverty makes thee sor∣rowful, 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

of Anger, many of Thoughtfulness, ma∣ny 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 (com∣pleat 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 Di∣vine 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 fre∣quent reading of the Holy Scriptures: and concludes thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &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 alto∣gether 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.

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 un∣certain, 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 Scho∣lar 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 forward∣ness 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, Remem∣ber the Eunuch of the Queen of Ethio∣pia, who being a Barbarian and ingaged in a thousand cares, and surrounded

with abundance of business, and did not understand what he read, yet notwith∣standing 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 dili∣gent, may we well think, he was when he sate in his House? If when he under∣stood 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 read∣est? 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 dili∣gence, 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 pre∣sent. Let us not, my beloved, despise

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 be∣traying of Salvation, to know Nothing out of the Divine Laws. This hath both brought forth Heresies; and led to cor∣ruption of Manners. This hath turned all things topsy-turvy. For it is impossi∣ble, 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 vehe∣mence; as if he thought it impossible for his people to be saved, unless they read the Holy Scriptures. So con∣trary was the Doctrine then, to what is now current in the Roman Church: who teach, that people will rather indanger their Salvation, by the read∣ing of them.

And one thing I cannot pass by

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 Roma∣nists 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 dark∣ness.

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

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. Mat∣thew (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 perswa∣ded that we need not read them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ for these are words of a Satanical suggesti∣on; the studied invention of the De∣vil.

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 de∣servedly very weighty; and as he is full and express in his Judgment about this matter, so he intermixes his Dis∣course

upon it, with many excellent Instructions.

But if we had neither his Testimo∣ny, 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 Reli∣gion; 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-peo∣ple, 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 se∣cond

Priestood, when the very Su∣preme, 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 com∣mon Reason saith (as well as the Scri∣pture, and the best Interpreters of them, such great Lights as he now na∣med) 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 pro∣mise 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 Bi∣bles, and there satisfie themselves, that they do not abuse them: assuring

them it is a faithful Translation of God's Book, which they have in their hands; whose meaning it is their bu∣siness 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 Hea∣vens and the Earth, should perish from the Earth, and from under these Hea∣vens, 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 He∣brew, this Message is delivered in the Chaldee Tongue. Which we may just∣ly 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 Theo∣doret witnesseth, the words of the A∣postles and Prophets, were turned into the Language of the Romans, Egy∣ptians, 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

having them, why should not all read, that they may learn the way to be hap∣py 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 de∣livered 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. There∣fore I beseech and intreat you all, that not minding what such or such a man saith about these things; you would con∣sult the Holy Scriptures concerning them all, &c.

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 inten∣tion 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 dis∣course, that he can warrant not a word he saith shall be misunderstood, or mis∣interpreted, 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.

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 Scri∣ptures, 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 fore∣shadowed. They were his most bit∣ter Enemies, who were the allowed Expounders of the Law and the Pro∣phets: 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 Scri∣ptures; for fear of doing themselves and others harm by them: or this is not a good Reason against the com∣mon peoples reading them; nor is it the reading them that doth hurt, but the reading them with a bad mind and with naughty affections.

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 ap∣prehend them, or not receive them, though never so plain, if their hearts be otherwise bent, and ill disposed in their affections. They that have de∣voted 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 peo∣ple; his Heart was open to give them an easie access into his presence and into his affections; his Power was be∣neficial; his Doctrine was most hea∣venly;

his Precepts just and good; his Promises exceeding great and pre∣cious above all earthly Treasure. The business therefore was, they were pos∣sessed of a Kingdom; in which they were honoured as the most Learned, adored as Saints, inriched with great Treasures, esteemed worthy of great∣er: 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 dimi∣nished by admitting his: and there∣fore they set themselves against him, and could not endure the light of his Gospel; which showed them how lit∣tle 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 ac∣count.

And it is to be feared, that for the very same reason some men in the Christian World are against the read∣ing of the Holy Scriptures, for which they were against the receiving of Je∣sus Christ Himself. Their Authority,

they fear, will thereby be impaired: They shall not be able to lead the peo∣ple, whither they please, with an im∣plicite Belief: their eyes will be ope∣ned, and seeing how they have been abused, they will grow less credulous; and not so easily entertain those Do∣ctrines, which are very gainful to the Teachers, when they see they are al∣together unprofitable to them that re∣ceive them.

I am sure such evil affections will never let men understand the Scri∣ptures aright: but incline the wisest and most discerning men (if so ill dis∣posed) to bend them, sooner than any meaner persons, to their own crook∣ed interests.

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

I. And First of all this demon∣strates how unreasonable, unjust, and uncharitable (to say no worse) the De∣crees of the present Roman Church are: which deny to Christian people that liberty, which God and his Church

have always allowed them. This pro∣hibition to read the Scriptures in the vulgar Tongue, is a manifest Innova∣tion. 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 in∣trust 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? espe∣cially where there may be some diffi∣culty, or some seeming Authority for it?

III. Thirdly, And this should in∣cline every one of us, to adhere most firmly and faithfully to this Church.

Which is so sincerely honest, that it fears not to be tryed by this Touch∣stone, the Holy Scripture: so well con∣stituted, that Christians cannot, in rea∣son, 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 demonstra∣ted, to lay aside the Holy Scriptures out of our hands (God forbid we should consent to that) but they them∣selves require us, to lay aside all filthi∣ness, and superfluity of naughtiness, that (coming thus with prepared minds) with meekness we may receive the ingraft∣ed 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 dis∣pute, and argue, much less to cavil;

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 deli∣vered 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 gi∣ving 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

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 affe∣ction) 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 there∣fore 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; reve∣rence their Instructions; do not easily dissent from them; be afraid to op∣pose them: especially when you have reason to think them to be serious, stu∣dious, knowing, and conscientious men; who take care to inform them∣selves aright, that they may not mis∣inform you.

For such men look upon themselves to be bound (as hath been shown in

the Treatise of Tradition, pag. 24.) to guide themselves in their Directi∣on 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 al∣so to the sense of that Church where∣in they live, which by their Subscri∣ptions 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 accommo∣date them to their own affections; but correct all their affections, and desires, and the whole course of their life, by this exact Rule of Righteous∣ness. 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 Sal∣vation: that is, so wise as to do what

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 bles∣sed and assured hope of everlasting life; which God, who cannot lye, hath promised to us, in Christ Jesus our Lord.

The End of the First Part.