A SERMON PREACHED AT St MARIES 〈◊〉 OXFORD UPON TVESDAY IN EASTER WEEK, 1617.  
CONCERNING THE ABUSES of obscure and difficult places of holy Scripture, and remedies against them.  
By JOHN HALES, FELLOW OF ETON COLLEGE, and Regius Professor of the Greek tongue in the University of Oxford.  
AT OXFORD Printed by john Lichfield, and William Wrench, Printers to the famous University. 1617.   
2. PETER. 3. 16. Which the unlearned and unstable wrist, as they do the other Scriptures, unto their own destruction. 
THE love and favour which it pleased God to bear our Fathers before the law, so far prevailed with him, as that without any books & writings, by familiar and friendly conversing with them, and communicating himself unto them, he made them receive and understand his laws: their inward conceits & intellectuals being after a wonderful manner as it were Figured, 
In Psal. 28.  and Charactered, (as St Basill expresses it) by his spirit, so that they could not but see, and consent unto, and confess the truth of them. Which way of manifesting his will, unto many other gracious privileges which it had, above that which in after ages came in place of it, had this added, that it brought with it unto the man, to whom it was made, a preservati on against all doubt and hesitancy, a full assurance both who the author was, and how far his intent and meaning reached. We 〈◊〉 their offing aught, 
Hom. 1. in Mat.  as St Chrysostome tells us, foe to have demeaned ourselves, that it might have been with us as it was with them, that 〈◊〉 might have had no need of writing, no other 〈◊〉 but the spirit, no other books but our hearts, no other means to have been taught the things of God Nisi inspirationis divinae internam 〈…〉, ubi sine sonis sermonum & sine elementis literarum, eo dulciùs quo secretiùs veritas loquitur; as saith Fulgentius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
L. 3. Epist. 106.  saith Isidorus Pel●siota: for it is a great argument of our shame & imperfection that the holy things are written in books. For as God in anger tells the jews, that he himself would not go before them as hitherto he had done, to conduct them into the promised land, but would leave his Angel with them as his deputy: so hath he dealt with us, the unhappy posterity degenerated from the ancient purity of our forefathers. When himself refused to speak unto our hearts because of the hardness of them, he then began to put his laws in writing. Which thing for a long time amongst his own people seems not to have brought with it any sensible inconvenience. For amongst all those acts of the jews, which God in his book hath registered for our instruction, there is not one concerning any pretended ambiguity or obscurity of the Text & Letter of their Law, which might draw them into faction and schism; the Devil be like having other sufficie● advantages on which he wrought. But ever since the Gospel was committed to w●●ting, what age, what monument of the Church's acts is not full of debate and strife, concerning the force & meanings 〈◊〉 those writings, which the holy Ghost hath left us to be the law & rule of faith? St Paul, one of the first penmen of the holy Ghost, who in Paradise 〈◊〉 words which it was not lawful for man to utter, hath left us words in writing, which it is not safe for any man to be too busy to interpret. No sooner had he laid down his pen, almost ere the ink was dry, were there found Syllabarum aucupes, such as St Ambrose spoke of, qui nescire aliquid erubescunt, & per occasionem obscuritatis tendunt laqueos deceptionis, who thought there could be no greater disparagement unto them, then to seem to be ignorant of any thing and under pretence of interpreting obscure places laid gins to entrap the uncautelous: who taking advantage of the obscurity of St Paul's text, made the letter of the Gospel of life and peace, the most forcible instrument of mortal quarrel & contention. The growth of which, the Holy Ghost by the Ministry of St Peter, hath endeavoured to cut up in the bud, and to strangle in the womb, in this short admonition which but now hath founded in your ears. Which the learned etc. In which words, for our more orderly proceeding, we will consider, First, the sin itself that is hear reprehended, wresting of Scripture: where we will briefly consider what it is and what cau●●● and motioners it finds in our corrupt understandings, Secondly the persons guilty of this offence, deciphered unto us in two Epithets, unlearned, unstable. Last of all the danger in the last words, unto their own damnation. And first of the sin itself, together with some of the especial causes of it.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They wrest. They deal with Scripture as Chimickes deal with natural bodies, torturing them to extract that out of them which God and nature never put in them. Scripture is a rule which will not fit itself to the obliquity of our conceits, but our perverse and crooked discourse, must fit itself to the straightness of that rule. A learned writer in the age of our fathers, 
Fab●r.  commenting upon Scripture spoke most truly when he said, that his Comments gave no light unto the text, the text gave light unto his Comments. Other expositions may give rules & directions for understanding their authors, but Scripture gives rules to exposition itself, and interprets the interpreter. Wherefore when we wade in Scripture, non pro sententia divinarum Scripturarum, as St Austin speaks, sed pro nostra ita dimicantes ut tam velimus Scripturarum esse quae nostra est: When we strive to give unto it, and not to receive from it the sense: when we factiously contend to fasten our conceits upon God: and like the Harlot in the book of Kings, take our dead and putrefied fancies, and lay them in the bosom of Scripture as of a mother, then are we guilty of this great sin of wresting of Scripture. The nature of which will the better appear, if we consider a little, some of those motioners which drive us upon it. One very potent and strong mean is the exceeding affection and love unto our own opinions & conceits. For grown we are unto extremities on both hands: we cannot with patience either admit of other men's opinions, or endure that our own should be withstood. 
Scholiast. in Thucyd.  As it was in the Lacedaemonian army, almost all were Captains: so in these disputes all will be leaders: and we take ourselves to be much discountenanced, if others think not as we do. So that the complaint which one makes, concerning the dissension of Physicians about the diseases of our bodies, is true likewise in these disputes which concern the cure of our souls, 
Pliny.  hinc illae circa agros miserae sententiarum concertationes, nullo idem censente, ne videatur accessio alterius. From hence have sprung those miserable contentions about the distemper of our souls, singularity alone, and that we will not seem to stand as cyphers to make up the sum of other men's opinions, being cause enough to make us disagree. A fault anciently amongst the Christians so apparent, that it needed not an Apostolical spirit to discover it, the very heathen themselves to our shame and confusion, have justly, judiciously, and sharply taxed us for it. Ammianus Marcellinus passing his censure upon Constanti●● 〈◊〉 Emperor: Christianam religionem absolutam & simplicem (saith he: and they are words very well worth your marking) Christianam religionem absolut●● & simplicem anili superstitione confudit. In 〈◊〉 scrutanda perplexiùs quam componenda graviùs, excitavit dissidia plurima, quae progressa fusiùs alu●t concertati●ne verborum, dum ritum omnem adsu●●● trahere conatur arbitrium. The Christian religion, a religion of great simplicity and perfection, he troubled with dotage and superstition. For going about rather perplexedly to search the controversies, then gravely to compose them, he raised great stirs, & by disputing spread them far and wide, whilst he went about to make himself sole Lord & commander of the whole profession. Now (that it may appear wherefore I have noted this) it is no hard thing for a man that hath wit, and is strongly possessed of an opinion, and resolute to maintain it, to find some places of Scripture, which by good handling will be wooed to cast a favourable countenance upon it. Pythagoras' Scholars having been bred up in the doctrine of numbers, when afterward they diverted upon the studies of nature, fancied unto themselves somewhat in natural bodies like unto numbers, and thereupon fell into a conceit that numbers were the principles of them. So fares it with him that to the reading of Scripture comes forepossest with some opinion. As Antipheron Ori●tes in Aristotle thought that every where he saw his own shape and picture going afore him: so indivers parts of Scripture where these men walk, they will easily persuade themselves that they see the image of their own conceits. It was, & is to this day, a fashion in the hotter countries, at noon, when the sun is in his strength, to retire themselves to their Closets or beds, if they were at home, to cool & shady places if they were abroad, to avoid the inconvenience of the heat of it. To this the Spouse in the Canticles alluding, calls after her beloved, as after a shepherd: Show me, O thou whom my soul loveth, where thou feedest thy flock, where thou dost rest at noon. The Donatists conceiting unto themselves that the Church was shut up in them alone; being urged by the fathers to show how the Church being universal, came on a sudden thus to be confined to Africa: they had presently their Scripture for it: for so they found it written in the Canticles: Indica, quem diligit anima mea, ubi pascas, ubi cubes in meridie. In which text, meridies doubtless as they thought, was their Southern country of Africa, where the shepherd of Israel was, and no where else, to feed his flocks. I may not trouble you with instances in this kind: little observation is able to furnish the man of slenderest reading with abundance. The texts of Scripture which are especially subject to this abuse, are those that are of ambiguous and doubtful meaning. For as Thucydides observes of the fat and fertile places of Greece, that they were evermore the occasions of stirs and seditions; the neighbouring nations every one striving to make itself Lord of them: so is it with these places that are so fertile, as it were, of interpretation, and yield a multiplicity of sense: they are the Palastra for good wits to prove masteries in, where every one desires to be Lord and absolute.  
A second thing occasioning us to transgress against Scripture, and the discreet and sober handling of it, is our too quick and speedy entrance upon the practice of interpreting it, in our young and green years, before that time & experience have ripened us and settled our conceits. For that which in all other business, and here likewise doth most especially commend us, is our cautelous and wary handling it. But this is a flower seldom seen in youth's garden. Aristotle differencing age and youth, makes it a property of youth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to suppose they know all things and to be bold in affirming: and the heathen Rhetorician could tell us, that by this so speedy entering upon action, and so timely venting our crude and unconcocted studies, quod est ubique perniciosissimun, praevenit vires fiducia, a thing which in all cases is most pernicious, presumption is greater than strength, after the manner of those, who are lately recovered out of some great sickness, in whom appetite is stronger than digestion. These are they who take the greatest mysteries of Christian religion to be the fittest arguments to spend themselves upon. So Eckius in his Chrysopassus, a work of his so termed, wherein he discusses the question of predestination, in the very entrance of his work tells us, that he therefore enterprised to handle this argument, because forsooth he thought it to be the fittest question in which he might luveniles calores exercere. The ancient Masters of sense amongst the Romans were wont to set up a post, and cause their young Scholars to practise upon it, and to foine and fight with it, as with an adversary. Instead of a post, this young fencer hath set himself up one of the deepest mysteries of our profession to practise his freshmanship upon. Which quality when once it finds Scripture for his object, how great inconvenience it brings with it, needs no large discourse to prove. St Jerome, a man not too easily brought on to acknowledge the errors of his writings, amongst those few things which he doth retract, censures nothing so sharply as the mistake of his youth in this kind. In adolescentia provocatus ardore & study Scripturarum, allegoricè interpretatus sum Abdiam Prophetam, cuius historiam nesciebam. He thought it one of the greatest sins of his youth, that being carried away through an inconsiderate heat in his studies of Scripture, he adventured to interpret Abdias the Prophet allegorically, when as yet he knew not the historical meaning. Old men, saith our best natural master, by reason of the experience of their of●en mistakes, are hardly brought constantly to affirm any thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they will always cautelously interline their speeches, with it may bees, and peradventures, and other such particles of wariness & circumspection. This old men's modesty of all other things best fits us in perusing those hard and obscure texts of holy Scripture. Out of which conceit it is that we see St Austin in his books de Genesi adlitteram, to have written only by way of questions and interrogations, after the manner of Aristotle in his Problems, that he might not, (for so he gives his reason by being over positive prejudice others, and peradventure truer interpretations: that every one might choose according to his liking, & ubi quid intelligere non potest, Scripturae Dei det honorem, sibi timorem: and where his understanding cannot attain unto the sense of it, let him give that honour and reverence which is due unto the Scripture, and carry himself with that awe and respect which befits him. Wherefore not without especial providence it is, that the holy Ghost by St Paul giving precepts to Timothy, concerning the quality of those who were to be admitted to the distributing of God's holy word, expressly prescribes against a young Scholar, lest, saith he, he be puffed up. For as it hath been noted of men, who are lately grown rich, that they differ from other rich men only in this, 
Arist. Rbet. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that commonly they have all the faults, that rich men have and many more: so is it as true in those who have lately attained to some degree and mediocrity of knowledge. Look what infirmities learned men have, the same have they in greater degree, & many more beside. Wherefore if Hypocrates in his Physician required these two things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great industry and long experience, the one as tillage to sow the seed, the other as time and season of the year to bring it to maturity: then certainly by so much the more are these two required in the spiritual Physician, by how much he is the Physician to a more excellent part.  
I will add yet one third motioner to this abuse of Scriptures, and that is the too great presumption upon the strength and subtlety of our own wits. That which the Roman Priest sometimes told an overpleasant and witty vestal Virgin, Coli Deos sanctè magis quam scitè, hath in this great work of exposition of Scripture an especial place. The holy things of God must be handled sanctè, magis quam scitè, with fear and reverence, not with wit and dalliance. The dangerous effects of this have appeared, not in the green tree only, in young heads, but in men of constant age, and great place in the Church. For this was that which undid Origen, a man of as great learning & industry, as ever the Church had any; whilst in sublimity of his wit, in his Comments on Scripture, conceiving Meteors and airy speculations, he brought forth those dangerous errors, which drew upon his person the Church's heaviest censure; and upon posterity the loss of his works. Subtle witted men in nothing so much miscarry as in the too much pleasing themselves in the goodness of their own conceits; where the like sometimes befalls them which befell Xe●xis the painter, who having to the life pictured an old woman, so pleased himself with the conceit of his work that he died with laughing at it. Heliodor Bishop of Tricca in Thessaly, 
Nicepho●●●.  the author of the Aethhiopic story, a polite and elegant I confess, but a loose and wanton work, being summoned by a provincial Synod, was told, that which was true, that his work did rather endanger the manners than profit the wits of his reader, as nourishing loose and wanton conceits in the heads of youth: and having his choice given him either to abolish his work, or to leave his Bishopric; not willing to lose the reputation of wit, chose rather to refigne his place in the Church, &, as I verily think, his part in heaven. And not in private persons alone, but even in whole nations, shall we find remarkable examples of miscarriage in this kind. The Grecians, till barbarism began to steal in upon them, were men of wondrous subtlety of wit, and naturally over indulgent unto themselves in this quality. Those deep and subtle heresies concerning the Trinity, the divinity of Christ & of the holy Ghost, the union and division of the divine substance and persons, were all of them begotten in the heat of their wits: yea by the strength of them were they conceived, & borne & brought to that growth, that if it had been possible for the gates of Hell to prevail against the Church, they would have prevailed this way. Wherefore as God dealt with his own land, which being sometimes the mirror of the world for fertility and abundance of all things, now lies subject to many curses, and especially to that of barrenness: so at this day is it with Greece. Where sometimes was the flow and luxury of wit, now is there nothing but extreme barbarism and stupidity. It is in this respect so degenerated, that it scarcely for some hundredth of years hath brought forth a child that carries any show of his father's countenance. God as it were purposely plaguing their miserable posterity with extreme want of that, the abundance of which their fathers did so wanton abuse. The reason of all, that hitherto I have in this point delivered, is this. Sharpness of wit hath commonly with it two ill companions, pride, and levity. By the first it comes to pass that men know not how to yield to another man's reasonable positions; by the second, they know not how to keep themselves constant to their own. It was an excellent observation of the wise Grecian, 
Th●●yd.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Sad and dull spirited men usually manage matters of state better than quick and nimble wits. For such for the most part have not learned that lesson, the meaning of that voice that came to the Pythagorean, that was desirous to remove the ashes of his dead friend out of his grave, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things lawfully settled and composed must not be mo●ed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith julian. Men over busy are by nature unfit to govern. For they move all things, & leave nothing without question and innovation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speaks, out of desire to amend what is already well. And therefore we see that for the most part such, if they be in place of authority, by unseasonable and unnecessary tampering put all things into tumult and combustion. Not the Commonwealth alone, but the Church likewise hath received the like blow from these kind of men. Nazianzen in his six & twentieth Oration, discoursing concerning the disorders committed in the handling of Controversies; speaks it plainly: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Great wits, hot and fiery dispositions have raised these tumults. From these it is (saith he) that Christians are so divided. We are no longer a tribe and a tribe, Israel and judah, two parts of a small nation: but we are divided kindred against kindred, family against family, yea a man against himself. But I must hasten to my second general part, the persons here accounted guilty of abuse of Scripture.  
The persons are noted unto us in two Epithets, unlearned, unstable. First, unlearned. It was St 〈◊〉 complaint, that practitioners of other arts could contain themselves within the bounds of their own profession, Sola Scripturarum ars est, quam sibi omnes passim vendicant. Hanc garrula anu●, hanc delirus, senex hanc sophista verbosus, hanc universi praesumu●t, lacerant, docent antequam discant: every one presumes much upon his skill, and therefore to be a reacher of Scripture: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so Nazianzen speaks) as if this great mystery of Christianity were but some one of the common, base, inferior, and contemptible trades. I speak not this as if I envied that all even the meanest of the Lords people should prophecy: but only that all kind of men may know their bounds, that no unlearned beast touch the hill, lest he be thrust through with a dart. It is true which we have heard, surgunt indocti & rapiunt regnum coelorum: they arise indeed, but it is as St Paul speaks of the resurrection, every man in his own order. Scripture is given to all, to learn: but to teach and to interpret, only to a few. This bold intrusion therefore of the unlearned into the chair of the teacher, is that which here with our blessed Apostle I am to reprehend. Learning in general is nothing else but the competent skill of any man in whatsoever he professes. Vsual●●●●● call by this name only our polite and Aca●● micall studies: but indeed it is common to euèry one, that is well skilled, well practised in his own mystery. The unlearned therefore, whom here our Apostle rebukes, is not he that hath not read multiplicity of Authors: or that is not as Moses was, skilful in all the learning of the Egyptians: but he that taking upon him to divide the word of God, is yet but raw and unexperienced; or if he have had experience, wants judgement to make use of it. Scripture is never so unhappy, as when it falls into these men's fingers. That which old Cato said of the Grecian Physicians, quandocunque ista gens literas suas debit, omnia corrumpet, is most true of these men. whensoever they shall begin to tamper with Scripture, and vent in writing their raw conceits, they will corrupt & defile all they touch. Quid enim molestiae tristitiaeque temerarij isti praesumptores, 
De Genesi ad literam.  etc. as S. Austin complaineth: for what trouble and anguish theserash praesumers (saith he) bring unto the diereeter sort of the brethron, cannot sufficiently be expressed: when being convinced of their rotten and ungrounded opinions; for the maintaining of that which with great levity and open falsehood they have averd, they pretend the authority of these sacred books, and repeat much of them even by heart, as bearing witness to what they hold: whereas indeed they do but pronounce the words, but understand not either what they speak, or of what things they do affirm. Belike as he that bought Orphem Harp, thought it would of itself make admirable melody, how unskilfully soever he touched it: so these men suppose 〈◊〉 Scripture will sound wonderful musically, if they do but strike it, with how great infelicity or incongruity soever it be. The reason of these men's offence against Scripture, is the same with the cause of their miscarriage in civil actions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Th●cydides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rude men, men of little experience, are commonly most peremptory: but men experienced, and such as have waded in business, are slow of determination. Quintilian making a question, why unlearned men seem many times to he more copious than the learned (for commonly such men never want matter of discourse) answers that it is because whatsoever conceit comes into their heads, without care or choice they broach it, cum doctis sit electio & modus: whereas learned men are choice in their invention, and lay by much of that which offers itself, Wise hearted men, in whom the Lord hath put wisdom and understanding to know how to work all manner of work for the service of the sanctuary, like Bezaleel and Aholiab refuse much of the stuff which is presented them. But this kind of men whom here our Apostle notes, are naturally men of bold & daring spirits, quicquid dixerint, hoc legem Deiputant, as Saint Jerome speaks, whatsoever conceit is begotten in their heads, the spirit of God is presently the father of it: nec scire dignantur quid Prophetae, quid Apostoli senserint, sed ad suum sensum incongrua aptant 〈◊〉. But to leave these men, and to speak a little more home unto mine own auditory: Let us a little consider, not the weakness of these men but the greatness of the business, the manage of which they undertake. So great a thing as the skill of exposition of the word & Gospel is, so fra●ght with multiplicity of authors, so full of variety of opinion, must needs be confessed to be a matter of great learning, and that it cannot, especially in our days, in short time with a mediocrity of industry be attained. For if in the Apostles times, when as yet much of Scripture was fiercely written, when God wrought with men miraculously to inform their understanding, & supplied by revelation what man's industry could not yield; if I say in these time's St Paul required diligent reading, & expressly forbade greenness of scholarship: much more than are these conditions required in our times, wherein God doth not supply by miracle our natural defects, and yet the burden of our profession is infinitely increased. All that was necessary in the Apostles times is now necessary and much more. For if we add unto the growth of Christian learning, as it was in the Apostles times, but this one circumstance (to say nothing of all the rest) which naturally befalls our times, and could not be required at the hands of those who guided the first ages of the Church: that is, the knowledge of the state and succession of doctrine in the Church from time to time; a thing very necessary for the determining the controversies of these our days: how great a portion of our labour and industry would this alone require? Wherefore if Quintilian thought it necessary to admonish young men that they should not presume themselves satis instructos, si qaem ex iis, qui breves circumfernutur, 〈…〉 libell●●● edidicerint, & velut dicretis technicorum tutor put●nt: if he thought fit thus to do in an a●● of so inferior and narrow a sphere; much more is it behoveful that young students in so high, so spacious, so large a profession, be advised nor to think themselves sufficiently provided upon their acquaintance with some Notitia, or system of some technical divine. Look upon those sons of Anak, those Giant like voluminous writers of Rome; in regard of whom our little tractates and pocket volumes in this kind, what are they but as Grasshoppers? I speak not this like some seditious or factious spy, to bring weakness of hands, or melting of heart upon any of God's people: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stir up and kindle in you the spirit of industry, to enlarge your conceit, and not to suffer your labours to be cop'st and ●●ed up within the poverty of some pretended method. I will speak as joshua did to his people, L●t us not fear the people of that land, they are as m●●t unto us, the●● shadow is departed from them● the Lord is with us, fear them not. 
jivie.  Only let us not think, 〈◊〉 & ●ot is d●bellari posse, that the conquest will be gotten by sitting still and wishing all were well or that the walls of those strong 〈◊〉, will f●ll down if we only walk about them, & blow rams horns, But as the voice of God's people sometime was, by the s●●rd of God and of Gedeon, so that which here gives the victory must be the grace of God and our industry. For by this circumcised, narrow and penurious form of study, we shall be no more able to keep pace with them, than a child can with Hercules. But I forbear and pass away unto the second epithe●, by which these rackers of Scriptures, are by St Peter stiled● Unstable.  
In the learning which the world teaches, it were almost a miracle to find a man constant to his own tenants. For not to doubt in things in which we are conversant, is either by reason of excellency & serenity of understanding thoroughly apprehending the main principles on which all things are grounded, together with the deserying of the several passages from them unto particular conclusions, and the diverticles and blind bypaths which Sophistry and deceit are wont to tread: and such a man cann●t ●e never yield: or else it is through a senseless stupidity, like unto that in the common sort of men, who conversing among the creatures, and beholding the course of heaven, and the heavenly host, yet never attend them, neither ever s●●kes into their heads to marvel, or question these things so full of doubt and difficulty. Even such● 〈…〉, that learns Theology in the school of 〈…〉 to participate of a●y 〈…〉 composedness of conscience. Either it never comes into his head to doubt of any of those things; with which the world hath in●● 〈…〉 if it doth, it is 〈…〉 great purpose, he may smother and strangle, he can never resolve his doubt. The reason of which is this. It lies not in the world's power to give in this case a text of sufficient authority to compose & fix the thoughts of a soul, that is disposed to doubt. But this great inconvenience which held the world in uncertainty, by the providence of God is prevented in the Church. For unto it is left a certain, undoubted; and sufficient authority, able to exalt every valley, and lay low every hill, to smooth all rubs, & make our way so open and passable, that little inquiry serves. So that as it were a wonder in the school of nature to find one settled and resolved: so might it seem a marvel that in the Church any man is unstable, unresolved. Yet notwithstanding even here is the unstable man found too, & to his charge the Apostle lays this sin of wresting of Scripture. For since that it is confessed at all hands, that the sense and meaning of Scripture is the rule and ground of our Christian tenants, whensoever we alter them, we must needs give a new sense unto the word of God. So that the man that is unstable in his religion can never be free from violating of Scripture. The especial cause of this levity and flitting disposition in the common and ordinary sort of men, is their disability to discern of the strength of such reasons, as may be framed against them. For which cause they usually start, and many times fall away, upon every objection that is made. In which too sudden entertainment of objections, they resemble the state of 〈◊〉, who are 〈◊〉 recou●ed out of some long sickness▪ 〈…〉. 
Seneca.  Who never more wrong themselves then by suspecting every alteration of their tempe●, and being affrighted at every little passion of heat, as if it were an ague fit. To bring these men therefore unto an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to purchase them a settledness of mind; that temper that St Austin doth require in him that reads his book, tales meotum Scriptorum velim judices, qui responsionem non semper desiderent, q●●m 〈◊〉 quae leg●ntur audier in't all quid contradict: the same temper must be found in e●ery reader of Scripture, he must not be a● a stand and require an answer to every objection that is made against them. For as the Philosopher tells us that mad and fantastical men, are very apprehensive of all outward accidents, because their soul is inwardly empty and unfurnished of any thing of worth which might hold the inward attention of their minds: so when we are so easily dord and amated with every Sophism, it is a certain argument of great defect of inward furniture and worth, which should as it were ballast the mind and keep it upright against all outward occurrents whatsoever. And be it that many times the means to open such doubts be not at hand, yet as St Austin sometime spoke unto his scholar 〈…〉 concerning such advice and counsel as he had given him: Nolo te causas rationesque rim●ri, quae etiamsi reddi possint fides tamen, quae mihi credis non eas debeo: so much more must we thus resolve of those lessons which God teacheth us: the reasons and grounds of them, though they might be given, yet it fits not that credit and trust which we owe him, once to search into, or call in question. And so I come to the third general part, the danger of wresting of Scripture, in the last words, unto their own damnation.  
The reward of every sin is death. As the worm eats out the heart of the plant that bred it: so whatsoever is done amiss naturally works no other end, but the destruction of him that doth it. As this is true in general, so is it as true, that when the Scripture doth precisely note out unto us some sin, and threatens death unto it, it is commonly an argument, that there is more than ordinary, that there is some especial sin, which shall draw with it some especial punishment. This sin of wresting of Scripture in the eye of some of the ancients seemed so ugly, that they have ranged it in the same rank with the sin against the holy Ghost. And therefore have they pronounced it a sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Isidorus Pelusiota.  greater than can be pardoned. For the most part of other sins, are sins of infirmity or simplicity, but this is a sin of wit and strength. The man that doth it, doth it with a high hand; he knows, and sees, and resolves upon it. Again, Scripture is the voice of God: and it is confessed by all that the sense is Scripture, rather than the words. It cannot therefore be avoided, but he that wilfully strives to faesten some sense of his own upon it, other than the very nature of the place will bear, must needs take upon him the person of God, & become a new indi●e● of Scripture: and all that applaud and give con●en● unto any such, in effect cry the same that the people did to He●od, the voice of God, and not of man. If he then that abases the Princes come deserves to die, what is his desert that instead of the tried silver of God's word stamps the name and character of God upon Ne●ushtan, upon base brafen stuff of his own? Thirdly, 
2. Pet. 1. 20.  No Scripture is of private interpretation, saith the Apostle. There can therefore be but two certain and infallible interpreters of Scripture: either itself; or the holy Ghost the author of it. Itself doth then expound itself, when the words & circumstances do sound unto us the prime, and natural, and principal sense. But when the place is obscure, involved and intricate, or when there is contained some secret and hidden mystery, beyond the prime sense; infallibly to show us this, there can be no interpreter but the holy Ghost that gave it. Besides these two, all other interpretation is private. Wherefore as the Lords of the Philistines sometimes said of the kine that drew the ark unto Bethshemesh: If they go of themselves, then is this from God, but if they go another way, then is it not from God, it is some chance that hath happened unto us: so may it be said of all pretended sense of Scripture. If Scripture come unto it of itself, then is it of God but if it go another way, or if it be violently urged and goaded on, then is it but a matter of chance, of man's wit & invention. As for those marvelous discourses of some, framed upon presumption of the spirits help in private, in judging or interpreting of difficult places of Scripture, I must needs confess I have often wondered at the boldness of them. The spirit is a thing of dark & secret operation, the manner of it none can descry. As underminers are never seen till they have wrought their purpose; so the spirit is never perceived but by its effects. The effects of the spirit (as far as they concern knowledge and instruction) are not particular information for resolution in any doubtful case (for this were plainly revelation) but as the Angel, which was sent unto Cornelius informs him not, but sends him to Peter to school: so the spirit teaches not, but stirs up in us a desire to learn: Desire to learn makes us thirst after the means: and pious sedulity & carefulness makes us watchful in the choice, and diligent in the use of our means. The promise to the Apostles of the spirit which should lead them into all truth, was made good unto them by private and secret informing their understandings, with the knowledge of high and heavenly mysteries, which as yet had never entered into the conceit of any man. The same promise is made to us, but fulfilled after another manner. For what was written by revelation in their hearts, for our instruction have they written in their books. To us for information, otherwise then out of these books, the spirit speaks not. When the spirit regenerats a man, it infuses no knowledge of any point of faith, but sends him to the Church and to the Scriptures. When it stirs him up to newness of life, it exhibits not unto him an inventory of his sins, as hitherto unknown; but either supposes then known in the law of nature, of which no man can be ignorant; or sends him to learn them from the mouth of his teachers. More than this in the ordinary proceeding of the holy spirit, in matter of instruction. I yet could never deserie. So that to speak of the help of the spirit in private, either in dijudicating, or in interpreting of Scripture, is to speak they know not what. Which I do the rather note, first, because by experience we have learned, how aptmen are to call their private conceits, the spirit: And again, because it is the especial error, with which S. Austin long ago charged this kind of men: tantò sunt ad seditionem faciliores, quantò sibi videntur spirit● excellere: by so much the more prone are they to kindle schism and contention in the Church, by how much they seem to themselves to be endued with a more eminent measure of spirit then their brethren; whilst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as St Basils' speaks) under pretence of interpretation they violently broach their own conceits. Great then is the danger in which they wade, which take upon them this business of interpretation temeritas asserend● incertae dubiaeque opinionis, saith St Austin, difficile sacrilegij crimen evitat: the rashness of those that aver uncertain and doubtful interpretations for Catholic and absolute, can hardly escape the sin of sacrilege.  
But whereas our Apostle saith, their own destruction, is the destruction only their own? this were well if it stretched no farther. The ancients much complain of this offence, as an hinderer of the salvation of others. There were in the days of Isidorus Pelusiota some that gave out that all in the old Testament was spoken of Christi belike out of extreme opposition to the Manichees, who on the otherside taught, that no text in the old Testament did foretell of Christ. That Father therefore dealing with some of that opinion, tells them how great the danger of their tenant is. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if, saith he, we strive with violence to draw and apply those texts to Christ, which apparently pertain not to him, we shall gain nothing but this, to make all the places that are spoken of him suspected; and so discredit the strength of other testimonies, which the Church usually urges for the refutation of the jews. For in these cases a wrosted proof is like unto a suborned witness. It never doth help so much whilst it is presumed to be strong, as it doth 〈◊〉 when it is discovered to be weak. St Austin in his books de Genesi ad litteram sharply ●●proues some Christians, who out of some places of Scripture misunderstood, framed unto themselves a kind of knowledge in Astronomy and physiology, quite contrary untosome parts of heathen learning in this kind, which were true and evident unto sense. A man would think that this were but a small error, and yet he doubts not to call it 〈…〉, & pernicios●● & maxi●● cavendum. His reason warrants the roundness of his reproof. For he charges such to have been a scandal unto the word, and hinderers of the conversion of some heathen men that were scholars. For how, saith he, shall they believe our books of Scripture persuading the resurrection of the dead, the kingdom of heaven, and the rest of the mysteries of our profession, if they find them faulty in these things, of which themselves have undeniable demonstration? yea though the cause we maintain be never so good, yet the issue of diseased and crazy proofs brought to maintain it, must needs be the same. For unto all causes, be they never so good, weakness of proof, when it is discovered, brings great prejudice, but unto the cause of religion most of all. St Austin observed that there were some qui 〈◊〉 de aliquibus, qui ●●●anctum nomen profitentur aliquid 〈…〉, velveri putuerit, 〈…〉 ut de omnibus hoc cred●tur● 〈…〉 with religion itself, them it doth with the professors of it. Divers malignants there are, who lie in wait to espy where our reasons on which we build are weak, and having deprehended it in some, will earnestly solicit the world to believe that all are so, if means were made to bring it to light: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazianzen speaks: using for advantage against us no strength of their own, but the vice and imbecility of our defence. The book of the Revelation is a book full of wonder and mystery: the ancients seem to have made a religion to meddle with it, and thought it much better to admire it with silence, then to adventure to expound it: and therefore amongst their labours in exposition of Scripture, scarcely is there any one found that hath touch● it. But our age hath taken better heart, and scarcely any one is there who hath entertained a good conceit of his own abilities, but he hath taken that book as a fit argument to spend his pains on. That the Church of Rome hath great cause to suspect herself, to fear lest she have a great part in the prophecies of that book, I think the most partial will not deny. Yet unto the expositors of it, I will give this advice, that they look that that befall not them, which Thueydides observes to befall the common sort of men: who though they have good means to acquit themselves like men, yet when they think their best hopes fail them, and begin to despair of their strength, comfort themselves with interp●●●ati 〈◊〉 of 〈…〉 & obscure prophecies. Many plain 〈◊〉 of Scripture are very pregnant, & of sufficient strength to overthrow the points maintained by that Church against us. If we leave these, and ground ourselves upon our private expositions of this book; we shall justly see●e in the poverty of better proofs, to rest ourselves upon those prophecies; which, though in themselves they are most certain, yet our expositions of them must, 〈◊〉 except God give yet further light unto his Church) necessarily be mixed with much uncertainty, as being at the best but unprobable conjectures of our own. Scarcely can there be found a thing more harmful to religion, then to ven● thus our own conceits, and obtrude them upon the world for necessary and absolute. The Physician's skill as I conceive of it; stands as much ●n opinion, as any that I know, whatsoever. Yet their greatest master Hypocrates tells them directly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. then the Physicians presumption upon opinion, there is not one thing that brings either more blame to himself or danger to his patient. If it be thus in an art which opinion taken away, must needs fall; how little room than must opinion have in that knowledge, where nothing can have place but what is of eternal truth? where if once we admit of opinion all is overthrown? But I conclude this point, adding only this general admonition, that we be not too peremprorie in our positions, where express text of Scripture faile● us: that we lay not our own collections & conclusions with too much praecipitancie. For experience hath showed us, that the error and weakness of them being afterwards discovered brings great disadvantage to Christianity, and trouble to the Church. The Eastern Church before St Basils' time, had entertained generally a conceit, that those greek particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rest, were so divided among the Trinity, that each of the persons had his particle which was no way appliable to the rest. St Basil having discovered this to be but a niceness and needless curiosity, beginning to teach so, raised in the Church such a tumult, that he brought upon himself a great labour of writing many tracts in apology for himself, with much ado, ear matters could again be settled. The fault of this was not in Basil, who religiously fearing what by way of consequence might ensue upon an error, taught a truth; but in the Church, who formerly had with too much facility admitted a conclusion so justly subject to exception. And let this suffice for our third part.  
Now because it is apparent that the end of this our Apostles admonition is to give the Church a caveat how she behave herself in handling of Scripture, give me leave a little, instead of the use of such doctrines as I have formerly laid down, to show you, as far as my conceit can stretch, what course any man may take to save himself from offering violence unto Scripture, and reasonably settle himself, any pretended obscurity of the text whatsoever notwithstanding. For which purpose the diligent observing of two rules shall be thoroughly available. First, The litter all plain, and uncontroversable meaning of Scripture without any addition or supply by way of interpretation, is that alone which for ground of faith we are necessarily bound to accept, except it be there where the holy Ghost himself treads us out another way. I take not this to be any peculiar conceit of mine, but that unto which our Church stands necessarily bound. When we receded from the Church of Rome, one motive was, because she added unto Scripture her glosses as Canonical, to supply what the plain text of Scripture could not yield. If in place of hers, we set up our own glosses, thus to do, were nothing else but to pull down Baal, and set up an Ephod; to run round, and meet the Church of Rome again in the same point, in which at first we left her. But the plain, evident and demonstrative ground of this rule, is this. That authority which doth warrant our faith unto us, must every way be free from all possibility of error. For let us but once admit of this, that there is any possibility that any one point of faith should not be true; if it be once granted that I may be deceived in what I have believed; how can I be assured that in the end I shall not be deceived? If the author of faith may alter: or if the evidence and assurance that he hath left us be not pregnant, and impossible to be defeated, there is necessarily opened an inlet to doubtfulness and wavering, which the nature of faith excludes. That saith therefore may stand unshaken, two things are of necessity to concur. First, that the author of it be such a one, as can by no means be deceived, and this can be none but God. Secondly that the words and text of this author upon whom we ground, must admit of no ambiguity, no uncertainty of interpretation. If the trumpet give an uncertain sound, who shall provide himself to battle. If the words admit a double sense, and I follow one, who can assure me that that which I follow is the truth? For infallibility either in judgement, or interpretation, or whatsoever, is annexed neither to the sea of any Bishop, nor to the Fathers, nor to the councils, nor to the Church, nor to any created power whatsoever. This doctrine of the literal sense was never grievous or prejudicial to any, but only to those who were inwardly conscious, that their positions were not sufficiently grounded. When Cardinal Caietan in the days of our grandfathers had forsaken that vain of postilling and allegorising on Scripture, which for a long time had prevailed in the Church, and betaken himself unto the literal sense: it was a thing so distasteful unto the Church of Rome, that he was forced to find out many shifts, & make many apologies for himself. The truth is (as it will appear to him that reads his writings) this sticking close to the literal sense was that alone, which made him to shake many of those tenants, upon which the Church of Rome and the reformed Churches differ. But when the importunity of the reformers, and the great credit of Calvins' writings in that kind, had forced the divines of Rome to level their interpretations by the same line: when they saw that no pains, no subtlety of wit was strong enough to defeat the literal evidence of Scripture: it drove them on those desperate shelves, on which at this day they stick, to call in question, as far as they durst, the credit of the Hebrew text, & countenance against it a corrupt translation; to add traditions unto Scripture; and to make the Church's interpretation, so pretended, to be above exception. As for that restriction which is usually added to this rule, that the literal sense is to be taken, if no absurdity follow, though I acknowledge it to be sound and good, yet my advice is that we entertain it warily. St Basil thought the precept of Christ to the rich man in the Gospel, Go sell all thou hast and give unto the poor; to be spoken as a command universally and eternally binding all Christians without exception. And making this objection, how possibly such a life could be amongst Christians, since where all are sellars, none could be buyers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ask not me the sense of my Lords commands. He that gave the law, can provide to give it possibility of being kept without any absurdity at all. Which speech, howsoever we may suppose the occasion of it to be mistaken; yet is it of excellent use, to repress our boldness, whereby many times, under pretence of some inconvenience, we hinder Scripture from that latitude of sense, of which it is naturally capable. You know the story of the Roman captain in Gellius, and what he told the shipwright, that chose rather to interpret, then to execute his Lords command: Corrumpi atque dissolvi omne imperantis officium, si quis ad id quod facere iussus est non obsequio debito, sed consilio non desiderato respondeat. It will certainly in the end prove safer for us to entertain God's Commandments obsequio debito, then to interpret them acumine non desiderato. Those other ways of interpretation, whether it be by allegorizing, or allusion or whatsoever, the best that can be said of them is that which Basil hath pronounced: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We account of them as of trim, elegant, and witty speeches, but we refuse to accept of them, as of undoubted truths. And though of some part of these that may be said which one said of his own work, quod ad usum lusi, 
Ausonius' in monosyl.  quod ad molestiam laboravi, in respect of any profit comes by them, they are but sport, but in respect of the pains taken in making of them they are labour and travail: yet much of them is of excellent use in private, either to raise our affections, or to spend our meditations, or (so it be with modesty) to practise our gifts of wit to the honour of him that gave them. For if we absolutely condemn these interpretations, then must we condemn a great part of antiquity, who are very much conversant in this kind of interpreting. For the most partial for antiquity cannot choose but see and confess thus much, that for the literal sense the Interpreters of our own times, because of their skill in the original languages, their care of pressing the circumstances and coherence of the text, of comparing like places of Scripture with like, have generally surpassed the best of the ancients. Which I speak not to discountenance antiquity, but that all ages, all persons may have their due. And let this suffice for our first rule.  
The jewish Rabbins in their Comments on Scripture so oft as they met with hard and intricate texts, out of which they could not wrest themselves, were wont to shut up their discourse with this, Elias cum venerit, solvet dubia: Elias shall answer this doubt when he comes. Not the jews only, but the learned Christians of all ages have found many things in Scripture which yet expect Elias. For besides those texts of Scriptures, which by reason of the hidden treasures of wisdom, and depth of sense & mystery laid up in them, are not yet conceived, there are in Scripture of things that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seemingly confused, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carrying semblance of contrariety, anachronismes, metachronismes, and the like, which bring infinite obscurity to the text: there are I say in Scripture more of them, then in any writing that I know secular or divine. If we mean not to settle ourselves till all these things are answered, let us take heed lest the like be said to us, which St Austin said to some of the Gentiles, who refused to believe till all objections were satisfied: sunt enim innumerabiles quae non sunt finiendae ante fidem, ne vita finiatur sine fide. The Areopagites in Athens, when they were troubled in a doubtful case in which they durst not proceed to sentence, were wont causam in diem longissimam differre, to put it off till a day of hearing for some hundredth years after, avoiding by this means the further being importuned with the suit. To quiet ourselves in these doubts it will be our best way in diem longissimam differre, to put them to some day of hearing a far off, even till that great day, till Christ our true Elias shall come, who at his coming shall answer all our doubts, and settle all our waver. Mean while till our Elias come, let us make use of this second rule. In places of ambiguous and doubtful, or dark and intricate meaning, it is sufficient if we religiously admire and acknowledge and confess: using that moderation of Austin: Neutram partem affirmantes sive destruentes, sed tantummodo ab audaci affirmandi praesumptione revocantes. Qui credit, saith one, satis est illi quod Christus intelligat. To understand belongs to Christ the author of our faith to us is sufficient the glory of believing. Wherefore we are to advise, not so much how to attain unto the understanding of the mysteries of Scripture; as how it best fits us to carry ourselves when either the difficulty of the text, or variety of opinions shall distract us. In the sixth general Council Honorius Bishop of Rome is condemned for a Monothelite. Two Epistles there are of his which are produced to give evidence against him. For the first I have nothing to say. For the second) I speak with submission to better judgement) notwithstanding the sharp proceeding of the Council against him, I urerily suppose that he gives unto the Church the best counsel, that ever yet was given for the settling of doubts, and final decision of controversy. For that which he teaches in that Epistle, at least in those parts of it, which there are brought, sounds to no other purpose but this: That whereas there was lately raised in the Church a controversy concerning the duality or unity of wills in Christ; since that hitherto nothing in the Church concerning either part hath been expressly taught, his counsel was that men would rather cease to doubt, then to be curious to search for any solution of their doubtings; and so abstain from teaching doctrinally either part, and content themselves with that express measure of faith, with which the Church hath hitherto rest satisfied. This to my conceit is the drift of his Epistle. How this advice of the Bishops was appliable or how it fitted the question then in controversy; or what reason moved the Council to think that it was absolutely necessary for them, to give an express decision, and determine for the one part, belongs not to me to discuss. But I verily persuade myself, that if it had pleased those, who in all ages have been set to govern the Church of God; betimes to have made use of this advice, to have taught men rather not to have doubted, then to have expected still solution of their doubtings: to have stopped and damned up the originals and springs of controversies, rather than by determining for the one part, to give them as it were a pipe and conduit to convey them to posterity, I persuade myself the Church had not suffered that inundation of opinions, with which at this day it is overrun. Is it not St Paul's own practice, when having brought in a question concerning God's justice in predestination, he gives no other answer but this, O man, who art thou that disputest with God? Is it not his plain purpose to advise the disputer rather not to make the question, then to require a determination of it at his hands? How many of the questions even of our own times, even of those that are at home amongst us, might by this way long since have been determined? I have, I confess, the same disease that my first parents in Paradise had, a desire to know more than I need. But I always thought it a very judicious commendation, which is given to I. Agri●ola, that he knew how to bridle his desire in pursuit of knowledge, 〈◊〉, qu●d est difficillimum, ex scientia m●●um. Mallem quidem (as St Austin saith) eorum qua à me quaestni●●i habere scientiam, quam ignorantiam; sed qui● id nondum po●●i, magis eligocantam ignorantiam confiteri, quam falsam scientiam profiteri. It shall well befit our Christian modesty to participate somewhat of the Sceptike, and to use their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, till the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remainder of our knowledge be supplied by Christ: In quem sic credimus, ut si alique nobis non apa●i●t et●●m puls●ntibus, nullo modo advers●s eum mu●murare debeamus. To conclude. St Austin in his eightieth Epistle discoursing of the speedy or slow coming of our Saviour to judgement, to show that it is the safest way to teach neither, but to suspend our belief, & confess our ignorance, ranging himself with men of this temper, obsecrote (saith he to Hes●chtus, to whom he writes that Epistle) obsecrote ut me talem non spernas. So give me leave to commence the same suit to you: obs●cro vos ut me talem non spernatis. Let me request you bear with me, if I be such a one, as I have St Austin for example. For it is not depth of knowledge, nor knowledge of antiquity, or sharpness of wit, nor authority of Counsels, nor the name of the church can settle the restless conceits, that possess the minds of many doubtful Christians: only to ground for faith on the plain uncontroversable text of Scripture, and for the rest to expect and pray for the coming of our Elias, this shall compose our waver, and give final rest unto our souls.  
Thus instead of a discourse which was due unto this time, concerning the glorious resurrection of our blessed Saviour, and the benefits that come unto us by it, I have diverted myself upon another theme, more necessary as I thought for this auditory, though less agreeable with this solemnity. Those who have gone afore me in that argument have made so copious a harvest, that the issue of my gatherings must needs have been but small, except I had with Ruth gleaned out of their sheaves, or strained my industry which is but small, and my wits which are none, to have held your attentiveness with new and acquaint conceits. In the mean time, whether it be I or they, or whatsoever hath been delivered out of this place, God grant that it may be for his honour, and for the Churches good, to whom both it & we are dedicated. To God the Father, etc.  
FINIS.