SOME CONSIDERATIONS TOWARDS PEACE and QUIETNESS IN RELIGION. In Answer to the Question, Whether the Multitude are fit Readers of HOLY SCRIPTURE.  
Nolite Sanctum dare Canibus, nec projiciatis margaritas vestras ante Porcos.  Matth. 7.6. 
Printed, 1680.   

is the same betwixt the Scripture and the unstable People.  
We can't suppose them, (viz. Women, Tradesmen, etc.) able to understand the Circumstances of time and place when and where it was written; nor the coherence of things; nor the Customs and Rites of the several Nations to which it alludes; but that they will contrive and apply it, as though it intended the very State and Condition of these Islands. Nothing has been more experienced than this. And here the Reader will please to observe, I am not going about to argue this matter from the abuse of Scripture, but from the popular unfitness and incapacity to meddle with it. The argument, I confess, is not good, from the ill use of a thing to take away the use: but I hope the argument is good, Such a man is of a weak digestion, Therefore not to be advised to the use of strong meats: or he is of a temper apt to quarrel, Therefore let him abstain from much Wine.  
That this may appear, let it be remembered, the Ordinary means to a right understanding of the Scriptures are these, Learning, study, rational inference, collation of places, consulting the Original and Expositions of the primitive Fathers, who lived nearest the Age of the Apostles, together with an humble temper and constant prayer for God's blessing upon all.  
Consider also how naturally they mistake these following Texts;  
The hour cometh and now is, when the true worshippers shall worship the Father in Spirit and in truth.  
In vain do ye worship me, teaching for doctrines the commandments of men.  
Ye are bought with a price, be not ye the servants of men.  
Stand fast in the liberty wherewith Christ hath made you free.  
Why as though living in the world are ye subject to Ordinances?  
The Kings of the Gentiles exercise Lordship over them, but it shall not be so among you.  
O father thou hast hid these things from the wise and prudent, but hast revealed them unto Babes.  
Illuminated by these and other Texts, the grave Shopkeeper can see Popery in the Church and Tyranny in the State: and in vain shall you or I tell him that he is mistaken in his interpretation of them.  
I would only say this, That learning and modesty are necessary to the understanding of the Bible; the People generally want both, therefore no competent Readers. What will the grave Innkeeper say to this? 'Tis true, I am not learned myself, but our Minister Mr. T. is a very precious man, and a Gospel Preacher, and able to teach us the right sense of the aforesaid Texts.  
Very good, Though thou be'st not learned, nor so and so qualified thyself, thy Minister is; this seems to resolve all into the Minister; and to confess unawares, That not the unlearned People, but the Church or Pastors thereof are fit to give the sense of God's Word. Thus, perhaps, unawares art thou confessing that Popery, (about which those of thy Party have so long confounded the peace of Christendom) of resting in the Church or Pastors thereof, for the sense of God's Word.  
Which being duly considered, it seems to me a little incongruous, if not absurd, to say, That every Weaver, Brewer, Taylor hath (notwithstanding his want of the aforesaid requisits, to wit, learning and humility) a judgement of discretion to assent or descent from the sense given by the Church. To allow him such a judgement, and yet restrain him the external liberty thereof, or censure him for it, seems to him very hard and unjust. My dulness, I confess, apprehends not the difference betwixt this Judgement of discretion and that which some call the private Spirit.  
What? am I allowed a judgement of discretion, will the honest Tailor say; and must I be debarred the liberty thereof? must I pin my faith on the sleeve of the Church? No (good Mr. Parson) for all your carnal Sophistry, my Judgement obliges me to cut out my own Religion and set it up for a Fashion.  
To this the ingenious and worthy Dr. Tillotson answers in his late Sermon on 1 John 4.1. pag. 39 That all Persons having Capacities for it, are to read the Scriptures and judge for themselves in matters of Religion, but with modesty and humility, with great submission to their spiritual Guides.  
Having Capacities for it; which excludes all immodest and unlearned People from judging for themselves: with submission to their spiritual Guides, makes the Tailor's judgement of discretion an impertinent thing. It is to be considered (saith the Doctor in the aforesaid Sermon) That the proper remedy in this case is not to deprive men of this privilege of judging for themselves in matters of Religion; but to use the best means to prevent the abuse of it. And this means is, we are to caution them not to assume to themselves the Authority of Judges, instead of demeaning themselves with the submission of Learners. 'Tis an excellent caution, were the multitude capable to receive it.  
Well, but you will say, it's true, the Multitude may be somewhat incapable to judge so them elves as to doubtful and disputable matters. But as to all matters necessary to salvation, the Scriptures are plain and evident to every Tailor's understanding. Perhaps not.  
Where the obscurity dwells, of divers Articles necessary to salvation, whether in the Scriptures or the People's understandings, I shall not undertake to determine: but this, I hope, will be granted me, that the doctrine of the Trinity, the Article of the Holy Catholic Church, Infant's Baptism, obedience to Authority Civil and Ecclesiastical are matters necessary to salvation; and yet how many thousands (good serious Tradesmen) do attentively read the English Bible and miss the Orthodox belief of these things? So that to tell us of such a brightness in the Scriptures as to all necessary matters, is to inform us, as Country People do Travellers, enquiring their way to such a Town; that we can't go astray, when nothing is more easy.  
I know not, but if the Scriptures were so extremely perspicuous, methinks the Controversies between us and the Papists and Socinians were soon at an end: what should hinder it? the blindness of their understandings or perverseness of their wills; alas! object this to a Presbyterian or Papist, Independent or Socinian, they will exceedingly pity your blindness.  
Having premised these things, let's proceed to examine what's usually objected to the contrary.  
And first are we not commanded to search the Scriptures, John 5.39. Indeed our English Bible renders the word Search in the imperative mood; whereas it doth not appear in the Original whether it be indicative or imperative. But supposing it to have been spoken imperatively, Go search the Scriptures; 'tis a mistake to think they were the Vulgar and Unlearned Jews our blessed Saviour was then discoursing with, whose incapacities he understood too well to require any such thing of them. By Scriptures here, he meant the Psalms, the Predictions of Ezekiel, Daniel, etc. the Mosaical types and figures of the Messiah; which, at that time, the most learned Jews had enough to do to unriddle. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Search being a Metaphor taken from such as dig deep in the mines, imports such an Enquiry as unlearned People, who understand not the Original, cannot be thought capable of. The maternal language of Judea at that time and long before was Syriac, and (as learned men say) the Vulgar Jews of that Age understood Hebrew no more than now Vulgar Italians do Latin.  
But ('twill be said) The Law and the Prophets were then read in the Synagogues every Sabbath day. Yes, in the Hebrew tongue, as at this day; and interpreted by the Scribes and Jewish Doctors; otherwise not understood by the common people: The perfect Hebrew ever since the Captivity ceasing to be the Vulgar Language of the Jews. The Reader may please to see a further account of this, in Bishop Walton's Preface before his Introduction to the Eastern tongues: Printed Anno 1655.  
The Old Testament was not then extant in the Vulgar, that is, the Syriac tongue: nor perhaps any Chaldee Paraphrase. Or if it were, a Paraphrase is one thing and a Translation is another. 'Tis to me a little strange, that our blessed Saviour (if it were a matter of so grand necessity) either left no injunction touching an entire translation of the Scriptures, or that the Apostles recorded it not. 'Tis true, the Old Testament was then extant in Greek, which the Vulgar Inhabitants of Judea understood not.  
But are not the Bereans commended, Acts 17.11. in that they received the Word with all readiness of mind, and searched the Scriptures daily whether those things were so? Yes Paul and Sylas went into the Synagogue at Berca, and there preached to the Jews, opening and alleging out of the Old Testament, That Christ must needs have suffered and risen again from the dead. Whereupon the Bereans, as many as were capable of it, consulting the Scriptures honestly and without prejudice, were converted to the Christian faith. Where it is to be observed, That these Bereans by the Apostles Preaching and Expounding understood the Scriptures and never before; though they read them and heard them read every Sabbath day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They were of a more generous and docible temper than other Jews. In all which there is not, that I can perceive, any contradiction to what I have said, that the Multitude cannot of themselves and by their own Reading understand the Scriptures, that is, without the guidance of their Pastors.  
But the Bereans examined St. Paul's doctrine by the Scriptures, therefore the People are to examine their Pastor's doctrine by the Scriptures; It will not follow. The Bereans were as yet no Christians but Jews; and consequently He not as yet acknowledged for their Pastor. The case is not the same between Christian Pastors and Jews, as between Christian Preachers and their own flocks. Christian people, if they regard the Scriptures, are not to judge, but to obey and submit themselves to their own Pastors, who watch for their souls as those that must give an account, Heb. 13.17. We may talk of our judgement of discretion, and mistake our own petulant humours for it. What but confusion and distraction can be the consequence of this maxim, that the Sheep may arraign the doctrine of their Pastors? The Clergy therefore in case of erroneous doctrine are to be accountable to their own Superiors.  
There are divers other Texts objected against the premises, but none which the ingeni us Reader (and to such alone I address this Paper) may not easily answer. That the Israelites were to meditate in the Law and teach it diligently to their Children, is very often and very impertinently objected. For the Law of God is one thing and the Scripture at large is another. By the Law of God is meant not every passage in the Bible, but the moral, judicial, and ceremonial Laws contained in the Books of Exodus, Leviticus, and Deuteronomy. Which Laws the Israelites were first to be taught by their Priests Deut. 31.11. and afterwards to teach them their Children: This is nothing to our case. That Christian People are to know and understand God's commandments no body ever doubted; That they are bound (I mean the unlearned) to read or understand Ezekiel, Daniel or the Revelations, yea or St. Paul's Epistles, is that which I deny; and I would gladly see a pertinent Text to prove it.  
As for S. Paul's commendation of Timothy, that he had known the Holy Scriptures from a Child, it's no contradiction to what has been said.  
Imagine Timothy, a select Person, an Angel of the Church, understood all the Prophecies of the Old Testament from a Child, will it follow that every Woman and Tradesman can be so happy? Again, by the Holy Scriptures cannot be meant here all the Prophecies of the Old Testament; because divers parts thereof, as the beginning of Genesis, the Book of Canticles, the first and last Chapters of Ezekiel were not to be read by the ancient Jews under thirty years of age, as S. Hierom informs us in his Epistle to Paulinus.  
In whose days the Scriptures being so profaned by Vulgar hands, moved him to this following resentment, which the Reader will give me leave to transcribe out of that Epistle.  
Agricolae, Caementarii; Fabri metallorum, Lignorumque Caesores, Lanarii quoque & Fullones & caeteri qui variam supellectilem fabricant, absque doctore esse●non possant. Quod medicorum est, promittunt medici; tractant fabrilia fabri. Sola Scripturarum ars est, quam passim omnes sibi vendicant. Hanc garrula●anus, han● delirus senex, hanc Sophista verbosus, hanc universi praesumunt, lacerant, docent antequam discunt, etc. That is, to be a Smith, or Mason, or Carpenter, or any other sort of Craftsman, there is need of a Master. only the Trade of expounding Scripture is a Mystery which every one arrogates to himself. Here the Physician will be prescribing receipts, the Lawyer will be demurring, and every handy-crafts-man will be handling the Word of God with impure hands. This the prattling huswife, this the old Dotard, this the wrangling Sophister, in a word this men of all sorts take upon them to have skill in, and to teach what they never learned. Thus he.  
The Bible then in his days (you will say) had been translated into the vulgar tongue. It was so, and perhaps two centuries before: and into Greek long before our Saviour's time. The question all this while is not whether the Scriptures may be read in the Vulgar Language? no, that which S. Hierome resented, was the promiscuous and unlicens'd use of them by all sorts of ill disposed People. Let the question therefore be whether the Church in prudence might not restrain such profanation of them? or whether conduces more to the honour of Religion, the peace and unity of the Church, to have the use of Vulgar Translations with or without Licence?  
I don't find the Church of Rome themselves absolutely forbidding the use of Vulgar Translations; but only providing that the unlearned and unstable people may read, but not wrest them to their own destruction, as S. Peter speaks. See Bellarm. lib. 2. de. Verbo Dei cap. 15. I wish it were the worst of their errors; whereby they have preserved themselves, if not from all disputes of Religion, at least, from that Labyrinth of Reformation, into which we of these Nations seem to have brought ourselves at this day. For as if Religion had not been often enough reformed since Hen. 8. we are at this day not without our apprehensions, nor our numerous Adversaries without their strong hopes of another Reformation.  
Let it be remembered that envy and inconstancy are the natural humours of the Multitude; and that no experience hath found these humours any whit abated, but rather heightened by their familiarity with the Scriptures.  
The High Commission Court in causes Ecclesiastical, if restored, were a happy remedy (some think) to suppress heresies, errors, schisms, blasphemies, and abuses in Religion. But alas! reflect a little on our late times, and then tell me what did this High Commission Court signify against the multitude intoxicated with mistakes of Holy Scripture?  
But Heresies and Schisms (you will say) have been vented for the most part not by ignorant but learned men. I know not: perhaps if the truth were known, their pride and ill nature would be found much greater than their learning; and their schisms might have expired with themselves, were not the Holy Scriptures unadvisedly exposed into the rude hands of the Multitude.  
To be short, let the Reader please to observe with me this one thing, that unlearned People, when they read the Bible, must of necessity construe it by an implicit faith on the skill of the Translators: and why not by the same faith and much more safety and humility receive the substance and effect of it, collected by the Church into Books of Piety and Devotion? This (I humbly think) were not to keep them in ignorance, but in sobriety and in their wits. A man would think (considering the popular incapacity and weakness to receive so strong meat, not being chewed nor prepared for them) such Books as the Catechism of the Church of England, or the whole Duty of man much fit for them. S. Paul gave this judgement concerning his Corinthians, 1 Cor. 3.2. I have fed you with milk and not with meat, for bitherto ye were not able to bear it, neither yet are ye able.  
Unlearned People (I say) whether they will or no, must depend on the fidelity of the Translators of Holy Scripture. For aught they know, it may be all misinterpreted into the Vulgar Language, as certainly many places are in our English Bible. To instance in a few.  
Matth. 28.19. Gal. 5.17. Coloss. 2.20. 1 Cor. 7.9. Matth. 19.11. Job 7.1. 1 Cor. 11.2. Daniel 4.27. Acts 17.22.  
All which and many other Texts are made use of at every turn to justify their lose and Fanatical opinions. Particularly you shall find Gal. 5.17. cited by the Presbyterian Assembly of Divines, to prove the impossibility of keeping Gods Commandments; the words in the Original admitting no such construction.  
We will not pin our faith on the sleeve of the Church, no by no means; The Church is not infallible: but on the sleeve of Translators we will pin all our Religion.  
The selfsame thing we will abhor  
One way, and long another for.  Hudibr. 
Well, in vain did we expect the common People's amendment by their own reading of the Scriptures. In vain have they eaten of this Tree of knowledge. And whereas divers of them, who read the Bible, are yet modest and tractable enough to Government, and conformable to the present established Church; some, you may observe, are indifferent for any Religion; others are conformable not so much from their understanding of that book, as out of the loyalty and honesty of their natures: and that such may have licence to read it, no body denies. For the rest, who are inclined to faction and change, experience hath made it apparent enough, the liberty of the Scriptures hath made them more factious and seditious.  
For instance, there are many extraordinary passages or matters of fact in the Old Testament, particularly in the Books of Samuel, the Kings and Chronicles, which to them are very good arguments against the present Government of Church and State. The destruction of the Groves and high places and molten Images by Josiah, the slaughter of Baal's Priests by Jehu, have been very good arguments against the Hierarchy and Cathedral Service of the Church of England. The spoiling of the Egyptians, the zeal of Phinehas against Zimri and Cozbi, are good Precedents for Reformation and defensive Arms against the King. And examples, so they be Scripture, are as argumentative with the Vulgar, as any Precepts whatsoever.  
The English Bible is become a Glass, wherein the factious Multitude can see all the Vices, but none of the Virtues of their Governors.  
'Tis too apparent that English men were never so ill-natured towards one another, so sacrilegious towards God, nor so regardless of their Clergy, as they have been for this last Century. And the Author of the late book entitled, The Reasons of the Contempt of the Clergy, might have assigned one Reason, for it, which I think he has forgot, namely the liberty of the English Bible.  
For in Scripture I do not find (saith the judicious Innkeeper) any such necessity of the Clergy: do I not read Joel 2.28. It shall come to pass in the last days, that I will pour out my spirit upon all flesh, and your Sons and your Daughters shall prophesy, your old men shall dream dreams, your young men shall see Visions; and also. upon the servants and upon the handmaids in those days will I pour out my spirit and they shall prophesy.  
And do I not read, 1 Cor. 12.7. To every man is given the manifestation of the spirit to profit withal. And Heb. 8.11. They shall not teach every man his neighbour, and every man his brother, saying, know the Lord, for they shall all know me from the least to the greatest.  
Verily, methinks the Scripture (saith the profound Weaver) holds forth rather a Presbyterial than Prelatical Government. For don't I read Luke 22.25. The Rings of the Gentiles exercise Lordship over them, but it shall not be so among you. And 1 Tim. 4.15. Neglect not the gift that was given thee by Prophecy, with the laying on of the hands of the Presbytery. And in vain shall you or I tell him that he is mistaken in his interpretation of these Texts. Yea as for Luke 22.25. the spirit, saith he, witnesseth with my spirit, whatever your carnal Greek says to the contrary, I am not mistaken.  
To dress any meat on the Lord's Day is with him a breach of the fourth Commandment, Thou shalt do no manner of work, thou nor thy maid-servant, etc.  
The Scriptures came at last to be so abused, that about the year 1645. you might have seen Papers publicly affixed on Walls and Posts in the City of London with these and the like inscriptions. On such a day such a Brewer's Clerk exerciseth; such a Tailor expoundeth, such a Waterman teacheth, etc.  
Which impudence S. Basil reproved long ago in Demosthenes, Cook to the Emperor Valens, Tuum est pulmenta decoquere, non Evangelium exponere; mind your Pottage, and meddle not with the Mysteries of Scripture.  
I end all with a passage or two out of our own Histories. The first out of Howes in the Life of Q. Mary.  
In the year 1553. Sr. John Gates was Arraigned and sentenced to death for Rebellion against his Sovereign the Princess Mary, Eldest Daughter to King Hen. VIII. At the place of Execution he made his Confession to the People in these words.  

MY coming hither this day (good People) is to die, whereof I assure you all, I am well worthy. For I have lived as Viciously all the days of my life as any man hath done in the World. I was the greatest Reader of Scripture that might be of a man of my degree, and a worse follower thereof not living; for I did not read to the intent to be Edified thereby, nor to seek the glory of God; but contrariwise arrogantly to be seditions and to dispute thereof, and privately to interpret it after mine own brain and affection. Wherefore (good People) I exhort you all to beware how and after what sort you come to read Gods holy Word. For it is not a trifle or playing game to deal with God's holy Mysteries. For as the Bee of one flower gathers honey, and the Spider poison of the same; even so except you humbly submit yourselves to God, and charitably read the same to the intent to be edified thereby, it is to you as poison and worse, and it were better to let it alone. Thus he.  
Better for him at least, and all such ill-disposed People to understand their Catechism, that is, the principles and maxims of Christian Religion collected by the Church: and to pray to God that they may lead a quiet and peaceable life in all Godliness and honesty.  
The other passage is this. One of the Murderers of K. Charles the First of glorious memory, as he passed to Tyburn in October 1660. called for his Bible, and embracing it, said, This hath the whole Cause in it, meaning the Good Old Cause. Yea, the cause for which I have engaged is contained in this book of God. A certain Minister asked him, what he meant by the Cause? He answered, Sir, I mean that Cause which we were engaged in under the Parliament; which was for common right and freedom, and against Surplice and Common-Prayer.  
This was Colonel Axtel, a man of good natural Parts. See Collection of Speeches, Prayers, and private passages of Regicides, Printed 1661.  
To this we may add the words of Colonel John Barkstead, another of the Regicides out of the Narrative published by their own Friends, anno 1662.  
A Friend coming to Visit him that week he suffered, did partake of many choice breathe from him: one was this, Although I find I have no strength to encounter with those great trials I am to meet with, yet I will labour to quiet my heart through the Spirit of saith from that Scripture, Isaiah 30.7. Your strength is to sit still; and indeed I find it so.  
Than one present asked him, if he thought the Cause in which he had been engaged, would ever rise again; he Answered, the Cause lies in the Bosom of Christ, and as sure as Christ arose, the Cause will rise again: and we die but to make way for it. For when John the Baptist came to prepare the way for Christ, he must be beheaded for it; so we by our death do but make way for the next coming of Jesus Christ personally to reign a Thousand years with his Saints: and although we die, the Cause will certainly live. This he gathered out of Ezekiel, Daniel, and the Revelations.   
FINIS.   

POSTSCRIPT.  
IN the year 1536. when the Bible was exposed in English by the commandment of K. Hen. 8. these following reasons were given pro and con, which the Reader will give me leave to transcribe out of the History of those times with some few remarks.  
Those who deny the People the use of the Bible in the Vulgar Tongue, must needs know their own doctrine and practices to be inconsistent with it. Therefore Archbishop Cranmer who was projecting the most effectual means for promoting the Reformation, moved in Convocation, That they should petition the King for leave to make a Translation of the Bible; which Bishop Gardiner and all his party opposed both in Convocation and in secret with the King; saying, That all the Heresies and extravagant opinions which then distracted all Germany, sprang from the common use of the Scriptures: and that there was an example before their eyes, of nineteen Hollanders that in May 1535. were convicted for denying Christ to be both God and Man, or that he took flesh and blood of the Virgin Mary; or that the Sacraments had any effect on those that received them. It was complained that all these drew their damnable errors from the indiscreet use of the Scriptures: and that to offer the Bible in the English tongue during these distractions, would prove, as they alleged, the greatest snare that could be.  
Therefore they proposed▪ (namely Gardiner and his party) that there should be a short Exposition of the most useful and necessary doctrines of the Christian faith given to the People in the English tongue for the instruction of the Nation; which would keep them in a certain subjection to the King and Church in matters of faith.  
The other Party, though they liked well the publishing such a Treatise in the Vulgar Tongue, yet by no means thought it sufficient; but said, the People must be allowed to search the Scripture; by which they might be convinced that such Treatises were according to it. Whereof (the Reader may take notice) the unstable multitude are excellent Judges.  
To this great opposition was made at Court. For some told the King that diversity of opinions would arise out of it; and that he would be no longer able to Govern his Subjects, if he gave way to it. These were shrewd guessers.  
On the other hand it was represented, That nothing would make the King's Supremacy more acceptable to the Nation. With what truth this was suggested, the event hath made apparent: our numerous Sects at this day finding no such thing as his Majesty's Supremacy in the holy Scriptures.  
Further it was said, that nothing would render the Pope more hateful to the People, than to let them see that whereas the Popes had governed them by a blind obedience, and kept them in darkness; the King brought them into the light by the free use of God's Word. Yes, They were brought out of the darkness of Popery into a great many lights: the light of Presbytery, the light of Independency, the light of Socinianism, of Anabaptism, Muggletonianism, Quakerism, Fifth monarchy men, etc. None of these lights, I confess, arising out of the Bible, but out of the unstable noddles of the People, mistaking and perverting that Bible. Into what distraction this Variety of lights, in process of time, would turn, was not then foreseen, Anno 1536.  
It was said moreover, That nothing would more effectually extirpate the Pope's Authority (and I am afraid, in time, the King's Authority.)  
These arguments (saith the Historian) enforced by the power which Ann Boleyn had in King's Henry's affections, were so much considered by him, that he gave order for setting about the Translation immediately.  
Doubtless his intention was good: but the fruit of it he saw in a few years. For his Trading Subjects generally not having temper or capacity to understand it, were converted from the blind obedience and merits of Popery, into a World of envy, malice, and jealousy one of another. Of this the King himself takes notice in his Speech to the House of commons, Anno 1545. the words are these, viz.  
He could not but observe, That instead of charity and concord, discord and division ruled everywhere. He cited St. Paul's words, That charity was gentle and not envious nor proud. But when one called another Heretic, and the other called him Papist or Pharisee, it was no sign of Charity. Some (said he) are too stiff in their old Mumpsimus; others are too busy and curious in their new Sumpsimus. He proceeded to reprove those of the Laity who railed at their Bishops and Priests. For though they had the Bible given them in their Mother Tongue; yet, said he, That was only given them to inform their own Consciences, and instruct their Children and Families; not to rail against Priests, as some vain persons did. He was sorry that such a Jewel as the Word of God was so ill used: but much more sorry that men followed it so little. For charity (said he) was never fainter; and a Godly life never less appeared; and God never less Reverenced and Worshipped. Therefore he exhorted them to live as brethren in charity together, to Love, Dread and Serve God.  
One passage more of this Speech I cannot but observe.  
The fault of all this (saith he) I must impute chief to the Fathers and Teachers of the Spiritualty, who preach one against another without charity or discretion. Few preach the Word of God truly and sincerely. And how can the poor People live in concord whilst their Teachers sow debate among them? Therefore he exhorted them to set forth God's Word by true preaching: or else he as God's Vicar and high Minister would see these enormities corrected.  
This was excellently spoken. The distractions of those times were to be attributed in a great measure to Preachers. I wish I could not say so of ours.  
One thing I understand not, That to prevent indecency, contradiction and disorder in Gods public Worship, the Clergy are obliged to the use of one Liturgy or set Form of Prayer; and at the same time (every Novice) left to the liberty of his own discourse in the Pulpit, provided he quote Scripture for it.  
St. Paul leaves not Timothy himself to his own invention to collect God's Word out of the Scriptures. No, but hold fast the Form of sound words which thou hast heard of me in faith and love which is in Christ Jesus: and the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also, 2 Tim. 2.  
The seed of God's Word were perhaps better prepared by the Church, than left to the liberty and discretion of every sour to mistake tares for wheat. Then would folk come to Church not to admire such a Preachers good memory or good parts, but to Worship God and hear his Commandments, gravely and materially expounded by his Church.  
Bishop Bramhall was a discerning Person; and tells Mr. Baxter in his answer to him about Grotian Religion, that it's true, Homilies may come short of preaching in point of popular efficacy, but far exceed it in point of security. There is no comparison betwixt the Harangues of Episcopal men and those of the fanatics. Yet will the fanatics by the help of tone and elocution ever out do them in point of popular estimation.  
One of the Emperors of Muscovy (as I have been credibly informed) being weary of the variety and infinite jarrings among Preachers, and of the distractions thereby fomented among his Subjects, utterly forbade Preaching throughout all his Dominions; and instead thereof commanded his Clergy to read certain Homilies to the People exhorting to the practice of Christian Religion, without adding one word of their own upon pain of death. He saw otherwise no likelihood of quietness or friendship among his Subjects.  
In these Kingdoms at this day (I speak it with all humble submission) the Christian Religion is not preached to the People under its proper heads, which are the Creed, the Lords Prayer, the Ten Commandments and the Sacraments, but handled in confusion on this and tother Text; and mingled with their own Philosophy and Reasonings. The end of it is, The People are ever learning and never able to come to the knowledge of the truth; as St. Paul speaks.  
FINIS.