THE Lay-Christian's OBLIGATION To Read The Holy Scriptures. Imprimatur. H. Maurice R more. P. D. Wilhelmo Archiep. Cant. à Sacris. Decemb. 10. 1686. LONDON, Printed for Richard Chiswell, at the Rose and Crown in S. Paul's Churchyard. MDCLXXXVII. COLOSS. III. 16. Let the word of Christ dwell in you richly, in all Wisdom. WHich words are an entire Precept of themselves; those which follow in the same Verse, (teaching and admonishing, etc.) being another distinct from it. As preparatory to that which I intent from them, I shall premise these two things: First, To whom this Precept is addressed. Secondly, What is the import of the Duty here enjoined. 1. The persons to whom the Precept is addressed, were the Saints and faithful Brethren in Christ that were at Coloss (for to them the Epistle is directed c. 1. v. 2.) That is, all the Christians at Coloss, of what order or quality soever. For these titles (Saints and faithful Brethren) were not confined to any one order of Men, but vouchsafed in common to all Christians. * Who were all called Saints, as they were by Baptism separated from the idolatrous World, and consecrated to the service of the true God: Brethren, as by Regeneration and Adoption, they were all become the Sons of that one God and Father: Faithful, as they persevered in that profession, notwithstanding all Temptations to the contrary. It cannot therefore be questioned, but that this Command was given to the Laity, as well as the Clergy; Yea to the Laity, rather than the Clergy; because it doth not appear, that there were more than two Churchmen at Coloss, at the time when this Epistle was directed to them, namely, Archippus and Philemon; for Epaphras, by whom they had been first converted to the Christian Faith, was now in bonds with S. Paul at Rome, Phil. 23. 2. The Duty here enjoined these Lay-Christians is, That the word of Christ dwell in them richly, in all Wisdom. Though by the word of Christ, is meant more especially that word, which was at first spoken by Christ himself in person, and afterward confirmed by his Apostles; yet it is not to be confined to that alone, but extended to that also, which was long before delivered by Moses and the Prophets. For since Moses and the Prophets, not only spoke of Christ, but it was also the Spirit of Christ by which they spoke, (as 1 Pet. 1. 11. S. Peter expressly tells us) the word spoken by them, was no less the word of Christ, than that which was preached by Christ himself. In brief, the whole divinely inspired Scripture, is the word of Christ, both as he is the Author, and the principal scope and matter of it. Now what is the Duty these Lay-Christians are exhorted to with respect to this word of Christ? Is it not to read it? Not to give it room so much as in their houses? No, but to give it entertainment in their Hearts. To let it dwell in them, to let it dwell in them richly, to let it dwell in them richly, in all Wisdom. 1. That it dwell in them. It is not said, dwell with, but more emphatically dwell in them: Which denotes especially, That they accustom themselves to the attentive reading and study of it, till it become their Intimate and Familiar, be habitually present to their minds, as frequently and upon all occasions in their thoughts, as a person is in the house in which he dwells. Though a Man may perhaps have but little converse with those who dwell in the same House with him; yet he can be no more estranged from that which dwells in him, than he can from his own thoughts and inclinations. 2. Nor will it suffice, That it barely dwell in them, but it must dwell in them richly: which may have respect both to the word itself, Let the word dwell richly; and to the subject in which it dwells, Let it dwell in you richly. 1. To the word itself. It is not enough, that it dwell in them sparingly, that they give entertainment to a passage here and there which best complyes with their own Humours; but they must entertain it indifferently, one part with another; The Commands must be received, with the like readiness as the Promises; Nor must they think by admitting one Command, to compound with God for the rejection of another; but those Commands must be looked upon as worthy of all acceptation, which most directly contradict their most beloved lusts. 2. To the subject in which it dwells. It must not as a Sojourner be confined to a single room, to some one power of the Soul (as it is in too many, who give it entertainment in their understandings, but suffer it to have no place in their Wills and Affections) but it must be admitted into, and make its abode in every Faculty; in the Mind to enlighten it, in the Conscience to awaken it, in the Will to bow it to an humble submission to the Divine Will. It must take possession of the whole Man, like as Leven (to which the Gospel is compared) diffuses itself through the whole lump. For 3. In both these respects it must dwell in them so plenteously, as to enrich them, not only with some one kind of Wisdom, but with all Wisdom. To bring them to the Knowledge, Belief and Practice of whatsoever is required to make them completely happy for ever. For that alone is accounted Wisdom in the Scripture sense, by which a Man is made wise to Salvation. All other Wisdom in comparison with this, being but a more creditable piece of Folly. From the words thus explained, many Doctrines are clearly deducible. As. 1. That it is the Duty of Lay-Christians to acquaint themselves with the holy Scriptures: This is plain, because they are here commanded to let the word of Christ dwell in them. 2. That the holy Scriptures contain all things necessary to Salvation. This is also as evident. For where a Man may learn not only Wisdom, but all Wisdom, there can be nothing wanting that is necessary to Salvation. 3. That all things necessary to Salvation, are so clearly contained in the holy Scriptures, that the common sort of Christians may attain to the understanding of them. For how can the word dwell in them in all Wisdom, if any part of that Wisdom which is necessary to Salvation, be so obscurely expressed, that they cannot understand the meaning of it? The first of these is that which I intent at present to insist upon, viz. The obligation that lies upon Lay-Christians, to acquaint themselves with the holy Scriptures. This is the least that can be hence inferred, since without this, the Scriptures cannot be said to dwell in them, much less to dwell in them richly, and in all Wisdom. But though this is so plainly contained in the words, that nothing can be more; yet because it is a Duty not only questioned by some, but expressly denied by others, I shall therefore confirm it by other such arguments, as may be of force, not only to convince your Judgements of the Truth, but to engage your Wills to the Practice of it. As 1. Because the holy Scriptures were by God himself at first directed and addressed to Laymen. That this Epistle to the Colossians was so, you have seen already. I shall now show the same concerning other parts of holy Scripture. The Moral Law was spoken by God to all the People, in such an audible Voice, that they might all hear it. The Lord spoke unto you out of the midst of the fire, says Moses, Deut 4. 12, 13. Ye heard the voice of the words, and he declared unto you his Covenant. So clearly and plainly did God deliver this Law to them, that he is said to talk with them face to face. The Deut. 5. 4. Statutes and the Judgements, that is, the Ordinances concerning Ceremonial Worship, and the Laws about matters of Right between Man and Man, were not indeed spoken immediately to the People (no more were they to the Priests) but to Moses himself, who by God's command recited them to the People, and wrote them in a Book, from which Exod. 24. 3, 4. Deut. 31. they might take a Copy of them. Nor were the Sermons of the Prophets committed to the Priest's custody, that according to their discretion the People might either more or less, or not at all be made acquainted with them; but they were by the Prophets addressed to the People themselves. So God commanded them. Go and cry in the ears of Jerusalem, stand in the gate Jer. 2. 2. of the Lord's house and proclaim these words, and say, Hear the word of the Lord all ye of Judah, etc. And so the Prophet's accordingly did. Hear the word of the Lord, saith Jeremy, Jer. 7. 2. Jer. 2. 4. O house of Jacob. Hear the word which the Lord hath spoken against you, O Children of Israel, saith the Prophet Amos, Hear the word of the Lord ye Kine of Basham which Amos 3. 1. Amos 4. 1. are in the Mountain of Samaria. It is needless to insist upon the proof of this, since nothing is more obvious, than that the Exhortations, Admonitions and Reproofs of the Prophets, were not only delivered in the audience of the People, but that those of them in which the People were concerned, were expressly directed to them. And therefore when Jeremy was shut up in the Dungeon, and could not speak to the People himself, he commanded Baruch to write all the words of his Prophecy in a Book, and read them in the ears of all the People in Jerusalem, and of all the people which came from the Cities of Judah to Jer. 36. 8, 9 Jerusalem. In like manner our blessed Saviour, though he spoke as never Man spoke, yet was he contented with the vulgar sort of hearers. His first solemn Sermon was preached to his Disciples; not to the twelve only, but to all those who were desirous to be instructed by him, out of which he chose the twelve who were afterward called Apostles. But though his speech was directed to his Disciples, yet he so spoke, as that the multitude also (who stood at a greater distance) might hear him; for S. Matthew expressly tells us, that the Matth. 7. 28. multitudes (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) were astonished at his Doctrine. His Sermons at Capernaum, Nazareth, by the Sea side, and in the Wilderness, were they preached to Priests only? No, his Auditors for the most part were the rude and unlearned People. And can any Man reasonably suppose, that he would not have those Sermons read by Laymen, which he thought fit to preach to such? The Apostles of our Lord, not only preached to the common People, but sent their Epistles also to them. The Epistles of S. Paul are for the most part directed to the Saints, to the faithful in Christ Jesus, to the beloved; all which titles in those days, were used in the same latitude, as the name Christian is now with us. And that no Man may imagine they were to be confined to Christians of a higher rank, they are expressly directed to all. So the Epistle to the Romans; To all that are at Rome beloved of Rom. 1. 7. God, called to be Saints. The first Epistle to the Corinthians. To the Church of God at Corinth, to them that 1 Corinth. 1. 2. are sanctified in Christ Jesus, called to be Saints, to all, that in every place call upon the name of Jesus Christ our Lord. The second Epistle. To the Church of God which is at 2 Cor. 1. 1. Corinth, with all the Saints which are in all Achaia. The Epistle to the Philippians, to all the Saints which are at Philippi. Philip. 1. 1. The Epistles of S. James, S. Peter and S. Judas, were written to all the dispersed Jewish Christians. The first Epistle of S. John, to little Children, young Men, and Fathers; that is, to Christians of all sizes and degrees. The second, To an elect Lady and her Children. The third, To a private Christian. To conclude this argument; No Man can in reason suppose, but that those persons should read their Epistles, to whom they wrote them: since therefore they wrote them to Laymen, it cannot be imagined it was their intention, That Priests only should read them. II. Nor were the holy Scriptures only addressed to Laymen, but (which is more) they also were plainly commanded to read, and acquaint themselves familiarly with them. Thus God commanded the Jews, with respect to the Law given to them. The words which I command thee Deut. 6. 6, 7, 8. this day shall be in thine heart; and thou shalt teach them diligently to thy Children, and shalt talk of them, when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up; and thou shalt bind them for a sign upon thine hand, etc. What is the import of this Command, but that they should familiarly converse with the Divine Law? make it the matter of their daily meditation and discourse; and that they should not think it enough to acquaint themselves with it, but should take care to teach it to their Children, that the knowledge thereof might never fail, but descend from one generation to another. And to whom was this Command given? Not to the Priests and Levites only, but to the whole Body of the Israelites, Hear O Israel. The same in effect God afterward Deut. 6. 4. Josh. 1. 8. commanded Joshua. This Book of the Law shall not departed out of thy mouth, but thou shalt meditate therein day and night. It might not departed out of his mouth, he was therefore to read it and talk of it; and not only so, but to meditate therein day and night. Not that they were obliged in every moment of time to be thinking or speaking of the Law of God, for that cannot be; and in case it could, it could not be a Duty, because it would be inconsistent with other Commands: But that they were to take all fit occasions, and besides the more solemn seasons, even in their worldly businesses and Recreations, should intermix some serious thoughts of it, to season them withal: At least, That they should be often in this sort of exercise, and never suffer any long space of time to pass wholly without it. And to show how highly God valued this Commandment, he promised the greatest Reward to the diligent Observers of it. Of all the Promises of the Jewish Law, that of long life was the most desirable; and therefore length of days, Prov. 3. 16. is placed by Solomon in the right hand of Wisdom, as having the preeminence of Riches and Honour. And this God promised the Jews, both for themselves and their Children after them▪ to quicken their obedience to this Commandment. Ye shall lay up these my words in your heart and Deut. 11. 18, 19, 20, 21. in your Soul, and bind them for a sign upon your hand, etc. That your days may be multiplied, and the days of your Children, in the land which the Lord swore unto your Fathers, to give them, as the days of Heaven upon the Earth. In succeeding times, the same Duty is enforced by David Psal. 1. 3. Psal. 19 7, 8, 9, 10, 11. Prov. 6. 22, 23. Prov. 8. 2, 3. and Solomon, with great variety of powerful motives, taken from the excellency of the Laws themselves, and the inestimable benefits that do accrue to Men by the study and practice of them. And as God enjoined this to the Jews, so in obedience to his Command, we find, That in the days of our blessed Saviour, the reading of the Scriptures was the common practice of that People. That question he frequently put to them, have ye not read? plainly implies, that they had read the Scriptures. Yea, That Women were then so learned in the Scriptures, as to be able to instruct their Children therein, for S. Paul tells us, That Timothy had known the Holy Scriptures from a Child; which because he could 2 Tim. 3. 16. not learn from his Father, who was a Heathen; his so early instruction in the knowledge of them, was owing to his Grandmother Lois, and his Mother Eunice, whose faith 2 Tim. 1. 5. we find before commended. For the Scriptures of the new Testament. 1. As it is certain, That at the first writing of them, they were read by the People: For S. Paul speaking to such, says, We writ 2 Corinth. 1. 13. none other things to you, than what you read. And again; When ye read, saith he to the Ephesians, Ye may understand Ephes. 3. 4. my knowledge in the mystery of Christ. And 2. As it is certain, That the directing them to Laymen, was a virtual command to them to read them. So 3. No injunction can be more full to this purpose than that in the words of my Text. Let the word of Christ dwell in you richly in all Wisdom. Think it not enough, to give it entertainment now and then, as you do to a stranger, but let it dwell in you; and that not sparingly, but so plentifully, that you may thereby abound in all Spiritual Wisdom. III. That the People are obliged to acquaint themselves with the Holy Scriptures, will further appear, if we consider the subject matter of them; That being such as concerns the People, as well as the Priests. Should the King put forth a Declaration of his Will and Pleasure, which concerned all States and orders of Men within his Dominions, would it not be the Duty of his Lay-Subjects, no less than of his Clergy, to inquire into it? the case is not unlike in the matter now before us. Whether we consider the Doctrines, the Precepts, the Promises, or the Threaten contained in the Holy Scripture, we shall find that all Men (People and Priests, learned and unlearned) have a common concern in them. 1. For the Doctrines. Every Man that is baptised hath obliged himself by Vow to believe all the Articles of the Christian Faith: And every Man doubtless is concerned in all those Doctrines which he hath so solemnly Vowed to believe. Yea had he never made any such Vow, yet all those Doctrines, the belief of which is necessary to Salvation, he is as much concerned to believe, as he is to be saved, and by necessary consequence to acquaint himself with them; for can a Man believe that which he doth not know? Some Men, I know, tell us, that a Man may; That though he know not one Article of the Creed, yet if he believes, all that the Church believes, he may be said to believe them all, because the Church believes them. But if this be so, than a mere Heathen who never so much as heard of Christ, may be a right Catholic Believer; for since he believes in the gross whatsoever God hath revealed, he may by the same way of believing, be said to believe, That Jesus is the only Son of God, that he was conceived by the Holy Ghost, etc. because these are such Articles as God hath clearly revealed. 2. For the Commandments of God, Laymen are concerned to know them, because they are concerned to do them; they being no less the rule of their practice, than they are of Clergymens'. Let it be showed, that any one Command of the Moral Law given by Moses, did not extend to every Jew; Or that any one Command of the Christian Law, delivered by our Saviour in his Sermon upon the Mount; does not oblige every Christian, and we shall then grant, that those persons who are not bound to obey them, are no way obliged to make enquiry after them. The Clergy of the Church of Rome, in their Catechisms for the use of the vulgar, have indeed commonly left out the Second Commandment; but the reason is, not because they think the People are not concerned to know it, but because it highly concerns themselves, to keep the People in ignorance of it, because they have taught them to practise, so plainly contrary to it. 3. The Promises can no less concern Laymen, because they were made on purpose to invite and encourage Men to yield obedience to the Commands; unless it may be supposed, that the Laity are so forward of their own accord to do their duty, that they need no incitement; but the Clergy so backward and averse, that they will not be brought to it without such powerful Inducements. 4. For the threaten of Divine vengeance in case of Disobedience, it must be also granted, that the Laity are as much concerned to know them, as the Clergy; if it be granted, that the Laity are as prone to break the Commandments of God, and as hardly restrained from sin, as the Clergy are; which, I suppose, will not be denied, by those persons we now argue against. It is needless to proceed to other matters, since by what hath been already delivered it is manifest enough, That the things contained in Holy Scripture, are not appropriated to Churchmen, but of such universal concernment, that every person of what rank or quality soever, is obliged to search into them. IU. And for the Commandments especially, let it be further considered, That there are some Commands laid upon Laymen, as well as others, which no Man can be capable of yielding obedience to, who is not conversant in the Holy Writings. I shall instance in three only. 1. To instruct their Children in the Scriptures. 2. To try the Spirits whether they be of God. 3. To give a reason of the hope that is in them. 1. To instruct their Children in the knowledge of the Scriptures. This God commanded the Israelites in the place frorecited. The words which I command thee this day shall be See also Deut. 4. 9 and chap. 32. 46. in thine heart, and thou shalt teach them diligently to thy Children. Of the like import is S. Paul's injunction to Christian Parents, To bring, up their Children, in the nurture and admonition of the Lord. Hear what S. Chrysostom says upon these words. Wouldst thou have thy Son obedient, nurse him up from the beginning in the instruction and admonition of the Lord. Think it not more than needful, that he hear the Divine Scriptures; for there he will first hear this lesson, Honour thy Father and thy Mother. Say not that this belongs to Monks; why dost thou fear that which is greatly gainful? make him a Christian. For it is most necessary for those who converse with the World, to know those lessons which are to be learned from thence, especially for Children. And a little after he adds. Let us make them from their childhood to apply themselves to the reading of the Scriptures. And can a Parent instruct his Children in the Scriptures, who does not study them himself? 2. To try the Spirits whether they be of God. This 1 Joh. 4. 1. S. John commands, not only Bishops and Priests, but all sorts of Christians to do. By Spirits are meant the Teachers who pretend to divine inspiration; but now because it cannot ordinarily be discerned, whether the Teachers are of God, but by the trial of what they teach, they are therefore first to try the Doctrines, and as they find them either true or false, to conclude the Teacher either a true or a false Prophet. Now the Scriptures being the Rule by which Doctrines are to be tried, how can a Man make this trial, who is not acquainted with them? Yea, should we suppose, that the Scriptures are not the entire Rule (as the present Church of Rome, in contradiction to the ancient Church, and the Scriptures themselves, teaches) but stand in need of unwritten Traditions to supply their defects: yet since the Romanists still grant them to be the Rule, of all those Doctrines they extend to; that whatsoever Doctrine is delivered in them, is infallibly true; whatsoever is contrary to any Doctrine delivered in them, is certainly false; It plainly follows, that no Man can be qualified for the trial of Doctrines, who is a stranger to them; because no Man can know what Doctrines are either contrary or agreeable to the Scriptures, before he knows, what are contained in them. 3. To give a reason of the Hope that is in them. Be 1 Pet. 3. 15. ready always, says S. Peter, to give an answer to every one that asketh you a reason of the hope that is in you. When your Religion is opposed and persecuted, be ready not only to confess it, but to give a reason to every one that requires it, why you are Christians. And what reason can a Man who knows not the Scriptures give, why he is a Christian, rather than a Mahometan? unless the very same that a Turk can give, why he is a Mahometan, rather than a Christian, viz. That he had the good fortune to be born and bred in a Nation, where the Christian Religion was in fashion. To conclude this argument: In that God commands those things to be done by Laymen, which no Man can do without the knowledge of the Scriptures, he also commands them to acquaint themselves with the Scriptures; As he that requires the end, he also requires the use of those means without which it cannot be obtained. V The uses and ends to which the Holy Scriptures are by God designed, are a sufficient proof of laymen's obligation to acquaint themselves with them. 'Tis true, some parts of Scripture were intended for the use of Teachers, and others of Hearers, considered as such on purpose to instruct them in those Duties which belong to them, as so distinguished the one from the other. But besides those Texts which are proper to them, with respect to their different ranks and stations; the uses to which the Scriptures are designed, are such which respect Men in common, both Laity and Clergy, of what degree or quality soever. Such are in the general, To teach and instruct us in those things by which we may be made wise to Salvation. S. Paul tells us, That whatsoever things were written Rom. 15. 4. aforetime, were written for our learning. And if whatsoever was written by Moses and the Prophets, to those who lived before Christ came in the flesh, to reveal the will of God more fully and clearly to us, was written not only for their learning, but for ours too; how much more whatsoever is written since by the Apostles and Evangelists? this being written for our learning only, and not for theirs. More particularly They are designed to teach us, what is necessary for us to know, and believe, and do that we may be saved. These Joh. 20. 31. things are written, says S. John, that ye might believe that Jesus is the Christ, the Son of God, and that believing, ye might have life through his name. And these things have I written 1 Joh. 2. 1. to you, that ye sin not. To this purpose they teach us not only our Duty in general; but what are those sins in particular, that are to be avoided, and those good works which God hath ordained that we should walk in; and are admirably suited to the begetting and promoting of all those heavenly virtues, by which we may be disposed and enabled to deny all sorts of ungodliness and worldly lusts, and to live soberly, righteously and godly in this present World; that having our fruit unto holiness here, our end may be everlasting life. In short, the word of Christ, is the great instrument which God hath ordained for the saving of Souls, and therefore it is called the Grace of God which bringeth Salvation; Tit. 2. 11. Ephes. 1. 13. Rom. 1. 24. Jam. 1. 21. the power of God to Salvation to every one that believeth; the Gospel of Salvation. And certainly no Man can deny that these uses and ends of Holy Scriptures appertain to Laymen, who does not place them in the order of Beasts, and deny that they have Souls capable of immortal Bliss. Nor were they written to instruct the People as well as Priests in those points only of Faith and Practice, which concern them all in common as they are Men and Christians; but more particularly yet, to teach Lay-people of both Sexes, of all Ages, Ranks and Relations, what Graces are most becoming, and how they ought to behave themselves in that age, place or relation in which they are: That Men and Women, both Elder and Younger; Husbands and Wives, Parents and Children, Masters and Servants, Magistrates and Subjects might there find what their respective Duties are, together with such motives as may be of force to engage them to the doing of them. And can it reasonably be supposed, when God hath so particularly prescribed in his word, to all sorts of Secular persons their Duties, as they stand distinguished one from another, by their different ranks and relations, that it is his pleasure they should not look into it, to see what these Duties are? Furthermore, The Scriptures are designed by God to teach Men, in all variety of fortunes, how to behave themselves, and to improve their lot (whatsoever it be) to their best advantage. Be a Man poor or rich, high or low, in honour or disgrace, in sickness or in health, he may learn from them, how to correct those evils which are incident to that condition in which he is, and to make it subservient to his greatest good. Yea, be a Man's condition never so calamitous, though he walk in darkness and see no light, he may find in the word of Christ, those instructions, directions, examples, precepts, promises, from which (if duly applied) light will arise to him, in the midst of his darkness. And therefore S. Chrysostom. in his Comment on my Text, upon this account earnestly exhorts the Men of the World to the study of the Scriptures. Harken I beseech you, says he, all ye who are employed in the affairs of this life; get ye Bibles, the Medicines of your Souls. If you will have no more, yet get at least the New Testament, the Acts of the Apostles, the Gospels, your continual Teachers. If any grief happen to you, look into them, as the storehouse of Medicines, from thence fetch comfort in your calamities, etc. And good reason had he thus to exhort them. For can any Man in his wits imagine, that God would have that concealed from the Laity, which he in mercy designed for the Remedy of all their spiritual Maladies? For VI (Which plainly follows from what has been delivered) Have not the Laity as much need of the Holy Scriptures, as the Clergy? Are they not liable to as many spiritual Infirmities and Diseases, and therefore stand in as great need of Medicines to prevent or remove them? Are they so well acquainted with their Duty, that they cannot know it better? and in case they were, yet are they not as slow to good, and as prone to evil as other Men, and therefore need as much to be quickened to the practice of those Duties they already know? Are they not exposed to as violent assaults of their Ghostly Enemies, as their Teachers are, and therefore need the Sword of the Spirit to repel them, as much as they? Yea, are they not more exposed to Temptations from this evil World, than those are, who live more retired from it, and have less to do with it? Say not, says Theophylact, that it belongs to the Religious Theoph in Ephes. 6. 4. only to read the Scriptures, for it is the duty of every Christian, especially of those who are conversant in the World, since they stand in need of greater help, as being in a storm. Besides, since (as you have before seen) the Scriptures are designed to instruct Lay-people of all states, ages and ranks, in their respective Duties; unless a sort of Laymen can be found, who are neither Younger nor Elder, Married nor Unmarried, Superiors nor Inferiors; who are neither in Sickness nor in Health, in Prosperity nor Adversity, that is, such a sort of Laymen, who are in no state, condition or order of Men, none will be found who have not need of the Holy Scriptures. Obj. It will perhaps be said, That it is not necessary to this, that they search the Scriptures themselves; It is sufficient that they take them upon trust from their Teachers. To which I return these things. Answ. 1. That our Saviour did not think this sufficient; for he commanded Laymen, as well as others not to take matters upon trust, but to search the Scriptures. Joh. 5. 39 Nor did S. Paul think it enough; for as he directed his Epistles to all the Saints, to all that call upon 2 Cor. 1. 13. Ephes. 3. 4. the name of the Lord Jesus, so he expected that all should read them. And though he was guided by an infallible Spirit, yet S. Luke thought it a Virtue in the Bereans, and highly commends them for it, That they searched the Scriptures daily, whether those things, which were Act. 17. 11. spoken by S. Paul, were so. 2. It may reasonably be presumed, that those Teachers serve no good design, who forbidden their People to search the Scriptures. For what more likely reason can be given, than that they themselves know that their Doctrines are such, as will not abide the trial? Would you not shrewdly suspect that Man's Honesty, who having gotten into his hands the Writings of fewer Estate, in which he confesses you are highly interested, shall refuse to let you see them, and confidently tell you, that you ought to know no more of them, than he shall think fit to acquaint you with? But. 3. Supposing your Teachers deal honestly with you, it is but a small portion of Scripture that they can acquaint their People with, in comparison of what they may read at home; Especially the Teachers in the Church of Rome, where no more of the Scripture is communicated to those, who do not understand the Latin Tongue, than what the Preacher is pleased to put into his Sermon, and that commonly is little enough. But in case the Scriptures were read in a Language the People understood, yet from the translent reading, they would carry away but little, and that little would soon be forgotten, unless kept in mind by reading and meditation. And therefore S. Chrysostom frequently and earnestly exhorted his People not to content themselves with hearing the Scriptures, but to read them also privately at home; out of many I shall quote a passage or two to this purpose. I beseech you to come to the Church Hom. 29. in Genes. continually, and with diligence attend to the reading of the Divine Scriptures; and not only when you come hither, but also at home to take the Divine Books into your hands, and carefully to receive the benefit of the things contained in them. Much profit does come from hence; first the Tongue by reading is reformed, than the Soul is winged, and carried aloft, etc. Let us not I beseech you carelessly neglect so great a gain, but also at home, let us with diligence apply ourselves to the reading of the Divine Writings. And in another place, he thus addresses to his Hearers. Let every one, when he retires home, take De utilitate Lect. Scrip. the Bible into his hands, and run over the sense of those things that have been spoken, if he desire to reap continual and sufficient benefit from the Scriptures: for bare hearing for two hours, is not sufficient for our security. These were the lessons this Holy Man inculcated upon those who daily attended to the public preaching and reading of the word, and who heard the Scriptures read in a language they understood (which is not now permitted in the Roman Church) so necessary in his judgement, was the private reading of the Scripture, that all that was heard in public would not suffice without it. For it is not enough, that the word of Christ dwell in us sparingly, but 4. It must dwell in us richly, which it can never do, save in those only who frequently read it, and meditate upon it. Some persons I know there are who cannot read; some others who can, live in those unhappy places where they cannot procure Bibles. If these do otherways, what in them lies to attain to the knowledge of the Scriptures, God will accept them according to that 2 Cor. 8. 12. they have, and not according to that they have not: For unavoidable defects, he will either make allowances, or make a supply some other way. But for others who have both ability and opportunity of reading the word of Christ, as it is their bounden duty, so it can argue no less than contempt of God himself to neglect it. For since God hath condescended for their good to write it, how can they choose but entertain very low thoughts of him, who will not vouchsafe to read it? VII. What has been said of the need all Men stand in of the word of Christ, suggests another argument, viz. The great Evils they must needs lay themselves open to who neglect the study of the Scriptures. For by how much the less they know them, by so much the less must they know their duty; and by how much the more ignorant they are of their duty, by so much the less must they practise it. Yea, those duties which they are plainly taught by the Law written in their hearts, they will be easily persuaded to neglect: because the great motives to quicken them to these, must be fetched from the Scriptures. And therefore no wonder, that many persons so eagerly pursue the Pomp's and Vanities of this wicked World, make provision for the flesh to fulfil the lusts thereof, and are led captive by the Devil at his pleasure, who solemnly renounced all these in their Baptism; because for want of acquaintance with the Scriptures, they are destitute of those forces, without which they cannot successfully encounter these their spiritual enemies. Nor are such persons in more danger of falling into sin in matters of Practice, than of being misled in points of Belief; for having no solid foundation to bottom their Faith upon, thy will like Children be tossed to and fro, and carried about with every wind of Doctrine, by the slight of Men, and cunning craftiness whereby they lie in wait to deceive. It need not therefore seem strange, if many persons should be seduced from that Faith which was once delivered to the Saints, and which they themselves for some time made profession of. In short: Ignorance of the Scriptures, (as S. Chrysostom in his Comment upon my Text tells us) is the cause of all evil. How deplorable then must their condition be, who live in the constant disuse and neglect of them? Having already showed, That the things which are written were at first addressed to Laymen; That God hath plainly commanded them to acquaint themselves familiarly with them; That the subject matter of the Holy Scriptures, and the uses and ends for which they were written, do concern the Laity; That some special Duties are laid upon them, which no Man can perform, who is not conversant in the Scriptures: Having also showed the great need the Laity stand in of them, the inestimable benefits they may receive by them, and the intolerable evils they will expose themselves to in case they neglect the study of them: VIII. What now remains to quicken you further to this great duty, unless it be to show the vanity of those objections which are made against it? It may indeed be just matter of wonder, to find any thing objected against a Duty so clear, and of such great moment: Yet so it is, that some Men have dared to say those things which (if they were true) might justly affright the People from it, and make them take it for a Sin, rather than a Duty, to read the Bible. In general it is said, That the promiscuous reading of the Scriptures by the vulgar, does more hurt than good. Because in particular, it occasions their falling into dangerous Errors both in matters of Faith, and in matters of Practice, so that if this liberty should be allowed, they will neither believe, nor live so as they ought: Which charge consisting of two parts, the one relating to Belief, the other to Manners, that the answer may be the more clear and satisfactory, I shall consider them distinctly and apart. And Obj. First, It is objected. That many pestilent Sects and Heresies which infest the Church, have taken their rise from the reading of the Scriptures by Laymen; who for want of being qualified to understand them aright, do usually wrest them to a pernicious sense. What is commonly said of the obscurity of the Scripture, may be considered elsewhere. At present I return several things in answer to the objection as now proposed, each of which singly considered would be a sufficient answer. 1. This reflects foul dishonour upon God himself. For what can be more highly derogatory both to his Wisdom and Goodness, than to say, that he hath written such a Book for his People's use, which they cannot read, but they will be in danger of being eternally ruined by it. If this be so, they are then much beholden to those who take the Bible from them, but own no thanks to God who gave it to them. 2. Our blessed Saviour thought the ignorance of the Scriptures the cause of Heresies, and the means he prescribes to prevent and cure them, is the study of the Scriptures. Ye err, said he to the Sadducees; what, because ye study the Scriptures? No, but because ye know Matth. 22. 29. not the Scriptures. And though he very well knew, how maliciously the Jews were bend, to wrest the Scriptures to justify their rejection of him; yet does he not reprove them for reading the Scriptures they so much abused, but contrariwise commands to read them again, and more diligently. Search the Scriptures, for they Joh. 5. 39 testify of me. As if he had said; You will not yet believe on me, but take me for a Deceiver. I require you therefore not barely to read, but to search the Scriptures (that is, attentively, throughly and impartially to read them) and you will then be convinced that I am indeed the Messiah, because they so plainly testify of me. This was the method our Saviour prescribed, for the cure of that damnable Heresy. Of the same judgement were his Apostles after him. S. Judas to fortify his beloved Christians against the Heresies of the Gnostics, commands them, to remember the words which were spoken before by the Apostles of Judas v. 17. our Lord Jesus Christ. The remembrance of the Scripture, was (it seems) in his opinion the best Antidote against the Poison of those Seducers; and this supposes their acquaintance with them, since no Man can remember what he has no knowledge of. Yea, that very Text which is frequently produced to prove that by reading the Scriptures Men fall into Heresies, is on the contrary a plain proof, that the not reading them so much as to become acquainted with them, is the true cause from whence this mischief arises. For who were the Men that wrested the Scriptures to their own destruction? One character of them is, that they were unlearned; unlearned in what? in the Holy Scriptures, (for in humane learning S. Peter himself was very unlearned.) And if want of learning in the Scriptures, be the cause of falling from the Faith, then doubtless the study of them, will be the best way to establish Men in it. What? could S. Peter so much as dream, that the reading of this Epistle by those Lay-Christians to whom he wrote it, would be the way to corrupt their Faith, when he wrote it to them, on purpose to preserve them sound in it? so contrary was his judgement to that of his pretended Successor. 3. Supposing that the reading of the Scriptures hath been to some Laymen an occasion of falling into damnable Heresies; does it thence follow, that they ought not to read them? This is as absurd, as for a Man thus to argue: Some Men by eating have fallen mortally Sick, let no Man therefore for the future eat. Some Men have used their sight to the choosing of a wrong way, it is therefore every Man's duty to put out his eyes. The light of the Sun is by many Men abused to very ill purposes, the Sun therefore itself ought to be extinguished. And is it not an excellent Remedy, for a Man to starve himself, that he may not fall sick by eating? Or for a Man to make himself blind, lest if he see, he should chance to mistake his way? 'Tis true, a Man may lose his way, that has his eyes in his head; but is he sure not to lose it, by putting them out? So a Man by mistaking the sense of Scripture, may happen to fall into Errors, but he that is altogether unacquainted with it, lays himself open to all Delusions, exposes himself a prey to every Seducer. 4. The manifest truth is, that generally speaking, not the Laity, but the Clergy, have been the Authors of Sects and Heresies. The Novatian Sect sprang from one Priest, the Donatist from two, (though it took its name from a Bishop, who afterward espoused it.) The Arian Heresy from a Priest, the Pelagian from a Monk (the Provost of Ban●or) The Nestorian from a Bishop and Priest, the Eutychian from a Priest, the Eunomian from a Bishop, the Monothelite from several Bishops jointly. Even Bellarmine himself asserts, That Bell. d● Rom. Pontif. l. 2. c. 8. Quant● tametsi. almost all the prime Authors of Heresy, have been either Priests or Bishops. And for those Laymen, that have been Broachers of Heresies, they have been (for the most part) not of the vulgar sort, but Men of great parts and learning. Heresy is indeed a work of the flesh, but one too fine and subtle to be forged in a vulgar Brain, except such Heresies only as are very sensual, gross, and brutish. It is S. Jerome's observation, Comment. in Os. c. 9 That no Man can be the Founder of an Heresy who is not a Man of great wit and parts. And therefore 5. If this way of reasoning be admitted, the Clergy should be forbidden to read the Scriptures, rather than the Laity; since they are the Men that have done the greatest mischiefs, by wresting them to the broaching and maintaining of Sects and Heresies. As there are some Churchmen, who to show their great reverence to the Scriptures, do usually compare them to Knives and Swords, (because a man may use them to bad, as well as good purposes), so there are others, who have made good these comparisons, by drawing such Doctrines from them, by which the Church has been miserably wounded, divided and rend into pieces. Should therefore the use of the Bible be denied to all those Orders of Men, of which any persons in those Orders have been found to abuse it; it must be denied to the Clergy too, and by consequence to all Men. And then God may take his Book again to himself: Unless it please him to bestow it upon some other sort of Being's, (if any such there are) that it is fit for. And yet let it be considered 6. That those Heresies which have been broached either by the Clergy or the Laity, are not chargeable upon the Holy Scriptures, any more than darkness upon the Sun when the Earth is eclipsed. For as the darkness proceeds not from the Sun, (which is and ever will be the fountain of light) but from the interposition of the opacous Body of the Moon which intercepts its light; so the true cause of Heresies is not the Scripture, but men's inordinate Lusts and Passions, which interpose between them and the light of the glorious Gospel of God, which would otherwise have shone into their hearts. Pride and Vainglory, Covetousness and Sensuality, or some other vice, are the proper fountains, from whence all those Heresies which create disturbance to the Church are derived (as might be showed at large.) Such is the power of corrupt affections, that the Man who is swayed with them, can see nothing aright, how fairly soever represented; but will be as apt to wrest the plainest as the most obscure Texts, to his own destruction. Obj. It is objected secondly, That the reading of Scriptures is dangerous to the common People, because those things are recorded in them, which may occasion their erring in Practice, as well as in Faith. For instance, Noah 's Drunkenness, Lot 's Incest, Jacob 's fraud and lying in getting the blessing, David 's Murder and Adultery, etc. Which if exposed to the view of the vulgar, they may thereby be encouraged and provoked to the imitation of them. Answ. It is strange, that Men who own the Scriptures for the word of the most holy God, who is of purer eyes than to behold evil, should have the face to draw up this black charge against them. But were not these vicious examples to be found in the Scriptures in our Saviour's days? and yet as they were then freely read by the People, so the reading of them was so far from being reprehended, that it was approved by him. Were they not in the Scriptures in the days of S. Paul? And yet he tells us, That all Scripture is profitable, not only for Doctrine and Reproof, but for Correction too, and Instruction in 2 Tim. 3. 16. righteousness. Yea do not the Scriptures themselves frequently give this testimony of themselves, That they are a Sovereign Preservative against Vice, and that this was one great end to which God designed them? Even young Men, who are most obnoxious to the pollution of Sin, by attending to the Scriptures may cleanse themselves from it. For, wherewithal, says David, shall a young Man cleanse his way? by taking Psal. 119. 9 heed thereto according to thy word. But suppose, these evil examples are of such dangerous consequence, why are they so to the Laity only? Are all the Clergy of such approved virtue, that a Temptation hath no power over them? This is an attainment above the Vulgar, which I presume the Roman Clergy do not yet pretend to. But for a direct Answer to the objection, I propose these two things in the general. 1. That the Scripture itself hath prescribed a remedy against the evil of these Examples. 2. That the examples themselves are many ways advantageous to our good, for the prevention or cure of Sin, and for the promoting of Virtue in us. 1. The Scripture itself hath prescribed a Remedy against the evil of these examples, and that several ways. 1. By furnishing us with the most eminent examples of the contrary Virtues. 2. By forbidding those very sins under the severest penalties. 3. By telling us how severely God hath punished the sins of many of those good Men. 4. By setting before us many dreadful examples of God's judgement upon others for the like sins. 1. By furnishing us with the most eminent examples of the contrary virtues, which may be as powerful a motive to Good, as the other can be to Evil. If we impartially read the Scriptures, we shall find, that the vicious actions of good Men are but few, in comparison of their virtuous actions there recorded; and whatsoever the sins be, that some of them were sometimes overtaken with, we shall also find that not only others, but even they themselves (for the most part) were at other times exemplary for the contrary Duties. I shall not stay to instance in particulars. It may suffice, That the holy Jesus is in Scripture set before us as such an illustrious Pattern, not only of this or that, but of all kinds of Moral Goodness, as will to every attentive considering person, be of greater force to excite to virtue, than the sins of all good Men there registered, taken together, can be to provoke to the contrary. 2. By forbidding those very sins under the severest penalties. What though in telling the Story of the evil actions of good Men, it does not always pass a censure upon them? It was not needful it should do so, because God hath expressly condemned them by his Law. It is the Law of God that is our only Rule. Examples therefore are to be judged by Precepts, and all Examples to be concluded bad, so far as they do not agree with the Rule. 3. The Scriptures also tell us, how severely God has punished the sins of many of those good Men. He will have no encouragement to imitate David in his Murder and Adultery, who considers that dismal train of punishments that followed at the heels of them. For though God upon his Repentance forgave the eternal punishment, yet he visited his iniquity with rods, and his sin with scourges; he punished him even to example in this World, to the end, that others might see and fear, and do no more so presumptuously. Nor can that Man be encouraged to fraud and lying by Jacob's example in getting the blessing, who duly considers, how very dear those sins afterward cost him. 4. We find in Scripture many dreadful examples of God's Judgements upon others for the like sins, on purpose to deter us from them. S. Paul says thus of the Plagues God brought upon the Israelites in the Wilderness. These things were our examples, to the intent that we should 1 Corinth. 10. 7, 8, 9, 19 not lust after evil things, as they also lusted: neither be ye Idolaters as were some of them; neither let us commit Fornication as some of them committed, and fell in one day three and twenty Thousand; Neither let us tempt Christ as some of them tempted, and were destroyed of Serpents; neither murmur as some of them also murmured, and were destroyed of the Destroyer. Now all these things happened to them for ensamples, and they are written for our admonition, upon whom the ends of the World are come. Let Men but carefully read, and seriously lay to heart these, and other such terrible examples we find in Scripture, of God's vengeance upon Men for their sins, and this doubtless will be a powerful Antidote against the infection of bad Example. Thus you see that whatsoever ill use some Men may be inclined to make of the sins of good Men recorded in Scripture, the Scripture itself hath provided a sufficient Remedy against it. But this is not all: 2. The sins of good Men recorded in Scripture may be highly beneficial to us, both for the preserving us from sin, and the promoting of Holiness in us, And that several ways. 1. As they are a confirmation of the truth of the Sacred History, and by consequence more fully assure us, that those dreadful punishments there recorded as inflicted by God upon sinners, are not cunningly devised fables, but the most indubitable Truths. For can we think, that the Penmen of these Books were not Men of the greatest sincerity, such as would report nothing but what they knew to be true, when we find, that they did not conceal those things, that were most disgraceful to themselves? Thus Moses relates his own Exod. 4. 10, 13, 14, 24, 25. Faults, viz. his neglect to circumcise his Son, his great backwardness to go upon that errand upon which God sent him, his not sanctifying the name of God at Numb. 20. 12, 13. the Waters of Meribah, and how the anger of God was kindled against him for these sins. David hath left a memorial to all Posterity of such enormous sins committed by himself, which the more ingenuous sort of Psal. 51. Heathens abhorred the very thoughts of. S. Peter hath given a more particular account than any of the other Evangelists, of his own denial and abjuration of his Master, in the Gospel written by S. Mark; (for that Gospel was dictated by S. Peter, S. Mark was only the Amanuensis). 2. As they serve to beat down spiritual Pride, and to make us more humble, by representing to us our own vileness, in the foul sins of others who were better than ourselves. And by how much the more humble, by so much the more holy we are; Humility being not only a Grace itself, but the Parent and Nurse of many other excellent Graces. 3. As they quicken us to greater watchfulness against sin, make us more careful to avoid all occasions, and to repress the very first motions toward evil. This use the Apostle teaches us: for having showed how shamefully the Israelites sinned, and how remarkably they were punished, he concludes, Wherefore let him that thinketh 1 Corinth. 10. 12. he standeth take heed lest he fall. 4. As they teach us to lift up our eyes and our hearts unto God, from whom alone cometh our help; to implore continually the assistance of his Holy Spirit, to enable us to subdue our evil inclinations, to withstand all the Temptations of the World, the Flesh and the Devil, and by patiented continuance in well doing to seek for glory and honour and immortality. 5. As they teach us Thankfulness to God for his preventing and assisting Grace, in case we have withstood those Temptations, which other good Men have been overcome by, and preserved from those sins into which they have fallen: since it is not by any strength originally in ourselves, but by the Grace of God, that we stand. And by how much the more thankful any Man is for the Grace he hath already received, by so much the more he may expect. 6. As they teach us to be charitable in our Censures of others, and not presently to conclude a Man lost, though he fall into some great sin, but endeavour to restore him again with the spirit of meekness. But 7. If through our neglect and carelessness we fall into any great sin, we are by these examples encouraged to rise again. What greater encouragement to Repentance than the hope of a pardon in case we repent? And this we can have no reason to despair of, when we find that others who fell into as foul sins, were actually pardoned, and received into God's favour upon their Repentance. Thus we see how those evil examples we meet with in the holy Scripture, may be highly advantageous to our spiritual Good. THE APPLICATION. 1. FRom what hath been said it plainly follows, That those Teachers who withhold the Scriptures from the Vulgar, have not that regard they ought to have, either to the Commandments of God, or to the good of their People. How careful those of the Church of Rome are to keep the People from being acquainted with them, either by hearing them in public, or by reading them in private is well known. It is true, that Lessons out of the Scriptures, and Epistles and Gospels, are read in their public Service, but how are they read? In a language that the Vulgar do not understand; that is so, as that they know as little of them after they are read, as they did before; As the darkness is as great when a Candle is in the house, as when there is none, if that Candle be hid under a Bushel. But if they give the People so little of the Bible in public, do they not make some amends for this, by allowing them the free use of it in private? I answer, No. No Man is allowed to read, or so much as to have Rule 4th of the Index Expurg. made by order of the Council of Trent. the Bible in the Vulgar tongue (though translated by those of their own Church) without a Licence from the Bishop of the Diocese, or the Inquisitor, with the advice of the Parish Priest or Confessor; which Licence they must have in writing. And if any Man shall presume without such Licence either to read or have it, he may not receive Absolution of his sins, unless he first deliver up his Bible to his Ordinary. This is the standing Law of the Church of Rome, established by the authority of the Council of Trent, and confirmed not only by Pope Pius IU. but by many succeeding Popes; which, because I have heard confidently denied, by some of their ignorant Proselytes, I will therefore refer them to a late Author in their own language (to whom I presume they will give credit) who in his Chapter of reading the Holy Scriptures, gives this Character of a Papist. It is A Papist Misrepresented and Represented, etc. c. 10. true he does not think it (viz. the Holy Scripture) fit to be read generally by all without a Licence, or in the vulgar Tongue. And having told you why he does not think so, he adds: For these reasons he is taught, that it is not convenient for the Scripture to be read indifferntly by all Men, but only by such as have express Licence, and good testimony from their Curates, etc. And is not this course as effectual, to keep the generality of the Laity from reading the Scripture, as the absolute forbidding it would have been? For how few will be at the trouble and charge of procuring a Faculty, when it cannot be had but from the Bishop or Inquisitor? Or if many were willing to be at the pains and cost, yet few of those many will be able to obtain it: For how few will be able to satisfy the Bishop or Curate, that they are such as will receive no hurt by reading, when they cannot so much as ask it without being suspected of Heresy? So that all things considered, it may reasonably be presumed, that the effect of such Licences will amount to little or nothing. And yet how little soever it be, it was thought too much to be granted: For by the Order of Pope Clement VIII. this observation is added to the Rule: That hitherto by the Command and practice of the holy Roman and universal Inquisition, the Faculty of granting such Licences for reading or keeping Bibles in the vulgar Tongue, or any summaries or historieal compendiums of the said Bibles, is taken away, which is to be inviolably observed. And if no such Licence can be legally granted, than no Man of what quality soever can read the Scripture in the vulgar Tongue, without transgressing the Laws of the Roman Church. I am not ignorant, that in this Kingdom, and I suppose, in some others, where the Reformation hath got considerable footing, some Lay-people of that Communion, are permitted to have the Bible in their own Tongue. But this permission is directly contrary to their Laws, and extorted from them in these Countries to prevent a greater mischief which they see would otherwise ensue; If you make enquiry in Spain or Italy, you will find no such indulgence there. I shall add only this. That in the Index of prohibited Books published by Pope Alexander VII. not only those Bibles that are translated and printed by Heretics, but all Bibles in any vulgar Tongue are absolutely prohibited. 2. Let us then be thankful to God, and bless and praise, and speak good of his name, for that we have been born and brought up in a Church, which allows free liberty of searching the Holy Scriptures; and not only so, but lays it as a Duty upon all Men, and endeavours to quicken them thereunto by the most powerful motives. How earnest our Church is in pressing this Duty upon her Children, you may see in her exhortation to the reading of the holy Scriptures, a small part of which I shall transcribe, desiring you at your leisure attentively to read the whole. Thus than she bespeaks us: If we profels Christ, why are we not ashamed to be ignorant of his Doctrine? Seeing that every Man is ashamed to be ignorant in that learning which he professeth. That Man is ashamed to be called a Philosopher, which readeth not the Books of Philosophy; and to be called a Lawyer, an Astronomer or Physician, that is ignorant in the Books of Law, Astronomy and Physic. How can any Man then say, that he professeth Christ and his Religion, if he will not apply himself (as far forth as he can or may conveniently) to read and hear, and so to know the Books of Christ's Gospel and Doctrine? Although other Sciences be good and to be learned, yet no Man can deny, but this is the chief, and passeth all other incomparably. What excuse shall we therefore make (at the last day before Christ) that delight to hear or read men's fantasies and inventions, more than his most Holy Gospel? and will find no time to do that, which chief (above all things) we should do? and will rather read other things than that, for the which we ought rather to leave reading of all other things. Let us therefore apply ourselves, as far as we can have time and leisure, to know God's word, by diligent hearing and reading thereof, as many as profess God, and have faith and trust in him. And having showed the vanity of those excuses, which are commonly made by those who have no good affection for the Scripture, she concludes, Surely none be Enemies to the reading of God's word, but such as are either so ignorant, that they know not how wholesome a thing it is; or else be so sick, that they hate the most comfortable Medicine that should heal them; or so ungodly, that they would wish the People still to continue in blindness and ignorance of God. Whereupon she earnestly renews her Exhortation, in these words. Let us thank God hearty, for this his great and special gift, beneficial favour, and fatherly providence. Let us be glad to receive this special gift of our Heavenly Father. Let us hear, read and know these Holy Rules, Injunctions and Statutes of our Christian Religion. Let us with fear and reverence lay up in the Chest of our Hearts these necessary and fruitful Lessons. Let us night and day muse, and have meditation and contemplation in them, etc. And yet as if she thought not this enough, in the Information for them which take offence at certain places of the Holy Scripture, she renews the Exhortation again, and presses it with variety of cogent Arguments. So far is the Church of England from declining the Holy Scriptures, that she thinks she can never too vehemently press her Children to search into them. She knows her Doctrines will abide the Trial, and therefore desires they may be exposed to the open light, being confident, that the more they are examined, the more they will be approved. As she hath taken nothing from the Scriptures, so neither hath she added any new Doctrines contrary to them, and therefore need not conceal any part of them in an unknown tongue. 3. How great then is their Sin, who while they own themselves members of this Church, do seldom take the word of God into their hands, much less lay it up in their Hearts; make it no part of their meditation and study. God will not impute to their condemnation the not reading of the Bible, whose lot is fallen in those unhappy places where they can by no means procure it. But for us, who have not only free liberty to read it, but are so earnestly pressed by our Church to make it the matter of our study; if we use it no more, than those who are forbidden the use of it, what Apology can we make for ourselves? Our sin, alas! is wilful, and utterly inexcusable; a plain contempt of God, and our Duty, and therefore our punishment will be more grievous and intolerable. This will be our Condemnation, that light is risen to us, but we shut our eyes, and will not suffer it to shine into our hearts, because our deeds are evil; for Joh. 3. 19 20. every one that doth evil hateth the light, neither cometh he to the light, lest his deeds should be reproved. 4. Be then exhorted to apply yourselves to the study of the Holy Scriptures; let us take all opportunities of hearing them when read and preached in public; and not only so, but of acquainting ourselves more familiarly with them in private: let us with David make them our daily Companions, our delight and our Counsellors. If either the love of God or of ourselves; If the consideration of our Duty or of our Interest, of our present or future good will sway with us, we shall need no other Motives, than those arguments already proposed, which I therefore beseech you seriously to reflect upon. Many I know pretend, that they have so much other business, that they can find no leisure to look into the Scriptures. I desire those persons who make this Plea, to consider these few things: 1. Have you any business of greater concernment than this? Can any thing be of greater moment than to know wherein your true happiness consists, and what conditions are required of you in order to the attainment of it? Can any thing be more necessary, than to be acquainted with your Duty, and with those powerful Motives that may prevail with you to practise it? Is not this the one thing necessary? So our Saviour thought. Martha, Luke 10. 41, 42. Martha, says he, thou art careful and troubled about many things but there is one thing needful, and Mary hath chosen the better part. And what was that one thing needful that Mary had chosen, but to sit at Christ's Feet and hear his word, that she might do it? 2. You who pretend you have no leisure for reading the Scriptures, do not many of you find time enough for worthless impertinent matters? if not also for such as are hurtful? Do you not spend hour after hour in light and trifling discourse? Have you not time for Feasts, and merry metting, for Cards and Dice, for Taverns and Playhouses? How many morning hours (more than need) do many persons spend in their Beds, or in attiring themselves when they get up? Who cannot find one hour to spare for studying the will of God. And are these matters of such great concernment? 3. Many of you who seem to spend your time to better purposes, what are the great businesses you lay it out upon? What? but to heap up riches, and to raise your fortunes in the World? And are these matters of such weight, that they deserve to be put in the balance against your everlasting concernments? Is it more necessary to leave a rich Heir behind you, than to enrich your Souls with the treasures of Divine Knowledge and Grace? when God shall call you to your great Accounts, will he, think you, take this for a good Plea? Lord my time was all little enough for the getting of such an Estate, and therefore I pray thee have me excused for neglecting to study thy Word. 4. You who can find no time for enquiring into the word of God, consider seriously, That you must shortly find a time to die in. When death comes, it will not be put off to a more convenient season; but will force you, whether you will or no, to be at leisure; and will effectually convince you, that you had time enough, had you but had hearts to use it, for acquainting yourselves with the Holy Scriptures. For if you be not then quite besotted (as many persons are, by the long course of a sensual worldly life, and by God's just judgement upon them) these and such like, will be your sad resentments. I am now going to make my appearance before the great and righteous Judge of all the World, and what shall I say, who have had so little respect to his Word by which I must be judged, that I have not vouchsafed to read it? Can I say, that I had not leisure? I cannot be so impudent, when I found time not only for a thousand impertinent trifles, but for my Vices. O that I had spent that time in devout meditation on the Law of God, that I misspent in sensual Pleasure, or in heaping up of Riches! O that that time had been laid out in beautifying and adorning my Soul with Divine Grace, that was laid out in enquiring after Fashions, in getting fine , and in dressing my Body A la mode! But woe and alas! these wishes are vain, and to no purpose; It is now too late, the time is past, and will never return again. Consider therefore 5. That the true reason why you do not find time to read the Bible, is not want of leisure, but want of inclination and affection to it. You can find nothing there, that suits with your carnal and worldly Appetites. The thoughts of God, and of the things of another World, are such as you can take no pleasure in, and the gross and sensual entertainments of this World, are the only things you have a relish for. But then consider withal, that unless the temper of your Souls be changed before you die, unless you become new Creatures, and get a taste and relish for the things above, you are not so much as capable of entering into the Kingdom of Heaven. FINIS.