eyes that if we do not wilfully shut them we cannot but read it to our infinite satisfaction For so God loved the world saith our Lord Himself that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life For God sent not his Son into the world to condemn the world but that the world through him might be saved III. John 16 17. And so St. Paul writes But God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickened us together with Christ Jesus by Grace ye are saved And hath raised us up together and made us sit together in heavenly places in Christ Jesus That in the ages to come he might shew the exceeding riches of his Grace in his kindness towards us through Christ Jesus II. Ephes 4 5 6 7. Who can doubt at all of the favour of God his exceeding great and rich favour towards us who doth but cast his eyes on such words as these and believes the Truth of the Gospel of Christ Which were written for this very end that in all future Ages of the World after the Apostles were gone men might discern how abundant the Grace of God is in his kindness manifested towards us in our Blessed Lord. And therefore we in this Age of the World as well as all that were before us may conclude without any scruple that God is Love as St. John speaks and that he will be good to us for Christ's sake though we have greatly offended his Majesty Sixthly For that is the next thing the kindness of God towards sinful men and his readiness to pardon them and receive them into his favour and love again is here also so perspicuously revealed that there need be no question made of it In this was manifested the love of God towards us because that God sent his only begotten Son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins 1 John IV. 9 10. And in the same manner writes St. Paul After the kindness and love or pity of God our Saviour towards man appeared not by works of righteousness that we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost That being justified by his Grace we should be made heirs according to the hope of Eternal life III. Tit. 4 5. Nay for this very end he saith God shewed mercy to him though a very great Sinner a Blasphemer of Christ a Persecutor of his Disciples that men might be incouraged to hope in God if they would repent and turn to Him as he did 1 Tim. I. 14 15 16 c. Read the place and you will see that all the wit of man cannot devise plainer and clearer words to express the exceeding Grace of God towards all men which is declared so fully as well as familiarly that his words need no Commentary to explain them and make them more easie to be understood Seventhly With the same Evidence the Gospel speaks of the way and means whereby this Forgiveness was procured for us and that is by the Death and by the Resurrection of our Lord Jesus Who was delivered saith the Apostle for our offences and rose again for our justification IV. Rom. ult In whom we have redemption through his blood the forgiveness of sins according to the riches of his Grace I. Ephes 7. It is God that justifies who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us who shall separate us from the love of Christ c. VIII Rom. 34 35 c. It would be endless to recite all that the Scriptures speak on this subject in terms as plain and clear as these So that we cannot reasonably doubt if we believe these Books that by one offering of Himself he hath perfected for ever them that are sanctified as the Author to the Hebrews speaks X. 12 13 14. This man after he had offered one Sacrifice for sins for ever sate down at the right hand of God from henceforth expecting till his enemies be made his footstool For by one offering he hath perfected for ever c. They that would make any other Satisfaction necessary by the Merits of Saints or any other Oblation of Christ necessary but that one which he Himself offered directly contradict the express words of this Book which are as easie to be understood as any that the most studied invention of men can indite Eighthly And so is the way and means whereby these Blessings thus purchased are communicated to us viz. the Mediation and Intercession of Christ Jesus on our behalf whereby he can save us to the utmost seeing he ever liveth to make intercession for us VII Heb. 25. Nor is there any other that can perform this Office for us but he for as there is one God so one Mediator between God and man the man Christ Jesus as St. Paul teaches in so many words 1 Tim. II. 4. Whereby we cannot but in reason think he means there is no more than One Mediator as it is certain there is no more than one God who communicates his Mind to us by this alone Mediator as we must address our selves to Him by no other Which St. Paul declares more fully in 1 Cor. VIII 5 6. Where he saith though there be many that are called Gods as there are gods many and lords many yet to us Christians there is but one God the Father of whom are all things and we in or for or to him and one Lord Jesus Christ by whom are all things and we by him That is As there is but one sole Fountain of all good unto whom we are to direct our Prayers and all we do for the first Cause must be our last End so He derives all unto us by his Son Jesus Christ alone by whom therefore and by Him alone we are to go to God the Father for what we are desirous to receive from Him None else in Heaven or Earth is capable of this Honour but this great Lord alone whom the Father loveth and hath given all things into his hands III. John 35. as any one that reads this place seriously may easily discern And therefore they who betake themselves unto any other Patron to recommend them to the Heavenly Grace are concerned to hide this Book from the Peoples Eyes and to discourage them from reading it by telling them it is obscure and hard to be understood For they who do read it see this truth so fully and expresly asserted there that if their minds be not prejudiced they cannot think it safe to implore the assistance of any other in the Heavenly Court which apparently derogates from the Honour of our
against vain Philosophy II. Col. 8. From whence we may note that the Scriptures themselves assign the Original of Heresies and teach us to beware of it so far are they from leading us into them Thirdly And there is a third Cause of them mentioned in Scripture also viz. the Traditions of men VII Mark 7 8. And thus Firmilian observes in his Letter to St. Cyprian That Marcion the Disciple of Cerdo a great while after the Apostles induxit sacrilegaem adversus Deum traditionem brought in a sacrilegious Tradition against God Apelles also consenting to his Blasphemy added multa alia nova many other Novelties which were more grievous and directly opposite to Faith and Truth And so did Valentinus and Basilides who rebelled against God's Church by their wicked Forgeries And thus St. Hierom introduces Hereticks maintaining their Errours in the very Dialect of the now Roman Doctors We are the Sons of those wise men who from the beginning delivered unto us the Apostolical Doctrine c. Lib. VII in Esaiam Cap. XIX But S. Cyprian every where appeals from all pretended Tradition whatsoever unto the Dictates of our Lord and his Apostles i. e. unto Scripture-Tradition Particularly in that famous Epistle of his to Pompeius All religious and simple minds have a compendious means both to lay aside Errour and to find out Truth nam si ad divinae traditionis caput originem revertamur cessat error humanus for if we go back to the Head and Original of Divine Tradition there is an end of humane Errour And a little after he tells us what he means by this Divine Tradition when he saith If there be any doubt any wavering about the Truth let us return ad originem Dominicam Evangelicam Apostolicam Traditionem to our Lord 's Original or beginning both the Evangelical and Apostolical Traditions that is to the Doctrines delivered in the Goâ—pels and in the Writings of the Apostles Fourthly Another Spring of Heresie were pretended Revelations Thus the Cataphrygae as the same Firmilian tells us novas Prophetias usurpare conantur endeavoured also to make use of new Prophecies And a little after We know they cannot have Christ who challenge to themselves their false Prophecy against the Faith of Christ And whence they had their Illuminations who in the bosom of the Roman Church invented a Fifth Gospel which threatned the overthrow of our four is not hard to resolve Not out of the Holy Scriptures we may be sure and therefore the taking away them from the people will not prevent all Heresies but they will start up as they have done from other Causes and they will the sooner start up if the Scriptures be neglected II. But I desire it may be further considered that as Heresies will spring up from other Causes though men do not read the Scriptures so Lay-men have not been always the Devisers of them but they to whom none deny the liberty of reading the Holy Books For the most pernicious Heresies that have been in the Church had their beginning from Priests as appears by Arius and Nestorius And indeed no man can frame an Heresie but he that is of excellent Parts as St. Hierom's opinion is whose words are these upon the X. of Hosea No man can devise and set up a Heresie but he that is ardentis ingenii of an extraordinary Wit and hath gifts of Nature created by God the great Artificer such was Valentinus such was Marcion whom we read to have been most learned such was Bardesanes whose Wit the Philosophers themselves admired And therefore either the Scriptures must be wholly laid aside the greatest men for Learning and Parts being apt to abuse them if they be not humble and thoroughly good or men must be taught how to prepare themselves for the reading of them and what to seek for there and then any body may safely take them into their hands and make them their constant Companions III. It must likewise be further considered that there is something else to be feared beside Heresie and that is stupid ignorance or gross Infidelity which Experience shows us have followed upon the taking the Scriptures from the people even as darkness comes and covers the Earth when the light is withdrawn from it And ought we not in all reason to be as studious and solicitous to prevent these as to prevent Heresie Since they are no less dangerous or rather more dangerous by far even for this reason because they make men liable to fall into the most sottish Superstitions if not into down-right Idolatry which is a worse thing than Heresie How Images came to be Lay-mens Books it is needless to relate the matter being very plain and how Image-Worship thence arose and how fatal this hath been to the vulgar people I have not room to discourse nor how Legends of Saints were invented full of absurd and incredible stories which have disgraced the Doctrine of Christianity and tempted many to disbelieve the true History of our Saviour's and his Apostles Miraculous Operations But this is certain that they were devised to supply the place of the Holy Scriptures that the people might have something to entertain them when they were taken away from them It was the effect at least of that these fabulous stories being recommended to the peoples affection when they were frighted from medling with the Bible as a dangerous Book nay when it 's credit was disgraced by many words of reproach Which we in this Church think our selves bound to wipe off by recommending it to the peoples best affection and constant perusal as a means to preserve them from sottish ignorance and stupid Impostures and all vain Superstitions and false Worship IV. Nor is it easie for our people by this means to fall into Heresie because they have the liberty of reading the Scriptures but interpreted to them by the Ministry of the Church whereby they are taught continually to have recourse to their Pastors and by sundry Tracts Expositions and Paraphrases allowed by publick Authority Particularly in the beginning of the Reformation care was taken that Erasmus his Paraphrase should be placed in every Parish-Church of the Realm in which he doth not follow his own private Fancy but like a truly great Man represents the sense of the ancient Doctors of the Church V. Now if after all this men do fall into Heresie it must be imputed to some other Cause than their reading the Scriptures For if they had minded them they would have learnt to be humble modest peaceable tractable to their Guides and to take heed of those who cause Divisions and are proud and dote about Questions and strises of Words and that creep into houses to instill private Doctrines and very frequently lead men from the Scriptures to pretended Revelations or Traditions That is they would not have faln into any sort of Heresie but kept unto the wholesom words of our Lord Jesus Christ and to the Doctrine which is
according unto Godliness Unto which if men will not attend there is no remedy they will fall into Heresies or worse whether they read the Scriptures or read them not The Scripture it self tells us as much that there must be Heresies 1 Cor. XI 19. that is God will not hinder it unless men will be guided by him and be truly good But he hath a very good end as it there follows in permitting it which is that it may be manifest who are honest-hearted Christians sincerely in love with Truth and Goodness and who are not And that must be the care of every good man not to take or throw away the Scriptures to prevent Heresies but if Heresies do arise to endeavour according to the direction of the Scriptures to approve his integrity unto God by stedfast continuance in Faith and Holiness And after the same manner must he govern himself if the Guides of his Soul do not perform their Duty Which I shall represent in the words of Erasmus out of his Preface to the Reader before his Annotations on the New Testament It is the Pastors Office to distribute the Bread of Life to the people But what if they do not their Duty What must the people do They must implore the help of the Supreme Pastor Christ Jesus who still lives and hath not forsaken the care of his Flock But being solicited by the publick Prayers of his People will do what is promised in Ezekiel Behold I will both search my sheep and seek them out As a shepherd seeketh out his flock in the day that they are scattered so will I seek out my sheep and will deliver them out of all places where they have been scattered in the cloudy and dark day with all the rest that there follows XXX Ezek. 12 13 c. The vulgar people are Sheep but endued with reason and out of those Sheep are Pastors made And sometimes it falls out that a Sheep may know more than his Pastor As a Lay-man therefore ought not seditiously to rebel against the Priests lest that order be confounded which St. Paul would have in the Body of Christ so the Priests ought not to exercise Tyranny over the Flock of Christ for if they do the Sedition will lye at their door When the Pastors do their duty they are to be reverently heard as Angels of God by whom Christ speaks to us And when they teach unsincerely the people must pick out all that 's good if there be any mixed with it But if they teach not at all or teach those things that are plainly repugnant to the Gospel let every man refresh his Soul with private reading And Christ who promises to be present when two or three are gathered together in his Name will not be wanting by his Spirit to one Soul that meditates piously in his Holy Word In vain are six thousand gathered together if it be not in his Name Now they are gathered together in Christ's Name who have respect to Nothing but his Glory and the eternal Salvation of their Souls CONCLVSION I shall conclude all with the sense of that great Man St. Athanasius who wrote a little Treatise on purpose to reprove the audaciousness as he calls it of those who said that it was needless to look into the Scriptures and bad men not to search into them nor to speak out of them but to content themselves with the Faith they had received For searching into the Scriptures said they doth but make things more obscure To which he replies many things which I might digest into Heads but I shall present them to the Reader just as they lie in the Second Tome of his Works pag. 295. of the Paris Edition MDCXXVII This very Assertion saith he shows the inconsistency of their Doctrine and that it hath Nothing to support it He means they would not be afraid men should search into the Scriptures if they thought what was taught by them would be there justified But we trust to the truth of the Mystery i. e. the Scripture and to the help of him who cannot lye who saith Every one that seeks shall find Therefore we seek as we ought and we find what we ought and we speak with demonstration and we hear with a genuine intention that we may perswade our domesticks and that we may confute our Adversaries and that we may by our search be gainers our selves and not propound any thing that is inconsistent unto others Would you have me neglect the Scriptures Whence then should I have knowledge Would you not have me to mind knowledge But whence then should I have Faith Paul cries How should they believe unless they hear And again Faith comes by hearing and hearing by the word of God He then who forbids the Word obstructs hearing and throws out Faith No man can be ignorant of the Roman Laws being a Member of the Empire without danger They then who forbid us to study and learn the great Oracles of the King of Heaven what kind of mischief do they not craftily contrive against us The Scripture is the food of the Soul Cease then O man to starve the inward man and to kill it with hunger introducing a famine not of bread nor of water but of hearing the Word of the Lord. There is one that inflicts wounds and dost thou forbid the application of medicines For shame do not talk as if the various wisdom in the Books of Physicians were vain and to no purpose One may as well he means bid people not mind their Prescriptions though there be many Diseases in the World as not read the Scriptures when their Souls are in danger Reverence that Lover of God's Word the Eunuch who did not neglect reading upon the road Whose good intentions our Lord accepting sent him straightway an Instructer who made him understand what he read and by the Scriptures brought him to his Saviour Hence it is that our Saviour commands Search the Scriptures by searching meaning careful and sober inquiry into hidden things Out of the Scriptures is the manifestation of things obscure the confirmation of hope the event of promises the finding of our Saviour according to that We have found Him of whom Moses and the Prophets wrote Paul himself uses Scriptures for the establishment of the Truth And if he that heard ineffable things he that was thoroughly instructed in secrets he that had Christ speaking in him doth not simply use his own private Authority without the testimony of the Scriptures how can we with safety now neglect the Divine Legislation and speak what we think good out of our own hearts But there are some things transcending our Conceptions I say so too and this we learn out of the Scriptures that we may understand what things are fit for us to seek after as being attainable For it is neither pious to venture upon all things nor is it consistent with Holiness to neglect all things What we worship we ought all to be acquainted withal according to that which is written We know what we worship But how great or what kind or after what manner or where it is the part of mad-men to inquire They that would have none to judge of their Doctrines but themselves deter men from reading the Scriptures pretending it is immodest to pry into such inaccessible things but in truth fearing to be convinced out of them of holding bad Opinions I omit the rest which is but little more than I have represented and shall end all with his words to Macarius in the very beginning of his Works against the Gentiles The holy and divinely inspired Scriptures are sufficient of themselves for the declaration of the Truth and there are many Books composed about the same things by our Teachers of blessed Memory Which if any man peruse he will know in some measure the meaning of the Scriptures and be able to attain the knowledge he desires The End of the Third Part. THE END A Catalogue of some Books Printed for R. Royston at the Angel in Amen-Corner Books written by the Reverend Doctor Patrick THE Christian Sacrifice A Treatise shewing the Necessity End and Manner of receiving the Holy Communion Together with sutable Prayers and Meditations for every Month in the Year and for the Principal Festivals in Memory of our Blessed Saviour In Four Parts The Eighth Edition corrected in Octavo The Devout Christian instructed how to pray and give thanks to God Or A Book of Devotion for Families and particular persons in most of the concerns of Humane Life The Fifth Edition in Twelves An Advice to a Friend The Fourth Edition in Twelves Jesus and the Resurrection justified by Witnesses in Heaven and in Earth In Two Parts in Octavo The Book of Job Paraphras'd in Octavo The Book of Psalms Paraphras'd in Octavo The Truth of Christian Religion in Octavo The Glorious Epiphany with the Devout Christians Love to it in Octavo The Proverbs of Solomon Paraphrased with the Arguments of each Chapter which supply the place of Commenting in Octavo A Paraphrase upon the Books of Ecclesiastes and the Song of Solomon With Arguments to each Chapter and Annotations thereupon In Octavo New A Book for Beginners Or A Help to Young Communicants that they may be sitted for the Holy Communion and receive it with profit A Friendly Debate between a Conformist and a Non-Conformist In Two Parts The Sixth Edition Corrected and Englarged A Treatise of the Necessity and Frequency of rece ving the Holy Communion With a Resolution of Doubts about it In three Discourses begun upon Whitsunday in the Cathedral Church of Peterburgh New Winter-Evening Conference between Neighbours In Two Parts The Second Edition Corrected in Octavo The Old Religion demonstrated in its Principles and described in the Life and Practice thereof In Twelves New 22 Sermons preach'd partly before His Majesty at Whitehall and partly before Anne Dutchess of York at the Chappel at St James's By Henry Killigrew D. D. Master of the Savoy and Almoner to his Royal Highness New in Quarto Animadversions upon a Book Intituled Fanaticism Fanatically imputed to the Catholick Church by Dr. Stillingfleet and the Imputation Refuted and Retorted by S. C. By a Person of Honour The Third Edition in Octavo The End of the Catalogue
King should be furnished with a Copy of the Law and keep it by him that he might read therein all the days of his life and learn to fear the Lord his God and to keep all the words of this Law and these Statutes to do them XVII Deut. 18 19. Nay the more to imprint the words of this Book upon his mind the Law enjoyns this as a duty belonging to the King himself saying He shall write him a Copy of this Law in a Book out of that which is before the Priests the Levites Which though some are pleased to think a Priviledge indulged only to the King the Jews who are willing enough to excuse themselves from such laborious things constantly affirm that every private man was bound to do the same and that though the King had done it before as others were obliged to do yet being exalted to the Throne he was bound to do it over again out of the most authentick Records that it might be the more imprinted on his mind and work in him a greater reverence thereof This Maimonides grounds upon those words XXXI Deut. 19. which concern them all Now therefore write ye this Song for you as if he had said Write the Law for your selves of which this Song is a part for they were not wont to write the Law by parcels Wherein perhaps they go too far but there is little doubt to be made that pious Kings took care the people should be acquainted with the Law as well as themselves imitating that pious Prince Josiah who after a long forgetfulness of the Holy Scriptures having a Copy of the Law brought to him which was found in the Temple not only caused it to be read in the ears of the people but as the Jews with great reason affirm commanded the Priests and Scribes to write Copies of it and deliver them to the people For how should they be able to perform the words of the Covenantwritten in that Book unto which Josiah ingaged them 2 Kings XXIII 2 3. unless they knew them And how should they know them more than they had done formerly if they did only once barely hear them Which might give them some present sense of their duty but could not be remembred unless they had the words they were to perform constantly before their eyes There might much more be added on this subject but this is sufficient to introduce what follows II. THAT what was thus enjoyned by Moses and practised by the people of the Jews our Saviour confirmed by his Command or at least by his approbation saying V. John 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me Some indeed translate the words thus Ye search the Scriptures for in them c. and so they are a plain acknowledgement of what was then in use nay an approbation if not commendation of their diligence in turning over the holy Books wherein they hoped to find so great a Treasure as Eternal life But if they be rendred as we and as many of the Romanists themselves translate them Search the Scriptures then they are a Command wherein our Blessed Saviour requires what Moses had formerly done and charges them not to neglect this duty of making a diligent inquiry into the meaning of the holy Writings for there they would find plain testimonies concerning the Messiah and be satisfied that he was the Christ whom they expected And I cannot see how this Precept may be safely disobeyed But as our Lord in the Parable of the Rich man and Lazarus XVI Luke 29. brings in Abraham sending the Rich mans Brethren unto Moses and the Prophets i. e. to their Writings for they themselves were dead and gone for their instruction from whom they might learn enough to keep them from coming into that place of Torment So we in like manner ought to tell men if they will know how to be saved they must repair to Christ and his Apostles and out of the Gospel and Apostolical Instructions learn the way to Heaven and how to escape Eternal damnation For there can be no good reason alledged why the Jews should be permitted nay commanded to read Moses and the Prophets and we not be allowed but forbidden to read the words of Christ and his Apostles For we are as much concerned or rather more in these as they were in them and they are not harder to be understood by us than the old Scriptures were by them we have the same means the same helps that they had if not far better to prosit by them and to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ And therefore it is no fault in our Preachers now but an honest discharge of their duty to say to their people as Origen doth to his in his second Homily upon Isaiah Would to God we did all practise that which is written Search the Scriptures And as St. Basil in his Second Book of Baptism Cap. 4. Let us obey our Lord who saith Search the Scriptures and let us imitate the Apostles who inquired of the Lord himself the interpretation of his own words learning the truth and wholesomness of what He saith in one place by what He speaks in another So far were these great and Holy men from discountenancing the reading of the Holy Scriptures that they most earnestly press every body to it as I shall show more fully before I have done III. LET us now further consider that the Apostles of our Lord were concerned that what they wrote concerning the Christian Doctrine should be read not only by the Elders of the Church to whom their Writings were directed but be communicated to all the Members thereof who were under their Instruction This appears from St. Paul's most solemn Charge in his first Epistle to the Thessalonians that it should be read to all the holy Brethren 1. v. 27. Who should read it to them but the Bishops and Pastors of the Church Who no doubt first received it but were not to keep it to themselves but impart it to the whole Community And if they read it to the whole Society we cannot think they refused to give Copies of it to them if any desired it that they might read it themselves Or rather they took care to disperse this Letter of their own accord among their Flock as they did also send it to other Churches whereby by it became common to the whole Christian World And it was a matter of such great importance that all the people should be acquainted with his sense that his Charge is in the form of an Adjuration That if they neglected him the Command should be obeyed for the Adjuration sake For Adjurations were dreadful to the ancient Christians though now alas wo be to us they are little regarded They are words of Theophylact. And to the same effect Theodoret glosses He adds an Adjuration contriving that all might have the
presumption that God blessed these pious endeavours and gave them a right understanding as a reward of their search into the Scriptures according as it there follows therefore many of them believed And thus St. Peter also in this very Epistle Chap. I. 19. commends his Country-men who attentively read and considered the Prophetical Writings We have also a more sure word of Prophecy whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawn and the day-star arise in your hearts The plainest meaning of which words to me seems to be this That it was a laudable and praise-worthy thing in those Jewish Converts to whom he writes who as yet were but weak in the Faith that they did give heed to the Writings of the ancient Prophets which they took to be the surest ground of their Faith for in them they would sind the Lord Jesus plainly descrihed if they compared what the Apostles preached with that which they foretold as the Beraeans did Those Writings indeed of the Prophets did but obscurely treat of Christ in comparison with the discoveries of him in the Gospel and the Apostolical Writings which he compares to the Day-star and the old Prophets but to a Candle shining in a dark place yet the one would lead them to the other and by taking attentive heed to the Prophetical Writings they would in time find the day dawn and the Day-star arise in their hearts that is arrive by degrees at clearer demonstrations and a fuller and brighter knowledge of Christian Truths delivered by our Saviour and his Apostles who being the Light of the World gave light even to the ancient Prophecies To conclude this particular they were so far from discouraging any Christians in their reading the Holy Scriptures that they commend those who read even the hardest Books among them Those words are very remarkable I. Revel 3. Blessed is he that readeth and they that hear the words of this Prophecy and keep those things that are written therein Which comfortable incouragement I do not see why we may not with the greatest satisfaction apply to our selves now as they did then to quicken us to read and hear the things contained therein For though we do not certainly understand every one of those Prophecies yet there are abundance of most excellent instructions and admonitions incouragements and consolations interspersed throughout that Book which make it sit to be read by Christian people for their direction and support And we may likewise from hence take the confidence to argue in this manner If a Blessedness be pronounced to those that read or hear that Prophecy and keep those things that are written therein then they cannot be accursed who for the same end read other holy Books where such instructions and comforts are more plentifully and plainly and on purpose delivered nor can they expect God's blessing who prohibit the reading even of those easie and more familiar Scriptures which are accommodated by the Divine Wisdom and Goodness to the most vulgar capacity Every one ought to drink of these Fountains nor would I forbid saith Erasmus very piously those that thirst after Christian knowledge to read even those Books which are not so open but like a Fountain sealed up Because they will reap this fruit at least that they will come more sit to the hearing of Sermons which touch upon or allude to those more obscure passages They will hear also those things more willingly of which they have already some knowledge and understand those things more easily of which they have a small taste VI. AND there is the greater reason for it because the Holy Scriptures are a considerable part of our compleat Spiritual Armour without which we shall lie so open to the assaults of our Enemies that it will very much hazzard our Salvation And why should we be exposed to any danger when we may defend our selves by the use of those weapons which God himself hath provided for us Or how can they be Friends to our Souls who would expose us by taking those weapons out of our hands Read the VI. Ephes 11. c. Where the Apostle exhorting them to put on the whole Armour or compleat Armour of God that they might be able to stand against all the wiles of the Devil in the following Verses enumerates the several parts of this Armour and the last piece of it but one is v. 17 the Sword of the Spirit which is the Word of God This shews that as while we have Enemies to fight withal and very powerful subtil Enemies we have need of all sorts of Weapons that God hath furnished us withal for our defence so we are not completely appointed for our defence without this weapon the Word of God no more than a Souldier is without his Sword And therefore they who go about to deprive us of this leave us in great part naked to our Spiritual Enemies By wresting that weapon out of our hands whereby we should beat them off There is not one of the Devils temptations ye may observe IV. St. Matth. but our Saviour vanquished it by this weapon telling him it is so and so written and the Tempter had no more to say nor knew what to oppose thereunto And therefore our safety lies in the same Divine Armory of the Holy Scriptures unto which we ought to have resort upon all occasions and there furnish our selves with such holy Precepts Examples Promises and Threatnings as we may have ready at hand to oppose to every temptation It is usually said as I noted in the beginning that men may wound themselves with a Sword as soon as their Enemies and therefore it is not safe to let every body take this weapon into his hand But was not the Apostle as much aware of this as we Were not the Holy Scriptures as liable to be perverted then as now And we by this reason shall leave neither Sun in Heaven nor any good Creature here upon Earth as a great Man of our own somewhere speaks for they have been all wretchedly abused to very ill purposes by evil men And besides this it is not true that men may as soon hurt themselves as their Enemies with this Sword For who but mad men or desperate persons run that weapon into their own bodies wherewith they should defend their lives And who but they that are distracted themselves will suppose the generality of Christians to be such a frantick fort of people that they are not to be trusted with the means of their preservation but must have even the bread of life taken from them for fear they surfeit of it But this will be more fully answered hereafter and that which I have next to represent to your consideration will give great satisfaction to it which is this VII THAT the greatest Doctors in the Church have most earnestly exhorted the people with all the Rhetorick they could invent to give themselves leisure
Lord and is highly offensive upon many accounts to Almighty God Who hath appointed Him to take care of our affairs who loves us better than any Saint or Angel can do because he dyed for us and therefore is more inclined to have compassion upon us because he hath that feeling of our infirmities which no Angel was ever touched withal nor any Saint in such a degree as he was Who can also do more for us than all the Angels in Heaven put together being the Lord of Glory Ninthly Which is another thing here clearly revealed the Power and Glory of the Lord Jesus at the right Hand of God We all with open face without any Veil drawn before our Eyes behold as in a Glass the Glory of the Lord as St. Paul speaks 2 Cor. III. ult The Gospel that is which he preached and which we read represents his transcendent Majesty so evidently that our own Face doth not appear more clearly to us in a Glass than Christ is set before us there as advanced far above all Principality and Power to use his words in another place I. Ephes 21. and Might and Dominion and every name that is named not only in this World but also in that which is to come God having put all things under his Feet and given him to be Head over all things to the Church What may we not expect from so great a Prince who hath all things at his command and that for the good of his Church if we faithfully address our selves to God by Him alone Tenthly I might say the like of the rest of the Articles of the Christian Faith which are here plainly taught But I shall only add that as the way and means whereby Christ procured and doth dispense the Divine Grace to us is evidently declared in the Holy Scriptures so is the means whereby we may hope to obtain the Benefit of his Sacrifice Satisfaction and Intercession with God for us Repent and be converted and your sins shall be blotted out III. Acts 19. are words plain enough to be understood And so are these Come unto me all ye that are weary and heavy laden and I will refresh you Take my Yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your Souls XI Matth. 28 29. And these In Christ Jesus neither Circumcision availeth any thing nor Vncircumcision but Faith working by Love a new Creature or keeping the Commandments of God For in all these terms for the greater clearness sake and that no man may be mistaken is this matter declared by St Paul 1 Cor. VII 19. V. Gal. 6. VI. Gal. 15. And therefore that the Grace of the Gospel teaches us that denying Vngodliness and Worldly Lusts we should live soberly righteously and godly in this present World 2 Tit. II. 12. is as clear as the Sun Nor are the particular duties which belong to every ones place and state less clear and conspicuous than these general lines of our Duty which the Apostle hath drawn in those comprehensive words For when the same Apostle St. Paul directs his Speech as he doth commonly in the latter part of his Epistles unto Masters of Families and Servants unto Husbands and Wives Fathers and Children his Rules are as plain and easie to be understood by us now as they were to those persons who first received them So plain and easie they are unto all Ages so familiar especially to men of meaner rank that I much doubt saith a great Champion of our Church in his Comments on the Creed * Dr. Jackson Lib. 2. Cap. 12. whether the Pope himself and the whole Conclave of Cardinals would be able in this present Age to speak so plainly unto the capacity or so familiarly to the experience of men of their Quality unto whom the Apostle wrote For setting aside the absolute Truth and Infallibility of his Doctrines the manner of delivering them is so familiar so lowly so heartily humble so natural and so well-befitting such mens disposition in their sober thoughts as were impossible for the Pope to attain unto or imitate unless he would lay aside his Court-State and for seven years addict himself unto familiarity with such men in a Pastoral Charge The same may be said concerning his way of speaking when he sets down any other Christian Duties whether private or publick No man could ever pretend any difficulty in this part of the Holy Writings which treat of a Holy Life All the difficulty is in mens wills to be perswaded to consent to be governed by these Laws which they cannot chuse but well enough understand And that they may be perswaded Christ hath left us exceeding great and precious Promises which contain the greatest part of the Gospel-Grace the very end of which is to move us to live soberly righteously and godly Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God 2 Cor. VII 1. What words can be more perspicuous than these And with the same clearness these Books pronounce the indispensable necessity of a holy life without which the riches of God's Grace cannot save us Follow peace and holiness without which no man shall see the Lord XII Heb. 14. Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived neither fornicators nor idolaters nor adulterers c nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the Kingdom of God 1 Cor. VI. 9 10. Now the works of the flesh are manifest mark that word adultery fornication uncleanness lasciviousness Idolatry witchcraft hatred variance emulation wrath strife seditions heresies envyings murders drunkenness revellings and such like of which I have told you before in times past that they which do such things shall not inherit the Kingdom of God But the fruit of the Spirit is love joy peace long-suffering gentleness goodness faith meekness temperance against such there is no law And they that are Christ's have crucified the flesh with the affections and lusts If we live in the Spirit let us also walk in the Spirit V. Gal. 19 20 c. What shall I say more All the Promises of God which put us in hope and all his Threatnings which are designed to put us in fear upon which two Hinges all Religion turns are you see already declared so expresly and clearly that there can be no dispute about them For this is the promise which he hath promised even Eternal life 1 Joh. II. 25. and the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness I. Rom. 18. For He will render to every man according to his deeds to them who by patient continuance in well doing seek for honour glory and immortality eternal life But to them that are contentious and do not obey the truth but
obey unrighteousness indignation and wrath tribulation and anguish upon every soul of man that doth evil of the Jew first and also of the Gentile But glory honour and peace to every man that worketh good to the Jew first and also to the Gentile For there is no respect of persons with God II. Rom. 6 7 c. If these words be not intelligible there can be no such thing as plain speaking in the World And it is as plainly and intelligibly written that God hath appointed a day wherein he will judge the world in righteousness XVII Acts 31. when he will make good all his Promises and Threatnings and that our Lord Christ is that great Person by whom He will judge it All our labour all our Art can never make a Proposition to be understood if all these things which I have mentioned which are the substance of Religion be not obvious and clear to all who will take the pains to read the Holy Scriptures and consider them And therefore they do a great injury to the Grace of God and to the Care and Love of our Lord Jesus Christ the Head of the Church who endeavour to perswade us the Holy Scriptures are so obscure that it is not fit the people should look into them for fear of mistaking and running themselves into dangerous Errours and Heresies They may do so though they do not read the Scriptures by following their own vain imaginations and by dreaming upon that which they hear out of the Scriptures or which starts up in their own fancy but if they look into the Scriptures to know how to be saved and have no other end nor neglect humbly to implore the Divine guidance they cannot mistake but may be easily and fully satisfied For God hath told usall that Jesus is the Saviour and that he is the Author of Eternal Salvation to them that obey Him and his Commandments wherein we are to obey Him as they are not grievous so they are obvious and may be met withall every where if we have a mind to learn them and he hath set Pastors and Teachers in his Church for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man c. IV. Ephes 11 12 13. So that no man having such directors can miss the way that leads to Eternal life unless both he and they will wilfully shut their eyes and on purpose turn aside from the path which the Holy Scripture shows unto them And if the words of the Spirit of God which are as bright as a Lamp to give light unto our feet may be mistaken or abused then no man no company of men no Interpreter no Council can draw up any words but they may be perverted by those who have no mind to be directed by them but are concerned to put another sense than they intended upon them And indeed it is no slight Argument that the Holy Scriptures are easie to be understood in all things necessary for our Instruction because God would have all even the meanest capacity to read them as I have proved in the foregoing Part of this work beyond any reasonable contradiction It would have been in vain to require men to search the Scriptures as not only God but his Church in ancient times did if they could not readily there meet with satisfaction The Doctors of the Church of Rome I know argue the quite contrary way therefore you should not read them because they are obscure But which will you chuse to believe God who bids you read them from whence you may conclude they are not obscure or men who bid you not read them because they are obscure You may most safely conclude they are not obscure because God bids you read them for this is a right Conclusion from Divine Premisses whereas the other Conclusion that you should not read them is drawn from a false Supposition directly contradictory to what follows from the Command of God to be conversant in them which is that they are not so obscure but in things necessary we may easily understand them Otherwise our Blessed Lord the Wisdom of the Father would not have bidden men search them nor would his Apostles have ceased to imploy their pains till they had made such things plainer if they had not thought they had set them down so plainly in their Writings that no man who would read could be ignorant of them That 's another thing worthy observation That the very End for which the Gospel was written by the Apostles reproves this Pretence of obscurity St. John tells us it was that we might believe XX. Joh. ult These things are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have life through his Name By whose Authority did St. John write or by whose assistance did he perform this work Was it not by our Saviour's and by the guidance of the Holy Ghost And to what purpose was he inspired but to work Faith in those mens Souls who read his Writings And what Faith was this only the belief of some few things which are clear enough but not sufficient to make us wise unto Salvation No such matter He wrote that we might have so much Faith as should give us Eternal life through Christ Jesus Now who can believe that he who wrote by that Spirit which perfectly knew the several Tempers and Capacities of every Age and with an intention to breed saving Faith in their Souls should yet write so obscurely that he could not be understood of them for whose good and benefit he wrote Nothing but interest that is nothing but that very wicked Temper which blinded the Jews and made them deny our Saviour and crucifie him can induce a man to be of this opinion It will be replyed I know by some that however here is a confession that some things are hard to be understood and therefore it is best to keep the Scriptures from the people because they may do themselves hurt by those things Unto which I have answered already that if they seek for Nothing but Salvation and how to please God in order thereunto they will not do themselves hurt by any thing they meet withal in the Holy Writings But for further satisfaction I shall proceed to give a brief account of the second thing I propounded to be considered which is II. THAT the Apostle doth not say some things cannot be understood but that they are hard to be understood There is some labour required to the understanding them which if we will take we may comprehend their meaning It would be a long Work to examine what things in St. Paul's Epistles the Apostle St. Peter may be thought to point at as difficult to be understood But the inquiry might be very much shortned by one
small observation which may be sufficient to inform us That if men take heed the Scriptures are not so difficult to be understood as Laziness and careless Reading and Interest would make them It is only this to what the word WHICH relates when the Apostle saith In WHICH are some things c. Whether to St. Paul's Epistles or to those things which St. Peter is treating of in this Chapter as St. Paul doth in some of his Epistles And it is manifest to those who will be at so much pains as to ask any honest man that understands the Original Language that it refers not to all St. Paul's Epistles but to those things of which St. Peter had been discoursing For the words are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which Epistles but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which things or among which things some are hard to be understood Now that which St. Peter had been speaking of is the Coming of our Lord concerning which he saith St. Paul also had written and therefore it is most reasonable to determine that S. Peter here means that in those things which St. Paul had written in his Epistles about Christ's Coming there were some things not so easie to be understood as the rest And what great matter is it if we be ignorant of some things relating to his Coming since we know and are certain by undoubted words of the Apostles that He will come and come to render unto all according to their works Let us believe this and then we shall find no difficulty in the use which St. Peter makes of it in the eleventh verse What manner of persons ought we to be in all holy conversation and godliness It would be very ill for us if Christ should come now and find us instead of reforming our lives by practising the plain Truths of the Gospel disputing against that Gospel and casting reflections upon it as an obscure Book which is more apt to breed Heresies than to teach men the way to Heaven And whensoever He doth come it will not be easie for some men to answer this Charge which will be brought against them of aspersing his Will and Testament on this fashion as if it were apt to make his Children fall out and not rather agree together in pious Love and Charity But let those who are concern'd look to that let us who enjoy the liberty of reading his Holy Will and are incouraged so to do only endeavour as St. Paul speaks to have our conversation as becomes the Gospel And when we meet with any thing which we do not understand therein let our next thought be that there is enough which we do understand and that if we practise it and will take pains we may in time understand the rest as far as concerns us in our state and condition of life For it is easie to show that if we extend the meaning of St. Peter further as we are wont to do and look into all those parts of St. Paul's Epistles that are thought the hardest to be understood we may with some diligence and observation comprehend the meaning of them well enough And till we use that diligence we ought not to accuse the Scriptures of obscurity but our selves of negligence All it is true cannot use that diligence which is necessary to understand him in all points because their business will not permit it but it is as true that as it is not necessary they should understand him in all things so if they could use that diligence which is requisite they might for any thing that can be seen in St. Peter's words understand him thoroughout For he only saith there are difficult things in St. Paul but difficulties are short of impossibilities and we see very great difficulties in other matters overcome by mens industry and God's blessing And therefore they may be overcome here by those who make it their business and have capacity to comprehend his meaning And if they do not understand every particular expression or passage yet his scope and drift in the whole discourse may with careful attention and observation be clearly discerned At least there is Nothing in St. Peter's words which contradict this and therefore they are vainly alledged to prove the obscurity and difficulty of the Scriptures when they can extend but to some places of Scripture i. e. St. Paul's Epistles and but to some things in them nay but to some things I have shown in one particular Discourse in them about the Coming of Christ which have no further obscurity in them neither but what is only an exercise of our diligence by which they may be understood But just thus other places are wrested to prove the obscurity of the Scriptures I will instance in one or two The Abridger of Controversies fears not to alledge the VIII Acts 30 31. to this purpose Where St. Philip asks the Eunuch if he understood what he read and he confesses he did not but asks him again How can I except some man should guide me From whence he concludes they are not easie to be understood To which the Reply is so easie that he must have a film before his eyes who doth not see that this place is an Argument against them that alledge it For it proves as I showed in the first Part that men did then read the Scriptures though they did not understand what they read And it proves not that the Eunuch understood Nothing but only that he did not understand that particular place which St. Philip found him reading And that was a place in a Prophecy which hath some obscurity in it till it be accomplished though not afterward And it was but one thing he did not understand in that Prophecy for he knew what the Prophet said but could not tell of whom I pray thee tell me saith he to the Evangelist of whom speaketh the Prophet of himself or of some other That was all the inquiry the difficulty lying in that one single point and in that also only for a time for by the help of an Interpreter he soon understood the Prophecy was fulfilled and in whom it was fulfilled So that this very place hath now no difficulty at all in it unto us when we read it though it was at that time difficult to him What a number of insufficiencies are there in this allegation as Bishop Montague justly complains to prove the Scriptures are hard to be understood All that can be made of it is that one place of Scripture was obscure in a particular case and in one point only of that case and at that time and I may further add to a stranger who was not of the Jewish Nation and so was not from the beginning acquainted with their Books who notwithstanding with a little help presently found it was no longer hard to be understood but very easie as it is now to us This is enough both to show how insufficient the proofs are which are brought
to oppose our Doctrine and that the difficulties we at present find in some places may be overcome and that one means to overcome them is by the help of a wise Interpreter who may in many cases at least presently satisfie us and take away the obscurity There is another instance of such weak proofs in the same Author who alledges XXIV Luke 25. to prove the difficulty of understanding the Scriptures and therefore the danger of reading them because the Disciples of Christ themselves who had been taught by him did not understand them and therefore are reproached by our Saviour in these sharp terms O fools and slow of heart to believe all the Prophets have spoken c. Where it is manifest they were only some parts of Scripture which they did not understand and those were the Prophets which had some obscurity as I said till their accomplishment and Prophecies only concerning one thing viz. his Death and Passion which he was to undergo before he could ascend to the Throne of his Glory which were hard to them at that present but are now easie by our Saviour's interpretation and the question is not what the Scriptures were in those days when notwithstanding they read them or else they could not have been blamed for not understanding them but what they are now unto us who have the Writings of the Apostles whom He illuminated And lastly his calling them Fools for their slowness and dulness to believe is an evident proof that even then there was not so much a disability in the two Disciples to understand what the Prophets said as a non-attention of mind heedlesness and want of consideration to things which were not of themselves obscure and difficult However our Lord had pity upon them all and opened their understanding that they might understand the Scriptures v. 45. which the poorest Members of the Church do now in those things wherein they were at that present ignorant being fully perswaded that it behoved Christ to suffer and to rise from the dead the third day which were the things he then showed them were written of him I conclude this with a brief state of this Case Some places of Holy Scripture are hard to be understood by some persons and by some capacities and in some ages and times and some matters that are not of general concernment but in that which concerns men of all ages capacities and conditions and to every man in his order and vocation according to the measure of God's gifts bestowed on him we affirm with the greatest reason that the Scripture is plain and easie to be understood provided men have a will to learn what they are to believe and do though it be never so cross to their inclinations interests affections and passions If these be suffered to intermeddle the Gospel tells us before-hand in plain words that men will not see even when they see according to those words very often mentioned by our Lord and by his Apostles Hearing ye shall hear and shall not understand and seeing ye shall see and shall not perceive c. by reason that is of their pride and self-conceit worldly-mindedness and ambition and such like things which blinded the eyes of those that loved darkness rather than light because their deeds were evil But this was their condemnation as our Saviour tells us in the same breath III. John 19. which it could not have been unless the Mind and Will of God had been clearly discovered unto them III. WHICH leads me now to the third thing proposed to Consideration in this Part of my Discourse that when we have thoroughly digested and do heartily believe the things that are easie and plain in the Holy Scripture that will abate much of the difficulty which is in other places and prepare our minds for acquaintance with them Which I might wave here in this place because it will be sufficiently cleared in the last Part of this little Treatise concerning those that wrest the Scriptures to their own destruction But since it is profitable to have things distinctly represented I shall say something to it by it self There is a near Alliance between all Truths and the more familiar any of them are to our minds the better disposed we are to come to the knowledge of all the rest But there are some of greater force than others to widen the capacity of our minds for the entertainment of Divine Truth and to free them from all opposite qualities and impediments that they may entertain it easily And they are a deep sense of and an hearty affection unto all those plain Lessons which teach us our whole Christian duty which if we thoroughly learn we are certainly the Friends of God and the more likely to be illuminated by him to understand the highest Mysteries as far as we are concerned in them and our minds are able to reach them For the secret of the Lord is with them that fear him and his Covenant is to make them know it XXV Psal 14. And therefore it was no ill advice which Cardinal Pool if I mistake not gave for the reading of St. Paul's Epistles to begin always at the latter end of them For were we well versed therein by a serious study that is and sincere practice of those Christian duties which he there commends unto us we should see the way more clearly to come to the sense of the former part of them which is commonly harder to be understood than the latter For our minds being truly humble and heavenly and thereby sedate and quiet free from ambition covetousness or any secular desire and design they would be more serene and clear in themselves and also sitter to receive irradiations from above Whereby we might certainly discern thus much which is the main thing we are concerned to know what the general aim and scope of the Apostle is in the former part of his Epistles though we did not understand the meaning and coherence of every particular Verse In that it must be confessed there is sometimes no small difficulty because the Apostle writing against the Disputers of that Age we cannot at this distance certainly know every little conceit or subtilty of theirs upon which he briefly reflects and confutes as he passes along And yet notwithstanding we may be abundantly satisfied in the main Points of Doctrine which he either asserts or opposes which is the only thing of use to us and enough to reward the painful inquiries of the most Learned men among us Who by all their studies cannot perhaps attain to the knowledge of every particular passage nay will not see those things that are most conspicuous to others if they do not amend their lives by the clear light of the Scripture in other places For of this we may be certain that it is the good pleasure of God as an excellent Man speaks and his unalterable Decree that the Holy Scriptures at least in their drift and design shall be plain
and easie to such as faithfully practise their most plain and easie Precepts but hard and difficult to be understood aright of such as wilfully transgress them There is nothing more perspicuously set down in Holy Scripture than this as would be easie to show if it would not inlarge this Book too much from such words as those of St. Peter God resisteth the proud but giveth grace to the humble And therefore should we admit of any Authority equivalent to the Holy Scriptures the question would still remain Whether the Insallibility of that Authority could take away that blindness of heart which by God's just Judgment falls upon all those who detain the Truth of God in Vnrighteousness If for their disobedience to evident and plain Truths God punish them with such spiritual darkness that they discern not his Will revealed in his written Word no other infallible Authority can inlighten them and make those scales fall from their eyes which hinder their sight in the means of their Salvation They will everlastingly go on in darkness because having Light presented to them they preferred darkness before it Those naughty affections which have kept the Light of the glorious Gospel of Christ from shining into them will close their eyes so fast that no other Light will open them But they must either receive and follow the plain directions of Holy Scripture and recover their sight by a sincere practice of known Duties or walk on still in darkness and remain in the shadow of death to the end of their days Unto which plain direction if men would unfeignedly submit if thereby they were not led to the understanding of harder Scriptures they would however have this benefit that they would be secured from misunderstanding them My meaning is that by understanding believing and keeping close to the practice as well as knowledge of the easie and evident Truths of the Gospel we should be preserved from putting any dangerous interpretation upon those places which are hard and difficult Ignorant of them we might continue or perhaps mistake their meaning but still innocently so as not to do hurt to our selves or others by them An illustrious Example of which we have in St. Austin's Book De Fide Operibus Where discoursing Chap. XV. upon that place of St. Paul 1 Cor. III. 12 13. which he takes to be one of those which St. Peter saith are hard to be understood in his Epistles he tells us that some understood the building gold silver precious stones upon this foundation to be meant of adding good works to Faith in Christ and building Wood hay stubble upon it to be meant of those that held the same Faith but did evil From whence they fansied that by certain pains of Fire such evil men might be purged to obtain Salvation by virtue of the Foundation that is by a right Faith only because the Apostle saith v. 15. they should be saved yet so as by fire But if this be a true interpretation of this place saith that Excellent Father then all those places of Scripture which have no obscurity no ambiguity in them must be taken to be false As for Example that of St. Paul in the same Epistle Though I have all faith so that I could remove mountains and have no Charity I am Nothing and that of St. James What doth it profit brethren if a man say he hath faith but hath no works Can faith save him And that place also will be salse Be not deceived neither fornicators nor they that serve Idols nor Adulterers c. shall inherit the Kingdom of God And that also The Works of the slesh are manifest which are adultery fornication uncleanness c. of which I tell you again as I have done formerly that they who do such things shall not inherit the Kingdom of God These are all false if that interpretation be true St. Paul contradicts himself and in this obscure place clashes with his plain words for according to this Exposition if men only believe and be baptized they shall be saved by fire though they persevere in such wicked courses as those now mentioned And then I do not see to what purpose our Lord said If thou wilt enter into life keep the Commandments telling him what belongs unto good manners And how will that be true which he tells us he will say to them on his left hand Go ye cursed c. whom He sends to Hell-fire not because they did not believe on him but because they did not do good works Thus that Father goes on heaping up a great many other places which evidently speak to the same purpose and then concludes If therefore these things and innumerable others which may be found in the Holy Scriptures without any ambiguity be false then that sense may be true concerning the wood hay and stubble viz. that they shall be saved by sire who only holding Faith in Christ have neglected good Works Si autem vera clara sunt c. but if these things be both true and also clear then without doubt another sense of the Apostle's words is to be sought for And they are to be put into the number of those which S. Peter saith are hard to be understood which men ought not to pervert to their own destruction by endeavouring from them against the most evident Testimonies of the Scripture to make the most lewd people secure of obtaining Salvation though they pertinaciously continue in their wickedness not at all changed by amendment or repentance As for the true sense of that Scripture though he ventures at it yet he saith in the next Chapter he had rather be informed by those who are more learned and more understanding who can so expound it as to let all those things above mentioned remain true and unshaken in which the Scripture most openly avows that Faith profits Nothing unless it be that which the Apostle defines that is Faith which worketh by love but without Works cannot save men neither without fire nor by fire Still he sticks to this Rule as most certain and unmoveable that whatsoever sense be given of an obscure Scripture it contradicts not those Scriptures which are more plain especially those which teach us to live well and show the necessity of it which none that love the Truth as it is in Christ will ever prejudice by any interpertation of Scripture whatsoever It is out of my way to attempt the true meaning of the place now mentioned having no other business in hand at present but to show that by adhering as this Holy man did to the evident Truths in the Scripture they will never permit us to put any bad and pernicious sense upon those that are less evident Let us stick as he did to this Rule and we shall either put an harmless sense upon them or none at all But then we must as I said be heartily in love with these plain Truths and frame our lives according to