WHich words are an intire Precept of them­selves; those which follow in the same Verse, (teaching and admonishing, &c.) being another distinct from it.

As preparatory to that which I intend from them, I shall premise these two things: First, To whom this Precept is address'd. Secondly, What is the import of the Duty here injoyn'd.

1. The persons to whom the Precept is address'd, 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 call'd 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 persever'd in that pro­fession, notwithstanding all Temptations to the contrary.

It cannot therefore be question'd, 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 Church-men 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.

[Page 2] 2. The Duty here enjoyn'd 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 confirm'd by his Apostles; yet it is not to be confin'd to that alone, but extended to that also, which was long before deliver'd by Moses and the Prophets. For since Moses and the Prophets, not only spake of Christ, but it was also the Spirit of Christ by which they spake, (as 1 Pet. 1. 11. S. Peter expresly tells us) the word spoken by them, was no less the word of Christ, than that which was preach'd 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 estrang'd 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 it self, Let the word dwell richly; and to the subject in which it dwells, Let it dwell in you rich­ly. 1. To the word it self. It is not enough, that it dwell in them sparingly, that they give entertainment to a passage [Page 3] here and there which best complyes with their own Humors; 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 it self thorough 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 compleatly 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.

[Page 4] 3. That all things necessary to Salvation, are so clearly contain'd 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 express'd, that they cannot understand the mean­ing of it?

The first of these is that which I intend 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 inferr'd, 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 contain'd in the words, that nothing can be more; yet because it is a Duty not only questi­on'd 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 Judgments 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 address'd to Lay-men. That this Epistle to the Colossians was so, you have seen already. I shall now shew 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 spake 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 Judgments, 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 [Page 5] 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 Priests 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 ad­dress'd 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, &c. And so the Pro­phets 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 concern'd, 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 spake as never Man spake, 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 call'd Apostles. But though his speech was directed to his Disciples, yet he so spake, 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 [Page 6] 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 Lay-men, 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, call'd 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. Jude, 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 Lay-men, it cannot be imagined it was their intention, That Priests only should read them.

II. Nor were the holy Scriptures only addressed to Lay-men, but (which is more) they also were plainly com­manded to read, and acquaint themselves familiarly with [Page 7] 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, &c. 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 depart out of thy mouth, but thou shalt meditate therein day and night. It might not depart 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 shew how highly God valu'd 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 [Page 8] 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, &c. That your days may be multiplied, and the days of your Chil­dren, in the land which the Lord sware unto your Fathers, to give them, as the days of Heaven upon the Earth.

In succeeding times, the same Duty is inforc'd 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 enjoyn'd 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 Grand-mother 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 write 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 [Page 9] 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 concern'd 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 enquire into it? the case is not un­like in the matter now before us. Whether we consider the Doctrines, the Precepts, the Promises, or the Threatnings 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 baptized hath obliged himself by Vow to believe all the Articles of the Christian Faith: And every Man doubtless is concern'd 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 concern'd 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, then a meer Heathen who never so much as heard of Christ, may be a right Catholick 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 [Page 10] conceived by the Holy Ghost, &c. because these are such Ar­ticles as God hath clearly revealed.

2. For the Commandments of God, Lay-men are con­cern'd to know them, because they are concern'd to do them; they being no less the rule of their practice, than they are of Clergymens. Let it be shew'd, 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, deliver'd 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 oblig'd 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 concern'd 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 Lay-men, 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 threatnings of Divine vengeance in case of Disobedience, it must be also granted, that the Laity are as much concern'd 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 restrain'd 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 deliver'd it is manifest enough, That the things contain'd in Holy Scripture, are not appropriated to Church-men, but of such universal concernment, that every [Page 11] person of what rank or quality soever, is obliged to search into them.

IV. And for the Commandments especially, let it be fur­ther consider'd, That there are some Commands laid upon Lay-men, 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 learnt 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 [Page 12] of God, but by the tryal 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 tryal, 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 antient 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 de­liver'd in them, is infallibly true; whatsoever is contrary to any Doctrine deliver'd in them, is certainly false; It plainly follows, that no Man can be qualified for the tryal 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 contain'd 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 Lay-men, which no Man can do without the knowledge of the Scriptures, he also commands them to acquaint themselves with the Scriptures; As he [Page 13] 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 Lay-mens obligation to acquaint themselves with them. 'Tis true, some parts of Scripture were intended for the use of Teach­ers, and others of Hearers, consider'd 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 design'd, 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 design'd 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 suted to the begetting and promoting of all those hea­venly [Page 14] 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 call'd 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 Lay-men, 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-persons 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 design'd 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 [Page 15] 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 applyed) 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. Hearken I beseech you, says he, all ye who are employ'd 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, &c. 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 de­sign'd for the Remedy of all their spiritual Maladies? For

VI. (Which plainly follows from what has been deli­ver'd) 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 quicken'd 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 [Page 16] live more retir'd 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 design'd to instruct Lay-persons of all states, ages and ranks, in their respective Duties; unless a sort of Lay-men can be found, who are neither Young­er nor Elder, Married nor Unmarried, Superiours nor Inferiours; who are neither in Sickness nor in Health, in Prosperity nor Adversity, that is, such a sort of Lay-men, 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 Lay-men, as well as others not to take matters upon trust, but to search the Scri­tures. 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 presum'd, that those Teach­ers serve no good design, who forbid 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 tryal? Would you not shrewdly suspect that Man's Honesty, who having gotten into his hands the Writings of another's Estate, in which he confesses you are highly interess'd, 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 Latine Tongue, than what the Preacher is pleas'd 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 contain'd in them. Much profit does come from hence; first the Tongue by reading is reform'd, then the Soul is wing'd, and carried aloft, &c. Let us not I beseech you care­lesly [Page 18] neglect so great a gain, but also at home, let us with diligence apply our selves 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 publick 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 judg­ment, was the private reading of the Scripture, that all that was heard in publick 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 chuse but entertain ve­ry low thoughts of him, who will not vouchsafe to read it?

[Page 19] 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 perswaded to neglect: because the great motives to quicken them to these, must be fetch'd from the Scriptures. And there­fore no wonder, that many persons so eagerly pursue the Pomps 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 mis-led 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 seduc'd from that Faith which was once deliver'd 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 shew'd, That the things which are written were at first address'd 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 shew'd 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 shew 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 al­low'd, 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 [Page 21] 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 ruin'd by it. If this be so, they are then much be­holden to those who take the Bible from them, but owe 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 bent, to wrest the Scri­ptures to justifie 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. testifie 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 testi­fie of me. This was the method our Saviour prescribed, for the cure of that damnable Heresie.

Of the same judgment were his Apostles after him. S. Jude to fortifie his beloved Christians against the He­resies of the Gnosticks, commands them, to remem­ber the words which were spoken before by the Apostles of Jude 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 judg­ment to that of his pretended Successour.

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 chusing of a wrong way, it is therefore every Man's duty to put out his [Page 23] eyes. The light of the Sun is by many Men abused to very ill purposes, the Sun therefore it self 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 Heresie 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 joyntly. Even Bellarmine himself asserts, That Bell. d [...] Rom. Pon­tif. l. 2. c. 8. Quant [...] tametsi. almost all the prime Authors of Heresie, 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. Heresie is indeed a work of the flesh, but one too fine and subtile 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 Heresie 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 [Page 24] 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 Church-men, who to shew 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 rent 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 Beings, (if any such there are) that it is fitter for. And yet let it be consider'd

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 Mens 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 Vain-glory, 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 shew'd at large.) Such is the power of corrupt af­fections, that the Man who is sway'd with them, can [Page 25] 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 Murther and A­dultery, &c. 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 design'd 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 it self 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 it self 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 judgment 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 vertuous 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, [Page 27] 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 registred, 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 expresly condemn'd them by his Law. It is the Law of God that is our only Rule. Ex­amples therefore are to be judg'd 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 Mur­ther and Adultery, who considers that dismal train of punishments that follow'd 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 Judgments 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 [Page 28] 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 enclin'd to make of the sins of good Men recorded in Scripture, the Scripture it self 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 [Page 29] by himself, which the more ingenuous sort of Psal. 51. Heathens abhorr'd 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 our selves. And by how much the more humble, by so much the more holy we are; Humility being not only a Grace it self, 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 shew'd how shame­fully the Israelites sinn'd, and how remarkably they were punish'd, 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 in­able us to subdue our evil inclinations, to withstand all the Temptations of the World, the Flesh and the Devil, and by patient 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 preserv'd from those sins into which they have fallen: since it is not by any strength originally in our selves, but by the Grace of God, that we stand. And by how much the more thankful any [Page 30] 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 carelesness 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 pardon'd, 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 advantagious to our spiritual Good.