Search the Scriptures, Part 2
PART II.
HAving ſhewn in the foregoing Diſcourſe, that thoſe words of St Peter (2. III. 16.) which are wont to be alledged againſt the reading of Holy Scriptures, do plainly ſuppoſe that the people did then read them: I proceed now in the next place to ſhew that the Apoſtle doth not deter men from reading them, by repreſenting the difficulties that are in them, and the danger of wreſting them. For he doth not affirm that all things are hard to be underſtood (and conſequently liable to be wreſted) but only that ſome things are of that nature:
In treating of which, three things offer themſelves to be conſidered.
I. Firſt, that moſt things in the Holy Scriptures are ſo far from being hard to be underſtood, that they are eaſy: Nay, all things abſolutely neceſſary for us, are very eaſy.
II. Secondly, That thoſe things which are not ſo eaſy, may be underſtood; though there be ſome difficulty in it. That is, they will require ſome pains to underſtand them; which ſhould not deter us from reading; but only make us laborious to find out the ſenſe of what we read.
III. Thirdly, When we do thoroughly underſtand, and heartily believe the things that are eaſie, it will abate much of that difficulty; and make other things more eaſie.
I.
I begin with the firſt of theſe; the Apoſtle only ſaith, ſome things are hard to be underſtood; which ſuppoſes that moſt are not; but rather eaſie: as all thoſe things, eſpecially, are, which are abſolutely neceſſary to be known, and believed, and done, for the obtaining Salvation.
That which makes things eaſie to be underſtood, is the plain and perſpicuous delivery of them, in the words wherein they are written, or ſpoken.Now nothing an be plainer, or clearer, than the words, wherein all the great Chriſtian Truths are revealed and delivered to us: which are ſo far from being obſcure, that it is not eaſier to ſee the light, than it is to apprehend and underſtand the true meaning of them.
I will inſtance in ſome particulars; and have an Eye all the way upon St. Paul's Epiſtles (to which S. Peter is commonly thought to have reſpect) wherein, though ſome things be difficult, yet theſe are moſt clearly diſcovered.
Firſt, That there is but one God, the Father, of whom are all things, as he expreſly writes, 1 Cor. VIII 6.
Secondly, That He alone is to be worſhipped (as our Bleſſed Saviour remembers us out of Moſes, IV. Matt. 10.) was the great thing preſſed in his very entrance into any place where he preach'd, 1 Theſſ. l. 9, 10. XVII. Acts 23, 24.
Thirdly, As our Lord teaches us, that we are ingaged by our Baptiſm, to worſhip one God, in three Perſons, XXVIII. Matth. 19. So S. Paul affirms the ſame plainly enough, in that Solemn Prayer for the Corinthians, 2. XIII. ult. The Grace of our Lord Jeſus Chriſt, and the Love of God, and the Communion of the Holy Ghoſt, be with you all. Eſpecially if it be compared with thoſe places, wherein he affirms our Saviour, to be over all, God bleſſed for ever, IX. Rom. 5. and the Spirit, to ſearch even the deep things of God; that is, to know his Mind exactly: for ſo it follows (1 Cor. II. 10, 11.) that as none can know the things of a man, ſave the ſpirit of man, which is in him: ſo the things of God knoweth no man, but the Spirit of God. Which plainly tells us, if we mind it, that the Spirit of God is in God, as the ſpirit of man is in man: that is, the Spirit is God himſelf, and therefore fully acquainted with him in all things.
There is ſome little labour indeed, in making this deduction; but it is very eaſie, if we conſider all theſe places together.
Fourthly, And the Nature of God, none can poſſibly be ignorant of, who doth but look into the Holy Books. Where he will immediately ſee Him repreſented to be Almighty, moſt Wiſe, moſt Gracious, Faithful to hisWord, and the living God, who endures for ever. Which are Truths written there, in ſuch great Letters, that every one who runs (as the Prophet ſpeaks) and doth but caſt a tranſient eye upon them, may eaſily read them.
Fifthly, Particularly, his infinite love and kindneſs towards us the children of men, lies before us ſo fairly, and ſhines ſo brightly in our 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 comehe 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, becauſethat 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 declaredſo 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 anyone 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 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 Ʋncircumciſion, 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 theGoſpel teaches us, that, denying Ʋngodlineſs 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 tomove 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 theKingdom 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 uponevery 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 readilythere 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 perfectlyknew 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 manifeſtto 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 foreign, in which Epiſtles, but foreign, 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 whichSt. 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 nextthought 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 thingsin 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 howinſufficient 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, beforehe 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, whichwere 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 havethings 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, atthis 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 perſpicuouſlyſet 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 Ʋnrighteouſneſs. 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 theireyes 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? Canfaith 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, theywill 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 them; for elſe we ſhall not uſe due care, not to croſs them in our Doctrine, if we croſs them in our Deeds: but rather be content that by falſe gloſſes upon other places, where the fraud will be leſs diſcernable, the Light of thoſe glorious Truths ſhould be obſcured, and the power and force of them enervated and broken. For what will not men ſay, and do, to defend themſelves in their ſins, even againſt the cleareſt Convictions of Gods Holy Word? which their bad aſſections teach them to oppoſe; nay, make it their intereſt to reſiſt.
And here it may be fit to take this occaſion, to give a few directions, for the right underſtanding of the Holy Scriptures: which if we obſerve, in our reading them, we ſhall not onlybe preſerved from dangerous miſtakes, but reap great benefit by them. And I ſhall the rather do it, becauſe it will be a good introduction to the Third Part of this Diſcourſe.
I. The firſt of them is a Rule, which is neceſſary in all Sciences, or parts of Knowledge; viz to learn eaſie things firſt. We can have no ſound Underſtanding in the Scriptures, unleſs we will follow their own Method; which is to learn firſt, to fear God, and keep his Commandments; for therein lies the beginning of Wiſdom, as he often tells us.
It is againſt the very direction which the Scripture gives us, to be ſo confident as to venture preſently into all the depths, that are in it; and to loſe our time in puzzling our minds to unty the knots of difficult places. For they are not to be ſalved but by thoſe, who are well acquainted with what the Scripture principally aims at; which it teaches us in plain and eaſie words: and therefore they muſt be firſt learnt, as our Guides to thoſe things which are of higher contemplation.
And he who is reſolved upon this Method, will find plain Truths enow to buſie and imploy an honeſt and pious mind a long time: by which he is to prepare and ſit himſelf for more difficult inquiries; if it be needful for him to make them. Though the truth is, ordinary Capacities may ſafely paſs by thoſe things that are hard and obſcure; and content themſelves with the knowledge of eaſie and perſpicuous Doctrines, without any further ſearch: conſulting thereby beſt for their own eaſe and quiet, and for the Peace of the Church of God.
And as for thoſe whoſe profeſſion it is, to devote themſelves to the ſtudy of all Holy Writ; even they muſt be ſure, for their own ſafety and others, to lay the Foundation well here, by thoroughly digeſting the Doctrines which are after Godlineſs, and deeply tincturing (as I may ſay) their minds therewith, before they meddle with other matters. For a ſenſe of true Goodneſs, will be as a Light to guide us in the interpreting thoſe things which ſeem dark, and need ſomething to illuſtrate them. Andwhat can we imagine that ſhould be, but ſomething contained in the ſame Book; even the true Light of Life, the Light which chaſes away all mens evil deſires, and the deeds of darkneſs; which makes the Soul pure, and without prejudice; which diſpoſes it to know God, and to love him, and to love all men for his ſake? This will inſtruct us how to interpret all the reſt; and not ſuffer us to entertain any ſenſe of them in our minds, which is repugnant to the Nature of God, and hinders the practice and increaſe of true Godlineſs, or prejudices Charity, and diſturbs Chriſtian Society: but conform all our thoughts unto a happy agreement with thoſe great and obvious Truths.
Which therefore let us obſerve and mark, as the very Life and Soul of Religion; nay, let us imprint them on our minds, as the moſt neceſſary to be known, and remembred, and carried conſtantly in mind, that we may never admit any thing to their prejudice. For unleſs we be thus diſpoſed, we ſhall not only trouble our ſelves to no purpoſe, but confound all things;and overturn the whole Frame of Religion. We ſhall be juſt like that Fool, whom Melancthon ſpeaks of, whoſe work it was to carry fuel daily to the Kitchin; and coming to a great Pile of Wood, where little pieces lay uppermoſt, and the greateſt below, he would needs begin at the bottom: for which he gave this wiſe reaſon, That it was good to do the hardeſt work firſt, and then he ſhould be better able to deal with that which was eaſie. I need not make the application to thoſe who love to perplex themſelves with ſome deep, and I may ſay, dangerous Points (if not well underſtood) before they are well ſtudied in the common Doctrines of Godlineſs, and have learnt what it is to be a Chriſtian.
This is a prepoſterous courſe; contrary to the clear light and guidance of the Holy Books; which teach us in the firſt place, to make this inquiry, What ſhall we do to be ſaved? And we are ſure none can be ſaved, but they who are obedient to the Lord Jeſus; whoſe Faith therefore teaches us to ſtudy his Precepts, before we meddle with other matters. And theſe Precepts, as they are not grievous to thoſe that obey them; ſo they are not hard to be learnt in order to that obedience. But whatſoever concerns our Duty to God and Man, and the Duty of every particular perſon in the relation wherein they ſtand; of Parents and Children, Husbands and Wives, Maſters and Servants, Princes and People, Teachers and Learners, are all, I have ſhown, delivered here, with ſuch plainneſs and ſimplicity, that no Book in the World ever taught them in this manner. About theſe therefore, in all reaſon, together with the common Principles of Chriſtian Faith, we muſt imploy our moſt earneſt care to ſettle them in our minds; and make them the Rule of all the reſt.
But it is not enough to bring theſe things into our minds; I muſt add another Rule no leſs neceſſary than this: which is,
II. That to do what we know, is the way to know more what we have to do.
This I have ſuggeſted already in the body of the foregoing Diſcourſe; andtherefore ſhall only commend the ſerious practice of one particular Duty: which is ſo frequently mentioned in the Holy Scriptures, that from thence we ought to conclude, it is of exceeding great moment It is, Humility; not to think of our ſelves more highly than we ought to think; nor to be wiſe in our own conceits: but to think ſoberly, and to be lowly in our own eyes.
There is a number of Precepts of the ſame import with theſe: the meaning of which he ought to ſtudy diligently, and then heartily obey, who would advance to a higher degree of knowledge: for the meek (i. e. the humble) will he guide in judgment: and the meek will he teach his way.
If a man begin at firſt to think wrong of himſelf, he is not like to hit right in other things: but the eaſier miſtake in them, when he hath ſuffered ſuch a cheat to be put upon him, as to have a vain opinion of himſelf; whom he hath better opportunities to be acquainted withal, than any thing elſe.
And on the contrary, he that thinks right, in the firſt things he inquiresinto; hath great incouragement and ſecurity to proceed, with hope of good ſucceſs in all that follows.
It is true, when a man knows himſelf, he finds that he is a Creature apt to miſtake; prone to judge amiſs; forward to follow little fancies rather than reaſon, or reaſon dipt in paſſion and intereſt, and to forſake that which is pure and unbiaſſed.
But this is ſo far from being a diſcouragement or hinderance to him, in ſearching after God's Holy Truth, that it is the very thing which diſpoſes him for it, and will ſecure him in it. For if he keep this humble ſenſe in his mind, how weak and frail a Creature he is, it will do him great ſervice; by preſerving him from raſhneſs, in embracing any thing without great deliberation; and much more from haſtineſs, in venting any ſingular conceit; and ſtill much more from pertinacity, in defending it, if it be vented; and moſt of all, from Faction and ſiding, and uncharitable courſes; and from that great danger of miſtaking, and never reforming an erroneous Underſtanding.
More particularly, in this buſineſs of reading the Scriptures, this humble ſenſe of his own weakneſs will, Firſt, make him read them with greater care, attention and diligence; remembring how prone he is to miſtake, even when he is very ſerious.
And therefore, Secondly, it will make him diſtruſt his own beſt endeavour, without Divine aſſiſtance: which he will pray and wait for, with an humility as great as the ſenſe of his unworthineſs to receive it.
And, Thirdly, it will diſpoſe him to liſten unto, and inquire after the ſenſe and judgment of other men, (whom he hath reaſon to think abler than himſelf) and to be willing to learn of them.
Fourthly, And more particularly, incline him to follow the Guides of Souls: not with a blind obedience; but with a due attention to their directions, and a great deference to their Judgment, and (where any doubt is publickly determined) a quiet ſubmiſſion to their Authority.
And, Laſtly, (to name no more) content himſelf with plain, and ſafe,and neceſſary things: at leaſt, preſerve him from being too forward, before he be well prepared, to meddle with thoſe things which are not within every bodies reach.
Now when we conſider all theſe bleſſed effects of Humility, we cannot but ſay, it is a ſpecial means to attain the knowledge of Divine things, from God: who gives grace to the humble.
St Auſtin was ſo ſenſible of this, that he adviſes Dioſcurus Epiſt. I VI.not to think of any other way to attain the knowledge of the Truth, but that alone, which God himſelf, who knows how weak we are, and how apt to ſlip, hath chalkt out for us. Ea eſt autem prima humilitas, ſecunda humilitas, tertia humilita &c. And that way, is firſt Humility, ſecondly Humility, thirdly Humility; and ſhouldſt thou ask me never ſo often about the way, I would give thee no other anſwer. Not that there are no other Precepts to be learnt, but unleſs Humility in all the good we do, do firſt go before, and ſecondly accompany, and thirdly follow after; pride and vain conceit,while we are pleaſing our ſelves in our good deed, will wreſt all the profit of it out of our hand, and make us loſe our labour. Vitia quippe caetera in peccatis, ſuperbia verò etiam in rectè factis timenda eſt, &c. For though we need fear no other vice, but when we do ill; yet this may ſteal upon us even when we do well: and great care muſt be uſed, leſt by the deſire of praiſe, we ſpoil thoſe actions which are really praiſe-worthy. Therefore as the nobleſt Orator, when he was askt, what he thought was chiefly to be obſerved in the Precepts of Eloquence, is ſaid to have anſwered, Pronunciation; and being askt what next, ſtill anſwered, Pronunciation; and the third time being askt the ſame queſtion, again replied nothing but Pronunciation: So as oft as thou ſhouldſt ask me of the Precepts of Chriſtian Religion, I would not think fit to anſwer any thing, but Humility.
This wholeſome Humility then, which that our Lord might teach us, he humbled himſelf, let us carefully learn: yea, let us be clothed with Humility, as St. Peter ſpeaks: and always carry in mind that of St. Paul, Knowledge puffeth up. There is danger in reading and getting knowledge, unleſs Humility uſher it in, and attend upon it, and perpetually go along with it: for it will not miniſter to the nouriſhing of goodneſs; but to the feeding our ambition, and fomenting contention, and inflaming of indiſcreet zeal, and thereby troubling the ſtate of God's Church. But Humility is the Mother of meekneſs and peaceableneſs of Spirit; which is both moſt capable of wiſdom, and alſo moſt fit to communicate it unto others with advantage, and make it appear as lovely to them, as it is in its own nature.
We have the Authority of the Royal Prophet for it in the place before mentioned, XXV. Pſal. 9. and of his great Son Solomon, whoſe Maxim this was, With the lowly is wiſdom, XI. Prov. 2. and which is more than all, of our Bleſſed Lord and Saviour, who thanks his Heavenly Father (XI. Mat. 25.) Becauſe thou haſt hid theſe things from the wiſe and prudent, that is, from the ſelf-conceited Phariſees, and revealed them unto babes, ſingle-hearted and humble perſons: even ſo, Father, for ſo it ſeemed good in thy ſight; this is moſt agreeable and pleaſing to the Divine Wiſdom, to communicate it ſelf, not to thoſe who think themſelves wiſe, but to thoſe who are truly deſirous and ſtudious ſo to be.
And ſo I proceed to a third Rule, which is a general one too, and ariſes from the former.
III. Which ſuppoſing that doing God's Will is the main thing at which a Chriſtian ought to aim, it is evident from thence, that we ought to propound no other end to our ſelves in reading the Holy Books, but that we may thereby grow more holy, and be made perfect in every good work.
For this is certain, that if this be not always our end, we and theſe Holy Books do not deſign the ſame thing; and ſo we are never like to meet. Their deſign, it is viſible, is to make us wiſe unto Salvation, to purifie us even as our Lord is pure, to help us to perfect holineſs in the fear of God. Ifwe aim not therefore at this, they have nothing to ſay to us. If we lay aſide theſe thoughts, and divert to ſomething elſe in the ſtudy of the Scriptures, we ſhall wander in vain and unprofitable Speculations: and perhaps trouble the World, as well as our ſelves, with unneceſſary Doctrines: which ingender ſtrife, and deſtroy Charity, and diſturb Peace, and turn men quite away from the practice of Piety.
If we would be truly knowing, and thoroughly wiſe, with the Scripture-Wiſdom, we muſt ever draw all we know, and meet with there, unto this end: and not think we know it well, till we ſee how we may be made better thereby.
I cannot expreſs this in fewer or more proper words, than Eraſmus hath done long ago, in more places of his Works than one; particularly in his Dedication of his Paraphraſe on St. Matthew to the Emperour Charles the V. Since the Evangeliſts wrote the Goſpel to every body, I do not ſee why every body ſhould not read it. And I have ſo handled it, thatthe moſt illiterate may underſtand it. Now it will be read with the greateſt profit, if when any man takes it in his hand, it be with this mind, ut ſeipſo reddatur melior, &c. that he may be rendred better than himſelf: and do not accommodate the Goſpel to his own affections, but correct his own life, and all his deſires by the Rule of the Goſpel.
I conclude this with that Saying of Seneca; In the ſame plat of ground, the Ox ſeeks for graſs, the Hound ſeeks for a Hare, and the Stork for a Snake: and juſt ſo it is with thoſe that read the ſame Scripture; wherein one ſeeks himſelf, and another ſeeks the World; one ſtudies, that is, to pleaſe himſelf with the Hiſtory of ancient Times, another to furniſh himſelf with the knowledge that belongs to his Profeſſion; but he alone reads it as he ought, who therein ſeeks for God; and deſires to be filled with the knowledge of his Will, that he may walk before him in all well-pleaſing, being fruitful in every good work, I. Coloſſ. 9, 10.
IV. And whoſoever he is that deſigns this great End, and comes to learn to be good with an honeſt mind and heart, let him be careful to obſerve one Rule more; which is, To ſtudy and well digeſt the firſt Elements of Chriſt's Religion. For as he will never read, nor write exactly, that doth not learn to ſpell truly; and he muſt underſtand ſyllables before he underſtands words and ſentences: ſo he will never find the ſaving Power of the Goſpel thoroughly working on his Spirit, that keeps not the firſt Truths always in his mind, and deeply rooted in his Heart.
The prime Principle of our Faith is, That Jeſus is the Son of God; that He ſpeaks from Heaven to us the unerring Will of our Creator. The Goſpel will not have any efficacy upon us, unleſs we carry this along in our thoughts, when we apply our ſelves to ſtudy it; that this is the Voice of God, this is the Mind and Will of Him that made us; how ſhall we eſcape, if we turn away from Him that ſpeaks from Heaven to us?
This if we carry in mind, while we read the Scriptures, they will over-awe us, and make us have Grace to ſerve God acceptably with reverence and godly fear. We ſhall not dare to read them, as we do ſome humane Hiſtory, wherein we are not all concerned, but with attention, with ſeriouſneſs, and with diligence: tracing the Lord Jeſus, as pious Diſciples of his, in every ſtep; obſerving what he ſaid, and what he did. And thus ſeeking, and ſearching, and hunting after Him every where (as Eraſmus his words are in his Preface to his Annotations on the N. T.) we ſhall find in that moſt ſimple and rude Scripture, the ineffable Counſel of celeſtial Wiſdom: we ſhall ſee in that fooliſhneſs of God (if we may ſo ſpeak) which at firſt ſight appears mean and contemptible, that which far excels all humane prudence, though never ſo ſublime and admirable.
And the next Principle is like to it; viz. That the Lord Jeſus will come to judge the World in righteouſneſs, according to his Gospel. This if we thought of, that we ſhall be judged, and have Sentence paſſed upon us by this Rule; we could not but lay it to heart, and ſquare our life by it. Therefore let theſe firſt Principles of Faith be ſtrongly ſixed in our mind, and always be in our thoughts: and let us think we have as much uſe of them, as he that reads hath of his Letters; which are the firſt Elements of Learning.
Then for the Principles of Practice, this is the prime, the chief, the moſt fundamental in the whole Goſpel; He that will be my Diſciple, muſt deny himſelf, forſake all, and take up his Croſs and follow me.
This our Saviour tells his Diſciples again and again, upon ſeveral occaſions, X. Matth. 38. XVI. 24. IX. Luke 23. XIV. 27, 33. In the laſt of which places, he lets them know, that it is as fooliſh to think of being a Chriſtian without learning this Leſſon, as it is for a man to begin the building of a Tower, before he hath computed the Charge; or for a Prince to undertake a War, without conſidering both his own force, and the ſtrength of his Oppoſer. The ſenſe of which two Parablesour Lord ſumms up in theſe words; So likewiſe, whoſoever he be of you, that forſaketh not all that he hath, he cannot be my Diſciple.
In which few words, we have this account made to our hands (as a great Doctor of ours ſpeaks) that e're we can hope to be built up in the Faith of Chriſt, or ſafely ingage in the War againſt the Devil, the World and the Fleſh, we muſt make over our intereſt in all that is dear unto us here, and reſign it up to our Lord Chriſt: holding nothing ſo precious as his Love and his Salvation.
That is the meaning of this Leſſon; We muſt not prize any thing ſo much, as the Mercy, Grace and Favour of God in Chriſt Jeſus. All the contentments of this life, and life it ſelf, muſt not weigh ſo much with us, as God's good eſteem of us, his affection to us, the Honour, Glory and Immortality that Chriſt hath promiſed us.
When we have once learnt this, and have it by heart, there will be no difficulty in learning all the reſt. The immediate reſult of it will be, an unfeignedfeigned aſſent to the truth and goodneſs of all that Chriſt, the Prince of Life, hath revealed unto us; and an uniform obedience to his Holy Will in all things. For then there will be Nothing left to oppoſe him, Nothing to gainſay him; no intereſt, no headſtrong affection and deſire to reſiſt the impulſions of Divine Truth: whoſe natural property is, to incline and ſway the Soul to all kinds, and to every part of true goodneſs.
It is our duty then to ruminate upon theſe things over and over again, to repeat theſe Leſſons continually to our ſelves; till they become familiar to us, and have ſeated themſelves in our hearts: not thinking we know them, till we feel them; nor imagining we feel them to purpoſe, till we be transformed into them.
That is an excellent Saying of the Hebrews, He that learns the Law, and doth not repeat it, is like to him that ſows his ſeed, and never reaps, nor binds it into ſheaves, that he may carry it home into his Barn. And this; He that repeats his Leſſon an hundred times, is not ſo wiſe as he that repeats it an hundred times and one.
Let us ever be telling our ſelves, that it is God who ſpeaks unto us by his Son, in theſe Holy Books; that this is the Rule of Life, whereby we muſt be judged; that we muſt ſtand or fall before God, according as we keep theſe Sayings; that Nothing is comparable to being beloved of God; Nothing ſo deſirable as to have our Faith found to honour, and praiſe, and glory at the appearing of our Lord Jeſus Chriſt. And then we ſhall deny our ſelves and our own deſires, commodities and intereſts, that God's Will may be done by us: the whole World will ſeem inconſiderable in our eyes, and we ſhall eaſily forgo any thing that He will not allow us to keep: according to the fundamental Rule of our Religion; He that forſaketh not all that he hath, cannot be my Diſciple. And he that taketh not his Croſs, and followeth after me, is not worthy of me.
I conclude this Part of my Diſcourſe, with the words of one of the Homilies of our Church: in the ſecond Part of the Exhortation to the reading and knowledge of the Holy Scriptures;
As concerning the hardneſs of Scripture, he that is ſo weak, that he is not able to brook ſtrong meat, yet he may ſuck the ſweet and tender milk: and defer the reſt till he wax ſtronger, and come to more knowledge. For God receiveth the learned and unlearned, and caſteth away none, but is indifferent unto all. And the Scripture is full, as well of low valleys, plain ways, and eaſie for every man to uſe, and to walk in: as alſo of high hills and mountains, which few men can climb unto. And whoſoever giveth his mind to Holy Scriptures, with delight, ſtudy and burning deſire, it cannot be (ſaith St. Chryſoſtom) that he ſhould be left without help.
He that asketh ſhall have, and he that ſeeketh ſhall find, and he that knocketh ſhall have the door open. If we read once, twice, or thrice, and underſtand not, let us not ceaſe ſo, but ſtill continue reading, praying, asking of others; and ſo by ſtill knocking, at the laſt the door ſhall be opened, as St. Auguſtine ſaith.
Although many things in the Scripture be ſpoken in obſcure Myſterics; yet there is nothing ſpoken under dark Myſteries in one place, but the ſelf ſame thing in other places, is ſpoken more familiarly and plainly, to the capacity both of learned and unlearned.
And thoſe things in the Scripture, that be plain to underſtand, and neceſſary for Salvation, every mans duty is to learn them, to print them in memory, and effectually to exerciſe them. And as for the dark Myſteries, to be contented to be ignorant in them, until ſuch time as it ſhall pleaſe God to open them unto him: but not lay aſide the reading of the whole, becauſe of the darkneſs of ſuch places.
And briefly to conclude (as St. Auguſtine ſaith) by the Scripture all men may be amended, the weak be ſtrengthened, and the ſtrong be comforted. So that ſurely, none be Enemtes to the reading of God's Word, but ſuch as either be ſo ignorant, that they know not how wholeſom a thing it is: or elſe ſo ſick, that they hate the moſt comfortable Medicine that ſhould heal them: or ſo ungodly, that they would wiſh the people ſtill to continue in blindneſs and ignorance of God.
The End of the Second Part.