I.

The first of them [viz. That the Writings of the Old Testament were from the evil Principle, the Law and the Prophets being dictated by bad Angels,] is such a senceless Blasphemy, that I should have wholly omitted it; were it not for the reason now mentioned: that it gives a fair occasion to shew, there is something worth our learning even in such Historical passages of the Old Scriptures, as seem less instructive. For S. Paul having plainly de­clared that the Law and the Gospel had the same Author, when he saith iii. Galat. 24. The Law was our School-master to bring us to Christ: [Page 8] proceeds in the next Chapter of that Epistle to illustrate this most elegantly from the Hi­story of Abraham; who had two Sons (iv. Gal. 22.) the one by a Bond-maid, the other by a Free-woman: the first of which was born after the Flesh, but the other was by Promise. Which things (saith he, v. 24.) are an Allegory: for these are the two Covenants, or Testaments; the one from Mount Sinai, which gendreth to Bondage; the other from Jerusalem or Sion, which is free, the Mother of us all.

Where we learn these two things. First, That even in such historical Relations as these, the Apostles read diviner things; which they saw there lye hid and concealed. For that's his meaning, when he saith, these things are an Allegory; aliud portendentia (as Tertullian expounds it L. V. contra Marcionem, c. 4.) a speech about another mat­ter, portending something else than at first sight appears. For he clearly discerned, that under the Names and Actions of Sarah and Hagar, Isaac and Ishmael; God was pleased to foreshadow what He intended to do in future times, both at the giving of the Law, and when He sent his Son to preach the Go­spel. And Secondly, we learn, that as those two Wives of very different Condition, had [Page 9] but one and the same Husband, who was the Father of those two Children: So the two Testaments, the Old and the New, which were represented by those two Women, be­long to one and the same God; who brings forth and breeds up his Children under vari­ous Dispensations, but is the Father of all those who lived piously under the Old Te­stament, as well as of those who live so under the New.

This is the necessary Consequence of the Apostles Discourse. If those two Wives and their Children were an Allegorie of the two Testaments, and of those who were born and bred under them; then as those two Children had the same Father though diffe­rent Mothers, so the two Testaments have the same Original; though they be Dispensations as different as the Bond-woman and the Free. There cannot be a more evident Confutation of the false Principles of these Men, than this Observation of the Apostle. Who in the be­ginning of this Epistle (i. Rom. 1, 2.) calls himself an Apostle, separated unto the Gospel of God, which he had promised afore by his Prophets in the Holy Scriptures, concerning his Son Jesus Christ our Lord. And in the entrance of the Epistle [Page 10] to the Hebrews openly avows, that the same God who at sundry times and in divers manners spake unto the Fathers by the Prophets, hath in these last dayes spoken unto us by his Son.

But I shall not trouble you any further in so manifest a business; having thus far obtain­ed my end; which was to shew that the Historical Books are not unuseful, but more serviceable than many imagine; not merely because they relate the wonderful Providence of God over that People for whose use they were first written, in blessing them when they were faithful to him, and punishing them when they revolted from him; but because they contain many secret Representations of things belonging to the Person and the King­dom of our Lord Jesus Christ.

II.

The next part of their wicked Doctrine was, that the Old Testament did not belong to Christians, but only to the Jews. This Faustus the Manichee (against whom St. Austin wrote XXXIII. Books) endeavoured to perswade by his Natural Eloquence and smooth way of speaking (for which he was famous See St. Aust. Confessions, L. V. cap. 3. & 6.) with­out any judgment or reason at all. For it is [Page 11] directly confuted by the words of my Text; as if the Apostle intended to anticipate such an Objection, and prevent the entrance of this extravagant Conceit into any bodies mind. The absurdity of which appears also farther from hence; that the Promises made in the Old Testament belong to us Christians, who are therefore concerned in the Testament it self. Which is a Consideration to which St. Paul directs us in the Epistle for this day; a little below my Text: v. 8. Now I say, that Jesus Christ was a Minister of the Circumcision; sent, that is, to preach the Gospel unto the Jews; for the truth of God; to justifie, that is, the Faith­fulness of God who promised to send him, as it follows; to confirm▪ the Promises made unto the Fathers; that is, make good those Promises he had passed to them in ancient time; among which this was the chief, that he would send a Person into the World in the fulness of time, in whom all Nations should be blessed. So it follows, v. 9, 10, &c. And that the Gentiles might glorifie God for his Mercy; as it is written, For this cause I will confess to thee among the Gen­tiles, and sing unto thy Name. And again he saith, Rejoyce ye Gentiles, with his People. And again, Praise the Lord all ye Gentiles, &c. And again [Page 12] Psaias saith, He that shall rise to reign over the Gentiles, in him shall the Gentiles trust. All which places of the Old Scriptures are alledged to shew, that though this was the grand Pri­viledge of the Jews, that God had expressely obliged himself by Promises to their Fathers to send his Son Christ to them; of which Promises the Gentiles, i. e. People of other Nations were wholly ignorant, and knew not a syllable of this Grace: yet God intend­ed to be so mercifull as to make all the world partakers of those Promises which the Jews alone had recorded in their holy Books. Which the Apostle proves was agreeable to the Books themselves wherein these Promises were contained. For they predicted that the Gentiles also should rejoyce in God, and praise him, and sing unto his Name, because Christ the Son of David should reign over them as well as his Ancient People, and they should place their hope and trust in him. This he urges from more places of the Old Scriptures (as well of the Law of Moses, as of the Prophets and Psalms, as you will find if you take the pains to examine them) than he alledges for the proof of any one thing whatsoever; for this great reason, That the Gentiles might [Page 13] be the more confirmed and settled in the Faith of the Gospel, when they saw it was brought to them not by the Will of Man, but by the good pleasure and Counsel of God, long before predicted in the Holy Scriptures of Truth.

This is a plain demonstration how much we are concerned in the Scriptures written aforetime; whose true Learning the same Apostle shews in another place, is not under­stood by the Jews, but only by Christians; to whom the Grace of God is translated, which is taken away from the other, till they also Believe on Christ Jesus. Read 2 Corinth. iii. 14, 15. where he saith, their Minds are blinded, and that they have a Veil upon them in the reading of the Old Testament: Which veil is done away in Christ, i. e. when men be­come Christians. But even unto this day, when Moses is read, the veil is upon their heart: never­theless when it (their heart) shall turn to the Lord (our Saviour Christ) the veil shall be taken away; and not till then. Which is an evidence that we have more benefit by the Scriptures writ­ten aforetime, than the Jews themselves, till they also turn Christians; and abundantly confirms that pithy saying of Tertullian (which [Page 14] comprehends all that need be said in this Ar­gument,) Novum Testamentum in Vetere latet, Vetus Testamentum in Novo patet; the New Te­stament lyes hid in the Old; and the Old Testament is revealed and discovered in the New. And so I have done with the Second Cavil of these men against the Old Testa­ment.

III.

The third part of their impious Doctrine about this matter was, That the Scriptures written aforetime were unprofitable for the con­firmation of our Faith. Which is directly against the whole Scope of the Apostle in this place, and is confuted in express terms by our Blessed Lord himself in several places of the last Chap­ter of the Gospel according to S. Luke. Where speaking of his Passion to two of his Disciples, v. 25. 27. He upbraided them that they were such Fools, and slow of heart to believe what the Prophets had spoken: and beginning at Moses and all the Prophets, he expounded unto them in all the Scriptures, the things concerning himself. And not long after appearing to all the Apo­stles, and eating with them, he said ( v. 44.) These are the words which I spake unto you while I [Page 15] was yet with you, that all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me. And then opening their understanding, that they might understand the Scripture, he said, Thus it is written, and thus it behoved Christ to suffer, and to rise again the third day, &c. So abominably false it is, which those Hereticks were wont to assert, that in the Old Testa­ment there was no Testimony concerning Christ. They are the words of Faustus, as they are reported by St. Austin Lib. xii. con­tra Faust c. 1, 2.: and may well make us wonder how any men that were called by his Name should arrive at such a boldness, as to contradict Christ him­self, who proved all things concerning him­self out of those ancient Books.

But this it is to be proud and self-conceited; to be forward to teach Vid. S. Au­stin, Confess. l. v. c. 5., before men have learnt; to be addicted to a Sect, and to love to contradict; to be engaged early in a par­ty, and then to stop ones ears against the means of Information; to be carryed away with a strong antipathy to that, which men do not understand, nor have duly weighed and considered. Against all which Vices the Scriptures caution us sufficiently, if we mean [Page 16] to understand them: telling us plainly, that if we will not purge our selves from such ill humours, we shall become vain in our Ima­ginations, and our foolish hearts will be dark­ned. Witness the foolish exception that these men took to the Books of Moses, because they represented God, according to their Imagina­tion, as desirous of the Blood and Fat of Beasts, which he required to be offered in Sa­crifice to him. Whereas nothing is more ma­nifest, than that God himself by the Prophets (who spake as they acknowledge by the same Spirit that Moses did) utterly disclaimed any delight or satisfaction that he took in mere Sacrifices, though never so numerous and costly: Nay, protests that he abominated them, if they were not brought to his Altar with a pious mind, and accompanyed with actions of Justice and Charity. Which makes it apparent, that it was the heart of the Offe­rer to which he had regard; and that he lookt upon these, but as outward testimonies and significations of a grateful Mind, or of a penitent heart, or of a Soul resolved to devote it self to his service.

I need not adde, that they were manifest Figures and Presignifications of the great Sa­crifice [Page 17] of Christ Jesus, who hath purged away our sins by his own blood: nor take any fur­ther pains to confute these audacious Here­ticks from other places of Holy Writ. I will rather take to task a little another sort of men, no less bold and shameless; who would fain be thought the greatest Enemies to Hereticks, of all men in the world. I mean them of the Romish Religion, who notwithstanding their glorious pretences, would be heartily glad if this Proposition could be made good, That the Scriptures written aforetime, are unpro­fitable for the Confirmation of Points of Faith. For our Writers have so overpower'd them with Testimonies fetcht from thence, that they are not able to stand before us to defend the Prime Article of their present Faith; that Article which is the principal Cause of the Di­visions of Christendome, for whose sake▪ all other Controversies have been craftily kept on foot; I mean that of the Supremacy of the Bishop of Rome Rome enim subjici, inde pendere, haec Vestrae Religio­nis summa est. Resp. ad Tort. p. 81.: Which we utterly confound by beginning at Moses (to allude to the words before mentioned) and so shewing through all the Scriptures written aforetime, that, He, and Joshua, and David, and Solomon, and Asa, and Jehoshaphat, and Hezekias, and Josias, go­verned [Page 18] the Priests and the whole Tribe of Levi: ‘Ordering the time of their waiting and officiating in their Courses; appointing Judges in Ecclesiastical Causes, and setting Presidents over those Judges; taking away abuses and corruptions in Religion; com­manding the Ark to be removed from one place to another, and calling the people by their Proclamations, to come and meet there before the Lord; requiring the Priests to read the Book of the Law, and to reduce things to a Conformity with it; renewing the Covenant of Moses for Reformation of Religion; making Missions of Priests into such parts of the Countrey, as they saw need­ed their assistance; and (to say no more) e­jecting the High-Priest himself, and depo­sing him from his Office.’

Now what say our Adversaries to all this? Truly, after many other poor shifts, they are at last driven thus far to side with the Mani­chees, as to say, that these things belong not to us: for that Authority which was in Kings under the Old Testament, is now translated (if you will believe those Doctors) unto the Priests under the New. But what man of sense can entertain this wild fancy, that Kings [Page 19] under the Government of Christ, are in a worse Condition than they were in under the Discipline of Moses? Or that Christ should single out Kings of all other men, to be inju­rious to them, and deprive them of their for­mer rights; when he left every body else in the very same estate wherein he found them? Was this our Saviours business (when he came to reign over the Gentiles,) to strip their Prin­ces of their Prerogatives, and lessen their Pow­er and Authority over their Subjects? How detestable would the Apostles have been, if they had broached this Doctrine, when they went out to convert the World? Or shall we be so impious as to think, that St. Paul equivocated, or had some mental Reserva­tion, when he Commanded every Soul in the Roman Church to be subject to the higher Powers? Mark, I beseech you; it is upon the Church of Rome that he presses this Do­ctrine (Chapter xiii. of this Epistle,) more than upon any other Church whatsoever: as if he foresaw there would be an Apostasie among them from this Faith. Let every Soul be subject: though thou beest an Apostle (and the Bishop of Rome I hope was never great­er than so) though an Evangelist, though a Pro­phet, [Page 20] or whatsoever thou beest, thou must be sub­ject: as S. Chrysostome (whose words these are) faithfully expounds the Apostles honest meaning.

And so Christian Princes long after his time, understood him; and did not fear both to assume this Authority, and to justifie it when they had done so, after the same manner that we do, by the Example of the Kings that ruled over the People of God before the Coming of Christ. Witness, to name one for all, Charles the Great; a Prince as great in Ecclesiastical Policy, as in Feats of Arms: who, in his Preface to his Capitulary, tells the Clergy of the Em­pire, ‘That he had sent his Deputies to them; that they by his Authority, might, together with them, correct what stood in need of amendment; according to the Example of the godly King Josias, who endeavoured, saith he, to restore the King­dom which God had given him to the Service of the true God; by going about it, by correcting and admonishing it, as we read in the xxiii. Chapter of the Second Book of the Kings.’

And they had been very much to blame if [Page 21] they had not taken this pains. For as the fore­named S. Chrysostome admirably speaks in a Sermon of his, recorded by one of the writers of his Life * [...] Georgius Alex­andrius. Tom. Ult. p. 265. The Care appertaining to Kings is not so much about War, as about the Church; not so much a­bout Political Affairs, as about the Church: with whose Preservation and Safety God having been pleased to intrust them; he expects they should be as angry with those who would A­dulterate his Worship therein setled, as Moses was with Aaron, when he had made the Golden Calf. That very example is suffici­ent to shew the Authority, which the Civil Magistrates have in matters of Religion. With which they ought not to part, no more than they would with their Crowns: nor to suffer their people to be deprived of these Holy Books wherein they may read these things; and thereby be so throughly possest with a sense of their high Authority, that they may never be Debauched from their Duty. But of that more presently.

IV.

Let us first hear what the next exception of [Page 22] the Manichees was aginst the Scriptures written aforetime; which they said were unprofitable to teach men good manners; nay, were destructive and contrary to them. There are two parts you see of this wicked suggestion, the first of which is so directly confuted by St. Paul in another place, that one would think these men never read the New Testament at all, nor the Old for any other end, than to carp at it and frame Objections against it. For in 2 Tim. iii. 16. he expressly saies that [...] All Scripture (speaking of the Old, for not much of the New was then extant) given by inspiration of God, is profitable for Doctrine, for reproof, for correction, for instruction in Righteousness. Upon which words you may be pleased to take this short gloss. All Holy Learning consists in being wise and in being good; in acquiring of both which, the Scriptures, being Divinely inspir­ed, give us singular assistance. As for the first, (Christian Wisdom) it consists in know­ing the Truth, and in rejecting Falshood. Now behold how profitable the Scriptures are in both regards: For they are profitable for Doctrine which is teaching the Truth; and for reproof, which is confuting the false­hood of Error. And then for the Second (learn­ing [Page 23] to be good) that consists of two parts more as the Prophets instruct us, to cease to do Evil, and to learn to do Well. To both which ends also the Apostle affirms the Holy Scripture is profitable: for correction that is, when we do amiss; and for instruction in Righte­ousness, to make us do better. And that (I may add) not only by its Precepts, but by its Exam­ples: examples which strongly excite and quick­en us to our duty; and which mightily deter and withold us from doing wickedly. I shall on­ly mention some of the latter sort, which are drawn up to my hand by St. Paul in the next Epistle, 1 Cor. x. where he sets before that Church the example of the ancient Israelites; with many of whom God was not well pleased, for they were overthrown in the Wilderness, after he had brought them out of the bondage of E­gypt, v. 5. And lest they should think them­selves unconcern'd in such stories, he adds, v. 6. Now these things were our examples; to the intent that we should not Lust after evil things as they also Lusted. Neither be ye Idolaters as were some of them; as it is written. The people sat down to Eat and Drink, and rose up to Play. Neither let us commit Fornication, as some of them commit­ted, and fell in one day three and twenty thousand. [Page 24] Neither let us tempt Christ, as some of them tempt­ed, and were destroyed of Serpents. Neither mur­mur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things hapned unto them for Examples; and they are written for our admonition upon whom the ends of the World are come. So he concludes, after the same manner as he began, this pathetical dis­course: Which we ought to lay to heart, and apply to our selves as much, as if he had told us in other words (which are but an explication of these,) ‘I would not wil­lingly have you abuse your selves with false Opinions, and therefore do not imagine, I beseech you, that these things, which were done so long ago, do not belong to you; or that the Sins I have mentioned are not so deadly now as they were then: because those dreadful Miracles are ceased, and you see no devouring Fire, no Earth gaping to swallow you up, no fiery Serpents, nor de­stroying Angel smiting Multitudes dead in an instant. For all these things, that is, these Punishments, hapned unto them, or were in­flicted upon the old Israelites, for Examples (or for Types, as it is in the Margin) of that Punishment which (notwithstanding Gods [Page 25] wonderful Grace to us, in delivering us out of a worse Slavery than that of Egypt,) shall fall more heavily upon us than upon them, if we be disobedient to him. The reason is, because we are a Diviner and more Spi­ritual People, of whom they were but the Types and Figures; and therefore can less expect to be indulged in such wickedness as they smarted so sorely for: but ought to be warned by their sad Examples, and to look upon these things as recorded for our admonition; that we may learn, i. e. to be­ware of such sins as those now mentioned, which are far more provoking now than they were in former times.’

But to this those Manichees object (as we find in the formentioned Faustus August. L. XXII. cap. 1. contra Faust.) that there are abundance of evil Examples in the Old Testament; which, they fancy, justifies the Second part of this Proposition, That the Old Scriptures teach things contrary to good Manners. For we find in the Lives of the Patriarchs and Prophets, some things, not only blame­able, but very wicked; as the Drunkenness of Noah, the Incest of Lot, the Murder and Adul­tery of David; and such like.

To which I have a plain and true Answer; that even from the recording of these things we may learn very much; if we will read such parts of the Holy Scripture, as we ought to do all the rest, with a piously disposed Mind. I shall mention four things, that those Examples teach us, if we be inclined to make a good use of them. 1. Something to confirm our Faith. 2. Something to guide the Course of our Lives. 3. Something to preserve us from Sin. And, 4. Something to recover us, in case we fall into it.

I. First, I say, they may serve very much to confirm our Faith; and to make us less doubt of the truth of the History of the Bible. Which it is manifest was not invented for the Honour and Credit of the Jewish Nation; because it faithfully relates even the soulest blemishes of their Noble Ancestors: which, if it had been indited by their private spirit, should have been carefully concealed. The Holy Books may be compared to a pure Looking-glass; which shews not only the Beauty, the lovely Features and comely Pro­portions of those Persons that are represented in it, but all their Spots and Deformities. They flatter no mans Person, but praise all [Page 27] the Actions, even of bad men, which are worthy of Commendation; and reprehend all that are otherwise, even in the good and vertuous. And therefore,

II. We may learn something from these Examples for the guidance of our Lives, and reforming our Manners: which is to follow Precepts, not Examples. For Examples then alone are imitable, when they are conform­able to those Rules, which make them good Examples. The best of men may erre; and therefore we are not so much to mind, which Way they go, as which way they ought to go. For there is a Rule, by which they are as much bound to walk, as we; from which if they swerve, we are to leave them, and stick to that. For against a Rule, no Examples can be a sufficient Warrant. They are so far from having any such Authority; that we are to examine, whether the Rule it self by which holy men heretofore governed their actions, was a General Rule; or only Particular. For if it was special and personal, there it must rest; and the Example of those who obeyed it must not carry it any further. If it do; we act by our own private Authority, and apply to our selves things that belonged pe­culiarly [Page 28] to other men: and so, doing such things as they did, without such a Warrant, involve our selves in a Guilt of which they were innocent. In short, they that do not live regularly themselves, cannot be a Rule to others.

III. But there is still a good use, which we may and ought to make of such irregular Examples. From which we may learn some­thing that will be a Preservative from Sin, not an Incentive to it: and that is, deep Hu­mility; a pious Fear, with due Caution and Circumspection; Distrust of our selves and of our own strength; with earnest Applicati­ons to God for his gracious Assistance; and a lively Faith and Confidence in him, as our best Security. For if such great, such Holy men fell, and fell so foully, and bruised them­selves so sorely; have not we just cause to be jealous of our selves, and to live in a god­ly fear, lest we also be tempted, and carried away from our stedfastness? As we shall be most certainly; unless we be careful and cau­tious, watchful and diligent; adhering close­ly to God by a constant vigorous sense of him preserved in our Minds: which we should [Page 29] learn to awaken and quicken by frequent Re­flection upon such lamentable Examples of humane weakness and frailty.

IV. From which also we may learn, in case we should be so unhappy as to be sur­prized, and fall into Sin, something that may help to recover and restore us. Which is, not to despair of Gods Mercy; but to hope, by unfeigned Repentance, and greater care for the future, we may obtain a Pardon, and be accepted again into his favour, as they were; some of whose Repentance is as re­markable, in the ancient Story, as their sin.

This is the use we ought to make of such parts of the Holy Writings: By which, if we will encourage our selves to be bold to do wickedly, because such pious men fell into sin; or to presume of Gods Mercy, though we continue in it, and do not rise again by Repentance; or take occasion to despair of doing better, because of the deplorable weak­ness of Humane Nature; we must be ac­countable to God, for such perverse abuse of his Holy Word; which contains no such Ex­amples among all those that it propounds to our Imitation.

V.

There is one thing more remaining, which if they could have made good, would have been an Objection indeed; and that is, That the Old Testament opposes and contradicts the New. About this Adimantus a Manichee the Master of Faustus wrote a whole Book: but the Instan­ces he alledges are so frivolous, that they are scarce worth the confuting. I will mention one, because it may suggest something for our Learning, whereby you may judge of all the rest. In the Old Testament we read, that if any man hurt his Neighbour, he was bound to satisfie to the full for the damage done, by suffering the very same himself; Eye for Eye, Tooth for Tooth, Hand for Hand, and Foot for Foot, &c. xxi. Exod. 24, 25. But our Saviour sayes in the New Testament, Whosoever shall smite thee on thy right cheek, turn to him the other also. And if a man take away thy Coat, let him have thy Cloak also. v. Matth. 39, 40. Are not these things opposite? I answer with St. Austin, who hath made an excellent Reply to this Cavil, both in his Book against Adimantus Cap. VIII., and against Faustus Lib. XIX. cap. 25.; to this effect. These things discover no contrariety [Page 31] in the two Testaments; but only the diffe­rent degrees of their perfection. For there being two degrees of Meekness and Forbear­ance; the first that the Grief of the injured person do not provoke him to seek a revenge, beyond the measure of the damage that was done him; the second that the injured per­son pardon and pass by the whole wrong, though grievous to him, with a peaceable and appeased mind: the Old Testament, as less perfect, preserved carnal men within the bounds of the first degree of Patience, and kept them from extending their revenge too far; but the New Testament, as more per­fect, advances spiritual men to the most ex­cellent degree of a plenary remission, with­out any revenge at all.

So that even from such passages as these we learn, you see, how much we are in­debted to God, for a greater abundance of his Grace, than he bestowed in former times. Which should raise us, as to a greater de­gree of gratefull Love to him, so, to a more excellent degree of Piety and Vertue; to which He intends to improve us by this New [Page 32] Revelation he hath made of his good will to us in Christ Jesus.

And that is part of the use we may make of what hath been said.

If we may learn so much from those Books which were written aforetime, in the dayes of old, before the Coming of our Saviour into the World: what may we do from those which were written since his appearing; who is the very Wisdom of God, the only begotten Son, which is in the bosom of the Father, and hath declared him unto us? They prescribe us a more rational Service of Almighty God; and raise us to a higher pitch of brotherly Love; and teach us greater Purity of Body and Mind; and press all these upon us by more perfect Examples, and by more excellent Motives; especially by the blessed hope of Immortal Life; which if we have any sense of our own dearest Interest, we ought to embrace and to hold fast (as it is in the Collect for this day) being willing to do and to suffer any thing that God would have us, rather than lose so great, so incom­parable a good: Which the more we think of, the more it attracts us to it, and holds [Page 33] us fast in its embraces▪ as a perfect satisfacti­on to all our desires.

But from that Consideration we may take occasion also to reflect, how injurious they are to Christian People (to whom God hath been so bountiful) who forbid them with­out their leave to meddle with these holy Books; wherein their Hope of Immortal Life is contained: Nay, make a severe In­quisition after them that dare be so bold as to have, in their own Language, a Copy of the Will and Testament of their blessed Sa­viour, (or if you please so to call it) of that Deed of Grace whereby he hath conveyed to them the Eternal Inheritance. S. Peter indeed, 1 Epist. ii. 9. honours all Christians so much as to call them a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People: But they, who pretend to succeed him, use them as if they were no better than base Slaves, nay vile Beasts; who are not fit to be entrusted with this Liberty, and enjoy the Priviledge of hearing God him­self speaking to them in his holy Gospel. No, there is a Caution in the Law, saith Innocent [Page 34] the third, that if a Beast touch the Mountain, it shall be stoned: from thence concluding that the simple and unlearned should not meddle with the Subtilty of Holy Writ. And here­in we agree with him, that from all Subtil­ties and curious Inquiries, every body ought to abstain: But we are not satisfied that He or any man else hath Authority, to compare the People of God to Beasts. As others among them have done in a most scornfull manner; when they prove from hence that the People must not read the Scriptures, be­cause we must not cast that which is holy to Dogs, nor throw Pearls before Swine. This is very rude Language; but the Authors are well known who have spoken thus contem­ptuously of the Flock of Christ (whom he calls his Sheep, but they call Dogs and Swine) and thereby debased Christians below the most blockish Jews, who did never so abuse their Holy Books, as to forfeit the liberty of Reading them; which they challenge and use as a Right belonging to all at this very day. What Reason can be given for such unworthy. Treatment of those whom the Apostles so highly esteemed, and spake [Page 35] of with so much respect, but only this; that they see there is such a manifest disagreement between them and the Scriptures, that their Errours would be in danger to be detected by the simplest people, if they should be per­mitted to come into this light?

And here let me note, that such guides are faln into a contrary errour, to that of the Ma­nichees, of which I have now treated. They do not say, that the Books of the Old Testament are superfluous and unnecessary; but that they, and the Books of the New Testament to boot, are defective and imperfect: and that their defects must be supplied, out of such Tradi­tions as they propound to our belief. But among opposite Errours, the causes of erring are commonly the same, as the great Philo­sopher observes; and is very true in this case. For though there be several wayes the Enemy of mankind hath taken, to compass his de­sign of bringing the Scriptures into disgrace, and setting up the inventions of men instead of them, or in Conjunction with them; yet the reason still is one and the same: which is, that the holy Scriptures are not for his [Page 36] turn; he cannot deceive men so easily, if they keep close to this hold. Which is a strong hold indeed; and comprehends all that we need to know, or believe, or do: to which nothing need, nothing ought to be ad­ded as necessary to our Salvation. According to that peremptory resolution of St. Austin in his third Book against Petilians Letters, (Chapt. vi.) Whether it be about Christ, or about his Church, or about any other thing whatsoever, that belongs to Faith or to our Life, I will not say we (who are by no means to be compared with him that said, licet nos, although we) but as he presently adds, if an Angel from Heaven shall declare to you any thing, besides that which you have received in Scripturis Legalibus & Evangelicis, in the Scriptures of the Law and the Gospel, let him be accursed.

To which let me add this notable sen­tence of S. Basil the Great, who comprehends all that I have said in a few words, in his Ser­mon of Faith Tom. II. pag. 251.. It is a manifest falling of Faith, and may be justly charged with Pride; either to reject any thing that is written; or to introduce, and bring in over and above, any thing that is not written.

This was the ancient Catholick Doctrine; [Page 37] which it is the Interest (let me take the bold­ness to say) as well as the Duty-of-Christian Kings and Princes, above all other men, to assert and maintain. For by these Ho­ly Books their Authority is as strongly sup­ported; as by the pretended Traditions of the Roman Church it is notoriously under­mined and subverted. Upon which account it is a point of their greatest Wisdom, not only to keep these Books in their Peoples hands; but to encourage, nay command the conscientious reading of them; that they may there learn how plainly they are taught, and how Religiously they are bound to fear, honour and obey their Sovereigns, even though they were Pagans; much more when they are Christians. Of which Li­berty if they suffer their People to be de­prived, they shall soon be taught that they owe no further respect to their Princes, than it pleases the Bishop of Rome to allow them. Who from the Dignity of a parti­cular Bishop and Pastor of Souls, is raised to be a Worldly Monarch, above all Kings and Emperours; by sewing several patches and shreds to the ancient Christian Doctrine, [Page 38] under the Name of Traditions. For nothing is more apparent in History than this; that as the Bishop of Rome's Greatness increased, so Traditions were still more and more mul­tiplyed; which in process of time were more recommended than the Scriptures themselves, and more Religiously observed.

There is another Reason also, why Prin­ces should keep the Holy Books open before their Subjects eyes, and suffer no Man to shut them and seal them up: Because it plainly appears by them, that their Persons and Office are Sacred; not a mere humane Institution, but the Ordinance of God, by whom Kings reign, and by vertue of whose Laws they demand Obedience. The con­trary to this is taught by the Popes Crea­tures; and will soon be obtruded for Chri­stian Doctrine, if the Holy Scriptures be laid aside. Bellarmine, for instance, in his Book against Barclay, maintains, that their Power proceeds not from God, but is the Institu­tion of Man. Conformable to that memo­rable Maxim of Father Binet, in a Discourse of his with the famous Casaubon Epist. ad Frontonem Du­caeum. p. 209., about [Page 39] the business of Garnet (which he calls the Immortal God to witness is true) That it were better all Kings should perish, than the Seal of Confession so much as once be violated; for the Authority of Kings is by Humane Right, but Confession by Divine. Which sounds so hor­ridly in all true Christian ears, that it is hard to find any thing more contrary to common Reason and to the Holy Scrip­tures, among that [...] (as Andraeas Caesariensis calls them Cap. IV. in Apocalyps.) that cra­zed, stupid Tribe of Manichees, whose Fren­zies I have in part represented. But this is not a place to lay open this Mystery of Iniquity; whereby Kings are almost De­thron'd, and manifestly deprived of that which assures their Crowns and their Lives; far more than the constant Guard of their Bodies, or the most powerful Armies they can raise. For though by those they may strike terror into their Subjects minds; it is only the Sense of God that can frame their hearts to Obedience. Then the Fidelity of Subjects will be firm and unmovable, when it is incorporated into Piety, and account­ed a part of Religion; a necessary piece of [Page 40] that Service which we owe to God Al­mighty. For which end the Scriptures must lye open before the People; that there they may read their Duty, and have their Souls moulded into a Sense of God; and not merely receive such Impressions, as the In­terests of men shall be pleased to stamp upon them.

I conclude all with those Notable words of S. Chrysostome in his Second Homily upon S. Matthew; where he justifies what I have said, from the words of St. Paul before mentioned. It is a great fault in Christian People, that they do not Read the Scriptures: but to think it is a needless and superfluous thing to read them, is a far greater Crime. This is language of the Devils invention: for do you not hear what S. Paul sayes? That these things were written for our Instruction.

God grant we may in such wise hear, read, mark, learn and inwardly digest them, that we may bring forth Fruit with Pati­ence; and do our Duty so faithfully to Him, to our Sovereign, to one another, [Page 41] and to all men, that in the end we may attain Everlasting Life, through Jesus Christ our Lord: To whom with the Father and the Holy Ghost, be given by us and by all others, all Honour, Glory and Praise, both now and for evermore.

Amen.