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CHAP. C.
Of the Word of God.
YE have now heard how doubtful, how uncertain, how ambiguous all the Sciences are, and how, for any thing in them contained, we are generally ignorant where the Truth rests, even in Divinity it self, unless we could finde out any person who had the Key of Knowledge and Wisdom: for the Armory of Truth is lockt and concealed under divers Mysteries; and the way shut up from wise and holy men, by which we might enter into so great and incomprehensible a Trea∣sury. Now this Key is nothing else but the Word of God: This onely discerneth the force and vertue of all sors of words, and what Disputes proceed meerly from the Cunning of Sophistry, which discovers not the Truth, but onely a meer shadow thereof: and then distinctly shews you what communication sets forth the Truth, not in outward appearance, and counterfeit Co∣lour, but in effect and reason. By this, every Art of deceit and untruth is easily surmounted. Neither Ar∣guments, nor Syllogisms, nor any subtilties of Sophi∣stry, can stand against it. He that is not satisfied there∣with, or is of an opinion contrary thereto, as S. Paul saith, is proud, and knows nothing. And there we are to try, by the words of God, all Doctrines and Opini∣ons, as Gold is try'd by the Touch-stone; and in all difficulties to flee thither, as to a Rock of most safety; and out of that onely to search for the truth of all things; and from thence to judge of the Doctrines,
Page 349
Opinions, and Expositions of men. For, as Gregory saith, Whatsoever derives not its authority from thence, is with the same ease rejected as approved. Now as to the knowledge of this Word, there is no School of Philo∣sophers, nor the subtilest Wits of the most subtil So∣phisters, that have been able to teach it us; but onely God, and Jesus Christ, through the Holy Ghost, by means of those Scriptures which are Canonical; to which, according to the command of God, nothing may be added, and from which nothing may be di∣minish'd: for whoever shall do it, though he were an Angel of heaven, he is abandoned to the devil, and curs'd by the Law of God. So great the Majesty, so great is the Power of this Scripture, that it admits no strange Expositions, no Glosses of Men nor Angels; nor suffers it self to be wrested according to the inven∣tions of mens Wits: nor does it permit it self to be chang'd and transform'd into variety of Sences, after the manner of humane Fables, as it were some Poetical Proteus; but is sufficient to expound and interpret it self; and judging of all men, is judg'd by none. For the Authority thereof is greater, as Austin saith, than all the florid Subtilties of humane Wit: for it hath one, plain, constant, and holy meaning, in the strength whereof it both combats and overcomes. All other Moral meanings besides this, as Mystical, Typical, A∣nagogical, Tropological, and Allegorical, by the help whereof many men do besmear and Fucus over the Truth with sundry strange Colours, may rightly and truely perswade us something for the edification of the people, but they can never prove or disprove any thing to confirm the Authority of the Word of God. For let any person bring into controversie the opinion of any one of these; let him quote any substantial Author thereupon, or let him alleadge the Exposition of any of the holy Fathers; none of those things are so bind∣ing
Page 350
to us, but that we may contradict um: but out of the letter of the holy Scriptures, from the draught and order thereof, such indissoluble Bands are made, which no man can break, nor no man escape through; but breaking and shattering all Engines of Argumentation, enforces him to say and confess, That it is the finger of God, That Man never spake in that manner, That he speaketh not as the Scribes and Pharisees, but like one that has power. But the Authors thereof, inspir'd from Heaven, have by their authority ordain'd us a Canon, the magnificence whereof is such, that we ought to be∣lieve all things therein contained: and whatever that Word hath pronounced and taught, that without any retraction is to be accounted holy and inviolable. Of which thus S. Austin hath spoken: That he gave this ho∣nour to those Books which be call'd Canonical, that he most constantly believ'd that none of the Writers of them did or could erre: but to the others be would give no credit, how much learning and holiness soever they had in them, except it be proved with evident reason out of Gods Word that there is a probability for the truth thereof. Unto these Christ sends us, teaching us that we should search the Scriptures. From hence the Apostle commands us to try all things, and to stick to the things which are good; as also, to prove the spirits whether they be of God; and by the help of them to be able to give an account of all things, and to reprove them that shall vainly go a∣bout to contradict; that so becoming spiritual, we may judge all things, and be judged of none. Now the truth and understanding of the Canonical Scripture depends upon the onely authority of God revealing the same; which cannot be comprehended by any judgement of the Senses, by most over-reaching Reason, by any Syl∣logism of demonstration, by any Science, by any Spe∣culation, by any Contemplation, or by any humane force; but onely by Faith in Jesus Christ poured out
Page 351
into the soul from God the Father, by the Holy Ghost: which is so much the more predominant and stable than the Credulity of humane knowledge, by how much God himself is superiour to, and truer than Men. But why do I say truer? Nay rather, God alone is true, and every man a lyer. So that whatever proceeds not from this Truth, is Errour, as that which is not of faith is sin, For God himself hath in himself the fountains of Truth, out of which it is necessary for him to draw it, whoever desires perfect knowledge; seeing there is no knowledge can be had either of the secrets of Nature, of separated substances, nor of God the Author of all, unless it be reveal'd from above. For things divine are not to be reacht by humane force; and natural things oft-times keep at too great a distance from the inward thought: whence it comes to pass, that what we believe to be the knowledge of these things, ap∣pears to be Falshood and Errour. Which presumption in the Caldeans and other Heathen Philosophers Isaiah reproves, where he says: Thy wisdom and thy knowledg have deceived thee; thou hast fail'd in the multitude of thy inventious. The Grammarian is very wary that he offend not in talk, and that he utter not a rude and bar∣barous word: but in the mean while he has no regard to the dishonest courses, and sinfulness of his life. So likewise the Poet chuses rather to halt in his Life than in his Verse. The Historian leaves to Memory, and commits to Writing the deeds of Kings and Princes, and the transactions of successive times; yet mindes not his own behaviour, or if he do, is yet ashamed to con∣fess his failings. The Orator more abhors the rude∣ness of his Language, than the deformity of his Life. The Rhetorician will rather deny the manifest Truth, than yield to his Opposer in the least Syllogistical Con∣clusion. Arithmeticians and Geometricians number and measure all things, but neglect the Measures and
Page 352
Numbers of their lives and souls. The Musicians are all for Sounds and Songs, not minding the Discords of corrupt Manners: Therefore Diogenes the Sinopi∣an was wont to reprove them, that they would fitly make the Harmony and Strings agree; but that there was neither measure nor harmony in their customs of living. Astrologers behold the Heavens and the Stars, and foretel others what shall happen in this world; but they never minde the evil which every moment hangs over their own heads. Cosmographers describe the situations of Countries, the forms of Mountains, the course of Rivers, and limits of distinct Regions; but they make a man never the wiser nor better. Philosophers with great vaunting dive into the Causes and Beginnings of things; while they neglect, perhaps not so much as know God the Creator of all things. There is no Peace among Princes and Magistrates, being easily drawn for small advantages to seek the destruction one of another. Physicians cure the bodies of the sick, and neglect the health of their souls. Lawyers diligent in observing the Laws of Men, however transgress the Commands of God: whence it is grown to be a Proverb, Neither physicians live well, nor Lawyers die well; Physicians being the most disorderly sort of men, and Lawyers the most dishonest. Divines make a great noise while they preach to us the observa∣tion of the Commands of God, and holy Doctrine; but their words and conversations differ very much; being such as had rather seem to know than love God. Now then, he which knows all things, to speak and write well; he who understands the nature of Verse, the course of Times, the ways of Reasoning, the orna∣ments of Speech, the colours of Rhetorick; he that remembers all things, the proportions and sums of Numbers, the harmony of Sounds, the measures of Dancing, the measures of all Quantities, the inflexions,
Page 353
and reflexions of the Sun-beams, the situation of the Earth and Sea, the various ways of rearing all sorts of Edifices and Engines, the ordering of Battels, the til∣ling of Ground, the taking, feeding, fatting of Beasts, Birds and Fish, every kinde of Country-trade, every species of Mechanick Industry, Painting, Graving, Founding, Hammering, Hewing, Factoring, Sayling; the course of the Stars, their Influences upon inferiour Bodies; the forebodings of Destiny; Divinations of all sorts; the hidden monstrosities of Magick Art; the secrets of the Cabalists; the causes of all Natural things; the reformation of Manners; the Govern∣ments of Commonwealths; Family-order; Reme∣dies for Diseases; vertues of Medicines, and skill in mixture; the delicate Dressing of Meats: Let him know both Laws, all the Pleadings of the most learned Doctors and Council, the wrangling of the Sorbonnists, the hypocrisie of the Monks, with all the Learning of the holy Fathers: he, I say, who knoweth all this, and more, if there be any thing yet remaining, yet he know∣eth nothing, unless he know the will of Gods Word, and perform the same. He that hath learned all things, and hath not learned this, hath learn'd in vain, and all his Knowledge is in vain. In the Word of God is the Way, there is the Rule, there is the Gole or Mark whither he ought to bend his Course, that will not go astray, but drives to reach the Truth. All other Sciences are subject to Time, and Forgetfulness; and not onely these Sciences and Arts, but also the Letters, Characters, and Languages which we use, shall perish, and others rise in their places: and peradventure they have more than once been already lost, and have as often come to light again. Neither has there been one manner of Or∣thography in one Age, nor alike with all men. Nor is the true Pronunciation of the Latine Tongue at this day any where to be found. The ancient Characters of
Page 354
the Hebrew are quite lost; they which are now in use being found out by Esdras: for the Hebrew Language was corrupted by the Caldeans; a Misfortune that has happened well-near to all the Languages of the world; so that there is hardly one at this day which understands its own Antiquity; new words growing into use, and the old ones decaying. So that there is nothing fixt or durable. Finally, the opinion of Terence is, That no∣thing is now spoken, which has not been spoken before, And many there are, among whom Volaterrane is one, that would have it that the Gun, which is by most ac∣counted a New Invention of the Germans, was used in ancient time: and this they endeavour to prove out of Virgil.
There Salmon lay in cruel torments bound,
Curs'd Imitator of th'Olympick Sound:
He born by four fleet Steeds, his Flambean shaking,
Through Greece, and Elis Towns his journey taking,
Triumphing went, and call'd himself a God,
Mad as he was, still thundring as he rode;
Thunder and Tempests seem'd to fill the skie,
With so much noise his speedy Coursers flie.
Much to this purpose hath Ecclesiastes spoken, when he saith, There is nothing new under the sun; nor can any man say, Behold, this is new: for it hath been in times past before us. There is no remembrance of things past; neither they which shall be in the later days, shall remem∣ber the things which shall be hereafter. And in another place he saith, The learned and the ignorant also shall die. What then shall we here say, but that all Sciences and Arts are subject to death and forgetfulness? neither shall they for ever remain alive, but together with death shall pass to death, forasmuch as Christ himself saith, That every plant which the heavenly Father hath
Page 355
not planted, shall be rooted out, and cast into everlasting fire. So far are we to be from believing that Knowledge availeth to Immortality; but that the Word of God alone endures for ever. The knowledge whereof is so needful to us, that he that despiseth it, that esteems it not, and is not a hearer thereof, (as the Word it self te∣stifies in the holy Scripture) God will send upon him a Curse, Damnation, and everlasting Judgement. Ye are not therefore to think that it belongeth onely to Divines, but to every one, man and woman, old and young; so that every one, according to the grace and capacity given to them, is bound to have the know∣ledge thereof, and not of dissent a hairs breadth from the true sence and meaning of it. For this cause, the Old Testament commands us in this manner: These words shall be in thy heart all the days of thy life; and thou shalt declare them to thy children and grandchil∣dren, and command them to keep and observe them. Thou shalt ponder them sitting in thy house, and going thorow the street, sleeping and waking; and shalt binde them as a token to thy hand: they shall always be and move before thy eyes, and thou shalt write them over the doors of thy house. Thus Josiah read all the words, and all these things that were contained in the Volume of the Law before all the multitude of men, women, children and strangers. And Esdras brought the book of the Law before all the multitude of men and women, and read therein openly in the street, before all that could under∣stand. And Christ commanded his Gospel to be prea∣ched to all creatures throughout the whole world; and this not in the dark, not whisper'd in the ear, not in secret, not in private chambers, not to some particular Doctors and Scribes; but openly, upon the house tops, to the people, to the multitude: for thus faith he to the Apostles: That which I speak to you, I speak to all men: that which I speak to you in darkness, declare you
Page 356
in the face of the sun: that which I tell you in your ears, publish you upon the house-tops. And S. Peter in the Acts saith, He hath charged us to preach to the people. And Paul commands us to bring up our children in the discipline and doctrine of Christ. And, which is more, Christ himself blam'd his disciples for hindering little children to come to him; whose simplicity and humili∣ty, whose mindes are not passed up with vain Opinions, or swell'd with humane knowledge, teacheth us how necessary it is for us to become as little children, see∣ing that without being such, we are altogether unfit for the kingdom of heaven. For this cause, S. Chrysostom in a certain Homily advises that children above all things should be bred up in the knowledge of the ho∣ly Scripture, and that husbands should discourse in their houses at home with their wives concerning the Scri∣pture, and make diligent search and enquiry into the sence and meaning thereof. And the Council of Nice decreed that no Christian should be without the Book of the holy Scripture. Know then, that there is no∣thing in the holy Scripture so hard, so profound, so dif∣ficult, so hidden, which pertains not to all the faithful in Christ; nor that ever was so committed to these our Masters, for them to hide it from the people: but rather, all Divinity ought to be common to all belie∣vers, and to every one, according to the capacity and measure of the gift of the holy Ghost. Wherefore it is the duty of a good Preacher, to distribute to every man as much as he is able to receive; to one in milk, to another in strong meat; and to beguile no man of the food of necessary Truth.
Of the Word of God.
YE have now heard how doubtful, how uncertain, how ambiguous all the Sciences are, and how, for any thing in them contained, we are generally ignorant where the Truth rests, even in Divinity it self, unless we could finde out any person who had the Key of Knowledge and Wisdom: for the Armory of Truth is lockt and concealed under divers Mysteries; and the way shut up from wise and holy men, by which we might enter into so great and incomprehensible a Trea∣sury. Now this Key is nothing else but the Word of God: This onely discerneth the force and vertue of all sors of words, and what Disputes proceed meerly from the Cunning of Sophistry, which discovers not the Truth, but onely a meer shadow thereof: and then distinctly shews you what communication sets forth the Truth, not in outward appearance, and counterfeit Co∣lour, but in effect and reason. By this, every Art of deceit and untruth is easily surmounted. Neither Ar∣guments, nor Syllogisms, nor any subtilties of Sophi∣stry, can stand against it. He that is not satisfied there∣with, or is of an opinion contrary thereto, as S. Paul saith, is proud, and knows nothing. And there we are to try, by the words of God, all Doctrines and Opini∣ons, as Gold is try'd by the Touch-stone; and in all difficulties to flee thither, as to a Rock of most safety; and out of that onely to search for the truth of all things; and from thence to judge of the Doctrines,
Page 349
Opinions, and Expositions of men. For, as Gregory saith, Whatsoever derives not its authority from thence, is with the same ease rejected as approved. Now as to the knowledge of this Word, there is no School of Philo∣sophers, nor the subtilest Wits of the most subtil So∣phisters, that have been able to teach it us; but onely God, and Jesus Christ, through the Holy Ghost, by means of those Scriptures which are Canonical; to which, according to the command of God, nothing may be added, and from which nothing may be di∣minish'd: for whoever shall do it, though he were an Angel of heaven, he is abandoned to the devil, and curs'd by the Law of God. So great the Majesty, so great is the Power of this Scripture, that it admits no strange Expositions, no Glosses of Men nor Angels; nor suffers it self to be wrested according to the inven∣tions of mens Wits: nor does it permit it self to be chang'd and transform'd into variety of Sences, after the manner of humane Fables, as it were some Poetical Proteus; but is sufficient to expound and interpret it self; and judging of all men, is judg'd by none. For the Authority thereof is greater, as Austin saith, than all the florid Subtilties of humane Wit: for it hath one, plain, constant, and holy meaning, in the strength whereof it both combats and overcomes. All other Moral meanings besides this, as Mystical, Typical, A∣nagogical, Tropological, and Allegorical, by the help whereof many men do besmear and Fucus over the Truth with sundry strange Colours, may rightly and truely perswade us something for the edification of the people, but they can never prove or disprove any thing to confirm the Authority of the Word of God. For let any person bring into controversie the opinion of any one of these; let him quote any substantial Author thereupon, or let him alleadge the Exposition of any of the holy Fathers; none of those things are so bind∣ing
Page 350
to us, but that we may contradict um: but out of the letter of the holy Scriptures, from the draught and order thereof, such indissoluble Bands are made, which no man can break, nor no man escape through; but breaking and shattering all Engines of Argumentation, enforces him to say and confess, That it is the finger of God, That Man never spake in that manner, That he speaketh not as the Scribes and Pharisees, but like one that has power. But the Authors thereof, inspir'd from Heaven, have by their authority ordain'd us a Canon, the magnificence whereof is such, that we ought to be∣lieve all things therein contained: and whatever that Word hath pronounced and taught, that without any retraction is to be accounted holy and inviolable. Of which thus S. Austin hath spoken: That he gave this ho∣nour to those Books which be call'd Canonical, that he most constantly believ'd that none of the Writers of them did or could erre: but to the others be would give no credit, how much learning and holiness soever they had in them, except it be proved with evident reason out of Gods Word that there is a probability for the truth thereof. Unto these Christ sends us, teaching us that we should search the Scriptures. From hence the Apostle commands us to try all things, and to stick to the things which are good; as also, to prove the spirits whether they be of God; and by the help of them to be able to give an account of all things, and to reprove them that shall vainly go a∣bout to contradict; that so becoming spiritual, we may judge all things, and be judged of none. Now the truth and understanding of the Canonical Scripture depends upon the onely authority of God revealing the same; which cannot be comprehended by any judgement of the Senses, by most over-reaching Reason, by any Syl∣logism of demonstration, by any Science, by any Spe∣culation, by any Contemplation, or by any humane force; but onely by Faith in Jesus Christ poured out
Page 351
into the soul from God the Father, by the Holy Ghost: which is so much the more predominant and stable than the Credulity of humane knowledge, by how much God himself is superiour to, and truer than Men. But why do I say truer? Nay rather, God alone is true, and every man a lyer. So that whatever proceeds not from this Truth, is Errour, as that which is not of faith is sin, For God himself hath in himself the fountains of Truth, out of which it is necessary for him to draw it, whoever desires perfect knowledge; seeing there is no knowledge can be had either of the secrets of Nature, of separated substances, nor of God the Author of all, unless it be reveal'd from above. For things divine are not to be reacht by humane force; and natural things oft-times keep at too great a distance from the inward thought: whence it comes to pass, that what we believe to be the knowledge of these things, ap∣pears to be Falshood and Errour. Which presumption in the Caldeans and other Heathen Philosophers Isaiah reproves, where he says: Thy wisdom and thy knowledg have deceived thee; thou hast fail'd in the multitude of thy inventious. The Grammarian is very wary that he offend not in talk, and that he utter not a rude and bar∣barous word: but in the mean while he has no regard to the dishonest courses, and sinfulness of his life. So likewise the Poet chuses rather to halt in his Life than in his Verse. The Historian leaves to Memory, and commits to Writing the deeds of Kings and Princes, and the transactions of successive times; yet mindes not his own behaviour, or if he do, is yet ashamed to con∣fess his failings. The Orator more abhors the rude∣ness of his Language, than the deformity of his Life. The Rhetorician will rather deny the manifest Truth, than yield to his Opposer in the least Syllogistical Con∣clusion. Arithmeticians and Geometricians number and measure all things, but neglect the Measures and
Page 352
Numbers of their lives and souls. The Musicians are all for Sounds and Songs, not minding the Discords of corrupt Manners: Therefore Diogenes the Sinopi∣an was wont to reprove them, that they would fitly make the Harmony and Strings agree; but that there was neither measure nor harmony in their customs of living. Astrologers behold the Heavens and the Stars, and foretel others what shall happen in this world; but they never minde the evil which every moment hangs over their own heads. Cosmographers describe the situations of Countries, the forms of Mountains, the course of Rivers, and limits of distinct Regions; but they make a man never the wiser nor better. Philosophers with great vaunting dive into the Causes and Beginnings of things; while they neglect, perhaps not so much as know God the Creator of all things. There is no Peace among Princes and Magistrates, being easily drawn for small advantages to seek the destruction one of another. Physicians cure the bodies of the sick, and neglect the health of their souls. Lawyers diligent in observing the Laws of Men, however transgress the Commands of God: whence it is grown to be a Proverb, Neither physicians live well, nor Lawyers die well; Physicians being the most disorderly sort of men, and Lawyers the most dishonest. Divines make a great noise while they preach to us the observa∣tion of the Commands of God, and holy Doctrine; but their words and conversations differ very much; being such as had rather seem to know than love God. Now then, he which knows all things, to speak and write well; he who understands the nature of Verse, the course of Times, the ways of Reasoning, the orna∣ments of Speech, the colours of Rhetorick; he that remembers all things, the proportions and sums of Numbers, the harmony of Sounds, the measures of Dancing, the measures of all Quantities, the inflexions,
Page 353
and reflexions of the Sun-beams, the situation of the Earth and Sea, the various ways of rearing all sorts of Edifices and Engines, the ordering of Battels, the til∣ling of Ground, the taking, feeding, fatting of Beasts, Birds and Fish, every kinde of Country-trade, every species of Mechanick Industry, Painting, Graving, Founding, Hammering, Hewing, Factoring, Sayling; the course of the Stars, their Influences upon inferiour Bodies; the forebodings of Destiny; Divinations of all sorts; the hidden monstrosities of Magick Art; the secrets of the Cabalists; the causes of all Natural things; the reformation of Manners; the Govern∣ments of Commonwealths; Family-order; Reme∣dies for Diseases; vertues of Medicines, and skill in mixture; the delicate Dressing of Meats: Let him know both Laws, all the Pleadings of the most learned Doctors and Council, the wrangling of the Sorbonnists, the hypocrisie of the Monks, with all the Learning of the holy Fathers: he, I say, who knoweth all this, and more, if there be any thing yet remaining, yet he know∣eth nothing, unless he know the will of Gods Word, and perform the same. He that hath learned all things, and hath not learned this, hath learn'd in vain, and all his Knowledge is in vain. In the Word of God is the Way, there is the Rule, there is the Gole or Mark whither he ought to bend his Course, that will not go astray, but drives to reach the Truth. All other Sciences are subject to Time, and Forgetfulness; and not onely these Sciences and Arts, but also the Letters, Characters, and Languages which we use, shall perish, and others rise in their places: and peradventure they have more than once been already lost, and have as often come to light again. Neither has there been one manner of Or∣thography in one Age, nor alike with all men. Nor is the true Pronunciation of the Latine Tongue at this day any where to be found. The ancient Characters of
Page 354
the Hebrew are quite lost; they which are now in use being found out by Esdras: for the Hebrew Language was corrupted by the Caldeans; a Misfortune that has happened well-near to all the Languages of the world; so that there is hardly one at this day which understands its own Antiquity; new words growing into use, and the old ones decaying. So that there is nothing fixt or durable. Finally, the opinion of Terence is, That no∣thing is now spoken, which has not been spoken before, And many there are, among whom Volaterrane is one, that would have it that the Gun, which is by most ac∣counted a New Invention of the Germans, was used in ancient time: and this they endeavour to prove out of Virgil.
There Salmon lay in cruel torments bound,
Curs'd Imitator of th'Olympick Sound:
He born by four fleet Steeds, his Flambean shaking,
Through Greece, and Elis Towns his journey taking,
Triumphing went, and call'd himself a God,
Mad as he was, still thundring as he rode;
Thunder and Tempests seem'd to fill the skie,
With so much noise his speedy Coursers flie.
Much to this purpose hath Ecclesiastes spoken, when he saith, There is nothing new under the sun; nor can any man say, Behold, this is new: for it hath been in times past before us. There is no remembrance of things past; neither they which shall be in the later days, shall remem∣ber the things which shall be hereafter. And in another place he saith, The learned and the ignorant also shall die. What then shall we here say, but that all Sciences and Arts are subject to death and forgetfulness? neither shall they for ever remain alive, but together with death shall pass to death, forasmuch as Christ himself saith, That every plant which the heavenly Father hath
Page 355
not planted, shall be rooted out, and cast into everlasting fire. So far are we to be from believing that Knowledge availeth to Immortality; but that the Word of God alone endures for ever. The knowledge whereof is so needful to us, that he that despiseth it, that esteems it not, and is not a hearer thereof, (as the Word it self te∣stifies in the holy Scripture) God will send upon him a Curse, Damnation, and everlasting Judgement. Ye are not therefore to think that it belongeth onely to Divines, but to every one, man and woman, old and young; so that every one, according to the grace and capacity given to them, is bound to have the know∣ledge thereof, and not of dissent a hairs breadth from the true sence and meaning of it. For this cause, the Old Testament commands us in this manner: These words shall be in thy heart all the days of thy life; and thou shalt declare them to thy children and grandchil∣dren, and command them to keep and observe them. Thou shalt ponder them sitting in thy house, and going thorow the street, sleeping and waking; and shalt binde them as a token to thy hand: they shall always be and move before thy eyes, and thou shalt write them over the doors of thy house. Thus Josiah read all the words, and all these things that were contained in the Volume of the Law before all the multitude of men, women, children and strangers. And Esdras brought the book of the Law before all the multitude of men and women, and read therein openly in the street, before all that could under∣stand. And Christ commanded his Gospel to be prea∣ched to all creatures throughout the whole world; and this not in the dark, not whisper'd in the ear, not in secret, not in private chambers, not to some particular Doctors and Scribes; but openly, upon the house tops, to the people, to the multitude: for thus faith he to the Apostles: That which I speak to you, I speak to all men: that which I speak to you in darkness, declare you
Page 356
in the face of the sun: that which I tell you in your ears, publish you upon the house-tops. And S. Peter in the Acts saith, He hath charged us to preach to the people. And Paul commands us to bring up our children in the discipline and doctrine of Christ. And, which is more, Christ himself blam'd his disciples for hindering little children to come to him; whose simplicity and humili∣ty, whose mindes are not passed up with vain Opinions, or swell'd with humane knowledge, teacheth us how necessary it is for us to become as little children, see∣ing that without being such, we are altogether unfit for the kingdom of heaven. For this cause, S. Chrysostom in a certain Homily advises that children above all things should be bred up in the knowledge of the ho∣ly Scripture, and that husbands should discourse in their houses at home with their wives concerning the Scri∣pture, and make diligent search and enquiry into the sence and meaning thereof. And the Council of Nice decreed that no Christian should be without the Book of the holy Scripture. Know then, that there is no∣thing in the holy Scripture so hard, so profound, so dif∣ficult, so hidden, which pertains not to all the faithful in Christ; nor that ever was so committed to these our Masters, for them to hide it from the people: but rather, all Divinity ought to be common to all belie∣vers, and to every one, according to the capacity and measure of the gift of the holy Ghost. Wherefore it is the duty of a good Preacher, to distribute to every man as much as he is able to receive; to one in milk, to another in strong meat; and to beguile no man of the food of necessary Truth.