The Second Text is, 2 Pet. 1. 20. Knowing this firft, that no Prophecy of Scripture is of any private Interpretation. But,

1. 'Tis not faid no Scripture, but no Prophecy of the Scripture; or of the Old Testament, of which the Apoftle is here fpeaking. But Proteftants acknowledg, as well as Papifts, that there is Obscurity, and great Obscurity too, in the Prophecies. Tho (as we have more than once faid) there hath been much greater than is now, and they will be as perfpicuons, as ever they were obfcure.

2. Whereas 'tis faid, That no Prophecy is of any private Interpretation, idas vows is rendred by divers of our moft Learned Expofitors, of the Prophets own ftarting, (ivas feeming to be an Agonistical Word, faith Dr. Hammond, fignifying the first fetting out of Racers) or Proprii Impetus, or Instinctus, from the Prophet's own Motion or Inftinct, which come all to the fame Sense. And this is moft probably the true Verfion; and I doubt the Infallible Interpreter himself can't furnifh us with one more agreeable to the Context, both immediately preceeding and following thefe Words. The Words foregoing are, We have also a more fure Word of Prophecy, whereunto ye do well that ye take heed, &c. viz. because no Prophecy is of the Prophet's own Motion; for (as the next Verfe after this Text tells us) The Prophecy came not in old Time by the Will of Man, but holy Men of God fpake as they were moved by the Holy Ghoft. But,

3. Suppose we keep to this Verfion, private Interpretation, it cannot be conceived that the Apostle defigned to affert fuch an Obfcurity in the Prophecies of the Old Teftament (and much lefs in the Doctrines, Precepts and Promises of Holy Scripture) as makes them not to be interpretable but by the Church-Representatives, fince

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private Chriftians were then infpired with the Gift of interpreting thofe Prophecies. St. Paul puts the Corinthian-Chriftians in general upon defiring Spiritual Gifts, but rather that they might Prophecy. And by prophefying in this place, Erafmus and Eftius, with too many others to be reckoned up, understand the Gift of expounding difficult places of Scripture, but efpecially the Prophecies: The true understanding of these tending greatly to confirm the Truth of Christianity. And therefore, well might the Apostle fay, but rather that ye may prophefy. So that I fay, St. Peter could not mean, that no Prophecy is explainable by any particular Perfons, fince at that time even private Perfons had the Gift of explaining

them.

4. 'Tis worth our obferving too, that St. Peter here commends the Chriftians in general, for taking heed, and applying their Minds to these Prophecies. Which fhews that, either they did understand them, or that they were not too obfcure to be by care and diligence understood by them.

The Third Text is, Matth. 13. 11. to which is joined the 36th. 'Tis faid in the 11th Verfe, in answer to this Question of the Disciples, Why Speakeft thou to them in Parables? Because it is given unto you to know the Myste ries of the Kingdom of Heaven, but to them (viz. the reft of those that heard him) it is not given. And in the 36th Verfe 'tis faid, Then Jefus fent the Multitude away, and went into the Houfe, and his Difciples came unto him faying, Declare unto us the Parable of the Tares of the Field. Now all that can be gathered from hence is,

1. That Chrift fpake the Mysteries of the Kingdom in Parables, because the Multitude fhould not understand them. Which fhews that had he not spoken to them in Parables, they might have understood them..

2. That

2. That he explained them to his Difciples that they might understand them. And, he having left his Explanations on Record, we are capable of understanding: them as well as they. And therefore these two Verfes are fo far from proving the Obfcurity of the Scriptures, that they prove the directly contrary.

The Fourth Text is, Luk. 24.45. Then opened he their Understandings, that they might understand the Scriptures. To which I reply,

1. That the foregoing Verfe fhe weth,that by the Scriptures, for the understanding of which,'tis faid,the Difciples Understandings were opened, were not the Scriptures in general, but only the Prophecies concerning Chrift contained in the Law of Mofes, and in the Prophets and Pfalms of David; for that Verfe runs thus. And he faid unto them, Thefe are the words which I spake unto you, while. I was yet wich you, that all things must be fulfilled, which were written in the Law of Mofes, and in the Prophets, and in the Pfalms concerning me.

2. That the Disciples, having had their Eyes opened for the understanding of thefe Prophecies, not only enabled others, by word of Mouth, after they were become Apostles, but all Chriftians to the end of the World, by their Writings, to understand them.

The Fifth Text is, 1 Cor. 12. 10. To another (is given by the Spirit) the working of Miracles, to another Prophecy, to another difcerning of Spirits, to another divers kinds of Tongues, to another the interpretation of Tongues. But what fhall we find here? This place furely is defigned to prove, not directly, the Obfcurity of the Scriptures, but that for the fake of which our Adverfaries are fo zealous to have them obfcure: viz. That Chrift hath indued their Church with the Gift of Prophecy, or of infallibly interpreting the Scriptures, and of Difcerning of Spirits, or

difcern

difcerning between true and falfe pretences to Infpiration. But 'tis no impertinency to ask, What is this to the Church of Rome, (or to any other Church fince the Apoftolical Age) any more than the rest of this Verse is; viz. To another the working of Miracles,to another divers kinds of Tongues, to another the interpretation of Tongues. But that Church makes no pretence to the Gift of divers kinds of Tongues, nor to that of the interpretation of Tongues; and we are abundantly fatisfied that 'twould be infinitely more for her Reputation among wife Men, did fhe make no pretence neither to the working of Miracles; and fo are many of her Sons too.

The Sixth Text is, Luke 8. 10. And he said, Unto you it is given to know the Mysteries of the Kingdom: but to others in Parables; that feeing they might not fee, and hearing they might not understand. But this Text is the fame with the Third as to the former half; and what Service the other half will do this Caufe, I can't divine. The Senfe of which (at least in part) is this: That our Lord having Enemies among his Hearers, who he knew watched for all Advantages from his Difcourfes, to do him a Mischief, he would not, according to his own Advice, Caft Pearls before Swine; but kept himself out of Harms way, till the time came when he was to be delivered into their Hands; and therefore chose to speak many things in Parables, that hearing they might hear, and not perceive his meaning. But afterwards those things were spoken fo plainly, that all that would might understand them. And, I fay, What is this to the purpofe of proving the Obfcurity of Scripture? There is alfo joined with this Verfe the 54th of the fame Chapter; but if the Figures be not miftaken, I leave it to the Reader to make out a proof of the Scriptures Obfcurity from this Verfe. The words are these, And he put thems

all out, and took her by the Hand, and called, faying, Maid, arife.

The Seventh Text is, 2 Tim. 3.7. Ever learning, and never able to come to the knowledg of Truth. Good again! Because Silly Women, laden with Sins, and led away with divers Lufts, and these filly and finful Women in the Hands of more finful Seducers, and taken Captive by them too, cannot come to the knowledg of the Truth by all their Learning, therefore the Scriptures are obfcure. ὅπερ ἔδει δείξαι.

The Eighth is, 1 John 4.6. We are of God: he that knoweth God heareth us; he that is not of God, heareth not us; hereby know we the Spirit of Truth and the Spirit of Errour. Dr. Hammond's Paraphrafe upon these Words (which I fhan't mistruft till the Roman Doctors, from their Infallible Judg, furnish me with a better) is this, Our Doctrine is the true pure Doctrine of Chrift, hath nothing of Worldly Greatness, or Secular Intereft in it, but only of Piety and Purity, Self-denial and Contempt of the World,and every pious Chriftian hearkeneth to us: And this is a way of difcerning true from falfe Prophets. One is all for Purity and Confeffion of Chrift even in Perfecutions, the other for worldly Advantages, and Self-Prefervation. And what greater Evidence can we defire than here we find, as for the Scriptures being obfcure, fo for the Church of Rome's being Gifted for the preferving of us from Herefy (especially from the fixth Century to this prefent time) above all Churches in Christendom?

The Ninth is, John 5. 35. He was a burning and a fining Light, &c. But how is the Church of Rome concerned in the Baptifts having been fuch a Light? But perchance a certain Argument call'd a Minori may be couched under this Citation; which runs thus: If Chrift's Fore-runner was a burning and shining Light,

then.