Forty-nine Sermons upon Colossians, Part 3 · Sermon 41
THE FORTY FIRST SERMON ON COLOSSIANS,
CHAP. III. VER. XVI.
Verſe XVI. Let the VVord of CHRIST dwell in you richly in all VViſdom, ye teaching, and admoniſhing one another by Pſalms, and Hymns, and Spiritual Songs, with grace, ſinging from your hearts unto the LORD.
DEAR Brethren; Experience ſheweth us, that moſt things are ſuſtained by uſage of the ſame means that gave them being. Thus in nature, we ſee that nothing doth more confirm, nor better conſerve the habits of Arts and Sciences, than thoſe very actions and exerciſes which ſormed them, and that nothing doth better maintain Eſtates, than the ſame prudence and valour that raiſed them: Alſo, as frequenting the converſe of vertuous perſons: doth commonly enkincle in our hearts a love of, and an aim at probity; So do's it advance our conſtant perſevering in the ſame. Semblably in Religion, the Word of GOD, which produceth faith and holineſs in our Souls, is the very thing that conſerves and perpetuates it there. This Word is the power of GOD, both to form the piety of His Elect at firſt, and to keep it in them for ever, after it is formed; It is both the Parent, and the Nurſe, and Gardienne of the new man. It adminiſtreth, both the ſeed of our Regeneration, and the milk of our ſpiritual nutrition. 'Tis it that gives us ſpiritual life; 'tis it, that conſerves the ſame. 'Tis upon it, that both the beginnings, and the progreſſions; both the production, and the perſeverance thereof do depend. Wherefore the Holy Apoſtle, having afore exhorted the Coloſſians unto Chriſtian Sanctification, and pointed at the principal pieces of it, as mercy, benignity, patience, charity, and peace; now to abridge this diſcourſe, and compriſe all in few words, does recommend to them the Word of GOD; as the only means, not only to maintain and conſerve, but even to perfit and compleat all the parts of their piety; as a living and a plentiful ſpring, whence they might draw both thoſe vertues which he had nominated, and all others that were neceſſary for the perſecting of their Chriſtianity. There is no need, (ſaith he) I ſhould take the pains to reckon up particularly to you all the graces that ought to beam forth in your actions, nor recommend one by one each of thoſe perfections which the name and profeſſion of JESUS CHRIST obligeth you unto. You have a good Maſter near you, that will teach you them, and excellently form them in you; I mean, The word of CHRIST, which I count it ſufficient for me to recommend to you. Hear it, and practice it, and let it be familiar with you. To direct you to it, is to ſay all. You will want nothing, if you hear, and ſtudy, and believe its intimations, with that heedfulneſs and reſpect you owe it. Let it dwell richly in you in all wiſdom, &c.
This is the advice, Beloved Brethren, that the Apoſtle heretofore gave the Coloſſians; Advice, ſo much the more neceſſary for us now; becauſe beſide the negligence and diſguſt of our nature, there are people found in this unhappy age, who decry the Word of GOD, and do all they can to make Chriſtians ſuſpect it, and to wreſt out of their hands this precious treaſure of faithful Souls. An attempt unheard of in all the firſt ages of the Church, and not to be believ'd, did not our eyes and ſenſes teſtifie of it? Therefore if you have any zeal for your Maſters Glory, upon whoſe wiſdom all the blame that is laid upon His word, doth evidently reflect; if you have any charity for the edification of your Neighbours; in fine, if you have any affection for your own Salvation, Chriſtians, hear with attention the Apoſtle's inſtruction. Take home to you, and keep with you this Heavenly Word which he would lodge and have to dwell there. Defend theſe Divine ſprings of life, which all our Fathers drank of, againſt the injuriouſneſs of theſe new Doctors, who would by all means ſtop and fill them up; doing the Houſe of JESUS CHRIST ſuch wrong as the Philiſtines ſometime did the Family of Iſaac, Gen. 26.15:whoſe Wells they clos'd up and fill'd with earth, to render them uſeleſs; as the Sacred Story telleth us. Now to guide you in this Meditation, I will (if pleaſe GOD) conſider in order, the two parts that offer themſelves in the Apoſtles Text; Firſt, that wherein he recommends unto us the ſtudying of the Word of GOD in theſe terms, Let the Word of CHRIST dwell in you richly in all Wiſdom. Secondly, that, wherein he repreſents to us ſome of the principal uſes we ought to make of it, Ye teaching (ſaith he) and admoniſhing one another in Pſalms, and Hymns, and Spiritual Songs, ſinging from your heart unto the LORD.
All the terms he uſeth in the firſt part, are worthy of not a little conſideration. Firſt, his calling the Word of GOD which was deliver'd by the Prophets and Apoſtles, and is contained in the Scriptures of the Old and New Teſtament, the Word of CHRIST. The Word of CHRIST, both becauſe He is the ſubject and the end of it; as alſo for that He is the Author of it, who inſpir'd it by His Spirit into His ſervants; in the ſame manner, as the Apoſtle elſewhere termeth all the afflictions of the new and of the ancient Church, Hebr. 11.even to thoſe which Moſes and the Iſraelites ſuffered in Egypt, the afflictions and reproach of CHRIST; becauſe CHRIST is both the cauſe for which the faithful are afflicted, and alſo the Director of their afflictions, who ſends 'em them, and governs them by His Providence. Whence it clearly follows that He is GOD, ſince all Scripture is by inſpiration of GOD; and that He did ſubſiſt in the time of the Patriarchs, and of all the ancient Church; againſt the impiety of thoſe Hereticks who deny the Divinity of our LORD, and pretend that He had no ſubſiſtence in Nature until He was born of the Bleſſed Virgin.
Further in the next place, we are to weigh in what manner the Apoſtle recommends unto us the ſtudy of this Word. He ſaith not, Let it be among you, let it be read, let it be known of you; but uſing a term of much more force and efficacy than all that amounts unto; he willeth that this Word of CHRIST do dwell in us. Dwelling, you know, is properly affirmed of men, and doth import their making their abode in this or that place their living, and being ordinarily and almoſt alwayes there. R. Moſes Ben. Maim. in More Nevo. Chim. l. 1. c. 25.Hence it comes as the the Learnedſt of the Jewiſh Doctors hath well obſerv'd, that the Scripture uſeth this word figuratively, to ſignifie the conſtant and ſetled abiding of one thing in another; though the thing which is ſaid to dwell in the other be not animate, and that other which it is ſaid to dwell in, be not properly a place or a ſpace that containeth it. As when Job execrating the day of his birth, wiſheth among other things, that clouds may dwell upon it, meaning that that day be continually covered with clouds, that it never be without that ſable and ſad veil, and as he explains himſelf, that darkneſs and the ſhadow of death do for ever pollute it; Though to ſpeak properly, it cannot be ſaid that clouds which are inanimate things, do dwell any where, and much leſs dwell in a day or upon a day, which is not a place, or comprehenſive ſpace, but a part of time. And it is alſo in this figurative way that we muſt take all thoſe paſſages of Scripture, in which GOD His dwelling ſomewhere is ſpoken of; as when He proteſteth in Exodus, and elſewhere often, Exod. 29.45. Lev. 26.12. 1 Cor. 6.16.that He will dwell in the midſt of the Children of Iſrael; (a particular which the Apoſtle applyeth alſo to the Church of the New Teſtament) the meaning is, that His Majeſty and His Providence, ſhould alwayes be with the faithful, and never forſake them; though to ſpeak properly, the LORD who is an infinite Eſſence, and filleth Heaven and Earth without being enclos'd by them, dwelleth no where. It's in this figurative ſenſe, that the Apoſtle here doth uſe the word dwell; and verily with much grace and emphaſis, when He ſaith, Let the Word of CHRIST dwell in you. His intention is, that it be conſtantly and ſetledly in you; that it be an inmate with your hearts and lips; that it never leave them; And as our Souls dwell in our Bodies, to quicken them and to govern all their motions; in like manner that this Divine Word be the ſoul of your hearts, abiding day and night there, to conduct and regulate all your actions; that it be as well known and as familiar to you, as the perſons that dwell at your houſe, and paſs their whole time with you.
But the Apoſtle not content with ſo vivid an expreſſion, addeth yet another term, to ſignifie more fully how ſtudiouſly we ought to fill all the faculties of our Souls, with this Word of the LORD. Let it dwell in you (ſaith he) richly, that is abundantly, and as the French Bibles have it, plentiouſly, in ſuch ſort as there may be neither any part of its myſteries, which is not found in you; its promiſes, its commands, its aſſertions, its prophecies, its inſtructions, being all entertained, and not one of them excluded; nor any part of your ſelves, but this Divine g…eſt is admitted to lodge and abide in; your underſtandings, memories, wills, affections, deportments; that it appear in your whole life, and ſhine forth there in ſuch a manner, as every one may perceive it. It's alſo hereunto, that the laſt words which he addeth, in all Wiſdom, do refer; wherein he ſhews us the end, and the immediate effect of this dwelling of the Word of GOD in us: namely the rendring us wiſe unto ſalvation, and the giving us all the wiſdom that's neceſſary to glorifie GOD, and obtain eternal happineſs. He would have it dwell ſo abundantly in us, that we might derive from it all the knowledge it gives, both of the things we ſhould believe, and of things we ſhould do to be ſav'd. For it's this he uſually meaneth by that Wiſdom which he recommendeth unto us. And becauſe this knowledge hath many parts, of which ſome are uſeleſs without the reſt; thence it comes that he ſaith not ſimply, let the Word of Chriſt dwell in you richly in Wiſdom, but in all Wiſdom; to ſhew us, that it is not enough to ſtudy ſome part of this Heavenly knowledge. This it may be might have been ſufficient for men under the Old Teſtament, who were but in a minority; a Chriſtian being come to mature and full age, ought to know all the will of GOD, all His counſel, and all that admirable Wiſdome, which He hath revealed to us by His Son, and unfolded in His Scriptures.
Thus you ſee, Dear Brethren, what the meaning is of this precept of the Apoſtle: In it now, we have a great many things to obſerve. And firſt, his procedure, in that having begun diſcourſe of our Sanctification, and not inclining to enlarge upon it further for the preſent, he remits the faithful for learning the reſt not to the voice of the Church, but to the Word of CHRIST; an evident ſign that it's not the Church, as thoſe of Rome pretend, but Divine Scripture which is ſupream directreſs of the faithful. It is true, that Paſtors are ſerviceable unto their inſtruction, but it is as Miniſters only, and not as Maſters; nor do they Miniſter of their own, but out of the ſtock of this Divine Word; beſide which they ought to teach nothing of themſelves; and if they do they are not to be heard. Secondly, the expreſs order which the Apoſtle gives us, that the Word of CHRIST ſhould dwell richly in us, doth ſhew that it's the duty of Paſtors, ſedulouſly to exhort their Flocks unto the ſtudy, and reading, and meditation of the Divine Scriptures, and that it is incumbent on their flocks to addict themſelves aſſiduouſly thereto. Whence it follows in the third place, that this Word of CHRIST ought to reſound continually every where, in the Church and in its publick Aſſemblies, and in private Families, and the very Cloſets of its Members: Otherwiſe how would it dwell plenteouſly in us? Moreover, ſince the Apoſtle ſpeaks here to all the faithful in general, as well people as Miniſters, this Epiſtle being directed by him to all the faithful Brethren in CHRIST, which are at Coloſſe, its evident further, his intention is that not only all Chriſtians do hear this Word in the Church, but that they alſo read it each one in private if they can; and that ſuch reading is not only permitted but commanded them, as profitable and neceſſary. Again, the Apoſtles requiring it ſhould dwell in them, yea dwell richly in them, does neceſſarily infer that it is not enough to know ſome general points of this Heavenly Doctrine; but that men ought to be fully and diſtinctly inſtructed in it, and in ſuch ſort, as there may not be any part of this Divine treaſure, but we are poſſeſſed of. The ſame appears further from the effect which the Apoſtle would have us draw from it, namely our abounding, by means of this word, in all Wiſdom; a thing which hath no place in thoſe that have but a ſuperficial, and (as they ſpeak) an implicite, that is a confuſed, involved, and entangled knowledge of it. Whence, in fine, it clearly follows, that the Word of CHRIST containeth all things neceſſary to Salvation; it being evident, that he that is ignorant of any part of them, is not owner of Wiſdom, and much leſs of all Wiſdom; which yet the Apoſtle intimates we ſhall have, if the Word of the LORD doth dwell richly in us.
Compare now the Law and the Diſcipline of Rome, with this Doctrine of S. Paul, and you ſhall find ſuch a difference, or to ſay better, ſo palpable a contrariety between them, as that the night and darkneſs are not more contrary to the day and its light. Firſt, the Apoſtle remits his Scholars to the Word of CHRIST, to learn there all the duties of Chriſtianity. Rome directeth hers unto the Pope and his Officers, to be inſtructed about their Salvation. The Apoſtle gives Sentence, that the Word of CHRIST is capable of giving us all Heavenly Wiſdom, if it dwell in us. Rome aſſerts, that it is not ſufficient for this end, and that it contains but ſome part of ſaving Wiſdom, for the compleating whereof, unwritten tradition muſt be added. The Apoſtle would have this divine Word dwell in us. Rome would not that it ſhould; and introduceth in its place I know not what kind of fabulous Legends, with which it fills the world, giving them to her votaries for the inſtructing and feeding of their Souls. The Apoſtle willeth, that this Word be read, both in publick and in private among the faithful: Rome will not, that either the one, or the other be. As for the publick, if ſhe ſhew her aſſemblies any pieces of it, ſhe ſhews them hidden, and wrapt up in a Language not underſtood, that is, ſhe reads them, and reads them not; it being evident that the proclaiming the Laws and Ordinances of a Soveraign to a people in a language which they do not underſtand, is all one as if they were not in effect proclaimed. It's the holding out a Candle, but a Candle hid under a Buſhel; that is, an holding it not out. It's a preſenting the face of CHRIST unto his people; but a preſenting it veiled and diſguiſed under ſuch a form as they diſcern nothing of it. And as to private reſpects, you know with what indignity Rome doth treat Chriſtians, and how ſhe forbids them to read their Father's Teſtament, and judgeth it a crime, that they ſhould handle Books which were made for them, or ſee thoſe Letters which are expreſly directed to them. And that the permiſſion of this reading, which they give ſome Tradeſmen of this City, and the boldneſs of ſome Doctors, who deny even the cleareſt things, may not deceive you, I think it pertinent to repreſent unto you here the Doctrine of Rome, touching this matter. Know then that in the Treatiſe and Index of prohibited Books, drawn up by the Authority of the Council of Trent, approved and publiſh'd by the Authority of Pope Pius IV, Index libr. pro hibitor. Reg. 4.and of all His Succeſſors, one of their firſt Rules runs expreſly in theſe words. Since it is manifeſt by experience, that if the Holy Bible be commonly and indifferently permitted in the Vulgar Tongue, there cometh of it more damage, than profit, by reaſon of the temerity of men; the judgment of the Biſhop or the Inquiſitor muſt be ſtood to, in this caſe; ſo as they by the Counſel of the Pariſh Prieſt, or of the Confeſſor may grant the reading of the Bible in a Tranſlation made by ſome Catholique Author, unto ſuch as they ſhall find capable of drawing from ſuch reading, not damage or prejudice, but increaſe of faith and piety; and this Licenſe they muſt have in writing. As for thoſe that ſhall preſume to read it without ſuch Licenſe, they may not receive abſolution of their ſins without having firſt rendred up their Bible into the Ordinaries hands. Thus far the Papal Law.
Was their ever Ordinance more injurious to the Word of GOD, and to His Apoſtles authority? Firſt, their poſition at the entrance, namely, that the common reading of the Bible does more hurt than good, and cauſeth more damage than profit; this I ſay is horrible, and directly contrary both to the Wiſdom and Goodneſs of GOD, as alſo to S Paul's declaration. For who can believe that GOD ſhould give ſuch Books to His Church, as are more apt to hurt, than to help? And how doth His Apoſtle recommend them to all Chriſtians indifferently, willing that this Word dwell plenteouſly in them, if this be dangerous for them, and rather pernicious than profitable? And why doth he promiſe us from it the fruit of Wiſdom yea of all Wiſdom, if the reading be ſo perillous? Is Wiſdom an evil and damageable thing? But it is eaſie to comprehend the thoughts of Rome; She means aſſuredly that reading of the Bible is prejudicial to Her; that it diſcovereth her impoſtures, and giving Wiſdom to the Simple, doth arm and fortifie them againſt her corruptions, and pretended traditions. This is in truth the damage and loſs ſhe feareth, and which makes her ſo careful to extinguiſh or ſet aſide all glimpſes of this Heavenly light, to the end ſhe may reign at her care by the favour of darkneſs, And if ſhe would have ſincerely repreſented her motives in this ordinance of hers, there ſhould have been not the Preface, we even now reported, but ſuch a one as this, to wit, it being evident by experience tha… the reading of the Bible is very prejudicial to her intereſts, giving men the hardneſs to reject the authority, and Doctrine of her Pope, who is not only not found any where in this Word of GOD, but even contrarieth it in divers inſtance; for theſe reaſons it hath ſeem'd good to her to ſhut up and reſtrain the knowledge of it as much as ſhe can, ſince the aboliſhing it altogether is both impoſſible, and ſcandalous. This is their true meaning, this their true motive. And in very deed you ſee how in concluſion they ſtraiten this reading as much as poſſibly they can. Firſt, they will not have men read any verſion of the Scripture, though never ſo good and faithful, and exactly made out of the Original Texts, except it have (as they ſpeak) ſome Catholique for its Author; that is one or other of thoſe people, who being paſſionate for the Romane cauſe, would weaken the words of the Scripture the moſt they may, and ſometimes even audaciouſly corrupt them for their own advantage; as you may plainly perceive by the example of him, who paſſing the bounds of the modeſty of all others, hath not long ſince put the expreſs term, Maſs, a ſtranger to all Scripture, into the Book of the Acts of the Apoſtles, and written at the third Chapter, that the Prophets and Teachers which were in the Church of Antioch, did ſay Maſs againſt the Warrant of the Original, and of all ancient Verſions, the Syriac, the Arabick and the Latine it ſelf canoniz'd by the Council of Trent, every of which does ſay conform to the Original, that thoſe perſons ſerved or Miniſtred to the LORD; againſt the example of the vulgar verſions of the Roman Communion, as that of the Doctors of Lovain, that of Benedict, and of Friſon, and others; and in fine, againſt the evidence of the thing it ſelf, this latter verſion falſly ſuppoſing that there could be no Divine Service, but it's pretended Maſs. Judge by this ſcantling what the verſions of the Bible made by theſe good Catholicks, are like to be. But however altered and diſguiſed in favour of them theſe verſions be, they yet fear them ſtill; well knowing that it is not eaſie ſo to ſophiſticate this Heavenly word, but that it will alwayes have vertue enough left to confound their errors. Therefore they add another reſtriction, that for the reading of ſuch Bibles there muſt be had a Licenſe, and in writing, not from the Pariſh Prieſt (this ſufficeth not) but from the Biſhop of the Dioceſs, or from the Inquiſitor (an office in the Modern Church, which is no more found in Holy Writ, than the office of their Maſs.) And yet they do not leave them an abſolute diſpoſal of the matter; but oblige them to ſecure themſelves firſt, by conference and deliberation with the Curates of the Petitioners, that they are perſons whom the Word of GOD will do no hurt to; that is, will not make them diſguſt the Roman Religion; which is at the bottom, all the danger that they apprehend.
Chriſtians, do you not tremble to hear that theſe Maſters forbid what the Apoſtle gives you order to do? a thing that JESUS CHRIST Himſelf commands you, when He ſayes, Search the Scriptures? and that their diſpenſation muſt be had to do what JESUS CHRIST and His Apoſtle enjoyn you? The Apoſtle ſayes, Let the Word of CHRIST dwell in you; and theſe Gentlemen cry on the other ſide, No, meddle not with it. Caſt not your eyes on it. Have not ſo much as the Book in your Houſes, (which is far indeed from getting it to dwell in your hearts) except one of our Biſhops, or of our Inquiſitors give you permiſſion for it. Oh new and unheard of Theology! That a Chriſtian muſt have a diſpenſation from Rome, or one of her Miniſters, to obey JESUS CHRIST; and cannot do what S. Paul commands him, except the Pope's Officers give him a permiſſion in writing. Can men more openly debaſe the authority of CHRIST, and His Apoſtle? Sure what's commanded is a duty; and that which is permitted (eſpecially what one is obliged to have a permiſſion for in writing) is a thing contrary to our duty, as every one knows, and as you may ſee by the practice of Rome it ſelf, where permiſſion to eat fleſh in Lent is indeed demanded, but not to cat fiſh in the Carneval; becauſe, according to their Laws, the firſt is contrary to a Chriſtian's duty, and not the ſecond. If then a Chriſtian muſt have a permiſſion to read the Bible, it is evident, that the reading of it is a matter of ſome contrariety to a Chriſtians duty; that of it ſelf it is unlawful and prohibited. Again if ſuch reading be duly commanded, it muſt of neceſſity be ſaid, that every one is obliged to it, (at leaſt every faithful man or woman that can read) and that they no more need any one's permiſſion to read the Bible, than to give an alms, or to comfort an afflicted perſon, or to obey their Father or their Prince. S. Paul's command as you ſee is expreſs. Let the Word of CHRIST dwell in you. It's then our duty to read it, and meditate it: It's then a manifeſt enterprize againſt the Apoſtles authority, to bind us up that we may not read it without any man's permiſſion who ever he be. It's a changing of what Paul hath ordained. It's a taking it out of the rank of duties where he had let it, and a placing it among tranſgreſſions. It's a making that to paſs for prohibited, which the Holy Apoſtle hath commanded; there being no place for a permiſſion, but in things, which the Law of GOD, or of men have forbidden.
Can a ſtranger thing be ordained? Yet they ſtoop not here. For fearing leaſt ſuch a permiſſion, though difficult, and ſtrait, and depending upon the will of their Officers, ſhould yet prejudice their Religion, if any uſe were made of it, they withdraw welnigh altogether, the power to grant it, which they gave the Biſhop and the Inquiſitor afore. Index libr. prohibit. obſerv. circa 4. Regul.For in the obſervation which they add upon this fourth Rule, they declare expreſly, that the meaning is not, there is by it any power attributed of new to Biſhops or Inquiſitors, or to the Superiors of Regular Societies, to give leave to any to read, or buy, or keep the Bible, or any piece either of the Old, or of the New Teſtament, or ſo much as ſummaries, or hiſtorical abridgments of the Books of Holy Scripture, in any vulgar tongue whatever; becauſe (ſay they) they have hitherto been deprived of the power of giving ſuch permiſſions, by the Roman holy general Inquiſition, and it muſt be inviolably obſerved. See, I beſeech you, a moſt manifeſt illuſion! They forbid all Chriſtians to read the Bible, without the Biſhops or the Inquiſitors permiſſion; But they preſently declare that no Biſhop nor Inquiſitor hath power to give any. Thus there ſhall no perſon be permitted it. Is not this an evident mocking of the world? But theſe gallants do ſo hugely dread the Scripture, that they had rather become guilty of thus ſhamefully, and openly deluding Chriſtendom, than ſuffer any one to have or read ſo dangerous a Book. They would rather ſalve their intereſt, than their honour. And in very deed, ſuch the practice is in Spain and Italy, and in the Territories of the Inquiſition; where this permiſſion to read the Bible is not given to any man, whoever he be; and where it's held for a capital crime, and a ſure mark of Hereſie, to have in houſe but a volume of the Old or New Teſtament in the vulgar tongue. So as it muſt of neceſſity be, that thoſe who do in theſe parts permit this reading unto ſome, are either guilty of violating the general ordinances of that Church they profeſs themſelves members of; or have ſome particular and extraordinary power from the Pope to do, as they do; which yet doth not appear.
This crime would be leſs ſtrange, if it did claſh only with this paſſage of the Apoſtle. But it alſo overturneth divers other moſt expreſſe inſtructions, Deut. 17.18, 19.which occur in the holy Scriptures. For GOD commands the King of Iſrael, who was a Laick, no… a Clerk, to write a copy of His law, and to have it by him, Deut. 11.18, 19. & 6.7, 8, 9.and read it diligently; and generally all His people to lay up all His words in their hearts, and in their minds; to bind them for ſigns upon their hands, and for frontlets between their eyes: that is, to have them as familiar as their own hands and eyes; to teach them their children, and diſcourſe of them at home and abroad, lying down, and riſing up; and write them on the poſts of their houſes, and on their gates, which is juſt the ſame thing St. Paul here calls in ſhort, an having the word of GOD to dwell in them. In effect, St. Luke praiſeth the Ethiopian Eunuch, Acts 8.28. & 17.11.for that he read the Scriptures; and the men of Berea, for that they conſulted them daily, to know, if the things which Paul and Silas preached to them, were ſo. Yet we no where read, Pſal. 1.2.that they had leave of any Papal Biſhops, or Inquiſitors. And David pronounceth that man bleſſed, who meditateth day and night in the law of GOD. Again, Joh. 20.31.the word of GOD being written, that we might believe that JESVS is the CHRIST, and that believing we might have life through His Name, as ſaith St. John; Rom. 15.4.and for our learning, as ſaith St. Paul, that we through patience and comfort, might have hope. It muſt of neceſſity be concluded, that the forbidding of Chriſtians to read the Scriptures, evidently is, either a fruſtrating the LORD of His intention, or an accuſing Him of having been unable to give us Scriptures proper for His aim, and our aid. I ſay as much, and that more poſitively, of the Apoſtolical Epiſtles; which being directed to the faithful Clergie, and Laity indifferently, there is no reaſon to bar any of them from reading what the firſt Miniſters of GOD wrote to them all.
In fine, the fault of our adverſaries is ſo much the more inexcuſable, for that the ancient Doctors, of whom they make ſo great account, Homil. 9. on Levitie.are directly contrary to them in this particular. As Origen for one, who would have Chriſtians not only hear the word of GOD in the Church, but exerciſe themſelves in reading it at home, and in meditating on it night and day. St. Hierom for another, Hierom. Ep. 14. & 30. Auguſt. lib. de Catech. rud. c. 6.8. Gregor. in his Epiſtles, lib. 4. Ep. 40.who would have women and maids themſelves to learn the Scriptures by heart. St. Auguſtine for a third, who does moſt earneſtly recommend the reading of the word of GOD to the very Catechumeni, that is, Chriſtians of the loweſt form, ſuch as had not yet received holy Baptiſm. St. Gregory the Great, that famous Biſhop of Rome, for a fourth, who gravely reproves a Phyſician of the Court, for that he took not the pains to read the words of our Redeemer every day. For what is holy Scripture (ſaith he) but a letter from GOD to His creature? If you were in a far Countrey, and there received letters from the Emperor your Maſter, you would not be at reſt, nor ſleep at your caſe till you had read them, and perceiv'd what your earthly Prince ſhould have vouchſafed to write you: The Monarch of Heaven, the LORD of men and Angels hath ſent and conveyed to your hands, His letters about the concernments of your life. And yet, my Son, you deign not to read them. Apply to them, I beſeech you, and meditate daily your Creator's ſayings. Thus Gregory, more than a thouſand years a-go. Judge how far the language of later Popes is from his ſpirit, and from his principles. I paſs by other Doctors of antiquity, who are no leſs contrary to this modern abuſe, and will only mention further, John of Antioch, Biſhop of Conſtantinople, to whom the Church hath given the name of Chryſoſtome, that is, Golden mouth, becauſe of the richneſs and ſweetneſſe of his incomparable eloquence; he alone would furniſh a man with enough to make a ſmall volume, if any would put together all the paſſages of his works, in which he exhorteth all the faithful, and in ſpecial, thoſe of the people, to an aſſiduous reading of the Holy Scripture; and particularly in the Sermon he made upon this very Text of the Apoſtle, which we are expounding. Hear, Chryſost Homil. 9. in Ep. ad Coloſſ.(ſaith he) you that live in the World, and have wife, and children; hear how he orders you, yea, you principally, to read the Scriptures, not ſlightly, and heedleſly, but with great care and diligence. He would have them heed no other maſter; You have (ſaith he to them) the oracles of GOD and no one can teach you ſo well as theſe divine books. And a little after, Have (ſaith he) the books of the Bible, the true medicines of the ſoul. Get at leaſt the New Teſtament, the Acts of the Apoſtles, the Goſpels. Let theſe be your perpetual Maſters and Teachers. If any affliction befall you, loſs of goods, of children, or of friends; if death it ſelf preſent its ſelf unto you, make ſearch forthwith in this book, as in the ſtore-houſe of coeleſtial medicaments, and fetch out of it the remedies that are neceſſary for the mitigating of your miſeries; Or rather, that you may not be put to the trouble of ſuch ſearch; lay them all up in your ſoul, and have them ready upon all occaſions. Ignorance of the Scriptures is the cauſe of all our evils. Thus far Chryſoſtome. And truly, as you ſee, he was not of the opinion of the latter Popes of Rome, who do accuſe, as you heard afore, the reading of the Word of GOD, of doing more harm than good.
It the reading of them muſt be interdicted upon the pretence, that ſome unſtable ſpirits wreſt them unto their deſtruction, it ſhould be in the firſt place prohibited to Biſhop, Prieſts, and Monks; it being clear, if my memory does not deceive me, that ſuch as have forged hereſies by an ill underſtanding of the Scriptures, were all of one of thoſe three orders, and not of the common people. But it's a very wild expedient, and a remedy altogether extravagant, to condemn the uſe of things, becauſe of the abuſe of them by ſome certain perſons. By this account, beſt, and moſt innocent things, and things moſt neceſſary for the life of men, ſhould be taken from them; the light of the Sun, the ſavourineſs of meats, the excellency of wines and fruits, iron, ſilver, gold, and other metals; the accompliſhments of learning, and the marvels of eloquence. For which of theſe gifts of GOD doth not the intemperance, or the malice of men abuſe? And, as the Prince of Pagan Philoſophers hath rightly obſerved, there is nothing they ſo perniciouſly abuſe, as that which is of its ſelf beſt, Ariſtot. Rhet.and moſt profitable. To conclude, ſince the ſame GOD, who knows the nature, and the efficacy of His own Scriptures better than any, commands us all to read them; it's an inſufferable temerity for a man to intrude with his advice, and change what the LORD hath appointed, as if he were wiſer than the Moſt High.
But the Apoſtle clearly refuteth this calumny of Rome againſt Scripture, in the other part of this Text, 2 Tim. 3.16.where he ſets before us the fruits and uſes we ought to draw from it. Ye teaching (ſaith he) and admoniſhing one another by Pſalms, and Hymns, and Spiritual Songs, with grace, ſinging from your heart unto the LORD; Elſe-where he advertiſeth us, that the Scripture is profitable for doctrine, for reproof, for correction, for inſtruction in righteouſneſs. Here in like manner he ſetteth down, for the firſt fruit we are to gather from this rich knowledge of the word of GOD, that mutual teaching we owe one another; for the ſecond, advertiſement or admonition; for a third, conſolation by the ſinging of Pſalms, and ſpiritual Hymns. As to the Firſt; I grant, the charge of teaching in the Church does principally pertain to Paſtors appointed to this end; yet there is not the privateſt believer, but doth alſo participate ſome way of this function, when he hath the gift, and the opportunity, to edifie men in the knowledge of true religion. Particularly Fathers and Mothers owe this office to their children, husbands to their wives, maſters to their houſholds, the elder to the younger, and in fine, each one to his reighbour, when he hath the conveniency. Whence appears again how far diſtant the Apoſtles ſentiment is from Rome's. Paul would have the Faithful entertain with, and inſtruct one another in the things of the word of GOD. Rome will not let any but the Clergie have power to ſpeak of them.
The ſecond uſe we ought to make of the Word of GOD, is our admoniſhing one another. Teaching doth properly reſpect faith; admonition hath reference to manners. The Scripture furniſheth us where-with to diſcharge both the one and the other of theſe two duties; informing us plainly and plentifully, as well of things that are to be beleeved, as alſo of thoſe that are to be done. And it's incumbent on the beleever to acquit himſelf in the matter according to the knowledge he hath, inſtructing the ignorant, and reproving the faulty; all, with a ſpirit of ſweetneſs, and diſcretion, as the Apoſtle doth elſe-where preſcribe. For every man ought to look upon his neighbour as his brother; reduce him, if he ſtray; raiſe him up, if he fall; clear things to him, if he doubt; and have, in fine, as much care of his welfare, as of his own. Far from us be the ferity of thoſe proud ſpirits, who would not be ſollicitous in the leaſt for their brethren's concerns: and who, if GOD ſhould demand an account of them at their hands, would be ready to ſay, as Cain ſometime anſwered, Am I my Brother's keeper, or Pedagogue? Now as we are to be charitable and prudent for the performing of this ſervice to our brethren; ſo ought we again in our turn, receive it from them, with patience, and meekneſs; Remembring how the Pſalmiſt ſays, Let the righteous ſmite me, Pſal. 141.5.it ſhall be a kindneſs; and let him reprove me, it ſhall be an excellent balm unto me.
The third and laſt uſe the Apoſtle would have us make of the word of CHRIST, is in Pſalms, and Hymns, and Spiritual Songs, to ſing from our hearts with grace unto the LORD. The ſo doing doth reſpect partly the glory of GOD, which we ought to celebrate by our ſinging; and partly our own conſolation, and ſpiritual rejoycing. For the LORD is ſo good, that He hath provided even for the recreating of His children; and knowing, that Song, is one of His moſt natural means, extremely proper both to dilate the contentment of our hearts, and render it full-blown, as alſo to alleviate, and mitigate their ſorrows, He hath not only permitted us, but even commanded to ſing unto Him ſpiritual ſongs. And for the forming us unto ſo holy, and ſo profitable an exerciſe, He hath given us in His word a great number of theſe Divine Canticles, as the Pſalms of David, and the Hymns of divers other faithful and religious perſons, diſperſed here and there in the books of the Old and New Teſtament.
The Apoſtle nameth three ſorts of them, Pſalms, Hymns, or Praiſ…; and Odes, or Songs. Now, though there be no need to take much pains in an exact diſtinguiſhing of theſe three ſorts of Sonnets; nevertheleſs I think their opinion very probable, who put this difference between them; that a Pſalm is in general any ſpiritual ditty, whatever the ſubject of it be; that an Hymn particularly ſignifies Sonnets compoſed to the praiſe of GOD; and that an Ode, or Song, is a kind of Hymn, of more art, and various compoſition, than others. You have divers examples of them all in the book of Pſalms. Firſt, all the compoſures there, are called Pſalms in general. But it's very evident they are not all of a ſort. There are ſome, in which is celebrated the goodneſs, the wiſdom, and the power of the LORD, either towards David, or towards the Church, or in reference to all creatures. Theſe are properly Hymns, and ſuch is the eighteenth Pſalm, the hundred and fourth, the hundred forty fifth, and many others. There are others, in which are myſtically and elegantly repreſenced with an excellent artificialneſs, either the wonders of CHRIST, as the forty fifth, the ſeventy ſecond, the hundred and tenth, and the like; or the hiſtories of the ancient people, as the ſeventy eighth, the hundred and fifth, and hundred and ſixth. To theſe properly doth the name of Odes, or Songs, belong. It's with theſe ſacred layes, of which the word of CHRIST affordeth us both the matter and the form, that the Apoſtle would have us ſolace our ſelves. St. James gives us order for it; Jam. 5 13.Is any among you merry (ſaith he) and in repoſe of ſpirit? let him ſing Pſalms.
The Apoſtle calleth all theſe ſonnets, ſpiritual, both becauſe of their author, who is the holy Spirit, and alſo for their matter, which concerneth only divine and heavenly things, the glory of GOD, and our ſalvation, not the vanities, and paſſions, and follies of men, as carnal Poems do. He adds, with grace; ſignifying by that expreſſion, the ſweet and ſaving effect of theſe ſpiritual ſongs, which do profit and refreſh both together. He would have us in the third place, to ſing from the heart; that is, not barely with the mouth, as hypocrites, but with the attention, and affection of the heart. In concluſion, he intends that we ſing unto the LORD, that is, unto the praiſe and glory of CHRIST, who is ordinarily ſignified by that term, the LORD, when it is couched ſingle, as here it is.
This is the rule he gives us for this holy and ſpiritual melody; a rule, which Rome hath as little ſpared as the other, which we have ſeen him preſcribe, about our being ſtudious of the word of GOD in general. For firſt, She hath baniſhed from the Church the faithful peoples ſinging; and that ſo far, as thoſe that be of her communion do down-right declare, that to ſing the Pſalms of David, as we do, is an huge ſcandalizing of Chriſtians. Strange Chriſtianity, which is ſcandalized at a ſinging, that the Apoſtle commands; a ſinging, that celebrateth the glory of GOD; a ſinging of what was endited by His Spirit, compoſed by His Prophets, and tendeth not but to the edification and conſolation of faithful ſouls. Certainly, beſide the authority of the Book of GOD, it appeareth alſo by the writings of men, that heretofore in the ancient Church, the Chriſtian people bore a part in the ſinging of Pſalms, and did it both in publick and in private. Again, for what our adverſaries make their Clergie ſing; of what conſcience can they ſay, that they ſing it with the heart; ſince they that hear it, and the greater part of them that ſing it, underſtand it not? all their Anthems being in Latin, a tongue long ſince dead, and unknown to the people. Conſider too, whether the pomp, and the niceneſs, and the curioſity of their ſinging, and ſuch a many of inſtruments as they mingle with it, and all the other artifices of their muſick, be not more proper for the pleaſing of the ear, than the edifying of the ſpirit.
But dear Brethren, let us lay …ſide the defaults of others, and mind our ſelves. Firſt, bleſs we our good GOD, for that He hath ſet up the word of His CHRIST again among us, in its light, and in its genuine uſe; and acknowledging this grace of His from the bottom of our hearts, improve His favour. Let this word be the only governeſs of our hearts, and lives. Hear we its voice in publick, conſult it in private. Let us have theſe divine Books, in which the Holy Spirit hath conſign'd its inſtructions. Read them without ſcruple, and without fear of finding ought that's dangerous, or venomous in them. They are the Paradiſe of JESUS CHRIST, in which the tree of life grows; and whence flow the ſtreams of ſanctity, of joy, and of immortality; but a Paradiſe, where the old Serpent never entred; where his breath and poiſon are unknown. Fathers and Mothers, inſtruct your children in this wholſome ſtudy. Young ones, addict your ſelves to it betimes. Fill your memories out of this treaſury of wiſdom. Men and women, old and young, rich and poor, learned and unlearned, receive ye all this Divine gueſt whom the Apoſtle hath now lodg'd at your houſe. Let it dwell there (as he hath ordered) richly, and abundantly in all wiſdome. If you receive, and treat it with the reſpect it merits, it will cure your ſouls of all their maladies; it will inform your underſtandings of all heavenly truth, and purge them of all the errors of earth, and ſuperſtition. It will fill your hearts with love to GOD, and charity towards your neighbour, and by the efficacy of its truth, extinguiſh all thoſe petty paſſions that tye you to the World. It will comfort you in your troubles; it will fortifie you in your weakneſſes; it will ſuſtain you in your combats; it will arm you againſt all ſorts of enemies; and guide you in all your waies. It will ſweeten your adverſities, and govern your proſperity; and to compriſe all in few words, it will conduct you to the haven of eternal ſalvation, notwithſtanding all the ſtorms of this wretched life. Employ likewiſe this word of the LORD to thoſe uſes which the Apoſtle recommends unto you; even to thoſe mutual teachings and admoniſhings which you owe one another, giving, and receiving them, as there is occaſion, with a ſincere, and truly Chriſtian charity.
In fine, poſſeſs the liberty he gives you, of ſinging from the heart with grace unto the LORD, Pſalms, and Hymns, and ſpiritual Songs. This ſole Book of Pſalms, if ye learn it aright, is able to make you for ever happy. Oh GOD! what a ſource of bleſſing and joy do they deprive themſelves of, who reject it, or neglect it? It's a publick magazine of heavenly wiſdom, in which every one may find what is meet for him; the ignorant, whereby to be inſtructed; the knowing, whereon to be exerciſed; the afflicted, wherewith to comfort; and the contented, to recreate himſelf. There are repentant tears for the guilty, and ſongs of thankſgiving for the faithful; preſervatives againſt vice, attractives, and excitements to piety; and leſſons for all kind of Vertues. And the wonder is, that theſe ſo high, ſo uſeful, and ſo neceſſary things, are all preſented us there, in the delicious ſonnets of a graceful, and a pleaſing poetry, as in ſo many vaſes of pearl, and diamonds, and emeralds, to induce us to receive them the more eaſily. Oh ſage invention of our Great Maſter! wherein we have together pleaſure, and profit; refreſhing, and inſtruction of ſoul; at once ſinging, and learning what's moſt neceſſary for us. May Himſelf pleaſe to bleſs this Divine artifice, by which He invites, and allures us to Himſelf; and ſo touch our hearts by the efficacy of His Spirit, that as He draws us to Him with theſe holy cords of His ſweetneſs, and love, we alſo on our ſide may freely and chearfully run after Him; to the end that having faithfully followed Him in this World, He may in the next lodge us with Himſelf, in the Sanctuary of His Glory; where bearing our part with the Angels, we ſhall bleſs, and glorifie Him eternally. Amen.