Notes Upon Texts of Scripture and Popish Errors, Part 1
Of the Holy Scripture, and Traditions.
CHAP. I.
That all ſaving-Truth is not contained in the Holy Scripture, but partly in the Scripture, and partly in unwritten Traditions; which whoſoever doth not receive with the like Piety and Reverence, as he does the Scriptures, is accurſed. Concil Trident. Seſſ. 4. Decret. de Can. Script.
COntrary to that which is written in the ſecond Epiſtle to Timothy, Chap. 3. verſ. 15. The holy Scriptures are able to make thee wiſe unto Salvation, through Faith which is in Chriſt Jeſus. That which is able to make us wiſe unto Salvation, contains in it all ſaving Truth, that is, all that is neceſſary to be known in order to Salvation. For how elſe can it make us wiſe to Salvation? How can the Holy Scripture make us wiſe unto Salvation, if it doth not contain all ſaving Truth, or all that is neceſſary to be known in order to Salvation?
Verſ. 16, 17. All Scripture is given by inſpiration of God, and is profitable for Doctrine, for Reproof, for Correction, for inſtruction in Righteouſneſs, that the Man of God may be perfect, throughly furniſhed unto all good Works. Mow if the Man of God, who is to inſtruct others, and to declare to them the whole Counſel of God, ſo far as is neceſſary for their attainment of Salvation, be perfectly inſtructed for the diſcharge of his Duty from the Scripture; then the Scripture muſt needs contain all ſaving Truth, or all that is neceſſary to be known, both by him and every particular Chriſtian in order to Salvation. And note, that it is not our part to ſhow what thoſe Scriptures then were which the Apoſtle here intends, they being confeſſedly the ſame which are ſtill contained in the Canon of it: But whatever they were, it is plain from the Apoſtle, that there is no ſaving Truth but what is contained in them, which yet doth not derogate from the uſefulneſs of thoſe Books which were added to the Canon afterwards, whatever they were, they being uſeful however as Comments upon the former, to clear up what was before leſs clearly delivered, or to declare ſome Truths of leſs neceſſary importance, though all that was neceſſary to Salvation was delivered before. So that we muſt needs apprehend the Scripture, as it is now, to be a compleat Rule of Faith, without taking in any thing of unwritten Tradition to piece it up or compleat it.
Before Divine Doctrine was committed to writing, Men had no other Rule but natural Light, or immediate Revelation, or Tradition of what was before made known. And when the Lives of Men were long, Divine Doctrine might better be conveighed this way than it can be now. And in our Saviour's & the Apoſtles Time this might ſerve the turn for the preſent Age, in which there was a continuation of extraordinary Gifts, and eſpecially to the immediate Auditors of theſe inſpired Perſons. But in the ſhorter Age of Men this was not thought a ſafe or ſufficient means to conveigh down Divine Doctrine to the following Ages. And therefore it was thought more expedient to put down in writing what was to be made known to after-Ages, for the more ſure preſervation of all ſuch Truths from Corruption, and to be a ſtanding Rule to which they might have recourſe upon all occaſions.
Thus God himſelf wrote the Ten Commandments in Tables of Stone. And Moſes by God's direction wrote the Law, as the Prophets afterwards did their ſeveral Prophecies, or a brief Summary of them: For it is ſaid, 2 Tim. 3. 16. All Scripture is given b… inſpiration of God. And ſometimes we find expreſs direction for the writing of ſome things which were to be tranſmitted to future Ages: As Exod. 17. 14. Write this for a Memorial in a Book. And Iſa. 30. 8. Now go write it before them in a Table, and note it in a Book, that it may be for the Time to come, for ever and ever. And Pſal. 102. 18. This ſhall be written for the Generation to come. Whereby is intimated the great need of writing then, to conveigh a certain notice of things to future Ages; and which implies the Incompetency and Inſufficiency of Tradition for that purpoſe.
And when once it had pleaſed God to commit the Holy Rule to writing, we find the Scripture commended for a perfect Direction: Pſal. 19. 7. The Law of the Lord is perfect, converting the Soul. And Tradition is no where commended, or any order given to have recourſe to it in any caſe, but to the Holy Scripture alone.
Thus, Iſa. 8. 20. To the Law and to the Teſtimony; if they ſpeak not according to this Word, it is becauſe there is no Light in them.
Thus Joſhua was directed to govern himſelf in all his Actions by the ſame Holy Rule, and therein ſhould proſper and do wiſely, Joſh. 1. 7. That thou mayſt obſerve to do according to all the Law which Moſes my Servant commanded thee. Turn not from it to the right hand, or to the left. And, verſ. 8. This Book of the Law ſhall not depart out of thy mouth, but thou ſhalt meditate therein day and night, that thou mayeſt obſerve to do according to all that is written therein.
The ſame alſo did Joſhua preſcribe to his Succeſſors, Chap. 23. 6. And the King, when he ſat upon the Throns of his Kingdom, was to write him a Copy of this Law in a Book, and read therein all the days of his life. Deut. 17. 18, 19. And this was the way to have him proſperous, and to prolong his days. Here is nothing at all left to Tradition, nor any recourſe to be had to it, but to the written Law alone intimated as perfect to all the intents and purpoſes of a good and holy Life.
There were no other Ordinances to be obſerved but what were contained in the Law, which forbad all Additions. Deut. 4. 2. Ye ſhall not add unto the Word which I command you; neither ſhall you diminiſh from it. So again, Chap. 12. 32. ſo Prov. 30. 6. Add thou not unto his Words; leſt he reprove thee, and thou be found a ….
For this the Children of Iſrael were condemned, Jer. 32. 35. that they built the high Places of Baal, to conſecrate their Sons and their Daughters unto Molech, which I commanded them not.
The Reformation of the Church therefore under Jehoſhaphat, that good King, was made by the Scripture. That was their Rule alone, 2 Chron. 17. 9.
The ſame practice was obſerved under the Reign of King Hezekiah, 2 Chron. 31. 3, 4.
Accordingly our Saviour and his Apoſtles refer to the Scripture as the only Rule, and confirm their Doctrines by it, but no where have recourſe to Tradition for any thing.
Thus for the obtaining amendment of Life, and the avoiding of Condemnation; Luke 16. 29. They have Moſes and the Prophets, let them hear them. And this he commends for as great efficacy to that end, as if one ſhould come and ariſe from the Dead to ſpeak to them.
So Joh. 5. 39. For the attainment of the knowledg of himſelf, and Life everlaſting, Search the Scriptures, ſays he, for in the… ye think ye have eternal Life, and they are they which teſtify of me. He doth not reprove, but allow & encourage this thought in them.
Luk. 24. 27. Beginning at Moſes and all the Prophets, he expounded unto them in all the Scriptures the things concerning himſelf. But makes not the leaſt uſe of Tradition.
So alſo he refutes the Phariſees by the Scripture, Mat. 22. 31.
Thus the Apoſtle St. Paul, Act. 26. 22. witn…ſſing both to ſmall and great, and ſaying none other things that theſe which the Prophets and Moſes did ſay ſhould come to paſs.
He teacheth at Rome, that Jeſus was the Chriſt, by the Scripture, Act. 28. 23.
He combateth all ſorts of Errors by the Scripture, ſee his Epiſtles to the Romans, to the Corinthians, to the Galatians, &c.
To end the Difference that was agitated at the Council of Jeruſalem, St. James alledges the Scripture, Acts 15. 15. So that the Scripture is that which is every were referr'd to, as the Rule of Faith and Manners; but not one word ſaid of Tradition to that end. It having pleaſed God, when once the Scripture was Indited, to leave nothing to Tradition; though ſometimes he was pleaſed to reveal himſelf farther by immediate Revelation, till all the Books of the Holy Canon were perfected.
On the other ſide, Tradition is ſo far from being commended, that the uſe of it is decried, as the foundation of many Errors, and Wickedneſſes, and Superſtitions; and their adhering to the Traditions of the Fathers is cenſured.
Thus Mark. 7. 1, &c. When the Phariſees ſaw ſome of his Diſciples eat Bread with defiled (that is to ſay, with unwaſhen) Hands, they found fault. For the Phariſees, and all the Jews, except they waſh their Hands oft, eat not, holding the Tradition of the Elders. And when they come from the Market, except they waſh, they eat not. And many other things there are, which they have received to hold, as the waſhing of Cups, and Pots, and brazen Veſſels, and Tables. Which they obſerved as a part of religious Worſhip received by Tradition from their Fathers, though not commanded in the Law of Moſes. Like the Holy Water of the Church of Rome, the Incenſings and Garments, the Salt and Spittle, and Exorciſms, and Wax-candles, uſed in Baptiſm; the Prieſts ſhaving the Head after the manner of a Crown, which they profeſs to have received from Chriſt and his Apoſtles, & conveyed to them by the Tradition of the Church through all Ages, though there be not one word of any of it in the Holy Scriptures. See Council of Trent▪ Seſs. 22. cap. 2, &c. Cathechiſm. Roman. par. 2. cap. 2. §. 59, &c. But our Saviour condemn'd all the Traditions of the Fathers, ſo received by them, for vain Worſhip, becauſe not written in the Law, Ver. 7, 8. So I doubt not, but we ſhall have reaſon … do the like with thoſe of the Church of Rome▪ by the ſame Warrant.
The Apoſtle reckons it his great Fault before his Converſion, Gal. 1. 14. That he was exceeding zealous … the Traditions of his Fathers, which were ſuperadded to the Law, which was the very foundation of Phariſaiſm, and a ground of very great Superſtition among them.
Therefore, 1 Pet. 1. 18, 19. Ye know that ye are not redeemed by corruptible things from your vain Converſation, received by Tradition from your Fathers, but with the precious Blood of Chriſt. Here alſo we have an intimation from St. Peter, of many vain Obſervations which the Jews took up by Tradition from their Fathers. So that the Tradition of their Fathers was ſo far from being a ſure Rule to them, that it was a means of very great Corruption, which the Chriſtians are redeemed from.
Therefore there was that Exhortation, Ezek. 20. 18, 19. Walk ye not in the Statutes of your Fathers, neither obſerve their Judgments, nor defile your ſelves with their Idols: I am the Lord your God, walk in my Statutes; and keep my Judgments, and do them.
The vanity and uncertainty of Tradition for a Rule of Faith, ſufficiently appears by theſe things. And how much the uſe of it is decried as miſchievous and hurtful. And if it was ſo in the Church and State of the Jews, which was but of a very narrow compaſs, and thereupon it might be ſuppoſed then to be a more certain means of conveyance of Truth; how much more reaſonably may we think it to be ſo in the Chriſtian Church diffuſed through all Nations, where by reaſon of the multitude and diſtance of Chriſtian Teachers and Profeſſors, it muſt needs be much more eaſy for ſuperſtitious and conceited Men to obtrude their Innovations, and to back them with the pretence of Tradition; of which there hath been many Inſtances. And hence ſuch Difference hath ariſen between Traditions themſelves, as is plain in the Controverſy in the Primitive Church about Eaſter, and many others. And can we think that our Saviour ſhould leave his Church to ſuch an uncertain Rule now, when there is ſo much need rather to have it more exact and ſetled? Should that be a Rule of Faith in the Chriſtian Church, which was wholly diſallowed and decried in the Jewiſh? Or is Tradition now become ſo much altered, that it is become ſo ſure and harmleſs above what it was? If Tradition be taken for a natural Means, there is nothing more uncertain in a long tract of Time. And ſure our Saviour would not leave his Church to ſuch uncertainty when he might do better. If it be pretended to be aſſiſted with Infallibility, that ſhall be examined afterwards.
It is plain, that the Chriſtian-Inſpired Writers alſo ſaw it needful to write down the Doctrine of our Saviour, to tranſmit it to After-ages: they did not think Tradition was a ſure means of conveyance then, no more than it was before: Therefore St. Luke wrote his Goſpel to the moſt excellent Theophilus, that he might know the certainty of thoſe things wherein he had been inſtructed, Luke 1. 4. implying, that the other way of conveyance by Tradition is not ſo certain. And St. Peter, I will not be negligent, ſays he, to put you always in remembrance, 2 Pet. 1. 12. And, verſ. 13. I think it meet to ſtir you up, by putting you in remembrance. Mens memories are not ſo very good to retain Divine Things, unleſs they are excited and quickned. And, verſ. 15. Moreover, I will endeavour that you may be able after my deceaſe, to have theſe things always in remembrance: Which ſeems to be done by his putting St. Mark to write this Goſpel from his Mouth. Thus St. Jude ſays, That he gave all diligence to write unto them of the common Salvation, and that it was needful for him to write unto them, verſ. 3. And if it was needful for that Age, it was much more needful for After-ages. We may be ſure, our Saviour and his Apoſtles would have that done which was needful in their own Judgments for Mens Salvation.
And we are likewiſe aſſured by St. John, that it is done fully, as it was needful it ſhould be done, that nothing might be left to the uncertainty of Tradition. John 20. 31. Theſe things are written, that▪ ye may believe that Jeſus is the Chriſt, the Son of God, and that believing ye might have Life through his Name. He ſhows, that the writing of theſe Things is needful to be a Foundation of right Faith to Men, and that enough was written then in his own and the other Goſpels and Writings (which it is ſaid he had ſeen) to be a Foundation of that Faith in Men which is needful to their eternal Salvation. So that no ſaving Truth was left to be conveyed by Tradition at all; which yet does not argue the uſeleſſneſs of what Books were after added, as was ſaid before.
1 John 1. 4. Theſe things write we unto you, that you may rejoice, and that your Joy may be full.
So that the Scripture giving us ſufficient knowledg, as to what concerns our Faith and Comfort, in order to Eternal Salvation, how can we imagine any deficiency in it, but muſt needs ſuppoſe that it contains in it all the material Objects of Faith and Matters of ſaving Practice? Or how can we depend upon Tradition as diſtinct from the Scripture, which was ever ſo decried, for uncertain, miſchievous and ….
Therefore we conclude with our Church, That Holy Scripture containeth all things neceſſary to Salvation▪ … whatſo…ver is not read therein▪ nor may be proved thereby, is not to be required of any Man, that it ſhould be believed as an Article of Faith, or be thought requiſite or neceſſary to Salvation. Artic. 6. It is a ſufficient evidence of the vanity and uncertainty of Tradition unwritten, that amongſt all the Sayings and Works of our bleſſed Saviour, which St. John tells us were ſo many, John 21. 25. That if all the things which he did, ſhould be written every one, I ſuppoſe that even the World it ſelf could not contain the Books that ſhould be written. Yet there is not one of all theſe come certainly to our knowledg, but what is written in the Holy Scriptures.
And we have fair warning alſo given us of Tradition now in the New Teſtament; 2 Theſſ. 2. 2. Be not ſoon ſhaken …, or be troubled, neither by Spirit, nor by Words, nor by Letter, as from us, as that the Day of Chriſt is at hand: Let no Man deceive you by no means. By which it appears, that even in the Apoſtles Times, there were forged Writings, and feigned Traditions, which ſome had the boldneſs to obtrude for Apoſtolical Doctrines. This is a fair warning to us now, much more in theſe later Ages, to give but little heed to any thing, however pretended to be never ſo much Apoſtolical, that is not contained in the Sacred and Apoſtolical Writings, which are owned to be undoubtedly ſuch.
And indeed how can we believe, that the Evangeliſts and Apoſtles, in all the Writings that they wrote (and it does not appear that they wrote any other beſides thoſe we have) when they write many things, that are not ſo abſolutely neceſſary to be known in order to Salvation, yet ſhould omi… ſo many things that are ſo as the Church of Rome, pretends? And that when they ſpeak ſo often of Baptiſm for Inſtance, that they ſhould never tell us of the Salt and the Spittle, the Ex…ciſms and Wax-candles, but ſpeak only of being baptized in Water, in the Name of the Father, and the Son, and the Holy Ghoſt? or that they ſhould never, when they ſpeak ſo much of Worſhip, tell us of the worſhipping of Saints and Images? or of praying for the Dead, when they give us ſo many directions about Prayer? &c.
We muſt hold faſt the Traditions, ſay they, which we have been taught by the Apoſtles, 2 Theſſ. 2. 15. But we cannot believe, that theſe and ſuch-like things were ever taught by them, when we have nothing at all of any of them in all their Writings. And that exhortation could be then meant only of thoſe things which the Theſſalonians had heard from them, and were very ſure of, that they were Apoſtolical Doctrines; And which we doubt not, were no other but what were after ſet down in the holy Writings, and in them conveyed to us. It is impoſſible for the Church of Rome to ſhew that they were any other by Tradition only, when the traditional conveyance of Points is evidently ſo uncertain, and that which we have been ſo warned againſt.
Yet after all note, that all this is nothing againſt the Tradition of the Univerſal Church, as a means of delivering down to us the Holy Scriptures themſelves, the number of the Books, and the Names of the Authors, &c. Nor againſt that which is concurrent with Scripture, or corrolorative of it in any Point of Faith or Practice, but againſt that which is urged as a Rule of ſaving Faith and Practice, diſtinct and different from it, (and ſometimes contrary to it) and is pretended to be the Tradition of the Univerſal Church from the Apoſtles Age, but can never be proved to be ſo.
There is no fear of falling into Error therefore, either through Ignorance or Infidelity, as to ſuch Traditions. But we muſt ſay as our Saviour, Mark 12. 24. Do ye not therefore err, becauſe ye know not the Scriptures? And as the ignorance of Scripture is the Source and Fountain of Error, ſo on the contrary then to follow the guidance of the Scripture, is the way to be preſerved from Error.
CHAP. II.
That the Holy Scripture is dark and obſcure. Bellarm. de Verbo Dei. lib. 3. cap. 5.
UPon this ground it is, that they withhold the Scripture from the common People, pretending that they are not capable Judges of the Senſe of it; and if they ſhould read it, more prejudice than benefit would ariſe to them from it.
But this is contrary to that which is written, Pſal. 19. 7, 8. The Teſtimony of the Lord is ſure, making wiſe the Simple. The Commandment of the Lord is pure or clear, enlightning the eyes. Can Darkneſs enlighten Mens Eyes? or can it make wiſe the Simple, if it be not Intelligible by them?
Pſal. 119. 105. Thy Word is a Lamp unto my feet, and a Light unto my path. And verſ. 130. The entrance of thy Words giveth Light; It giveth underſtanding unto the Simple. When a Man hath but begun to read or make inquiry into the Word, it affords him a great deal of Light and Underſtanding. Unleſs the Light be obſcure then, the Scripture is not obſcure. If Men don't turn their backs to this Lamp, they may perceive the Light thereof. See how the Pſalmiſt profited in Wiſdom by meditating therein, ver. 98, 99, 100.
Deut. 30. 11, 14. This Commandment, which I command thee this day, is not hidden from thee, neither is it far off, &c. but the Word is very nigh unto thee, in thy Mouth, and in thy Heart, that thou mayeſt do it. Where the plainneſs of the Command is aſſerted, and that in order to the performance of it. For a Rule that is not underſtood, can never be obſerved. And this perſpicuity and Intelligibleneſs of the Commands given by Moſes, the Apoſtle applies to the Goſpel, Rom. 10. 6, 7, 8.
2 Cor. 4. 3, 4. But if our Goſpel be hid, it is hid to them that are loſt; in whom the God of this World hath blinded the minds of them that believe not, leſt the Light of the glorious Goſpel of Chriſt ſhould ſhine unto them. The Goſpel is plain enough of it ſelf then, and eaſy to be underſtood by any, but obdurate and unbelieving Sinners. For therein we all with open fact, behold as in a Glaſs, the Glory of the Lord, Chap. 3. 18.
2 Tim. 3. 15. The, Holy Scriptures are able to make thee wiſe unto Salvation. But how can that be, if they be ſo dark that they cannot be underſtood? Can we be wiſe without underſtanding? Or are they ſo difficult to be known, which Timothy knew from a Child?
2 Pet. 1. 19. The Apoſtle calls the Prophecies of the old Teſtament, a ſure Word of Prophecy, whereunto ye do well that ye take heed, as unto a Light that ſhineth in a dark place, until the day dawn, and the day-ſpring ariſe in your hearts. And if there be ſuch clearneſs in them, what clearneſs think you is there in the Doctrine of the Apoſtles? There … a greater degree of Light, and Plainneſs, and Intelligibleneſs promiſed under the Goſpel, than what was under the Law, Heb. 8. 11. And if the Old teſtament be ſo plain and intelligible, the New much more.
Yet note that it is granted, that there are many dark Things and hard to be underſtood in the Scripture, and which are ſo to the Learned as well as to the Unlearned, which may ariſe from ſeveral cauſes. But whatever things are neceſſary, are plain, ſaith St. Chryſoſtome. All things which concern Faith and a good Life, are plainly contained in Scripture, ſaith St. Auſtin. The Doctrine concerning God, his Being, Attributes, and Providence; of Chriſt's being the Son of God, his becoming Man, his dying and riſing again; The Precepts, Promiſes, and Threatnings, &c. For how are they neceſſary to be believed, if they be not plainly revealed? Or are the Unlearned excuſed from believing them, becauſe they cannot underſtand them?
Did not Chriſt himſelf preach, and order his Apoſtles to preach to the Unlearned as well as to the Learned? And did he and they preach intelligibly to them, or no? If they did not, to what purpoſe did they preach at all? or how was the World converted by them? Were there none converted but the learned Prieſts and wiſe Men? plainly the contrary rather, Matth. 11. 25. 1 Cor. 1. 26. If they did preach intelligibly, then it ſeems their Doctrine was plain enough. And is it not the ſame Doctrine that is written in the Scriptures which they preach? How came the ſame Doctrine then ſo dark when it was writ, which was ſo plain when it was preach'd? Doth the putting it down in writing make it hard to be underſtood? And was it not writ to diſtinct Perſons and Places, and for the uſe of all, as ſhall appear in the next Chapter? Therefore I conclude it was written intelligibly to all, in all things neceſſary, or elſe the Holy Ghoſt would be wanting to his own Deſign; and his writing for the uſe of all, could not anſwer the end for which it is written.
CHAP. III.
That it is not for the Common People to read the Scripture; and if they ſhould, more prejudice than benefit would ariſe to them from the reading of it. Council of Trent. Seſſ. 4. decret. de Can. ſcrip. Index lib. prohib. regula 4.
COntrary to that which is written, Deut. 6. 7, 8, 9. Theſe words which I command thee this day, ſhall be in thy heart. And thou ſhalt teach them diligently unto thy Children, and ſhalt talk of them when thou ſitteſt in thine houſe, and when thou walkeſt by the way, and when thou lieſt down, and when thou riſeſt up. And thou ſhalt bind them for a Sign upon thine hand, and they ſhall be as Frontlets between thine eyes; and thou ſhalt write them upon the Poſts of thine Houſe, and on thy Gates. This is ſpoken to Perſons of all Sorts, Qualities, and Conditions in Iſrael. And how ſhould they do all this, without a particular and diligent peruſal of the Law? Joſephus tells us, that the Jewiſh Children were ſo well verſt in it, that they could repeat the Law without Book.
Thus, Joſh. 1. 8. God commanded Joſhua, This Book of the Law ſhall not depart out of thy mouth, but thou ſhalt meditate therein day and night; then ſhalt thou make thy way proſperous. See a General of an Army obliged by an expreſs Command to read and meditate in the Holy Scriptures, and not to depend upon the Prieſt's Inſtruction alone. So, Deut. 17. 18, 19. the King was to write him a Copy of the … and to meditate therein all the days of his Life.
Iſa. 34. 16. Seek ye out the Book of the Lord, and read. The Prophet ſpeaks to all People upon Earth, as may be ſeen in the beginning of the Chapter.
We have many ſuch Directions and Commands from our Saviour and his Apoſtles in the New Teſtament.
John 5. 39. Search the Scripture; our Saviour ſpeaks not only to Doctors or Teachers, but alſo to the People: And he exhorts not only to read, but to ſearch them diligently.
So the Apoſtle, Epheſ. 6. 17. Take unto you the Sword of the Spirit, which is the Word of God. By which we are enabled to repel the Temptations, and to reſiſt the Aſſaults of the Devil, and to drive him from us, as our Saviour himſelf did.
Col. 3. 16. And let the Word of Chriſt dwell in you richly in all Wiſdom, teaching and admoniſhing one another in Pſalms, and Hymns, and Spiritual Songs. If the Doctrine or Word of Chriſt be contained in the Holy Scriptures, then here is an Obligation to a diligent and ſerious ſtudy of them.
Luke 11. 28. Bleſſed are they that hear the Word of God, and keep it. And why not then, bleſſed are they that read and obſerve it? Why ſhould Men be hindred from reading theſe Sermons of our Saviour and his Apoſtles, which then there was a bleſſing upon Man for hearing? Are they more dangerous now they are writ, than they were when they were preach'd?
2 Pet. 1. 19. We have a more ſure Word of Prophecy, whereunto ye do well to take heed. St. Peter praiſes thoſe that read the Prophets; and why ſhould Men he blamed then for reading the Apoſtles and Evangeliſts?
Note, whereas he ſays, verſ. 20. That no Prophe…cy of the Scripture is of any private Interpretation. He doth not ſpeak it to deter private Men from the reading or judging of the ſenſe of it; but to ſhew the ſureneſs of their Rule, that it was not firſt interpreted or written by the Fancy or Will of private Men, but it came by the Will of God, and holy Men of God ſpake therein, as they were moved by the Holy Ghoſt, ver. 21.
Acts 8. 27, 28. Behold a Man of Ethiopia, an Eunuch, of great Authority and Power under Candace the Queen, who had the charge of all her Treaſure, as he was returning from Jeruſalem, and fitting in his Chariot, read Iſaias the Prophet. Obſerve, that this Perſon was not a Church-man, but a Treaſurer or Miniſter of State to the Queen. And Philip was ſent to him by the Spirit, to help him to underſtand the Prophecy he was reading. Which is a clear Teſtimony of the holy Spirit's approbation of his practice, and is a great incouragement to others to do the like; and in doing ſo, to hope for the divine Direction and Bleſſing.
Acts 17. 11. 'tis ſaid, The Bereans therefore were more noble than than thoſe of Theſſalonica, in that they received the Word with all readineſs, and ſearched the Scriptures daily, to know whether theſe things were ſo▪ 'Tis noted as an Inſtance of an excellent Spirit in them, that they ſearch'd the Scriptures for their ſatisfaction, about what was delivered by the Apoſtles.
So, 2 Tim. 3. 15. From a Child thou haſt known the Holy Scriptures. See here a Child exerciſed in the Holy Scriptures: And this is noted by the Apoſtle as an excellent and praiſe-worthy thing in him.
Obſerve, that the Apoſtle St. Paul addreſſes the moſt part of his Epiſtles, not to the Prieſts or Biſhops, but to the Churches of God, to them that are ſanctified in Chriſt Jeſus, and to all that call on the Name of our Lord Jeſus Chriſt; ſee Rom. 1. 7. 1 Cor. 1. 2. 2 Cor. 1. 1. Gal. 1. 2. Epheſ. 1. 1.
And to ſhew clearly that he wrote to the People, as well as to the Paſtors, he diſtinguiſhes them in his Epiſtle to the Philippians, Chap. 1. 1. Paul and Timotheus the Servants of Jeſus Chriſt, To all the Saints that are at Philippi, with the Biſhops and Deacons.
So likewiſe St. James addreſſes his Epiſtle to the Twelve Tribes that are ſcattered abroad.
And St. Peter his firſt Epiſtle, To the Strangers ſcattered throughout Pontus, Galatia, Cappadocia, Aſia, and …ithynia, Chap. 1. 1.
His ſecond Epiſtle is yet more general, To all thoſe that have obtained like precious Faith with us, through the Righteouſneſs of God and our Saviour Jeſus Chriſt.
St. John writes to Fathers, to young Men, and to Children. Now what colour can there be to hinder thoſe Perſons from reading thoſe Epiſtles that were ſent and addreſt to them?
Add to this, that the Apoſtles did formally and expreſly command and require Perſons to read their Epiſtles. Thus, Col. 4. 16. When this Epiſtle is read among you, cauſe that it be read alſo in the Church of the Laodiceans, and that ye likewiſe read the Epiſtle from Laodicea. So, 1 Theſſ. 5. 27. I charge you by the Lord, that this Epiſtle be read to all the Holy Brethren.
And note, that for this end they were writ in a Language beſt known to the generality of People. As alſo all the Holy Scripture beſides was writ in a Language that was beſt underſtood by the People for whom it was writ. The Old Teſtament in Hebrew for the uſe of the Jews; The New Teſtament in Greek, that being the Language then moſt generally uſed. And for this end there were Tranſlations made of the Scriptures into the Languages of ſeveral Nations, that People of all ſorts might read them.
As to what is ſaid, 2 Pet. 3. 16. That in the Scriptures there are ſome things hard to be underſtood, which many do wreſt to their own deſtruction. It is from the vice and raſhneſs of Men, that they do ſo wreſt them; which if they were of humble and teachable ſpirits, they might avoid. And therefore to prevent this wreſting of them, the Apoſtle doth not prohibit the People the reading of them; but only cautions them, that they be not led away with theſe Errors of the Wicked, and directs them to grow more in knowledg: the way to attain unto which is, to peruſe them with greater care and diligence. And it is an unreaſonable thing to build a Prohibition of reading the Scriptures upon a far-fetch'd conſequence from this Text, againſt ſo many expreſs Commands to the contrary.
Yet ſee moreover, Rev. 1. 3. Bleſſed is he that readeth, and they that hear the words of this Prophecy, and keep thoſe things that are written therein.
Note, here the moſt difficult Book of Scripture is commended to Mens reading; and the Spirit of God calls thoſe Bleſſed that read and keep it. And what reaſon can there be then, to deter Men from reading the Goſpels and Epiſtles of the Apoſtles, which contain▪ Things much more familiar and eaſy to be underſt…?