The Novelty of Popery Opposed to the Antiquity of True Christianity, Book 1 · Chapter 58
CHAP. 58. Of the prohibition of reading holy Scripture. Shifts of Cardinal du Perron.
IT is one of the accuſations of his Majeſty of Great Britain againſt the Church of Rome, that they have deprived Chriſtians of the underſtanding of the holy Scripture, and forbidden the reading of it unto the ſimple people. This(a)Du Perro in the laſt book, ch. 4. p. 1095, &c the Cardinal doth not abſolutely confeſs; for he denieth that it is forbidden to the people to read the Bible in Hebrew, or Greek, or Latin, that is, that the ſimple people are not allowed to read the Bible, but in the tongues which they underſtand not. They give leave to women and tradeſmen to read the Hebrew Bible. He ſaith alſo that they forbid only the reading of corrupt and not approved verſions. Thereby he ſeems to mean that the Roman Cuhrch giveth leave unto the people to read the good and approved verſions. But there is no ſuch thing. For the Roman Church approveth no verſion in any vulgar tongue, and there is none allowed by publike authority. If any private man hath tranſlated the Bible into French as René Benoiſt Parſon of St. Euſtache in Paris, his work hath been preſently cenſured and condemned by the Popes authority, as M. du Perron acknowledgeth, page 1103.
But this matter deſerveth a carefull examination: for it is a new tyranny, and a cuſtom without example in all antiquity.
It muſt be known then that in the Council of Trent, Prelates and Doctors in good number were appointed to make an Index or Catalogue of books, the reading whereof ought to be prohibited. That Index hath been publiſhed by the authority of Pope Pius the IV. and confirmed and augmented by Sixtus the V. and Clement the VIII.
Their firſt prohibition begins at the holy Scripture; of which they ſay in the fourth rule prefixed before that Index, that(b)Index libror. prohibitorum cum Regulis confectis per patres à Synodo Tridentina delectos Regula IV. Cum experimento manifeſtum ſit ſi Biblia vulgari lingua paſſim ſine diſcrimine permittantur, plus inde ob hominum temeritatem detrimenti quam utilitatis oriri, hac in parte, judicio Epiſcopi vel inquiſitoris ſtetur ut cum conſilio Parochi vel Conſeſſarii bibliorum à Catholicis authoribus verſorum lectionem in lingua vulgari concedere poſſint, &c. the reading thereof in the vulgar language being indifferently allowed, doth more harm then profit, by reaſon of the raſhneſs of men. Wherefore they forbid the traductions of the Bible made by Authors which are not Catholick. And as for the verſions made by Authors that are Catholick and approved, they permit the reading of them, ſo that one get a written permiſſion from the Biſhop, or from the Inquiſition, or from the Parſon;(c)Qui ubiquè tali facultate ea legere vel habere praeſumpſerit, niſi prius Bibliis ordinario redditis, peccatorum abſolutionem percipere non poſſit. Adding, that who ſo without that permiſſion will have a Bible, or read in it, his ſins ſhall not be forgiven him, till he hath delivered his Bible to his Parſon. Whereupon it is to be obſerved, that when this Decree was made, there was not any verſion of the Bible in Italian, or Spaniſh, or French, or German, that was approved in the Roman Church. And that ſince that time the Pope cauſed no verſion to be made in any vulgar tongue. It is known that in all the Countries where the Inquiſition reigneth, there is none to be found. To permit the reading of the Bible tranſlated into the vulgar tongue by Catholick Authors, and in the mean while to give leave to none to tranſlate it, is it not an abuſive permiſſion? For it is giving leave to the people to read a book which is no where to be found, and permitting that the people read the approved verſions, while they approve of no verſion.
Nevertheleſs the Popes were afraid that ſome would think that this permiſſion was given in good earneſt. Wherefore to that fourth rule they have added another, that ſpeaks more roundly, and abſolutely forbids the reading of Scripture in the vulgar tongue. That prohibition is ſet down in the ſame book immediately after the forementioned rule. Thus(d)Animadvertendum eſt circa ſupra ſcriptam quartam regulam felicis recordationis Pii Papae IV. nullam per hanc impreſſionem aut editionem de novo tribus facultatum Epiſcopis vel Inquiſitoribus vel Regularium ſuperioribus, concedendi licentiam emendi, legendi, aut retinendi Biblia vulgari lingua editarum hactenus mandato & uſu ſanctae Romanae Eccleſiae, & univerſalis Inquiſitionis ſublata eis fuerit facultas concedendi hujuſmodi licentiam legendi vel retinendi Biblia vulgaria, aut alias ſacrae Scripturae, tam Novi quam Veteris Teſtamenti partes, quavis vulgari lingua editas, &c. It muſt be obſerved concerning the IV. Rule above written, made by Pope Pius IV. of bleſſed memory, that by this impreſſion or edition no new power is given to Biſhops or Inquiſitors, or Superiors of the Regulars, to give permiſſion to buy, read, or keep the Bible in the vulgar tongue, ſeeing that hitherto by the commandment and uſe of the holy Roman Church, and univerſal inquiſition, power is taken from them to grant ſuch permiſſions of reading or keeping ſuch vulgar Bibles, or ſome parts of the holy Scriptures, either of the Old or of the New Teſtament, printed in any vulgar language whatſoever. Or even any Summary or abridgement of the hiſtories of the Bible, or of the books of the holy Scripture, written in any vulgar language whatſoever. This to be inviolably kept.
Nothing can be more expreſs then that prohibition. Wherfore in the Countries where Inquiſition reigneth, as in Spain, Italy, Sicily, Corſica, the Eaſt and Weſt Indies, one ſhall as ſoon find an Alcoran as a Bible in the language of the countrey, unleſs ſome have ſecretly brought in a Bible from England, or Netherlands, or Geneva, which is a crime puniſhable by the fire if it be diſcoverd. But all kinds of unchaſt and profane books are impunedly read. No book forbidden but the word of God.
But Gods command is more regarded by us then that prohibition; for he recommendeth to the faithfull the reading of his word, Rev. 1.3. Bleſſed is he that readeth, and they that hear the words of this prophecy. And Deut. 17.18, 19. Kings are commanded to have the book of the Law in their hand, to read in it all the dayes of their lives. Which command, if the Kings that reigned ſince ſeven or eight hundred years had kept, their crowns ſhould not have been ſubjected to an outlandiſh Prieſt, and Popery had not ſo disfigured Chriſtian Religion. Becauſe in the Church of Theſſalonica there might be ſome that could not read, the Apoſtle commands that his Epiſtle be read to all the holy brethren, 1 Theſ. 5.27. He praiſeth Timothy, (2 Tim. 3.15.) that from a child he had known the holy Scriptures. And the Eunuch of the Queen of Candace was reading in his charet the Prophet Iſaiah, Acts 8.28. The faithfull people of Berea, (Acts 17.10, 11.) having heard St. Pauls preaching, ſearcht the Scriptures daily whether thoſe things were ſo. For a Preacher that would deceive and ſeduce the people, ſhould have fair play if he were allowed to alledge Scripture in his Sermons, and the people were not allowed to conſult Scripture and confer the text, to ſee whether the Preacher had faithfully alledged them.
This alſo is very conſiderable, that the Apoſtle St. Paul writ long Epiſtles to the people of Corinth, of Epheſus, of Philippi, &c. not fearing that the reading of them ſhould do harm to thoſe he writ them to. And St. Peter, and St. John have written Catholick Epiſtles to all the faithfull, and by conſequent to thoſe of this time. Why then ſhould they not read the Epiſtles written to them? Why ſhould not the things which God ſaith unto his people, be read by the people to which God is ſpeaking? And whereas they that inſtruct the people are ſinfull men, apt to draw religion to their profit, ſhall the people have no way to know whether they be taught the truth? Why ſhall God be ſuſpected by men, as if his word were a dangerous book, doing more harm then good, as the Tridentine Fathers ſpeak?
The reaſon given for this is full of impiety. They ſay that it belongs to none but the learned to read Scripture. Now we thought that Scripture muſt be read to get learning. But theſe men will have a learning in Religion without Scripture, and before the knowledge of Scripture. Whereupon we would gladly know of them what kind of learning one muſt have before he can read the holy Scripture. Muſt one be learned in Greek and Hebrew? But the Popes themſelves that give theſe rules, are unskilfull in theſe tongues; As Innocent the III. who deriveth(d)Innoc. III. Serm. 1. in Conc. Lateran. Tom. IV. Concil. gen. the word Paſcha from the paſſion; And the Decretal of Anacletus, who ſaith that Cephas ſignifies a head. Beſides, one cannot become learned in Hebrew, but by the reading of the Old Teſtament. Muſt one have read the Poets full of fabulous combats and amorous paſſions? But many are corrupted by thoſe ſtudies. Muſt one be verſed in Philoſophy? But the Apoſtles had not ſtudied that kind of learning, and Philoſophers have been mortall enemies to Chriſtian religion. They were the men that called St. Paul a babler. What then can that learning be which is requiſite before the reading of Scripture? I know none, unleſs it be that one muſt be ſtrongly foreſtalled with Popery as a preſervative againſt the doctrine contained in the Scripture. But a man that believeth that the Roman Church cannot erre, ſhall believe alſo that Scripture is not a competent Judge, and that the reading thereof is not neceſſary. And in vain ſhould he ask licenſe to read Scripture in the vulgar tongue; ſince no Bible is found allowed by the Roman Church in the language of the countrey.
To excuſe that prohibition, they alledge alſo the raſhneſs of men that abuſe Scripture. But becauſe of the indiſcretion of ſome men we muſt not abſtain from good things, ſuch eſpecially as God hath commanded. By the ſame reaſon the word of God ſhould not be preacht to the people becauſe many abuſe it. And the Biſhops and Pariſh Prieſts to whom that lecture is permitted, are no more exempt from raſhneſs then the reſt of the world; For in effect all hereſies are ſprung not from the people, but from the Paſtors. Few examples or none ſhall be found of any of the people who by reading Scripture have brought in any hereſie into the Church.
But this is not the true reaſon of that prohibition. For if the holy Scripture were favourable unto the Roman Church, they would not hide it from the peoples eyes. Such as find themſelves guilty, are afraid of the Law, and wiſh that there were none. Thieves will blow out the candles for fear of being perceived. To the ſame end, to weaken the ſtrength of this Scripture, they have forged another unwritten word more favourable unto the Pope, of which the Pope diſpoſeth at his pleaſure. To the ſame end, the Roman Church beareth her ſelf as an infallible Judge of the ſenſe of Scripture. By that means ſhe ſhall never be condemned by Scripture.
As for that frandulent permiſſion to read Scripture, ſo that the verſion be made by Roman Catholicks, the Popes had juſt reaſon to revoke and diſannull it. For it is a manifeſt impiety to give a man leave to do that which God hath commanded him; as if the Pope ſaid to one, I give thee leave to obey God, or I permit thee to believe in Jeſus Chriſt. By that account God ſhall not be obeyed unleſs the Pope conſent to it, and cannot be ſerved without leave. Or if he have the luck to find ſome ſervants, he ſhall be obliged for it to his Papal holineſs. Certainly to command diſobedience unto God, is a leſs evil then to permit obedience to his commandments. For he that commands that God be diſobeyed; doth not only oppoſe himſelf unto God and contradict him, but he placeth himſelf above God, and grants to him, as to an inferiour, that ſome perſons may yield him obedience.
Upon this his Majeſty had ſaid that the Antients did conſtrain every one to read at home continually the ſacred books, which the people is now forbidden to touch without eſpecial leave, upon pain of Anathema. The Cardinal omitting all the reſt of the Fathers, anſwers for Chryſoſtom only, who many times exhorts his hearers to the reading the holy Scriptures, and ſaith that Chyſoſtom did ſo becauſe he had to do with learned hearers, skilled in Philoſophy, and with Courtiers whom by the reading of Scripture he laboured to turn away from the reading of Philoſophers: But if he had brought the very texts of Chryſoſtom, it had been evident that he made that exhortation to tradeſmen, and to the loweſt and moſt ignorant of the people.
In the third Homily concerning Lazarus, he ſpeaks thus, I do exhort you alwayes, and never give over exhorting, that not only you hearken to that I ſay, but alſo that when you are at home you diligently tend the reading of the holy Scriptures; A duty which I have not ceaſed to preſs upon thoſe that have reſorted to me in private. For one muſt not tell me, There is but little ſavour in theſe words, and we may well be without many of theſe things: I am tied to my law buſineſſes, I have my hands full with the affairs of the publick. I have my trade, I have a wife, I muſt provide meat for my children, I muſt take care of my family, I am employed in the world, and therefore it belongs not to me to read the Scriptures, but to thoſe that have taken their leave of the world, that dwell in the top of mountains, leading an auſtere life. What ſayeſt thou man? Muſt thou not peruſe the Scriptures becauſe thou art diſtracted with many buſineſſes? Nay, it belongs more to thee to read the Scriptures then to thoſe [that have left the world] For they need not ſo much the help of Scripture, as you that are toſſed among the waves of buſineſſes, &c. Again, It is impoſſible, yea, I ſay impoſſible for any man to obtain ſalvation, unleſs he be perpetually imployed in the ſpiritual reading. And a little after, The grace of the Spirit hath ſo diſpenſed and fitted the Scriptures, that publicans, fiſhermen, tent-makers, Paſtors and Apoſtles, ignorant and unlettered men can be ſaved by theſe books; leaſt that ſome ideot excuſe himſelf about the difficulty; to the end that the things herein ſaid might be eaſie to perceive, and that the tradeſman, the ſervant, the widow, and the moſt unlearned of men may get ſome profit by the hearing of that lecture. The like things he ſaith, in his ſecond Homily upon St. Mathew, and in the third upon the ſecond Epiſtle to the Theſſalonians. Perron p. 1056.This diſcourſe is very far from the opinion of Sixtus of Siena, a Carmelite Fryar, in the ſixth book of his Library, in the 152. annotation, where he ſaith that to permit the reading of Scripture unto Shoomakers, Fullers and Curriers, is giving holy things unto dogs, and pearls to ſwine.
Becauſe the Cardinal by this anſwer endeavours to perſwade that none but Chryſoſtom ſpeaks ſo, and that other Fathers, Hierom eſpecially, ſpeak to the contrary, let us ſee what Hierom and the other Fathers ſay.
Hierom then in the Epitaph of Fabiola ſpeaks thus of that holy woman;(e)Jeſu Bone, quo illa fervore, quo ſtudio intenta erat divinis voluminibus! O good Jeſu! with what fervour, with what ſtudy was ſhe bent upon the divine books; as deſirous to ſatiate her hunger with the Prophets, the Goſpels, and the Pſalms! And in the Epiſtle to Salvina (f)Semper in manibus tuis ſit divina lectio.Let the ſacred lecture be alwayes in thy hands. And in the Epiſtle to Furia (g)Poſt Scripturas ſanctas, doctorum hominum tractatus lege.After the holy Scriptures, read the Treatiſes of learned men. Himſelf in the Epiſtle to Laeta touching the Inſtruction of her daughter Paula, Inſtead of jewels and ſilk, let her love the divine books; loving in them not the checkered picture of Babylonian leather, but the learnedly correct and diſtinct Scripture. Let her firſt learn the Pſalms. Let her recreate her ſelf with the Canticles. Let her learn to live well in the Proverbs of Solomon. Let her learn to tread worldly things under by the Eccleſiaſtes. Let her follow the examples of vertue and patience in Job. Thence let her paſs to the Goſpels, and have them in her hands alwayes. Let her learn the Prophets by heart: Let her abſtain from all the Apocrypha.
(h)Athanaſ. Tomo 2. pag. 248. Edit Paris.Athanaſius diſputing againſt thoſe that held it the ſafer courſe to abſtain from the Scriptures, and ſimply to believe, ſpeaks thus, Shall I neglect the Scriptures? Whence then ſhall I get knowledge? But by what means ſhall I have faith? And ſoon after, Reverence that ſtudious Eunuch who being ſet over the Queens treaſure, even in his way did not leave reading.
In the Epiſtle to the Virgin Demetrias, which was ſet the one hundred forty ſecond among Auſtins Epiſtles, chap. 23.(i)Ita Scripturas ſanctas lege, ut ſemper memineris Dei illa verba eſſe. So read the holy Scripture, that thou remember alwayes that they are the words of God.
Auſtin in the ſixth book of his Confeſſions, chap. 5.(k)Authoritas quae & omnibus ad legendum eſſet in promptu, et ſecreti ſui dignitatem in intellectu profundo ſervaret. That (ſaith he) Scripture might be eaſie to he read of all, and yet ſhould keep in a deep intelligence the dignity of her ſecrets, &c. And in the ſecond book of Chriſtian doctrine, chap. 9. In theſe books they that fear God and the meek ſeek the will of God. Yea he adviſeth them that cannot read, to learn them by heart.
Gregory Nazianzen in the Epitaph of his ſiſter Gorgonia, puts among her vertues, foreign, that ſhe acquainted her ſelf with the word of God and turned it over.
(l)Athan. Tom. 2. 148. foreign.Athanaſius ſaith that hereticks turn the people away from the Scriptures, ſaying that they are not acceſſible, but (ſaith he) the truth is, they flye to be condemned by them.
Wherefore alſo the holy Scripture was tranſlated in all languages. Socrates lib. 4. cap. 27. And Nicephorus lib. 11. cap. 48. doth witneſs that Ʋlfilas had tranſlated Scripture in Gothick language. And Hierome in his Preface upon the four Goſpels ſaith, that before the time of Lucian and Heſychius (m)Multarum gentium linguis Scriptura tranſlata.Scripture had been tranſlated into the languages of many Nations. And Chryſoſtome in the firſt Homily upon St. Johns Goſpel ſaith, that Syrians, Egyptians, Indians, Perſians, Ethiopians, and many other Nations had St. Johns Goſpel tranſlated in their languages(n)Sixtus Sen. l. 6. An. 152.. The ſame Father hath tranſlated the New Teſtament and the Pſalms in Armenian language. Hierome hath tranſlated the whole Scripture in the Dalmatick tongue. Theodoret (o)Serm. 5. de natura hominis. foreign.in his book of the cure of the ſickneſſes of the Grecians, ſpeaks thus; The Hebrew language (ſo he calls the old Teſtament) is not only tranſlated into Greek, but alſo into the tongues of the Romans and Egyptians, and Perſians, and Indians, and Armenians, and Scythians, and Sarmates; in a word, in all the languages, which all the Nations continue to uſe. At that time they did not put the holy Scripture in the Index of the prohibited books: For they had not tranſlated it into all languages, but that all Nations, even the moſt barbarous ſhould read it: and they that read it, asked leave of no body, there being then no Inquiſition ſet up, nor any penalty againſt thoſe that labour to inſtruct themſelves in Gods knowledge by his word.
In all this the end of the Pope is to keep the people in ignorance, whil'ſt he builds up his Empire. To the ſame end the Council of Trent, (p)Con. Trid. Seſſ. 4. Sacroſancta Synodus ſtatuit & declarat ut haec ipſa vetus & vulgata editio &c. pro authentica habeatur, & ut eam nemo quovis praetextu rejicere audeat aut praeſumat.of all the Latin verſions approveth none, but that which is commonly called the Vulgar; and they will have it authentical, with prohibition to contradict it under any pretence whatſoever. For this ſerveth for the raiſing of the Empire of the Latin Church, to eſtabliſh that Bible alone which the Roman Church uſeth in the publick ſervice. This they do againſt the authority of all the Latin Fathers that have written of that matter. Hilary upon Pſal. 118.(q)Littera Lamed frequenter admonuimus non poſſe ſatisfactionem intelligentiae ex Latinitatis tranſlatione praeſtari. We have often given warning, that no ſenſe which may give ſatisfaction, can be drawn from the Latin verſion.
Hierome in his Epiſtle to Sunia and Fretella (r)In Novo Teſtamento ſi quando apud Latinos quaeſtio exoritur, & eſt inter exemplaria varietas, recurrimus ad fontem Graeci ſermonis quo novum ſcriptum eſt Teſtamentum.. In the New Teſtament, if ſometimes there is any queſtion and variety found in the Latin copies, we have recourſe to the ſpring, even to the Greek language in which the New Teſtament was written. And in his Preface to Damaſus upon the four Goſpels(s)Si Latinis exemplaribus fides eſt adhibenda, respondeant quibus? tot enim pene ſunt exemplaria, quot codices; ſin autem veritas eſt quaerenda de pluribus, cur non ad Graecam originem revertentes quae à vitioſis interpretibus male ſunt reddita corrigimus?. If we muſt believe the Latin copies, let them anſwer me which? for there are wellnigh as many diverſe exemplaries as there are copies. But if among many copies we muſt ſeek which of them is the true one; why do we not correct the things that have been ill tranſlated by faulty interpreters, returning to the Greek originals? And in the Epiſtle to Lucinius (t)Ut enim veterum fides de Hebraeis voluminibus examinanda eſt, ita novorum Graeci ſermonis normam deſiderat.As the purity of the books of the Old Teſtament must be examined by the Hebrew books, ſo the purity of the books of the New Teſtament muſt be examined upon the rule of the Greek text. The ſame he ſaith in his Preface upon Joſhuah, and in the Epiſtle to Marcella.
Auſtin in the ſecond book of Chriſtian doctrine, ch. 11(u)Latinae linguae homines duabus aliis ad Scripturarum divinarum cognitionem habent opus, Hebraea ſcilicer & Graeca, ut ad pracedentia exemplaria recurratur, ſi quam dubitationem attulerit Latinorum interpretum infinita varietas. Men whoſe natural language is Latin, have need of two other tongues for the knowledge of the holy Scripture, the Hebrew and the Greek, that they may have recourſe to the precedent [Hebrew and Greek] copies, when the infinite variety of the Latin interpreters brings ſome doubt.
It would be an infinite thing to produce the faults of the Latin vulgar verſion, the only approved by the Council of Trent. Sixtus Senenſis Library-keeper to Pope Pius the fifth, doth freely acknowledge it, ſaying,(x)Vulgata noſtra editio quae Hieronymi eſſe dicitur, in multis à Graeca veritate diſtat. Our vulgar Edition which they ſay to be of St. Hierome, is remote from the Greek truth in many things. And ſhortly after; Although this Edition be not of Hierome, and that many things that are there, agree not with the truth of the Greek text, &c. In the ſame place he maintains, that the Latin verſion of the Roman Church is not of Hierome, but a mingled verſion. The Jeſuite Maldonat upon Luk. 16. ſaith the ſame. The (y)Novum Teſtamentum ab Hieronymo converſum non eſſe, ſed veterem tantum verſionem multis in locis emendatam.New Teſtament was not tranſlated by Hierome, but only the old verſion hath been corrected by him in many places. And Hierome himſelf ſaith the ſame in his Preface to Damaſus: that he doth not own it, nor greatly approve it, he ſheweth in his works, where he alledgeth many texts out of the Old Teſtament, otherwiſe then they are found this day in the vulgar verſion: And which is more, he diſputes againſt it. For example, Heb. 11.21. the vulgar verſion which they ſay to be of St. Hierome, tranſlates thus, Jacob adoravit faſtigium virgae ejus, Jacob adored the end of Joſeph his ſtaffe. A text which our adverſaries uſe to maintain the adoration of creatures. But Hierome rejecteth that verſion in the book of the Hebrew queſtions upon Geneſis, in theſe words, Iſrael worſhipped the end of his ſtaffe. (z)Et adoravit Iſrael contrà ſummitatem virgae ejus: & in hoc loco quidam fruſtra ſuadent adoraſſe Jacob ſummitatem ſceptri Joſeph, quod videlicet honorans filium, poteſtatem ejus adoraverit, cum in Hebraeo multo aliter legatur, Et adoravit (inquit) Iſrael ad caput lectuli.In that place ſome do in vain make the world believe that Jacob worſhipped the end of Joſephs ſcepter, as if by honouring his ſon he had adored his power; whereas in the Hebrew text it is read quite otherwiſe, namely that Iſrael worſhipped towards his beds head.
Nevertheleſs the Council of Trent preferrs the Vulgar verſion full of corruptions and depravations, before all other tranſlations made after the Hebrew verity (ſuch as is among others, that of Pagninus a fryer of Luca) and by conſequent before the Hebrew and Greek Originals. Of which it ſeems that the Popes, Sixtus the fifth and Clement the eighth were aſhamed, having ſince the Council of Trent publiſht an edition of that Vulgar verſion where many things are altered, and many faults corrected.
But Bellarmine is ſo raſhly bold, as to offer to prefer the Latin verſion before the Greek and Latin Originals: as if one would make us forſake the ſource and ſend us to the myrie brook. Cardinal Ximenes Archbiſhop of Toledo doth worſe. For in his prologue upon the Bible of Complute, he giveth a reaſon why he put the vulgar verſion between the Greek and the Hebrew texts.(a)Mediam autem inter has Latinam beati Hieronymi tranſlationem velut inter Synagogam & Orientalem Eccleſiam poſuimus, tanquam duos hinc & inde latrones, medium autem Jeſum, hoc eſt Romanam Eccleſiam. We have (ſaith he) put between both the Latin verſion of St. Hierome, as holding the middle between the Synagogue and the Eaſtern Church; like the two theeves, the one on the one ſide and the other on the other, and Jeſus Chriſt between both; that is the Roman Church, for ſhe alone is built upon the ſtone.
Thus that venerable Prelate revileth and debaſeth the Original texts of Scripture, comparing them to two thieves, and blaſpheming againſt the holy Ghoſt, who hath ſpoken both in the Hebrew and in the Greek tongue, by the mouth of his Prophets and Apoſtles, and hath inſpired them to write in thoſe languages. As for the Latine verſion which that Cardinal compareth to Jeſus Chriſt placed between two thieves, among a thouſand corruptions it hath no good, but that wherein it is conformable with the Greek and Hebrew Originals, upon which it hath or ought to have been tranſlated.
Out of all this it appeareth that the Roman Church forbidding the people to read the holy Scripture, oppoſeth Scripture, ſince Scripture it ſelf recommendeth the reading of the ſame; and likewiſe oppoſeth the conſent of all the Fathers, who are all of one mind in this point, to recommend the reading of Scripture unto all, even unto the leaſt of the people. The evidence of this truth fetcheth from the Jeſuite Salmeron theſe words of anger againſt the Popes that have forbidden rhe reading of Scripture;(b)Salmeron Prolog. 7. §. Praeterea. Et qui à ſacris arcet libris, in quibus leges Dei ſunt conſcriptae, exleges & filios Belial facit homines. Wherefore hath not David choſen another rule to conduct his life then Scripture? Thy word, ſaith he, is a lamp unto my feet and a light unto my path: And whoſoever hinders men to read the ſacred books where the laws of God are written, exempteth them from all law, and makes them children of the Devil. And why ſhould he commend the Theſſalonians that peruſed the Scriptures and ſearcht them every day (Act. 17.) if things went ſo?
The ordinary excuſe is, that Scripture is dark, and that the ignorant might be ſeduced by it. But they that ſpeak ſo, not only accuſe Scripture of obſcurity, but of untruth alſo. For Scripture bears witneſs to it ſelf, that it is clear and made to give light to the underſtanding, Pſal. 19. The commandement of the Lord is pure inlightning the eyes, and Pſal. 119.2 Pet. 1.19. Thy word is a lamp unto my feet and a light unto my path. The books of the Prophets are of all Scripture the moſt obſcure, yet St. Peter ſaith that they are like a light ſhining in a dark place. They accuſe then Scripture of untruth, when they accuſe it of darkneſs; and together caſt a great reproach upon God, as if he had digged a pit to make men fall into it in the dark, and hidden the doctrin of ſalvation under obſcure terms to lead men into error; like one that makes his will in ambiguous terms, purpoſely to ſow ſtrife among his heirs. Should the Father of light ſtudy obſcurity? He that gave his Son to ſave his enemies, ſhould he be envious of the ſalvation of his children? If Scripture muſt be forbidden to the people leaſt they fall into hereſie; by the ſame, yea by ſtronger reaſon it ought to be forbidden to Biſhops and Prieſts, ſince from them, not from the people, all ſorts of hereſies are come: Read the Catalogues of ancient hereticks made by Epiphanius, Philaſtrius, Theodoret, Auſtin, &c. you ſhall find, that almoſt all the hereſiarches were Clergymen, and having charge in the Church. And if reading Scripture be for none but the learned, none ought to read it, becauſe none can be learned before he hath read it.
For theſe cauſes it belongs to thoſe that accuſe Scripture of obſcurity, to look to themſelves,Note. leaſt that the obſcurity wherewith they charge Scripture be found in their underſtanding, and this ſentence of the Apoſtle belong to them, (2 Cor. 4.3.) If our Goſpel be hid, it is hid to them that are loſt, in whom the God of this world hath blinded the minds. So the diſtracted maid of Seneca's wife being ſmitten with ſudden blindneſs, complained that the air was dark. Men will caſt their defects upon God himſelf, and are ingenuous in finding blocks to ſtumble at.
But it is no wonder that our adverſaries find Scripture dark, ſince they cannot find in it what they would find. For one hath need to have piercing eyes and a reaching wit, that will find in Scripture a commandement for ſacrificing the body of Chriſt in the Maſs, or the Invocation of Saints, or the Veneration of Images and Relicks, or the Popes ſucceſſion in St. Peters primacy, or his power over the temporal, and the very crowns of Kings, or the Roman indulgences. There is no doubt, but that theſe Gentlemen deſire that Scripture were a thouſand times darker, that none might find in it their condemnation.
The Fathers are ſo far from that language, that Origen diſputing againſt Celſus a Pagan, and Theodoret writing of the ſickneſſes of the Grecians, that is, of the Pagans, defend Scripture againſt this reproach of the Pagans, that it is written in a ſtile too ſimple and too familiar. The ſame Fathers alſo generally commend the perſpicuity and evidence of the holy Scriptures.
Irenaeus in the ſecond book, ch. 46.(c)Irenaeus. Univerſae Scripturae Propheticae et Evangelicae in aperto, ut ſine ambiguitate & ſimiliter ab omnibus audiri poſſint. All the Prophetical and Evangelical Scriptures are open and without ambiguity, and may be heard of all alike. Tertullian calls hereticks lucifugas Scripturarum, people that fly from the light of the Scriptures. The Emperour Conſtantine (d)Theodoret l. 1. hiſt. c. 7. foreign.in the Council of Nice was ſaying, The Evangelical and the Apoſtolical books, and the Oracles of the Prophets teach us openly what we muſt believe of the divine things. Auſtin 9. ch. of the ſecond book of Chriſtian doctrin, ſaith much to the ſame purpoſe; In the things which are clearly ſet down in Scripture, all things are found that concern faith and manners to live well. Epiphanius, in the hereſie 69. and 76.(e)foreign. All things are clear in the holy Scriptures to them who with a pious reaſon will draw near the word of God. And Chryſoſtome told us above, that Scripture is eaſie to be underſtood even by tradeſmen and ignorant men.
To the objection that it cannot be denied, but that there are ſome dark texts in Scripture, theſe Fathers anſwer that Scripture expounds her ſelf; and that ſuch things as are obſcurely ſpoken in ſome places are plainly delivered in other places. Thus Chryſoſtom, Hom. 13. upon Geneſis (f)foreign.The holy Scripture expounds it ſelf, and ſuffers not the hearer to go aſtray. And Baſil in his Aſceticks in his Anſwer to the 267. Interrogation,(g)foreign. The things which ſeem to be ſaid obſcurely in ſome places of Scripture, are expounded by other texts clearly delivered. Auſtin in the ſecond book of Chriſtian doctrin, 9. ch. To clear the darker expreſſions, take the clearer paſſages. And 6. ch. Almoſt nothing can be deduced out of theſe dark places, but is found moſt clearly ſpoken in other places.
But above all is clear and evident the teſtimony of Chryſoſtom, hom. 3. upon the ſecond Epiſtle to the Theſſalonians. (h)foreign.What need is there of Sermon, ſeeing that all the things that are in the divine Screptures are clear and right? all that is neceſſary is evident there. But becauſe you are hearers that look for delight, you will have alſo theſe things; that is, Sermons. Then he perſonates one of the people ſaying, But I know not what is contained in the divine Scriptures. Why? are they written in Hebrew or in Latin? are they ſet down in another but thine own language? are not the contents of it in Greek? But (anſwers he) there they be but obſcurely. Tell me, what obſcurity doſt thou mean? are they not hiſtories? knoweſt thou not what things there are clear, that thou mayeſt enquire of the obſcure? There are infinite hiſtories in the Scripture; tell me one among the reſt. But thou canſt not tell it; ſo that all that thou ſayeſt are but pretences and vain babling. So did that goldenmouth chide his people when they alledged the difficulty of Scripture, to diſpenſe themſelves from the reading of it. For then it was not lawful to any not to read it: whereas now adayes to read it one muſt have a permiſſion and an eſpecial priviledge. Truly, if after the example of Chryſoſtom one would queſtion diverſe perſons that abſtain from the reading of Scripture, pretending that there are many obſcure things in it; Tell me what texts of Scripture you find clear, and what dark places did ye find in it? they could not anſwer. They complain of the obſcurity of a book where they never read one line. Indeed hardly can Scripture be clear to him that never lookt in it. Poor ſouls, they make uſe of that ſcruple to feed their idleneſs; they ſtudy ignorance under a pretence of docility. Chriſt asked a Doctor of the Jews,Luk. 10. what is written in the Law? how readeſt thou? preſuppoſing that he read the Scriptures or ought to read them. If it had been in thoſe days the priviledge of Doctors to read Scripture, Chriſt to convince him of idleneſs and contempt, would have told him, Thou art a Doctor, and haſt licence to read Scripture; thou ſhould'ſt then make uſe of thy priviledge.