Search the Scriptures, Part 1
PART I.
THat the Right of God's People to read the Holy Scriptures, is not at all prejudiced by theſe words of St. Peter, appears from hence: That the Wreſting of the Scriptures by the unlearned and unſtable, doth ſuppoſe, that even ſuch perſons did then read them: Which overthrows the Concluſion, which they of the Roman Church, endeavour to draw from this place.
For there had been no poſſibility of perverting their ſenſe, if they had not been in their hands at that time; as they are in ours now. And yet the Apoſtle doth not reprehend their medling with them; but their Ignorance and their heedleſnes: which was the cauſe they miſunderſtood them; and might have been prevented by a little diligence and care, without throwing them quite away.
For the fault was not there, but in themſelves: who came to the peruſal of holy things, with unprepared minds.
Now for the eſtabliſhing of this Truth, that the people were not then, and therefore ought not now to be, debarred the liberty of reading the holy Books, (which God our Saviour hath left unto his Church, as a common Inheritance) you may be pleaſed to weigh theſe things following: which will fully ſettle your minds in this perſwaſion.
I.
Firſt, That the ancient People of God, the Jews, were not only permitted, but required by God himſelf to be ſo converſant in the Law of Moſes, and ſo well acquainted with it, as to be able to teach their Children God's Commandments: and for that end, to talk of them when they ſate in their houſes, or walkt by the way, when they lay down, and when they roſe up; nay, to write them upon the doors of their houſes, and on their gates; that whenſoever they went out or came in, they might have them before their eyes, and be put in mind of them, Deut. VI. 6, 7, 8.
This the Lawgiver thought a matter of ſo great importance, that a little after, in the very ſame Book, he enjoyns it over again; for fear they ſhould neglect it, Chap. XI. 18, 19, 20. For the very Root and foundation (as their Maſters ſpeak) upon which all the precepts depend, is this precept of learning the Law: which no man can imagine how they ſhould do, to ſuch perfection as Moſes requires; unleſs they had the benefit of looking into the Book of the Law as often as they pleaſed.
Of which that they might be put in mind, he took care alſo that the Law ſhould be read to them publickly every Sabbath day: whereby likewiſe, they that could not read (if there were any ſuch among them) might be aſſiſted to inform their Children, by hearing God's Word read unto them, in their own language.
For this is certain, that in the Synagogues, where they met, not for the Ceremonial Worſhip of God (which was performed only at the Temple) but for his Moral Service, Moſes had thoſe that preached him (or pronouncedhis Law with a loud voice) foreign, from ancient ages or generations; being read in the Synagogues every Sabbath day. They are the words of St. James, in the firſt Chriſtian Council, XV. Acts 21. Where Grotius obſerves that it is believed, Moſes himſelf was the Author of this practice, which the Apoſtle affirms had been from old times, i. e. from the time of the giving of the Law. And ſo Joſephus expreſly writes in his ſecond Book againſt Appion: where he ſhews how Moſes propounded to the Jews, the moſt excellent and the moſt neceſſary of all other Learning, viz. the Law: not by letting them hear it once, or twice, or thrice; but every ſeventh day, laying aſide their other works, he commanded them to aſſemble together, for the hearing of the Law, and to learn it throughly and exactly.
For which end his Five Books were anciently divided into ſo many Sections, as there are weeks in the year: that the whole, by reading one Section every week, might be read over once in a year, ending at the Feaſt of Tabernacles. At which Feaſt, in theSolemnity of the year of Releaſe (which was correſpondent to the Sabbath, becauſe it was the ſeventh of years, as that was of days) Moſes required that there ſhould be a more General Aſſembly of all Iſrael called to appear before the Lord their God; that the Law might be read to men, women, and children, and they might hear and learn, and fear the Lord their God, and obſerve to do all the words of this Law; as he ſpeaks XXXI. Deut. 10, 11, 12.
Where Moſes declaring what God had commanded him about this matter, the Hebrew Doctors underſtand thoſe words (v. 11.) Thou ſhalt read this Law before all Iſrael, in their hearing, to be the Command of God to Moſes himſelf, requiring him, as he did the Elders and Prieſts under him, to read the Law at this great Solemnity, as the Ordinary Levites did every Sabbath day. And thence they, conſequently enough, conclude, that Joſhua after his time, and the Judges, and the Kings of Iſrael in ſucceeding Ages, were bound to read publickly in this great Aſſembly, to as many asthe largeſt Court of the Temple would hold, the principal things in the Book of Deuteronomy; that the people might be moved to have an higher eſteem of their Law, and more reverently attend unto it. For it was of mighty force to excite the people to Religion, when the chief Authority in the Nation, not only owned it, but commended it unto them.
And becauſe all Iſrael could not be contained in that Court of the Temple, therefore while the King was thus reading there; the Levites, who were ſpecially appointed for this work, did the ſame in the City of Jeruſalem: after notice had been given of their intention, by a ſolemn ſound of Trumpets.
Thus care was taken, that what he had enjoyned, Chap. VI. 7. ſhould not be neglected. For if they did forget to whet the Law (as the word there ſignifies) upon their Childrens minds, they themſelves were excited and whetted to their duty, by the ſound of the Trumpets, by this ſolemn Convocation, by the Royal Majeſty appearing to awaken their attention,and by his Authority preſſing the Laws of God upon their Conſciences.
This was the conſtant work alſo, it might be ſhown, of the Prophets; out of whoſe Books, there were Leſſons alſo added in after-times; to be read together with thoſe out of the Law of Moſes.
How ancient this was, we do not certainly know: for ſome derive it from the times of Ezra; others think it began after the Perſecution by Antiochus Epiphanes. Who forbidding the reading of the Law in their Synagogues, they choſe ſome portion out of the Prophetical Books (as near to the ſenſe of that Section, which ſhould have been read out of the Law, as could be found) to be read in its ſtead: which when that Perſecution was over, they thought not fit to lay aſide, but continued the reading of them both. But, however that be, this is a known truth, That when our Lord himſelf came, and, as his cuſtom was, went into the Synagogue on the Sabbath day, and ſtood up to read, He took a Leſſon out of the Prophets, for the ſubject of his firſt Sermon at Nazareth, IV. Luke 16, 17. And that it was, after the reading of the Law and of the Prophets, that St. Paul ſtood up and preached to the Jews at Antioch, XIII. Acts 15.
From which Examples, the cuſtom of reading two Leſſons, one out of the Old Teſtament, and another out of the New, was very early taken up by Chriſtians in their holy Aſſemblies: and continued ſo long in the Church, it appears by Iſidore, and Gratian, that it was moſt worthily reſtored by our Learned and Pious Reformers, whoſe ſtudy it was, to form ſuch an Order of Divine Service, as was moſt agreeable to the Primitive Patterns.
Which publick Reading was not intended to hinder their private; but to ſtir them up unto it. Inſomuch that it is a Maxim among the Hebrews, That although a man had heard the Law read in the publick Aſſemblies on the Sabbath, yet he was bound alſo to read himſelf, the Paraſcha or Section appointed for that Week. For this is the Character which David gives of that Bleſſed man, who walks not in the way of the ungodly, His delightis in the Law of the Lord, and in his Law doth he meditate day and night, Pſal. I. 2. That is, ſaith the Commentary, under the name of St. Hierom, reads the Scripture perpetually, that he may do the things contained therein. And thus Iſaiah calls upon them, in after Ages, ſaying, Seek ye out the Book of the Lord, and read, no one of theſe ſhall fail, &c. That is, when you ſhall hereafter ſee ſome of theſe things fulfilled, get a Copy of the Prophetical Books, if you want one, ſeek it diligently (as the word denotes) till you find it, and read; and you ſhall ſee that there is not one word of what I have ſaid, that is not come to paſs: but events ſhall exactly anſwer to theſe predictions.
And it is well known that Moſes himſelf, in the very beginning, took particular care that the King ſhould be furniſhed with a Copy of the Law, and keep it by him, that he might read therein all the days of his life, and learn to fear the Lord his God, and to keep all the words of this Law, and theſe Statutes, to do them, XVII. Deut. 18, 19. Nay, the more to imprint the wordsof this Book upon his mind, the Law enjoyns this as a duty belonging to the King himſelf, ſaying, He ſhall write him a Copy of this Law in a Book, out of that which is before the Prieſts the Levites. Which, though ſome are pleaſed to think a Priviledge indulged only to the King, the Jews (who are willing enough to excuſe themſelves from ſuch laborious things) conſtantly affirm, that every private man was bound to do the ſame; and that though the King had done it before (as others were obliged to do) yet being exalted to the Throne, he was bound to do it over again, out of the moſt authentick Records; that it might be the more imprinted on his mind, and work in him a greater reverence thereof.
This Maimonides grounds upon thoſe words, XXXI. Deut. 19. which concern them all; Now therefore write ye this Song for you; as if he had ſaid, Write the Law for your ſelves, of which this Song is a part; for they were not wont to write the Law by parcels.
Wherein perhaps they go too far; but there is little doubt to be made,that pious Kings took care the people ſhould be acquainted with the Law, as well as themſelves: imitating that pious Prince Joſiah, who after a long forgetfulneſs of the Holy Scriptures, having a Copy of the Law brought to him, which was found in the Temple, not only cauſed it to be read in the ears of the people; but (as the Jews, with great reaſon, affirm) commanded the Prieſts and Scribes to write Copies of it, and deliver them to the people. For how ſhould they be able to perform the words of the Covenantwritten in that Book, unto which Joſiah ingaged them (2 Kings XXIII. 2, 3.) unleſs they knew them? And how ſhould they know them more than they had done formerly, if they did only once barely hear them? Which might give them ſome preſent ſenſe of their duty, but could not be remembred, unleſs they had the words they were to perform, conſtantly before their eyes.
There might much more be added on this ſubject, but this is ſufficient to introduce what follows.
II.
THAT what was thus enjoyned by Moſes, and practiſed by the people of the Jews, our Saviour confirmed by his Command, or, at leaſt, by his approbation; ſaying, V. John 39. Search the Scriptures, for in them ye think ye have eternal life: and they are they which teſtifie of me. Some indeed tranſlate the words thus, Ye ſearch the Scriptures, for in them, &c. and ſo they are a plain acknowledgement of what was then in uſe; nay, an approbation, if not commendation, of their diligence, in turning over the holy Books; wherein they hoped to find ſo great a Treaſure as Eternal life. But if they be rendred as we, and as many of the Romaniſts themſelves tranſlate them, Search the Scriptures, then they are a Command; wherein our Bleſſed Saviour requires what Moſes had formerly done, and charges them not to neglect this duty of making a diligent inquiry into the meaning of the holy Writings; for there they would find plain teſtimonies concerning the Meſſiah,and be ſatisfied that he was the Chriſt whom they expected.
And I cannot ſee how this Precept may be ſafely diſobeyed. But as our Lord in the Parable of the Rich man and Lazarus, XVI. Luke 29. brings in Abraham, ſending the Rich mans Brethren unto Moſes and the Prophets (i. e. to their Writings, for they themſelves were dead and gone) for their inſtruction; from whom they might learn enough to keep them from coming into that place of Torment: So we, in like manner, ought to tell men, if they will know how to be ſaved, they muſt repair to Chriſt and his Apoſtles; and out of the Goſpel, and Apoſtolical Inſtructions, learn the way to Heaven, and how to eſcape Eternal damnation.
For there can be no good reaſon alledged, why the Jews ſhould be permitted, nay commanded to read Moſes and the Prophets, and we not be allowed, but forbidden, to read the words of Chriſt and his Apoſtles. For we are as much concerned, or rather more, in theſe, as they were in them: and they are not harder to be underſtood by us,than the old Scriptures were by them: we have the ſame means, the ſame helps that they had, if not far better; to proſit by them, and to grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt.
And therefore it is no fault in our Preachers now, but an honeſt diſcharge of their duty, to ſay to their people, as Origen doth to his, in his ſecond Homily upon Iſaiah, Would to God we did all practiſe that which is written, Search the Scriptures. And as St. Baſil (in his Second Book of Baptiſm, Cap. 4.) Let us obey our Lord who ſaith, Search the Scriptures: and let us imitate the Apoſtles, who inquired of the Lord himſelf, the interpretation of his own words; learning the truth and wholeſomneſs of what He ſaith in one place, by what He ſpeaks in another.
So far were theſe great and Holy men, from diſcountenancing the reading of the Holy Scriptures; that they moſt earneſtly preſs every body to it, as I ſhall ſhow more fully before I have done.
III.
LET us now further conſider, that the Apoſtles of our Lord were concerned, that what they wrote, concerning the Chriſtian Doctrine, ſhould be read not only by the Elders of the Church, to whom their Writings were directed; but be communicated to all the Members thereof, who were under their Inſtruction.
This appears from St. Paul's moſt ſolemn Charge, in his firſt Epiſtle to the Theſſalonians, that it ſhould be read to all the holy Brethren, 1. v. 27. Who ſhould read it to them, but the Biſhops and Paſtors of the Church? Who, no doubt, firſt received it; but were not to keep it to themſelves, but impart it to the whole Community. And if they read it to the whole Society, we cannot think they refuſed to give Copies of it to them, if any deſired it, that they might read it themſelves. Or rather they took care to diſperſe this Letter of their own accord, among their Flock; as they did alſo ſend it to other Churches, wherebyby it became common to the whole Chriſtian World
And it was a matter of ſuch great importance, that all the people ſhould be acquainted with his ſenſe, that his Charge is in the form of an Adjuration. That if they neglected him, the Command ſhould be obeyed, for the Adjuration ſake. For Adjurations were dreadful to the ancient Chriſtians, though now, alas (wo be to us) they are little regarded.
They are words of Theophylact. And to the ſame effect Theodoret gloſſes. He adds an Adjuration, contriving that all might have the profit of the reading this Epiſtle. For perhaps otherways, they that first received it, might not have given it unto all. As much as to ſay, He was afraid leſt the Epiſtle ſhould be ſuppreſſed, and read but by few: and therefore he requires them, for the love of God, and as they hoped for mercy from our Lord, that it ſhould be read unto all. Which teaches us, that the Word of God ought not to be concealed from the pooreſt Members of the Church; who are concerned in it, as much as the greateſt: And that if the Apoſtle were nowalive, and ſhould write to the Churches, we may be confident, he would be more earneſt, if it be poſſible, in this matter: graviore conteſtatione adjurans, &c. (as Muſculus writes) adding greater weight o his Adjuration: and beſeeching, nay, charging the Governours of the Churches (who now with all their might oppoſe the peoples reading of his Epiſtles) that as they expected the Grace of our Lord Jeſus Chriſt, who was the Witneſs of what he ſaid, and would be their Judge, they would take care that all his words ſhould be diligently communicated to the Faithful.
It may not be amiſs to take notice, that to the ſame purpoſe S. Paul writes alſo in his Epiſtle to the Coloſſians IV. 16. where he commands that this Epiſtle being read among them in that Church, they ſhould take care to have it read in that of Laodicea (by ſending, that is, a Copy of it to them) and the Coloſſians on the other ſide, ſhould read the Epiſtle of the Laodiceans: that is, the Epiſtle which he had ſent to that Church, as ſome (Theophylact obſerves) anciently underſtood it; or the firſt Epiſtle to Timothy, which was written by him (as others, he ſaith, obſerve) from Laodicea.
Theſe are plain demonſtrations, that the Writings of the New Teſtament were intended to be the common portion of all God's people, as thoſe of the Old had always been.
IV.
AND thus I ſhall now proceed to ſhow they underſtood it: by repreſenting that reading of the Scriptures was lookt upon as a Duty, and carefully practiſed by pious people, according to the forenamed injunction of our Bleſſed Lord, and the ſolemn obteſtation of the Apoſtle. For the ſame Apoſtle tells us, that his Son Timothy from his infancy had known the Holy Scriptures; which will not now be allowed in the Roman Church to grown Chriſtians, without a ſpecial licence: no not to Regulars, as they call them; whoſe whole buſineſs it is to be Religious, but may not have any part of the Bible, in their own Language, without a faculty from their Superiors.
Read 2. Tim. III. 15. and comparing it with the fifth verſe of the firſt Chapter, you will ſind that he received this early knowledge he had of the Scriptures, from his Grandmother and Mother (for his Father was not a Jew, but a Greek) and therefore they were not ignorant in the Scriptures: but had made it their buſineſs to underſtand them ſo well, that they were able, according to the Law of Moſes, to teach them their Children.
Which they began to do, ſaith the Apoſtle, foreign, from their cradles, as we ſpeak in our Language: that is, as Joſephus admirably explains it, foreign, immediately upon the firſt indication that they have any perception of other things. For ſo he writes in the Book before named, If any man ask any one of our Nation concerning the Laws, he will tell him all things more readily than his own name: for learning them ſtraightway, as ſoon as we come to have any knowledge of things, we retain them deeply ingraven upon our minds.
Thus the Talmudiſts alſo diſcourſe; at five years old they put their Childrento the Bible. Whereby they arrive at ſuch a proficiency, that in theſe latter Ages they have been able to tell any thing that is there. So Ribera a famous Jeſuit relates in his Commentaries upon V. Micah 2. I knew a Jew, ſaith he, at Salamanca, who was ſufficiently unlearned, of whom when I inquired (in the Spaniſh Language, becauſe he underſtood no Latine) about ſeveral things, both in the Hiſtorical and in the Prophetical Books, he ſtopt me immediately, upon the firſt mention of them, from proceeding further: and repeated them all himſelf, without Book, in the Hebrew Tongue. Which I relating to another Jew who was become Chriſtian, he told me it was no wonder; for they committed all theſe things to memory from their Childhood.
Which may very well put thoſe Chriſtians to the bluſh, who are as careful and vigilant to keep not only their Children and Youth, but Elder people alſo from reading the Holy Scriptures, as the Jews are to bring them into acquaintance with them.
And it is the more ſhameful, becauſeeven the Proſelytes, that is, they of other Nations, who embraced the Jewiſh Religion, were allowed this liberty, no leſs than the natural Jews themſelves. Which is apparent in the Hiſtory of the Eunuch belonging to the Queen of Ethiopia: whom St. Philip found (VIII. Acts 28.) reading the Prophet Iſaiah, as he was in his journey home-ward from Jeruſalem: agreeable to the Precept of the Law before mentioned, that the Divine Writings ſhould be their Companions when they walkt on the way, as well as when they were within doors.
This Eunuch was a man of a ſtrange Country, bred up in the Court of Ethiopia; which was the ſofteſt, they ſay, and moſt effeminate of all Nations: yet, being converted to the Jewiſh Religion, he had ſo much care of his Soul, as to read the Prophetical Books, the hardeſt of all the old Scriptures. The ſenſe of which, he confeſſed to Philip, he did not underſtand: but that did not hinder his reading them. And becauſe he read them with a pious mind, God ſent him an Interpreter: who improved his knowledge,and advanced him from a Jew to be a Chriſtian: clothing the Blackmore, as Eraſmus expreſſeth it, with the Snow-like fleece of the immaculate Lamb.
Which that great Man juſtly alledges as an Argument, why every one ſhould read the Scriptures, though they do not underſtand every thing that they read. If they do it honeſtly and piouſly, how do we know, ſaith he, but that they may fare as well as the Eunuch did: who felt his heart touched, in the reading, by the Spirit of God?
V.
CERTAIN it is, you may further obſerve, that this was not only practiſed in the firſt and beſt times of Chriſtianity, but it was accounted a noble quality in thoſe, who were ſeriouſly converſant in the Holy Scriptures. As they of the City of Beraea may teach us: who hearing St. Paul preach that Jeſus was the Chriſt, which he confirmed no doubt out of the Scriptures, did not preſently reject what he ſaid, becauſe it croſſed their Opinion, as a neighbouring City had done; but were more noble (ſaith the Text, XVII. Acts 11.) or better bred, than thoſe of Theſſalonica; ſearching the Scriptures daily, whether thoſe things were ſo. Which is ſo far from being cenſured as a piece of preſumption, that God bleſſed theſe pious endeavours, and gave them a right underſtanding, as a reward of their ſearch into the Scriptures: according as it there follows, therefore many of them believed.
And thus St. Peter alſo, in this very Epiſtle (Chap. I. 19.) commends his Country-men; who attentively read and conſidered the Prophetical Writings: We have alſo a more 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-ſtar ariſe in your hearts.
The plaineſt meaning of which words, to me, ſeems to be this; That it was a laudable and praiſe-worthy thing in thoſe Jewiſh Converts to whom he writes (who as yet were but weak in the Faith) that they did give heed to the Writings of the ancient Prophets; which they took to be the ſureſt ground of their Faith: for in them they would ſind the Lord Jeſus plainly deſcrihed, if they compared what the Apoſtles preached with that which they foretold, as the Beraeans did. Thoſe Writings indeed of the Prophets, did but obſcurely treat of Chriſt, in compariſon with the diſcoveries of him in the Goſpel, and the Apoſtolical Writings (which he compares to the Day-ſtar, and the old Prophets but to a Candle ſhining in a dark place) yet the one would lead them to the other; and by taking attentive heed to the Prophetical Writings, they would in time find the day dawn, and the Dayſtar ariſe in their hearts: that is, arrive by degrees at clearer demonſtrations, and a fuller and brighter knowledge of Chriſtian Truths, delivered by our Saviour and his Apoſtles: who being the Light of the World, gave light even to the ancient Prophecies.
To conclude this particular; they were ſo far from diſcouraging anyChriſtians, in their reading the Holy Scriptures, that they commend thoſe who read even the hardeſt Books among them. Thoſe words are very remarkable, I. Revel. 3. Bleſſed is he that readeth, and they that hear the words of this Prophecy; and keep thoſe things that are written therein.
Which comfortable incouragement I do not ſee why we may not, with the greateſt ſatisfaction, apply to our ſelves now, as they did then, to quicken us to read and hear the things contained therein. For though we do not certainly underſtand every one of thoſe Prophecies; yet there are abundance of moſt excellent inſtructions and admonitions, incouragements and conſolations interſperſed throughout that Book: which make it ſit to be read by Chriſtian people for their direction and ſupport. And we may likewiſe from hence take the confidence to argue in this manner: If a Bleſſedneſs be pronounced to thoſe that read or hear that Prophecy, and keep thoſe things that are written therein; then they cannot be accurſed, who for the ſame end read other holy Books,where ſuch inſtructions and comforts are more plentifully, and plainly, and on purpoſe delivered: nor can they expect God's bleſſing who prohibit the reading even of thoſe eaſie and more familiar Scriptures, which are accommodated by the Divine Wiſdom and Goodneſs to the moſt vulgar capacity.
Every one ought to drink of theſe Fountains: nor would I forbid (ſaith Eraſmus very piouſly) thoſe that thirſt after Chriſtian knowledge, to read even thoſe Books, which are not ſo open, but like a Fountain ſealed up. Becauſe they will reap this fruit at leaſt, that they will come more ſit to the hearing of Sermons, which touch upon, or allude to thoſe more obſcure paſſages. They will hear alſo thoſe things more willingly, of which they have already ſome knowledge: and underſtand thoſe things more eaſily, of which they have a ſmall taſte.
VI.
AND there is the greater reaſon for it, becauſe the Holy Scriptures area conſiderable part of our compleat Spiritual Armour; without which we ſhall lie ſo open to the aſſaults of our Enemies, that it will very much hazzard our Salvation. And why ſhould we be expoſed to any danger, when we may defend our ſelves by the uſe of thoſe weapons which God himſelf hath provided for us? Or how can they be Friends to our Souls, who would expoſe us by taking thoſe weapons out of our hands?
Read the VI. Epheſ. 11. &c. Where the Apoſtle exhorting them to put on the whole Armour (or compleat Armour) of God, that they might be able to ſtand againſt all the wiles of the Devil; in the following Verſes enumerates the ſeveral parts of this Armour; and the laſt piece of it, but one, is (v. 17) the Sword of the Spirit, which is the Word of God. This ſhews that, as while we have Enemies to fight withal, and very powerful, ſubtil Enemies, we have need of all ſorts of Weapons that God hath furniſhed us withal for our defence; ſo we are not completely appointed for our defence, without this weapon, the Word of God, no more than a Souldier is without his Sword. And therefore they who go about to deprive us of this leave us, in great part, naked to our Spiritual Enemies: By wreſting that weapon out of our hands, whereby we ſhould beat them off.
There is not one of the Devils temptations, ye may obſerve, (IV. St. Matth.) but our Saviour vanquiſhed it by this weapon: telling him, it is ſo and ſo written; and the Tempter had no more to ſay, nor knew what to oppoſe thereunto. And therefore our ſafety lies in the ſame Divine Armory of the Holy Scriptures: unto which we ought to have reſort upon all occaſions; and there furniſh our ſelves with ſuch holy Precepts, Examples, Promiſes, and Threatnings, as we may have ready at hand to oppoſe to every temptation.
It is uſually ſaid, as I noted in the beginning, that men may wound themſelves with a Sword, as ſoon as their Enemies: and therefore it is not ſafe to let every body take this weapon into his hand.
But was not the Apoſtle as much aware of this as we? Were not the Holy Scriptures as liable to be perverted then, as now? And we by this reaſon ſhall leave neither Sun in Heaven, nor any good Creature here upon Earth (as a great Man of our own ſomewhere ſpeaks) for they have been all wretchedly abuſed to very ill purpoſes by evil men.
And beſides this, it is not true that men may as ſoon hurt themſelves, as their Enemies, with this Sword. For who but mad men, or deſperate perſons, run that weapon into their own bodies, wherewith they ſhould defend their lives? And who but they that are diſtracted themſelves, will ſuppoſe the generality of Chriſtians to be ſuch a frantick fort of people, that they are not to be truſted with the means of their preſervation: but muſt have even the bread of life taken from them, for fear they ſurfeit of it?
But this will be more fully anſwered hereafter: and that which I have next to repreſent to your conſideration, will give great ſatisfaction to it, which is this,
VII.
THAT the greateſt Doctors in the Church have moſt earneſtly exhorted the people, with all the Rhetorick they could invent, to give themſelves leiſure for this holy imployment, of reading the Holy Scriptures.
S. Chryſoſtome, for inſtance, in a number of places, maintains theſe three Propoſitions, with an extraordinary zeal, and paſſionate concern, to have them believed and practiſed.
Firſt, That all men, of whatſoever rank and condition they be, ought to read the Bible; not only at Church, but at home.
Secondly, That it is more neceſſary for a mere Lay-man, as we ſpeak, to read it, than it is for a Monk, or thoſe that are wholly ſequeſtred from the World.
Thirdly, That neither the obſcurity of the Scriptures, nor indeed any thing elſe, ought to be thought a ſufficient reaſon why men ſhould not read them.
I. For the firſt of theſe, [That all men, of whatſoever rank and condition they be, ſhould read the Scriptures] his words are very remarkable upon that place of St. Paul, III. Coloſſ. 16. Let the word of Chriſt dwell in you richly, in all wiſdom, teaching and admoniſhing one another, &c. where he cries out with great vehemence, foreign, &c. Hearken to this as many of you as are men of the world, and have wives and children under your care; how he commands, even you especially, to read the Scriptures: and that net ſimply, nor by the bye, but with a great deal of diligence. Which he preſſes, by comparing the heavenly Treaſure here contained with all other riches; and then returns to his Exhortation again, ſaying, foreign, &c. Hearken, I beſeech you, all ye that are Secular men: provide your ſelves with Bibles, the Medicines of your Souls. If not with the whole, yet at leaſt the New Teſtament; the Apoſtles, the Acts, the Goſpels, your perpetual Inſtructors. If any ſadneſs befal thee, look into theſe as into a Repoſitory or Shop of ſpiritual Remedies. Hence fetch conſolation in all doleful caſes; whether it beany damage in thy goods, or it be death, or the loſs of ſervants. Or rather do not look into them; but take them all to thy ſelf; carry them about with thee in thy mind. This is the cauſe of all evils, not to know the Scriptures. We go to War without our Armour, without Weapons; how can we be ſafe? It is eaſie to overcome with theſe; but not without them. Do not throw all upon our ſhoulders. Ye are Sheep; but not irrational ones, but reaſonable: and many things the Apoſtle lays upon you. Who ought to learn of us: and then your wives and your children ought to learn of you. But you would leave all to us: which gives us no ſmall trouble.
To the ſame purpoſe he diſcourſes in other places of his works; and maintains it by ſuch arguments as theſe.
Firſt, that every man hath need of ſuch inſtruments as belong to his art. A Black-ſmith (ſaith he in his third Sermon upon Lazarus) or Gold-ſmith cannot work without their Anvil, their Hammer and their Tongs, and ſuch like Tools: which they will by no means part withall, though they ſuffer hunger and thirſt; becauſe then they give up their trade, and all means of their ſubſiſtence is gone: and even juſt ſo ought we to be diſpoſed; who can no more go to work, without the Apoſtolical and Prophetical Writings, and other divinely inſpired Scriptures, than they without thoſe Tools. For as by thoſe Inſtruments they form and faſhion all the Veſſels they take in hand: So we by theſe, hammer, as I may ſay, our own Souls, amending and reforming all that is amiſs, renewing what is decayed, nay, making our ſelves quite other Men. For here is the difference between us and them: They ſhew their art only in the outward figure of a thing (for they cannot alter the matter of it; by turning Silver, for inſtance into Gold) but we, by theſe Divine Inſtruments, may do a great deal more; turn an Earthen Veſſel, into a Golden; a Veſſel unto Honour, as the Apoſtle ſpeaks, ſanctified and meet for the Maſters uſe, and prepared unto every good Work. Let us not neglect therefore the getting of Bibles: Nor let us dig for Gold, but rather treaſure up theſe Spiritual Books. For the more Gold we have, the more hurt it may do us: But Bibles if we get, they will do thoſe that have them a great deal of good.
Secondly, He preſſes this, by this further conſideration, that as St Paul would have us, let the Word of Chriſt dwell in us richly and abundantly: ſo St Peter requires us to be ready always to give an anſwer to every man, that asketh us a reaſon of the hope that is in us. 1. Pet. III. 15. Now what ſay our idle People, more lazy than Drones, to this? They comfort themſelves with thoſe words in the Proverbs, Bleſſed is the ſimple Soul. For this is the cauſe of all our evils, that many do not underſtand how to produce the Teſtimonies of the Scriptures to the purpoſe. For the Wiſe Man by the Simple doth not there mean, an ignorant man, that underſtand nothing; but a harmleſs man, that works no evil, but hath skill only to do goad. Thus he diſcourſes in his XVII Homily upon St John's Goſpel: Where he ſhews it is an unpardonable neglect, not to be able out of the Holy Scriptures, to repel the aſſaults of Gentile Philoſophers. For it is a moſt abſurd thing, that every Phyſician ſhould be able to give an exact account of his art; nay a Currier or Weaver, or any other Artiſt can do the ſame; only he that is caleda Chriſtian, cannot give an account of his own Faith.
Thirdly, As every man is bound to give a reaſon of his Faith; ſo he is bound to take care of his Souls proficiency in Vertue and Goodneſs: Which he cannot do, unleſs he be converſant in the Holy Writings. For what ſenſible Food is to the increaſe of bodily ſtrength, that the reading of the Scriptures is to the Soul. It is a Spiritual Nouriſhment; and renders the Soul ſtronger, more conſtant, and more philoſophical: not ſuffering it to be carried away with abſurd imaginations; but making it pure and lightſome, gives it wings to carry it up to Heaven.
Much more to the ſame purpoſe he ſpeaks in his XXIX Homily upon Geneſis: and begins the XXXV. in this manner. Great is the good, my Beloved, of skill in the Divine Writings. For this makes a Philoſophical Soul (that is, inſtructs it in all manner of Vertue) this forms a man to be acceptable: this makes him mind none of theſe things preſent, but to have his mind alwayes in the other Life: that looking at the recompence our Lord will give us, we maydo all that He would have us, and undertake the labours of Vertue with great chearfulneſs. For from thence we may exactly learn the Providence of God's ſpeedy ſuccour and help; the Fortitude of the Righteous; the Goodneſs of our Lord; the Greatneſs of his Rewards. From thence we may be excited to a zealous imitation of the Chriſtian Vertue of brave men: that we may not flag in the Combates of Vertue; but be confident and aſſured in the Divine Promiſes, before they come to paſs. Therefore let us, I beſeech you, with great diligence apply our ſelves to the reading of holy Writings: for thereby we ſhall be furniſhed with Divine knowledge, if we frequently make them our ſtudy: it being impoſſible that he ſhould be neglected by God, who with earneſt diligence and fervent deſire, imploys himſelf in theſe Divine things; but, if no man can be found to teach us, the Lord himſelf will come from above into our hearts, and inlighten our minds, and ſhine into our underſtandings, and reveal thoſe things that are hidden, and inſtruct us in thoſe things wherein we are ignorant; provided we will contribute all that lies in us to the buſineſs.
Fourthly, This he illuſtrates by the Example of the Eunuch, in the VIII. of the Acts: whom he magnifies in ſeveral places of his Works (as I ſhall have occaſion to obſerve) upon ſeveral accounts, belonging to this matter: particularly here, for not neglecting to read the Prophet Iſaiah; though he himſelf was a Barbarian, and ignorant what the Prophet ſaid: but becauſe he did what he could, and with all the diligence he was able, he obtained a Guide from God. Conſider here, I beſeech you, how beneficial it was to this man, that he did not omit reading; no, though he was in a journey, on the highway. Let thoſe hearken to this, who will not do ſo much at home: but look upon this as a by-buſineſs, becauſe they cohabit with a wife, or are liſted Souldiers, and have the care of children, and muſt look after their ſervants, and have a great deal of buſineſs in the World; which they imagine ſufficiently excuſes them from troubling themſelves with reading the Holy Script res. For ſee here all this confuted in this Barbarian, a man of buſineſs, and in his journey, &c. who was ſo ſtudious and intent upon hisreading, that nothing could divert him from it; as he proceeds to ſhow in that Homily with a great deal of Eloquence; which will be more pertinently alledged under ſome of the other general Heads. I only obſerve one thing more under this.
Fifthly, That he urges this obligation they had upon them to read the Holy Scriptures, from this Argument, That otherwiſe they would not be able to inſtruct their Children and Families: as he tells them they were bound to do, from the forenamed Precept of St. Paul, Let the word of Chriſt dwell in you richly, in all wiſdom, teaching and admoniſhing one another in Pſalms, &c. Obſerve, ſaith he, how the Apoſtle declines all that might deter them from this buſineſs. Becauſe there is great pains to be taken in the reading ſome Scriptures, and it is a laborious buſineſs to underſtand them; therefore he commends the Pſalms: that he might at once delight their minds, and make the labour eaſie to them. Now your Children are acquainted with Satanical Songs and Dances; like to thoſe who keep Victuallinghouſes, and Dancing-maſters: but noneof them knows ſo much as one Pſalm. Hence all our miſchieſs: for like to the Soil in which the Plant is ſet, will be the fruit. Teach thy Children therefore to chant the Pſalms; thoſe that are full of Philoſophy. For Example, thoſe ſtraightway that teach temperance: or rather before all, thoſe about avoiding ill company, with which the Book begins. For upon this ſcore the Prophet enters upon his work with this admonition: Bleſſed is the man that walketh not in the way of the ungodly, &c. and again, (26.4.) I have not ſat with vain perſons: and again (XV 4) in whoſe eyes a vile perſon is contemned, but he honoureth them that fear the Lord. Like to theſe thou wilt find many more, concerning bridling the appetite of meat and drink, and all the pleaſures of the belly; concerning keeping the hands from theft; againſt covetouſneſs; and that riches are nothing, nor glory neither, nor all the reſt of like nature. If from a Child thou accuſtom him to theſe Notions, by little and little thou wilt advance him to ſublimer apprehenſions. For then he will underſtand the Hymns, which have nothing humane in them, but are things more Divine.For the heavenly Powers ſing Hymns, not Pſalms, &c.
By which repeated Exhortations, it appears, theſe were not haſty thoughts, which on a ſudden ſprung up in him, when he was in the heat of his diſcourſe: but the deliberate, conſtant and ſetled ſenſe of his mind; which was highly concerned to bring all the people, committed unto his charge, to a more familiar acquaintance with the Holy Scriptures.
This will ſtill more fully appear in the Second Propoſition which he maintains: and that is ſuch, as may perfectly put to ſhame the Doctrine of the preſent Roman Church. For it is this,
II. That it is more neceſſary for a Lay-man to read the Scriptures, than for a Monk, or thoſe that are ſequeſtred from the World. To this purpoſe he diſcourſes in his ſecond Sermon upon St. Matthew: This is the plague that now infeſts us, and corrupts all; that you imagine the reading of the Scriptures belongs to Monks only, and not to you that have wives and children, and worldly buſineſs: whereas it is more neceſſaryfor you, than for them. For they that live in the World, being moſt expoſed to the danger of being wounded, have moſt need of medicines; to preſerve them, that is, or to cure them.
Thus likewiſe in the third Sermon upon Lazarus before mentioned, he diſcourſes to this effect: Let no man tell me, I am ingaged in pleading Cauſes, the publick buſineſs lies upon me, I have a Trade, I muſt live by my handy work, I have a wife and family; in ſhort, I am a man of the World, and it is not for me to read the Scriptures: but for thoſe who have bid an adieu to it. What doſt thou ſay, man; is it not thy buſineſs to turn over the Scriptures, becauſe thou art diſtracted with worldly cares? For that very reaſon it is more thy buſineſs, than theirs. For they have leſs need of the defence of the Scriptures, than we have: who are toſſed in the midſt of the waves of buſineſs. They are, as it were, in the Haven; they are ſecure, and enjoy perfect tranquillity: it is we who fluctuate in the midſt of the Sea; who are obnoxious, whether we will or no, to innumerable ſins; and therefore have perpetual need of the comfort and the aſſiſtance of the Holy Scriptures.
What can more effectually repreſent the ſenſe of the ancient Doctors, than this? unleſs it be what follows, out of the XXI. Homily upon Geneſis; upon thoſe words, Noah begat three Sons. Let us not bring forth thoſe frigid words, I am a worldly man, I have a wife, the care of children lies upon me: as the manner of many is to excuſe themſelves, when we bid them labour to be good, and apply their ſtudy to read the Holy Scriptures. That doth not belong to me, ſay they; have I renounced the World? am I a Monk? What doſt thou ſay, man? Doth this belong to Monks only to ſtudy in all things to pleaſe God, who would have all men to be ſaved, and to come to the knowledge of the Truth?
Let us not deceive our ſelves; but the more we are intangled in ſuch kind of cares, let us ſo much the more carefully ſearch for a remedy, in the reading of the Holy Scriptures. Was not Noah and ſuch like good men, of the ſame Nature, of which we are? and yet had not the benefit of thoſe helps and aſſiſtances that we enjoy. How can we then be excuſed, who enjoy ſuch a Doctrine, who have obtained ſuch Grace, who havehelps from above, and have received the promiſes of ineffable good things; if we do not come to the meaſure of that Vertue, at which thoſe Patriarchs arrived? I beſeech you therefore again, that you would not only ſimply look into thoſe things which are contained in the Holy Scriptures; but that you would read them with attention: that by the profit we receive from them, we may at laſt, though we have been a long time about it, come to that degree of Vertue which God will approve.
The ſame he urges again, in the XXXV. Homily upon the ſame Book, from the Example of the Eunuch reading the Scriptures in his Chariot: which he thus concludes. I have laid this Hiſtory before you, that we may not be aſhamed to imitate this Eunuch; nor neglect reading, no not in a journey. For this Barbarian alone may ſuffice for a Maſter to us all: both to thoſe that lead a private Country-life, and to thoſe who are liſted to ſerve in the Army, and to thoſe that live in the Court; and in general, to all men, and to women too, and to thoſe that live in Monaſteries alſo, that no time ſhould be thought unfit to the reading of the Holy Oracles. For it is poſſible, not only within doors, but to thoſe who go to Market, that are in Journies, that fall into a great deal of Company, that are intangled in buſineſs, to be converſant in them: that doing what we can, we may meet with one to guide us. And what if we do not underſtand what we read? let us go it over again. For frequent meditation imprints things on the memory and oft-times what we could not underſtand to day, we may find out preſently when we read it again to morrow: the moſt gracious God inviſibly illuminating our underſtanding.
Which leads me to the laſt Propoſition; which he maintains, in Anſwer to all Objections that can be made aagainſt this Doctrine.
III. That, as none ought to neglect reading, becauſe they are men of buſineſs ſo, they ought not to excuſe themſelves, becauſe they want Bibles; or becauſe the Scriptures are ſo obſcure, that they do not underſtand them.
Concerning buſineſs, you have heard already what he was wont to ſay.
And concerning want of Bibles; he tells them, the rich cannot pretend this. And as for the poor, I would ask them, ſaith he, this Queſtion, Whether they have not all the tools belonging to their Trade. And ſince they can furniſh themſelves with ſuch neceſſary implements, why they ſhould not judge it moſt abſurd to be wholly unprovided of the Holy Scriptures: which are as neceſſary for their spiritual, as the other for their bodily ſubſiſtence.
But to the greateſt Objection of all, the obſcurity of the Holy Scriptures, and that it is impoſſible to underſtand them, he anſwers very largely in ſeveral places of his Works: particularly in that Homily forenamed upon Geneſis XXXV. ſpeaking of the Eunuch of the Queen of Ethiopia. Who did not ſay, as many do now, I underſtand nothing of what I read; I cannot dive into the depth of theſe Scriptures; to what purpoſe ſhould I take all this pains and tire my ſelf in vain, by reading: when I have none to lead me into the meaning? No ſuch thought was entertained by him, who was a Barbarian in his language, but a Philoſopher in his mind: and rather concludedhe ſhould not be deſpiſed, but receive help from above, if, doing all that lay in his power, he continued reading the Holy Scriptures. And therefore the moſt Gracious Lord of all, ſeeing his ardent deſire, did not overlook him, nor left him unprovided: but ſtraightway ſent him a Maſter to inform him.
See here the Wiſdom of God, how He expected till he firſt did what he could; and then He manifeſted his own powerful aid. Becauſe he prepared himſelf, the beſt he was able, an Angel of the Lord was ſent to Philip, that he might do the reſt, &c.
But this Argument he proſecutes moſt largely, in his Third Sermon upon Lazarus. Where, firſt of all he ſays, a man cannot look into the Holy Scriptures, but he muſt be made better: God converſing with him there in thoſe Writings: ſo that though he do not underſtand what he reads, yet his mind will be much purified by reading: by a holy ſenſe of God, he means, upon whom his mind is fixed, as ſpeaking to him.
But immediately he further adds, that what is objected, is not true of all Scriptures: ſome being ſo plain, that it is impoſſible to be without underſtanding of all things whatſoever, that we read there. For the Grace of the Holy Spirit, on purpoſe ordered theſe Books to be compoſed by Publicans, by Fiſhermen, by Tent-makers, by Shepherds, and ſuch like mean and unlearned men, that none of the common people might flee to this Pretence; but the things that are there written, might be intelligible to all. That the Handicrafts-men, and the Servants, and the poor old Women, and the moſt illiterate of all mankind, might be gainers, and profit by the hearing of them.
And what they deſigned they effected; For to whom are not all things in the Goſpel manifeſt and clear? Who is there that reads theſe words, Bleſſed are the meek, bleſſed are the merciful, bleſſed are the pure in heart, and the like, that needs any other Teacher to inſtruct him, what it is that is ſaid? And are not all things that relate to ſigns and wonders, and the Hiſtory of Chriſt, clear and eaſie to be underſtood of all? Theſe objections are but a cover and pretext under which men hide their ſloth and idleneſs
Which further appears from thetemper of thoſe men, that from the beginning were counted worthy of the Grace of the Spirit: who compoſed all things, not as they without the Pale of the Church, for Oſtentation, and their own Vain-glories ſake, but for the Salvation of thoſe that heard them.
The Heathen Philoſophers indeed, and Orators, and other Writers, not ſeeking the common good of all, but aiming at the making themſelves admired, when they ſaid any profitable thing, made it difficult to be underſtood, and wrapt it up in ſome obſcurity: But the Apoſtles and Prophets did all quite contrary, making all plain and clear, as the common Teachers of the whole World; that every one might be able, of himſelf, to learn, by the bare reading only, ſuch neceſſary things as thoſe now mentioned. Which the Prophet foreſhewed when he ſaid, they ſhall all be taught of God. And every man ſhall not ſay to his Neighbour know the Lord; for they ſhall all know me from the leaſt to the greateſt. And ſo St. Paul, I came not to you in the excellency of Speech, or of Wiſdom, ſhowing you the Myſteries of God. And again, my Speech and my Preaching was not inthe enticing words of man's Wiſdom: but in the demonſtration of the Spirit and of Power. And again, we ſpeak Wiſdom among them that are perfect; yet not the Wiſdom of this World, nor of the Princes of this World, that come to nought, &c.
And laſtly, he proves this from the intention for which they wrote theſe Books: which was that all might find a remedy here of whatſoever troubled them. This he admirably proſecutes in theſe words, becauſe thou art engaged in Family-affairs and a world of buſineſs, therefore thou haſt the greater need of more Medicines. For not only thy Wife provokes thee, but thy Child makes thee ſad, and thy Servant angers thee, and thy Enemy deviſeth miſchief againſt thee, and thy Friend envies thee, and thy Neighbour does thee damage, and thy Fellow-ſouldier ſupplants thee: Nay perhaps, He that ſits in judgment threattens thee, and Poverty makes thee ſorrowful, and the Running away of thy Servants fetches tears from thy Eyes: in ſhort, either Prosperity puffs thee up; or Adverſity pinches thee ſore, and makes thee ſhrink. There are many occaſionsof Anger, many of Thoughtfulneſs, many of Sadneſs and Sorrow; and many alſo of Vain-glory and ſenſlleſs Pride: Straits and Dificulties encompaſs us on every ſide, and a thouſand Darts from all ſides come flying at us. And therefore we have perpetual need of that Panoply (compleat Armour) which is to be ſetcht out of the Scriptures.
A great deal more there follows, which I ſhall not tranſcribe, to ſhew what a neceſſity there is of theſe Divine Remedies to heal the wounds we receive; or rather to keep off the blow that gives them, and to beat back the fiery Darts of the Devil, by a frequent reading of the Holy Scriptures: and concludes thus, foreign, &c. For it cannot be, it is impoſſible that any man ſhould be ſaved, that enjoyes not continually the Benefit of Spiritual Reading.
But after he hath thus anſwered the Objection about the obſcurity of the Scriptures, by denying it to be altogether true: He proceeds further to ſhew, that granting it to be true, they are not therefore to be laid aſide, and not to be read by us.
Firſt, Becauſe by often reading, that which is obſcure may become plain. So he diſcourſes in the often named Sermon upon Lazarus. Doſt thou not underſtand what is in theſe Books? No, how ſhouldſt thou underſtand when thou wilt not ſo much as look into them? Take the Bible into thy hand read the whole Hiſtory; and retaining what is plain and intelligible, read what is obſcure and uncertain, over and over again.
Secondly, Suppoſe thou canſt not with frequent reading find out the ſenſe: then go to one that is wiſer than thy ſelf: come to the Teacher and Inſtructer, as a Scholar to his Maſter: Communicate with him concerning the things that are ſpoken: Demonſtrate a great diligence and deſire to learn: and if God ſee this forwardneſs and readineſs of mind in thee, He will not overlook thy watchfulneſs, and ſollicitous care; but if no man can be found to teach thee, He will reveal his mind Himſelf to thee.
This he explains by the example often already named, ſaying, Remember the Eunuch of the Queen of Ethiopia, who being a Barbarian and ingaged in a thouſand cares, and ſurrounded with abundance of buſineſs, and did not underſtand what he read, yet notwithſtanding continued reading as he ſate in his Chariot. If he ſhewed ſuch diligence upon the High-way, conſider what kind of man he was at home. If he would not ſuffer the time of his travel to paſs away without reading, how much more diligent, may we well think, he was when he ſate in his Houſe? If when he underſtood not what he read, he would not omit reading; how much more did he uſe it, after he had learnt ſomething? For that he did not underſtand what he read, his anſwer to Philip ſhews, when he ask'd him, Ʋnderſtandeſt thou what thou readeſt? He did not bluſh, nor was aſhamed to confeſs his Ignorance; but ſaid, how can I, unleſs I had ſome body to guide me? Becauſe therefore he thus imployed his time in reading, when he had none to guide him; therefore ſtraightway one was ſent to conduct and lead him. God ſaw his forwardneſs and accepted his diligence, and preſently ſent him a Teacher.
But Philip is not here preſent with me; to inſtruct me, when I read. True; but the Spirit which moved Philip is preſent. Let us not, my beloved, deſpiſeour own Salvation. All theſe things were written for our Inſtruction; upon whom the ends of the world are come.
The reading of the Scripure is a great ſecurity againſt Sin: and ignorance of them is a great precipice, a deep pit, or rather bottomleſs gulph: A manifeſt betraying of Salvation, to know Nothing out of the Divine Laws. This hath both brought forth Hereſies; and led to corruption of Manners. This hath turned all things topſy-turvy. For it is impoſſible, utterly impoſſible, for any man to go away from reading the Holy Scriptures, without ſome fruit; if he read them with care.
I ſhould tire my Reader, if I ſhould ſet down all that this Great and Holy man hath ſaid upon this ſubject. Which he preſſes, you ſee, with ſuch vehemence; as if he thought it impoſſible for his people to be ſaved, unleſs they read the Holy Scriptures. So contrary was the Doctrine then, to what is now current in the Roman Church: who teach, that people will rather indanger their Salvation, by the reading of them.
And one thing I cannot paſs bywithout a particular Remark, before I have done with this. That he gives that very reaſon (in the words juſt now quoted) why the people ſhould read the Scriptures, which the Romaniſts give why they ſhould not read them, viz. the danger of running into Errours and Hereſies. Therefore, ſay they, the people ought not to read the Scriptures: no ſuch matter, ſaith he, but quite contrary, they will run into them, if they do not read them.
From hence spring up myriads of evils, even from Ignorance of the Scriptures: from hence pernicious Hereſies, negligent Life, and corruption of Manners. For as they who are deſtitute of light, cannot make ſtraight paths: ſo ſuch as do not take along with them the light of God's Word, in many things neceſſarily offend and ſtumble, as walking in utter darkneſs.
They are his words in his XXXII. Sermon upon St. John. And in his VIII. Sermon upon the Hebrews, he makes a ſad complaint about the growth of one particular Hereſie; that of the Manichees: and tells his people, it was becauſe they neglected the Scripture. For if we attended to them, we ſhould not only preſerve our ſelves from the deceit, but deliver others alſo that are deceived, and draw them out of the danger.
But it is time to make an end of this, and therefore I ſhall only add theſe few memorable words of his, out of his ſecond Sermon upon St. Matthew (that you may ſee how faithfully they follow the Fathers, who pretend to be wholly guided by them) If there be a greater ſin than that of not reading the Scriptures, it is this; to be perſwaded that we need not read them, foreign ▪ for theſe are words of a Satanical ſuggeſtion; the ſtudied invention of the Devil.
I have been the longer upon this Head, becauſe ſome are more moved by a great Authority, than by bare Reaſon. And I have alledged this Father's Authority alone, not for want of other (which are ready at hand in great abundance) but becauſe it is deſervedly very weighty; and as he is full and expreſs in his Judgment about this matter, ſo he intermixes his Diſcourſeupon it, with many excellent Inſtructions.
But if we had neither his Teſtimony, nor any other to produce, there is one piece of Hiſtory remaining, which is ſufficient to ſatisfie any man in this matter. Which is, that it was the very Mark and Character of a Chriſtian, to have a Bible; and of an Apoſtate, to deliver his Bible to be burnt; when the Inquiſitors came to ſearch for it in times of Perſecution.
As they did particularly in the Reign of Maxentius and of Diocleſian: when they ſought to deſtroy all Bibles, as the Foundation of Chriſtian Religion; which they thought would fall, when theſe Books were gone. And that Lay-men generally had Bibles, as well as Prieſts, and were guilty of this foul Crime of delivering them up to the Perſecutors, appears by Optatus in his firſt Book againſt Parmenio.
Quid commemorem Laicos, &c. What need I ſtand to mention the Lay-people, who then had no Dignities in the Church, or many Miniſters (he means inferiour Officers) or Deacons in the third Order, or Presbyters in the ſecondPrieſtood, when the very Supreme, ſome Biſhops in thoſe times, impiouſly delivered up the Inſtruments of the Divine Law.
He names ſeveral, and among the reſt Donatus. And the ſame we find in St. Auſtin, Epiſt. XLVIII. and CLXXI. and other places: Where he relates how ſome delivered up the Holy Books to the Perſecutors; and others who did not, communicated with them that did: mixing with the Church TRADITORƲM plebem congregatam, a whole Congregation of people that were Traditors.
Which ſhows, that Bibles were then as common as they are now: and that S. Chryſoſtom's complaints were very juſt againſt thoſe, who were grown ſo cold and negligent in providing themſelves theſe Holy Books, as if they ſtill had been under Perſecution, and it were not ſafe to have them, now that they lived under Chriſtian Emperours.
VIII.
BUT now let us hear what common Reaſon ſaith (as well as the Scripture, and the beſt Interpreters of them, ſuch great Lights as he now named) and that teaches us, that ſince the Holy Scriptures were written for the uſe and benefit of all, all ſhould have liberty to read them.
They were written for all, it is plain; for that which they teach is the duty of all; that which they promiſe is the portion of all. And if any one ſay, it doth not therefore follow they ſhould be read by all, becauſe the people may be taught by others, without looking into the Scriptures themſelves; they render themſelves ſuſpected that they intend not to teach the people ſincerely what is written; but to eſtabliſh their own Authority, inſtead of that of the Divine Writings. For otherwiſe, why ſhould they not rather, when they pretend to teach others, bid them look into their Bibles, and there ſatisfie themſelves, that they do not abuſe them: aſſuringthem it is a faithful Tranſlation of God's Book, which they have in their hands; whoſe meaning it is their buſineſs to help them to underſtand?
That is, why do they not imitate God himſelf? Who commanding his Prophet to proclaim him to be the only God among the Babylonians, and that the Gods which made not the Heavens and the Earth, ſhould periſh from the Earth, and from under theſe Heavens, ordered him to do it in their own Language, that they might read and underſtand it, X. Jer. 11. Where, when all the reſt of the Book is Hebrew, this Meſſage is delivered in the Chaldee Tongue. Which we may juſtly look upon, as a Praeludium to the publiſhing of the Name of God among the Gentiles in their own Language, in the days of Chriſt. When, as Theodoret witneſſeth, the words of the Apoſtles and Prophets, were turned into the Language of the Romans, Egyptians, Perſians, Indians, Armenians, Scythians, and Sauromatans, and all the Languages that any other Nation uſed. And therefore why ſhould not we now have them in Engliſh? Andhaving them, why ſhould not all read, that they may learn the way to be happy here and eternally; and that they may be ſure they are not led into a wrong way: and abuſed by pretended Authority from God, who, perhaps, ſaith the quite contrary to what is delivered in his Name?
This is the Peoples Right; and it it their Duty to uſe it, as that Great Man S. Chryſoſtom (whoſe words let me ſet down once more) teaches his Church, upon 2 Corinth. VII. in the concluſion of his XIII. Sermon. For how can we think it not to be abſurd, that having to deal in money-matters, men will not truſt to others; but the Counters are brought out, and they cast up the Summ: but in the buſineſs of their Souls, are barely led, and drawn aſide by the Opinions of other men? And this, even when they have an exact Scale (wherein to weigh all things) an exact Rule, or Square (whereby to meaſure them) the dictate of the Divine Laws. Therefore I beſeech and intreat you all, that not minding what ſuch or ſuch a man ſaith about theſe things; you would conſult the Holy Scriptures concerning them all, &c.
And if you conſider what kind of Auditors Chriſt had, you may ſoon come to a concluſion in this matter; and learn from thence what his intention is.
Were they not the promiſcuous multitude? People of all ſorts, and conditions? And will He take it ill to be read of thoſe, by whom He would be heard?
Some will ſay, there is danger in reading; the words may be miſtaken, or perverted: And may they not be ſo in hearing? Can any Preacher, in the Roman Church, ſo frame his diſcourſe, that he can warrant not a word he ſaith ſhall be miſunderſtood, or miſinterpreted, and turned to another ſenſe than he meant it?
By this reaſon the poor people ſhall be taught nothing at all; if we muſt do them no good, becauſe ſome may poſſibly abuſe it, and turn it to their hurt.
Nay, if God himſelf may not be heard by the people, ſpeaking to them in the vulgar Tongue; I ſee far leſs reaſon why men ſhould: who can ſay nothing but what may be wreſted and miſconſtrued.
Further yet; the wiſeſt and moſt learned may pervert and wreſt the Scriptures; and therefore if this be a reaſon, why they ſhould not be read, they muſt be wholly laid aſide, and none permitted to read them.
The Scribes and Phariſees, I am ſure, did ſo; far more than the moſt ſimple people: And yet none will ſay, they ought not to have read the Scriptures, it being the profeſſion of the Scribes.
None more obſtinately reſiſted Chriſt, than they who had theſe Holy Books perpetually in their hands; in which He was promiſed and foreſhadowed. They were his moſt bitter Enemies, who were the allowed Expounders of the Law and the Prophets: making uſe of all they read to oppoſe Him. And therefore either none, no not the moſt learned, no more than the ſimple, muſt read the Scriptures; for fear of doing themſelves and others harm by them: or this is not a good Reaſon againſt the common peoples reading them; nor is it the reading them that doth hurt, but the reading them with a bad mind and with naughty affections.
The Learned may abuſe them, as well as the Unlearned, if they be ill diſpoſed: and the Unlearned may get good by them, as well as the Learned, if they be well affected.
There are ſome things clearer, than that any can doubt of them, or ſtand in need of an Interpreter; the ſimpleſt may eaſily apprehend them, and be inſtructed by them, if they come with honeſt and good hearts to learn their Duty: and yet the wiſeſt will not apprehend them, or not receive them, though never ſo plain, if their hearts be otherwiſe bent, and ill diſpoſed in their affections. They that have devoted themſelves to this World, will be offended with them: even becauſe they are ſo plain, and directly croſs their intentions and deſigns.
For what were the things, that made our Saviour ſo troubleſom to the Scribes and Phariſees? His Life was perfectly innocent; his Converſation free and friendly with all ſorts of people; his Heart was open to give them an eaſie acceſs into his preſence and into his affections; his Power was beneficial; his Doctrine was moſt heavenly; his Precepts juſt and good; his Promiſes exceeding great and precious above all earthly Treaſure. The buſineſs therefore was, they were poſſeſſed of a Kingdom; in which they were honoured as the moſt Learned, adored as Saints, inriched with great Treaſures, eſteemed worthy of greater: this they thought the happieſ: condition, this ſtate of things they wiſht might always be continued: but feared our Saviour would draw the hearts of the people from them, and that their Authority would be diminiſhed by admitting his: and therefore they ſet themſelves againſt him, and could not endure the light of his Goſpel; which ſhowed them how little they muſt be content to be in this World, and only promiſed to make them great men in the Kingdom of Heaven; whereof they made no account.
And it is to be feared, that for the very ſame reaſon ſome men in the Chriſtian World are againſt the reading of the Holy Scriptures, for which they were againſt the receiving of Jeſus Chriſt Himſelf. Their Authority,they fear, will thereby be impaired: They ſhall not be able to lead the people, whither they pleaſe, with an implicite Belief: their eyes will be opened, and ſeeing how they have been abuſed, they will grow leſs credulous; and not ſo eaſily entertain thoſe Doctrines, which are very gainful to the Teachers, when they ſee they are altogether unprofitable to them that receive them.
I am ſure ſuch evil affections will never let men underſtand the Scriptures aright: but incline the wiſeſt and moſt diſcerning men (if ſo ill diſpoſed) to bend them, ſooner than any meaner perſons, to their own crooked intereſts.
Thus I have finiſhed the firſt part of this Work; when I have made a few Reflections upon what hath been diſcourſed.
I. And Firſt of all this demonſtrates how unreaſonable, unjuſt, and uncharitable (to ſay no worſe) the Decrees of the preſent Roman Church are: which deny to Chriſtian people that liberty, which God and his Churchhave always allowed them. This prohibition to read the Scriptures in the vulgar Tongue, is a manifeſt Innovation. There is an evident Change in the Church of Rome it ſelf, ſince St. Hierom's days, who beſtowed ſeveral Epiſtles upon divers Women, to preſs them to read them, and to teach them to their little Children. Which made Eſpencaeus, a Romiſh Biſhop, honeſtly ſay, that he could not but wonder, how that ſhould now be counted ſo peſtilent and capital, which the Ancients frequently commend as moſt wholeſom.
II. Secondly, This Diſcourſe ſhould ſerve for a Caution to us, not to intruſt our Souls with ſuch Guides, as err thus palpably, and I doubt wilfully, in ſo plain a buſineſs as this. For how eaſily will they miſtake, or miſlead their Followers, in other caſes? eſpecially where there may be ſome difficulty, or ſome ſeeming Authority for it?
III. Thirdly, And this ſhould incline every one of us, to adhere moſt firmly and faithfully to this Church. Which is ſo ſincerely honeſt, that it fears not to be tryed by this Touchſtone, the Holy Scripture: ſo well conſtituted, that Chriſtians cannot, in reaſon, deſire more free and plentiful means of their inſtruction, than they have, in all things neceſſary to their Salvation.
Laſtly, Which therefore let us take care we do not abuſe: and thereby help to confirm and harden the Church of Rome in their Errours.
We ought not, I have demonſtrated, to lay aſide the Holy Scriptures out of our hands (God forbid we ſhould conſent to that) but they themſelves require us, to lay aſide all filthineſs, and ſuperfluity of naughtineſs, that (coming thus with prepared minds) with meekneſs we may receive the ingrafted word, which is able to ſave our Souls, Jam. I. 21.
That's the End for which we muſt read theſe Holy Books (as laying aſide all naughty affections is the Method) to know what we muſt do to be ſaved. Not to learn how to diſcourſe, to diſpute, and argue, much leſs to cavil;but how to live according to the Will of God in our ſeveral places: which is the way to everlaſting Salvation.
And whatſoever belongs either to a godly life, or the neceſſary Articles of Chriſtian Faith, is ſo plainly delivered there, that when we meet with any thing that is doubtful, or hard to be underſtood, we are told plainly enough what to do in that caſe. They themſelves direct us, not to be wiſe in our own conceits, not to lean to our own underſtanding; but to go and adviſe with thoſe whom God hath appointed to expound them to us. Who will either ſatisfie us what is the meaning of ſuch places; or that it is not of ſuch moment, that we need to trouble our ſelves about it.
For theſe Books are ſo far from giving us the leaſt incouragement to be bold and preſumptuous, to ſlight our Inſtructers, and much leſs, to deſpiſe our Governours, whether Civil or Spiritual; that there is Nothing they teach us more plainly, than to be humble and modeſt; and that as we ought to fear God, ſo likewiſe to honour the King and his Miniſters; and to obeythoſe that watch over our Souls; nay, to eſteem them very highly in love for their work ſake. Which will diſpoſe us moſt certainly (if we be not carried away with pride, or any other vicious affection) to be ruled by them in dubious things: and, as it there follows in the Apoſtle, (1 Theſſ. V. 13.) to be at peace among our ſelves. I muſt beſeech therefore every Member of this Church, both for the honour of our Religion, and for the ſafety of their own Souls, to be as careful in this matter, as I would have them to be in reading the Holy Scriptures.
Take your Guides along with you; do not think your ſelves ſafe, without their conduct; be not only willing, but deſirous to learn of them; reverence their Inſtructions; do not eaſily diſſent from them; be afraid to oppoſe them: eſpecially when you have reaſon to think them to be ſerious, ſtudious, knowing, and conſcientious men; who take care to inform themſelves aright, that they may not miſinform you.
For ſuch men look upon themſelves to be bound (as hath been ſhown inthe Treatiſe of Tradition, pag. 24.) to guide themſelves in their Direction of others, by what the Catholick Fathers and ancient Biſhops have taught out of the Doctrine of the Old and New Teſtament; and thereby preſerve their Flocks in the Truth of God's holy Word. And having a great regard alſo to the ſenſe of that Church wherein they live, which by their Subſcriptions they owne to have Authority in Controverſies of Faith, they will no leſs preſerve them in Unity and in Peace.
To conclude; it is impoſſible but every body muſt reap great fruit by the reading of the Scriptures, if they read them for no other end; but that they may go away better from the reading of them, than they came to it: and that they may not accommodate them to their own affections; but correct all their affections, and deſires, and the whole courſe of their life, by this exact Rule of Righteouſneſs. According to which, if we ſquare our ſelves, we ſhall preſently learn; in difficult things to be wiſe unto ſobriety, and in plain things to be wiſe unto Salvation: that is, ſo wiſe as to do whatwe certainly know to be our Duty; which is the only Wiſdom that the Scriptures magnifie. Which will be the ſureſt way, both to know more, and to know it better: that is, to feel the comfort of what we know, in a bleſſed and aſſured hope of everlaſting life; which God, who cannot lye, hath promiſed to us, in Chriſt Jeſus our Lord.
The End of the Firſt Part.