Search the Scriptures, Part 3
PART III.
I AM arrived now at the laſt of thoſe Three things I propounded, to be treated of in the beginning of this Book.
That all who read the Scriptures are not in danger to wreſt them to their own hurt; but only the unlearned and the unſtable. Such men will wreſt them from their true meaning; but ſo they will other Diſcourſes, as well as the Scriptures; and the moſt clear and perſpicuous things, are liable to be perverted by them, as well as the diſſicult.
In this we ſhall ſoon be ſatisfied, if we conſider briedy, whom the Apoſtle St. Peter means, by Ʋnlearned, and Ʋnſtable: which will alſo clearly direct us, what courſe we are to take, that we may not wreſt the Scriptures, as ſuch men do.
Now there is no great difficulty to know, who theſe are, if we mind the proper uſe of words, and the place where they are uſed.
I. ƲNLEARNED.
AND for the firſt of theſe, the Ʋnlearned; the Apoſtle cannot be thought to have reſpect to ſuch as are ignorant in thoſe parts of Knowledge, which are now commonly called Learning (for ſo the Apoſtles themſelves were generally ignorant and unlearned, IV. Acts 13.) but to thoſe, who are ignorant of ſuch things as the Holy Scriptures treat of, and ought to be learnt by all Chriſtians.
This I think all will allow; and then they are more particularly meant, who are not skilled in the firſt Principles of Religion. Men that know not, or mind not thoſe common Natural Truths, upon which all Religion is built: nor are acquainted with thoſe plain unqueſtionable Principles of Chriſtianity, before mentioned in the Second Part of this Diſcourſe.
Theſe I take to be the foreign here ſpoken of; who have not learnt ſo much as the firſt Elements, or (as the Apoſtle ſpeaks VI. Heb. 1.) the word of the beginning of Chriſt: who wanting the foundation of true Knowledge, will be apt to wreſt every thing they read, from its proper meaning.
Such there were, even in the School of Chriſt, as St. Paul himſelf teaches us, who were ever learning, and never able to come to the knowledge of the truth, 2 Tim. III. 7. They frequented, that is, the Chriſtian Aſſemblies, where they received good Inſtructions: but their nanghty affections would not ſuffer the known Doctrines of Chriſtianity to find entertainment in their minds.
Which Doctrines are ſuch as theſe; That there is one God, who is perfectly juſt, and perfectly good, and knows the very thoughts of the heart, and changes not. And that He hath ſent Jeſus Chriſt, his only begotten Son, the Eternal Word, who was before all Worlds, to take our Nature upon him, to dye for our ſins, to riſe again, that he may be the Judge of all. And that He hath ſent the Holy Ghoſt from the Father, to teach us thoſe Rules of Faith and Holy life, whereby we ſhall be judged at the laſt Day: when he will raiſe up our deadbodies; and give to thoſe who have done good, everlaſting Life; but ſend thoſe who have done evil, into everlaſting Fire.
Theſe and ſuch like, which depend on theſe, and are coherent with them, are the Chriſtian Learning: which they that did not know, and believe, and accordingly practiſe (as I ſhewed in the foregoing Diſcourſe) muſt needs be very great ſtrangers to the Holy Books; and be ſo far from reaping any profit by them, that they would rather corrupt and abuſe them to the ſupport of their own uncertain, vain, or abſurd imaginations.
Nor were they ſecure from this danger when they had learnt them; unleſs they were likewiſe ſo fixed in their minds, that they were conſtantly guided by them. For the Apoſtle here teaches us, that not only the Ʋnlearned, but the Ʋnſtable alſo, wreſt the Scriptures to their own deſtruction.
II. ƲNSTABLE.
WHO thoſe are is now eaſier to determine, if what hath been ſaid of the other, be admitted. They are ſuch as do not ſtedfaſtly believe what they have learnt: who having entertained the Truth, do not ſtick to thoſe Principles of Natural Light and plain Revelation, nor are ſetled in them; but ſometimes believe them, and ſometimes queſtion, or disbelieve them.
Such perſons the ſame St. Paul alſo deſcribes in the Chriſtian Church: who were toſſed up and down with every wind of Doctrine, and could ſix no where; but rolled in uncertainty, from one Opinion to another, till they loſt themſelves in Infidelity, IV. Eph. 14. The Principles they had received were floating in their mind, and never came to any certain conſtant reſolution: which made them apt, on all occaſions, to pervert the Scriptures, according as their own Fancy, or the confident ſuggeſtion of ſome bold Seducer, inclined them. For ſome men deliver the vaineſt Conceit, with ſuchan aſſurance, and earneſt Zeal, that they may be well compared to a violent blaſt; which carries thoſe along with it, who are not ſetled and confirmed in their Belief.
I may make many more words about this, but I ſhall ſcarce make it plainer; and therefore I will not endeavour it. But now deſire you to mind what courſe theſe words, thus explained, direct us to take; that we may be preſerved from abuſing the liberty we have of conſulting, on all occaſions, with the Oracles of God.
There is ſome Learning, you ſee, required to the underſtanding of the Holy Scriptures. But you need not go far to ſeek it: for it conſiſts only in the knowledge of ſuch Natural Truths, as are ingraven upon our own minds; and of thoſe plain Doctrines of Chriſtianity, which are revealed in God's Word ſo clearly, that there is no Controverſie about them: eſpecially of the great Deſign of Chriſtianity, which St. John expreſſes in this ſhort Sentence, Theſe things write I unto you, that ye ſin not. This is very ſolid and deep Learning, to know thatthe firſt and chief End of Divine Writings, is to teach us to live well: and the next follows in the next words of St. John (1. II. 1.) If any man ſin, we have an Advocate with the Father, Jeſus Chriſt the righteous, &c Be not diſcouraged, if contrary to the grent Deſign of Chriſtianity, you fall into ſin; but hope for Mercy through the Propitiation made by Chriſt Jeſus, who will intercede for the ſius of thoſe, who heartily make this their main deſign and buſineſs, not to ſin.
Which Truths, of both ſorts, we muſt take ſome pains to ſix in our rainds, and root in our hearts; that our belief of them may not be ſhaken by any other perſwaſion whatſoever: much leſs by any ſudden conceit which ſtarts up in our minds, or is ſuggeſted to us by others.
And the way to do that, is to live by them: for nothing ſettles knowledge ſo much, as ſaithful practice according to it; eſpecially when we are ſetled in this practice. For thoſe St. Peter calls unſtable Souls (in the Chapter before this, v. 14.) apt to be beguiled and inſnared; who had not arrived at a ſetled reſolution and an habitual courſe of well-doing.
Now when this is done, which muſt be our firſt Work, there is but one Rule which I ſhall propoſe (becauſe, if well followed, it comprehends all in it) to make our reading the Holy Scriptures ſafe and ſecure. Which is this,
Never to admit any Interpretation of Scripture from others, or faſten any ſenſe upon them our ſelves, which contradicts thoſe known Truths which we have learned, and in which we are fixed, as the undoubted Mind and Will of God. They muſt be the meaſure of all the reſt: by them we muſt judge of all things, whether they be true or falſe, Whatſoever overthrows them, and will not conſiſt with them, muſt be rejected: It muſt not make us doubt of them; but they muſt make us conclude, it is a ſafe Interpretation. And on the other ſide, whatſoever agrees with them, though it ſhould happen not to be the proper meaning of a place of Scripture into which we inquire, it can do no harm, if it be entertained.
And here now I ſhall do theſe three things.
Firſt, Show how we are to uſe this Rule.
Secondly, How neceſſary it is to keep to it.
Thirdly, How readily thereby we may ſalve many ſeeming difficulties in the Holy Scripture: at leaſt paſs by them ſafely, if we obſerve it.
I.
Concerning the firſt, I ſhall only ſay theſe two things.
I. Firſt, That we muſt never admit any Interpretation on a ſudden: till we have examined, how it agrees with the Principles of known and undoubted Truth.
Fancy will be ſuggeſting things to us; and if we be not attentive, will ſometimes inſinuate very abſurd Notions into our Belief. Here therefore our care and labour is required, to bring along with us, to the reading of Holy Scripture, ſuch a ſenſe of God, and of our known Duty to him, andof the end and intention of Religion, that it may be ready at hand, to correct our extempore conceits and apprehenſions, which will be forward to miſlead us. And if they repreſent any thing to us, which makes Him unjuſt, or unmerciful; if they plainly lead us to negligence and careleſneſs in our Duty; if they ſtrike at the end of the Commandment, which is, Charity, out of a pure heart, and a good conſcience, and faith unfeigned; we muſt as ſuddenly lay them aſide, as they obtrude themſelves upon us. For that cannot be the Mind of God, which croſſes the Natural Notions we all have of Him; or thwarts the plain Revelations He hath made of his bleſſed Nature and Will; or tends to make us leſs diligent in his ſervice, leſs zealous of good works; unto which we are created and formed in Chriſt Jeſus, that we ſhould walk in them, II. Epheſ. 10.
And we are all concerned to watch carefully, leſt any thing of this kind inſinuate it ſelf, to the high diſhonour of Almighty God, and the infinite hazard of our immortal Souls. And towatch not only when we are reading the Holy Scriptures, but
II. Secondly, At all other times we muſt uſe due care, leſt our thoughts lead us to form any Opinions, which are contrary to the known Principles of Humanity, and Chriſtianity.
The thoughts of men are reſtleſs; and are apt to caſt themſelves into a thouſand ſhapes, and frame innumerable conceits. Now if we let any ſettle in our minds, which agree not with the Truths, I have often named; they will not fail to be intermedling when we read the Scriptures, and draw it to ſpeak in their favour, contrary to its meaning. There is no private Opinion which we have received, but we are naturally deſirous to have it juſtified and confirmed: and therefore we had need take care to entertain none that are inconſiſtent with Piety; for they will be ſure to catch at every word of Holy Scripture to give them countenance by its great Authority; and preſs it, againſt its will, to come to their ſervice. At every turn they will be interpoſingtheir inclinations; and prove a biaſs upon our minds, to carry them aſide from the mark.
And the fuller we are of theſe, and the more deſirous to have them confirmed; the more haſtily ſhall we perſwade our ſelves, that the Holy Scripture ſpeaks in their favour: and proffers it ſelf as a Witneſs, to give Teſtimony to the truth of our Conceits.
Let us provide therefore by a due vigilance and attentive conſideration, that they be not formed by our own private imaginations; but by the common ſtanding Rule of natural Honeſty, Juſtice and Goodneſs; and by all other certain Principles ingrafted in us, or revealed to us: Which ſerve as an Index to point us which way our thoughts ſhould run; and where they ſhould ſix themſelves.
II.
THE neceſſity of which Care is the ſecond thing, I propounded to be briefly conſidered.
And here two things more may be ſufficient to be duly weighed.
Firſt, That without this Care, the plaineſt Scriptures will be in danger to be perverted, as ſoon as the moſt difficult.
Secondly, The very ſame places of Scripture will be liable to be ſhamefully wreſted, to ſerve different purpoſes.
I. Firſt, I ſay the plaineſt Scriptures will be in danger to be perverted (and very dangerouſly too) as well as the moſt difficult. For it is not their difficulty, that makes them be perverted, but mens own eaſineſs to believe any thing, which their private deſires would have to be true; though never ſo contrary to ſound Reaſon and Religion: which if they had regarded, would have directed them to make another conſtruction of Holy Writings.
All the Metaphors, for inſtance, and reſemblances borrowed from things viſible, to repreſent the Glory of Chriſt's heavenly Kingdom, make the miſerable Jews (as their Forefathers did before them) ſtill entertainthemſelves with pleaſant Dreams, of a glorious, pompous Monarchy here on Earth: though the Prophets, in as plain words as can be deviſed, repreſent Chriſt, their King, as a man of ſufferings, who ſhould endure greater indignities than any man ever did, and at laſt dye, and ſo riſe again, to ſit at the right hand of God, and give his Holy Spirit from thence, to fill all the Earth with the knowledge of the Lord; and thereby make them pious Subjects of a Divine Kingdom. This drowſineſs is ſo hereditary to their Nation, that they will not be awakened out of their ſlumber; by conſidering how much more the Soul is God's care, than the Body; and what the Prophets ſpeak concerning Chriſt's Government over mens minds and Conſciences, and the reformation He ſhould come to make in their life and manners.
Some Chriſtians have been deluded with the ſame Fancy; as if they had dreamt upon their Pillow.
But there are more palpable inſtances, of the abuſes committed among them, not by reading the Scripture(for that they were not forbidden) but by not obſerving the Rule I am now eſtabliſhing. It was uſual for people, even in the ancient Times of Chriſtianity, to interpret the Scripture according to their fancy, merely to ſerve a preſent turn; juſt as many make it do now. For Tertullian tells us, that they who, after their Converſion to Chriſtianity, ſtill followed the trade of making Idols and Images for the Heathen to Worſhip, defended themſelves (when they were reprehended for it) by a Saying in St. Paul, 1 Cor. VII. 20. which they thus contracted, Ʋt quiſ que fuerit inventus, ita & perſeveret; As every man is found, when he is called to Chriſtianity, ſo let him continue.
There is no man that reads what follows, but plainly ſees (if he be not reſolved to ſhut his eyes againſt all that contradicts his deſires) the Apoſtle deſigns Nothing, but that all men ſhould remain ſo well ſatisfied with the condition in which they were when converted to Chriſt; that if they were mere Slaves, they ſhould be content to continue ſo; and not departfrom their Lords and Maſters, unleſs they would give them their Liberty: which, he grants, was much to be deſired. But if the following words had not told us this is his meaning; yet the Rule before mentioned, would have ſufficiently ſecured them, from the ill uſe they made of his words: For as Tertullian well obſerves (in his Book of Idolatry, Cap. V. where he treats of this matter) it is an Interpretation, that directly leads to all wickedneſs. Poſſumus igitur omnes in peccatis perſeverare ex iſta interpretatione, &c. as his words are: We may all then continue in our ſins, according to this Interpretation; for there is not one of us, who was not found a Sinner, when he was called into Chriſt's Service: who came down for no other reaſon, but to deliver us from our ſins.
But in the ſame manner they alſo abuſed, he obſerves there, ſome other Texts of St. Paul, wherein he required, that after, his Example, every man ſhould work and get his living with his own hands, 1 Cor. IV. 10. 2 Theſſ. III. 9, 10. By which Precepts, if allthat men wrought with their hands, might be defended; then Thieves and High-way men, and Coiners of falſe Money, and all other wicked perſons, would be juſtified by them, as well as theſe Image-makers, who alledged them. In a word, let the Gate of the Church be ſet wide open, ſaith he, for all Comers, who live by their labour; if there be no exception of ſuch Arts and Trades, as the Diſcipline of God doth not receive.
And indeed, the Scripture it ſelf teaches us this Truth, That it is not the difficult places only, which men wreſt to their deſtruction, but the plaineſt alſo, when thereby they can have ſome colour for their evil practices. As for Example, what can be more certain than this, that the Apoſtle never gave any incouragement by his Doctrine for men to ſay, much leſs ſaid thus himſelf, Let us do evil, that good may come. That is, a good End will warrant evil Actions. And yet there were ſome, who were ſo audacious, as to affirm he taught this Doctrine: whom he contents himſelf to confute, with theſe few words, and vouchſafes them no other anſwer; Whoſe damnation is juſt, III. rom. 8. There was no ground, that is, for ſuch an interpretation of his words, but only their own evil Principles and Affections; which led them to make this Concluſion againſt the dictates of natural Reaſon and Chriſtianity: and therefore nothing could be ſaid for ſuch men; but they would periſh; and Nothing was more juſt than that God ſhould leave them under Condemnation, who perverted holy Words to a meaning ſo croſs to all the known Principles of natural and revealed Truth, that Nothing could be more.
Occumenius, upon this very Text of St. Peter, gives another ſuch like inſtance, of wreſting St. Paul's words, which, he ſaith, may ſerve inſtead of all. He having ſaid, V. Rom. 20. Where ſin abounded, grace did much more abound; ungodly men perverting his ſenſe, ſay, we have Paul on our ſide, who ſays, foreign, Let us ſin the more abundantly, that we may be the more abundantly pardoned. Which they do to their own deſtruction (ſaith St. Peter) for they that killed the Prophets and the Apoſtles, and they that deſtrey and takeaway their words, by a perverſe interpretation, are obnoxious to one and the ſame Condemnation: becauſe they ſlew them, that the World might be no longer taught by them, the ſaving Truths of the Goſpel; and theſe in the like manner wreſt, or put upon the rack their words, that none by them may work out their Salvation.
Again, what is there clearer in the Apoſtolical Writings, than that they every where taught, God will raiſe the dead at the laſt day; in which He will judge the World in righteouſneſs. And yet there were thoſe who wreſted theſe words ſo foully, that ſome ſaid, the Reſurrection was paſt already; of whom were Hymenaeus and Philetas, 2 Tim. II. 17, 18. and others ſaid, there was no Reſurrection, 1 Cor. XV. 12. and others ſaid, Chriſt would never come again; but laught at his promiſes of coming to reward the good, and at his threatnings of coming to puniſh the wicked, as St. Peter tells us in thisvery Chapter, v. 3, 4. Knowing this first, that there ſhall come in the laſt days ſcoffers, walking after their own luſts, (there was the reaſon of their ſcoffing) ſaying, Where is the promiſe of his coming? for ſince the firſt men fell aſleep, all things continue as they were from the beginning of the world. Which they would not have had the impudence to affirm (it being ſo eaſie to diſprove them) had they not affected (as he ſhows v. 5.) to be ignorant of what was as plainly recorded in the Holy Books, as any thing whatſoever; that there had already been, long ago, a great change made by the Flood, which ſwept away the World of the Ungodly. Which, if they had been ſerious, would have kept them from mocking, at another deſtruction threatned to the Wicked, with a promiſe of Salvation to the Godly, at our Saviour's ſecond Coming: and made them look upon what was paſt, as an Example of the like future Judgment.
I might give more numerous inſtances, which would prove ſomething beyond this; that unpurged minds, or, which is all one, unlearned andunſtable Souls, will not only wreſt plain Truths to ſerve their Luſts and Humours: but thereby be apt to grow more wicked, and more prejudiced againſt God and Goodneſs. For the opinion, or preſumption (as is excellently obſerved by a great Man) that any of our evil actions, or diſpoſitions, are countenanced from God's Word, doth mightily heighten them, in a degree of evil more than uſual.
The covetous, niggardly, and unmerciful, for inſtance, if they pleaſe themſelves, in the precepts of frugality and diligence; are exceedingly ſtifned and rooted in thoſe ſins, with the pleaſure they take in their conceited conformity with the rule of Gods Word: which teacheth us to avoid Riot and Luxury, Sloth and Negligence. And thus the ſtubborn and ſelf-willed, are encouraged in their obſtinacy, by the commendations which are given to the conſtant and the well-reſolved. And the malicious, turbulent, and ſeditious Spirits, juſtifie their bitterneſs, fury, and contempt of Authority, from the examples of exceſſive zeal, or indignation ſwelling in Holy men upon juſtoccaſions, and that, perhaps, by a ſpecial Divine incitation; which is not by any man to be now imitated.
But it is time to leave this; and to give a ſhort account of the other.
II. It is no leſs uſual, for want of obſerving this plain Rule, to preſs one and the ſelf ſame Scripture, to ſerve for different purpoſes: unto the great diſhonour of God, and of his Holy Oracles; which men, from hence, imagine have an uncertain found.
I might inſtance in ſome very ancient abuſes of this nature; As that of our Saviour's, X. Matth. 25. It is enough for the Diſciple, that he be as his Maſter, may be ſtrained to prove no body knows how many abſurdities. You may gueſs at the reſt by this one, that it was alledged by the Ebionites, to prove that Chriſtians ought to be circumciſed, becauſe Chriſt their Maſter was (as Epiphanius expreſly remembers) and by the ſame reaſon may be urged to prove, that no Chriſtian ought to marry, becauſe Chriſt their Maſter never married.
But there are modern inſtances, more than enough, of this; ſuch as ſhow, that not only ignorant people, but the moſt inſtructed in humane Learning, wreſt the Scriptures notoriouſly, if they keep not cloſe to Principles of known Morality and Piety.
From thoſe two words, Paſce oves, Feed my ſheep, I know not how many things are endeavoured to be eſtabliſhed, by the Doctors of the Roman Church. If you ask how they prove the Popes Monarchy and Supreme Dominion in the Church, the Anſwer is, Chriſt ſaid to Peter, Simon bar-Jona, Feed my ſheep; i. e. ſaith Bellarmine, regio more impera, command after a Regal manner. If you ask again by what Right he challenges to be the Supreme Judge in Controverſies of Faith, which anciently was thought to belong to General Councils out of the Word of God, the ſame Doctor tells you it is evident from the ſame words, Feed my ſheep. Hence he proves alſo his Infallibility, or that he cannot err in matters of Faith, becauſe Chriſt ſaid, Feed my ſheep. Nay, by the ſame words, a fourth Prerogativeis eſtabliſhed, which is a power to make new Articles of Faith, if he think good. They are alledged alſo for a fifth purpoſe, to prove that he hath a Treaſure made up of the Merits of Chriſt, and of the Saints, which he diſpenſes as he pleaſes to the Faithful; for ſo the ſame Doctor teaches in his Book of Indulgences, becauſe Chriſt ſaid to Peter, Feed my ſheep.
By which wonderful words alſo, he and others labour to prove, that the Pope can transfer Kingdoms, abſolve Subjects from the Oath of Allegiance, and depoſe them from their Thrones. And Becanus from the ſame words ſtill gathers, that he may inflict temporal Puniſhments, as they call them, not excepting death, upon thoſe Princes that are diſobedient to him.
So ſtrangely are men bent to force the meaning of Holy Writ, though they have never ſo good Parts, and great Learning; when they have once forſaken the guidance of Common Senſe, and the obvious Notions of Chriſtianity. Nay, the more witty they are, the worſe they are; if they have loſt their Conſcience, and keepnot ſtrictly to the firſt Principles of all Religion.
There is another Example to be given of this, of the ſame Nature. From thoſe words, Thou art Peter, and upon this Rock I will build my Church, &c. one is content to prove no more but this, that the Ʋniverſal Church cannot err: but another from hence affirms, that the Tradition of the preſent Church cannot err: which will not ſatisfie others, who conclude from the ſame words, that the Pope cannot err: and there are thoſe who alledge them to prove that a General Council cannot err. Theſe words cannot alike ſerve all theſe purpoſes (as our Divines rightly have obſerved) for a Pope may err, where a Council doth not; and a General Council may err, where the truly Catholick Church cannot. And therefore it is not the evidence of things, which leads men thus to expound the Holy Scriptures; but their own private affections, and their ſeveral intereſts and deſigns, to the advancement of which they eaſily conſent to apply them: Not attending to the clear ſcope of them; or ratherſhutting their eyes, not only to that, but to the main ſcope of the whole Book of God, and to all other Notices, which would give them better direction. And ſolve alſo, even many ſeeming difficulties, which are in the Scripture; or, at leaſt, guide us ſo evenly, that we ſhall paſs ſafely by them.
Which is the third General Truth, I propounded in the beginning of this Part of my Diſcourſe.
III.
AMONG all thoſe things, which we are concerned to learn, there are none thought more difficult than ſeveral paſſages in St. Paul's Epiſtles: ſome part of which St. Peter had in his eye, when he concluded his Second Epiſtle. But I may be confident, that if we will admit, or take up, no ſenſe of them, that is contrary to ſuch known and confeſſed Truths, as are on all ſides embraced, we may give a fair account of them; at leaſt, preſerve our ſelves from making any dangerous conſtruction of them.
That which above all the reſt is thought to be of greateſt difficulty, is his Doctrine of Election and Reprobation: which ſome take to be the things hard to be underſtood in St. Paul's Epiſtles. But if we ſtick cloſe to the known fixed Principles of Reaſon and Religion, which are naturally written on our Hearts, or revealed by our Saviour, we ſhall be led thereby unto a fair and eaſie interpretation of his meaning in theſe matters.
For there is an Election of whole Nations, and there is an Election of particular Perſons: and they are elected either to enjoy the means of Grace, or to partake of Eternal Salvation.
The firſt of theſe, it is evident, are abſolute, and have no dependence upon any thing we do: but the latter are not; as St. Paul expreſly teaches us, 2 Theſſ. II. 13. where he ſaith, God had choſen them to Salvation, through Sanctification of the Spirit, and belief of the Truth. Faith was ſuppoſed to this, and the fruits of Faith, in Sanctity and Holineſs. They were not choſen to Salvation but throughtheſe; though they were choſen to be made partakers of the Grace of the Goſpel before theſe.
The like may be ſaid concerning Reprobating, or rejecting men. Which ſometimes plainly concerns whole Nations; and ſometimes particular Perſons: and ſometimes is only from the Priviledges they formerly enjoyed; ſometimes from Eternal Life; both of them for their ſins; and the former (the National rejection from their former Priviledges) is deſigned by God to prevent the latter; viz. the final deſtruction of every one of them, which he doth not deſire.
Thus God reprobated, or rejected and caſt away Iſrael, as St. Paul teaches in the Epiſtle to the Romans: But it was not with an intention that they ſhould utterly periſh. No, he ſaith more than once, God forbid: i. e. he abhorred ſuch a thought; he diſclaimed any ſuch meaning. For, quite contrary, by their being rejected from enjoying the Priviledges they formerly had, the Gentiles were brought to Chriſtianity: and the end of that, was to provoke the Jews alſo to jealouſie; and move them at laſt to bethink themſelves better, and to repent of their ſin and be ſaved
Let any man read ſeriouſly the Tenth and Eleventh Chapters of that Epiſtle, and he will be ſatisfied that the Reprobation ſpoken of in the Ninth Chapter, was ſuch; that they might notwithſtanding be reſtored into the favour of God, and be finally ſaved. That is, they were rejected from being his peculiar people, as they had been: but not from all hope of his Mercy, if they did not continue a diſobedient and gainſaying people. For the Apoſtle ſtill prays for them, in the entrance of the Tenth Chapter: and begins the Eleventh in this manner, I ſay then, Hath God caſt away his people? God forbid. That is, will any man infer then, from what I have ſaid, that God hath utterly reprobated them, never to receive them more? No ſuch matter; none ought to interpret my words to ſuch a ſenſe; which I diſown; nor did it ever come into my mind. For I my ſelf am an inſtance of the contrary; being an Iſraelite, of the ſeed of Abraham, of the tribe of Benjamin, &c.
And yet he ſaith afterward, that God had blinded their eyes, and given them a spirit of ſlumber, eyes that they ſhould not ſee, and ears that they ſhould not hear; according to that of David, Let their table be made a ſnare and a trap and a ſtumbling-block, &c. v. 8, 9, 10.
But what then? Have they ſtumbled that they ſhould fall, and be utterly ruined? God forbid: but rather through their fall Salvation is come to the Gentiles, to provoke them to jealouſie, v. 11. For if they did not abide ſtill in Unbelief, he ſhows they might be grafted into the Church again, v. 23. And explains his mind ſtill more fully in this matter, v. 25. that blindneſs was hapned only in part to Iſrael, till the fulneſs of the Gentiles was come in: and ſo all Iſrael ſhall be ſaved.
For though they were, as concerning the Goſpel, Enemies for our ſake; yet, as touching the Election, they were beloved for the Fathers ſake. They were not abſolutely and finally reprobated; but for the preſent did not believe, that through the Mercy ſhowed to us Gentiles, they mightalſo obtain Mercy. For God concluded them all in Unbelief, that he might have mercy upon all, v. 28, 31, 32.
All theſe expreſſions, and a number more in that Chapter, evidently demonſtrate, it was not an irrecoverable Rejection, which the Apoſtle ſpeaks of; much leſs a Rejection without any reſpect to their ſins; but ſuch a Rejection for their rejecting Chriſt, as in the deſign of God, was to bring them to Repentance, and to Faith in Chriſt; when they ſaw what they had loſt (and others had gained) by their Infidelity.
He now that will interpret the Ninth Chapter, according to the plain, declared ſenſe of the Apoſtle in this, will have no hard work to undertake: but eaſily ſee that as he ſpeaks of the whole body of the Jewiſh Nation, ſo he did not think them to be utterly loſt; but deſigned even their Reprobation for their recovery.
And now I might proceed to ſhow (if it would not inlarge this Treatiſe too much) how the difficulties whichare raiſed about Faith and Works, are not ſo great neither as they ſeem; if we firmly adhere to common Truths. Which lead every man to conclude, that the Faith which enters us into a ſtate of Juſtification, doth include in it an hearty purpoſe of well-doing: and that, being thus entred, we cannot continue in that ſtate, unleſs (according to our holy purpoſe) we bring forth the fruit of good Works.
And, in like manner, what he ſaith of God's hardening mens hearts, is not difficult to be underſtood by thoſe, who are not unlearned and unſtable: but are skilful in the Principles of natural Knowledge and of true Chriſtianity; and who are rooted in them ſo, that they hold them faſt, whatſcever expreſſions there may be, that ſeem to contradict them.
But it is time to draw towards a Concluſion of this Treatiſe; which ſhall end as it began. The Doctrine of this Church, it appears, is moſt pure and ſincere in this Point; and moſt conformable to what we find delivered by the holy Doctors of Chriſtianity, in the beſt Ages. And thereforeno Member of it ought to be perſwaded, for any reaſon, to lay aſide the reading of the Holy Scriptures; when there is a more pious courſe to which they themſelves direct us. Which is, to learn thoſe things well, which we cannot miſapprehend, if we mind them; and which will keep us from miſapprehending all other things, if we ſtick to them, and will not deſert them.
Let that be your firſt buſineſs, to learn all General Truths, which comprehend the Particular in them. And when you have learnt them, receive no particular Opinion, which croſſes thoſe general Truths; for you may be ſure it is falſe: becauſe one Truth cannot croſs another; and all Concluſions muſt be judged by the prime Truths, which ought to ſtand unmoveable.
But above all, let us eſtabliſh thoſe Truths in our minds and hearts, which teach us to be good. For there is no Diſpute about this, that we ought to be devoutly Religious, and ſober, and juſt, and temperate in all things: meek alſo, humble, patient, ready to do good, and to forgive. And if we exerciſe our ſelves continually in the practice of theſe, and ſuch like Vertues, which are evidently taught us in the Holy Books; they will preſerve us from making any ill uſe of any thing we read there: and teach us to turn all we read, into our nouriſhment and increaſe in true Godlineſs.
Hear the Firſt Homily of our Church; in the concluſion of it.
In reading God's Word, he moſt profiteth not always, that is moſt ready in turning of the Book, or in ſaying of it without Book; but he that is moſt turned into it, that is moſt inspired with the Holy Ghoſt, moſt in his heart and life altered and changed into that thing which he readeth: he that is daily leſs and leſs proud, leſs wrathful, leſs covetous, and leſs deſirous of worldly and vain pleaſures: he that daily (for ſaking his old vicious life) increaſeth in Vertue more and more. And to be ſhort, there is nothing that more maintaineth Godlineſs of mind, and driveth away Ʋngodlineſs, than doth the continual reading or hearing of God's Word; if it be joyned with a godly mind, and a goodaffection, to know and follow God's Will. For without a ſingle eye, pure intent, and good mind, nothing is allowed for good before God.
OBJECTION.
THE great Objection againſt all that hath been ſaid is, That notwithſtanding theſe Directions, Lay-men, we ſee, do abuſe the Holy Scriptures; and which is more, the reading of them hath bred infinite Hereſies: and therefore the ſafeſt courſe is to forbid them to be read by the common people.
ANSWER I.
TO the firſt part of which, an Anſwer hath been returned already, That there is nothing in the World ſo uſeful and neceſſary, but it is liable to be abuſed; and yet it muſt not therefore be kept out of the hands of vulgar people, for their common benefit. What more uſeful, nay neceſſary than fire; and yet malicious, or negligent people, may burn the beſt houſe thatis with it, which they ſhould only warm.
But beſides this, I have one ſhort Reply more to make: That none have been more guilty of abuſing the Holy Scripture, than they who ought to have been Guides to the Church and People of God, by a ſound interpretation thereof. Examples of which I am not diſpoſed to name, unleſs any ſhall be ſo untoward as to deny it: and then a great many may be produced, like to that of him, who becauſe Moſes ſaid, If a beaſt touch the mountain, let it be ſtoned, concluded that no ſimple or unlearned man, ought to preſume to meddle with the ſublimity of the Holy Scripture.
A hard caſe this, that vulgar people ſhould be treated like Beaſts: but thus Learned men will miſinterpret Scripture, when they are inclined only to ſerve their Cauſe; and be as forward (if they be not diſintereſſed) to miſlead the people, as the people are to miſlead themſelves.
ANSWER II.
TO the other part of the Objection, I ſhall give ſomething fuller ſatisfaction.
I. And firſt of all, it is not true that all Hereſies have ſprung from mens reading the Scriptures, or from their miſunderſtanding them: but rather from their not reading them, as St. Chryſoſtom, you have heard, was of opinion; whoſe words I have quoted more than once, in the firſt Part of this Diſcourſe. Which are of the ſame import with thoſe of our Saviour, XXII. Matth. 29. Ye do err, not knowing the Scriptures, and the power of God. That is, not being acquainted with what natural Reaſon taught concerning God's Omnipotency, as well as what the Scripture taught about the Reſurrection.
Here it may be fit to obſerve theſe four things.
Firſt, That the Fathers obſerve, all the ancient Hereticks did not read the Scripture. They are the words ofSt. Auſtin, Lib. III. Cap. 9. De Geneſi ad literam. For neither do all Hereticks read the Catholick Scriptures: nor are they Hereticks for any other reaſon, but becauſe they not underſtanding them aright, pertinaciouſly aſſert their own falſe Opinions againſt their Truth. And thus St. Hierom in the laſt words of his Commentary upon the VII. of Hoſea. All the queſtions of the Hereticks and of the Gentiles are the ſame; becauſe they follow not the Authority of the Scriptures, but the ſenſe of humane Reaſon.
Secondly, They obſerve, that the men who pretended moſt to this, were the Original of Hereſies, viz. the Philoſophers. Thus Tertullian, in his firſt Book againſt Marcion, ſpeaking of the Profeſſors of Wiſdom, ſaith, De quorum ingeniis omnis haereſis animatur, From whoſe Wits all Hereſie is begotten and incouraged. And more fully in his Book of Preſcriptions, Cap. 7. Ipſae deni que haereſes à Philoſophia animantur, Hereſies themſelves had life given them from Philoſophy. For the Aeones came out of the School of Plato: Marcion's God came from the Stoicks: and the Souls Mortality from the Epicureans: and the denial of the Reſurrection of the Body, was taken from one School of all the Philoſophers. And ſo he proceeds, ſhowing how the Fables, the endleſs Genealogies, the unprofitable queſtions, and Diſputings mentioned in the Scriptures, came out of the ſame Forge: and that the Apoſtle takes notice of it, when he gives the Coloſſians a Caveat againſt vain Philoſophy, II. Col. 8. From whence we may note, that the Scriptures themſelves aſſign the Original of Hereſies, and teach us to beware of it; ſo far are they from leading us into them.
Thirdly, And there is a third Cauſe of them mentioned in Scripture alſo, viz. the Traditions of men, VII. Mark 7, 8. And thus Firmilian obſerves in his Letter to St. Cyprian, That Marcion, the Diſciple of Cerdo, a great while after the Apoſtles, induxit ſacrilegaem adverſus Deum traditionem, brought in a ſacrilegious Tradition againſt God: Apelles alſo, conſenting to his Blaſphemy, added multa alia nova, many other Novelties; which were more grievous, and directly oppoſite to Faith and Truth. And ſo did Valentinus and Baſilides, who rebelled againſt God's Church, by their wicked Forgeries.
And thus St. Hierom introduces Hereticks maintaining their Errours, in the very Dialect of the now Roman Doctors; We are the Sons of thoſe wiſe men, who from the beginning delivered unto us the Apoſtolical Doctrine, &c. Lib. VII. in Eſaiam, Cap. XIX. But S. Cyprian every where appeals from all pretended Tradition whatſoever, unto the Dictates of our Lord and his Apoſtles, i. e. unto Scripture-Tradition. Particularly, in that famous Epiſtle of his to Pompeius; All religious and ſimple minds have a compendious means, both to lay aſide Errour, and to find out Truth: nam ſi ad divinae traditionis caput & originem revertamur, ceſſat error humanus; for if we go back to the Head and Original of Divine Tradition, there is an end of humane Errour. And a little after, he tells us what he means by this Divine Tradition, when he ſaith, If there be any doubt, any wavering about the Truth, let us return, ad originem Dominicam, & Evangelicam & Apoſtolicam Traditionem, to our Lord's Original, or beginning, both the Evangelical, and Apoſtolical Traditions: that is, to the Doctrines delivered in the Go…pels, and in the Writings of the Apoſtles.
Fourthly, Another Spring of Hereſie were pretended Revelations. Thus the Cataphrygae, as the ſame Firmilian tells us; & novas Prophetias uſurpare conantur, endeavoured alſo to make uſe of new Prophecies. And a little after, We know they cannot have Chriſt, who challenge to themſelves their falſe Prophecy, againſt the Faith of Chriſt. And whence they had their Illuminations, who, in the boſom of the Roman Church, invented a Fifth Goſpel (which threatned the overthrow of our four) is not hard to reſolve. Not out of the Holy Scriptures, we may be ſure: and therefore the taking away them from the people, will not prevent all Hereſies; but they will ſtart up, as they have done, from other Cauſes: and they will the ſooner ſtart up, if the Scriptures be neglected.
II. But I deſire it may be further. conſidered, that as Hereſies will ſpring up from other Cauſes, though men do not read the Scriptures: ſo Laymen have not been always the Deviſers of them; but they to whom none deny the liberty of reading the Holy Books. For the moſt pernicious Hereſies, that have been in the Church, had their beginning from Prieſts; as appears by Arius and Neſtorius. And indeed no man can frame an Hereſie, but he that is of excellent Parts, as St. Hierom's opinion is; whoſe words are theſe upon the X. of Hoſea. No man can deviſe and ſet up a Hereſie, but he that is ardentis ingenii, of an extraordinary Wit; and hath gifts of Nature, created by God the great Artificer: ſuch was Valentinus, ſuch was Marcion; whom we read to have been moſt learned; ſuch was Bardeſanes, whoſe Wit the Philoſophers themſelves admired. And therefore, either the Scriptures muſt be wholly laid aſide, the greateſt men, for Learning and Parts, being apt to abuſe them, if they be not humble and thoroughly good: or men muſt be taught how to prepare themſelves for the reading of them, and what to ſeek for there; and then any body may ſafely take them into their hands, and make them their conſtant Companions.
III. It muſt likewiſe be further conſidered, that there is ſomething elſe to be feared beſide Hereſie; and that is ſtupid ignorance, or groſs Infidelity: which, Experience ſhows us, have followed upon the taking the Scriptures from the people; even as darkneſs comes and covers the Earth, when the light is withdrawn from it. And ought we not, in all reaſon, to be as ſtudious and ſolicitous, to prevent theſe, as to prevent Hereſie? Since they are no leſs dangerous, or rather more dangerous by far: even for this reaſon, becauſe they make men liable to fall into the moſt ſottiſh Superſtitions; if not into down-right Idolatry; which is a worſe thing than Hereſie.
How Images came to be Laymens Books, it is needleſs to relate (the matter being very plain) andhow Image-Worſhip thence aroſe; and how fatal this hath been to the vulgar people, I have not room to diſcourſe: nor how Legends of Saints were invented, full of abſurd and incredible ſtories, which have diſgraced the Doctrine of Chriſtianity, and tempted many to disbelieve the true Hiſtory of our Saviour's and his Apoſtles Miraculous Operations. But this is certain, that they were deviſed to ſupply the place of the Holy Scriptures; that the people might have ſomething to entertain them, when they were taken away from them. It was the effect, at leaſt, of that; theſe fabulous ſtories being recommended to the peoples affection, when they were frighted from medling with the Bible, as a dangerous Book: nay, when it's credit was diſgraced by many words of reproach. Which we in this Church think our ſelves bound to wipe off, by recommending it to the peoples beſt affection and conſtant peruſal; as a means to preſerve them from ſottiſh ignorance, and ſtupid Impoſtures, and all vain Superſtitions, and falſe Worſhip.
IV. Nor is it eaſie for our people by this means to fall into Hereſie; becauſe they have the liberty of reading the Scriptures, but interpreted to them by the Miniſtry of the Church (whereby they are taught continually to have recourſe to their Paſtors) and by ſundry Tracts, Expoſitions, and Paraphraſes, allowed by publick Authority: Particularly, in the beginning of the Reformation, care was taken that Eraſmus his Paraphraſe, ſhould be placed in every Pariſh-Church of the Realm; in which he doth not follow his own private Fancy; but, like a truly great Man, repreſents the ſenſe of the ancient Doctors of the Church.
V. Now if after all this, men do fall into Hereſie, it muſt be imputed to ſome other Cauſe, than their reading the Scriptures. For if they had minded them, they would have learnt to be humble, modeſt, peaceable, tractable to their Guides; and to take heed of thoſe who cauſe Diviſions, and are proud, and dote about Queſtionsand ſtriſes of Words; and that creep into houſes to inſtill private Doctrines, and, very frequently, lead men from the Scriptures, to pretended Revelations or Traditions. That is, they would not have faln into any ſort of Hereſie; but kept unto the wholeſom words of our Lord Jeſus Chriſt, and to the Doctrine which is according unto Godlineſs. Unto which, if men will not attend, there is no remedy; they will fall into Hereſies, or worſe; whether they read the Scriptures, or read them not. The Scripture it ſelf tells us as much, that there muſt be Hereſies, 1 Cor. XI. 19. that is, God will not hinder it, unleſs men will be guided by him, and be truly good: But he hath a very good end, as it there follows, in permitting it; which is, that it may be manifeſt, who are honeſt-hearted Chriſtians, ſincerely in love with Truth and Goodneſs, and who are not.
And that muſt be the care of every good man, not to take or throw away the Scriptures, to prevent Hereſies: but, if Hereſies do ariſe, to endeavour (according to the directionof the Scriptures) to approve his integrity unto God, by ſtedfaſt continuance in Faith and Holineſs.
And after the ſame manner muſt he govern himſelf, if the Guides of his Soul do not perform their Duty. Which I ſhall repreſent in the words of Eraſmus; out of his Preface to the Reader, before his Annotations on the New Teſtament.
It is the Paſtors Office to diſtribute the Bread of Life to the people. But what if they do not their Duty? What muſt the people do?
They muſt implore the help of the Supreme Paſtor Chriſt Jeſus; who ſtill lives, and hath not forſaken the care of his Flock: But being ſolicited by the publick Prayers of his People, will do what is promiſed in Ezekiel; Behold, I will both ſearch my ſheep, and ſeek them out. As a ſhepherd ſeeketh out his flock, in the day that they are ſcattered: ſo will I ſeek out my ſheep, and will deliver them out of all places, where they have been ſcattered in the cloudy and dark day; with all the reſt that there follows XXX. Ezek. 12, 13, &c.
The vulgar people are Sheep; but endued with reaſon: and out of thoſe Sheep are Paſtors made. And ſometimes it falls out, that a Sheep may know more than his Paſtor. As a Lay-man therefore ought not ſeditiouſly to rebel againſt the Prieſts, leſt that order be confounded, which St. Paul would have in the Body of Chriſt: ſo the Prieſts ought not to exerciſe Tyranny over the Flock of Chriſt; for if they do, the Sedition will lye at their door.
When the Paſtors do their duty, they are to be reverently heard as Angels of God, by whom Chriſt ſpeaks to us. And when they teach unſincerely, the people muſt pick out all that's good, if there be any mixed with it. But if they teach not at all, or teach thoſe things that are plainly repugnant to the Goſpel, let every man refreſh his Soul with private reading. And Chriſt, who promiſes to be preſent when two or three are gathered together in his Name, will not be wanting, by his Spirit, to one Soul that meditates piouſly in his Holy Word.
In vain are ſix thouſand gathered together, if it be not in his Name. Now they are gathered together in Chriſt's Name, who have reſpect to Nothing but his Glory, and the eternal Salvation of their Souls.
CONCLƲSION.
I ſhall conclude all with the ſenſe of that great Man, St. Athanaſius: who wrote a little Treatiſe on purpoſe, to reprove the audaciouſneſs (as he calls it) of thoſe, who ſaid that it was needleſs to look into the Scriptures; and bad men not to ſearch into them, nor to ſpeak out of them, but to content themſelves with the Faith they had received. For ſearching into the Scriptures, (ſaid they) doth but make things more obſcure.
To which he replies many things, which I might digeſt into Heads; but I ſhall preſent them to the Reader juſt as they lie in the Second Tome of his Works, pag. 295. of the Paris Edition, MDCXXVII.
This very Aſſertion, ſaith he, ſhows the inconſiſtency of their Doctrine, andthat it hath Nothing to ſupport it. He means, they would not be afraid men ſhould ſearch into the Scriptures, if they thought, what was taught by them, would be there juſtified.
But we truſt to the truth of the Myſtery (i. e. the Scripture) and to the help of him who cannot lye, who ſaith, Every one that ſeeks ſhall find.
Therefore we ſeek as we ought; and we find what we ought; and we speak with demonſtration; and we hear with a genuine intention: that we may perſwade our domeſticks; and that we may confute our Adverſaries; and that we may by our ſearch be gainers our ſelves; and not propound any thing that is inconſiſtent unto others.
Would you have me neglect the Scriptures? Whence then ſhould I have knowledge? Would you not have me to mind knowledge? But whence then ſhould I have Faith? Paul cries, How ſhould they believe unleſs they hear? And again, Faith comes by hearing, and hearing by the word of God. He then who forbids the Word, obſtructs hearing, and throws out Faith.
No man can be ignorant of the RomanLaws (being a Member of the Empire) without danger. They then who forbid us to ſtudy and learn the great Oracles of the King of Heaven, what kind of miſchief do they not craftily contrive againſt us?
The Scripture is the food of the Soul. Ceaſe then, O man, to ſtarve the inward man, and to kill it with hunger: introducing a famine, not of bread nor of water, but of hearing the Word of the Lord.
There is one that inflicts wounds; and doſt thou forbid the application of medicines? For ſhame do not talk, as if the various wiſdom in the Books of Phyſicians, were vain and to no purpoſe. One may as well, he means, bid people not mind their Preſcriptions, though there be many Diſeaſes in the World, as not read the Scriptures, when their Souls are in danger.
Reverence that Lover of God's Word, the Eunuch: who did not neglect reading upon the road. Whoſe good intentions our Lord accepting, ſent him ſtraightway an Inſtructer; who made him underſtand what he read, and, by the Scriptures, brought him to his Saviour.
Hence it is that our Saviour commands, Search the Scriptures: by ſearching, meaning careful and ſober inquiry into hidden things.
Out of the Scriptures, is the manifeſtation of things obſcure; the confirmation of hope; the event of promiſes; the finding of our Saviour: according to that, We have found Him, of whom Moſes and the Prophets wrote.
Paul himſelf uſes Scriptures for the eſtabliſhment of the Truth. And if he that heard ineffable things, he that was thoroughly inſtructed in ſecrets, he that had Chriſt ſpeaking in him, doth not ſimply uſe his own private Authority, without the teſtimony of the Scriptures: how can we with ſafety now neglect the Divine Legiſlation, and ſpeak what we think good out of our own hearts?
But there are ſome things tranſcending our Conceptions. I ſay ſo too: and this we learn out of the Scriptures; that we may underſtand what things are fit for us to ſeek after, as being attainable.
For it is neither pious to venture upon all things: nor is it conſiſtent with Holineſs, to neglect all things.
What we worſhip, we ought all to be acquainted withal: according to that which is written, We know what we worſhip. But how great, or what kind, or after what manner, or where, it is the part of mad-men to inquire.
They that would have none to judge of their Doctrines but themſelves, deter men from reading the Scriptures; pretending it is immodeſt to pry into ſuch inacceſſible things: but in truth, fearing to be convinced out of them, of holding bad Opinions.
I omit the reſt, which is but little more than I have repreſented; and ſhall end all with his words to Macarius, in the very beginning of his Works, againſt the Gentiles; The holy and divinely inspired Scriptures, are ſufficient of themſelves for the declaration of the Truth; and there are many Books compoſed about the ſame things, by our Teachers of bleſſed Memory: Which if any man peruſe, he will know, in ſome meaſure, the meaning of the Scriptures, and be able to attain the knowledge he deſires.
The End of the Third Part.
THE END.