The Doctrines and Practices of the Church of Rome, Part 10
X. Of reading the Holy Scripture.
1. HE believes it damnable in any one, to think, speak, or do any thing irreverently towards the Scripture, or by any means whatsoever to bring it into disrepute or disgrace; but not being contented with this, he adds, That he holds Pag. 19.it in the highest Veneration of all Men living. Now, here we must desire a little better Representation of this matter. For certainly, those who derive its Authority from the Church; who set Traditions in equal esteem with it; who complain so much of its Obscurity, can never be said to hold it in equal Veneration with those who maintain its independent Authority, its Sufficiency, and Perspicuity. And these are known and material Points in Controversy between us and them: therefore let them not say, they hold it in the highest Veneration of all Men living; though those thought themselves through Catholioks, who have compared it to a Nose of Wax, to a Lesbian Rule, to a dead Letter, unsensed Characters, and to other things, not fit to be repeated. But we are well pleased to find them express such Veneration for it. Wherefore then are the People to be kept from reading it?
2. He saith, It is not out of disrespect to it. But why then? (1.) Because private Interpretation is not proper for the Scr…ture, (2 Pet. 1. 20.) One would think the Scripture were not kept only from the People, by such a Sense being put upon it: for any one that would but consider that place, will find it must relate to the Prophets themselves; and doth he think the Prophets were to be debarred from reading the Scriptures? But this is playing with Scripture, and not reasoning from it. (2.) Because in the Epistles of St. Paul are certain things hard to be understood, which the unlearned and unstable deprave, as also the rest of the Scriptures, to their own Perdition. (2 Pet. 3. 16.) Now in my Opinion, such Men deserve more to be debarred from the medling with the Scripture, who make such perverse Inferences from it, than ordinary Readers. And if they use all other places, as they do this, they cannot be excused from depraving it. It is granted, there were then unlearned and unstable Men, who misunderstood, or misappled the Writings of St. Paul, and other Scriptures. And what then? There are Men of all Ages, who abuse the best things in the World, even the Gospel it self, and the Grace of God. Doth it hence follow, that the Gospel must not be preached to them, or the Grace of God made known to them, for fear of Mens making ill use of it? If this had been the just Consequence, would not St. Peter himself have thought of this? But he was so far from making it, that he adviseth those Persons he writes to, to have a mighty regard to the Scriptures, even to the Prophetical Writings, as to a Light shining in a dark place, 1 Pet. 1. 19. According to this way of deducing Consequences, S. Peter should have argued just contrary; The Prophetical Writings are dark and obscure, therefore meddle not with them, but trust your Guides: Whereas the Apostle, after he had told them what the Apostles saw and heard, he adds, That they have a more sure Prophetical Word, as the Rhemists translate it. How could that be more sure to them, unless they were allowed to read, consider, and make use of it? (3.) Because God hath given only some to be Apostles, some Prophets, other some Evangelists, and other some Pastors and Doctors, Ephes. 4. 11. Doth it hence follow that the People are not to read the Scriptures? In the Universities, Tutors are appointed to interpret Aristotle to their Pupils; doth it hence follow that they are not to read Aristotle themselves? It is, no doubt, a mighty Advantage to have such Infallible Interpreters as the Apostles & Prophets; and all Christians are bound to follow their Sense, where they have delivered it. But suppose the Question be about the Sense of these Interpreters; must their Books not be looked into, because of the danger of Error? This Reason will still hold against those who go about to deliver their Sense; and so on, till by this Method of Reasoning, all sorts of Books and Interpretations be rejected; unless any such can be found out, which is not liable to be abused or misunderstood. And if there be any such to be had, they are much to blame who do not discover it. But as yet we see no Remedy for two things in Mankind, a proneness to Sin and to Mistake. But of all things, we ought not to take away from them one of the best Means to prevent both, viz. a diligent, and careful, and humble reading the Holy Scriptures.
But 3. he denies that all persons are forbid to read the P. 21.Scriptures, but only such as have no License, and good Testimony from their Curates: And therefore their design is not to preserve Ignorance in the People, but to prevent a blind, …gnorant presumption.
These are plausible pretences to such as search no far…her; but the Mystery of this Matter lies much deeper. …t was no doubt the design of the Church of Rome to keep the Bible wholly out of the hands of the People. But upon the Reformation they found it impossible; so many Translations being made into vulgar Languages; …nd therefore care was taken to have Translations made …y some of their own Body; and since the People of …etter Inclinations to Piety were not to be satisfied with…ut the Bible; therefore they thought it the better way …o permit certain Persons whom they could trust, to have License to read it: And this was the true Reason of the …ourth Rule of the Index Libr. prohibit. made in pursu…nce of the Order of the Council of Trent, and published …y Pius IV. by which any one may see it was not an Original Permission out of any good Will to the Thing; …ut an Aftergame to get the Bible out of the Hands of …e People again: And therefore Absolution was to be …enied to those who would not deliver them to their Or…naries when they were called for: And the Regulars …emselves were not to be permitted to have Bibles with…t a License: And as far as I can understand the Addi…on of Clement VIII. to that Fourth Rule, he withdraws …y new Power of granting such Licenses; and saith …ey are contrary to the Command and Usage of that …urch, which he saith is to be inviolably observed: Quod quidem inviolate servandum est. Clem. VIII. ad Reg. 4. Indicis Roman.…herein I think he declares himself fully against such …censes: And how Inferior Guides can grant them a…inst the Command of the Head of the Church, is a thing …t very agreeable to the Unity and Subordination they …ast of.