Sermons and Discourses Volume 3, Sermon 12
MATTTHEW XXIII. 13.
Woe unto you Scribes and Phariſees, Hypocrites; for ye ſhut up the Kingdom of Heaven againſt Men; and ye neither go in your ſelves, neither ſuffer ye them that are entring to go in.
THE Scribes ſo often mentioned in the Goſpel, were the great Doctors among the Jews, the Teachers and Interpreters of the Law of God. And becauſe many of them were of the Sect of the Phariſees, which above all others pretended to skill and knowledge in the Law, therefore it is that our bleſſed Saviour do's ſo often put the Scribes and Phariſees together. And theſe were the men of chief Authority in the Jewiſh Church; who equalled their own unwritten word and traditions with the Law of God: Nay our Saviour tells us, they made the Commandments of God of none effect by their traditions. They did in effect aſſume to themſelves infallibility; and all that oppoſed and contradicted them they branded with the odious name of Hereticks. Againſt theſe our Saviour denounced this Woe here in the Text, Woe unto you Scribes and Phariſees, Hypocrites; for ye ſhut up the Kingdom of Heaven againſt Men, &c.
All the difficulty in the words is, what is here meant by ſhutting up the Kingdom of Heaven againſt Men: St. Luke expreſſeth it more plainly, ye have taken away the key of knowledge, ye entred not in your ſelves, and them that were entring in, ye hindered. By putting theſe two expreſſions together we ſhall the more eaſily come at the meaning of the Text. Ye have taken away the key of knowledge, and have ſhut up the Kingdom of Heaven againſt Men. This Metaphor of the key of knowledge is undoubtedly an alluſion to that known cuſtome among the Jews in the admiſſion of their Doctors. For to whomſoever they gave Authority to interpret the Law and the Prophets, they were ſolemnly admitted into that office by delivering to them a Key and a Table-book. So that by the key of knowledge is here meant the interpretation and underſtanding of the Scriptures; and by taking away the key of knowledge, not onelyonly that they arrogated to themſelves alone the underſtanding of the Scriptures, but likewiſe that they had conveyed away this key of knowledge, and as it were hid it out of the way, neither uſing it themſelves as they ought, nor ſuffering others to make uſe of it.
And thus they ſhut the Kingdom of Heaven againſt men; which is very fitly ſaid of thoſe who have locked the door againſt them that were going in, and have taken away the key. By all which it appears that the plain meaning of our Saviour in theſe Metaphorical expreſſions is, that the Scribes and Teachers of the Law, under a pretence of interpreting the Scriptures, had perverted them and kept the true knowledge of them from the People: Eſpecially thoſe Prophecies of the Old Teſtament which concerned the Meſſias. And by this means the Kingdom of Heaven was ſhut againſt men: And they not only rejected the truth themſelves, but by keeping men in ignorance of the true meaning of the Scriptures, they hindered many from embracing our Saviour's Doctrine, and entering into the Kingdom of Heaven, who were otherwiſe well enough diſpoſed for it.
Having thus explained the words, I ſhall from the main ſcope and deſign of them obſerve to you theſe two things.
1. The Neceſſity of the knowledge of the holy Scriptures in order to our eternal Salvation. It is called by our Saviour the key of knowledge, that which lets men into the Kingdom of Heaven.
2. The great and inexcuſable fault of thoſe who deprive the People of the knowledge of the holy Scriptures. They hut the kingdom of heaven againſt men, and do what in them lies to hinder their eternal Salvation; and therefore our Saviour denounceth ſo heavy a woe againſt them.
I ſhall ſpeak briefly to theſe two Obſervations; and then apply them to thoſe who are principally concerned in them.
I. Firſt, I obſerve hence the Neceſſity of the knowledge of the holy Scriptures in order to our eternal Salvation. This is by our Saviour called the key of knowledge, that which lets men into the Kingdom of Heaven.
Knowledge is neceſſary to Religion: It is neceſſary to the Being of it; and neceſſary to the life and practice of it. Without Faith (ſays the Apoſtle) it is impoſſible to pleaſe God: Becauſe Faith is an act of the underſtanding, and do's neceſſarily ſuppoſe ſome knowledge and apprehenſion of what we believe. To all acts of Religion there is neceſſarily required ſome act of the Underſtanding; ſo that without knowledge there can be no devotion in the ſervice of God, no obedience to his Laws. Religion begins in the Underſtanding, and from thence deſcends upon the heart and life. If ye know theſe things (ſays our Saviour) happy are ye if ye do them. We muſt firſt know God, before we can worſhip him; and underſtand what is his will, before we can do it.
This is ſo very evident, that one would think there needed no diſcourſe about it. And yet there are ſome in the World that cry up Ignorance as the Mother of Devotion. And to ſhew that we do not wrong them in this, matter, Mr. Ruſhworth in his Dialogues (a Book in great vogue among the Papiſts here in England) does expreſly reckon up Ignorance among the Parents of Religion. And can any thing be ſaid more abſurdly and more to the diſparagement of Religion, than to derive the pedegree of the moſt excellent thing in the world from ſo obſcure and ignoble an Original; and to make that which the Scripture calls the beginning of wiſdom, and the excellency of knowledge, to be the Off-ſpring of Ignorance and a Child of darkneſs? Ignorance indeed may be the cauſe of wonder and admiration, and the mother of folly and ſuperſtition: But ſurely Religion is of a nobler Extraction, and is the iſſue and reſult of the beſt wiſdom and knowledge; and deſcends from above, from the giver of every good and perfect gift, even the father of lights.
And as knowledge in general is neceſſary to Religion, ſo more particularly the knowledge of the holy Scriptures is neceſſary to our eternal Salvation. Becauſe theſe are the great and ſtanding Revelation of God to mankind; wherein the Nature of God, and his Will concerning our duty and the terms and conditions of our eternal happineſs in another World are fully and plainly declared to us.
The Scriptures are the Word of God; and from whence can we learn the will of God ſo well as from his own mouth? They are the great inſtrument of our Salvation; and ſhould not every man be acquainted with that which alone can perfectly inſtruct him what he muſt believe, and what he muſt do that he may be ſaved? This is the teſtimony which the Scripture gives of it ſelf, that it is able to make, men wiſe unto ſalvation; And is it not very fit that every man ſhould have this wiſdom, and in order thereunto the free uſe of that Book from whence this wiſdom is to be learned?
II. Secondly, I obſerve the great and inexcuſable fault of thoſe who keep men in Ignorance of Religion, and take away from them ſo excellent and neceſſary a means of divine knowledge as the H. Scriptures are. This our Saviour calls taking away the key of knowledge, and ſhutting the Kingdom of Heaven againſt Men, That is, doing what in them lies to render it impoſſible for men to be ſaved. For this he denounceth a terrible Woe againſt the Teachers of the Jewiſh Church: Though they did not proceed ſo far as to deprive men of the uſe of the H. Scriptures, but only of the right knowledge and underſtanding of them. This alone is a horrible impiety, to lead men into a falſe ſenſe and interpretation of Scripture, but much greater to forbid them the reading of it. This is to ſtop knowledge at the very Fountain-head; and not only to lead men into Errour, but to take away from them all poſſibility of rectifying their miſtakes. And can there be a greater ſacrilege, than to rob men of the word of God, the beſt means in the world of acquainting them with the will of God and their duty, and the way to eternal happineſs? To keep the people in Ignorance of that which is neceſſary to ſave them, is to, judge them unworthy of eternal life, and to declare it do's not belong to them, and maliciouſly to contrive the eternal ruine and deſtruction of their Souls.
To lock up the Scriptures and the ſervice of God from the people in an unknown, tongue, what is this but in effect to forbid men to know God and to ſerve him; to render them incapable of knowing what is the good and acceptable will of God; of joyning in his worſhip, or performing any part of it, or receiving any benefit or edification from it; And what is, if this be not, to ſhut the Kingdom of Heaven againſt men? This is ſo outragious a cruelty to the ſouls of men, that it is not to be excuſed upon any pretence whatſoever: This is to take the ſureſt and moſt effectual way in the world to deſtroy thoſe for whom Chriſt dyed, and directly to thwart the great deſign of God our Saviour, who would have all men to be ſaved, and to come to the knowledge of the truth. Men may miſ…ry with their knowledge, but they are ſure to periſh for want of it.
The beſt things in the world have their inconveniences a…ding them, and are liable to be a…uſed; but ſurely men are not to be ru…d and damned for fear of abuſing their knowledge, or for the prevention of any other inconvenience whatſoever. Beſides, this is to croſs the very end of the Scriptures, and the deſign of God in inſpiring men to write them. Can any man think that God ſhould ſend this great light of his Word into the world, for the Prieſts to hide it under a buſhel; and not rather that it ſhould be ſet up to the greateſt advantage for the enlightening of the world? St. Paul tells us, Rom. 15. 4. That whatſoever things were written, were written for our learning, that we through patience and comfort of the Scriptures might have hope. And 2 Tim. 3.16. That all Scripture is given by inſpiration of God; and is proſitable for doctrine, for reproof, for correction, for inſtruction in righteouſneſs. And if the Scriptures were written for theſe ends, can any man have the face to pretend that they do not concern the people as well as their teachers? Nay St. Paul expreſly tells the Chur… of Rome, that they were written for their learning, however it happens that they are not now permitted to make uſe of them. Are the Scriptures ſo uſefull and profitable for doctrine, for reproof, for inſtruction in righteouſneſs? and why may they not be uſed by the people for thoſe ends for which they were given? 'Tis true indeed they are fit for the moſt knowing and learned, and ſufficient to make the man of God perfect, and throughly furniſhed to every good work (as the Apoſtle there tells us.) But do's this exclude their being profitable alſo to the people; who may reaſonably be preſumed to ſtand much more in need of all means and helps of inſtruction than their Teachers? And though there be many difficulties and obſcurities in the Scriptures, enough to exerciſe the skill and wit of the learned, yet are they not therefore either uſeleſs or dangerous to the People. The ancient Fathers of the Church were of another mind. St. Chryſoſtome tells us that, Whatever things are neceſſary are manifeſt in the Scriptures. And St. Auſtin, that all things are plain in the Scripture, which concern faith and a good life; and that thoſe things which are neceſſary to the Salvation of men, are not ſo hard to be come at, but that as to thoſe things which the Scripture plainly contains, it ſpeaks without diſguiſe like a familiar friend to the heart of the learned and unlearned. And upon theſe and ſuch like conſiderations, the Fathers did every where in their Orations & Homilies charge and exhort the people to be converſant in the holy Scriptures, to reade them daily and diligently and attentively. And I challenge our Adverſaries to ſhew me where any of the ancient Fathers do diſcourage the people from reading the Scriptures, much leſs forbid them ſo to do. So that they who do it now have no Cloak for their ſin: And they who pretend ſo confidently to Antiquity in other caſes, are by the evidence of truth forced to acknowledge that it is againſt them in this. Though they have ten thouſand Schoolmen on their ſide, yet have they not one Father, not the leaſt pretence of Scripture, or rag of antiquity to cover their nakedneſs in this point.
With great reaſon then does our Saviour denounce ſo heavy a Woe againd ſuch teachers. Of old in the like caſe God by his Prophet ſeverely threatens the Prieſts of the Jewiſh Church, for not inſtructing the people in the knowledge of God, Hoſea 4.6. My people are deſtroyed for lack of knowledge: becauſe thou haſt rejected knowledge, I will alſo reject thee; thou ſhalt be no more a Prieſt to me: ſeeing thou haſt forgotten the Law of thy God, I will alſo forget thy Children. God, you ſee, lays the ruine of ſo many Souls at their doors, and will require their blood at their hands. So many as periſh for want of knowledge, and eternally miſcarry by being deprived of the neceſſary means of Salvation, their deſtruction ſhall be charged upon thoſe who have taken away the key of knowledge, and ſhut the kingdom of heaven againſt men.
And it is juſt with God to puniſh ſuch perſons, not only as the occaſion, but as the Authours of their ruine. For who can judge otherwiſe, but that they who deprive men of the neceſſary means to any end, do purpoſely deſign to hinder them of attaining that end? And whatever may be pretended in this caſe; to deprive men of the holy Scriptures, and to keep them ignorant of the ſervice of God, and yet while they do ſo, to make a ſhew of an earneſt deſire of their Salvation, is juſt ſuch a mockery, as if one of you that is a maſter ſhould tell his prentice how much you deſire he ſhould thrive in the world, and be a rich man, but all the while keeps him ignorant of his trade in order to his being rich; and with the ſtricteſt care imaginable conceals from him the beſt means of learning that whereby alone he is likely to thrive and get aneſtate. Woe unto you Scribes and Phariſees, Hypocrites.
By what hath been diſcourſed upon this Argument, you will eaſily perceive where the Application is like to fall. For the Woe denounced by our Saviour here in the Text againſt the Scribes and Phariſees, falls every whit as heavy upon the Paſtours and Teachers of the Roman Church. They have taken away the key of knowledge with a witneſs; not only depriving the people of the right underſtanding of the Scriptures, but of the very uſe of them: As if they were ſo afraid they ſhould underſtand them, that they dare not ſuffer them ſo much as to be acquainted with them.
This Tyranny that Church hath exerciſed over thoſe of her Communion for ſeveral hundreds of years. It grew upon them indeed by degrees: For as by the inundation of Barbarous Nations upon the Roman Empire the Romans loſt their Language by degrees, ſo the Governours of that Church ſtill kept up the Scriptures and the ſervice of God in the Latin tongue; which at laſt was wholly unknown to the common people. And about the ninth and tenth Centuries, when by the general conſent of all their own Hiſtorians groſs darkneſs and ignorance covered this part of the world, the Pope and the Prieſts took away the key of knowledge, and did (as I may ſo ſay) put it under the door for ſeveral Ages; till the Reformation fetched it out again, and rubbed off the ruſt of it.
And I profeſs ſeriouſly that hardly any thing in the world, was ever to me more aſtoniſhing, than this uncharitable and cruel uſage of the people in the Church of Rome. And I cannot tell which to wonder at moſt, the inſolence of their Governours in impoſing upon men this ſenſleſs way of ſerving of God, or the patience ſhall I call it, or rather ſtupidity of the people in enduring to be ſo intolerably abuſed. Why ſhould reaſonable creatures be treated at this rude and barbarous rate? As if they were unworthy to be acquainted with the will of God; and as if that which every man ought to do, were not fit for every man to know: As if the common people had only Bodies to be preſent at the ſervice of God, but no Souls; or as if they were all diſtracted and out of their wits, and it were a dangerous thing to let in the light upon them.
But to ſpeak more diſtinctly. There are two things we charge them withall, and which they are not able to deny. Their performing the publick ſervice of God in an unknown Tongue; and depriving the People of the uſe of the Scriptures. And I ſhall firſt tell you what we have to ſay againſt theſe things, and then conſider what they pretend for them.
1. As for their performing the ſervice of God in a tongue unknown to the People. And I begin with St. Paul, who in his firſt Epiſtle to the Corinthians hath a whole Chapter on purpoſe to ſhew the unreaſonableneſs of this thing, and how contrary it is to the edification of Christians. His diſcourſe is ſo plain and ſo well known, that I ſhall not particularly inſiſt: upon it. Eraſmus, in his Annotations upon this Chapter, breaks out (as well he might) into admiration at the practice of the Church of Rome in his time. Hâc in re mirum quam mutata ſit Eccleſiae conſuetudo: It is wonderfull (ſays he) how the cuſtom of the Church is altered in this matter. St. Paul had rather ſpeak five words with underſtanding, and ſo as to teach others, than ten thouſand in an unknown tongue. Why does the Church doubt to follow ſo great an Authority, or rather how dares ſhe to diſſent from it?
As for the practice of the ancient Church let Origen bear witneſs. The Grecians (ſaith he) in their prayers uſe the Greek, and the Romans the Latin tongue; and ſo every one according to his Language prayeth unto God, and praiſeth him as he is able.
And not only in Origen's time, but for more than the firſt ſix hundred years, the ſervice of God was always performed in a known Tongue. And this the learned men of their own Church do not deny. And Cardinal Cajetan (as Caſſander tells us) ſaid it was much better this Cuſtom were reſtored; and being reproved for ſaying ſo, he ſaid he learned it from St. Paul. And Bellarmine himſelf confeſſeth that the Armenians, Egyptians, Ethiopians, Ruſſians, and others do uſe their own Language in their Liturgies at this day.
But it is otherwiſe now in the Church of Rome, and hath been for ſeveral Ages. And it ſeems they lay great ſtreſs upon it, not only as a thing or great Uſe, but Neceſſity. For Pope Gregory the VII. forbids the Prince of Bohemia to permit to the People the celebration of divine offices in the Sclavonian Tongue; and commands him to oppoſe them herein with all his Forces. It ſeems he thought it a cauſe worthy the fighting for: and that it were much better the People ſhould be killed, than ſuffered to underſtand their prayers.
But let us reaſon this matter a little calmly with them. Is it neceſſary for men to underſtand any thing they do in Religion? And is not Prayer one of the moſt ſolemn parts of Religion? and why then ſhould not men underſtand their Prayers as well as any thing elſe they do in Religion? Is it good that people ſhould underſtand their private Prayers? that (we thank them) they allow: and why not the publick as well? Is there leſs of Religion in publick prayers? is God leſs honoured by them? or are we not as capable of being edified and of having our hearts and affections moved and excited by them? Where then lies the difference? The more I conſider it the more I am at a loſs what tolerable reaſon any man can give why people ſhould not underſtand their publick devotions as well as their private. If men cannot heartily and devoutly pray alone, without underſtanding what they ask of God, no more (ſay I) can they heartily and devoutly join in the publick prayers which are made by the Prieſt without underſtanding what they are. If it be enough for the Prieſt to underſtand them, why ſhould not the Prieſt only be preſent at them? unleſs the people do not meet to worſhip God, but only to wait upon the Prieſt. But by ſaying the Prieſt underſtands them, it ſeems it is better ſome body ſhould underſtand them than not; and why is not that which is good for the Prieſt good for the people?
So that the true ſtate of the Controverſie is, whether it be fit that the people ſhould be edified in the ſervice of God; and whether it be fit the Church ſhould order things contrary to edification? For it is plain that the ſervice of God in an unknown tongue is uſeleſs and unprofitable to the People: Nay, it is evidently no publick ſervice of God, when the Prieſt only underſtands it. For how can they be ſaid to be publick prayers if the People do not join in them? and how can they join in that they do not underſtand? and to what purpoſe are Leſſons of Scripture read, if people are to learn nothing by them? and how ſhould they learn when they do not underſtand? This is as if one ſhould pretend to teach a man Greek, by reading him Lectures every day out of an Arabick and Perſian Book, of which he underſtands not one ſyllable.
II. As to their depriving rhe people of the uſe of the Holy Scriptures. Our bleſſed Saviour exhorts the Jews to ſearch the Scriptures; And St. Paul chargeth the Chriſtians that the word of God ſhould dwell richly in them; And the ancient Fathers of the Church do moſt frequently and earneſtly recommend to the People the reading and ſtudy of the Scriptures: How comes the caſe now to be ſo altered? ſure the word of God is not changed; that certainly abides and continues the ſame for ever.
I ſhall by and by examine what the Church of Rome pretends in excuſe of this Sacrilege. In the mean time I do not ſee what conſiderable Objections can be made againſt the People's reading of the Scriptures, which would not have held as well againſt the writing and publiſhing of them at firſt in a Language underſtood by the People: As the Old Teſtament was by the Jews, and the Epiſtles of the Apoſtles by the Churches to whom they were written, and the Goſpels both by Jews and Greeks. Were there no difficulties and obſcurities then in the Scriptures, capable of being wreſted by the unſtable and unlearned; were not people then liable to errour, and was there no danger of Hereſie in thoſe Times? And yet theſe are their great Objections againſt putting the Scriptures into the hands of the people. Which is juſt like their arguing againſt giving the Cup to the Laity from the inconveniency of their beards, leſt ſome of the conſecrated wine ſhould be ſpilt upon them: As if errours and beards were inconveniencies lately ſprung up in the world, and which mankind were not liable to in the firſt Ages of Chriſtianity.
But if there were the ſame dangers and inconveniencies in all Ages, this Reaſon makes againſt the publiſhing of the Scriptures to the people at firſt, as much as againſt permitting them the uſe of them now. And in truth all theſe objections are againſt the Scripture it ſelf: And that which the Church of Rome would find fault with if they durſt, is, that there ſhould be any ſuch Book in the world, and that it ſhould be in any bodies hands, learned or unlearned; for if it be dangerous to any, none are ſo capable of doing miſchief with it as men of wit and learning. So that at the bottom, if they would ſpeak out, the quarrel is againſt the Scriptures themſelves. This is too evident by the counſel given to Pope Julius the III. by the Biſhops met at Bononia to conſult about the eſtabliſhment of the Roman See: Where among other things they give this as their laſt advice, and as the greateſt and weightieſt of all, That by all means as little of the Goſpel as might be, eſpecially in the Vulgar Tongue, ſhould be read to the people; and that little which was in the Maſs ought to be ſufficient: neither ſhould it be permitted to any mortal to read more. For ſo long (ſay they) as men were contented with that little, all things went well with them; but quite otherwiſe, ſince more was commonly read. And ſpeaking of the Scripture, they give this remarkable teſtimony and commendation of it; this in ſhort is that Book which, above all others, hath raiſed thoſe tempeſts and whirlwinds which we were almoſt carried away with. And in truth, if any one diligently conſiders it, and compares it with what is done in our Church, he will find them very contrary to each other, and our Doctrine not only to be very different from it, but repugnant to it. If this be the caſe, they do like the reſt of the Children of this world, prudently enough in their Generation: Can we blame them for being againſt the Scriptures, when the Scriptures are acknowledged to be ſo clearly againſt them? But ſurely no body that conſidereth theſe things would be of that Church, which is brought by the undeniable evidence of the things themſelves to this ſhamefull confeſſion, that ſeveral of their Doctrines and Practices are very contrary to the Word of God.
Much more might have been ſaid againſt the practice of the Church of Rome in theſe two particulars, but this is ſufficient.
I ſhall in the ſecond place conſider, what is pretended for them. And indeed what can be pretended in juſtification of ſo contumelious an affront to mankind, ſo great a Tyranny and cruelty to the Souls of men? hath God forbidden the People to look into the Scriptures? No; quite contrary. Was it the practice of the ancient Church to lay this reſtraint upon men; or to celebrate the ſervice of God in an unknown Tongue? our adverſaries themſelves have not the face to pretend this. I ſhall truly repreſent the ſubſtance of what they ſay in theſe two points.
I. As to the ſervice of God in an unknown tongue they ſay theſe four things for themſelves.
1. That the people do exerciſe a general devotion, and come with an intention to ſerve God; and that is accepted, though they do not particularly underſtand the prayers rhat are made, and the leſſons that are read.
But is this all that is intended in the ſervice of God? do's not St. Paul expreſly require more? that the underſtanding of the people ſhould be edified by the particular ſervice that is performed? And if what is done be not particularly underſtood, he tells us the People are not edified, nor can ſay Amen to the prayers and thankſgivings that are put up to God; and that any man that ſhould come in and find people ſerving of God in this unprofitable and unreaſonable manner would conclude that they were mad.
And if there be any general devotion in the people, it is becauſe in general they underſtand what they are about; and why may they not as well underſtand the particular ſervice that is performed, that ſo they might exerciſe a particular devotion. So that they are devout no farther than they underſtand; and conſequently as to what they do not underſtand, had every whit as good be abſent.
2. They ſay, the prayers are to God, and he underſtands them; and that is enough. But what harm were it, if all they that pray underſtood them alſo: Or indeed how can men pray to God without underſtanding what they ask of him? Is not prayer a part of the Chriſtian worſhip? and is not that a reaſonable ſervice? and is any ſervice reaſonable that is not directed by our underſtandings, and accompanied with our hearts and affections?
But then what ſay they to the Leſſons and Exhortations of Scripture, which are likewiſe read to the people in an unknown tongue? Are theſe directed to God, or to the people only? And are they not deſigned by God for their inſtruction; and read either to that purpoſe or to none? And is it poſſible to inſtruct men by what they do not underſtand? This is a new and wonderfull way of teaching, by concealing from the people the things which they ſhould learn. Is it not all one, as to all purpoſes of edification, as if the Scriptures were not read, or any thing elſe in the place of them? as they many times do their Legends, which the wiſer ſort among them do not believe when they read them. For all things are alike to them that underſtand none; as all things are of a colour in the dark. Ignorance knows no difference of things; it is only knowledge that can diſtinguiſh.
3. They ſay that ſome do, at leaſt in ſome meaſure, underſtand the particular prayers. If they do, that is no thanks to them. It is by accident if they are more knowing than the reſt; and more than the Church either deſires or intends. For if they deſired it, they might order their ſervice ſo, as every man might underſtand it.
4. They ſay that it is convenient that God ſhould be ſerved and worſhipped in the ſame Language all the world over. Convenient for whom: For God? or for the People? Not for God ſurely. For he underſtands all other Languages as well as Latin, and for any thing we know to the contrary likes them as well. And certainly it cannot be ſo convenient for the People becauſe they generally underſtand no Language but their own; and it is very inconvenient they ſhould not underſtand what they do in the ſervice of God. But perhaps they mean that it is convenient for the Roman Church to have it ſo; becauſe this will look like an argument that they are the Catholick or univerſal Church, when the Language which was originally theirs ſhall be the univerſal Language in which all Nations ſhall ſerve God; and by this means alſo they may bring all Nations to be of their Religion, and yet make them never the wiſer; and this is a very great convenience, becauſe knowledge is a troubleſome thing, and ignorance very quiet and peaceable, rendring men fit to be governed, and unfit to diſpute.
II. As to their depriving the people of the Scriptures, the ſumm of what they ſay may be reduced to theſe three Heads.
1. That the Church can give leave to men to read the Scriptures. But this not without great trouble and difficulty: there muſt be a Licence for it under the hand of the Biſhop or Inquiſitor, by the advice of the Prieſt or Confeſſor, concerning the fitneſs of the Perſon that deſires this privilege; And we may be ſure they will think none fit, but thoſe of whom they have the greateſt confidence and ſecurity: And whoever preſumes to do it otherwiſe, is to be denied abſolution; which is, as much as in them lies, to damn men for preſuming to read the Word of God without their leave.
And, whatever they may allow here in England, where they hold their people upon more ſlippery terms, yet this privilege is very rarely granted where they are in full poſſeſſion of their power, and have the people perfectly under their Yoke.
2. They tell us they inſtruct the people otherwiſe. This indeed were ſomething if they did it to purpoſe; but generally they do it very ſparingly and ſlightly. Their Sermons are commonly made up of feigned ſtories and miracles of Saints, and exhortations to the worſhip of them (and eſpecially of the bleſſed Virgin) and of their Images and Relicks. And for the truth of this I appeal to the innumerable Volumes of their Sermons and Poſtils in print; which I ſuppoſe are none of their worſt. I am ſure Eraſmus ſays that in his time in ſeveral Countries the people did ſcarce once in half a year hear a profitable Sermon to exhort them to true piety. Indeed they allow the people ſome Catechiſms and Manuals of devotion; and yet in many of them they have the conſcience and the confidence to ſteal away the ſecond Commandment in the face of the eighth.
But, to bring the matter to a point, if thoſe helps of inſtruction are agreeable to the Scriptures, why are they ſo afraid the people ſhould read the Scriptures? if they are not, why do they deceive and delude them?
3. They ſay that people are apt to wreſt the Scriptures to their own deſtruction, and that the promiſcuous uſe of them hath been the great occaſion of Hereſies. It cannot be denyed to be the condition of the very beſt things in the world, that they are liable to be abuſed: health and light and liberty, as well as knowledge. But muſt all theſe be therefore taken away? This very inconvenience of peoples wreſting the Scriptures to their own ruine St. Peter takes notice of in his days; but he do's not therefore forbid men the reading of them, as his more prudent Succeſſours have done ſince. Suppoſe the reading of the Scriptures hath been the occaſion of Hereſies; were there ever more than in the firſt Ages of Chriſtianity; and yet neither the Apoſtles nor their Succeſſours ever preſcribed this remedy. But are they in earneſt? muſt not men know the truth for ſear of falling into Errour? Becauſe men may poſſibly miſs their way at noon-day, muſt they never travel but in the night, when they are ſure to loſe it?
And when all is done, this is not true, that Hereſies have ſprung from this cauſe. They have generally been broached by the learned, from whom the Scriptures neither were, nor could be concealed. And for this I appeal to the Hiſtory and Experience of all Ages. I am well aſſured the ancient Fathers were of another mind. St. Chryſoſtome ſays, if men would be converſant in the Scriptures, and attend to them, they would not only not fall into errours themſelves, but reſcue thoſe that are deceived: And that the Scriptures would inſtruct men both in right opinions and a good life. And St. Hierome more expreſly to our purpoſe. That infinite evils ariſe from the Ignorance of the Scriptures; and that from that cauſe the moſt part of Hereſies have come.
But if what they ſay were true, is not this to lay the blame of all the ancient Hereſies upon the ill management of things by our Saviour, and his Apoſtles, and the holy Fathers of the Church for ſo many Ages, and their imprudent diſpenſing of the Scriptures to the people. This indeed is to charge the matter home; and yet this conſequence is unavoidable. For the Church of Rome cannot juſtifie the piety and prudence of their preſent practices, without accuſing all theſe.
But the thing which they mainly rely upon as to both theſe practices is this. That though theſe things were otherwiſe in the Apoſtles time, and in the Antient Church, yet the Church hath power to alter them according to the exigence and circumſtances of time. I have purpoſely reſerved this for the laſt place, becauſe it is their laſt refuge; and if this fail them they are gone.
To ſhew the weakneſs of this pretence, we will, if they pleaſe, take it for granted, that the Governours of the Church have in no Age more power, than the Apoſtles had in theirs. Now St. Paul tells us, 2 Cor. 10.8. that the Authority which the Apoſtles had given them from the Lord was only for edification but not for deſtruction: And the ſame St. Paul makes it the buſineſs of a whole Chapter to ſhew that the performing the publick ſervice of God, and particularly Praying in an unknown Tongue, are contrary to edification; from which premiſſes the concluſion is plain, That the Apoſtles themſelves had no Authority to appoint the ſervice of God to be performed in an unknown Tongue; and ſurely it is Arrogance for the Church in any Age to pretend to greater Authority than the Apoſtles had.
This is the ſumm of what our Adverſaries ſay in juſtification of themſelves in theſe points. And there is no doubt, but that men of wit and confidence will alwaies make a ſhift to ſay ſomething for any thing; and ſome way or other blanch over the blackeſt and moſt abſurd things in the world. But I leave it to the judgment of mankind whether any thing be more unreaſonable than to tell men in effect, that it is fit they ſhould underſtand as little of Religion as is poſſible; that God hath publiſhed a very dangerous Book, with which it is not ſafe for the people to be familiarly acquainted; that our bleſſed Saviour and his Apoſtles and the ancient Chriſtian Church for more than ſix hundred years were not wiſe managers of Religion, nor prudent diſpenſers of the Scriptures; but like fond and fooliſh Fathers put a knife and a ſword into the hands of their Children, with which they might eaſily have foreſeen what miſchief they would do to themſelves and others. And who would not chuſe to be of ſuch a Church which is provided of ſuch excellent and effectual means of Ignorance, ſuch wiſe and infallible methods for the prevention of knowledge in the people, and ſuch variety of cloſe ſhutters to keep out the light?
I have choſen to inſiſt upon this Argument, becauſe it is ſo very plain, that the moſt ordinary capacity may judge of this uſage and dealing with the ſouls of men: which is ſo very groſs that every man muſt needs be ſenſible of it; becauſe it toucheth men in the common rights of humane nature, which belong to them as much as the light of heaven, and the air we breath in.
It requires no ſubtilty of wit, no skill in Antiquity, to underſtand theſe Controverſies between Us and the Church of Rome. For there are no Fathers to be pretended on both ſides in theſe Queſtions: They yield we have Antiquity on ours: And we refer it to the common ſenſe of Mankind, which Church, that of Rome or Ours, hath all the right and reaſon in the world on her ſide in theſe debates? And, who they are that tyrannize over Chriſtians, the Governours of their Church or ours; who uſe the people like ſons and freemen, and who like ſlaves; who feed the flock of Chriſt committed to them, and who take the Childrens bread from them? Who they are that when their Children ask bread, for bread give them a ſtone, and for an egg a ſerpent; I mean the Legends of their Saints inſtead of the holy Scriptures, which are able to make men wiſe unto ſalvation: And who they are that lie moſt juſtly under the ſuſpicion of Errours and Corruptions, they who bring their Doctrine and Practices into the open light, and are willing to have them tryed by the true touchſtone, the Word of God; or they who ſhun the light, and decline all manner of tryal and examination? and who are moſt likely to carry on a worldly deſign, they who drive a trade of ſuch mighty gain, and advantage under pretence of Religion, and make ſuch markets of the ignorance and ſins of the people; or we whom malice it ſelf cannot charge with ſerving any worldly deſign by any allowed Doctrine or Practice of our Religion? For we make no money of the miſtakes of the people, nor do we fill their heads with vain fears of new places of torment to make them willing to empty their purſes in a vainer hope of being delivered out of them. We do not like them pretend a mighty bank and treaſure of Merits in the Church, which they ſell to the people for ready money, giving them bills of Exchange from the Pope to Purgatory; when they who grant them, have no reaſon to believe they will avail them, or be accepted in the other World.
For our parts we have no fear that our people ſhould underſtand Religion too well: We could wiſh, with Moſes, that all the Lord's people were Prophets: We ſhould be heartily glad the people would read the holy Scriptures more diligently, being ſufficiently aſſured that it is their own fault if they learn any thing but what is good from thence: We have no Doctrines or Practices contrary to Scripture, and conſequently no occaſion to keep it cloſe from the ſight of the people, or to hide any of the Commandments of God from them: We leave theſe mean arts to thoſe who ſtand in need of them.
In a word, there is nothing which God hath ſaid to men, which we deſire ſhould be concealed from them; Nay, we are willing the people ſhould examine what we teach, and bring all our Doctrines to the Law and to the Teſtimony; that if they be not according to this Rule, they may neither believe them nor us. 'Tis onelyonly things, falſe and adulterate which ſhun the light and ſear the touchſtone. We have that ſecurity of the truth of our Religion, and of the agreeableneſs of it to the word of God; that honeſt confidence of the goodneſs of our Cauſe, that we do not forbid the people to read the beſt Books our Adverſaries can write againſt it.
And now let any impartial man judge whether this be not a better argument of a good Cauſe, to leave men at liberty to try the grounds of their Religion, than the courſes which are taken in the Church of Rome, to awe men with an Inquiſition; and, as much as is poſſible, to keep the common people in Ignorance, not onelyonly of what their late Adverſaries, the Proteſtants, but their chief and ancient Adverſary, the Scriptures have to ſay againſt them.
A man had need of more than common ſecurity of the skill and integrity of thoſe to whom he perfectly reſigns his underſtanding; this is too great a Truſt to be repoſed in humane frailty, and too ſtrong a temptation to others to impoſe upon us; to abuſe our blindneſs, and to make their own ends of our voluntary Ignorance and eaſie credulity. This is ſuch a folly as if a rich man ſhould make his Phyſician his heir; which is to tempt him either to deſtroy him or to let him die, for his own intereſt. So he that truſts the care of his ſoul with other men, and at the ſame time by irrevocable Deed ſettles his underſtanding upon them, lays too great a temptation before them to ſeduce and damn him for their own ends.
And now to reflect a little upon our ſelves. What cauſe have we to bleſs God who are ſo happily reſcued from that more than Egyptian darkneſs and bondage, wherein this Nation was detained for ſeveral Ages; who are delivered out of the hands of thoſe cruel task-maſters, who required brick without ſtraw; that men ſhould be religious without competent underſtanding, and work out their own ſalvation while they denyed them the means of all others the moſt neceſſary to it; who are ſo uncharitable as to allow us no ſalvation out of their Church, and yet ſo unreaſonable as to deny us the very beſt means of ſalvation when we are in it?
Our Fore-fathers thought it a mighty privilege to have the Word of God reſtored to them, and the publick prayers and ſervice of God celebrated in a known Tongue: Let us uſe this ineſtimable privilege with great modeſty and humility; not to the nouriſhing of pride and ſelf-conceit, of diviſion and faction; but as the Apoſtle exhorts, Let the word of God dwell richly in you, in all wiſedom; and let the peace of God rule in your hearts, unto which ye are called in one body; and be ye thankfull.
It concerns us mightily (with which admonition I ſhall conclude) both for the honour, and ſupport of our Religion, to be at better union among our ſelves, and not to divide about leſſer things: and ſo to demean our ſelves, as to take from our Adverſaries all thoſe pretences whereby they would juſtifie themſelves, or at leaſt extenuate the guilt of that heavy charge, which falls every whit as juſtly upon them as ever it did upon the Scribes and Phariſees, of taking away the key of knowledge, and ſhutting the kingdom of heaven againſt men; neither going in themſelves, nor ſuffering thoſe that are entring to go in.
FINIS.