The Christian Life 2, Collection of discourses · Discourse 4

The Christian Life 2 · Collection of discourses · Discourse 4

p. 342A Second Diſcourſe

Upon JOHN V. 39.

Search the Scriptures; for in them ye think ye have eternal life.

WHether theſe Words are to be rendred Indicatively, [Ye do ſearch the Scriptures] as ſome would have them, or Imperatively, [Search the Scriptures] as our Tranſlation renders them, amounts to the ſame thing; For if we render them Indicatively, [Ye do ſearch the Scriptures] it is evident, that they are ſpoken with Approbation, Ye do read the Scriptures, and ye do very well in ſo doing: For thus we find the Bereans commended for Scarching the Scriptures, and Timothy, for knowing them from a Child. And if to Search the Scripture be a commendable Practice, then to be ſure our Saviour here mentions it at leaſt with Approbation; and what he approves when done, that to be ſure he would have us do. Whether therefore it be delivered in the Form of a Command, or of a bare Aſſertion, it is equivalent to a Command, it being at leaſt an Aſſertion of a Thing which he approves, and conſequently would have all Men to Practiſe. But becauſe there is a numerous Party in the Chriſtian World which doth not only forbid the People to Search the Scriptures, but repreſents it as a Practice of very dangerous Conſequence, it is p. 343hereby become neceſſary that we ſhould not only aſſert, but prove their Obligation to it, which otherwiſe would be very needleſs, there being nothing more plain and evident in it ſelf. Now to prove that the People are obliged to Search and Read the Scriptures, I ſhall as briefly as I can, argue the Point from theſe following Topicks.

1. From the Obligations which the Jews were under-to Read and Search the Scriptures of the Old Teſtament.

2. From our Saviour's and his Apoſtles Approbation of their Practice in purſuance of this their Obligation.

3. From the great Deſign and Intention of Writing the Scriptures.

4. From the Direction of theſe Holy Writings to the People.

5. From the great Concernment of the People in the Matters contained in them.

6. From the Ʋniverſal Senſe of the Primitive Church in this Matter.

1. From the general Obligation which the Jews were under the Read and Search their Scriptures. For ſo God requires them to keep the words which he commanded them, in their Hearts, and to teach them diligently to their Children, and to talk of them as they ſat in their Houſes, and as they walked in the way, and when they lay down, and when they roſe up, and to bind them as a ſign upon their hands, Deut. 6.6, 7, 8. And elſewhere, This book of the Law ſhall not depart out of thy mouth, but thou ſhatl meditate therein day and night, ſpeaking to the Children of Iſrael in general, Joſ. p. 3441.8. And again, Ye ſhall lay lip theſe my words in your heart and in your ſoul, that your days may be multiplied, and the days of your Children, in the Land which the Lord ſware unto your Fathers to give them, as the days of heaven upon the earth, Deut. 11.18, 21. And to meditate on God's Law day and night, David makes a Part of the Character of the Bleſſed Man, Pſal. 1.3. Now if they could not keep God's Laws in their Hearts, as moſt certainly they could not; if they could not teach them to their. Children; if they could not talk of them upon all juſt and proper Occaſions, and in a word, if they could not meditate on them day and night without being very well acquainted with them by diligent Search and Reading them, it is moſt certain that to Read and Search into them was their indiſpenſible Duty. Now if there be the ſame Reaſon why we ſhould Read the Scriptures as there was why the Jews ſhould, then the Obligation of theſe Commands muſt extend to us as well as to them; becauſe the Reaſon of the Law is the Law; but 'tis evident, even beyond Contradiction, that there is no good Reaſon aſſignable for the one, which is not of equal force for the other; and whatſoever is objected by our Adverſaries in this Point againſt our Reading the Scriptures, is of equal validity againſt the Jews Reading them. It is Objected, That our Reading them, through our Incapacity to underſtand them, muſt occaſion a great many Errors and Hereſies in the Church. And why ſhould not their Reading them occaſion the ſame, ſince neither their Underſtandings were larger than ours, nor their Scriptures clearer and more intelligible than ours? It is farther objected, that becauſe of the many ill Examples recorded p. 345in Scripture it is dangerous for the People to read it; becauſe of their Aptneſs to be miſled and corrupted by Example. But I beſeech you, are there not more bad Examples in the Old Teſtament than in the New? And were not the Jews as apt to be corrupted by them as we Chriſtians? And therefore ſince theſe Objections do preſs as much againſt their reading the Scriptures as ours, it is certain they ought to keep both from it or neither. Seeing therefore notwithſtanding theſe Objections God obliged the Jews to read them, it's plain they are not of Force enough to diſoblige us from doing the ſame.

2. From our Saviour and his Apoſtles Approbation of this Practice of the Jews in Purſuance of their Obligation to it, it is alſo evident that we are obliged to the ſame. That the Common People of the Jews did ordinarily read the Scriptures in our Saviou's Time, is evident not only from the Text, Search the Scriptures (which if you take them Indicatively, are an expreſs Declaration that they did read them; and if you take them Imperatively, neceſſarily imply that they themſelves owned that they ought to read them) but alſo from thoſe Queſtions which our Saviour frequently ask'd them in his Conferences with them; ſuch as, Have ye not read? Have ye never read in the Scripture? And hath not the Scripture ſaid ſo and ſo? Which Queſtion would be very Impertinent if reading the Scripture were not then ordinarily practiſed by that People. And that even their holy Women were then ſo well inſtructed in the Scriptures as to be able to inſtruct their Children, Timothy is a ſignal Inſtance, who, though his Father were an Heathen, had known the holy Scriptures from p. 346a Child, 2 Tim. 3.15. which knowledge he muſt neceſſarily have derived from his Grand-Mother Lois, and his Mother Eunice, whoſe Faith St. Paul celebrates; 2 Tim. 1.5. And this Practice of reading the Scriptures which was ſo common among that People in our Saviour's time is ſo far from being diſcontinued either by himſelf or his Apoſtles, that it is always mentioned by them with Applauſe and Approbation. Thus the Bereans are commended as a People of a nobler Strain than thoſe of Theſſalonica, becauſe they ſearched the Scriptures daily whether thoſe Things which St. Paul had preached to them were ſo or no. And St. Paul is ſo far from reprehending Timothy for medling with the Scriptures whilſt he was a Lay-man, that he mentions it to his Honour, that he had known the Scriptures from a Child. And in all thoſe Paſſages wherein our Saviour takes it for granted that the Common People of the Jews did read the Scripture, we have not the leaſt Intimation of his diſlike of their Practice, which we ſhould certainly have had, had he apprehended it to be either dangerous or unwarrantable. Seeing therefore neither our Saviour nor his Apoſtles do in the leaſt diſallow of the Scriptures being read by the Common People, but on the contrary do expreſly commend it; this is a plain Argument that it was their Intention to perpetuate the Practice of it to future Ages. For ſeeing the Jews read the Scriptures in Obedience to an expreſs Command of God, as was ſhewn before, had our Saviour intended that they ſhould not continue it, he would doubtleſs have repealed that Command by ſome Countermand, which he was ſo far from doing that he not only every where allows of their p. 347reading the Scriptures, but alſo expreſly approves and commends it; whereby he plainly eſtabliſhes the Obligation of that ancient Command in Obedience to which they did read them.

3. From the great Deſign and Intention of Writing the Scriptures, it is alſo evident, that the People are ſtill obliged to Read them. It is plain the great Deſign of Writing the Scripture was to inſtruct Men in the Knowledge, and perſuade them to the Practice of True Religion; For thus of the Scriptures of the Old Teſtament St. Paul tells us, That whatſoever things were written aforetime, were written for our learning, Rom. 15.4. and for our admonition, 1 Cor. 10.11. And as for the New Teſtament, we are told, That it was written that we might believe that Jeſus is the Chriſt the Son of God, and that believing we might have life through his name, Joh. 20.31. And St. Peter tells us, That he wrote both his Epiſtles to ſtir up the pure Minds of Chriſtians by way of remembrance, and to put them in mind of the words which were ſpoken before by the Holy Prophets, and of the Commandment of the Apoſtles of our Lord and Saviour, 2 Pet. 3.1. And St. John gives us this account of his Writing his Epiſtles, Theſe things have I written to you that ye ſin not, 1 Joh. 2.1. And St. Jude, this of his, Beloved, when I gave all diligence to write unto you of the common Salvation, it was needful for me to write unto you, and exhort you that ye ſhould earneſtly contend for the faith which was once delivered unto the Saints, v. 3. Theſe are the Ends for which the Scripture was written; but how can the Writing of it contribute to theſe Ends if we are not permitted to Read what is written? For the Scripture was written to the People as well as to the Clergy, as I ſhall p. 348ſhew by and by; but to what purpoſe ſhould it be written to the People to inſtruct and admoniſh them, if the People are not allowed to Read its Inſtructions and Admonitions? What Influence could the Writing it have upon the People's Belief, that Jeſus Chriſt is the Son of God, if they had been debarr'd from acquainting themſelves with what is written concerning him? How could it ſtir up their Remembrance, if they might not Read what it ſuggeſted to their Memory? By what other way can it keep the People from Sinning, but by Motives and Perſuaſtions? But how ſhould its Motives and Perſuaſions affect their Minds if they are not allowed to conſult and underſtand them? Upon what Account can it move the People earneſtly to contend for the Faith once delivered to the Saints, if they are not allowed to learn from it either what that Faith is, or what thoſe Reaſons are which oblige them to contend for it? So that to write to the People on purpoſe to inſtruct and reform them, and at the ſame time to purpoſe to debar them from Reading it, is either to ſuppoſe, that the Writing will operate like a Charm, or to purpoſe a downright Contradiction. For how oddly would it have lookt, if in the afore-cited Paſſages, the Apoſtles had expreſt themſelves thus: Theſe thinge are written for your Learning and Admonition; but 'tis by no means fit you ſhould learn from them what they teach and admoniſh you. Theſe Things are written that ye ſhould believe that Jeſus is the Chriſt and the Son of God; but they are not written that you ſhould enquire of them whether Jeſus be the Chriſt or the Son of God. Theſe Things are written to put you in Mind of what hath been ſpoken by the Prophets p. 349and Apoſtles; but they were not written that you might acquaint your ſelves by them what the Prophets and Apoſtles ſpake. Theſe Things are written that you ſhould not Sin; but beware you do not read them leſt the bad Examples recorded in them occaſion you to Sin. In ſhort, Theſe Things were written to excite you earneſtly to contend for the Faith once delivered to the Saints; but you are by no means allowed to enquire into them leſt you ſhould miſunderſtand them, and and ſo inſtead of contending for the Faith you ſhould contend for Hereſie and Falſe Doctrine. Had the Apoſtles thus expreſs'd themſelves, I appeal to any reaſonable Man whether theſe Paſſages would not have ſtartled his Underſtanding, and tempted him to queſtion whether the Authors of them were well in their Wits; and yet this muſt have been their meaning, ſuppoſing that they meant that the People ſhould not read what they wrote.

4. From the Direction of theſe Holy Writings to the People, it is alſo evident, that the People are ſtill obliged to Read, or acquaint themſelves with them. For ſo we find the Law of Moſes was delivered by God to all the People as well as to him and Aaron; and (as was ſhewn before) they were all of them commanded to ſearch and enquire into it. And ſo alſo were the Sermons of the Prophets, which are uſually prefaced with an, Hear O Iſrael, Hear O Houſe of Judah, Hear O Houſe of Jacob, and Hear all ye of Judah. So alſo our Bleſſed Saviour Preach'd his Sermons and Parables, not only to his Apoſtles, and Seventy Diſciples, but alſo to the People, and to the Multitudes. And ſo alſo his Apoſtles direct their Epiſtles, not only to the Saints, to the faithful in Chriſt Jeſus, to the Beloved, which in p. 351the Language of Scripture includes every Chriſtian; but alſo to all that are at Rome, to all that in every place call upon the name of Jeſus Chriſt our Lord, to all the Saints which are in Achaia, to all the Saints which are at Philippi, to the twelve Tribes which are ſcattered abroad, to the Strangers ſcattered through Pontus, Galatia, &c. and to them which have obtained like precious Faith with us, that is, to all the Jewiſh Chriſtians diſperſed over the World. Seeing therefore the Scriptures were directed to all, as well Laity as Clergy, this not only gives a Right to all to Read them, but alſo lays an Obligation upon all to acquaint themſelves with them. For the very directing ſuch a Writing or Epiſtle to ſuch or ſuch Perſons, doth, in the Senſe of all the World, imply, that he who writes doth deſign and intend, that they to whom he directs it ſhould Read and Peruſe it; and therefore, ſince the Scriptures were written to all, that is a plain Intimation, that it was the Intention of the Writers that all ſhould Read them. And for us not to Read what God hath written, and directed to us, is by implication of Fact, a Prophane Neglect and Contempt of his Mercy, and looks as if we either thought him ſuch an Inſignificant Being, or our ſelves ſo little concerned in any thing that he can ſay or write to us, as that it would not be worth our while to receive, and peruſe the Contents of thoſe Sacred Epiſtles, which by the Hands of his Holy Penmen he hath vouchſafed to direct to us. Nor is it a ſufficient Excuſe for our Contempt, to ſay, that in Conſideration of our own Proneneſs to Err and Miſtake, we ought to content our ſelves with this, that our Spiritual Guides ſhould Read God's Writings for us, and deliver the Senſe and Contents p. 352of them to us: For to be ſure, had God intended that the Prieſts only ſhould read them, he would have directed them only to the Prieſts, and ordered them only to deliver the Senſe of them to the the People; and therefore ſince he hath directed them to both, this neceſſarily implies that it was his Intention that both ſhould read them. For if God had not directed them to Men, neither Prieſts nor People were obliged to read them; and therefore ſeeing the great Reaſon why any Men ought to Read them is, becauſe they are directed to Men, this Reaſon obliges all Men to Read them; becauſe they are directed to all Men. For not to be highly concerned to know and underſtand what it is that God writes to us is an Argument that we have a very mean Regard both of his Majeſty, and his Mind, and Will. But to be ſure whoſoever is highly concerned to know what ſuch a Writing contains, will, if he can, be very curious to peruſe it with his own Eyes at leaſt, ſuppoſing that it is not unlawful for him ſo to do; becauſe there is nothing gives that Satisfaction to a Man's Mind as the Information of his own Senſe. So that for Men wilfully to neglect reading the Scripture which God hath ſo expreſly directed to them, and thereby not only licenſed but obliged them to read it, argues a very prophane Diſregard both of the Author of it, and of the Matter it contains; and for any Man, or Society of Men to forbid the People to read what God hath written and directed to them, is not only to deprive them of a Right which God hath given them, but alſo to acquit them of a Duty which he hath laid upon them For St. Paul in thoſe Epiſtles which he wrote to the Chriſtian People p. 352in general of ſuch and ſuch Churches, ſtill takes it for granted that they would read them; as being not only warranted, but obliged thereunto by his writing them; for ſo Epheſ. 3.3, 4. ſpeaking of that great Myſtery of the calling the Gentiles which God had revealed to him, concerning which ſaith he, I wrote afore in few words, whereby when ye read ye may underſtand my knowledge in the myſtery of Chriſt. So alſo 2 Cor. 1.13. We write no other things unto you, than what you read, that is, than what you may at leaſt, and are obliged to read by vertue of our writing them to you. And as for his Epiſtle to the Theſſalonians, which he wrote to that whole Church, he gives charge that it ſhould be read to all the Holy Brethren, 1 Theſ. 5.27. So alſo for that of the Coloſſians, When this Epiſtle is, or hath been, read amongſt you, cauſe that it be read alſo in the Church of the Laodiceans; and that ye likewiſe read the Epiſtle from Laodicea. Where you ſee he all along either ſuppoſes or requires that what he wrote to all ſhould be read by all and to all. If therefore this Authority of St. Paul be ſufficient to over rule the Authority of any pretended Succeſſor of St. Peter, then it's certain that reading the Scripture is ſtill the Duty of Lay-men notwithſtanding any Papal Prohibition to the contrary.

5. From the great Concernment the People have in the Matters contained in Scripture, it is alſo evident that they are obliged, if they are able, to read it and acquaint themſelves with it: For as for the Matters which the Scriptures contain, they are ſuch as are of everlaſting Moment to the People as well as to the Clergy. The Articles of Faith which the Scripture propoſes are as neceſſary to be believed p. 353by the People as by the Clergy. The Precepts of Life which the Scripture preſcribes are as neceſſary to be practiſed by the People, as by the Clergy. The Promiſes and Threats with which the Scripture inforces thoſe Precepts are as neceſſary to be conſidered by the People as by the Clergy: And ſeeing both are equally concerned in the great Matters which the Scriptures contain, what Reaſon can be aſſigned why both ſhould not be obliged to acquaint themſelves with them? I know 'tis pretended that it is the proper Office of the Clergy to ſtudy the Scriptures for the People as well as for themſelves, and that therefore the People are obliged to receive the Senſe of the Scriptures upon Truſt from their Teachers without making any farther Enquiry. But I beſeech you, are you ſure that your Teachers are infallible? That they are not ſo is moſt certain, it being notorious that moſt of the prevailing Hereſies of Chriſtendom were firſt ſet on broach by the Teachers of the Church, and it is impoſſible they ſhould be infallible, who have ſo often actually erred even in Matters of the higheſt Moment. Suppoſe then what is fairly ſuppoſable, that your Teachers ſhould miſlead you, and not only into dangerous but damnable Errors; are you ſure that they ſhall be damned for you, and that you ſhall eſcape? If ſo, then Hereſy in the Laity can never be damnable if they receive it upon Truſt from their Teachers; and conſequently their Souls are as ſafe under the Conduct of falſe Teachers as true; provided always that right or wrong they believe what is taught them. But if your ſelves muſt give an Account to God as well for your Faith as for your Manners, and are liable in your own Perſons to eternal Damnation p. 354(as moſt certainly you are) as well for Hereſy as Immorality, then it is the moſt unreaſonable Thing in the World that you ſhould in all Things be obliged to believe your Teachers upon Truſt; for at this rate a Man may be eternally damned, meerly for believing what he is obliged to believe. If it be ſaid that the People are not bound to believe what their particular Pastor teaches, but what the Church teaches them, and the Church cannot err though their particular Pastor may; I would fain know how ſhall the People be otherwiſe informed what the Church teaches them than by the Expoſitions of their particular Pastors, they being at leaſt as incapable of informing themſelves what the Doctrine of the Church is, as what the Doctrine of the Scripture is; and therefore if their Paſtor ſhould err damnably in expounding to them what the Church teaches, as it is ſuppoſable he may if he be not infallible, there is no Remedy but they muſt err damnably in believing whatſoever their Paſtor teaches. But we are farther told, that it is ſufficient for the People that they believe in the groſs that whatſoever the Church teaches is true, and that as for the particulars there is no Neceſſity that they ſhould be informed about them; becauſe he who believes that all that the Church teaches is true, implicitly believes all that is neceſſary, ſeeing the Church teaches all that is neceſſary. But the miſchief of it is that this compendious Way of Belief is utterly inſignificant, and doth no way comport with the Deſign and Intention of a Christian's Faith. For God doth not require our Faith meerly for its own ſake, but in order to a farther End, that it may purify our Hearts, and Influence our Lives and p. 355Manners; that is, that the Matters which we believe might by being believed by us affect our Wills, and continually move and perſuade us to abſtain from all Ʋngodlineſs and Worldly Luſts, and to live ſoberly, righteouſly, and godly in this preſent World; and if our Faith hath not this Effect upon us, St. James aſſures us that it is a dead Faith, and will profit us nothing. But how is it poſſible that our believing ſuch and ſuch Propoſitions ſhould move and perſuade us, if we do not know what thoſe Propoſitions are, and what is the true Senſe and Meaning of them? What Man can be perſuaded by ſuch Propoſals as he doth not underſtand, and of which he hath no Manner of explicite Knowledge? An Heathen that believes that whatſoever God teaches is true doth implicitly believe that Jeſus Chriſt came from God to reveal his Will to Mankind, becauſe it is certain that God teaches this; but what is he the better for this his implicite Belief? What Influence can it have upon his Heard and Manners, who perhaps never heard of Jeſus Chriſt, nor of any one Propoſition which he revealed to the World? And ſo he who believes that whatſoever the Church teaches is true, doth implicitly believe that there ſhall be a future Judgment, a Reſurrection of the Dead, and an everlaſting State of Happineſs or Miſery after Death, becauſe all theſe Things the Church teaches; but if he never hear of them, or hath no explicite Knowledge and Belief of them, how is it poſſible they ſhould operate on his Will and Affections, or ever perſuade him to be the better Man or the better Chriſtian? And the ſame is to be ſaid of all the other articles of Chriſtianity. So that either we muſt believe to no p. 354duplicate page p. 355duplicate page p. 356Purpoſe, and content our ſelves with an inſignificant Faith that will not at all avail us; or take up our Faith upon Truſt from fallible Teachers who may miſlead us into damnable Errors, and if they ſhould, we muſt be liable to anſwer for it in our Perſons, and at our own eternal peril; or, which is the Truth of the Caſe, we muſt be allowed to enquire, and judge for our ſelves at leaſt in all Things neceſſary to our eternal Salvation. Seeing therefore there are many Things in Scripture which the Scripture it ſelf obliges me upon Pain of Damnation to believe; it hence neceſſarily follows, that ſo far forth as the Scripture obliges me to believe what it teaches, it obliges me to underſtand what it teaches, otherwiſe I muſt believe I know not what, which is impoſſible; and ſo far as the Scripture obliges me to underſtand what it teaches, it muſt oblige me to ſearch, enquire, and judge what it teaches; becauſe I cannot underſtand without enquiring and judging: But how can I enquire what the Scripture teaches if I cannot be admitted to read and conſult the Scripture? And ſo again, there are many Duties in Scripture which the Scripture it ſelf obliges me to practiſe upon pain of eternal Damnation; but how can it oblige me to Practiſe what it doth not oblige me to Underſtand; or how can it oblige me to Underſtand what it doth not oblige me to enquire after? But how can I enquire what it is that the Scripture obliges me to Practiſe, when I am forbid all acceſs to it, and it is lockt up from me in an unknown Tongue? In ſhort therefore, ſeeing the Things contained in Scripture are of the higheſt Moment to the People, and it is as much as their Souls are worth not to Believe and p. 355Practiſe what it Teaches; and ſeeing they can neither Believe nor Practiſe what they do not underſtand; it is of infinite concern to them ſo far at leaſt to Read, Conſult, and Underſtand the Scripture, as they ſtand obliged to Believe and Practiſe its Doctrines and Precepts.

6. And laſtly, From the Ʋniverſal Senſe of the Primitive Church in this matter, it is alſo evident, that the People are obliged to read or acquaint themſelves with the Holy Scripture. For the Primitive Church for above ſix hundred years were ſo far from debarring the People the uſe of the Scripture, that it continually urged and preſs'd it upon them as a matter of indiſpenſable Obligation. For ſo Origen wiſhes, That all would do as it is written, viz. Search the Scriptures. So alſo Clemens Alexandrinus, Hearken ye that are afar off, hearken ye that be near; the Word of God is hid from no man: it is a Light common to all men, and there is no Darkneſs in it. So alſo St. Auſtin **In Orat. adhort. ad Gent., Think it not ſufficient that ye hear the Scriptures in the Church, but do you alſo read the Scriptures your ſelves in your own Houſes, or get ſome other to read them to you. So alſo St. Jerom ††In Pſal. 86.Ps 86, The Lord hath ſpoken to us by his Goſpel, not that a few, but all ſhould underſtand. And elſewhere, ſpeaking of the Women that were at Bethlehem with Paula, It was not lawful, ſaith he, for any one of all the Siſters to be ignorant of the Pſalms, nor to paſs over any day without learning ſome part of the Scriptures. And elſewhere**Ep. ad Coloſſ. c. 3.Col 3, We are taught, ſaith he, That the Lay-People ought p. 356to have the Word of God not only ſufficiently, but alſo with abundance, that ſo they may be able to teach and counſel others. So alſo St. Chryſoſtome ††Ep. ad Coloſ. Hom. 9., Hear me O Laity, get ye the Bible the moſt wholſom remedy for the Soul; and if ye will no more, at leaſt get the New Teſtament, St. Pauls Epiſtles, and the Acts, that they may be your continual and earneſt Teachers. And elſewhere he affirms**In Matth. Hom. 3., That it is more neceſſary for the Lay-People to read the Scriptures than either for the Monks or Prieſts, or any others. And to cite no more of the infinite Authorities of the Fathers to this purpoſe, St. Baſil obſerves**In Pſal. 1.Ps 1, The Scripture of God is like an Apothecarys Shop full of Medicines of ſundry ſorts, that ſo every Man may there chooſe a convenient Remedy for his Diſeaſe. And that the People as well as the Prieſts were then allowed the Uſe of the Bible, is evident from a notorious matter of Face; for when the Roman Emperors endeavoured to force the Chriſtians by Perſecution and Torments to deliver up thier Bibles to be burnt, that ſo by extinguiſhing thoſe Sacred Records they might extinguiſh Chriſtianity, they examined not only the Biſhops and Clergy, but alſo the People of all Degrees and both Sexes; many of whom, as well Women as Men, owned that they had Bibles, but rather choſe to die than to deliver them up; and many others, who to avoid Death, delivered up their Bibles, and are therefore branded with the ignominious Name of Traditors, for which they were excluded the Communion of the Church, and could not be readmitted p. 357without a long and ſevere Penance. But it is impoſſible the People could have been Traditors if they had had no Bibles to deliver up; and therefore being ſo, is an undeniable Argument, that the People were then allowed the Uſe of the Scripture as well as the Prieſts. And by the way, it's very ſtrange that any Community of Chriſtians ſhould think that a proper Way to extinguiſh Hereſie, which thoſe Heathen Perſecutors made uſe of to extinguiſh Chriſtianity. But that in thoſe firſt Ages theſe People were allowed the Uſe of the Bible, is a caſe ſo plain, that they who of later Ages have thought meet to repeal this Allowance, have never been able to produce ſo much as one probable colour of Primitive Authority to warrant their practice. And though in other Points they not only claim but raviſh Antiquity, in deſpite of Modeſty as well as Truth; yet here they are ſo abandoned of all pretence to it, that they are not able to produce ſo much as one Paſſage of any Primitive Father that ſeems to diſcourage the People from Reading the Scripture, and much leſs that forbids them ſo to do: And 'tis notorious to all the World, That in the Primitive Ages, when the Latin was the Vulgar Language of the Romans, the Bible was tranſlated into that Language for the Uſe and Inſtruction of the People; but when through the many Incurſions of the Barbarous Nations into the Roman Empire this Language was worn out by degrees, and inſtead of being the vulgar, became an unknown Tongue to that People; the Governours of that Church, having to ſerve their own ſecular Ends, introduced into it ſundry corrupt Doctrines and Practices which they feared the Light of the Scripture might p. 358detect to the People, they thought it moſt adviſable not to tranſlate it into the New Vulgar, but to let it remain lockt up from their Cognizance in the Old Latin, which by this Time very few, except the Clergy, underſtood. And when for ſome Time it had lain hid from them in an unknown Tongue, they proceeded at laſt wholly to forbid the Uſe of it to the Laity. So that about the Ninth and Tenth Ages, which all argee were over-caſt with groſs Darkneſs and Ignorance, the Scriptures were ſhut up, like the Sybilline Oracles in the Capitol, and none but the Priests were allowed to Read and Conſult them. And though upon the Commencement of the Reformation, the Bible was for ſome time ſet forth again in ſundry vulgar Languages among the People, yet did the Guides of that Church ſoon find it neceſſary, for Defence of their own Ʋnſcriptural Doctrines and Practices, to remit it to its old Confinement. For Firſt, The Council of Trent, in the Fourth Rule of their Index Expurgatorius, forbids the Laity to read, or ſo much as to have the Bible in the Vulgar Language, though tranſlated by thoſe of their own Church, without a Licenee in Writing from the Biſhop of the Dioceſs, or the Inquiſitor; and this upon Pain of not receiving Abſolution of their Sins unleſs they delivered up thoſe their Bibles to their Ordinary. To which Rule, Pope Clement the Eighth afterwards added obſervation, That hitherto by the Command and Practice of the Holy Roman and Ʋniverſal Inquiſition, the Faculty of granting ſuch Licences for reading or keeping Bibles in the Vulgar Tongue, or any Summaries or Hiſtorical Compendiums of the ſaid Bibles, is taken away; which is to be inviolably obſerved. And in the p. 359Index of Prohibited Books, publiſhed by Pope Alexander the Seventh, not only thoſe Bibles that are tranſlated and printed by Hereticks, but alſo all Bibles in any Vulgar Tongue are abſolutely forbidden. And though, where the Reformation hath prevailed, they are forced againſt their own Laws more freely to indulge the Uſe of the Scripture to their People, yet in thoſe Countries where they are ſole Maſters this Priviledge is very rarely granted.

And now being thus neceſſitated to deprive the People of the Light of the Scripture, leſt they ſhould thereby diſcover their Errors and Corruptions, it was neceſſary for them to invent ſome planſible Pretences to juſtifie a practice ſo contrary both to Scripture and Primitive Antiquity, and ſo enormouſly derogatory to the common Right of Christians; and when it muſt be done, it is a very hard Caſe if Men of Wit and Learning cannot find ſomething to ſay for any thing. Now the two main Pretences that are urged in this Caſe are; Firſt, That a general permiſſion of the Uſe of Scripture to the People muſt neceſſarily open a wide Door to Errors and Hereſies: Secondly, That it will prove an unavoidable occaſion of great Corruptions in Manners.

1. That a general Permiſſion of the Uſe of Scripture to the People muſt neceſſarily open a wide Door to Errors and Hereſies; becauſe there are many Things in Scripture which are hard to be underſtood, and which the Ʋnlearned, who are unqualified to underſtand them aright, will be apt to wreſt into a wrong Senſe to their own Deſtruction. To which I anſwer,

p. 3601. That this Reaſon holds as good againſt the writing and publiſhing the Scripture at first in Languages that were vulgarly known to the People, as againſt the Tranſlating them now into the vulgar Languages. For the Hebrew, in which the Old Teſtament was written, was the vulgar Language of the Jews, and the Greek in which the New Teſtament was written, was then the moſt vulgar Language of the Jews, and Gentiles; and yet notwithſtanding there were the ſame hard Things then in the Scripture as now, and the People were as unlearned then, and as apt to wreſt theſe hard Scriptures to their own Deſtruction then as now; yet God notwithſtanding thought fit to write and publiſh it in Languages that were moſt known to the People; and therefore, either we muſt ſay, that he did not take that Care that he ought to have done to prevent Errors and Hereſies, or that this is no good Reaſon why the People ſhould be debarred of the Scripture in their own vulgar Language. For why ſhould not the Writing the Scriptures at first in the vulgar Languages as much open a Door to Hereſie, as the tranſlating them afterwards, ſeeing it is neither their being written in the Vulgar Language, nor their being tranſlated into the Vulgar Language, but their being in the Vulgar Language that is here pretended to ſet open this dangerous Door to Hereſies.

2. This Objection ſtrikes with equal force againſt God's writing and publiſhing the Scripture to the People, as againſt their reading and conſulting it. For that God wrote theſe Scriptures to the People, and that in ſo doing, he not only gave them a Right, but alſo laid on them an Obligation p. 361to Read them, I have already ſhewed. If therefore the Reading the Scripture by the People be ſuch an unavoidable In let of Error and Hereſie, as this Objection pretends, it was doubtleſs very unadviſedly done of God to publiſh ſuch a dangerous Book to the World; which thoſe for whom he publiſhed, and to whom he directed it cannot familiarly converſe with without eminent Peril of being infected with Hereſie. And if the Scripture be ſuch a quarrelſome Knife as theſe Men ſay it is, that the People can hardly touch it without cutting their Fingers, they are certainly more beholding to the Church for taking it from them, than they are to God for beſtowing it on them.

3. This Objection makes as much at leaſt againſt the Priests Reading the Scripture as the People. For moſt of thoſe Hereſies that have been broacht to the People were first brewed by the Prieſts, from whoſe Lips the People do commonly derive their Errors, as well as their Knowledge: Witneſs thoſe famous Hereſies with which the Chriſtian World hath been ſo diſtracted from one Generation to another, ſuch as the Novatian, the Donatiſt, the Arian, the Pelagian, the Eutichian, the Eunomian; all which Counterfeits, and a great many more, were firſt coined by the Clergy, and diſperſed for current Chriſtianity among the Laity. And therefore, if this Pretence, that the Reading of Scripture opens a Gap to Hereſie, be a ſufficient Reaſon why the Laity ſhould not Read it, it is a much more ſufficient Reaſon why the Clergy ſhould not Read it. For it requires Skill and Learning as well to wreſt the Scripture into ſuch falſe Senſes as are likely to impoſe upon the World, as to interpret p. 362it into its true Senſe; and I am very ſure that it ordinarily requires more Wit and Art, to extort from the Scripture probable Errors, than it doth to diſcover by it neceſſary Truth; and if ſo, then if the danger of letting in Hereſies is a true Reaſon why any ſhould not Read it, it is much more a true Reaſon why the Learned ſhould not Read it than the Ʋnlearned; and confequently why the Prieſts ſhould not Read it than the People, ſeeing the former are more qualified to extract Hereſies from it than the later. If therefore this Objection ſignifie any Thing, it muſt be this, That it is a very dangerous thing for any Body to Read the Bible; that this ſame Divine Book, which God thought fit to publiſh to the World, and which the Primitive Church thought fit to oblige all that were able to Peruſe and Study, is now become ſuch a dangerous Inlet of Hereſie, that like Pandora's Box, you can no ſooner open it, but Swarms of Errors and Falſe Doctrines will preſently fly abroad into the World; ſo that it would be very well for the World if it were either utterly extinguiſhed, or hid in ſome inacceſſible Repoſitory, where no Mortal Eye might ever approach it.

4 This Objection expreſly contradicts our Saviour, and the Primitive Fathers. For Matt. 22.29. our Saviour tells the Sadducees, who were cavilling with him about the Reſurrection; Ye do err, not knowing the Scriptures. Had therefore the Sadducees been of the ſame Mind with our Objectors they would doubtleſs have told him, by your good Leave Sir, in this Point you your ſelf are in an Error, for in all Probability had we known the Scripture or been intimately acquainted with it, we ſhould have err'd p. 363much more. Either therefore our Saviour was miſtaken in charging the Errour of the Sadducees upon their Ignorance of Scripture, or our Objectors are miſtaken in making it ſo neceſſary an Expedient for the Prevention of Error to forbid the People being acquainted with Scripture; for 'tis plain He and They are of quite Different Opinions in the Caſe. But whatever their Opinion is, I am ſure the Primitive Fathers were of the ſame Opinion with our Saviour: For Irenaeus writing of the Valentinian Hereticks, **Lib. 3. c. 12.All thoſe Errors they fall into, becauſe they know not the Scriptures. So St. Jerom, ††In Ep. ad Epheſ. l. 3. c. 4.We muſt ſearch the Scriptures with all Diligence, that ſo as being good Exchangers we may know the lawful Coyn from the Copper. And elſewhere, That infinite Evils ariſe from Ignorance of the Scriptures, and that from this Cauſe the greateſt Part of Hereſies have proceeded. St. Chryſoſtom is of Opinion, that if Men would be converſant with the Scriptures and attend to them, they would not only not fall into Errors themſelves, but be able to reſcue thoſe that are deceived; and that the Scriptures would inſtruct Men both in right Opinions, and good Life. And to name no more, Theophilact tells us, that nothing can deceive them who ſearch the Holy Scriptures; for that ſaith he is the Candle whereby the Thief is diſcovered. But it ſeems, according to Modern Experiments, this Candle of Scripture rather ſerves to light the Thief into the Houſe, than to diſcover him when he is there; and therefore it is thought neceſſary for honeſt Men's ſecurity either that it ſhould be wholly extinguiſhed, or at leaſt hinder'd from giving Light by being p. 362duplicate page p. 363duplicate page p. 364ſhut up in a dark Lanthorn of an Ʋnknown Tongue. But when they who were once the honeſt Men are become the Thieves, it is no wonder that they ſhould thus change their Note, and complain of the Light of this Candle as dangerous to them, which heretofore they eſteemed their greateſt Securith. I am ſure the Reaſon aſſigined by St. Peter, why ſome Men wreſted the Scriptures to their own Deſtruction, was not their reading the Scripture, but contrary wiſe their not reading it enough, which they that are unlearned, ſaith he, wreſt to their own deſtruction, 2 Pet. 3.16. Ʋnlearned in what? Why doubtleſs in the Holy Scripture. For as to humane Learning, St. Peter himſelf was as unlearned as they; and if it were their being unlearned in Scripture that occaſioned them to wreſt it into an heretical Senſe, then it is not Mens reading the Scripture that leads them into Hereſy, but their not reading it enough. To ſay therefore that the Peoples reading the Scripture is an Inlet of Hereſy, and to ſay, no it is not their reading it, but their not reading it enough is the Inlet of Hereſy, is an expreſs Contradiction; the former our Objectors ſay, the later our Saviour, his Apoſtles, and the Primitive Church ſay; and I think it is no hard Matter to determine which of theſe two Contradictions we ought to believe.

5. And laſtly, According to this Objection, the best Way to keep Men from being Hereticks is to deprive them of all Means of arriving at the Knowledge of the Truth: And this, I confeſs, is a very certain Way: though not a very Honest one. Let Men know nothing of Religion, and to be ſure they cannot be Hereticks, it being impoſſible p. 365for Men to err in their Conceptions of thoſe Things whereof they have no Notion. Put out a Man's Eyes, and you certainly prevent his being impoſed upon by falſe Medium's of Sight to miſtake one Colour or Figure for another; And yet I fancy moſt Men would think this a cruel Kind of Courteſy. But if Men muſt not be allowed Scripture to inſtruct them in the Truth, for this Reaſon; becauſe it may occaſionally miſlead them into Errors and Hereſies, then they muſt be allowed no Means of Inſtruction that may occaſion them to err, and conſequently no Means at all, there being no imaginable Means of Inſtruction which may not be an Occaſion of errors and Hereſies. Is the Scripture it ſelf in its own Nature an Occaſion of miſleading Men into Hereſy, or not? If you ſay it is, conſider before you ſay it, how it could conſiſt with the Truth and Veracity of God to publiſh ſuch a Book to the World as tends in its own Nature to ſeduce and miſlead the Underſtandings of thoſe that read it. If you ſay it is not ſo in it ſelf, but only that it may be ſo accidentally, I would fain know what Means of Inſtruction is there which may not accidentally become an Occaſion of miſleading Men into Hereſy; and therefore if this be a ſufficient Reaſon to deprive Men of Scripture, it is ſufficient to deprive them of all other Means of Inſtruction. And ſeeing the Knowledge of Religion is the Food of Mens Souls, to keep them in Ignorance for fear they ſhould err, is to deny them Food for fear they ſhould ſurfeit. There is no doubt but Men whoſe Minds are tinctured with Heretical pravity will be apt enough to extract the Poiſon of Error out of the p. 366clearest Conveyances and Diſcoveries of Truth; but what then? Do not bad Men ordinarily apply the best Things to the worst purpoſes? If Men fall into Hereſy by reading the Scripture, where lies the Fault? not in the Scripture ſure, no Chriſtian will Pretend that; and if it be in themſelves, in their Pride, or Vain-glory, or Covetouſneſs, or Senſuality, (as it is demonſtrable it is) is it just that All ſhould be deprived of it, becauſe ſome ill Men have made an ill Uſe of it? Some Men have ſurfeited by Eating and Drinking, is it just that all Mankind therefore ſhould be deprived of Meat and Drink? Suppoſe a Prince, pretending to be an infallible Geographer, ſhould iſſue out a Proclamation commanding all his Subjects to travel at Midnight, and ſhould aſſign this as the Reaſon of it, that he had been certainly informed that ſeveral of them had loſt their Way at Noon, and wandred into Bogs and Precipices by the Light of the Sun; would any one imagin this to be the true Reaſon, or rather would not every one believe that his true Deſign was to keep his People in Ignorance of the Roads and Situation of his Country, that ſo they might never be able to diſcover the Errors of his Maps, which would perhaps diſcover him to be not only a fallible Geographer, but alſo a very erroneous one? And where the People are forbid travelling in the Light of the Scripture, whatever may be pretended, wiſe Men will believe that the true Reaſon is not to prevent the Peoples falling into Errors, but to prevent the diſcovering the Errors of thoſe to whoſe Guidance and Direction they are wholly and ſolely ſubjected. And this I conceive is a ſufficient Anſwer to the firſt Objection, p. 367viz. That the Allowance of the Scripture to the People, is a dangerous Inlet of Error and Hereſy. I proceed therefore to the Second, which is this;

Object. 2. That there are many Things recorded in Scripture which are very apt to ſuggeſt lewd Thoughts to the People, and thereby to corrupt their Manners, as particularly the many bad Examples therein related, which are of a very contagious Nature, and conſequently dangerous for the People to converſe with. In anſwer to which I deſire theſe four Things may be ſeriouſly conſidered.

1. That this Objection ſtrikes as much againſt the Scripture it ſelf as againſt the People's reading it. For what worſe Thing can be ſaid of the Scripture than this, that it is ſuch an infectious Book, ſo apt to excite impure Thoughts in Mens Minds, and to kindle lewd Affections in their Hearts, that it is by no Means fit the People ſhould read it? Should this be ſaid to a Turk, or a Heathen, who had never read one Word in the Bible, he would certainly conclude it to be nothing but a Canto of Ribaldries written for no other End but to provoke and entertain the laſcivious Inclinations of Mankind. And certainly had our Objectors but as much Reverence for this Holy Book as they pretend, they would rather oblige their People to read it than with-hold it from them, upon a pretence that doth ſo ſcandalouſly reflect upo its Reputation. If there be any ſuch Paſſages in Scripture as are apt to ſtart lewd Thoughts in Mens Minds, the utmoſt that can be fairly pretended, is, That thoſe Paſſages ought p. 368to have been left out of the Peoples Bibles, or at leaſt to have been left untranſlated: But to urge this as a Reaſon, why all the reſt of the Scripture ſhould be denied to the People, inſinuates, as if the whole were nothing elſe but a meer Kennel of contagious Obſcenities. For to urge that for a Reaſon, why the Scripture in general ſhould not be read by, or to the People, (which at moſt is only a Reaſon why ſome few Paſſages of it ſhould not be read by them) is to ſuppoſe the whole Scripture to be made up of ſuch Paſſages as are apt to infuſe vicious Thoughts into the People; than which what can there be ſuppoſed more falſe in it ſelf, or more derogatory to the Scripture?

2. This Objection, if it proves any Thing, doth as well prove that it was unfit for God to publiſh the Scripture to the People, as it is for the People to read it. For is it fit, that He, who is a God of purer Eyes than to behold Iniquity, ſhould publiſh ſuch Things to the World as are apt to engender impure Thoughts in Mens Minds? And yet though Mens Minds were as apt to imbibe impure Thoughts when theſe Things were firſt publiſhed, as they are now; this hindred not God from publiſhing them to the World in ſuch languages as are beſt known and understood by the People. Either therefore God did not ſo well know what is apt to corrupt Mens Minds as our wiſe Objectors; or he was leſs concerned than they to preſerve them for being corrupted; or what they object is both falſe and ſcandalous. For to ſay, That the wiſe and holy God hath publiſhed ſuch Things to the World as his Miniſters find neceſſary to conceal from the World, leſt its Thoughts ſhould be corrupted by p. 369them, is in effect to ſay, that his Miniſters are grown wiſer than he, or are more concerned for the Intereſt of Holineſs than he. If the Vicious Examples, for inſtance, that are recorded in Scripture are more apt to deprave Men than to inſtruct them, what need they have been recorded? What is there in the meer Story of Noah's Drunkenneſs and Inceſt, and David's Adultery, conſidered abſtractly from the good Inſtructions it gives, that ſhould move God to deliver it down to all future Poſterity? If it ſerve no good Ends, it is recorded to a bad purpoſe; and therefore, if for this Reaſon, becauſe it is apt to corrupt Mens Minds, the Church be obliged to conceal it now, for the very ſame Reaſon God was obliged to have concealed it for ever. Either therefore we muſt ſay that God did very ill in publiſhing it, or that the Church doth very ill in ſuppreſſing it; for God could have no other End in publiſhing it to the World, but only to inſtruct the World by it. If therefore it be not inſtructive, God was miſtaken; but if it be, it is fit the World ſhould be acquainted with it.

3. That this Objection doth expreſly contradict the Scripture it ſelf; For whereas it tells us, that the bad Examples recorded in Scripture would be apt to deprave the Peoples Minds and Manners, St. Paul tells us the quite contrary: Theſe Things were our Examples, to the intent we ſhould not luſt after evil things, as they, i. e. the Iſraelites in the Wilderneſs, luſted. Neither be ye Idolaters, as were ſome of them: Neither let us commit fornication as ſome of them committed, and ſell in one day three and twenty thouſand: Neither let us tempt Chriſt, as ſome p. 370of them alſo tempted, and were deſtroyed of ſerpents: Neither murmur ye, as ſome of them alſo murmured, and were deſtroyed of the deſtroyer: Now all theſe things happened unto them for enſamples; and they are written for our admonition, upon whom the ends of the world are come, 1 Cor. 10.6, 7, 8.9, 10, 11. Whereas this Objection urges that there are ſundry Paſſages in Scripture which ſhould the People read, would excite evil Thoughts in their Minds; The ſame St. Paul tells us, That all Scripture is profitable, not only for Doctrine and Reproof, but alſo for correction, for inſtruction in righteouſneſs, 2 Tim. 3.16. Whereas this Objection pretends, that it would be very unſafe for young People eſpecially, to be allowed the Scripture, becauſe there are ſeveral amorous Stories and Paſſages in it which will be apt to ſuggeſt wanton Thoughts to their gay and amorous Fancies. David, it is plain, was of a quite contrary Mind; for wherewith ſaith he, ſhall a young man cleanſe his way? by taking heed thereto according to thy word, Pſal. 119.9. than which two Paſſages what Aſſertions can be more contrary one to another.

4. And laſtly, That ſuppoſing this Objection to be thus far true, that there are ſome Paſſages in Scripture which may ſometimes occaſionally excite bad Thoughts in Mens Minds, yet this is no juſt Reaſon why the Uſe of Scripture ſhould be forbid to the People. For every Thing which the People occaſionally make bad Uſes of, is for that Reaſon to be forbid to them; even Prayer and the Sacraments, and the Profeſſion of Chriſtianity ought to be for bidden them as well as the Scripture, ſeeing of the one as well as of the other, many People do occaſionally p. 371make very bad Uſes. So long as the Scripture is good in it ſelf, and apt in its own Nature to inſtruct and edifie thoſe that read it, this is ſufficient not only to warrant the Peoples Uſe of it, but to enjoyn and require it; and if it ſometimes occaſion corrupt Thoughts in corrupt Minds, this is no more a Reaſon why the People ſhould be deprived of the Light of it than ſome bad Mens making ill Uſe of the Light of the Sun is, why the Sun ſhould be extinguiſhed, or why the People ſhould be for ever ſhut up from the Light of it in dark and diſmal Dungeons. But as for thoſe very Paſſages in Scripture, which do ſometimes occaſion ill Thoughts in Mens Minds, they are ſo far from doing it of their own Natures, that as they are delivered in Scripture, there is nothing more naturally apt to repreſs bad Thoughts, and to arm and fortifie Mens Minds againſt them. As for inſtance, The bad Examples recorded in Scripture are generally delivered with infamous Characters, ſevere Prohibitions, and dreadful Inſtances of God's Vengeance attending them, which render them much more apt to repreſs than to excite evil Thoughts in Mens Minds; to quicken them to Prayer and Watchfulneſs againſt Temptations, and when at any Time they have been overcome by them, to encourage them to Repentance; or when they have overcome them, to ſtir them up to a grateful Acknowledgment of that preventing and aſſiſting Grace of God, by which they have been enabled to reſiſt and repel them. Theſe are the natural Uſes of thoſe bad Examples recorded in Scripture; and therefore, if inſtead of Making theſe Uſes of them, ſome Men pervert them to bad Purpoſes, p. 372that is their Faults and not the Scriptures. It is ſufficient that the bad Examples in Scripture, as they are there recorded, are in themſelves of excellent Uſe to the People; but ſhould Men be deprived of the Uſe of every good Thing they abuſe, I would fain know what one good Thing would be left free to their Enjoyment. And now having proved at large the Peoples Right and Obligation to Uſe and Search the Holy Scripture, and anſwered the main Objections againſt it; I ſhall conclude with theſe two Inferences from the whole.

1. If he People are obliged to acquaint themſelves with Scripture, then they are obliged to receive upon the Authority of Scripture thoſe Divine Truths which it propoſes to their Belief. For to what other end ſhould we be obliged to read and conſult the Word of God, but only that we may learn from it what is his Mind and Will? but how ſhould we learn from Scripture what God's Mind is, if we are not to believe what he therein declares upon Scripture Authority? If I muſt not believe when I read the Scripture that this is God's Mind, becauſe the Scripture ſays ſo, it is impoſſible I ſhould ever learn God's Mind by reading it; and conſequently I am obliged to read it to no Purpoſe: For there is nothing can teach me what God's Mind is, but that which gives me ſufficient Ground to believe that what it teaches is the Mind of God. When therefore I read the Scripture, and find ſuch a Propoſition plainly aſſerted in it, is this a ſufficient Ground or no for me to believe it to be the Mind of God? If it be, then the Authority of Scripture is a ſufficient Ground for my Belief; If it p. 373be not, then the Scripture cannot teach me what God's Mind is; becauſe it cannot give me ſufficient Ground to believe any one Propoſition in it to be the Mind of God. We are told indeed, that we are not to receive the Senſe of the Scripture from the Scripture, but from the Church, who alone hath Authority to Expound it to us, and whoſe Expoſitions in all Matters of Faith are infallible. But if this be ſo, to what end ſhould we read the Scripture, ſeeing the only End of Reading is to learn the Senſe of what we read, which according to this Principle is not to be learnt from Scripture? So that though there be no other wiſe End of reading the Scripture, but only to learn from it what it means, yet it ſeems for Men to read it for this End is a perfect Labour in Vain; ſeeing it is not from the Scripture but from the Church that they are to learn the Meaning of Scripture. For as for the Scripture, if theſe Men are to be believed, it is nothing but a heap of unſenſed Characters; ſo they expreſly term it: But what do they mean by it? Is it that the Scripture conſiſts of a company of Letters, and Syllables, and Words, that carry with them no determinate Senſe, that God Almighty hath written and publiſhed a Book to the World that means nothing? If ſo, then when the Church by its infallible Authority pretends to expound the Scripture, Her meaning is not to expound the Senſe of it, but to impoſe a Senſe on it which was never in it; for how can She expound the Senſe of a Book which hath no Senſe in it? If the Church is to expound the Senſe of Scripture, the Scripture muſt have a certain determinate Senſe in it before She expounds it; for to expound the Senſe of That which p. 374hath no Senſe, is Nonſenſe: And if the Scripture hath a certain Senſe in it antcedently to the Church's Expoſition of it, why do they call it a parcel of Ʋnſenſed Characters? If their Meaning be only this, that the Senſe of Scripture as it is delivered in Scripture, is ſo obſcure and ambiguous, that without the infallible Expoſition of the Church, we can never be certain what it is; beſides, that this is notoriouſly falſe, the Scripture in all neceſſary Points both of Faith and Manners, being ſo very plain and clear, that any Man that reads it with an unprejudiced Mind, may be as certain of the Senſe of it, as he can be of the Senſe of any Writing, and conſequently of the Senſe of any written Expoſition of the Church; beſides this, I ſay, it is evident, that whatever theſe Men pretend, it is not meerly becauſe of the obſcurity of Scripture that they oblige Men to ground their Faith upon the Church, and not upon the Scripture. For they own as well as we, that in many Things the Scripture is very plain and clear, and yet they will by no Means allow Men to ground their Belief of theſe things upon the Authority of Seripture, but all muſt be reſolved into the Authority of the Church. By which it is evident, That if all the Scripture were as plain as the plaineſt Scriptures, they would ſtill contend for the Neceſſity of Mens relying upon the Church, and not upon the Scripture; and conſequently that the true Reaſon why they contend for it, is not becauſe the Scripture is obſcure, but becauſe they are reſolved to advance their Church's Authority. We own as well as they, that where the Scripture is obſcure, Men ought to be guided by the Authoty of the Church, which we freely allow to be the p. 375beſt Expoſitor of Scripture. But the true State of the Difference between them and us, is this, That whereas we require plain Men to judge of plain Things with their own Underſtandings, and all Men ſo far forth as they are capable, to judge for themſelves in Matters of Religion, and not content themſelves to ſee with the Church's Eyes, where they are able to ſee with their own; nothing will ſatisfie theſe Men, but to have all Men, as well Wiſe as Simple, ſurrender up their Faith and Judgment to the Church, and wink hard, and believe what-ever the Church believes, purely becauſe the Church believes it. Whatever they pretend therefore, the Truth of the Caſe is this; They will by no means allow us to believe upon the Authority of Scripture; not becauſe the Scripture is obſcure, (though this they pretend, for were it never ſo plain the Caſe would be the ſame) but becauſe they are ſenſible that this will inevitably ſubvert their uſurped Dominion over the Faith and Conſciences of Men. But we muſt believe upon the Authority of the Church; and who is this Church I beſeech you? Why they themſelves are this Church. So that whereas God hath publiſhed a Book called the Bible, on purpoſe to declare his Mind and Will to the World, here are ſtarted up a Sort of Men that call themſelves the Church, who very gravely tell us; Sirs, You muſt not ſo much as look into this Book, or if you do, muſt not believe any one Word in it upon its own Credit and Authority. For though we do confeſs it is the Word of God, yet we are the ſole Judges of the Senſe of it; and therefore whatſoever we decalre is its Senſe, how unlikely ſoever it may ſeem to you, you are bound in Conſcience to receive and believe it for this very Reaſon, becauſe p. 376wedeclare it. In ſhort, you muſt reſign up your Eyes, your Faith, your Reaſon, and Ʋnderſtandings to us, and ſee only with our Eyes, and believe only with our Faith, and judge only with our Judgment; and whitherſoever we ſhall think fit to lead you, you muſt tamely follow us without preſuming to examine whether we lead you right or wrong. But yet after all to induce us thus to inſlave our Underſtandings to them they themſelves are fain to appeal to Scripture, and allow us in ſome Things to judge of the Senſe of it, and to believe thoſe Things upon its Authority. For no wiſe and honeſt Man will ever believe either that They are the Church, or the infallible Judges of the Senſe of Scripture without ſome Proof and Evidence;and for this this they are fain to produce ſeveral Texts of Scripture, ſuch as, Thou art Peter, and upon this Rock will I build my Church. Now ſuppoſing that to be true, which is notoriouſly falſe, viz. that thoſe Texts do neceſſarily imply that They are the only true Catholick Church, and that as ſuch they are conſtituted by God infallible Judges of Scripture; yet before I can believe ſo, I muſt judge for my ſelf whether this be the Senſe of them or no; and if I judge it is, I muſt believe that they are the Church, and infallible upon the Scripture's Authority and not theirs; for their Authority is the Thing in debate, and I cannot believe upon it before I believe it. So then, though we muſt believe nothing elſe upon Scripture Authority, yet upon this very Authority we muſt believe that they are the Church, and that they are infallible, which are the fundamental Principles of their Religion; that is to ſay, we muſt believe as much upon Scripture Authority as will ſever their p. 377turn, and no more. But may I be certain of the Truth of theſe two Fundamental Principles upon Scripture Authority, or no? If I may, why may I not as well be infallibly certain upon the ſame Authority of other Principles of Chriſtianity as well as thoſe, ſeeing there are no common Principles of Chrſtian Religion but what are at leaſt as plainly reealed in Scripture as theſe. But this will ſpoil all; for if Men may be infallibly certain of the Principles of Religion upon Scripture Authority, what will become of the Neceſſity of Mens relying upon the Church, which is founded upon this Principle that Men can arrive at no infallible Certainty in Religion by relying upon the Authority of Scripture, or indeed any other Authority but the Church's? But if I cannot be infallibly certain of thoſe two Principles, viz. that they are the Church, and Infallible, by thoſe Authorities of Scripture which they urge to prove them, how can I be infallibly certain of any Thing that they declare and define? For if I am not certain that they are the Church, for all I know the Church, may be infallible, and yet they may be miſtaken; and if I am not certain that they are infallible, for all I know they may be the Church, and yet ſtill be miſtaken. In ſhort, no Authority can render me infallibly certain, but that which is infallible; no Infallibility can render me infallibly certain, but that of which I have an infallible Certainty. Either therefore the Scripture can render me infallibly certain of the Infallibility of their Church (and if it cannot, I am ſure nothing can) or it cannot; if it can, why may it not as well render me infallibly certain of other Principles of Chriſtianity which are at leaſt as plainly revealed p. 378in it as that? If I cannot, how can I be infallibly certain that any Thing ſhe defines and declares to me is true? If then the Authority of Scripture can give us an infallible Certainty, we have as juſt a Pretence to it as They, it being upon this Authority that we ground our Faith; if it cannot, neither they nor we can juſtly pretend to it; becauſe they cannot otherwiſe be infallibly certain of their own Infallibility but by Scripture. But the Truth of it is, God never intended either that they or we ſhould be infallibly certain in the Mtters of our Religion; for after all the Means of Certainty that he hath given us he ſtill ſuppoſes that we may err, and plainly tells us that there muſt be Hereſies, and that even from among the Members of the true Church, where infallible Certainty is (if it be any where) there ſhould ariſe falſe Teachers who ſhould bring in damnable Doctrines; which could never have happened if he had left any ſuch Means to his Church as ſhould render her Children infallibly certain. All that he deſigned was to leave us ſuch ſufficient Means of Certainty in Religion, as that we might not err either dangerouſly or damnably without our own Fault. He hath left us his Word, and in that hath plainly diſcovered to us all that is neceſſary for us to believe in order to eternal Life. He hath left us a ſtanding Miniſtry in his Church to explain his Word to us, and to guide us in the Paths of Righteouſneſs and Truth; but ſtill he requires us to ſearch the one, and attend to the other with honeſt, humble, and teachable Minds; and if we do not, we may err not only dangerouſly but damnably, and it is but fit and juſt we ſhould. But if we diligently ſearch the Scripture, and faithfully rely upon its Authority, without doing of which p. 379we ſearch it in vain; if we ſincerely attend to the publick Miniſtry, with Minds prepared to receive the Truth in the Love of it; though we may poſſibly err in Matters of leſs Moment, yet as to all Things neceſſary to our eternal Salvaion our Faith ſhall be inviolably ſecured; and this is as much as any honeſt Man needs, or as any honeſt Church can promiſe.

2. From hence alſo I infer that in the Matters of our Faith and Religion, God doth expect that we ſhould make uſe of our own Reaſon and Judgment. For to what end ſhould he put us upon ſearching the Scriptures, but that thereby we may inform our ſelves what thoſe Things are which he hath required us to believe and practiſe? But if it were his Mind that we ſhould wholly rely upon the Authority of our Church, or of our Spiritual Guides, and ſubmit our Faith to their Dictates without any Examination, what a needleſs and impertinent Imployment would this be for us, to ſearch and conſult the Scriptures? Conſult them, for what, if we are not to follow their Guidance and Direction, and to take the Meaſures of our Faith and Manners from them? And if for this End God hath obliged us to conſult them (as to be ſure it can be for no other End) then he hath obliged us to imploy our own Reaſon and Judgment, to conſider what they ſay, and enquire what they mean; otherwiſe he hath obliged us to conſult them to no Purpoſe. It is as evident therefore that God will have us uſe our own Reaſon and Judgment in diſcerning what we are to believe, and what not, in Religion, and not lazily rely upon others to ſee and diſcern, and believe for us, as it is that he would have us ſearch and p. 380conſult the Scriptures; and that I think is evident enough, from what hath been ſaid, to any one that is not reſolved to admit of a Conviction. And indeed ſeeing our Reaſon is the nobleſt Faculty we have, it would be very ſtrange if God ſhould not allow it to intermeddle in the higheſt and moſt important Affair wherein he hath ingaged us; and ſeeing it is our Reaſon only that renders us capable of Religion, what an odd Thing would it be for God to for bid us making uſe of our Reaſon in the moſt important Concerns of Religion, that is, in diſtinguiſhing what is true Religion from what is falſe, and what we ought to believe from what we ought to reject? I know it is pretended by thoſe who urge the abſolute Neceſſity of ſubmitting our Reaſon to the Church, that they allow Men to make Uſe of their own Reaſon and Judgment in diſcovering which the true Church is, and that all they contend for is only this, that when once Men have found the true Church they ought to enquire no farther, but immediately to deliver up their Reaſon and Underſtanding to it, and believe every Thing it believes without any farther Examination. So that before Men come into their Church, it ſeems they are allowed to ſee for themſelves, but after they are in, they muſt wink and follow their Guides, and depute them to ſee and underſtand for them; which to ſuch Men as are not quite ſick of their own Reaſon and Underſtandings ſhould methinks be a great Temptation to keep them out of their Church for ever: For if I may judge for my ſelf while I am out of it, but muſt not while I am in it, I muſt be very fond of parting with my own Eyes and Reaſon if ever I come into it at all. But p. 381ſuppoſe I was always in it, and had been bred up in its Communion from my Infancy, will they allow me when I come to the full uſe of my Reaſon fairly to queſtion whether theirs be the only true Church or no, and to hear the Reaſons, and examine the Scriptures, and conſult the Doctors on both ſides? No, by no means; this I am forbid under the penalty of being deprived of the Benefit of Prieſtly Abſolution. So that in ſhort they will allow me to make Uſe of my Reaſon if I have been bred an Heretick in order to my Reconciliation to their Church, but if I have never been an Heretick I muſt never uſe my Reaſon to examine the Truth either of my Church or Religion; that is to ſay, I may uſe my Reaſon when there is no other Remedy, and I muſt continue a Heretick if I do not: But it were much better that I had never had Occaſion to uſe my Reaſon at all. So that according to theſe Men the Uſe of our Reaſon in Religion is only the leaſt of two Evils; it is not ſo bad as to continue a Heretick, but if I had never been one it would be very bad, and a certain Way to make me one; which methinks looks very odd, that the Uſe of my Reaſon ſhould be neceſſary to reduce me from Hereſy, and the diſuſe of it as neceſſary, when I am reduced, to preſerve me from relapſing into Hereſy. 'Tis a memorable Paſſage of the Biſhop of St. Mark in the Council of Trent, that Seculars are obliged humbly to obey that Doctrine of Faith which is given them by the Church, without diſputing or thinking farther of it. Where by the Church he means the Clergy aſſembled in that Council. So that according to this Man's Doctrine the Faith of the People is a meer Beaſt of Burthen, that right or wrong muſt p. 382bear all the Load that the Prieſts ſhall agree to lay upon it; and though it ſhould feel it ſelf oppreſſed by them with never ſuch groſs Contradictions or Abſurdities, it muſt think no farther of it, but tamely trudg on without ſtarting or bogling. At this Rate what Tricks may not the Prieſts play with the Faith of the People? Let them invent what Doctrines they pleaſe to ſerve the Intereſt of their own Ambition and Covetouſneſs, the People muſt believe them without asking why; or if they ſhould ask why, they muſt expect no other Anſwer but this, becauſe we have thought to define and declare them. For it is by no means allowable that the People ſhould exerciſe any private Judgment of their own, about Matters of Faith; no, I confeſs it is not, where the Matters propoſed to their Faith are falſe and erroneous; becauſe it is a thouſand to one but one time or other the People will diſcover the Frauds and Impoſtures of the Prieſts, and this would ſpoil all. But if the Matters of Faith are true, in all Probability the farther the People enquire into them the better they will be ſatisfied about them; and if in the Exerciſe of their private Judgments they ſhould in ſome particulars err, that is far more tollerable than that they ſhould be utterly deprived of the Means of being able to give an Anſwer to every one that asks them a Reaſon of the Hope that is in them. But when God hath given the People reaſonable Faculties on purpoſe that by them they may be able to diſtinguiſh what is true from what is falſe, for any Party of Men to forbid them the Uſe of theſe Faculties in diſtinguiſhing what is true from what is falſe in Religion, in which above all Things they p. 383are moſt highly concerned, it is a moſt injurious Uſurpation upon the common Rights of humane Nature. For by this Means our beſt Faculty is rendred uſeleſs to us in our greateſt Concerns; and whereas God gave it to us on purpoſe to guide and direct us, we are utterly deprived of it's Guidance where we have moſt need of it, and where it will prove moſt fàtal to us if we ſhould happen to err and go aſtray.