Chapter VI: Front Matter (6)

Farther, that these instruments were not used in God’s worship, in
_Thomas Aquinas’s_ time, that is, about the year 1250, he himself is
witness. “In the old Law,” _says he_, “God was praised both with
musical instruments and human voices, and according to that _Psalm_
xxxiii. _Praise the Lord with harp, sing unto him with the psaltery,
and an instrument of ten strings._ But the Church does not use musical
instruments to praise God, lest she should seem to judaize. Therefore,
by parity of reason, she should not use singing.” Secunda secundæ
Questio 91, _art._ 4. & _conclus._ 4. The like objection is made by
our author. But _Thomas_ answers: “As to this objection, we must say,
as the philosopher, _Lib._ viii. _Polit._ that Pipes are not to be
used for teaching, nor any artificial instruments, as the harp, or the
like: but whatever will make the hearers good men. For these musical
instruments rather delight the mind, than form it to any good
disposition. But under the Old Testament such instruments were used,
partly because the people were harder and more carnal; upon which
account they were to be stirred up by these instruments, as likewise
by earthly promises; and partly because these bodily instruments were
typical of something.” Upon which place Cardinal _Cajetan_ gives us
this Comment: “’Tis to be observed, the Church did not use organs in
_Thomas’s_ time. Whence, even to this day, the Church of _Rome_ does
not use them in the Pope’s presence. And truly it will appear, that
musical instruments are not to be suffered in the ecclesiastical
offices we meet together to perform, for the sake of receiving
internal instruction from God; and so much the rather are they to be
excluded, because God’s internal discipline exceeds all human
disciplines, which rejected these kind of instruments.” _Cit._ Hoffm.
Lex. voce _Musica_.

If any one objects the practice of some foreign churches, I answer
with Mr. _Hickman_: “They are laid aside by most of the reformed
churches; nor would they be retained among the _Lutherans_, unless
they had forsaken their own _Luther_; who, by the confession of
Eckard, reckoned _organs among the ensigns of Baal_. That they still
continue in some of the _Dutch_ churches, is against the minds of the
Pastors. For in the National Synod at _Middleburg_, in the year 1581,
and in the Synod of _Holland_ and _Zealand_, in the year 1594, it was
resolved, _That they would endeavour to obtain of the magistrate the
laying aside of organs, and the singing with them in the churches,
even out of the time of worship, either before or after sermons_: so
far are those Synods from bearing with them in the worship itself.”
_Apol. p._ 139.

The Church of _England_ herself had formerly no very good opinion of
these musical instruments; as may appear by her Homilies: “Lastly,
God’s vengeance hath been, and is daily provoked, because much wicked
people pass nothing to resort unto the church; either for that they
are so sore blinded, that they understand nothing of God or godliness,
and care not with devilish malice to offend their neighbours; or else
for that they see the church altogether scoured of such gay gazing
sights, as their gross phantasie was greatly delighted with; because
they see the false religion abandoned, and the true restored, which
seemeth an unsavory thing to their unsavory taste, as may appear by
this that a woman said to her neighbour: Alas! gossip, what shall we
now do at church, since all the Saints are taken away; since all the
goodly sights we were wont to have are gone; since we cannot hear the
like piping, singing, Chaunting, and playing upon the organs that we
could before? But, dearly beloved, we ought greatly to rejoice and
give God thanks, that our churches are delivered out of all those
things, which displeased God so sore, and filthily defiled his holy
house, and his place of prayer.” Hom. of the place and time of prayer,
_part._ 2. p. 131.

A great number also of the Clergy in the first convocation of Queen
_Elizabeth_ in 1562, earnestly laboured to have organs, and that
pompous theatrical way of singing laid aside, and missed the carrying
it but by one vote, as I observe elsewhere. And in this Archbishop
_Parker_ concurred with them, or at least did not oppose them.

I will add one or two testimonies of Papists against this cathedral
way of worship. The first shall be _Polydorus Virgilius_.

Having taken notice of _Austine’s_ dislike of that way of singing in
his time, he thus proceeds: “But in our time, it seems much less
useful to the commonwealth, now our singers make such a noise in our
churches, that nothing can be heard, beside the sound of the voice;
and they who come there (that is all that are in the city) are
satisfied with the concert of music, which their ears itch for, and
never mind the sense of the words. So that we are come to that pass,
that in the opinion of the common people, the whole affair of
religious worship is lodged in these singers; although, generally
speaking, there is no sort of men more loose or wicked: and yet a good
part of the people run to church, as to a theatre, to hear them bawl:
they hire and encourage them; and look upon them alone as ornaments to
the house of God. Wherefore, without doubt, it would be for the
interest of religion, either to cast these jackdaws out of the
churches; or else to teach them when they sing, they should do it
rather in the manner of reading, than bawling; as _Austine_ says
_Athanasius_ ordered, _&c._” De Invent. Rer. _lib._ vi. _c._ 2. _p._
379.

Next hear the judgment of _Erasmus_: “Let a man be more covetous than
_Crassus_, more foul-mouthed than _Zoilus_, he shall be reckoned a
pious man, if he sings those prayers well, though he understands
nothing of them. But what, I beseech you, must they think of Christ,
who can believe he is delighted with such a noise of men’s voices? Not
content with this, we have brought into our churches a certain operose
and theatrical music; such a confused disorderly chattering of some
words, as I hardly think was ever heard in any of the _Grecian_ or
_Roman_ theatres. The church rings with the noise of trumpets, pipes
and dulcimers; and human voices strive to bear their part with
them.—Men run to church as to a theatre, to have their ears tickled.
And for this end organ-makers are hired with great salaries, and a
company of boys, who waste all their time in learning these whining
tones. Pray now compute how many poor people in great extremity might
be maintained by the salaries of those singers.” In 1 Cor. xiv. 19.

Lastly, _Lindanus_ says: “Who will compare the Music of this present
age, with that which was formerly used? Whatever is sung now,
signifies little for informing the people; which ’tis certain the
ancients always designed.” Panopl. _lib._ iv. _c._ 73.

PIERCE’S VINDICATION.

Footnote 22:

The first hymns of Gospel churches, were neither rythm, nor metre; and
there was no version of David’s psalms, that could be sung before
Calvin’s time.

Footnote 23:

Ὑμνήσαντε.

Footnote 24:

There is a difference between praising God, and instructing men.

Footnote 25:

The first christians composed and set to music their hymns.

Footnote 26:

Grotius thought the first Gospel hymns were extemporary. Basnage from
Tertullian says; “neither the prayers they made to God, nor the hymns
which they sung to his honour were reduced to rule; every one drew
them from the Holy Scriptures, or from his own treasure, according to
his genius.” A council of 70 bishops, A. D. 272. charged among other
things against Paulus bishop of Antioch, that he abolished the Psalms,
which were sung _in gloriam Christi_.—When the Ariam sang the doxology
_Glory be to the Father_, the orthodox added, _and to the Son and
Spirit_. Vide Dr. Latta, and Mr. Tod, on Psalmody.

Footnote 27:

_See Mr. Richard Allein’s essay on singing, chap. iv. who seems, in my
opinion, in the whole of his short performance, to argue with a
considerable degree of candor and judgment._

Footnote 28:

_See Sidenham’s gospel ordinance concerning singing, &c. and Hitchen’s
scripture proof for singing, &c._

Footnote 29:

_It cannot be denied that the Psalms of David are called indifferently
by these three names, psalms, hymns, and songs שיר, מזמר, תהלה,
ψαλμὸς, ὑμνὴ, ὀδη, and sometimes the same psalm is called a song or
psalm, as in the title of Psalm. lxv. or a song of a psalm [as the
LXX. render it, ὀδη ψαλμοῦ.] And in Psalm cv. 2. when it is said, Sing
unto him, sing psalms unto him; שירו לו זמרו לו the former word
signifies to sing a spiritual song; the latter to sing a psalm; or, as
the Septuagint render the same word, in 1 Chron. xvi. 9. an hymn
[Ἀσατε αυτω και υμνησατε.] See Sidenham’s gospel-ordinance, &c. chap.
ii. and Ainsworth on the title of Psalm liii. whom he therein refers
to._

Quest. CLX.

QUEST. CLV. _How is the word made effectual to salvation?_

ANSW. The Spirit of God maketh the reading, but especially the
preaching of the word, an effectual means of enlightening,
convincing, and humbling sinners, of driving them out of themselves,
and drawing them unto Christ, of conforming them to his image, and
subduing them to his will, of strengthening them against temptations
and corruptions, of building them up in grace, and establishing
their heart in holiness and comfort through faith unto salvation.

Having had an account, in the foregoing answer, of the ordinances by which Christ communicates the benefits of redemption to his church, and what they are; as also, that singing the praises of God is one of those ordinances. We are now to consider another ordinance that is made effectual to salvation, _viz._ the word read, or preached. We have, under some foregoing answers, had occasion to speak of the word of God as contained in the scriptures of the Old and New Testament, and considered it as the only rule of faith and obedience, and as having all the properties that are necessary thereunto, so that we may depend upon it as a perfect and infallible revelation of all things necessary to be believed and done, in order to our enjoying God here, and attaining eternal life hereafter[30]. And now we are to consider the word as made the subject of our study and enquiry; without which it would be of no use to us. Accordingly we may observe in this answer,

I. Something supposed; namely, that the word of God is to be read by us, and explained by those who are qualified and called hereunto, by whom it is to be preached. We are not, indeed, to conclude, that the explications of fallible men, how much soever they are fitted to preach the gospel, are of equal authority with the sacred oracles, as transmitted to us by those who received them, by infallible inspiration from the Spirit of God; and therefore, the text is much more to be depended on than the comment upon it; the truth whereof is to be tried thereby, Isa. viii. 20. 1 Thess. v. 21. Acts xvii. 11. Nevertheless, this is to be reckoned a great blessing, which God is pleased to bestow upon his church, in order to our understanding and making a right use of the written word. Accordingly, preaching, as well as the reading of the word, is an ordinance which the Spirit of God makes subservient to the salvation of them that believe; and in order thereunto, it is farther supposed, that the word is to be read by us, and we are to attend to the preaching thereof; to neglect either of which, is to despise our own souls, and deprive ourselves of the advantage of God’s instituted means of grace. Therefore, we are not to content ourselves, barely, with the reading of the word of God, in our closets or families; but we must embrace all opportunities, in which we may hear it preached in a public manner, one being no less an ordinance of God than the other.

_Obj._ It is objected, by some, that they know as much as ministers can teach them; at least, they know enough, if they could but practise it.

_Answ._ This objection, sometimes, savours of pride and self-conceit, in those who suppose themselves to understand more, of the doctrines of the gospel, than they really do; and it can hardly be said, concerning the greatest number of professors, that they either know as much as they ought, or that it is not possible for them to make advances in knowledge, by a diligent attendance on an able and faithful ministry. However, that we may give the utmost scope to the objection, we will allow, that some Christians know more than many ministers, who are less skilful than others in the word of truth. Nevertheless, it must be observed that there are other ends of hearing the word, besides barely the gaining of knowledge, viz. the bringing the doctrines of the gospel to our remembrance, John xvi. 26. and their being impressed on our affections; and for this reason the wisest and best of men have not thought it below them, to attend upon the ministry of those who knew less than themselves. Our Saviour was an hearer of the word before he entered on his public ministry, Luke ii. 46. and though it might, I think, truly be said of him, that though he was but twelve years old, he knew more than the doctors, in the midst of whom he sat, in the temple, yet he _heard and asked them questions_. And David, though he professes himself to have _more understanding than all his teachers_, Psal. cxix. 99. yet he was glad to embrace all opportunities, to go up into the house of the Lord; this being God’s appointed means for a believer’s making advances in grace.

II. There are several things particularly mentioned in this answer, in which the Spirit of God makes the word, read or preached, effectual to salvation.

1. Hereby the mind is enlightened and furnished with the knowledge of divine truths, which is a very great privilege, for as faith is inseparably connected with salvation; the knowledge of the doctrines of the gospel is necessary to faith; and this is said to _come by hearing_, Rom. x. 17. Acts viii. 30, 31. However, we must not content ourselves with a bare assent to what is revealed in the word of God; but must duly weigh the tendency thereof, to our sanctification and consolation, and admire the beauty, excellency, and glory that there is in the great doctrines of the gospel, as the divine perfections shine forth therein, to the utmost. We must also duly consider the importance of those doctrines that are contained therein, and how they are to be improved by us, to our spiritual advantage; and when we find our hearts filled with love to Jesus Christ, in proportion to those greater measures of light, that he is pleased to impart to us, so that we grow in grace as well as in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. iii. 18. then the word may be said to be made effectual to our salvation, as our minds are very much enlightened and improved in the knowledge of those things that lead thereunto.

2. The word is made effectual to bring us under conviction, by which means we see ourselves sinful and miserable creatures; particularly we are hereby led to see those depths of wickedness that are in our hearts, by nature, which otherwise could not be sufficiently discerned by us, much less improved to our spiritual advantage, Jer. xvii. 9. Rom. vii. 9. Would we take a view of the manifold sins committed in our lives, with all their respective aggravations, so as to lay to heart the guilt that we have contracted hereby, or, if we would be effected with the consideration of the misery that will ensue hereupon; as that, hereby, we not only deserve the wrath and curse of God, but without an interest in forgiving grace, are bound to conclude ourselves liable to it: These things we are led into by the word of God. And if we would know whether these convictions of sin are such as have a more immediate reference to salvation; let us enquire, whether they are attended with that grief and sorrow of heart for the intrinsic evil that there is in sin, as well as the sad consequences thereof? Psal. xxxviii. 18. compared with ver. 4. or, whether, when we have taken this view thereof, we are farther led to enquire after the remedy, and seek forgiveness through the blood of Christ, and strength against those corruptions that we have ground to charge ourselves with, which have so much prevailed over us? Acts xvi. 30. Psal. xix. 13. xxv. 11. Jer. viii. 22.

3. The word is made effectual to salvation, when what is contained therein tends to humble and lay us low at the foot of God; when we acknowledge, that all his judgments are right, or whatever punishments have been inflicted, pursuant to the threatenings which he has denounced, have been less than our iniquities deserve, Ezra ix. 13. And when we receive reproofs for sins committed, with a particular application thereof to ourselves, and are sensible of the guilt we have contracted thereby.

But that we may make a right use of the word, to answer this great end, let us consider, what humbling considerations are contained therein, that may have a tendency to answer this end.

(1.) The word of God represents to us that infinite distance that there is between him and us; so that the best of creatures are, in his sight, as nothing, Isa. xl. 17. _less than nothing, and vanity_. Herein we behold God as infinitely perfect, and men as very imperfect, and unlike to him; and in particular, we behold him as a God of infinite holiness, spotless purity, and ourselves as impure, polluted creatures; which is a very humbling consideration, Prov. xxx. 2. Isa. lxiv. 6.

(2.) The word of God discovers to us the deceitfulness and desperate wickedness that there is in our hearts, whereby we are naturally inclined to rebel against him; and should, had it not been for his preventing and renewing grace, have run with the vilest of men, in all excess of riot. It also leads us into the knowledge of the various kinds of sin, which we have ground to charge ourselves with, in the course of our lives; the frequent omission of those duties which are required of us; our great neglect of relative duties, in the station in which God has fixed us; and the injury we have done to others hereby, whom we have caused to stumble, or fall by our example, or, at least, by our unconcernedness about their spiritual welfare. It also discovers to us the various aggravations of sins committed, as they are against light, love, mercies, and manifold engagements, which we are laid under; and the great contempt which we have cast on the blessed Jesus, in disregarding, or not improving, the benefits of his mediation. All these things duly considered, have a tendency to humble us, and we are led into the discovery hereof by the word of God.

4. The word of God is made effectual to salvation, as it has a tendency to drive sinners out of themselves, and to draw them to Jesus Christ. On the one hand, it shews them the utter impossibility of their saving themselves, by doing any thing that may bring them into a justified state, and so render them accepted in the sight of God; and, on the other hand, it draws or leads them to Christ, whom they are enabled to behold by faith, as discovered in the gospel, to be a merciful and all-sufficient Saviour. The former of these is not only antecedent, but necessary to the latter: For, so long as we fancy that we have a sufficiency in ourselves, to recommend us to God, and procure for us a right and title to eternal life, we shall never think of committing our souls into Christ’s hand, in order to our obtaining salvation from him in his own way. Thus the prophet brings in a self-conceited people as saying, _We are lords, we will come no more to thee_, Jer. ii. 31. No one will seek help or safety from Christ, who is not sensible of his own weakness, and being in the utmost danger without him. The first thing then that the Spirit of God does in the souls of men, when he makes the word effectual to salvation, is, his leading them into a humble sense of their utter inability to do what is spiritually good, or acceptable to God, or to make atonement for the sins that they have committed against him; that so they might be brought into a justified state. It is, indeed, an hard matter to convince the sinner of this; for he is very prone to be full of himself, sometimes to glory with the Pharisee, Luke xviii. 11. in some religious duties he performs; at other times in his abstaining from those gross enormities that others are chargeable with: Or, if he will own himself to have exceeded many in sin; yet he is ready to think, that, by some expedient or other, he shall be able to make atonement for it. This sets him at a great distance from Christ; as it is said, _They that be whole need not a physician, but they that are sick_, Matt. ix. 12. So these do not see their need of a Saviour, till they are convinced that they have nothing in themselves that can afford any relief to them, so as to deliver them from the guilt of sin, and the misery that will ensue thereupon. On this account our Saviour observes, that _publicans and harlots go into the kingdom of God_, chap. xxi. 31. _i. e._ are more easily made sensible of their need of Christ, being convinced of sin, when the _chief priests and elders_, who thought they had a righteousness of their own to justify them, and therefore refused to comply with the method of the gospel, in having recourse to Christ alone for this privilege.

Now the word of God is made use of by the Spirit, to drive the sinner out of these strong holds, and to shew him that he cannot, by any means recover himself out of that state of sin and misery, into which he is plunged. It is a very hard thing for a person to be convinced of the truth of what our Saviour says, viz. _That which is highly esteemed amongst men, is an abomination in the sight of God_, Luke xvi. 15. when it is put in the room of Christ and his righteousness. This is one of the great ends to which the word is made subservient when rendered effectual to salvation.

Moreover, the word of God draws the soul to Christ, so that it is persuaded and induced, from gospel-motives, to come to him; and, at the same time, enabled so to do by the almighty power of God, without which he cannot come to him, John vi. 44. the former draws objectively, the latter subjectively and internally.

As to what the gospel does in order hereunto, let it be considered, that it sets before us the excellency and glory of Christ, as our great Mediator; represents him as a divine person, and, consequently, the object of faith, and as such, _able to save, to the uttermost, them that come unto God by him_, Heb. vi. 25. It considers him as having purchased salvation for his people; so that they may obtain forgiveness through his blood. It also discovers him as not only able, but willing to save all that come to him by faith; so that he will in no wise cast them out, John vi. 37. It also represents him as having a right to us; we are his by purchase; and therefore it is our indispensible duty to give up ourselves unto him. It also makes known to us the greatness of his love, as the highest inducement hereunto; the freeness, riches and extensiveness of his grace, as ready to embrace the chief of sinners, and pass by all the injuries that they have done against him, and as giving them the utmost assurance, that, having loved them in the world, he will love them to the end. Thus Christ is set forth in the gospel; and when it is made effectual to salvation, the soul is induced, or, as it were, constrained hereby, to love him, and yield the obedience of faith unto him in all things.

5. The word is made of use by the Spirit, as a means to conform the soul to the image of God, and subdue it to his will. The image of God in man, is defaced by sin; so that he is not only rendered unlike, but averse to him, stripped of all his beauty, and become abominable and filthy in his sight; and, as long as he remains so, is unmeet for communion with, or obtaining salvation from him. Now, when the Spirit of God communicates special grace to sinners, he instamps this image afresh upon the soul, which he renews in knowledge, righteousness, and holiness, sanctifies all the powers and faculties thereof, and subdues the will, so that it yields a cheerful obedience to the will of God, and delights in his law after the inward man; and its language is, _Speak, Lord, for thy servant heareth_. This change the Spirit of God works in the heart, by his internal efficacious influence; as has been formerly observed, when we considered the work of conversion and sanctification, as brought about by him[31]. And this effect is also ascribed to the word as a moral instrument thereof; so that it is not attained without it, it being, indeed, the principal end of the preaching the gospel; as the apostle says, _The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God_, 2 Cor. x. 4, 5. and bringing into captivity every thought to the obedience of Christ.

6. The word is farther said to be made effectual to salvation, as hereby we are strengthened against temptation, and corruption. By the former, those objects are presented to us that have a tendency to alienate our affections from God; by the latter, these temptations are complied with, and the affections entangled in the snare that is laid for them, Satan, or the world, present the bait, and corrupt nature is easily allured and taken by it. The tempter uses many wiles and stratagems to ensnare us, and our own hearts are deceitful above all things, and without much difficulty, turned aside thereby; and so led captive by Satan at his will. But when the Spirit of God makes the word effectual to salvation, he takes occasion hereby to detect the fallacy; lays open the design of our spiritual enemies, and the pernicious tendency thereof; and internally fortifies the soul against them, whereby it is _kept from the paths of the destroyer_, Psal. xvii. 4. and this he does by presenting other and better objects to engage our affections, and leading us into the knowledge of those glorious truths, that may prevent a sinful compliance with the solicitations of the devil. And, according to the nature of the temptation that may occur, we are directed to the precepts or promises contained in the word of God; which, being duly improved by us, have a tendency to keep the heart steady, and fixed in the ways of God.

7. The word of God is made effectual by the Spirit, as he thereby builds the soul up in grace, and establishes it in holiness and comfort, through faith unto salvation. The work of grace is not immediately brought to perfection, but is, in a progressive way, making advances towards it; and therefore we are first made holy by the renovation of our hearts and lives, and made partakers of those spiritual consolations that accompany or flow from the work of sanctification; and then we are built up in holiness and comfort, whereby we go from strength to strength, and are more and more established in the ways of God; and this is done by the preaching of the word, whereby we are said to _grow in grace, and the knowledge of our Lord and Saviour Jesus Christ_, 2 Pet. iii. 18. so that every step we take in our way to heaven, from the time that our faces are first turned towards it, we are enabled hereby to go on safely and comfortably, till the work of grace is perfected in glory.

Footnote 30:

_See Vol. I. 48. 69. Quest. III. and IV._

Footnote 31:

_See Quest. LXVII, LXVIII. Vol. III. p. 16._

Quest. CLVI., CLVII.

QUEST. CLVI. _Is the word of God to be read by all?_

ANSW. Although all are not to be permitted to read the word publicly
to the congregation, yet all sorts of people are bound to read it
apart by themselves, and with their families, to which end the holy
scriptures are to be translated out of the original, into vulgar
languages.

QUEST. CLVII. _How is the word of God to be read?_

ANSW. The holy scriptures are to be read, with an high and reverend
esteem of them; with a firm persuasion that they are the very word
of God, and that he only can enable us to understand them, with
desire to know, believe, and obey the will of God revealed in them,
with diligence and attention to the matter and scope of them; with
meditation, application, self-denial, and prayer.

The word’s being made effectual to salvation, which was the subject last insisted on, not only supposes that we read it as translated into vulgar languages, but that we understand what we read, in order to our applying it to our particular case, and improving it for our spiritual advantage. These things are next to be considered as contained in the answers we are now to explain. Accordingly,

I. We have an account, in the former of them, of the obligation that all persons are under to read, or at least, attend to the reading of the word of God; more particularly,

1. It is to be read publicly in the congregation, by those who are appointed for that purpose. This is evident, inasmuch as the church, and all the public worship that is performed therein, is founded on the doctrines contained in scripture; and every one who would be made wise to salvation, ought to be well acquainted with it; and the reading it publicly, as a part of that worship that is performed in the church, is not only a testimony of the high esteem that we have for it; but it will be of great use to those, who, through a sinful neglect to read it in families, and their not being disposed to do this in their private retirement; or, through the stupidity of their hearts, and the many incumbrances of worldly business, will not allow themselves time for this necessary duty, by reason whereof they remain strangers to those great and important truths contained therein.

That this is a duty appears from the charge that the apostle gives, that the epistle which he wrote to the church at Thessalonica, should _be read unto all the holy brethren_, 1 Thess. v. 27. And he gives the like charge to the church at Colosse, Col. iv. 16. And to this we may add, that the scripture is not only to be read, but explained; which is the principal design of the preaching thereof. This is no new practice; for the Old Testament was not only read, but explained in the synagogues _every Sabbath-day_; which is called, by a metonymy, a _reading Moses_, Acts xv. 21. _viz._ explaining the law that was given by him. Thus Ezra _stood upon a pulpit of wood, opened the book in the sight of all the people_; and he, with some other of his brethren that assisted him herein, _read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading_, that is, the meaning thereof, Neh. viii. 4,-8. In like manner our Saviour _went into the synagogue the Sabbath-day_, and _stood up_ and _read_, that part of the holy scriptures, taken from the prophecy of Isaiah; which, when he had done, he applied it to himself, and shewed them how _it was fulfilled in their ears_, Luke iv. 16,-24. So that it is supposed that the word is to be publicly read.

The only thing in this answer, that needs explaining is, what is meant by those words, all are not to be permitted to read the word publicly to the congregation. We are not to suppose that there is an order of men that Christ has appointed to be readers in the church, distinct from ministers; therefore the meaning of this expression may be, that all are not to read the word of God together, in a public assembly, with a loud voice; for that would tend rather to confusion than edification. Nor ought any to be appointed to do it, but such as are grave, pious, and able to read it distinctly, for the edification of others. And who is so fit for this work, as the minister whose office is not only to read, but explain it in the ordinary course of his ministry?

2. The word of God is to be read in our families; which is absolutely necessary for the propagating religion therein. This, indeed, is shamefully neglected; which is one great reason of the ignorance and decay of piety in the rising generation; and the neglect hereof is contrary to God’s command, Deut. vi. 6, 7. as well as the example of those who are highly commended for this practice; as Abraham was for _commanding his children, and his household after him, that they should keep the way of the Lord_, Gen. xviii. 19. Psal. lxxviii. 3, 4.

3. The word of God ought to be read by every one, in private; and that not only occasionally, but frequently as one of the great businesses of life. Thus God says to Joshua, Josh. i. 8. _This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night_, Psal. i. 2. And our Saviour commands the Jews to _search the scriptures_, John v. 39. and, in some of his discourses with them, though he was sensible that they were a degenerate people; yet he takes it for granted, that they had not altogether laid aside this duty, Matt. xii. 5. chap. xxi. 42. Luke vi. 3. This practice, especially where the word of God has not only been read, but the meaning thereof sought after, and attended to with great diligence, is commended as a peculiar excellency in Christians, who are, in this respect, styled more _noble_ than others, who are defective in this duty, Acts xvii. 11.

Now it appears, that it is the duty of every one to read the word of God, inasmuch as it is given us with this design. If God is pleased, as it were, to send us an epistle from heaven, it is a very great instance of contempt cast on it, as well as on the divine condescension expressed therein, for us to neglect to read it. Does he impart his mind to us herein, and is it not our indispensable duty, to pay the utmost regard thereto? Rev. i. 11. compared with chap. ii. 29. Moreover, our own advantage should be a farther inducement to us, to read the word of God; since his design in giving it, was, that we might believe, and that believing, we may attain life, through the name of Christ, John xx. 31. Rom. x. 17. chap. xv. 4. It is sometimes compared to a _sword_, for our defence, against our spiritual enemies, Eph. vi. 17. and is therefore designed for use; otherwise it is no advantage for us. It is elsewhere compared to a _lamp to our feet_, Psal. cxix. 105. which is not designed for an ornament, but to guide us in the right way; therefore we must attend to its direction. It is also compared to _food_, whereby we are said to be _nourished up in the words of faith and good doctrine_, and _as new-born babes_ we are exhorted, to _desire the sincere milk of the word, that we may grow thereby_, 1 Pet. ii. 2. but this end cannot be attained, unless it be read and applied by us to our own necessities.

This leads us to take notice of the opposition that the Papists make hereunto, inasmuch as they deny the common people the liberty of reading the scriptures in their own language, without leave given them from the bishop, or some other spiritual guides, who are authorized to allow or deny this privilege, as they think fit; but without this, the reading of it is strictly prohibited. And, as an instance of their opposition to it, they have sometimes burnt whole impressions of the Bible, in the open market-place; as well as expressed their contempt hereof, by burning particular copies of scripture, or dragging them through the streets, throwing them in the kennels, and stamping them under feet, or tearing them in pieces, as though it was the vilest book in the world; and some have been burned for reading it. And, that it may be brought into the utmost contempt, they have cast the most injurious reproaches upon it, by calling it a bending rule, a nose of wax, a dumb judge. And some have blasphemed it, by saying, that it has no more authority than Esop’s fables; and have compared the psalms of David to profane ballads. And, they pretend, by all this, to consult the good of the people, that they may not be misled thereby.

That which they generally allege in vindication of this practice, is, that they do not so much oppose the reading the scripture, as the reading those translations of it, which have been made by Protestants; and that it is our Bible, not that which they allow to be the word of God, that they treat with such injurious contempt.

But to this it may be replied; that the objections they bring against scripture, are not taken so much from such passages thereof, which they pretend to be falsely translated; but their design is, plainly, to keep the people in ignorance, that they may not, as the consequence of their reading it, imbibe those doctrines, that will, as they pretend, turn them aside from the faith of the church; and therefore, they usually maintain, that the common people ought to be kept in ignorance, as an expedient to excite devotion; and that, by this means, they will be the more humble, and pay a greater deference to those unwritten traditions that are propagated by them, and pretended to be of equal authority with scripture, which the common people must take up with instead of it. And, indeed, the consequence hereof, is agreeable to their desire; for they appear to be grossly ignorant, and think themselves bound to believe whatever their leaders pretend to be true, without exercising a judgment of discretion, or endeavouring to know the mind of God relating thereunto.

That which they generally allege in opposing the common people’s reading the Bible, is, that it contains _some things_ in it that are _hard to be understood_; as the apostle Peter expresses it, in 2 Pet. iii. 16. _which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their destruction_.

But to this it may be replied; that it must be allowed that some things contained in scripture, are hard to be understood; inasmuch as the gospel contains some mysteries which finite wisdom cannot comprehend; and the great doctrines of the gospel, are sometimes unintelligible by us, by reason of the ignorance and alienation of our minds from the life of God, as well as from the imperfections of this present state, in which we know but in part. Notwithstanding, they, who with diligence and humility, desire, and earnestly seek after the knowledge of those truths that are more immediately subservient to their salvation, shall find that their labour is not lost; but in following on to know the Lord, shall know as much of him as is necessary to their glorifying and enjoying him, as the prophet says, _Then shall ye know if ye follow on to know the Lord_, Hos. vi. 3. It is to be owned, that there are some depths in scripture, that cannot be fathomed by a finite understanding; which should tend to raise our admiration, and put us upon adoring the unsearchable wisdom of God, as well as an humble confession that _we are but of yesterday, and know_, comparatively, _nothing_, Job viii. 9. Yet there are many doctrines that we may attain to a clear knowledge of, and improve, to the glory of God, in the conduct of our lives. Thus the prophet speaks of an _high way_, that is called _the way of holiness_; concerning which it is said, that _way-faring men_, who walk therein, _though fools_, that is, such as have the meanest capacity, as to other things, _shall not err therein_, Isa. xxxv. 8. that is, they who humbly desire the teaching of the Spirit, whereby they may be made acquainted with the mind and will of God, shall not be led out of the way by any thing that he has revealed to his people in his word. It is very injurious to the sacred oracles to infer, that because some things are hard to be understood, therefore all that read them, must necessarily wrest them to their own destruction. And besides, the apostle does not say, that all do so, but only those who are _unlearned and unstable_; _unlearned_, that is, altogether unacquainted with the doctrines of the gospel, as not making them the matter of their study and enquiry; and _unstable_, that is, such as give way to scepticism, or they whose faith is not built on the right foundation, but are inclined to turn aside from the truth, with every wind of doctrine. This God’s people may hope to be kept from, while they study the holy scriptures, and earnestly desire to be made wise thereby unto salvation.

As to what the Papists farther allege against the common people’s being permitted to read the scriptures, because, as they pretend, this will make them proud, and induce them to enquire into those things that do not belong to them, whereby they will soon think themselves wiser than their teachers; and that it has been the occasion of all the heresies that are in the world.

To this it may be answered, that whatever ill consequences attend a person’s reading of scripture, these are not to be ascribed to the use, but the abuse of it. Will any one say, that we ought to abstain from eating and drinking, because some are guilty of excess therein, by gluttony and drunkenness? No more ought we to abstain from reading the scriptures, because some make a wrong use of them. But, inasmuch as it is supposed that hereby some, through pride, will think themselves wiser than their teachers; this, we will allow, they may do, without passing a wrong judgment on themselves; and it is injurious treatment of mankind, to keep the world in ignorance, that they may not detect the fallacies, or expose the errors of those who pretend to be their guides in matters of faith.

As to what is farther alleged, that the reading of scripture has been the occasion of many heresies in the world, I am rather inclined to think, that this ought to be charged on the neglect thereof, or, at least, on their not studying them with diligence, and an humble dependence on God for his blessing to attend it.

It may be observed, that whatever reasons are assigned for their denying the people the liberty of reading the scriptures, these seem to carry in them a pretence of great kindness to them, that they may not, hereby, be led out of the way, and do themselves hurt by this means; as it is a dangerous thing to put a knife, or a sword, into a child’s, or madman’s hand; by which they suppose the common people to be ignorant, and would keep them so. But, whatever reasons they assign, the true reason why they so much oppose the reading of scripture is this, because it detects and exposes the absurdity of many doctrines that are imbibed by them, which will not bear to be tried by it. If they can but persuade their votaries, that whatever is handed down by tradition, as a rule of faith, is to be received, without the least hesitation, though contrary to the mind of God in scripture, they are not like to meet with any opposition from them, let them advance doctrines never so absurd, or contrary to reason.

If it be enquired, whether they universally prohibit the reading of scripture? It must be allowed, that the Vulgar Latin version thereof may be read by any one that understands it, without falling under their censure. But this they are sensible of, that the greatest part of the common people cannot understand it; and if they do, it is so corrupt a translation, that it seems plainly calculated to give countenance to the errors that they advance[32]. So that it appears from their whole management herein, that their design is to deprive mankind of the greatest blessings which God has granted to them; and to discourage persons from the performance of a duty, which is so absolutely necessary to promote the interest of God and religion in the world. Therefore we must conclude, that it is an invaluable privilege that we are not only permitted, but commanded to read the scriptures, as translated into that language that is generally understood by us.

And this leads us to consider the inference that is deduced from hence, contained in the latter part of the answer which we are explaining, _viz._ that the scriptures are to be translated out of the original into vulgar languages. This is evident, inasmuch as reading signifies nothing, where the words are not understood; and every private Christian is not obliged to addict himself to the study of the languages in which the scriptures were written; and it is, indeed, a work of so much pains and difficulty, that few have opportunity, or inclination, to apply themselves, to any considerable purpose, to the study thereof. Therefore, the words of scripture must be rendered intelligible to all, and consequently, translated into a language they understand.

This may be argued from the care of providence, that the scriptures should be delivered, at first, to the Jews, in their own language; as the greatest part of the Old Testament was written in Hebrew, and those few sections or chapters in Ezra and Daniel, that were written in the Chaldee language, were not inserted till they understood that language[33]. And, when the world generally understood the Greek tongue, so that there was no necessity for the common people to learn it in schools, and the Hebrew was not understood by those nations, for whom the gospel was designed; it pleased God to deliver the New Testament in the Greek language. So that it is beyond dispute that he intended, that the scriptures should not only be read, but understood by the common people. And when the gospel was sent to various nations of different languages, the Spirit of God, by an extraordinary and miraculous dispensation, furnished the apostles to speak to every one in their own language, by bestowing on them the gift of tongues; which would have been needless, if it were not necessary for persons to read or hear the holy scriptures with understanding.

II. We are now to consider, how the word of God is to be read, that we may understand, and improve what is contained therein to our spiritual advantage; and in order thereunto, there are several directions given in the latter of the answers we are explaining.

1. We must read the scriptures with an high and reverent esteem of them, arising from a firm persuasion, that they are the word of God. That they are so, has been proved by several arguments[34]; therefore we will suppose them that read them, to be persuaded of the truth thereof; and this will beget an high and reverent esteem of them. The perfections of God, and particularly his wisdom, sovereignty, and goodness, shine forth with equal glory in his word, as they do in any of his works; and therefore it has a preference to all human composures; in that whatever is revealed therein, is to be admired and depended on for its unerring wisdom and infallible verity; so that it is impossible for them, who understand and improve it, to be turned aside thereby, from the way of truth. We are also to consider the use that God makes of it, to propagate his kingdom and interest in the world. It is by this means that he convinces men of sin, and discovers to them the way of obtaining forgiveness of it, and victory over it, and thoroughly furnishes them unto every good work, 2 Tim. iii. 16. For this reason the wisest and best of men have expressed the highest esteem and value for it. The Psalmist mentions the love he had to it, as a person that was in a rapture; _O how love I thy law! it is my meditation all the day_, Psal. cxix. 97. And elsewhere he speaks of it as _more to be desired than gold, yea, than much fine gold; sweeter also than honey and the honey comb_, Psal. xix. 16. which argues the high veneration he had for it. This we all ought to have; otherwise we may sometimes be tempted to read it with prejudice, and thereby, through the corruption of our nature, be prone to cavil at it, as we sometimes do at those writings that are merely human, which savour of the weakness and imperfection of their authors, and consequently, it will be impossible for us to receive any saving advantage thereby.

2. We must, in reading the word of God, be sensible that he alone can enable us to understand it. To read the scriptures and not understand them, will be of no advantage to us; therefore it is supposed, that we are endeavouring to have our minds rightly informed and furnished with the knowledge of divine truths: But by reason of the corruption, ignorance, and depravity of our natures, this cannot be attained without a peculiar blessing from God attending our endeavours; therefore we ought to glorify him, by dependence on him, for this privilege, (as being sensible that all spiritual wisdom is from him,) if we would see a beauty and glory in those things that are revealed therein, and be thoroughly established in the doctrines of the gospel, so as not to be in danger of being turned aside from them; or, especially, if we would improve them to our being made wise unto salvation, we must consider this as the gift of God. It is he alone who can enable us to understand his word aright; this is evident, inasmuch as it is necessary that there be an internal illumination, as well as an external revelation, which is the subject-matter of our studies and enquiries. Thus our Saviour not only repeated the words of those scriptures that concerned himself, to the two disciples going to Emmaus; but he _opened their understandings, that they might understand them_, Luke xxiv. 45. Without this, a person may have the brightest parts, and most penetrating judgment in other respects, and yet be unacquainted with the mind of God in his word, and inclined to embrace those doctrines that are contrary to it; and especially if God is not pleased to succeed our endeavours, we shall remain destitute of the experimental knowledge of divine truths, which is absolutely necessary to salvation.