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.
3. We must read the word of God with a desire to know, believe, and obey his will, contained therein. If we do not desire to know, or understand the meaning of scripture, it will remain no better than a sealed book to us; and, instead of receiving thereby, we shall be ready to entertain prejudices against it, till we lay it aside, with the utmost dislike; and, as the consequence thereof, we shall be utterly estranged from the life of God, through the ignorance and vanity of our minds. We must also read the word of God with a desire to have our faith established thereby, that our feet may be set upon a rock, and we may be delivered from all manner of doubts and hesitations, with respect to those important truths which are revealed therein; and we ought to desire, not only to believe, but yield a constant and cheerful obedience to every thing that God requires of us therein.
4. Our reading the word of God ought to be accompanied with meditation, and the exercise of self-denial. Our thoughts should be wholly taken up with the subject-matter thereof, and that with the greatest intenseness, as those who are studiously, and with the greatest earnestness, pressing after the knowledge of those doctrines that are of the highest importance, that our profiting herein may appear to ourselves and others, 1 Tim. iv. 15.
As to the exercise of self-denial, all those perverse reasonings which our carnal minds are prone to suggest against the subject-matter of divine revelation, are to be laid aside. If we are resolved to believe nothing but what we can comprehend, we ought to consider that the gospel contains unsearchable mysteries, that surpass finite wisdom; therefore we must be content to acknowledge, that we know but in part. There is a deference to be paid to the wisdom of God, that eminently appears in every thing which he has discovered to us in his word; so that we must adore the divine perfections that are displayed therein, whilst we retain an humble sense of the imperfection of our own knowledge. Our reason is not to be considered as useless; but we must desire that it may be sanctified, and inclined to receive whatever God is pleased to impart. We are also to exercise the grace of self-denial, with respect to the obstinacy of our wills; whereby they are naturally disinclined to acquiesce in, approve of, and yield obedience to the law of God, so that we may be entirely satisfied, that every thing that he commands in his word, is holy, just, and good.
5. The word of God is to be read with fervent prayer; as the apostle says, If any man lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him, James i. 5. The advantage we expect hereby, is as was before observed, his gift; and therefore we are humbly to supplicate him for it. There are many things in his word that are hard to be understood; therefore we ought to say, whenever we take the scriptures into, our hands, as the Psalmist does, Open thou mine eyes that I may behold wondrous things out of thy law, Psal. cxix. 18. We may, in this case, humbly acknowledge the weakness of our capacities and the blindness of our minds, which renders it necessary for us to desire to be instructed by him, in the way of truth. We may also plead, that his design in giving us this word, was, that it may be a lamp to our feet, and a light to our paths; therefore we dread the thoughts of walking in darkness, when there is such a clear discovery of those things which are so glorious and necessary to be known. We may also plead, that our Lord Jesus is revealed to his people as the prophet of his church; and that whatever office he is invested with, he delights to execute it, as his glory is concerned therein; therefore we trust, and hope that he will lead us, by his Spirit into his truth. We may also plead the impossibility of our attaining the knowlege of divine things, without his assistance; and how much it would redound to his glory, as well as our own comfort and advantage, if he will be pleased to lead us into the saving knowlege of the truth, as it is in him: This we cannot but importunately desire, as being sensible of the sad consequences of our being destitute of it; inasmuch as we should remain in darkness, though favoured with the light of the gospel.
6. The word of God is to be read with diligence and attention to the matter and scope thereof. We have hitherto been directed in this answer, to apply ourselves to the reading of scripture, with that frame of spirit which becometh Christians, who desire to know the mind and will of God therein, viz. that we ought to have our minds disengaged from those prejudices which would hinder our receiving any advantage from it, and to exercise those graces that the nature and importance of the duty requires; that we ought to depend upon God, and address ourselves to him by faith and prayer for the knowlege of those divine truths contained therein. But, in this last head, we are led to speak of some other methods conducive to our understanding the scriptures; which are the effects of diligence and attendance to the sense of the words thereof, and the scope and design of them.
This being an useful head, I shall take occasion to enlarge on it more than I have done on the former, and to add some other things, which may serve as a farther means to direct us, how we may read the scriptures with understanding. I might here observe, that they who are well acquainted with the languages in which they were written, and are able to make just remarks on the words, phrases, and particles used therein, some of which cannot be expressed in another language without losing much of their native beauty and significancy, these have certainly the advantage of all others: But since this cannot be done by the greatest part of mankind, who are strangers to the Greek and Hebrew languages; they must have recourse to some other helps for the attaining this valuable end. And in order thereunto,
(1.) It will be of great use for them to consult those expositions, which we have of the whole, or some particular parts of scripture; of which some are more large, others concise; some critical, others practical. I shall forbear making any remarks tending to depreciate the performance of some, or extol the judgment of others; only this must be observed, that many have passed over some difficulties of scripture, which omission has given a degree of disgust to the more inquisitive part of Christians: But this may be attributed in some instances, to a commendable modesty, which we find not only in those that have written in our own, but in other languages; whereby they tacitly confess, either that they could not solve the difficulty; or, that it was better to leave it undetermined, than to attempt a solution, which, at best, would amount to little more than a probable conjecture. It may also be observed, that others, who have commented on scripture, seem to be prepossessed with a particular scheme of doctrine, which, if duly considered, is not very defensible; and they are obliged, sometimes, to strain the sense thereof, that it may appear to speak agreeably to their own sentiments; however, their expositions, in other respects, may be used with great advantage.
To this we may add, that the word preached, being designed to lead us into the knowledge of scripture-doctrines, we ought to attend upon, and improve it, as a means conducive thereto, and to bless God for the great helps and advantages we have to attain it; but more of this will be considered under some following answers relating to the preaching and hearing the word:[35] therefore we proceed to consider,
(2.) That we ought to make the best use we can of those translations of scripture, that we have in our own language; which, if we compare together, we shall find, not only that the style in which one is written, differs from that of another, agreeably to the respective times in which they were written; but they differ very much in the sense they give of many places of scripture; which may easily be accounted for from the various acceptations of the same Hebrew or Greek word, as may be observed in all other languages; and there are other difficulties relating to the propriety of translating some particular phrases, or the various senses in which several particles made use of, are to be understood. However, by comparing these translations together, they who are unacquainted with the original, will be sometimes led into a sense more agreeable to the context and the analogy of faith, by one of them, than by another. But we will suppose the Englis