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.