I am free to admit that it is frequently attempted to be supported by a line of argument strikingly fallacious. As for example, it is argued that Christians are bound to read the sacred Oracles, because they are the celestial fountain of our faith, and the standard of all moral and religious practice; which appears just as absurd as it would be to infer the necessity of reading the statutes at large, because they regulate the conduct of men in their civil and political relations. Another argument echoed from mouth to mouth, and copied from book to book in endless succession, is taken from the many benefits which are supposed to accrue from reverently perusing the Bible: but this seems nothing else than that species of argument called a begging of the question: for, though Protestants, with few exceptions, are convinced of these benefits, the Romanists will not allow them. And, could they be proved to the satisfaction of every unprejudiced mind, they would not be conclusive; since many advantages arise from the reading of various publications, yet the perusal of them cannot, on this account, be represented as a religious obligation. It has also

ad discendam religionem, nec ulla lege Novi Testamenti jubetur, nisi doctoribus Ecclesiæ: valde tamen commendari meretur, dummodo in usu populari nec singulas utriusque Testamenti particulas, parum sæpe utiles, nec quamcumque translationem temere et promiscue perlegant." Instit. Theol. Christ. § 50.

been said, that, if it has pleased the Almighty to bestow upon mankind a revelation of his will, it becomes their duty to investigate what is thus made known to them. But this is as little satisfactory as the former; for, since the revelation is entrusted to the church, it may only be designed that the truths which it contains should be dispensed through the medium of an established ministry, just as the law of the land, in which all subjects have an interest, is administered by a body of men appropriated to that office.

No argument, as it should seem, independent of Revelation, can prove the regular perusal of it to be incumbent upon believers, inasmuch as Revelation alone can inform us, whether it was given for the guidance of all immediately, or mediately through the instruction of those who are appointed to minister in spiritual things. It affords, however, convincing evidence that those to whom it is communicated are bound, by the strongest obligations, to search and read its sacred records. The Jews were strictly enjoined to meditate on the law of God; and a fortiori believers in our Redeemer must be obligated to study the Christian Scriptures. Our blessed Lord approved of the practice, as is clear from the injunction which he gave his disciples to "search the Scriptures,”

d Deut. vi. 6-8; xi. 18-21. Josh. i. 8. Ps. i. 2.

for, if the original be rendered, not imperatively as in the authorized version, but indicatively, ye search the Scriptures," as some prefer, the words still imply his approbation. He constantly referred, in his conferences with the people, to the authority of the Scriptures, which presumes a familiar acquaintance with them on the part of his followers '. The practice of reading the Scriptures is mentioned by the Apostles with applause and commendation. Thus Timothy is praised because "that from a child he had known the holy Scriptures "," and this before he was ordained to the ministry. The Bereans are said to be "more noble than those in Thessalonica, in that they received the Word with all readiness of mind, and searched the Scriptures daily, whether those things were so "." There are also express declarations, which evince the duty of perusing the Scriptures, but which, for brevity's sake, I shall merely refer to in the margin. An argu

h

John v. 39. The indicative sense is supported by Le Clerc, Bengel, Wolfius, Hackspann, Rosenmüller, Kuinoel, Campbell, Lampe, A. Clarke, Schott, Tittmann, &c.

'Matt. xxi. 42; xxii. 29; xxvi. 54. Luke xvi. 29. John ii. 22; vii. 38, 42.

ment equally strong arises from the mode in which the Apostles addressed their epistles. These were directed to "all that be in Rome, beloved of God, called to be saints:" "Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord:" "To the faithful in Christ Jesus:" "To the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia." These expressions, and similar ones in other epistles, include every Christian; and since the Scriptures were thus directed to all, the laity as well as the clergy, an obligation is laid upon all to search and examine them.

The reading of the Scriptures by the people is sanctioned by the authority and example of the primitive church. All ranks were allowed the use of the Bible; and when, in times of persecution, the believers were ordered to deliver up their copies to be burnt, many of both sexes chose rather to suffer death than to part with them. In the earliest ages of our religion the Scriptures were translated into the vernacular languages for the use and instruction of the people. That all the faithful in the primitive times were not only allowed the use of, but were exhorted to peruse

Rom. i. 7. 1 Cor. i. 2. Ephes. i. 1. 1 Pet. i. 1.

Ff

the Bible, is an indisputable fact; and it strongly marks the utility of placing the Scriptures, along with proper guidance, in the hands of all be lievers'.

'The universal use of the Bible in the primitive church is proved by Dr. Scott, Christian Life, vol. v. Diss. 4; Du Pin, Prolegomenes sur la Bible, lib. i. cap. ix. §. 1, et seq.; Bingham, Christian Antiquities, lib. xiii. cap. iv. §. 8. The duty of read ing the Scriptures is well elucidated, and objections answered, by Dr. Scott, Christian Life, ibid.; Secker, Five Sermons on Scripture; and Du Pin in loc. citato, who says, in speaking of the books of the New Testament, "Il n'est pas permis à un Chrêtien de les ignorer." What would a Protestant desire more? See also Viser, Hermeneut. Sac. in Prænot. The strong attes tations of the celebrated Father Quesnel in favour of reading the Scriptures, have been often cited; and many individuals of the Romish persuasion promote the diffusion of the Bible. Numerous editions have been printed for the use of the Roman Catholics in France, Germany, and the British Dominions; the decree in the 4th Session of the Council of Trent respecting the use of the Scriptures, is easily reconcileable with the general circulation of them; and it requires no great ingenuity to evade the restriction imposed by the Bull Unigenitus; nor can I find that it forms any part of the Roman Catholic religion to prohibit the reading of the Scriptures in an authorized translation: yet the Romish Hierarchy, it is too evident to be denied, do discourage the general use of them. (See History of the Jesuits, vol. i. p. 355, et seq.; vol. ii. p. 401, et seq. 8vo. Lond. 1816.) In perusing the sarcasms at "Bible-reading," and the invectives against "Bible-Christians" and "Bible-men," which have been lately vented in speeches and pamphlets by Roman Catholics in the sister kingdom, one might suppose oneself carried back to the darkest ages of the church. The reason of this conduct in