Catechising, the first sort of Preaching. 471 which provideth that publicly all sorts of men may be in- BOOK V. structed in the fear of God, is to the Church of God and hath Ch. xviii. 3. been always so peculiar, that none of the heathens, how curious soever in searching out all kinds of outward ceremonies like to ours *, could ever once so much as endeavour to resemble herein the Church's care for the endless good of her children. [3] Ways of teaching there have been sundry always usual in God's Church. For the first introduction of youth to the knowledge of God, the Jews even till this day have their Catechisms +. With religion it fareth as with other sciences. The first delivery of the elements thereof must, for like consideration ‡, be framed according to the weak and slender capacity of young beginners: unto which manner of teaching principles in Christianity, the Apostle in the sixth to the Hebrews is himself understood to allude. For this cause therefore, as the Decalogue of Moses declareth summarily those things which we ought to do; the prayer of our Lord whatsoever we should request or desire: so either by the Apostles §, or at the leastwise out of their writings, we have the substance of Christian belief compendiously draw into few and short articles, to the end that the weakness of no man's wit might either hinder altogether the knowledge, or excuse the utter ignorance of needful things. Such as were trained up in these rudiments, and were so made fit to be afterwards by Baptism received into the Church, Ch. xix. 1, 2. 472 Public Reading of Holy Writ, is Preaching. BOOK V. the Fathers usually in their writings do term Hearers *, as having no farther communion or fellowship with the Church than only this, that they were admitted to hear the principles of Christian faith made plain unto them. Of preaching, by reading publicly the books of holy and con cerning untruths in Catechising may be in schools, it may be in private families. But when we make it a kind of preaching, we mean always the public performance thereof in the open hearing of men, because things are preached not in that they are taught, but in that they are published. XIX. Moses and the Prophets, Christ and his Apostles, were in their times all preachers of God's truth; some by word, some by writing, some by both. This they did partly as faithful Witnesses, making mere relation what God himScripture; self had revealed unto them; and partly as careful Expounders, teachers, persuaders thereof. The Church in like case preacheth supposed still, first publishing by way of Testimony or relation the those trans- truth which from them she hath received, even in such sort as it was received, written in the sacred volumes of Scripture; Scripture which we secondly by way of Explication, discovering the mysteries which lie hid therein. The Church as a witness preacheth also of the his mere revealed truth by reading publicly the sacred Scripture. So that a second kind of preaching is the reading of Holy Writ. lations of allow to be read; as choice which we make in reading. For thus we may the boldlier speak, being strengthened with the example of so reverend a prelate as saith, that Moses from the time of ancient generations and ages long since past had amongst the cities of the very Gentiles them that preached him, in that he was read every sabbath day. For so of necessity it must be meant, in as much as we know that the Jews have always had their weekly readings of the Law of Moses; but that they always had in like manner their weekly sermons upon some part of the Law of Moses we nowhere find. [2.] Howbeit still we must here remember, that the Church by her public reading of the book of God preacheth only as a Our Version of Scripture blamed: e.g. Psalm cv. 28. 473 Ch. xix. 3. witness. Now the principal thing required in a witness is BOOK V. fidelity. Wherefore as we cannot excuse that church, which either through corrupt translations of Scripture delivereth instead of divine speeches any thing repugnant unto that which God speaketh; or, through falsified additions, proposeth that to the people of God as Scripture which is in truth no scripture: so the blame, which in both these respects hath been laid upon the church of England, is surely altogether without cause. Touching translations of holy Scripture, albeit we may not disallow of their painful travels herein, who strictly have tied themselves to the very original letter; yet the judgment of the Church, as we see by the practice of all nations, Greeks, Latins, Persians, Syrians, Ethiopians, Arabians, hath been ever that the fittest for public audience are such as following a middle course between the rigour of literal translators and the liberty of paraphrasts, do with greatest shortness and plainness deliver the meaning of the Holy Ghost. Which being a labour of so great difficulty, the exact performance thereof we may rather wish than look for. So that, except between the words of translation and the mind of the Scripture itself there be contradiction, every little difference should not seem an intolerable blemish necessarily to be spunged out. [3] Whereas therefore the prophet David in a certain Psalm doth say concerning Moses and Aaron, that they were obedient to the word of God, and in the selfsame place our allowed translation saith they were not obedient; we are for this cause challenged as manifest gainsayers of scripture, even in that which we read for scripture unto the people. But for as much as words are resemblances of that which the mind of the speaker conceiveth, and conceits are images representing that which is spoken of, it followeth that they who will judge of words, should have recourse to the things themselves from whence they rise. * In setting down that miracle, at the sight whereof Peter fell down astonied before the feet of Jesus, and cried, "Depart, Lord, I am a sinner," the Evangelist St. Luke saith the store of the fish which they took was such that the net they took it in "brake," and the ships which they loaded therewith sunk; †St. John recording the like miracle saith, † John xxi. II. * Luke v. 6, 7. Ch. xix. 3. BOOK V. that albeit the fishes in number were so many, yet the net with so great a weight was "not broken." Suppose they had written both of one miracle. Although there be in their words a manifest shew of jar; yet none, if we look upon the difference of matter, with regard whereunto they might both have spoken even of one miracle the very same which they spake of divers, the one intending thereby to signify that the greatness of the burden exceeded the natural ability of the instruments which they had to bear it, the other that the weakness thereof was supported by a supernatural and miraculous addition of strength. The nets as touching themselves brake, but through the power of God they held. Are not the words of the Prophet Micheas touching Bethlehem, "Thou Bethlehem the least?" And doth not the very Evangelist translate these words, "Thou Bethlehem "not the least?" the one regarding the quantity of the place, the other the dignity. Micheas attributeth unto it smallness in respect of circuit; Matthew greatness, in regard of honour and estimation, by being the native soil of our Lord and Saviour Christ. Sith therefore speeches which gainsay one another must of necessity be applied both unto one and the same subject; sith they must also the one affirm, the other deny, the selfsame thing what necessity of contradiction can there be between the letter of the Prophet David, and our authorized translation thereof, if he understanding Moses and Aaron do say they were not disobedient; we applying our speech to Pharaoh and the Egyptians, do say of them, they were not obedient? Or (which the matter itself will easily enough likewise suffer) if the Egyptians being meant by both, it be said that they, in regard of their offer to let go the people when they saw the fearful darkness, "disobeyed not" the word of the Lord; and yet they "did not obey" his word, inasmuch as the sheep and cattle at the selfsame time they withheld. Of both translations the better I willingly acknowledge that which cometh nearer to the very letter of the original verity; yet so that the other may likewise safely enough be read, without any peril at all of gainsaying as much as the least jot or syllable of God's most sacred and precious truth. [Exod. x. 24.] *Mich. v. 2. † Matt. ii. 6. Preambles to certain Gospels excused. 475 Ch. xix. 4. [4.] Which truth as in this we do not violate, so neither BOOK V. is the same gainsayed or crossed, no not in those very preambles placed before certain readings, wherein the steps of the Latin service-book have been somewhat too nearly followed. As when we say* Christ spake to his disciples that which the Gospel declareth he spaket unto the Pharisees. For doth the Gospel affirm he spake to the Pharisees "only?" doth it mean that they and besides them no man else was at that time spoken unto by our Saviour Christ? If not, then is there in this diversity no contrariety. I suppose it somewhat probable, that St. John and St. Matthew which have recorded those sermons heard them, and being hearers did think themselves as well respected as the Pharisees, in that which their Lord and Master taught concerning the pastoral care he had over his own flock, and his offer of grace made to the whole world; which things are the matter whereof he treateth in those sermons. Wherefore as yet there is nothing found, wherein we read for the word of God that which may be condemned as repugnant unto his word. [5] Furthermore somewhat they are displeased in that we follow not the method of reading which in their judgment is most commendable ‡, the method used in some foreign churches, where Scriptures are read before the time of divine service, and without either choice or stint appointed by any determinate order. Nevertheless, till such time as they shall vouchsafe us some just and sufficient reason to the contrary, we must by their patience, if not allowance, retain the ancient received custom which we now observe §. For with us the reading of Scripture in the church is a part of our church liturgy, a special portion of the service which we do to God, and not an exercise to spend the time, when one doth wait *The Gospel on the Second Sunday after Easter, and on the Twentieth after Trinity. † John. x. 11; Matt. xxii. 1, 2. T. C. lib. ii. p. 381. "Al"though it be very convenient "which is used in some Churches, "where before preaching-time the "Church assembled hath the Scrip"tures read; yet neither is this nor 66 any other order of bare public "reading in the church necessary." h. d. "Facto silentio, Scripturarum "sunt lecta divina solennia." Aug. |